Linga Purana by nitai

ANCIENT INDIAN TRADITION AND MYTHOLOGY SERIES [PURĀNAS IN T R A N S L A T I O N ] VOLUMES ŚIVA 1-4 LIŃGA5-6 BHĀGAVATA 7-11 GARUDA12-14 NĀRADA15-19 KŪRMA 20-21 BRAHMĀNDA 22-26 AGNI 27-30 VARĀHA 31-32 BRAHMA 33-36 VĀYU 37-38 PADMA 39-48 SKANDA, PARTS I-XI, 49-59 VOLUMES UNDER PREPARATION SKANDA, PARTS XII-XXV BHAVISYA BRAHMAVAIVARTA DEVĪBHĀGAVATA KĀLIKĀ MĀRKANDEYA MATSYA VĀMANA VISNU VISNUDHARMOTTARA

THE

LIŃGA-PURĀNA Translatedby

A BOARD OF SCHOLARS

PARTI

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NOTE

T h e purest gems lie h i d d e n in the b o t t o m of t h e ocean or in the d e p t h of rocks. O n e has to dive into the ocean or delve into the rocks to find t h e m out. Similarly t r u t h lies concealed in t h e l a n g u a g e t h a t with the lapse of time has b e c o m e obsolete. M a n has to learn t h a t language before he discovers t h a t t r u t h . B u t he has neither the means nor the leisure to e m b a r k on t h a t course. We have, therefore, p l a n n e d to help h i m acquire knowledge by an easier course. We have started t h e series of Ancient Indian Tradition and Mythology in English Translation. O u r goal is to universalize knowledge t h r o u g h the most popular, international m e d i u m of expression. T h e publication of the P u r ā n a s in English translation is the step towards t h a t goal.

PREFACE T h e present volume contains Lińgapurāna P a r t I in English translation. It is the fifth in t h e series of fifty Volumes on Ancient Indian Tradition and Mythology. T h e project of the Series was envisaged a n d financed in 1970 A . D . by Shri Sundarlal J a i n , the veteran interprizer in the field of O r i e n t a l Publication a n d the leading proprietor Messers Motilal Banarsidass. H i t h e r t o six volumes of t h e series ( t h a t is, four vols, of t h e Ś i v a p u r ā n a a n d two vols, of t h e L i ń g a p u r ā n a completing b o t h the Purānas) have been published a n d m a d e accessible to t h e r e a d e r . T h e present English translation is based on the Sanskrit text of t h e L i ń g a p u r ā n a published in I n d i a by Messers K s e m a r ā j a Śrikrsnadāsa. T h i s text, constructed on the collation of Mss. is fairly reliable, a l t h o u g h h e r e a n d t h e r e it suffers from certain lapses a n d defies o u r efforts for a c c u r a t e translation. But these lapses a r e few a n d far between a n d they do n o t v i t i a t e the quality of translation as a whole. In this translation we have followed the text as closely as possible b u t at places we have been a little freer with a desire to m a i n t a i n the spirit of the language in which the original is so rendered. At the same time w; have excluded all far-fetched, forced or fancied interpretations including those t h a t a r e suggested by the a u t h o r of the Sivatosinī, though we h a v e often q u o t e d h i m in the footnotes. T h e r e a d e r will find t h a t the P u r ā n a deals w i t h a variety of subjects—geographical, historical, philosophical, religious a n d the like which need elucidation. This task could n o t be a c c o m p lished by a m e r e translation. We have therefore provided foot notes on these topics. T h e footnotes are very brief b u t illumi native. T h e y supply t h e background without which the exegesis of the text would n o t be possible. We h a v e prefixed to this P a r t a critical introduction which discusses, besides o t h e r topics, the n o m e n c l a t u r e , a u t h o r s h i p ,

viii authenticity, date a n d genera] characteristics of this work. Wc have suffixed to P a r t II a general index which lists among other words the names of persons, tribes, places, rivers, lakes, mountains etc. of which the identity already discussed in the footnotes is marked here by introducing a letter of abbreviation p u t within the bracket against the n a m e . But we have eschewed all unnecessary repetitions a n d therefore have included the constantly recurring names, as those of the deities, kings a n d sages, only when there is some special reason for specifying them. Before closing, it is our pleasant d u t y to p u t on record o u r sincere gratitude to Dr. S.K.. Chatterjee, D r . V. R a g h a v a n , Dr. R . N . D a n d e k a r , Shri K . R . K r i p a l a n i a n d the authorities of the U N E S C O for their kind encouragement a n d valuable help which render this work more valuable to scholars t h a n it would otherwise h a v e been. We must also thank Shri T . V . Parameswar Iyer for his valuable spade-work which lightened o u r labours especially in their initial stage. In line, we avail of this opportunity to state that any critical suggestions a n d advice for improvement are welcome a n d will receive proper consideration from us. Translators and Editor

ABBREVIATIONS AB AG Agni AIHT Amara AU BD BG Bhāga Bhavisya Brahmānda Devi Bhāga Drona p. GAMI Garuda GD G. D h . S. GKAMI (iP H. D h . S. HG HM Harivamśa Hyp JIH JRAS KP KRS KU KO

(Foot-notes)

Aitareya-Brāhmana Ancient Geography of I n d i a : C u n n i n g h a m Agnipurāna Ancient I n d i a n Historical T r a d i t i o n : Pargiter Amarakośa Atharva-Upanisad Brhaddevatā Bhagavadgītā Bhāgavatapurāna Bhavisyapurāna Brahmāndapurāna Devībhāgavatapurāna D r o n a Parva o f the M a h ā b h ā r a t a Studies in the G e o g r a p h y of Ancient a n d M e d i e v a l I n d i a : D . C . Sarkar Garudapurāna Geographical Dictionary of Ancient a n d Medieval I n d i a : N . L . Dey Gautama-Dharmasātra Geographical Encyclopaedia of Ancient a n d Medieval I n d i a G e o g r a p h y of the P u r ā n a s : S. M. Ail History of D h a r m a ś ā s t r a : K a n e Hiranyakeśi-Grhyasūtra H i n d u Mythology : Dawson Harivamśapurāna Hathayogapradīpikā J o u r n a l of I n d i a n History J o u r n a l of the R o y a l Asiatic Society (Great Britain) Kālikāpurāna Kotirudrasamhitā of Śivapurāna Kaiha Upanisad Kūrmapurāna

Lińga Mark Mbh

M b h . Adi. P. Mahān. U. M a n u (MS) MP M P . — A Study Mark. Matsya N. PE PGS Rāmā RV. SG Sk SK ŚP ŚRS ST SV Śvet TA TB TS TU Vā, V ā m a n a Varāha Vāyavīya (VS) Vāyu Viśva Visnu

vs'

Lińgapurāna Mārkandeyapurāna Mahābhārata M a h ā b h ā r a t a Ādiparva Mahānārāyana Upanisad Manusmrti Matsyapurāna M a t s y a p u r ā n a — A S t u d y : V . S . Agrawal Mārkandeyapurāna Matsyapurāna Nirukta P u r ā n i c Encyclopaedia Pāraskara G r h y a s ū t r a Rāmāyana ELgveda Śivagītā Skandapurāna Sāńkhya K ā r i k ā of Iśvarakrsna Śiva-Purāna Śatarudrīyasamhitā of Śiva-Purāna Śivatosinī, a c o m m e n t a r y on the Lińga purāna Sāmaveda Śvetāśvatara U p a n i s a d Taittirīya Āranyaka Tattiriya Brāhmana Tattirīya Samhitā Taittirīya U p a n i s a d Vāmana purāna Varāhapurāna Vāyavīya samhitā of Śivapurāna Vāyupurāna Viśvakośa Visnupurāna Vājasaneyisamhitā of Śuklayajurvcda

CONTENTS x , v

Introduction Lińgapurāna (in

translation)

Section I 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. X 13. 14. 15. 16. 17. 18. x 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32.

Introductory I n d e x of C o n t e n t P r i m a r y Creation I n a u g u r a t i o n of Creation Creation Glory o f Śiva Esoteric secret of Śiva Yogic Zones Obstacles a n d Portents Means of Direct Perception Sadyojāta Glory of V ā m a d e v a Glory o f T a t p u r u s a O r i g i n of Aghora Glory of Aghoreśa Glory of I ś ā n a Origin of Lińga Visnu's praise of Śiva E n l i g h t e n m e n t of V i s n u E n l i g h t e n m e n t of B r a h m a Eulogy o f Siva Creation of R u d r a s Kalpas I n c a r n a t i o n s of Śiva M e t h o d of Ā c a m a n a a n d Ablution Procedure of Sacred Ablution Worship of Lińga M e n t a l worship of Śiva Victory over D e a t h Story of Sage Śveta H y m n to Śiva H y m n to Śiva

' 4 8 12 16 20

22 27 37 43 47 48 50 51 52 55 58 64 68 69 76

84 86 90 100 103 107 111 115 122 125 129

XII

33. S t a t e m e n t of t h e sages 34. Praise of t h e Yogin 35. Defeat of K s u p a 36. Dialogue between K s u p a a n d - D a d h ī c a 37. G r a n t of boons to B r a h m a 38. Creation of B r a h m a ^39. Specific D h a r m a s of F o u r Yugas ^ 40. E x t e n t of four Yugas 41. Nativity of B r a h m a 42. Origin of N a n d ī ś v a r a 43. C o r o n a t i o n of N a n d ī ś v a r a 44. C o r o n a t i o n of N a n d ī ś v a r a ^ 4 5 . Description of N e t h e r worlds ^ 4 6 . Dvīpas a n d their lords 4 7 . B h ā r a t a sub-continent ^48. T h e mountain Meru 49. I l ā v r t a sub-continent ^ 5 0 . Abodes of Devas " 5 1 . Continents ^ 52. Geography of t h e W o r l d - 5 3 . Geography o f t h e W o r l d ^ 54. M o v e m e n t s of Luminaries 55. - T h e Sun's C h a r i o t ^ 56. Description of the M o o n ^ 5 7 . Movements of the planets 58. C o r o n a t i o n of the Sun a n d others " 59. T h e form of Solar rays ^ 60. T h e Solar Sphere " 6 1 . T h e situation of the planets 62. Situation of D h r u v a 63. O r i g i n of Devas a n d others 64. G r a n t of boons by Pulastya " " 6 5 . T h o u s a n d names of Śiva 66. T h e narrative of Yayāti 67. T h e narrative of Yayāti 68. T h e race of J y ā m a g h a 69. Śrīkrsna, his birth a n d life 70. Various Creations 71. S t a t e m e n t of Nandikeiśvara

130 133 136 139 145 148 150 156 164 169 172 176 179 181 184 187 190 195 197 200 205 209 215 221 223 226 227 231 233 238 241 248 258 287 293 296 299 306 333

Xlll

72. 73. 74. "75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. > 87. 88. 89. 90. "*91. 9293. 94 95.

Construction of R u d r a ' s Chariot Glory of Worshipping Śiva Description of Siva Lińgas Monism of Śiva I n s t a l l a t i o n of Śivā's image T h e Temples of Śiva S c r u b b i n g a n d cleaning the shrine of Siva T h e m o d e of worship of Śiva T h e holy P ā ś u p a t a rite T h e holy rite for the release of Paśus H y m n of purification T h e holy rites of Śiva T h e holy rite of U m ā - M a h e ś v a r a T h e glory of the five-syllabled M a n t r a T h e sacrifice of meditation Suppression of delusion Review of P ā ś u p a t a yoga Characteristics of good conduct T h e expiatory rites of the ascetics Portentous p h e n o m e n a Glory of Śrīśaila T h e narrative of the Asura A n d h a k a Uplifting the E a r t h T h e Exploits of Nrsirhha the Man-lion

347 364 366 369 373 378 387 389 392 397 402 411 416 422 441 455 458 466 478 480 486 502 504 507

INTRODUCTION Purānas : Origin and Development 1

According to the Visnupurāya the sage K r s n a D v a i p ā y a n a Vyāsa compiled a Purānasamhitā from t h e various ancient episodes a n d i m p a r t e d it to his disciple R o m a h a r s a n a . T h e latter composed his own Purānasamhitā a n d a m o n g his disciples K a ś y a p a , S ā v a r n i a n d Śārñśapāyana composed their own. T h e s e four were t h e original Purānasaiñhitās. T h e Vāyupurāna speci fies t h e n u m b e r of the P n r ā n a s as ten. T h i s represents t h e second stage in the d e v e l o p m e n t of t h e P u r ā n a s . T h e traditional n u m b e r eighteen is t h e final stage. T h e traditional list as given by several P u r ā n a s comprises the following : ( 1 ) B r a h m a , (2) P a d m a , ( 3 ) Visnu, (4) V ā y u , ( 5 ) Bhāgavata, ( 6 ) N ā r a d ī y a , ( 7 ) M ā r k a n d e y a , (8) Agni, ( 9 ) B h a v i s y a , ( 1 0 ) B r a h m a v a i v a r t a , (11) Lińga, (12) V a r ā h a , (13) S k a n d a , ( 1 4 ) V ā m a n a , (15) K ū r m a , ( 1 6 ) M a t s y a , (17)Garuda, (18) Brahmānda. T h e P u r ā n i c scholars are agreed u p o n the a u t h e n t i c i t y of the seventeen P u r ā n a s b u t in regard to the eighteenth there is a difference of o p i n i o n . Majority of t h e P u r ā n a s include Sivapurāna in the list while a few others substitute V ā y u for Śiva. 2 The

Lińgapurāna—Contents

T h e Lińgapurāna is divided into two sections comprising res pectively 108 a n d 55 c h a p t e r s . Section I describes t h e evolution of Liñga, a phallic form of Siva. It records traditions a b o u t the rise of Lińga cult, modes of worshipping L i ñ g a , principles of its ritual, efficacy of its worship illustrated by myths, legends a n d anecdotes. It provides a graphic account of the geography of the e a r t h with seven continents, their flora a n d fauna, their people, m o u n t a i n s , oceans i. Visnu III. 6. a. For detail, see introduction to SiwapurSna Part I, English Translation P. xiii.

xvi and rivers. It describes the size of the earth, stars and planets, their positions a n d movements in t h e heavens. It recounts the g nealogies of some famous m o n a r c h s of the solar a n d l u n a r dynasties. It gives an account of prominent Asuras, their expeditions and destruction. Section II contains legends on the glorification of Liñga, a detailed account of the form, concept a n d attributes of Lińga a n d t h e vratas, gifts a n d m a n t r a s related to his worship. Finally, it explains in detail t h e procedure of t h e P ā ś u p a t a Yoga as the m e a n s of a t t a i n i n g t h e ultimate goal viz., the absorption of the personal soul into the s u p r e m e s o u l — L o r d Śiva. The

Title—Lińgapurāna

T h e Lińgapurāna is a Śaiva P u r ā n a . It derives its n a m e from the fact t h a t it reveals the s u p r e m e lord Śiva in his niskala (attributeless) a n d sakala (qualified) forms, recounts his em blems, qualities, exploits a n d i n c a r n a t ' o n s , narrates legends on the origin a n d i m p o r t a n c e of L i ń g a — h i s phallic idol, dwells u p o n t h e m e r i t of installing and consecrating it, describes the ritual a n d philosophical principles of the Lińga cult and embo dies sermons a n d dissertations on the glory of Lińga image. The author of th; purāna T h e a u t h o r s h i p of the P u r ā u a s is a t t r i b u t e d to the sage K r s n a D v a i p ā y a n a b u t Bhavisya3 speaks of separate a u t h o r s h i p for different P u r ā n a s . According to this a u t h o r i t y the Liñga was composed by the sage T a n d i . But this statement of Bhavisya is not supported by t h e internal evidence, a l t h o u g h the P u r ā n a suggests the theoi y of separate a u t h o r s h i p . F o r instance, w h e n Bhavisya states t h a t Visnu was composed by P a r ā ś a r a , we find t h a t Lińga h a d already stated this fact. 4 Besides, this voluminous set of P u r ā n a s beset with differing strata of society of different times c a n n o t be ascribed to a single a u t h o r . Authenticity of the text T h e extant Lińgapurāna is not the same as t h e original which was recited by Śiva in t h e Agnikalpa to B r a h m a a n d was, later 3.

Bhavisya. I I I . a 8 . i c - 1 5 .

Lińga. I. 64. 120-121.

xvii on, divided by Vyāsa into two p a r t s . For the Agnikalpa text, 8 according to the N ā r a d ī y a , c o n t a i n e d 11,000 verses—a fact acknowledged by the a u t h o r of t h e extant Lińgapurāna—while actually the present Veńkateśvara edition has only 9, 185 verses. Furthermore, c o n t r a r y to t h e s t a t e m e n t of the N ā r a d ī y a , the present text deals with the m a t t e r s of the I ś ā n a k a l p a * a n d not with those of the Agnikalpa. It can, therefore, be presumed that there was an old Lińgapurāna text based u p o n the Agnikalpa on which t h e N ā r a d ī y a description is based. T h e above s t a t e m e n t is supported by the internal evidence. Liñga ( I I . 55. 36-37) states that it is divided into two sections. Section I contains one h u n d r e d and eight chapters while Section II if comprised of fortysix. But as a m a t t e r of fact, the extant asoaod section has fifty five chapters. T h e a u t h o r of Sivatosinī,* a Commentary on this P u r ā n a , dissolves the c o m p o u n d sat-catvārimsat as sat ca nava ca c a t v ā r i m ś a c ca (madhyamapadahpi frni maihirirjrn) and by this g r a m m a t i c a l device arrives at the required n u m b e r 55. But would it n o t be a forced a n d far fetched interpretation ? Conversely, would it not be r a t i o n a l to suppose that the original text of this section contained fortysix chapters to which nine c h a p t e r s were a d d e d later on ? Date of Composition T h e Lińgapurātia was abridged by K r s n a Dvaipāyana Vyāsa in the beginning of D v ā p a r a age. 8 Originally it was composed by B r a h m a with the material derived from ī ś ā n a kalpa." T h e a b r i d g e m e n t was a n a t u r a l course, for the old con tents ceased to appeal to t h e later generations. At the same, fresh material was available which the n e w compilers inserted in t h e old corpus. T h e process continued till the beginning of the fifth c e n t u r y A . D . when the bulk of this P u r ā n a was settled to its present form. 5. Jfiradlya. I 102. 1-4.. 6. Lińga. I. 2. 1. 7. Hit name was Ganesa Nātu. He was the son of Ballāla and Yaiodā and the disciple of Nilakaatba. He lived in 1760 (or 1 7 6 9 ) Śaka era, at Poona. Vide the introductory verses of ST. 8.

Lińga 1.2.3.

Ibid., i . 3 . i .

xviii T h e r e a r e references in t h e Lińgapurāna in support of this a r g u m e n t . C h a p t e r 40 refers to king P r a m a t i in t h e line of king Candramas who organized extensive military expeditions 10 against the Mlecchas. In this inset of twentythree verses we find a powerful a n d historically true description of t h e achieve m e n t s o f C a n d r a g u p t a V i k r a m ā d i t y a I I . T h e description tallies with a similar a c c o u n t in t h e Matsyapurāna a n d seems to have been given by a person w h o was an eye-witness or w h o h a d h e a r d from a direct source. Moreover, in I I . 3.36 there is a refe 11 rence to the Mlecchas h a v i n g seized the idol of V i s n u . We l e a r n from history t h a t M l e c c h a s were wild ferocious tribes, such as H u n s , whose violent activities caused vast devastations a n d struck terror in t h e social life of the country. Like t h e cattle-lift ing Panis of t h e Rgvedic age, these Mlecchas were t h e breakers or stealers of idols. T h e P u r ā n a is also a w a r e of t h e foreign 1 tribes K i r ā t a s (Burmese) in t h e east a n d Mlecchas in t h e west * As t h e destroyer of Mlecchas K i n g P r a m a t i of this P u r ā n a c a n only b e identical with K i n g C a n d r a g u p t a V i k r a m ā d i t y a w h o destroyed the Mlecchas d u r i n g his reign of twenty years by engaging his a r m y d r a w n mostly from Licchavis—a ksatra-brahm i n t r i b e . 1 3 T h e reign o f C a n d r a g u p t a V i k r a m ā d i t y a I I (380412 A.D.) is t h e lowest limit by which the bulk of this P u r ā n a h a d assumed its present shape. General Characteristics of the Lińgapurāna I. Creation T h e s u p r e m e lord Śiva is represented by the half-male a n d half-female form. At t h e a d v e n t of Creation, the m a l e form enters into t h e w o m b of the female form a n d lays the golden seed therein. T h e seed is of the n a t u r e of fire, the creative force a n d is p e r m e a t e d by a creative potency. According to t h e Lińga purāna1* this creative energy is personified as B r a h m a ; the reci pient of t h e seed, the foetus, is n a m e d Visnu while the sower 10. Liñga I. 40. 50-72.

1 1 . Ibid., pratimām ca hares caiva mlecchā hrtvā yayuh punah II. 3- 36.

fa. Ibid., I. 5 a . 3 9 ; Matsya 50. 75-76; Mark. 5 7 . 8. 13. Cf. Lińga I. 40. 5 3 . 1 4 . Lińga I. 3 0 . 73 ff.

xix of the seed is lord Śiva himself. T h u s , the half-man a n d halfw o m a n form of the lord is b o t h t h e efficient a n d the material cause of the universe. T h e seed is sentient. W h e n it enters i n t o the w o m b it acti vates a n d gives impetus to t h e insentient P r a k r t i . T h e Cosmic E g g is b o r n , o u t of which is evolved the entire universe. In fact, both the insentient P r a k r t i a n d t h e sentient principle belong to lord Śiva himself w h o o u t of sheer will a n d sportively t o o crea tes, dissolves a n d t h e n re-creates a n d re-dissolves t h e universe. In this e t e r n a l process everything c r e a t e d in the feminine form is P r a k r t i a n d everything masculine is P u r u s a . T h e half-man a n d half-woman body ( a r d h a n ā r ī ś v a r a ) of Śiva is responsible for the origin of creation by copulation. As stated above, the crea tive force is of t h e n a t u r e of agni(fire) a n d its fortynine forms 1 8 constitute the different forms of t h e s u p r e m e lord who in his qualified (sakala) state is characterized by three functions viz. creation, sustenance a n d dissolution. According to t h e Burānic a c c o u n t of creation, in the begin n i n g t h e insentient P r a k r t i in the form of the Cosmic Egg re m a i n e d in the Cosmic waters for thousands of years, u n t i l it was activated by the sentient principle which entering divided it i n t o two halves. O n e of the two became the celestial a n d the o t h e r the terrestrial sphere b o t h constituting t h e fourteen worlds. T h e constituents of Prakrti, the material cause of the uni verse, a r e twenty three in n u m b e r . T h e y a r e : (1) intellect, (2) ego, (3-7) five subtle elements, (8-12) five senses of action, (13-17) five senses of knowledge, (18-22) five gross elements and (23) the m i n d . T h e unevolved P r a k r t i is called (24) P r a d h ā n a . T h i s set of twentyfour principles is insentient a n d to this is a d d e d a threefold set of sentient beings viz. ( 2 5 ) J ī v a ( t h e individual s o u l ) , (26) P u r u s a (the cosmic soul) and (27) the S u p r e m e soul, Śiva. In this formulation, P r a d h ā n a , the twentyfourth category, is the source of twentythree principles (mentioned a b o v e ) ; J ī v a , the twenyfifth, is the knower of P r a d h ā n a ; P u r u s a , the twentysixth, has t h e p e r c e p t i o n of the two lower categories viz. J ī v a a n d P r a d h ā n a b u t he c a n n o t 15.

Lińga I. 6 . 4 ; 1 . 7 . 1 0 5 .

XX 1

bestow grace. * L o r d M a h e ś v a r a , t h e twenty-seventh, alone is o m n i p o t e n t a n d is c a p a b l e of bestowing grace. In this context, Prakrti is a p r a t i b u d d h a , J ī v a is b u d d h i m ā n , P u r u s a is b u d d h a a n d M a h e ś v a r a i s p r a b u d d h a . T h e twentysix principles e m a n a t e from the saptavirhśaka ( t h e twenty seventh) principle viz, lord Maheśvara. T h e twenty-sixth principle P u r u s a is represented as passive a n d a spectator of the working of Prakrti. He is distinguished from t h e personal soul, Jīva, as t h e l a t t e r is t h e enjoyer of the fruits of t h e world-tree. L o r d M a h e ś v a r a is beyond P r a d h ā n a a n d P u r u s a . In his o n e half, i.e. the masculine form, he is devoid of qualities (niskala) b u t his o t h e r half (sakala) is characterized by the t h r e e a t t r i b u t e s : sattva, rajas a n d t a m a s which are personified a s B r a h m a , V i s n u a n d R u d r a . T h e entire p h e n o m e n o n of creation is symbolised by t h e phallic i m a g e 1 8 (lińga) of lord Siva. According to the Lińgapurāna1' P r a d h ā n a , t h e p r i m a r y unevolved m a t t e r , t h e cause of t h e universe is L i ń g a itself. At t h e r o o t of L i ń g a the creator B r a h m a is s t a t i o n e d ; V i s n u the sustainer of the world is stationed in t h e m i d d l e ; R u d r a t h e a n n i h i l a t o r is stationed a b o v e ; lord Śiva is its s u b s t r a t u m . He p e r m e a t e s a n d i m p a r t s impetus to L i ń g a a n d effects t h e work of creation in this way. T h e P u r ā n i c cosmology divides creation i n t o n i n e classes a r r a n g e d in three groups : ( 1 ) P r i m a r y , ( 2 ) Secondary a n d Primary-Secondary as follows : I Primary I I Secondary 1. Intellect a n d Ego 4. Insentient objects

I I Primary-Secondary 9. M i n d - b o r n sons of B r a h m a

2. S u b t l e elements

5. Animals

3. Gross elements

6. Divine beings 7. H u m a n beings 8. Sentient Feeling

16. Sadvimsakam anīśvaram i. 1 7 . 109. 1 7 . yah saptavimśako ñiryah parāt paratarah prabhub. I, 7 1 . 5 1 . taamād abhedabuddhyaiva laptavimiatprabhedatjih I. 7 5 . 34. 18. A Lińga in the form of a column, anting out of a yoni (vaginal passage) is set up iu temples dedicated to śiva. Formerly 12 principal Liñga* existed, of which the best known are Somanātha in Gujarat, *4nh$ltā'i» at UjjayinI and Viśveśvara at Vārānasi. 19.

Lińga. I. 74. 19-20.

xxi According to the Lińgapurāna this set of threefold c r e a t i o n — P r i m a r y , Secondary a n d P r i m a r y - S e c o n d a r y — w a s u n a b l e t o create. T h e m i n d - b o r n sons o f B r a h m a r e m a i n e d celibate. T h e n o u t of his b o d y B r a h m a p r o d u c e d eleven sons; still t h e creation m a d e n o progress. T h e n B r a h m a divided himself i n t o t w o forms—one half a w o m a n a n d t h e o t h e r half a m a n . In t h a t half form of a w o m a n he created a c o u p l e — M a n u a n d Ś a t a r ū p ā w h o obeyed t h e creator a n d b e g a n t h e work of creation. 2.

Dissolution and Re-creation

(Pratisarga)

T h e creation of the universe is not a p e r m a n e n t feature, for all creations end in dissolutions which in t u r n give p l a c e to re creation. T h u s , there are several dissolutions—minor a n d major. As t h e P u r ā n a s relate, a creation lasts for a d a y of B r a h m a equal to a k a l p a , a period of four h u n d r e d thirtytwo million years of m o r t a l s . A k a l p a consists of four teen M a n v a n t a r a s . T h u s , a d a y of B r a h m a , equal to a kalpa contains fourteen dissolu tions. But these a r e p a r t i a l dissolutions. At t h e e n d of fourteen m a n v a n t a r a s , e q u a l to a d a y of B r a h m a t h a t lasts for a kalpa, there occurs a g r e a t dissolution. T h e r e is also a complete dissolution when B r a h m a has completed his life-time. At the a d v e n t of this dissolution ( P r ā k r t a p r a l a y a ) , t h e mobile a n d immobile beings, Devas, Asuras, serpents, Rāksasas etc. a r e all destroyed. Everything dissolves itself into P r a k r t i w h i c h r e m a i n s h i d d e n in t h e supreme lord Śiva. T h e lord alone 0 survives; t h e r e is no second being anywhere.* At t h e a d v e n t of re-creation after dissolution, L o r d Śiva is present in two forms: Prakrti a n d A t m a n . L o r d Visnu adopts the b o d y of P r a k r t i a n d lies on t h e yogic couch in t h e midst of waters. T h e n B r a h m a is b o r n of his umbilical lotus. B r a h m a asks Śiva to g r a n t him power to re-create. 2 1 3.

The

ages of Manus

(Manvantaras)

T h e creation is divided into time-units—kalpas, m a n v a n taras, yugas, samvatsaras a n d o t h e r relatively bigger a n d smaller units. W h e n creation ceases to exist these time-units d i s a p p e a r as a m a t t e r of course. 20. Ibid., I. 85. 7-8. 21.

Ibid., I. 8 5 . 10-iiff.

xxu T h e description of the time-unit, m a n v a n t a r a , is one of t h e m a n y characteristics of a M a h ā p u r ā n a . A m a n v a n t a r a comprises a b o u t seventyone c a t u r y u g a s e q u a l to 1200 years of t h e gods or l/14th d a y o f B r a h m a . T h e fourteen m a n v a n t a r a s m a k e u p o n e whole d a y of B r a h m a , equal to a kalpa. After e a c h m a n v a n t a r a t h e r e is a m i n o r dissolution. T h u s , a d a y of B r a h m a has fourteen dissolutions a n d re-creations. T h e scheme of fourteen dissolutions repeats itself from one age o f M a n u to a n o t h e r . T h e p u r ā n a s m e n t i o n fourteen m a n v a n t a r a s . T h e s e derive their n a m e s from fourteen successive progenitors a n d sovereigns o f the e a r t h . T h e present P u r ā n a m e n t i o n s fourteen M a n u s b y n a m e . T h e y are (i) S v ā y a m b h u v a , (ii) Svārocisa, (iii) U t t a m a , (iv) T ā m a s a , (v) R a i v a t a , ( v i ) Cāksusa, ( v i i ) Vaivasvata, (vii) Sāvarni, ( i x ) D h a r m a , (x) Sāvarnika, (xi) Piśańga, (xii) Apiśańgābha, (xiii) Śabala, ( x i v ) V a r n a k a . O n their nomen clature t h e P u r ā n a s are n o t u n a n i m o u s . 4-5. Genealogy and history of Royal Houses (Varhśa carita)

and Varhiānu-

Genealogy a n d history of kings a n d illustrious personages play a n i m p o r t a n t role i n t h e M a h ā p u r ā n a s . T h e sutas were the custodians of genealogical records which they l e a r n t by r o t e a n d which they recited at sessional sacrifices. B u t in the course of oral transmission from one generation to a n o t h e r s o m e varia tions entered in these records. Moreover, there were traditional variations too, for different versions existed in different families of sūtas. W h e n t h e records were i n c o r p o r a t e d in the P u r ā n a s , t h e interpolations a n d the t r a d i t i o n a l variations also settled therein. T h i s explains the difference t h a t exists in t h e genea logical records of the P u r ā n i c l i t e r a t u r e . 2 2 T h e Lińgapurāna is n o t interested in recording the genea logies of a n c i e n t royal houses a n d illustrious personages. Still it 33. For instance, ( i ) according to Lińga Āgnidhra was the eldest son of Priyavrata. But according to a Vāyu version he was the son of Priyavrata's daughter, (ii) Liñga ascribes the origin of the name Bhārata to king Bharata, the eldest of the ioo sons of Rsabha and grandson of Nābhi (cf. Vāyu 3 3 , 5 1 - 5 3 ; Mārkajideya 5 3 . 39-40; Bhāgavata

1 1 . 2. 1 5 - 1 7 ; Sk.

1.11.37.

55-57)- But according to Matsya 1 1 4 . 5-6, Bharata is the name ofManu himself who creates and supports the people here.

xxiii contains, in five chapters ( I . 65-69), lists of t h e solar a n d l u n a r dynasties of Ayodhyā and P r a y ā g a . C h a p t e r s 65-66 deal with the solar dynasty of Ayodhyā from Vaivasvata M a n u to Satyav r a t a , from S a t y a v r a t a to Sagara a n d from Sagara t o B r h a d b a l a . C h a p t e r s 67-69 r e c o u n t t h e l u n a r dynasty of P r a y ā g a from Aila P u r ū r a v a s to Yayāti, from Y a y ā t i to J y ā m a g h a a n d from J y ā m a g h a to Śrīkrsna. As for the history of reigning m o n a r c h s (vamśānucarita) it is interested m a i n l y in t h e records of t h e solar a n d l u n a r dynasties. It recounts t h e „ d e e d s of some m o n a r c h s of these houses. Amongst these Sagara, Yayāti, J y ā m a g h a a n d Srī K r s n a figure p r o m i n e n t l y , while D h u n d h u m ā r a , B a b h r u , Satrājit, A k r ū r a a n d others occupy a secondary place. Monism of Śiva and the means of the soul's release T h e above analysis demonstrates t h a t t h e Lińgapurāna possesses t h e conventional c h a r a c t e r of a M a h ā p u r ā n a . But its real greatness lies in e x p o u n d i n g t h e monistic b a c k g r o u n d of Śaiva philosophy especially in t h e context of t h e L i ń g a cult. T h e L i ń g a is described as twofold: gross a n d subtle. T h e subtle lińga is t h e fourth state of t h e soul a n d b e y o n d in which the o t h e r t h r e e states merge, losing t h e i r identity. T h e gross Lińga, m a d e of clay, wood, stone, crystal etc. is m e a n t j u s t to create a feeling of devotion in the gross-minded people. In fact lord Śiva, like t h e ether, is an indivisible c e n t r e whose division into sakala a n d niskala forms as of t h e e t h e r into g h a f ā k ā ś a a n d ma{hākāśa is illusory. 2 3 Even t h e state of being o n e (ekatva) is n o t present there as a distinct a t t r i b u t e . Similarly, in relation to the tattvas, he is p l a c e d in t h e twentyseventh c a t e g o r y ; b u t t h e t a t t v a s too e m a n a t e from h i m ; they a r e t h e p r o d u c t s of his power of projection ( P r a k r t i or M ā y ā ) . 2 4 He is related to t h e m as t h e gold is related to t h e o r n a m e n t s or t h e ocean to t h e waves. T h e i r g r o u p of twentyfour forms a noose w h i c h binds the individual a n d cosmic souls, categorized as t h e twentyfifth a n d twentysixth principles. A major p o r t i o n of this P u r ā n a is c o n c e r n e d with the supp ression of illusion t h r o u g h t h e a t t a i n m e n t of knowledge by 83.

Lińga I. 75 ff.

24.

Ibid., i. 1 6 . 32-34; I I . 2 0 . 5 2

xxiv m e a n s of P ā ś u p a t a yoga, accompanied by purificatory a n d ex piatory rites a n d acts of physical a n d m e n t a l worship with the T a n t r a , M a n t r a a n d Y a n t r a appliances. A p a r t i c u l a r emphasis is laid u p o n self purification. Along with the purification of t h e three gunas, viz. sattva, rajas a n d tamos, the P u r ā n a enjoins the purification of the fivefold set of t a t t v a s 2 6 viz. Yauvana(ñve gross elements), Pada (five subtle e l e m e n t s ) , Varna (five organs of knowledge), Mātrā (five organs of action) a n d Kālādkoara (the fourfold g r o u p consisting of intellect, ego, consciousness a n d m i n d ) . These practices, a c c o m p a n i e d b y m e n t a l concentration, a r e said to help the aspirant achieve spiritual enlightenment a n d a t t a i n release from the e n t a n g l e m e n t of the senses a n d his absorption i n t o the supreme soul.

25.

Ibid., II. 2 0 . 4 4 - 4 7

CHAPTER

ONE

Introductory 1.

Obeisance

the

Supreme

B r a h m a , 1 t h e lord of P r a d h ā n a

Soul,

R u d r a , Visnu

and

a n d P u r u s a 2 a n d t h e cause of

creation, sustenance a n d dissolution. T h e sage N ā r a d a 3 w e n t to Naimisa* after w o r s h i p p i n g

2-4. Śiva,

all

t h e holy

centres, 5

viz. Śaileśa, S a ń g a m e ś v a r a ,

H i r a n y a g a r b h a , Svarlīna, Avimukta, M a h ā l a y a , R a u d r a , G o p r e ksaka, t h e excellent P ā ś u p a t a , Vighneśvara, keśvara,

Hiranyagarbha, Candreśa,

Kedāra,

Gomāyu-

Iśānya, Trivis^apa a n d

Sukreiivara. 5. ed in

On seeing N ā r a d a , the residents of N a i m i s a were delight t h e i r m i n d s . After h o n o u r i n g h i m

they offered

him

befitting seat. i. The Śaiva Purānas trace the origin of Brahma, Visnu and Rudra to the Supreme Spirit (Maheivara) and assign the functions of creation existence and dissolution of the universe to each respectively. In fact, the three gods represent the three attributes—sattva, rajas and tamas which together form Pradhāna—the original source of the universe. Thus, the trinitarian pattern of the Cosmos is a single whole at its base. Of. Devi Bhāga. 1.8. 3-4. 3. Pradhāna—the primary or unevolved matter, the original source of the material world. Purusa—the twenty-sixth principle represented as passive and a spec tator of the working of Prakrti—the creative force. He is distinguished from the personal soul(jiva) as the latter is the enjoyer of the fruits of the World-Tree.

Gf.

28.7; II.

17.

36-27.

3. Nārada—the mind-born son of Brahma and a divine sage who acts as a messenger between gods and men. 4. Naimisa or Naimisa, mod. Nimsar. It is situated in the Sītāpur district in the Uttara Pradesa, on the left bank of the Gomatī river. The place is so called because the rim (nimi) of the revolving wheel of virtue was shattered here and virtue had to make a permanent abode in this region (Vājw 2 . 7 ) . Or the place is so called because here an army of asuras was destroyed by the sage Gauramukha in a twinkling of eye. (Gf. Varāha quoted in ST.} On the authority of the Matsya Purina, A Borooah {Ancient Geography of India) places it about the confluence of the Gomatl and the Ganges. It was sacred in the Krta age, as Puskara in the Tretā, Kuruksetra in the Dvāpara, the Ganges in the Kali age. 5. For detail about the holy centres, see part I. Gh. 9 3 .

Lińgapurāna

6-17. He too being pleased accepted the seat offered by the excellent sages. Seating himself comfortably on the excellent seat a n d duly worshipped by the sages he discussed with t h e m the holy n a r r a t i v e of the Lińgas, the n a r r a t i v e consisting of wonderful anecdotes. At the very same time, the intelligent Sūta who was well-versed in the P u r ā n a s came to N a i m i s a for offering h o m a g e to the sages. T h e residents of N a i m i s a greeted h i m duly with holy songs a n d adorations, (since) he was the disciple of K r s n a Dvaipāyana.* On seeing the truly trustworthy a n d scholarly Sūta R o m a h a r s a n a 7 there arose in them the desire to h e a r the P u r ā n a . T h e y , thereafter, asked h i m a b o u t the meritorious P u r ā n a t h a t contained the glory a n d greatness of the Lińgas. The residents of Naimisa said : "O Sūta, of great intellect, after adoring the sage K r s n a D v a i p ā y a n a for the knowledge of the P u r ā n a s you have obtained the P u r ā n i c lore from h i m . H e n c e , O Sūta, the best a m o n g the Paurānikas, we desire to h e a r from you t h a t P u r ā n i c lore illustrating the glory of the Lińgas. N ā r a d a , the glorious son of B r a h m a , after completing his pilgrimage to the holy centres of the supreme lord R u d r a a n d worshipping the Lińgas therein, has arrived here. You are a devotee of lord R u d r a . So also are we a n d N ā r a d a . It behoves you to recount the meritorious P u r ā n a containing the glory a n d greatness of the L i ń g a s 8 in the presence of this sage. Since, everything (relating to D h a r m a ) has been successfully achieved by you, it should all be well known to y o u . " T h u s told, Sūta, the most gifted a m o n g the Paurānikas was delighted in his m i n d . H e , the meritorious one, m a d e obeisance 6. Krsna Dvaipāyana Vyāsa was the son of Parāsara by SatyavatI who later on married king Śantanu. He composed the Mahābhārata *nd the Purānas and arranged the Vedas into four compendiums(Vāyu i.6o. i iff) 7. Romaharsana or Lomaharsana was one of the five disciples of Vyāsa (Vāyu. 1.60. 1 3 ; ŚP. Vidyehara-Samhitā, 4 . 7 ) . He was assigned the duty of preserving Purānic tradition while the other fourPaila, Vaiśampāyana, Jaimini and Sumanta were entrusted with the task of preserving the Vedas. He is called Sūta but he is a brahmin. He should not be confused with the Sūta of mixed caste who was the offspring of a ksatriya father and brahmin woman as described in Manu(Manusmtti X. 1 1 . 1 7 ) 8. 'Repeated in verse 10 of this Chapter.

Introductory

first to N ā r a d a , t h e son of B r a h m a a n d t h e n to t h e ascetics of N a i m i s a a n d b e g a n n a r r a t i n g the P u r ā n a . Sūta said

:—

18. After bowing to Śiva, B r a h m a a n d Visnu, I r e m e m b e r the leading sage Vyāsa in order to r e c o u n t the L i ń g a P u r ā n a . 1 9 - 2 4 . I b o w d o w n to the supreme lord whose b o d y is Ś a b d a - B r a h m a n , w h o is t h e revealer of t h e Ś a b d a - B r a h m a n , whose limbs are the letters whose characteristics are unmanifest, "but w h o manifests himself in diverse ways, w h o is constituted by t h e letters a, u, m, w h o is gross as well as subtle, w h o is g r e a t e r t h a n t h e greatest, w h o has t h e form of Om, whose face is the R^gveda, t o n g u e t h e S ā m a v e d a , t h r o a t t h e Yajurveda, a n d heart the Atharvaveda, who is t h e lord b e y o n d P r a d h ā n a a n d P u r u s a , w h o is devoid of b i r t h a n d d e a t h a n d w h o is called K ā l a r u d r a w h e n h e assumes t a m o g u n a a n d B r a h m a w h e n h e assumes r a j o g u n a a n d t h e all-pervading Visnu w h e n h e assumes s a t t v a g u n a , w h o is M a h e i v a r a w h e n devoid of all the 9 10 g u n a s , w h o manifests first in seven forms by enveloping t h e body of P r a d h ā n a , t h e n in sixteen 1 1 forms, a n d finally in twentysix 1 2 forms, w h o is t h e source of origin of B r a h m a , a n d w h o assumes t h e form of t h e L i ń g a merely for t h e sport of creation, sustenance a n d a n n i h i l a t i o n (of t h e u n i v e r s e ) . After bowing d o w n faithfully to t h a t supreme lord, I begin r e c o u n t i n g the auspicious n a r r a t i v e of the L i ń g a p u r ā n a .

Repeated in 1.6.30.

10. saptadhā—a group of seven tattvas consisting of intellect (buddhi), ego (ahamkāra) and five subtle elements (tanmātras). 1 1 . sodaśadhā—five senses of action (Karmendriyas), five senses of knowledge (jñānendriyas), five gToss elements (mahābhūtas) and mind. 1 2 . To the twentythrce categories (supra Nos. 10, 1 1 ) are added Pradhāna (twentyfourth), Jiva (twentyfifth) and Purusa (twentysixth)To this group of twentysix is added another (the twenty seventh) namely the supreme lord (maheśvara).

Lińgapurāna CHAPTER Index of

TWO

Content

Sūta said :— 1 - 3 . Formerly the excellent L i ń g a p u r ā n a was composed by B r a h m a , the great soul. It was based on the events t h a t h a p p e n e d in the Iśāna kalpa, a n d originally it contained a crore of verses a m o n g a h u n d r e d crore t h a t comprised all the P u r ā n a s . T h e P u r ā n a s were abridged i n t o four h u n d r e d thou sand verses by Vyāsas in the different m a n v a n t a r a s . L a t e r in the beginning of D v ā p a r a , they were classified into eighteen p a r t s , beginning w i t h B r a h m ā n d a a m o n g w h i c h this Lińga p u r ā n a ranks as the eleventh. T h u s I have h e a r d from Vyāsa. 4. O b r a h m i n s , the n u m b e r of verses in this P u r ā n a is eleven thousand. I shall succinctly n a r r a t e it now, as it has n o t been h e a r d by me in detail. 5. W h e n the P u r ā n a s were abridged into four h u n d r e d thousand verses b y K r s n a D v a i p ā y a n a , the Lińga was abridged in eleven t h o u s a n d verses. 6. At the outset the creation of P r a d h ā n a is m e n t i o n e d , t h e n the p r i m a r y a n d secondary creation a n d t h e n the origin of the cosmic egg, enveloped by eight sheaths. 1 * 7. T h e n , the evolution of B r a h m a t h r o u g h the cosmic egg, by the force of rajoguna, the evolution of Visnu a n d R u d r a , a n d Visnu's lying d o w n in the waters. 8. T h e creation of the Prajāpatis; the uplifting of the e a r t h , t h e d u r a t i o n of B r a h m a ' s d a y a n d night, t h e reckoning of his whole span of life. 9-10. T h e savana of B r a h m a ; his yuga a n d k a l p a ; the divine a n d h u m a n years; the years of sages, D h r u v a a n d Pitrs; t h e nativity of P i t r s ; the duties of the people in their respective stages of life; the decrease of p o p u l a t i o n in the Universe; the manifestation of the creative energy. 11. T h e m a l e and female n a t u r e of energy; the creation of B r a h m a ; the b i r t h of twins; the eight names of R u d r a in the course of weeping. 1 3 . But in I. 3.33 the Purāna refers to the seven sheaths of the Cosmic Egg-

Index of Content

12. T h e dispute between B r a h m a a n d V i s n u ; t h e m a n i festation of t h e Lińga once a g a i n ; the p e n a n c e of Ś i l ā d a ; the vision of I n d r a , the slayer of V r t r a . 13-14. His request for a son n o t b o r n t h r o u g h a w o m b ; t h e impossibility of getting such a son, t h e dialogue between Śilāda a n d I n d r a ; t h e b i r t h of B r a h m a from a lotus ; t h e manifestation of Bhava in t h e K a l i a g e ; t h e p r e c e p t o r a n d t h e disciple ; t h e incarnations of Vyāsa ; the kalpas a n d t h e manvantaras. 15-18. T h e n a t u r e of t h e kalpas a n d their different names ; Visnu in t h e form of V a r ā h a in the V ā r ā h a k a l p a — m e g h a v ā h a n a ; t h e g r a n d e u r a n d majesty of R u d r a ; the manifestation once a g a i n of L i ń g a in t h e midst of sages ; the p r o p i t i a t i o n of L i ń g a ; the injunctions r e g a r d i n g a b l u t i o n ; t h e n a t u r e of p u r i t y ; t h e glory of V ā r ā n a s I a n d of t h e holy centres ; t h e shrines of R u d r a a n d V i s n u on t h e e a r t h as well as in-the firmament. 19. T h a fall of D a k s a on to the e a r t h in t h e Svārocisa m a n v a n t a r a ; t h e curse on D a k s a a n d his release from the curse. 20. T h e description of Kailāsa ; the yoga p e r t a i n i n g to P a ś u p a t i ( ś i v a ) ; t h e extent of the four yugas ; the detail of t h e duties assigned to each yuga. 21-22. T h e m a g n i t u d e of the interval between the yugas ; t h e activities of R u d r a d u r i n g these intervals ; his residence in t h e c r e m a t i o n g r o u n d ; t h e origin of the digit of t h e m o o n on his forehead ; his m a r r i a g e ; b i r t h of his sons ; the fear of t h e people in a n t i c i p a t i o n of destruction d u e to excessive indulgence in sexual intercourse. 23-24. T h e curse p r o n o u n c e d by Satī on t h e Devas a n d on Visnu who was, later on, absolved by R u d r a ; R u d r a ' s dis c h a r g e Of s e m e n ; t h e b i r t h of K ā r t t i k e y a ; the m e r i t of perfor m i n g a b l u t i o n to t h e Lińgas d u r i n g t h e eclipse ; t h e dispute between K s u p a a n d D a d h ī c a a s also between D a d b ī c a a n d Visnu. 25-27. T h e i n c a r n a t i o n of t h e trident-bearing lord N a n d i ; the n a r r a t i v e of t h e chaste lady ; t h e discussion a b o u t the individual soul a n d avidyā or ignorance ; t h e n a t u r e of worldly activities a n d of perfect knowledge ; the characteristics of those entitled to liberation ; the birth ofVasistha's sons; t h e descrip tion of the families of the great sages in t h e spiritual lineage of

Lińgapurāna

Vasistha ; the devouring of Śakti by a demon-king d u e to the wickedness of V i ś v ā m i t r a ; the c a p t u r e of the divine cow Surabhi. 28-29. Vasisfha's grief o v e r t h e loss of his son ; lamenta tions of A r u n d h a t ī ; t h e course of their daughter-in-law ; t h e words of the child in the w o m b ; t h e birth of P a r ā ś a r a , Vyāsa a n d Śuka ; the destruction of t h e Rāksasas by Śakti's son P a r ā śara. 30-31. T h e t r u t h a b o u t the deities ; the perfect knowledge as the grace of the lord ; the composition of the P u r ā n a s at t h e behest of t h e p r e c e p t o r Pulastya ; t h e m a g n i t u d e of the worlds ; t h e m o v e m e n t of t h e planets a n d luminaries ; rules of p r o c e d u r e a b o u t Ś r ā d d h a for living ones ; those who deserve Ś r ā d d h a s ; t h e description of Ś r ā d d h a . 32. Rules of p r o c e d u r e a b o u t N ā n d ī ś r ā d d h a ; t h e m e t h o d of studying the Vedas ; t h e efficacy of the five yajñas a n d the rules of their performance. 3 3 . T h e conduct a n d behaviour of w o m e n during their menstrual p e r i o d ; the b i r t h of excellent sons d u e to that c o n d u c t ; t h e rules a b o u t sexual intercourse in regard to persons of different castes in d u e o r d e r . 34. T h e injunctions regarding w h a t should a n d w h a t should n o t be eaten in respect of t h e people of all castes ; the expiatory rites for the general as well as for the particular sins severally a n d in detail. 35. T h e form a n d features of the hells ; crime a n d punishm e n t ; signs of m e n destined to be heavenly or hellish in later births. 36. K i n d s of charitable gifts ; the city of the K i n g of the D e a d ; ritualistic detail of the five-syllabled m a n t r a ; the greatness of R u d r a . 37. T h e fight between V r t r a a n d I n d r a ; the suppression of V r t r a in his universal form; the dialogue between Śveta a n d M r t y u ; the destruction of K ā l a on behalf of ś v e t a . 38-41. T h e arrival of Śiva in the forest of cider trees; the narrative of S u d a r ś a n a ; the characteristics of K r a m a - s a n n y ā s a ; the s t a t e m e n t of B r a h m a t h a t R u d r a could be propitiated by devotion a n d faith; t h e incident of B r a h m a seized by M a d h u a n d K a i t a b h a ; then in order to i m p a r t the highest perfect

Index of Content

knowledge to B r a h m a , the story of Visnu assuming the form of a fish; in all conditions the i n c a r n a t i o n of V i s n u j u s t as a m a t t e r of s p o r t ; t h e b i r t h of Śrīkrsna's son P r a d y u m n a by the grace of R u d r a ; Visnu as a tortoise for holding the c h u r n i n g rod. 42. T h e b i r t h of S a r h k a r s a n a ; the r e b i r t h of C a n d i k ā ; the b i r t h of K r s n a a m o n g the Yadus. 43. T h e wickedness of Karhsa, the uncle of K r s n a ; K r s n a ' s sporting activity d u r i n g infancy; his worship of Siva for o b t a i n i n g sons. 44. T h e origin of water from the skull of Siva in the form of V i s n u ; Visnu's propitiation of R u d r a for lessening t h e b u r d e n of t h e e a r t h . 45. T h e milking of the e a r t h , at the outset, by P r t h u t h e son of V e n a ; t h e curse of Bhrgu incurred by V i s n u in the course of conflict between Devas a n d Asuras. 46-47. In his i n c a r n a t i o n as K r s n a his residence in D v ā r a k ā ; the curse of Durvāsas as conducive to his welfare; t h e curse on Yādavas for their destruction; t h e growth of reeds a n d javelins. 48. T h e annihilation of the Yādavas in m u t u a l quarrel by using reeds a n d K r s n a annihilating his tribe sportively through t h a t very reed. 49. K r s n a ' s voluntary d e p a r t u r e from this w o r l d ; perfect knowledge of B r a h m a n a n d salvation in detail.

the

50-51. T h e subjugation of A n d h a k a , Agni a n d Daksa w h o h a d assumed t h e forms of I n d r a , elephant a n d the d e e r ; the description of t h e primordial B r a h m a n ; subjugation of K a m a by Siva, a n d of t h e enemies of devas, of t h e daitya H a l ā h a l a in p a r t i c u l a r ; the destruction of J ā l a n d h a r a a n d the origin of S u d a r ś a n a discus. 52-53. T h e acquisition of t h a t excellent w e a p o n by V i s n u ; R u d r a ' s activities; thousands of his a d v e n t u r e s ; the activities a n d t h e powers of Visnu, B r a h m a a n d I n d r a ; t h e description of t h e world of Siva. 54-56. R u d r a ' s world on the e a r t h ; H ā t a k e ś v a r a in t h e nether worlds; the n a t u r e of austerities; the power of b r a h m i n s ; Lińga's excellence over all other images of deities—all these a r e

Lińgapurāna

recorded in their p r o p e r order a n d in detail 1 * in this P u r ā n a . He who after knowing the gist recites it, is liberated from sins. He goes to the world of B r a h m a .

CHAPTER THREE Primary Creation Sūta

said:

I. T h e non-characterized is the root of the characterized. T h e manifest Prakrti is the characterized, while Śiva is the non-characterized, b u t the characterized (Prakrti) is said to be related to Śiva. 2-4. T h e y call t h e characterized by the n a m e P r a d h ā n a or Prakrti. But t h e non-characterized, devoid of smell, colour, taste, sound, touch a n d attributes, is Śiva who is stable a n d everlasting. [ O n t h e c o n t r a r y ] the characterized P r a d h ā n a or Prakrti is endowed with smell, colour, taste, sound a n d t o u c h ; it is the source of origin of the universe; it is elemental b o t h in subtle a n d gross forms, O excellent b r a h m i n s ; it is the physical b o d y of t h e worlds; it has originated from the noncharacterized, of its own a c c o r d . 5. [Formerly] it split itself into seven as well as eight a n d then into eleven. 1 5 T h e non-characterized, thus, becomes chara cterized t h r o u g h m ā y ā . 1 4 . ST. adds another interpretation. 'The order of contents (as stated in this chapter is not observed here (i.e. in this purāna) nor are the contents described in detail'. 3T5T 3r^ ^<td+'*)MIH STIH^f 3T*rT=rRT

mr *FTHt JTĪIRK H W T R T ^ sn^Epfur

f««tŔ«r ^ f ? ^ « r t .*fr«r:

1 5 . The twentysix principles emanate from the Saptavimsaka tattva: ^T: a^rtfasT^t facT: M<lcM<d'<: SPJ 0- 7«-50- In this formulation, Pra dhāna (the twentyfourth), the source of twenty three principles is insentient; Jiva (the twenty fifth) is the knower of Pradhāna; Purusa (the twentysixth) has the perception of the two lower categories— Jīva and Pradhāna, but he cannot bestow grace (^j%^T3>īpfT5^T l T 1 . 1 7 . 1 0 9 ) . . Maheivara (the

>ary Creation

6-9. F r o m t h e m took shape, t h e trio of the i m p o r t a n t deities. F r o m o n e of t h e three the universe arose; it is protected by a n o t h e r ; by o n e (i.e. t h e third) it is destroyed. 1 * In this m a n n e r , the universe is p e r v a d e d by Śiva. T h u s t h e three mūrties h a v e been classified as alińga, lińga and lińgālińga. B r a h m a n itself is the universe. T h e non-characterized lord is the source of t h e seed. H e , t h e S u p r e m e lord, is b o t h the seed a n d the w o m b as well as the seedless. Being seedless he becomes seed, i.e. t h e cause of the universe. T h e t e r m Ā t m a n applies t o t h e seed ( b ī j a ) , w o m b (yoni) a n d t h e unmanifrst m a t t e r ( p r a d h ā n a ) . -—W. He who is R u d r a , B r a h m a a n d V i s n u is called Śiva in t h e P u r ā n a s by virtue of his eternally a n d intrinsically enligh tened a n d p u r e n a t u r e . 11. P r a k r t i , w h e n observed by Śiva b e c a m e Śaivī. O b r a h m i n s , formerly it was unmanifest, b u t b e i n g intrinsically e n d o w e d w i t h t h e a t t r i b u t e s it b e c a m e manifest at the begin ning of t h e creation. 12. T h e entire universe beginning w i t h t h e unmanifest a n d e n d i n g w i t h the gross elements originated from it. T h a t Śaivl P r a k r t i , t h e creator of t h e universe is k n o w n as ajā ( t h e u n born) . 13-14. T h e individual soul is devotedly a t t a c h e d to t h a t ajā (the u n b o r n P r a k r t i ) of red, white a n d black c o l o u r — t h e ajā t h a t is single, t h o u g h the m o t h e r of m a n y . He resorts to h e r in her manifest form, a n d having enjoyed eschews her when he becomes u n a t t a c h e d . T h i s Prakrti is the creator of worlds w h e n she is presided over by P u r u s a . 15. At the time of t h e creation, m a h a t was evolved, at the behest of P u r u s a , o u t of P r a d h ā n a consisting of the three gunas a n d presided over by P u r u s a . 16. Being urged by the desire to create, the m a h a t when twenty-seventh) alone is capable of extending grace to his devotees. In this context, P r a d h ā n a or Prakrti is apratibuddha, J ī v a is buddhimān, Purusa is b u d d h a and Maheśvara is p r a b u d d h a . 16. Brahma, Visnu and Rudra—-the personified entities of the three gunas—rajas, sattva and tamas that constitute P ŕ a d h ā n a or Prakrti, the material cause of the universe—are responsible for the creation, sustenance and destruction of the universe. T h e three emanate from the transcendent reality Maheśvara. (Gf. DeiiBhāga. 1.8.4; Brahmānda 1.4.6; Visnu 1.2.66) For detail see V.S. Agrawal : MP—A Study, p p . 3 7 - 4 1 .

Līńgapurāna

presided over by P u r u s a enters the u n c h a n g i n g , unmanifest Pra d h ā n a a n d effects the creation of the manifest. 17-18. O u t of m a h a t evolved (1) sāttvika a h a m k ā r a chara cterized by conception a n d determination, (also) ( 2 ) rājasa a h a m k ā r a consisting of three g u n a s b u t w i t h rajas as pro minent, (also) (3) tāmasa a h a m k ā r a with t a m a s as p r o m i n e n t . T h e s u b t l e elements evolved out o f m a h a t a n d b e c a m e the nucleus for all c r e a t i o n . 19. T h e subtle element-sound evolved out of ego a n d from it the u n c h a n g i n g ether. Thereafter the ego, the cause of sound enveloped the ether. 20. O b r a h m i n s , the creation of the gross elements from the subtle elements is expounded in this m a n n e r . O great sages, the subtle e l e m e n t ' t o u c h ' evolved from the ether a n d the air evolved from t h a t . 2 1 . F r o m the air evolved the subtle element colour a n d therefrom agni (fire), whence evolved the subtle element taste, w h e n c e the waters. F r o m these evolved the subtle element smell a n d from it the e a r t h . 22-23. O excellent b r a h m i n s , the ether enveloped the sub tle element t o u c h . T h e air with the activity of blowing enve loped the subtle element colour. T h e fire enveloped the subtle element taste. T h e waters having the n a t u r e of taste enveloped the subtle element smell. 24-25. H e n c e the e a r t h has five qualities; the waters have four; the fire has t h r e e ; the air has two, the ether has one q u a lity. T h u s the creation of the elements originated from the subtle elements t h r o u g h their m u t u a l interaction. 26. T h e Vaikārika as well as Sāttvika creation takes place simultaneously, yet, here, it is explained as evolved gradually in the m a n n e r described above. 27. F o r the p u r p o s e of perceiving sound a n d the rest there a r e five organs of sense a n d five organs of a c t i o n . M i n d (which is also a sense) belongs to b o t h categories. (These eleven senses evolve o u t of ego.) 28. T h e constituents of creation beginning with m a h a t (intellect) a n d e n d i n g with V i ś e s a ^ e a r t h ) generate the cosmic f/iT. The group of seven beginning with m a h a t (intellect), and ending with Visesa fBhūtas) constitutes the Cosmic Egg which is material, though it derives its potency of consciousness (cetanatā) from Purusa.

ry Creation

, whence B r a h m a arose like a water-bubble. 29. He alone is R u d r a a n d Visnu pervading t h e universe, ese worlds are within t h a t cosmic egg a n d this universe is t h i n it. 30-33. T h e cosmic egg is externally enveloped by water times its m a g n i t u d e . T h e water is externally enveloped by £re ten times its mass. T h e fire is externally enveloped by air | | e n times its mass. T h e air is externally enveloped by t h e ether , ten times its m a g n i t u d e . T h e e t h e r is enveloped by ego t h e ^ Cause of sound. T h e ego is enveloped by intellect a n d iivteliect is enveloped by P r a d h ā n a . T h e y say t h a t the coverings of t h e cosmic egg a r e seven 1 8 . T h e r e within is B r a h m a seated on t h e lotus. T h e r e are crores a n d crores of such eggs in exis tence. 34. In all these cosmic eggs there are four-faced B r a h m ā s , Visnus a n d R u d r a s . T h e y are all created by P r a d h ā n a after coming into contact with Śiva. 35. T h e dissolution is also m u t u a l b u t it begins from the end a n d goes up to t h e beginning. T h e g r e a t lord is the sole agent for this creation, sustenance a n d dissolution. 36. In creation he is endowed with rajas, in sustenance with sattva a n d w i t h tamas in dissolution. He alone possesses this subtle n a t u r e in d u e order. 37-39. He is the first c r e a t o r of all beings, their protector and annihilator. So lord M a h e ś v a r a is t h e overlord of B r a h m a . He is also known as Śiva, Sadāśiva, Bhava, V i s n u a n d B r a h m a since he is all. All these worlds a r e in this egg, so is the creator B r a h m a . T h u s t h e elemental creation of P r a k r t i has been des cribed by m e . It is presided over by P u r u s a ; O brahmins, this auspicious creation w i t h intellect ( m a h a t ) at top is primordial.

18. The Seven sheaths of the Cosmic Egg consist of intellect (mahat), ego (ahamkāra), and five subtle elements (tanmātras). (Vāyu. 4.87. Kūma 1.4.46).

Lińgapurāna

12 CHAPTER

FOUR

Inauguration

of Creation

Sūta said : 1-2. T h e period of the d u r a t i o n of the P r ā k r i t a creation is said to be a day of B r a h m a . T h e r e is a similar period constitut ing the night. T h e lord effects creation d u r i n g d a y time a n d dissolution d u r i n g the night. He has neither a d a y n o r a night (as w e u n d e r s t a n d t h e t e r m s ) . T h e t i m e - d u r a t i o n b y day a n d night is used in a secondary sense. 3-6. D u r i n g the (so-called) d a y all the Vikrtis—the Viśvedevas, the Prajāpatis a n d the sages stay b y . D u r i n g the night a l f of them are dissolved. T h e y a r e p r o d u c e d (again) at the end of t h e night. A d a y of His constitutes o u r kalpa, His night too similarly a n o t h e r kalpa. T h e r e are fourteen M a n u s by the time a thousand sets of four yugas come to a close. O brahmins, the K x t a yuga consists of four thousand years. Four h u n d r e d , three h u n d r e d , two h u n d r e d a n d h u n d r e d years respectively constitute the period of transition both at the beginning a n d end of a yuga. 1 9 7-9V T h e amśaka, therefore, is one-sixth of the d u r a t i o n of each yuga. T h e period of d u r a t i o n of T r e t ā , D v ā p a r a a n d K a l i is respectively three thousand, two thousand and one thousand years without their amśaka parts. T h a t of K r t a has been m e n tioned above. O m e n of holy rites, fifteen winks in the eyes of a m a n of n o r m a l health in n o r m a l condition constitute a kāsdiā. T h i r t y such kāsfhās m a k e one kalā. T h i r t y such kalās make one m u h u r t a . 10-12. T h e night contains fifteen such m u h ū r t a s a n d the day a n o t h e r fifteen m u h ū r t a s . A ( l u n a r ) m o n t h according to h u m a n ig. Each yuga is prefixed and suffixed by a sandhyā which specifies the advent and culmination of a yuga. The two sandhyā s of a yuga are of equal length though their period of duration differs from yuga to yuga. Thus Krtayuga lasts for four thousand divine years and its sandhyās for eight hundred such years; Tretā lasts for three thousand divine years and its sandhyās for six hundred such years; Dvāpara lasts for two thousand and its sandhyās for four hundred; Kali lasts for one thousand and its sandhyās for two hundred such years. The total period of duration for the four yugas is ten thousand divine years and that for their sandhyās is two thousand divine years.

Inauguration of Creation

reckoning constitutes the n i g h t a n d d a y of the pitrs. Divided further, the dark half constitutes the d a y a n d the bright half constitutes their n i g h t w h e n they go to sleep. T h i r t y h u m a n m o n t h s m a k e one m o n t h of the Pitrs. T h e period of three h u n d r e d a n d sixty m o n t h s calculated according to h u m a n reckon ing makes one y e a r of the Pitrs. 13. A h u n d r e d years calculated according to h u m a n reckoning m a k e three years of the Pitrs. 14. Twelve m o n t h s according to h u m a n calculation m a k e one year (of t h e m o r t a l s ) ; twelve m o n t h s of the m a n e s (accor ding to their own c a l c u l a t i o n ) constitute their o n e year. 15. A c c o r d i n g to L i ń g a p u r ā n a one h u m a n year constitutes the period of d a y a n d night for the m a n e s . T h e i r days, nights a n d years a n d their further divisions are as follows: 16. T h e period of U t t a r ā y a n a ( n o r t h e r n transit of the sun) is the d a y for the m a n e s ; the period of D a k s i n ā y a n a (south ern transit of the sun) constitutes their night. These days a n d nights a r e calculated in a c c o r d a n c e with the reckoning of the devas. 17-23. T h i r t y h u m a n years constitute a divine m o n t h . O b r a h m i n s , a h u n d r e d h u m a n years constitute three divine m o n t h s a n d ten days. T h r e e h u n d r e d a n d sixty h u m a n years constitute a divine year. T h r e e thousand a n d thirty h u m a n years constitute a year of the seven sages. N i n e thousand a n d ninety years, according to h u m a n calculation m a k e a year of D h r u v a . T h i r t y six thousand h u m a n years m a k e a century of divine years. T h e people who know a r i t h m e t i c say t h a t the three h u n d r e d a n d sixty thousand h u m a n years constitute the period of a thousand divine years. 24-35. T h e d u r a t i o n of a yuga is calculated according to the divine reckoning. T h e first yuga is n a m e d K r t a ; thereafter comes T r e t ā a n d then D v ā p a r a a n d K a l i . O m e n of holy rites, these are the ( n a m e s of the four) yugas. Hence forth the n u m b e r of years of each yuga which have been m e n t i o n e d earlier in divine reckoning a r e now being counted according to h u m a n reckoning. T h e K r t a consists of one million four h u n d r e d a n d forty t h o u s a n d h u m a n y e a r s ; T r e t ā of one million eight h u n d r e d thousand y e a r s ; D v ā p a r a of seven h u n d r e d twenty thousand years a n d K a l i o f three h u n d r e d a n d

Lińgapurāna

sixty thousand h u m a n years. T h u s the d u r a t i o n of the four yugas, w i t h o u t the period of j u n c t i o n a n d transition totals to three million six h u n d r e d thousand h u m a n years. If S a n d h y ā periods a r e included, the set of four ages will consist of four million three h u n d r e d a n d twenty thousand years. A little over seventy one sets of four y u g a s — K r t a , T r e t ā , D v ā p a r a a n d K a l i — c o n s t i t u t e a m a n v a n t a r a . 2 0 T h e n u m b e r of h u m a n years in a m a n v a n t a r a are thirty crores six million a n d seven h u n d r e d a n d twenty thousand, O excellent b r a h m i n s . T h e period of a m a n v a n t a r a , according to this P u r ā n a , is not m o r e t h a n this. 36. T h e n u m b e r of years in o n e set of four yugas have b e e n m e n t i o n e d earlier. O excellent b r a h m i n s , a thousand such sets of four yugas constitute a k a l p a (of B r a h m a ) . 37. D u r i n g B r a h m a ' s n i g h t the creatures perish; a t the end of t h e n i g h t they a r e created again. T h e r e are twenty-eight crores of gods who move in aerial chariots. 38. D u r i n g the m a n v a n t a r a s a n d the i n t e r m e d i a r y periods their n u m b e r increased to three h u n d r e d a n d ninety two crores. 39-40. O b r a h m i n s , d u r i n g the last kalpa their n u m b e r came to seventy-eight thousand. In all kalpas this is the position in brief. W h e n the dissolution is i m m i n e n t people a b a n d o n the persons surviving the last d a y of the kalpa a n d go to J a n a l o k a from the world M a h a r . 41-42. T h e n u m b e r of years in half a kalpa by divine calculation is two t h o u s a n d eight h u n d r e d a n d sixty two crores a n d seven millions. T h e kalpa too shall be similarly calculated. A t h o u s a n d such kalpas m a k e a year of B r a h m a . 4 3 . Eight thousand years of B r a h m a m a k e his yuga. A thousand yugas of B r a h m a constitute a savana. 44. Nine thousand such savanas constitute a d a y of Rudra. 45-49. O great sages, the following are the names of some kalpas of B r a h m a , v i z — b h a v o d b h a v a , tapas, bhavya, r a m b h a , 20. A manvantara comprises about seventy one mahāyugas which are equal to 12,000 years of the gods. T h e Purānas mention fourteen manvantaras. These derive their names from fourteen successive mythical progenitors and sovereigns of the earth.

Inauguration of Creation

kratu, r t u , v a h n i, havyavāha, sāvitra, ś u d d h a , majjālīya, m a d h y a m a , vairāja, n i s ā d a , m u k h y a , m e g h a v ā h a n a , p a ñ c a m a , citraka, ākrti, j ñ ā n a , m a n a s , s u d a r i a , brrhha, śvetalohita, r a k t a , pītavāsas, asita, a n d sarvarūpaka. O excellent sages, thousands a n d crores of such kalpas h a v e already elapsecL - ____^. 50. At the dissolution of a kalpa, whatever remains of creation p r o d u c e d d u r i n g d a y a n d night is destroyed. 51-53. T h e destruction is subject to the behest of lord Śiva. W h e n the creation is a n n i h i l a t e d a n d the P r a d h ā n a is stationed in itself, b o t h P r a d h ā n a a n d P u r u s a come to a standstill or r e m a i n inactive. O b r a h m i n s , it is only w h e n t h e three gunas are n o t in equilibrium t h a t creation takes place. W h e n >hey are in equilibrium t h e creation is dissolved. T h e great lord is t h e cause of b o t h . T h e creation is effected by h i m sportively in this m a n n e r . 54-56. Such creations, effected t h r o u g h t h e agency of P r a d h ā n a a r e i n n u m e r a b l e . T h e kalpas together w i t h their B r a h m ā s a n d Visnus a r e i n n u m e r a b l e . But lord Śiva is only one. T h e activities of P r a k r t i emerging from P r a d h ā n a a r e d u e to H i s sport. T h e activities as characterized by the gunas a r e threefold a n d destructible b u t the ( u n c r e a t e d ) ā t m a n has n e i t h e r a b e g i n n i n g n o r a m i d d l e n o r an end.* 1 57. T h e life-time of B r a h m a consists of two halves called parārdhas.** W h a t is created d u r i n g His d a y time is destroyed during His night. 58-61. T h e worlds b h ū r , b h u v a h , svar a n d m a h a r perish; only t h e worlds above r e m a i n intact. At night, w h e n the mobile a n d i m m o b i l e perish a n d a vast sheet of w a t e r 2 8 spreads like a single ocean, B r a h m a goes to sleep in the water. He is there2 1 . Creation is the result of stimulation (ksobha) of the gunas. When there is no stimulation, creation does not exist; consequently, the timeunits—kalpas, manvantaras, yugas, sariwatsaras and other relatively bigger and smaller units disappear as a matter of course. 2 2 . A kalpa (a period of four thousand cycles of four yugas) consti tutes a day of Brahma. It is divided into two halves : 2 parārdhas. A half kalpa covers a cycle of two thousand caturyugas. At the end of a full kalpa a great fire consumes the world. 2 3 . Ekārnava symbolises the state of the universe during the period of dissolution when the divided units are drawn together forming a single watery mass. For detail see MP—A Study. PP. 9-10.

Lińgapurāna

fore known as N ā r ā y a n a . At t h e e n d of the n i g h t he wakes up a n d beholds a void w h a t used to be t h e w o r l d of m o b i l e a n d immobile beings. T h e n h e , t h e most excellent a m o n g t h e knowers of B r a h m a n decides to c r e a t e . He assumes t h e form of a b o a r 2 4 a n d lifts t h e e a r t h submerged in t h e waters. He lifts it up a n d places it as before, together w i t h all t h e rivers, rivulets a n d oceans. 62-63. W i t h great effort he makes t h e e a r t h even. He gathers together all t h e m o u n t a i n s b u r n e d by fire on t h e e a r t h . He establishes t h e four worlds, b h u h , etc. as before. H e , the lord creator, t h e n decides to create everything afresh.

CHAPTER

FIVE

Creation Sūta said : 1. O brahmins, while B r a h m a of u n k n o w n origin pondered on creation he b e c a m e manifested as delusion enveloped in darkness. 2. I g n o r a n c e originated from the self-born B r a h m a in 25 f i v e forms:—darkness ( t a m a s ) , infatuation ( m o h a ) , the great infatuation ( m a h ā m o h a ) , gloominess ( t ā m i s r a ) , a n d blinding gloominess ( a n d h a t ā m i s r a ) . 3-4. This creation of B r a h m a which is enveloped by igno rance is declared to be p r i m a r y . F r o m this creation emerged the immovables (plants, m o u n t a i n s e t c . ) . He considered this creation incapable of causation. He t h o u g h t of creating yet. While he thus m e d i t a t e d , his neck t u r n e d horizontally. 5-8. At first the horizontal creation n a m e d tiryaksrotas emerged from h i m ; the next was urdhvasrotas chiefly characte24. The Purānas often mention Varāha (Boar incarnation of Visnu) lifting the earth from the depth of the Ekārnava ocean. 2 5 . Avidyā, also designated as viparyaya is fivefold. Gf. II.9.30. Its five kinds are defined in the Devi Bhiga. These are subdivided into sixtytwo kinds.

Cf.

II.

34"35-

Creation

rized by goodness. T h e n came arvāksrotas, after t h a t a n u g r a h a , a n d lastly b h ū t ā d i . T h e first creation of B r a h m a is known m a h a t ; the second of t a n m ā t r ā s as b h a u t i k a ; the third of t h e senseorgans as a i n d r i y a ; the fourth of the immovables as m u k h y a ; the fifth of animals as tiryagyoni; the sixth of gods as daivika; the seventh of m a n k i n d as m ā n u s a ; the eighth (of emotions) as a n u g r a h a ; the n i n t h of K u m ā r a s as K a u m ā r y a . * * These a r e P r ā k r t a a n d Vaikrta creations. 9-11. Formerly, O excellent sages, B r a h m a created S a n a n d a , S a n a k a a n d S a n ā t a n a . By refraining from worldly activities they a t t a i n e d t h e S u p r e m e Being. By his yogic accomplishment he created Marīci, Bhrgu, Ańgiras, Pulastya, P u l a h a , K r a t u , Daksa, Atri a n d Vasistha. These nine sons of B r a h m a were the knowers of B r a h m a n a n d excellent b r a h m i n s . T h e y a r e known as expounders of b r a h m a n a n d were equal to B r a h m a himself. 12. [ H e h a d three m o r e sons] Sańkalpa, D h a r m a a n d A d h a r m a . A d h a r m a is always present n e a r D h a r m a . T h u s there were twelve progenies of B r a h m a of unknown origin. 13-14. T h e eternal lord h a d at t h e outset created R b h u a n d S a n a t k u m ā r a . These two eldest sons b e c a m e the divine expounders of B r a h m a n . Being free from sexual desire they r e m a i n e d bachelors a n d rose equal in wisdom to B r a h m a . T h e y were omniscient a n d possessed of all merits. I shall now state succinctly the names of the wives of the b r a h m a n i c a l sages a n d t h e b i r t h of their progenies, O excellent sages. 15-17. T h e lord created Virāja ( M a n u ) a n d Vairājñī Ś a t a r ū p ā w h o was n o t b o r n of w o m b . She b o r e two sons a n d two daughters to M a n u . T h e elder was the intelligent Priyavrata a n d the younger U t t ā n a p ā d a . T h e elder d a u g h t e r was Akūti a n d the younger was Prasūti. 18-26. Prajāpati R u c i m a r r i e d Ākūti a n d lord D a k s a m a r ried Prasūti the m o t h e r of the worlds a n d a great Yoginī. Akūti gave b i r t h to a son Yajña a n d a daughter Daksinā. Daksinā gave b i r t h to twelve illustrious sons. Prasūti of great penance bore twentyfour d a u g h t e r s to Daksa v i z . , — Ś r a d d h ā (faith), 2 6 . Ninefold creation : The Purānic cosmology divides the cosmic creation into nine classes. For detail, see ŚP. (English trans, p. 248 note 214).

Lińgapurāna

Laksmī (good f o r t u n e ) , D h r t i , Pu$ti, T u ^ u , M e d h ā , K r i y ā , Buddhi (constancy), Lajjā ( M o d e s t y ) , Vapus ( b e a u t y ) , Śānti (tranquillity), Siddhi (perfection), Kīrti ( f a m e ) , K h y ā t i (cele b r i t y ) , Satī ( t r u t h ) , S a m b h u t i (fitness), Smrti ( m e m o r y ) , Prīti (affection), K s a m ā (patience), Sannati ( h u m i l i t y ) , Anasūyā (sincerity), Ūrjā ( s t r e n g t h ) , Svāhā (oblation to the gods), Arani a n d the blessed S v a d h ā (oblation to the p i t r s ) . He gave t h e m duly in marriage. T h e first thirteen daughters Ś r a d d h ā to Kīrti m a r r i e d the patriarch D h a r m a . T h e wise Bhrgu married K h y ā t i ; Bhārgava (Śukra) m a r r i e d A r a n i ; Marīci (married) S a m b h u t i ; Ańgiras ( m a r r i e d ) Smrti. T h e other m a r r i e d pairs were : Prīti a n d Pulastya, K s a m ā a n d P u l a h a , Sannati a n d K r a t u , Atri a n d Anasūyā, Ū r j ā a n d Vasisdia, Svāhā a n d Vibhāvasu, Svadhā a n d the Pitrs. 27-28. Satī the mental creation of the lord was adopted as his d a u g h t e r by Daksa. She the m o t h e r of the worlds attained R u d r a as h e r h u s b a n d . At the beginning of the creation B r a h m a h a d created a Being ( R u d r a ) possessed of a body half m a n ' s a n d half w o m e n ' s 2 7 a n d then the Creator said, " D i v i d e thyself." A n d he being accosted thus, divided himself into two. It was then t h a t she was born. 29. All the women in three worlds are born of the female part. Similarly, all the eleven R u d r a s 2 8 originated from his male p a r t . 30-33. Everything feminine in gender is she herself a n d everything masculine is R u d r a himself. K e e p i n g R u d r a in view, lord B r a h m a looked at Daksa a n d said, " W o r s h i p her, she is of good holy rites, the m o t h e r of all the worlds, of m i n e as well as yours. If the word putrī ( d a u g h t e r ) is interpreted as 'one who

2 7 . This half-male and half-female form of lord Śiva is most popular in ancient sculpture. The concept has its basis in the Purusa-Prakrti doctrine of the Sāmkhya philosophers. 28. Eleven Rudras. For the names of eleven Rudras, see I. 8a. 40-41. Their names are variously mentioned in the Purānas. For instance, Matsya has two lists (5. 29-30; 1 5 3 . 19) which differ from each other. Vāyu agrees with Matsya only in three names. Bhavisya(125.7) gives a different list. For the interpretation of these names and other detail, see MP. A Study PP.

65-67.

Creation

saves from the hell " p u t " she will become the excellent wife of R u d r a a n d the m o t h e r of the Universe. She shall be your d a u g h t e r a n d k n o w n a s Sat!. T h u s urged by B r a h m a D a k s a obtained her as his d a u g h t e r a n d respectfully gave her to R u d r a ( i n m a r r i a g e ) . 34. T h e thirteen wives of D h a r m a , Ś r a d d h ā a n d others have already been mentioned. I shall now m e n t i o n the progeny of D h a r m a from those wives, in d u e order. 35-36. T h e y are K a m a ( l o v e ) , D a r p a ( p r i d e ) , N i y a m a ( r e s t r a i n t ) , Santo sa ( c o n t e n t m e n t ) , L o b h a (covetousness), Śruta (learning), D a n d a ( p u n i s h m e n t ) , S a m a y a ( a g r e e m e n t ) , Bodha (wisdom), A p r a m ā d a ( n o n - e r r i n g ) , V i n a y a ( h u m i l i t y ) , Vyavasiya (industry), K s e m a (welfare), S u k h a (happiness) a n d Yaśas ( f a m e ) . These are the offspring of D h a r m a . 37-40. D h a r m a begot of K r i y ā (activity) a n d B u d d h i (in telligence) two sons each v i z . , — D a n d a ( p u n i s h m e n t ) a n d Samaya (agreement) of the former, A p r a m ā d a (non-erring) a n d Bodha (wisdom) of the latter. H e n c e the sons of D h a r m a a n d A d h a r m a are fifteen in all. Bhrgu's wife K h y ā t i gave birth to Śri, ( w h o b e c a m e ) the wife of Visnu a n d to two sons D h ā t r a n d V i d h ā t r who later became the sons-in-law of M e r u . P r a b h ū t i , wife of Marīci, gave birth to two sons: P ū r n a m ā s a a n d Mārica a n d four d a u g h t e r s : T u s t i , D r s t i , Krsi a n d Apaciti. 41-45. O great sages, K s a m ā bore to P u l a h a three sons : K a r d a m a , Varīyas a n d Sahisnu a n d one d a u g h t e r Pīvari, golden in colour a n d stout as the earth. Pulastya begot of Prlti two s o n s D a t t o r n a a n d V e d a b ā h u a n d a d a u g h t e r Drsadvatī. Sannati, wife of K r a t u gave birth to sixty thousand sons who are known as Bālakhilyas. Smrti, wife of sage Ańgiras, gave birth to four d a u g h t e r s : Sinīvālī, K u h u , R ā k ā a n d A n u m a t i after o b t a i n i n g three sons: Anubhāva, Agni a n d K ī r t i m ā n , O sages of holy rites. 46-50. Anasūyā, the wife of Atri, gave birth to six children, a d a u g h t e r Śruti a n d five sons: Satyanetra, Bhavyamūrti, Apa, Ś a n a i i c a r a a n d S o m a ; the sixth was Śruti ( m e n t i o n e d a b o v e ) . T h e affectionate mother Ūrjā bore to Vasisfha seven handsome sons: Rajas, Suhotra, Bāhu, Savana, A n a g h a , Sutapas a n d Śukra. To the god of fire w h o identifies himself w i t h R u d r a a n d is the eldest son of B r a h m a and also the very life of the /

Lińgapurāna

people, Svāhā bore worlds.

three sons, for

the welfare of the three

CHAPTER SIX Glory of Śiva Sūta said : w

1-3. T h e three sons of A g n i are P a v a m ā n a , P ā v a k a a n d Suci. T h e fire produced by attrition is called P a v a m ā n a ; t h a t from lightning is n a m e d P ā v a k a ; t h a t from t h e sun is known as Śuci. T h e three were t h e sons of Svāhā. T o g e t h e r with their sons a n d grandsons their n u m b e r goes u p t o fortynine ( - . 7 x 7 ) . T h e fires a r e p r o d u c e d in sacrifices. 4. All these are ascetics a n d observers of holy rites. All of them are prajāpatis identical with R u d r a . 5. T h e Pitrs are of two categories: yajvans a n d non-yajvans. Yajvans are also called Agnis vāttas, the non-yajvans as Barhisadas. 6. S r a d d h i gave birth to the m e n t a l d a u g h t e r M e n ā . T h i s m e n t a l d a u g h t e r is well known in the world. 7-8. M e n ā gave b i r t h to M a i n ā k a K r a u ñ c a , his ( M a i n ā k a ' s ) younger sisters U m ā a n d G a ń g ā . T h e latter b e c a m e t h e holiest by virtue of her c o n t a c t with the body of lord Śiva. S v a d h ā gave b i r t h to a m e n t a l d a u g h t e r D h a r a n ī ( e a r t h ) w h o b e c a m e the support of sacrifices. T h a t lady ( D h a r a n ī ) of lotus-face b e c a m e t h e wife of M e r u , the king of m o u n t a i n s . 9-10. T h e Pitrs a r e a m r t a p a s (imbibers o f n e c t a r ) . T h e i r a c c o u n t in detail, together with t h a t of the sages a n d their fami lies I shall n a r r a t e in a separate chapter, later on. 2 9 . For agnivaihia sec VSyu I. 2 9 ; Brakmifāa I. n o ; Mirkanfo11 5 2 . 20-21, Vtfnu

1.10. 1 4 - 1 7 .

According to Liñga ( 1 1 . 1 2 . 3 3 ) agni is the

creative force that permeates the Cosmic Egg and effects the work of creation. There are fotynine agnis (II. 1 2 . 3 5 ) which are the different forms of Rudra ( 1 . 6 . 4 ) , while according to Harivamia they are the attendants of Rudra ( 2 . 1 2 2 . 1 7 - 4 0 ) . Though there is a general agreement in the Purānas in regard to the number of agnis there is a wide disagreement about their names.

Glory of śiva

Satī, the ( a d o p t e d ) child of Daksa, the future d a u g h t e r of Himavat, married Rudra. 11. L a t e r , she cursed h e r father D a k s a [ a n d immolated her self] R u d r a w h o thought on her created m a n y R u d r a s . 12. He created them in the form of his own person a n d they were h o n o u r e d by all the worlds. O leading sages, it was at the behest o f B r a h m a t h a t lord R u d r a created t h e m . T h e lord h a d laughed a n d they were created immediately. 13-16. T h e fourteen worlds** were completely covered by them. T h e y were of different sort, devoid of impurities, death less a n d ageless. On seeing these R u d r a s in front B r a h m a spoke to t h e m : "O R u d r a s , obeisance to you. O three-eyed gods, you are omniscient, omnipresent a n d splendid. Some of you are long, some short a n d dwarfish. Your h a i r a r e golden. You dazzle our eyes by your splendour. You are eternal, enlightened, devoid of impurities a n d dvandvas. Y o u are passionless sons of R u d r a . You are the universal souls. T h u s , after eulogising R u d r a s , lord B r a h m a c i r c u m a m b u l a t e d them a n d spoke to R u d r a . 17. "O lord, obeisance be to y o u ; O great R u d r a , it does n o t behove you to create subjects devoid of d e a t h . O lord, you should create m o r t a l subjects." 18. T h e n the great lord R u d r a replied thus, " M y position is n o t of such a n a t u r e . O B r a h m a , you should create such sub jects endowed w i t h d e a t h . " 19. T h u s , at the will of R u d r a , the four-faced B r a h m a created the Universe, of the mobile a n d immobile beings, en dowed w i t h d e a t h a n d old age. 20-24. T h u s , as R u d r a desisted from creating mortal sub jects he obtained the title ' s t h ā n u ' . O Brahmins, R u d r a alone is capable of t h a t . He is the supreme a n d unsullied soul who c a n assume physical bodies when he wills. T h e lord bestows h a p p i ness on all living beings mercifully a n d without strain. He has, therefore, acquired the title Śańkara. He is the all-pervading 30. The universe is comprised of fourteen worlds, seven rising above the earth and seven lying below. The seven upper regions are (i) bhūr, (ii) bhuvah, (iii) svar, (iv) mahar, (v) janah (vi) tapas, (vii) satyam and the seven lower are (i) aula,, (ii) vitala, (iii) sutala, (iv) rasātala, (v) tala, (vi) talātala, (vii) pāt&la.

Lińgapurāna

soul w h o bestows blessings u p o n t h e person w h o o u t of t h e fear of worldly existence has resorted to yoga whereby he has become d e t a c h e d eschewing worldly activities a n d pleasures. [ I t is en j o i n e d t h a t ] d e t a c h m e n t can be p r o d u c e d by perfect knowledge as well. T h e indiscriminate eschewal of this knowledge is mea ningless a n d is c o n t r a r y to the purpose. It is t h r o u g h his grace t h a t the confluence of knowledge a n d d e t a c h m e n t takes place. 25-26. Virtue, knowledge, d e t a c h m e n t a n d prosperity are the result of his blessing. By taking recourse to him one c a n be easily liberated. Even if he is engrossed in sin he does not fall i n t o hell. 27-31. H e n c e , by resorting to him, people c a n a t t a i n eternal release from worldly existence. The Sages said : T h e r e a r e twenty-eight crores of hells from g h o r a to m ā y ā where the sinners a r e tortured, if they do n o t seek refuge in H i m . He is t h e support of all living beings. He is u n c h a n g i n g . He is the lord of the worlds. He is P u r u s a , the great A t m a n . He is often invoked a n d often eulogised. He is n a m e d K ā l a R u d r a w h e n h e assumes t a m o g u n a , a n d B r a h m a when h e assumes rajoguna a n d Visnu w h e n he assumes sattvaguna. W h e n devoid of attributes he is called M a h e ś v a r a . O intelligent Sūta, now tell us, by doing w h a t or by neglecting w h a t do men go to hell. We are eager to h e a r it.

CHAPTER

SEVEN

The esoteric secret of Śiva SSta said : 1. I shall r e c o u n t to you, at the outset, the esoteric secret, in brief, of the all-knowing Śiva of u n m e a s u r e d splendour. 2-3. T h e yogins w h o are conversant with the tenets, who have a d o p t e d great d e t a c h m e n t , w h o are constantly associated

Esoteric secret of Śiva

w i t h the e i g h t 3 1 m e a n s of Yoga, such as the control of breath a n d w h o a r e endowed with the attributes of mercy 8 * etc., go either to hell or to heaven according to their deeds. 4. By virtue of his grace, knowledge arises a n d yoga func tions through knowledge. By d i n t of yoga, liberation is effected, a n d everything is achieved through his grace. The sages said : 5. O best ofyogins, if perfect knowledge comes through grace, you shall tell us a b o u t the form a n d feature as well as the divine yoga of lord Śiva (thro ug h which that grace is a t t a i n e d ) . 6. How does the lord devoid of anxiety bestow his grace on m e n by means of the yogic p a t h a n d at w h a t time. Sūta said : 7. M a y you all hear w h a t h a d been formerly m e n t i o n e d by N a n d i n to S a n a t k u m ā r a , the son of B r a h m a , in the pre sence of devas, sages a n d pitrs. 8. O sages of good holy rites, listen to the incarnations of Vyāsas, at the end of D v ā p a r a a n d the incarnations of lord Śiva as Yogācāryas in the kali age. 9. In different areas, the four disciples of the lord, fully endowed with m e n t a l control spread the doctrines of Śiva. T h e r e grew up m a n y disciples of disciples a n d the lord was pleased at this. 10. T h e perfect knowledge of the lord h a d b e e n tradition ally a n d gradually transmitted orally to m e n of the first three castes from b r a h m i n s to vaisyas in the m a n n e r befitting them. It was d o n e so out of mercy. The sages said :— 11.

It behoves you to tell us who those Vyāsas

were w h o

3 1 . The eight ancillaries of yoga constitute ( 1 ) yama, (2) niyama, (3) āsana, (4) prānāyāma, (5) pratyāhāra, (6) dhāranā, (7) dhyāna, (8) sam&dbi. Gf ŚP. VSyaviya samhitā, ch. 37. 32. For the eight virtues of the soul, compare Agnipmāno as quoted

in ST. %m wn*$*rr ^ 3prrirRfii«r H ^ S R I 3nmwm<r| sŕfa

Lińgapurāna

incarnated d u r i n g every D v ā p a r a age a n d furthermore, in which m a n v a n t a r a a n d k a l p a they incarnated. Sūta said : 12-13. O b r a h m i n s , m a y you be pleased to listen. I shall duly recount the Vyāsas in the V ā r ā h a kalpa of the Vaivasvata m a n v a n t a r a which is still current. I shall recount the R u d r a s in all the m a n v a n t a r a s . T h e y h a d been the guides a n d instructors of perfect knowledge of the Vedas a n d P u r ā n a s in all the circles of yugas. 14-18. O brahmins, these are the Vyāsas: (1) K r a t u , " (2) Satya, (3) Bhārgava, ( 4 ) Añgiras, (5) Savitr, (6) M r t y u , (7) Ś a t a k r a t u , ( 8 ) Vasistha, (9) Sārasvata, ( 1 0 ) T r i d h ā m a n , ( 1 1 ) T r i v r t a , (12) Śatatejas, ( 1 3 ) D h a r m a w h o is known as N ā r ā y a n a , ( 1 4 ) T a r a k s u , ( 1 5 ) Aruni, ( 1 6 ) K r t a ñ j a y a , (17) R t a ñ j a y a , (18) Bharadvāja, (19) G a u t a m a , (20) Vācaśravas, (21) Susmāyani, (22) Śuci, (23) T r n a v i n d u , (24) R u k s a , ( 2 5 ) Śakti, (26) P a r ā ś a r a the son of Śakti, (27) J ā t u k a r n y a , (28) K r s n a D v a i p ā y a n a who was Visnu himself. N o w listen to the yogeśvaras in d u e o r d e r in the Kali age. 19-20. T h e y are i n n u m e r a b l e in the various kalpas a n d the m a n v a n t a r a s . Since the incarnations of R u d r a s a n d Vyāsas in the K a l i age are too many, I shall recoun t the incarnations in the Vaivasvata m a n v a n t a r a , in the V ā r ā h a kalpa a n d in all the other m a n v a n t a r a s falling therein. The sages said : 2 1 . O S ū t a , it behoves you now to recount the m a n v a n taras in the V ā r ā h a kalpa a n d in all the later kalpas as also recount the Siddhas in the Vaivasvata m a n v a n t a r a . Sūta said • 22-28. T h e first M a n u was (1) S v ā y a m b h u v a son of B r a h m a . T h e n , O brahmins, was the M a n u (2) Svārocisa. T h e s u b s e q u e n t M a n u s w e r e : ( 3 ) U t t a m a , (4) T ā m a s a , (5) R a i v a t a , ( 6 ) Cāksusa, (7) Vaivasvata, (8) Sāvarni, (9) D h a r m a , (10) Sāvarnika, (11) Piśańga, (12) Apiśańgābha, (13) Śabala, a n d

33.

identical with 'Prabhn'.

Cf. ST- 3R^<r Tiffin S ^ f t t g W : I

stent of Śiva

( 1 4 ) V a r n a k a . T h e M a n u s a r e also designated according t o t h e vowels beginning with ' a ' a n d e n d i n g with *au\ O excellent b r a h m i n s , they a r e also classified according to their colours as ( 1 ) bveta ( w h i t e ) , ( 2 ) p ā n d u ( g r e y ) , (3) r a k t a ( r e d d i s h ) , (4) t ā m r a ( c o p p e r - h u e d ) , (5) p ī t a (yellow), (6) kapila ( t a w n y ) , (7) krjna ( b l a c k ) , ( 8 ) ś y ā m a ( d a r k ) , (9) d h ū m r a (light-smokec o l o u r e d ) , ( 1 0 ) s u d h ū m r a ( d e e p smoke-coloured), (11) apiśańga (non-tawny) (12) p L a ń g a ( t a w n y ) , (13) trivarna śabala (three-coloured) a n d (14) k ā l a n d h u r a (extreme b l a c k ) . T h u s all t h e holy M a n u s h a v e b e e n m e n t i o n e d b y ( 1 ) n a m e , (2) letters, a n d ( 3 ) colour. T h o s e identical w i t h the vowels a r e , in brief, m e n t i o n e d as the leaders of the m a n v a n t a r a s . A m o n g t h e m , t h e seventh M a n u is Vaivasvata represented by the vowel ' r ' a n d colour black. T h i s seventh M a n u is also a leader a m o n g devas. I shall m e n t i o n the yogins in this repeated cycle of yugas in the kalpas t h a t have passed by a n d those t h a t a r e yet to come. 29-35. T h e c u r r e n t kalpa in the seventh m a n v a n t a r a is known as V ā r ā h a . N o w listen to the yogic incarnations of the lord a n d their line of disciples in d u e order, in all the kalpas a n d m a n v a n t a r a s . I n the f i r s t K a l i o f S v ā y a m b h u v a M a n u they were (1) Śveta, ( 2 ) S u t ā r a , (3) M a d a n a , (4) Suhotra, (5) K a ń k a n a , (6) Logāksi, (7) Jaigīsavya, (8) D a d h i v ā h a n a , (9) R s a b h a , (10) U g r a , (11) Atri, (12) Subālaka, (13) G a u t a m a , ( 1 4 ) Vedaśīrsa. (15) G o k a r n a , ( 1 6 ) Guhāvāsin, (17) Śikhandabhrt, (18) J a t ā m ā l i n , (19) Atfahāsa, (20) D ā r u k a , (21) Lāńguli. ( 2 2 ) M a h ā k ā v y a , (23) Sūlin, (24) D a n d i n , (25) M u n d l ś v a r a , (26) Sahisnu, (27) S o m a ś a r m ā , (28) Lakulīśa. O m e n of holy rites, the incarnations as Yogācāryas of the lord in all the cycles of four ages in the Vaivasvata m a n v a n t a r a have b e e n recounted (as twentyeight). 36. O excellent sages, in every D v ā p a r a age, there are Vyāsas in the same m a n n e r . T h e following are the recurring disciples of these Yogeśvaras, each of w h o m h a d four disciples. 37-51. T h e y a r e ; — ( 1 ) Śveta, (2J Śvetaśikhandin ( 3 ) Śvetāśva, ( 4 ) Śvetalohita, (5) D u n d u b h i , ( 6 ) Ś a t a r ū p a , (7) Rcika, ( 8 ) K e t u m ā n , ( 9 ) Viśoka, ( 1 0 ) Vikeia, ( 1 1 ) Vipāśa, (12) P ā ' a n ā ś a n a , (13) S u m u k h a , ( 1 4 ) D u r m u k h a , (15) D u r d a m a , (16) D u r a t i k r a m a , (17) Sanaka, (18) S a n a n d a , (19) S a n ā t a n a , (20) R b h u , (21) S a n a t , ( 2 2 ) S u d ā m a n , ( 2 3 ) Virajas, (24) Ś a ń k h a p ā d a ,

Lińgapurāna

(25) Vairajas, ( 2 6 ) M e g h a , ( 2 7 ) Sārasvata, (28) Suvāhana, ( 2 9 ) M e g h a v ā h a , (30) K a p i l a , ( 3 1 ) Asuri, (32) Paftcaśikha, (33) Vālkala, (34) P a r ā ś a r a , (35) G a r g a , ( 3 6 ) Bhārgava (37) Ańgiraa, (38) B a l a b a n d h u , (39) N i r ā m i t r a , (40) K e t u ś r ń g a (41) L a m b o d a r a , (42) L a m b a , (43) Lambāksa, (44) Lambakeśaka, (45) Sarvajña, (46) S a m a b u d d h i , (47) Sādhya, ( 4 8 ) Sarva, (49) S u d h ā m a n , (50) K ā ś y a p a , (51) VasisUia, (52) Virajas, (53) Atri, ( 5 4 ) , Devasada, (55) Śravana, ( 5 6 ) Śravisthaka, (57) K u n i , (58) K u n i b ā h u , (59) K u t a r i r a , (60) K u n e t r a k a , ( 6 1 ) K a l y a p a , ( 6 2 ) U i a n a s , ( 6 3 ) Cyavana, (64) Brhaspati, (65) U t a t h y a , (66) V ā m a d e v a , ( 6 7 ) M a h ā yoga, (68) M a h ā b a l a , (69) Vācaśravas, (70) Sudhīka, ( 7 1 ) Śyāvāśva, (72) Yatŕśvara, (73) H i r a n y a n ā b h a , ( 7 4 ) Kauśalya, (75) Logāksj, ( 7 6 ) , K u t h u m i , ( 7 7 ) S u m a n t u , (78) Barbarī, (79) K a b a n d h a , (80) Kuśikandhara, (81) Plaksa, (82) D ā l b h y ā y a n i , (83) K e t u m ā n , ( 8 4 ) G o p a n a , ( 8 5 ) , Bhallāvin, (86) M a d h u p i ń g a , ( 8 7 ) Śvetaketu, ( 8 8 ) T a p o n i d h i , (89) I K i k a , (90) Brhadaśva, (91) Devala, ( 9 2 ) Kavi, (93) ś ā l i h o t r a , (94) Agniveśa, ( 9 5 ) Yuvanāśva, (96) Śaradvasu, (97) Ghagala, (98) K u n d a k a r n a , (99) K u m b h a , (100) Pravāhaka, (101), U l u k a , (102) Vidyuta, (103) Mandūka, (104) Aśvalāyana, (105) Aksapāda, (106) K u m ā r a , (107) U l ū k a , (108) Vatsa, (109) Kuśika, ( 1 1 0 ) G a r b h a , (111) M i t r a , ( 1 1 2 ) K a u r u s y a . These noble souls are the disciples of the yogins in all cycles of four yugas. 52-55. T h e y are all devoid of impurities, almost identical with B r a h m a n , a n d engaged in the p a t h of knowledge. T h e y are devotees of P a ś u p a t i , great Siddhas a n d h a v e ashes smeared on their bodies. T h e r e are h u n d r e d s a n d thousands of disciples a n d their disciples. T h e y a t t a i n the P ā ś u p a t a yoga a n d R u d r a ' s world. All beings from Devas to Piśācas are said to be Paśus. Since L o r d R u d r a is their overlord he is called P a ś u p a t i . O Brahmins, the yoga evolved by R u d r a , the overlord of the Paśus is known as P ā ś u p a t a yoga, which leads all persons to their blissful prosperity.

27 CHAPTER

EIGHT

Togic zones Sāta said: 1. I shall succinctly mention the yogic zones now. T h e y have been established by Śiva himself, O brahmins, for the welfare of m e n . 2. T h e portion covered by a vitasti b e n e a t h the t h r o a t a n d above the umbilicus is the excellent zone of yoga; so also the curling lock of h a i r below the umbilicus a n d m i d d l e portion between the eye-brows. 3. T h e knowledge of all topics that arises in the soul is called yoga. 3 4 T h e concentration of the m i n d is possible only through his grace. 4. O excellent brahmins, the form of his grace can be realized by the individual alone. It c a n n o t be imported by B r a h m a or any other. It arises itself in the individual gradually. 5. Yoga indicates the region where the Supreme Lord dwells. 3 5 F o r the a t t a i n m e n t of t h a t region, knowledge is the cause, a n d this knowledge comes t h r o u g h his grace alone. 6. O n e should abstain from sensual activities a n d b u r n sins by means of perfect knowledge. T h e achievement of yoga shall be possible only to one w h o has restrained t h e activities of his sense-organs. 7. O excellent b r a h m i n s , yoga is restraining the function 34 ing of the m i n d . Eight means have been mentioned for the achievement of yoga. 8-9. T h e y a r e ( l ) y a m a ( r e s t r a i n t ) , ( 2 ) n i y a m a (obser vances), (3) āsana (a particular p o s t u r e ) , (4) p r ā n ā y ā m a (restraint of breath) (5) p r a t y ā h ā r a ( withdrawal of the senses), ( 6 ) d h ā r a n ā ( r e t e n t i o n ) , ( 7 ) d h y ā n a ( m e d i t a t i o n ) a n d (8) samādhi (ecstatic t r a n c e ) . 10-11. Abstention by way of austerity is called restraint ( y a m a ) ; O foremost a m o n g those w h o have restraint, the first 34. Yoga is defined as the achievement of knowledge of all objects by the personal soul (jīva). 35. K. reads fa^ŕ for Pī*īī«I'ī I 3 6 . Cf.

Pālañjala

Togasūtra

j f l l f i W r f s l r i f a I 1. 1.

Lińgapurāna

contributory cause of restraint is non-violence ( a h i m s ā ) , truth fulness, non-stealing, celibacy a n d non-acceptance of gifts a r e the o t h e r causes T h e root of niyama (observances of vows ) is u n d o u b t e d l y y a m a alone. 12. Considering all living beings as one's own self a n d working for the welfare of all living beings is called non-viol ence. It helps in achieving the knowledge of self. 13. Retelling precisely w h a t has been seen, h e a r d , inferred or experienced is called truthfulness (satya). It is devoid of in j u r y or infliction of p a i n on others. 14. T h e Vedas declare. " O n e should n o t u t t e r w h a t is obscene in t h e presence of the b r a h m i n s " . " E v e n after knowing the defects of others one should n o t proclaim t h e m to o t h e r s " — this is a n o t h e r passage in the śruti. 15. N o t stealing t h e possessions of others purposefully, even in emergency, mentally, physically a n d verbally is non-stealing in brief. 16. N o t indulging is sexual intercouse,* 7 mentally, verbally or physically is the vow of celibacy, with reference to the asce tics a n d the religious students. 17. This holds good in regard to- the anchorites, forestdwellers a n d widowers. I shall now tell you a b o u t the vow of celibacy of the householders who live with their wives. 18. In their case, as prescribed, indulgence in sexual inter course with their own wives a n d abstention from it with other women mentally, physically a n d verbally should be understood as b r a h m a c a r y a . 19. T h e householder shall take ablution after indulging in sexual intercourse with his own wife. If he is in yogic commu nion with his self he is u n d o u b t e d l y a celibate. 20. In the case of non-violence (ahimsā) too, the same rule is applicable. Violence sanctioned by Ś r u t i , in regard to the b r ā h m a n a s , preceptors a n d sacrifice comes u n d e r ahimsā. 2 1 . W o m e n are always to be avoided. O n e should stay 37.

For eight kinds

SW'śPtf T f ŕ t f ^ T : II

maithuna,

cf. ST. * * K « |

^ffcŕ'T

f^I^lcT *fjr^5Kr^erT*H?.5r*T*T4 II Brahmacarya (celibacy) is defined as the reverse of maithuna (sexual indulgence) and it imparts vigour and force : Gf. Togasūtra f ^ r ? u f t f 46141 4\ŪW%'. t

Togic

one

far off from t h e m . t h e corpses.

A shrewd person views t h e m as he

views

22. H e should h a v e t h e s a m e a t t i t u d e i n t h e sexual inter course w i t h his o w n wife, as w h e n discharging t h e faeces a n d u r i n e o n the g r o u n d . T h e r e should b e n o a t t i t u d e o t h e r t h a n this. 2 3 . W o m a n is like a b u r n i n g c o a l ; m a n is like a vessel of ghee. H e should always avoid c o n t a c t with w o m e n therefore. 24. If we p o n d e r over this, we shall know t h a t t h e r e is no satiety in sexual pleasures. H e n c e , o n e should practise d e t a c h e d a t t i t u d e mentally, physically a n d verbally. 25. Lust is never suppressed by indulging in sexual plea sures. J u s t as fire b u r n s vigorously if ghee is p o u r e d in, so also 3 lust is increased by m e a n s of indulgence. * 26. H e n c e t h e yogin should always practise r e n u n c i a t i o n for achieving i m m o r t a l i t y , since he w h o is n o t d e t a c h e d is b o r n a n d re-born in different wombs. 27. T h e V e d a s 3 * declare t h a t it is only t h r o u g h r e n u n c i a t i o n that i m m o r t a l i t y is a t t a i n e d . O b r a h m i n s , t h e m o s t excellent a m o n g t h e knowers of Ś r u t i a n d S m r t i , it is n o t possible t h r o u g h rites, t h r o u g h progeny or t h r o u g h offerings of materials of w o r s h i p . 2 8 . H e n c e one should practise d e t a c h m e n t , mentally, ver bally a n d physically. Abstention from sexual intercourse, except d u r i n g the prescribed period, after m e n s t r u a t i o n is stated as celibacy in the case of householders. 29-31. T h u s t h e restraints (yamas) a r e succinctly men tioned. I shall n o w tell you the observances ( n i y a m a s ) . T h e y are ten in n u m b e r : ( 1 ) cleanliness ( ś a u c a ) , (2) sacrifice (ijyā), ( 3 ) p e n a n c e ( t a p a s ) , (4) c h a r i t a b l e gift ( d ā n a ) , (5) study of the V e d a s ( s v ā d h y ā y a ) (6) restraint on t h e organs of gener a t i o n ( u p a s t h a n i g r a h a ) , (7) holy rites ( v r a t a ) , ( 8 ) fast ( u p a v ā s a ) , silence ( m a u n a ) , and holy b a t h ( s n ā n a ) . Accor d i n g to some, observances ( n i y a m a ) m e a n (1) absence of craving ( a n ī h ā ) , (2) cleanliness ( ś a u c a ) , ( 3 ) satisfaction (tusti), (4) p e n a n c e ( t a p a s ) , ( 5 ) m u t t e r i n g of Siva's m a n t r a 38. PañcadaSi. 7. 4 7 . 39.

Na karraana na prajayā dhanena, TA.

1 0 . 1 0 . 3 ; Mahin. U. 10.5

Lińgapurāna

( j a p a ) , (6) m e d i t a t i o n on Śiva a n d (7) postures such as padm a k a . Of these cleanliness is twofold : (1) e x t e r n a l a n d (2) i n t e r n a l . Of the two t h e i n t e r n a l is superior to t h e external. 32-35. O n e w h o has external cleanliness should practise internal cleanliness too. T h e holy b a t h should be conducted in accordance with t h e injunctions. It is threefold : (1) Āgneya (fiery), ( 2 ) V ā r u n a ( w a t e r y ) "and (3) B r a h m a (consisting of B r a h m a n ) . It is only after he has practised t h e e x t e r n a l b a t h t h a t he should practise t h e i n t e r n a l . If he is devoid of internal purity, he is still dirty even if he applies clay over his body a n d plunges i n t o t h e waters of t h e tīrthas. O excellent b r a h mins, the moss, t h e fishes, t h e sharks a n d t h e animals t h a t prey u p o n f i s h e s r e m a i n ever i n w a t e r . But are they p u r e ? I n t e r n a l cleanliness should always be pursued in a c c o r d a n c e w i t h the in junctions. 36. I n t e r n a l cleanliness is m e n t i o n e d as follows. O n e should a p p l y t h e holy ashes of d e t a c h m e n t w i t h a feeling of devotion. O n e should take a holy d i p i n t o the waters of know ledge of t h e soul. T h i s is h o w one c a n a t t a i n purification. 37-39. Siddhis a r e accomplished only in a p u r e a n d not in an i m p u r e person. A person of holy rites w h o is satisfied with the sustenance he gets by justifiable m e a n s has the characteristics of satiety ( t u j t i ) . He is not worried a b o u t his needs. Austerity is t h e right observance of the holy rites C ā n d r ā y a n a , etc. Svādhyāya is t h e threefold repetition of O m k ā r a m a n t r a , i.e. ( 1 ) V ā c i k a — o r a l u t t e r a n c e which is t h e basest of the t h r e e ; (2) Upārirśu—slow m u t t e r i n g which is b e t t e r t h a n V ā c i k a ; ( 3 ) M ā n a s a — w h e n the sound does n o t come o u t of the t h r o a t which is t h e best of all. This is stated in detail in t h e ritualistic text on the five-syllabled m a n t r a . 40-43. Ś i v a - p r a n i d h ā n a (contemplation of Śiva) mentally, physically a n d verbally, unflinching devotion to the preceptor, withdrawal of the organs of sense from the objects of worldly pleasures—this in brief is called p r a t y ā h ā r a ( w i t h d r a w a l ) . D h ā r a n ā ( r e t e n t i o n ) is t h e fixation of t h e m i n d in the p r o p e r place. D h y ā n a ( m e d i t a t i o n ) comes t h r o u g h the normalcy of D h ā r a n ā ( r e t e n t i o n ) . If it is coupled with thought, it issamādhi (ecstatic t r a n c e ) . In s a m ā d h i there is c o n c e n t r a t i o n of the

Togie Zones

m i n d a n d m e d i t a t i o n ; herein t h e perception of object is entirely excluded. 40 44. In s a m ā d h i t h e s u p r e m e consciousness alone shines, as t h o u g h it were devoid of physical body. P r ā n ā y ā m a (control of b r e a t h ) is the root of d h y ā n a , samādhi, etc. 45. T h e wind within t h e b o d y is p r ā n a . I t s r e s t r a i n t is y a m a . As stated by the b r a h m i n s it is threefold: ( 1 ) slow ( m a n d a ) , (2) m i d d l i n g ( m a d h y a ) a n d (3) u t t a m a ( s u p e r i o r ) . 46. T h e restraint of the p r ā n a a n d a p ā n a is called p r ā n ā y ā m a . T h e m a g n i t u d e of the restraint of b r e a t h is stated to be twelve m o m e n t s . 47-50. T h e slow ( m a n d a ) 4 1 consists of twelve m o m e n t s which form o n e stroke or blow ( u d g h ā t a ) . T h e m i d d l i n g con sists of two strokes. T h e superior has three strokes, i.e. thirty m o m e n t s . T h e t h r e e respectively g e n e r a t e sweating, shivering a n d rising up. W h e n the following symptoms a r e seen the p r ā n ā y ā m a 4 2 is excellent, for it denotes the onset of bliss. T h e symp toms a r e : reeling d u e to drowsiness, horripilation, sensation of hearing some sound, pressing of one's own limbs, shivering, 40. Samādhi ii a fixation of the mind on the personal soul (jiva), and further, of the personal soul on the supreme soul, so as to identify the contemplator with the object meditated upon. This is the eighth and last stage of yoga. Gf. Hafhayogapradipiki:

" • c w t e ^ ŕ spnfa: *ŕtsfVpfrq% 11

With Buddhists it is the fourth and last stage of dhyāna. 4 1 . The time of mātrā is that of a winking and opening the eye-lids once, or that of a prosodial instant. The udghāta prānāyima extend* during twelve mātrās or twelye prosodial instants. It is defined in the Mārkandeya thus : MITM'IMtT ^TWPT: Sfflŕt a'WWI^V: II ŚP. defines mātrā as a unit of time required for the snapping of the fingers after moving them round the knees neither speedily nor slowly. (VSyaviya

37.31).

42. For the kinds and characteristics of Kumbhaka prānāyima., see Hafhayogapradīpiki.

Lińgapurāna

vertigo b o r n of sweating, fixation, absence of knowledge a n d unconsciousness. 51-54. P r ā n ā y ā m a is of two types: s a g a r b h a a n d a g a r b h a . 4 3 If it is pursued with j a p a , it is s a g a r b h a ; if w i t h o u t j a p a , it is a g a r b h a . It is like an elephant, or an eight-footed a n i m a l ś a r a b h a or a formidable lion. W h e n c a u g h t a n d t a m e d properly it becomes submissive. Similarly, for t h e yogins, the wind which is by n a t u r e unstable a n d uncontrollable becomes normal a n d subservient by p r o p e r practice. J u s t as the lion or the elephant or the Ś a r a b h a , though ferocious, is t a m e d after a while with a p r o p e r training, so also the w i n d attains n o r m a l c y a n d e q u a n i m i t y d u e to con stant a c q u a i n t a n c e a n d p r a c t i c e . 55-57. He w h o practises yoga never suffers calamity. W h e n the p r ā n a is properly t r a i n e d it turns the defects of the m i n d , speech or body, preserving the body of the practiser. T h u s , if the devotee perfects himself by taking recourse to the p r ā n ā y ā m a his defects perish; the very b r e a t h is conquered by him, a n d the divine quiescence etc. are achieved. 58-62. T h e attributes of t h e p r ā n ā y ā m a are four, viz, śānti, pra.'ānti, dīpti a n d p r a s ā d a . T h e y are explained in o r d e r : O brahmins, the first of these four is -.lānti. It means the suppres sion of sins congenital or adventitious. P r a i ā n t i is a perfect restraint in speech. 4 4 All r o u n d , all time brilliance, O b r a h m i n s , is called dīpti. P r a s ā d a is the clarity of the m i n d which is of four types. It is the clarity of the sense-organs, of the intellect a n d the organic winds. T h e organic w i n d s — p r ā n a , a p ā n a , samāna, u d ā n a a n d vyāna have their functional names : N ā g a , K ū x m a , Krkala, D e v a d a t t a a n d D h a n a ñ j a y a respectively. T h e clarity of these winds is called p r a s ā d a . 4 3 . According to ST. sagarbha is a variety of Kumbhaka that includes pūraka (inhaling) and recaka (exhaling) varieties of prānāyāma. ^•PT: ^p?P^r^rfli?r» %^5T: I SP. defines agarbha as the kind of Prānāyāma wherein the breath is restrained without meditation and japa, and sagarbha as that wherein meditation and japa are allowed. (Vāyaviya 37-

33.

34)-

44. Praiāntib.—restrained or restricted speech. ST. quotes from the Mahābhārata : T*f ^ 5 ^ 1 ffrrtfta fspr crfcx o * n ^ r

Yogic Zones

63-67. T h e wind which traverses through t h e b o d y is called p r ā n a ; t h a t which brings down food a n d drink is called a p ā n a ; t h a t which enables the limbs of the b o d y to b e n d is called v y ā n a which incites t h e ailments t o o ; t h a t which excites a n d afflicts the vulnerable points (in t h e body) is called u d ā n a . T h a t which normalizes the functions of the organs is called s a m ā n a . T h u s t h e first set of five winds has been explained to you. T h e wind N ā g a functions in t h e act of b e l c h i n g ; the K ū r m a in the opening of eyes; K r k a l a in sneezing; D e v a d a t t a in y a w n i n g a n d Dhanaftj a y a in m a k i n g a loud r e p o r t . It is present even in t h e d e a d body. By restraining these winds, one can a t t a i n p r a s ā d a . O b r a h m i n s , in t h e fourfold set of attributes, p r a s ā d a figures as t h e fourth. 68-69. O b r a h m i n s , t h e intellect has these synonyms—viz., visvara, m a h a t , prajñā, m a n a s , b r a h m ā , citi, smrti, khyāti, samvit, I ś v a r a a n d m a t i . I t i s t h r o u g h p r ā n ā y ā m a t h a t t h e clarity of intellect is achieved. 70-74. O excellent sages, Visvara is so called because it com promises b e t w e e n two conflicting opposites. Since it is t h e first a n d the greatest of all t h e tattvas arising o u t of P r a k r t i it is called m a h a t . It is called prajñā because it is t h e repository of all m e a n s of knowledge. It is m a n a s because it thinks. It is B r a h m ā because it is big a n d swells u p . O most excellent a m o n g the knowers of B r a h m a n , it is called citi because it gathers together all activities for the sake of enjoyment. It is called smrti because it enables one to r e m e m b e r things. Since it obtains everything it is called Samvit. Because it is known everywhere by m e a n s of knowledge it is called k h y ā t i . 4 5 It is called ī ś v a r a because it is the overlord of all elements a n d c o m p r e h e n d s everything. O sages, most excellent a m o n g the intelligent, it is called M a t i because it is t h e i n s t r u m e n t of t h o u g h t subjectively a n d objectively. It is called B u d d h i because it enlightens things a n d is itself the i n s t r u m e n t of enlightenment. 75.

T h e perspicuity of this Buddhi

achieved t h r o u g h

4 5 . khyāti—a category of intellect (MP. 3 . 1 7 ) . It is so called be cause it is the source of the perceived creation or the cosmos which becomes visible or the object of perception by the mind and the senses.

34 P r ā n ā y ā r r a. By restraining himself one by taking recourse to p r ā n ā y ā m a .

Lińgapurāna shall b u r n all defects

76. By m e a n s of p r a t y ā h ā r a (withdrawal of sense-organs) a n d D h ā r a n ā s (retentions) one shall destroy sins. By medi tating on t h e m u n d a n e objects as if they were poisonous one destroys all ungodly qualities. 77. O excellent ascetics, one should increase t h e power of intellect by m e a n s of s a m ā d h i . T h e eight ancillaries of yoga should be practised only after securing the p r o p e r place for yogic practice. 78. T h e knower of t h e A t m a n shall t h e n duly secure Asanas (correct postures) for achieving yogic results. If the place a n d time a r e not suitable he c a n n o t have even a glimpse of yoga. 79-86. T h e yogic exercises should not be practised in the the following places or c i r c u m s t a n c e s — n e a r the fire, within water, on a heap of dry leaves, in a place infested with crea tures, in the c r e m a t i o n g r o u n d , in a d i l a p i d a t e d cowpen, in t h e four crossroads, in a place full of noises, in a place generating fear, in a monastery, or the anthill, in an in auspicious place, in a place i n h a b i t e d by wicked m e n a n d in a place infested w i t h mosquitoes. O n e should not practise yogic exercises w h e n t h e r e is some ailment in the b o d y or w h e n t h e m i n d is in dejection. T h e devotee shall delightedly practise the ancillaries of yoga in t h e following places. It should be a well p r o t e c t e d place, auspicious a n d pleasing; or a cave in a m o u n t a i n or shrine of Śtva, or a well-guarded park or a forestj or a corner in one's o w n house devoid of people a n d animals. It should be scrupulously clean, well scrubbed, smeared w i t h cowdung a n d rendered beautiful in diverse ways. It shall be spotlessly clean like the surface of a mirror. It shall be fumigated with black agallocum. Different kinds of flowers should be strewn all r o u n d . A canopy should a d o r n the whole place. It should be endowed with roots, fruits, tender sprouts, ku:'a grass a n d variegated flowers. T h e p r a c t i t i o n e r of yoga should sit in a balanced p o s t u r e . He should practise the ancillaries of t h e yogic exercises w i t h delight in his m i n d . He should p a y reverence to t h e p r e c e p t o r Lord Śiva, Goddess U m ā , V i n ā y a k a , t h e leading

Yogic

onts

yogins a n d their disciples. He should practise t h e posture of 4 41 48 svastika * p a d m a or ardhāsana. 87-90. He should sit w i t h t h e knees on a level or kneel on one of t h e knees. W h a t e v e r t h e posture m a y be he shall sit steadily w i t h d r a w i n g his feet. He shall keep his m o u t h shut, eyes closed, chest projected in front. W i t h his heels he should cover t h e testicles a n d t h e penis. W i t h his h e a d somewhat lifted up a n d the rows of teeth n o t touching each other, he should observe the tip of his nose. He shall n o t look at the q u a r ters. He shall cover up his t a m a s by m e a n s of rajas a n d the rajas by m e a n s of sattva. T h e n stationing himself in t h e sattva he shall practise m e d i t a t i o n of Śiva. 9 1 . W i t h g r e a t c o n c e n t r a t i o n , h e shall m e d i t a t e i n t h e p e r i c a r p of t h e lotus, on the S u p r e m e Being which is symbo lised by O r h k ā r a a n d is as p u r e as the candle flame. 92-95. He should m e d i t a t e within t h r e e ańgulas below t h e umbilicus, on t h e excellent lotus h a v i n g (at its c e n t r e ) an o c t a g o n , a p e n t a g o n or a triangle. He should also m e d i t a t e on t h e fire, m o o n a n d sun together with their consorts;or t h e order m a y b e : f i r s t t h e sun, t h e n t h e m o o n , a n d t h e n t h e f i r e . O r the o r d e r m a y be first t h e fire, t h e n the sun a n d then t h e m o o n as prescribed in t h e Śāstras. He should conceive t h e four 4 9 a i m s — V i r t u e e t c . b e n e a t h the fire a n d p o n d e r over 46. svastika—a posture of sitting practised by a yogin in which the toes are placed in the inner hollow of the knees. ŚP. lists eight types of the yogic pose : (1 )svastika, (ii) padma, (iii) ardhendu (iv) vira, (v) yoga, (vi) prasādhita, (vii) paryañka, (viii) yathejw. 4 7 . padmāsana—a particular posture of the body in religious medi tation. Cf.

ST. quotes from HTP. pp. 25-26 :

T^TRTT T"rf<ŕ W4*a l(V?T«l I^MH 11 48. Construe 'ardhāsanam' with 'padmam' i.e. the lotus half seat. It is also called siddhāsana. 4 9 . This group of four consists of (i) dharma, (ii) jñ&na, (iii) vairagya and (iv) aiśvarya.

Lińgapurāna

the t h r e e g u n a s over t h e zone. He should t h e n think of R u d r a stationed i n sattva a n d a d o r n e d b y U m ā . 96. He should perform the rite of m e d i t a t i o n in the u m b i licus or t h e t h r o a t , or t h e m i d d l e of the eye-brows or on the forehead or on the crest of the head in accordance with the injunctions. 97. He should m e d i t a t e on Śiva (sitting in the lotus with two, sixteen, twelve, ten, six or four petals in d u e o r d e r ) . 98-100. He should m e d i t a t e on H i m in a spot as lustrous as gold or as splendid as b u r n i n g coal or very white or as reful gent as twelve suns or as brilliant as the disc of the m o o n or as flashing as millions of lightning streaks or as lustrous as fire or as glittering as a circle of lightning or as refulgent as a crore of d i a m o n d pieces or as brilliant as a r u b y . He should practise m e d i t a t i o n on the image of blue a n d red coloured lord ( Ś i v a ) . 101. He shall m e d i t a t e on M a h e ś v a r a in the h e a r t ; on Sadāśiva in the lotus-like umbilicus ; on C a n d r a c u d a on the forehead a n d on Ś a ń k a r a in the m i d d l e of eyebrows. 102-108. He shall m e d i t a t e on Śiva on his forehead; on M a h ā d e v a ( t h e g r e a t lord) in his lotus-like h e a r t a n d in the m i n d . T h e great lord is of the following description : He is devoid of impurities. He is unsullied. He is the quiescent B r a h m a n in t h e form of knowledge. He has no specific charac teristics. He c a n n o t be particularly pointed o u t . He is m i n u t e r t h a n t h e a t o m . H e i s splendid a n d supportless. H e c a n n o t b e reflected u p o n . He is devoid of d e a t h and birth. He is liberation itself. He is ambrosial, imperishable a n d u n b o r n . He is mira culous, the greatest a n d the largest bliss. He is devoid of defects a n d qualities. He is subtler t h a n t h e subtlest, auspicious, self-cognizable, incomprehensible. He is the greatest lord identical with perfect knowledge. He is beyond the scope of sense-organs. He has no semblance. He is t h e greatest prin ciple, g r e a t e r t h a n the greatest, devoid of conditioning adjuncts, comprehensible t h r o u g h m e d i t a t i o n , non-dualistic, beyond all darkness a n d the greatest Being. T h e devotee should m e d i t a t e in the umbilicus on Sadāśiva, the lord identical with devas. 109-111.

He shall m e d i t a t e on lord Śiva identical with

Obstacles and Portents

p u r e knowledge, i n the m i d d l e o f t h e b o d y t h r o u g h s u s u m n ā ' 0 pass or t h r o u g h the K u m b h a k a . He shall then perform thirty two recakas (respirations) concentrating on t h e h e a r t a n d umbilicus. O excellent b r a h m i n s , then eschewing R e c a k a a n d P ū r a k a 6 1 respirations a n d taking recourse only to K u m b h a k a he shall m e d i t a t e on Śiva in the m i d d l e of the body with n o r m a l elegance. 112.-116. After identifying with the lord he will compre h e n d the bliss of B r a h m a n emerging from elegance a n d the state of perfect e q u a n i m i t y . Twelve p r ā n ā y ā m a s m a k e one d h ā r a n ā ; twelve d h ā r a n ā s m a k e one m e d i t a t i o n a n d twelve meditations m a k e one S a m ā d h i . O b r a h m i n s , one m a y a t t a i n yogic realization by contact with wise m e n or by his own efforts, gradually. Of course, even as he practises yoga, there m a y be obstacles in this p a t h . But they perish t h r o u g h constant practice by the direction of the preceptor.

CHAPTER

NINE

Obstacles and Portents Sūta said : 1-3. Obstacles to yogic practice take shape in ten different ways. T h e y are (1) lethargy, ( 2 ) ailment, (3) negligence, ( 4 ) d o u b t , (5) unsteady m i n d , (6) lack of faith, (7) illusion, (8) misery, ( 9 ) dejection a n d (10) indulgence in sensual 50.

^?rqHT<rpt: = W K T R T ^ t ^ ' f t TPī: I Gf. Śivagītā as quoted in

sr. : 3pī?ŕjvrs#»rr TTST $tq-q^jr*t&u \ *r<sp%fasr»TTfos*T mi falJ-Wl^' ll It is a vein of the body lying between those called idā and pińgalā and supposed to be one of the passages for the breath or spirit. 5 1 , recakam pūrakam tyaktvā. Kumbhaka alone is recommended for the attainment of spiritual goal; recaka and pāraka are excluded. Cf. Halhayogapradxpiki p. 70

Lińgapuratut

pleasures. Of these lethargy m e a n s abstention from work d u e to the bulkiness of t h e b o d y a n d m i n d . 4. Ailments originate from t h e i m b a l a n c e of the consti t u e n t elements. T h e y a r e the o u t c o m e of the defective previous schemes as well as of b a d habits. Negligence constitutes omission to secure t h e m e a n s of yoga. 5-6. D o u b t is a d o u b l e p e r c e p t i o n — " t h i s or t h a t " . U n steadiness is t h e instability to stabilize t h e m i n d . T h e m i n d r e m a i n s u n s t e a d y d u e . to its engrossment in m u n d a n e affairs even when the g r o u n d is achieved. L a c k of faith is the u n emotional a t t i t u d e towards the m e a n s of yoga. 7-9. Illusion is misconception of t h e m i n d as regardTone'iT aim, the preceptor, right knowledge, good c o n d u c t a n d lord Śiva as also in the a p p r e h e n s i o n of self in non-self even w h e n it 62 53 is n e a r b y . Misery is threefold : spiritual, material and 54 divine . T h e r e is also a n a t u r a l misery d u e to t h e a g i t a t i o n of the m i n d t h r o u g h t h e frustration of desires. 10-12. W h e n t h e m i n d is affected by tamas or rajas it is afflicted. T h e state of the m i n d at t h a t time is called dejection. Dejection should be eschewed by strict d e t a c h m e n t from the material objects. W h e n one can discriminate between w h a t is worthy a n d w h a t is n o t worthy b u t still stubbornly clings to the unworthy, engrossed in diverse m u n d a n e affairs his m i n d becomes fickle t h e n . T h e s e a r e the impediments in the reali zation of yoga for a yogin. 13-15. To the devotee who practises yoga excessively en dowed with zeal the obstacles subside b u t o t h e r i m p e d i m e n t s in the form of siddhis begin to a p p e a r . 5 3 T h e siddhis are six : 52. ādhyātmika—this misery proceeds from bodily and mental causes within one's self. Cf. Vifnu 3rrSJrrf?T^ŕt W %fWST: STrftTt JTlHfl'WFR I quoted in ST. 5 3 . ādhibhautika—this misery is produced from external causes: 3P*RSRTFAR*D^ ST. 54. ādhidaivUca—this misery proceeds from the influence of the at mosphere or planets, from divine or supernatural agencies: $[Yrj'!W|Tf<?>j|Wfj^ ST. 5 5 . TJpasarga—It is an ailment in the soul of a yogi and, if unchecked, it will hinder his progress in the path of self-realization. Liñga records sixtyfour upasargas.

Obstacles and Portents (1) p r a t i b h ā ,

(2)

śravanā,

(3)

vārtā,

(4)

darśanā,

(5)

āsvāda, a n d ( 6 ) v e d a n ā . 16. T h e s e siddhis if avoided initially w h e n their pot ency is very little, lead to better results. P r a t i b h ā (keen intel lect ) is t h e disposition (of the m i n d ) , resting on one's power of u n d e r s t a n d i n g . 17-20. B u d d h i (intellect) is the faculty of discrimination by which a n y t h i n g knowable is known. If one has knowledge of things subtle or h i d d e n far or n e a r , past or future, at all times a n d places, t h a t knowledge is called p r a t i b h ā . If the yogin is able to grasp w i t h o u t effort, the i m p o r t of all words by merely h e a r i n g a concealed or indistinct syllable, w h e t h e r short, long or p r o l a t e d t h a t ability is called śravanā. T h e perception of t o u c h w i t h o u t a c t u a l c o n t a c t is called V e d a n ā (awareness). T h e ability to see divine forms w i t h o u t effort is called d a r ś a n ā . Asvāda (appreciation) is the ability to taste divine delicacies w i t h o u t strain. 2 1 . V ā r t ā is the intellectual p e r c e p t i o n of divine smells a n d subtle elements. O b r a h m i n s , t h r o u g h yoga, t h e yogins a t t a i n the knowledge of everything a b o u t t h e embodied beings. 22-25. In this world t h e r e are sixty four qualities present in the body. O b r a h m i n s , a m o n g these, t h e a u p a s a r g i k a quali ties should be eschewed. In the region of piśacas, O b r a h m i n s , the qualities of e a r t h (should be e s c h e w e d ) ; in t h e region of rāksasas the qualities of w a t e r ; in the region of Yaksa t h e qualities of fire; in t h e region of G a n d h a r v a s the qualities of b r e a t h ; in the region of I n d r a the qualities of e t h e r ; in t h e region of S o m a t h e qualities of t h e m i n d ; in t h e region of p r a j ā p a t i t h e qualities of ego; in the region of b r a h m a n the qualities of intellect should be eschewed. 26-29. In the first region (earth) there are eight qualities; in t h e second ( w a t e r ) sixteen; in the third (fire) twenty four; in the fourth ( g a n d h a r v a ) t w e n t y t w o ; in the fifth ( I n d r a ) forty. E a c h of the five subtle elements—smell, taste, colour, touch a n d sound is evolved eightfold. O excellent b r a h m i n s , there are fortyeight qualities in the region of the m o o n , fiftysix in the region of P r a j ā p a t i , a n d sixtyfour in the region of B r a h m a n . In all the regions ending with t h a t of B r a h m a n , t h e

Liñgapurāna

yogin should discern obstacles t h r o u g h yoga a n d eschew t h e m . H e can realize the s u p r e m e b r a h m a n thus. 30-31. T h e yogic siddhi p ā r t h i v a ( p e r t a i n i n g to the e a r t h ) is eight: (.') bulkiness, (2) leanness, (3) infancy (4) youthfulness, ( 5 ) old age, (6) ability to assume different shapes, ( 7 ) ability to hold body by m e a n s of ( o n l y ) four elements w i t h o u t the p a r t of the earth a n d (8) having p e r p e t u a l sweet scent. 32-35. T h e yogic siddhi ā p y a ( p e r t a i n i n g to t h e w a t e r ) is sixteen : (1) He c a n stay u n d e r water as long as he wills; (2) he c a n come o u t of water whenever he wills; ( 3 ) he c a n drink up even t h e ocean a n d be n o n e t h e worse for i t ; (4) he c a n let the water spring up wherever he wills; ( 5 ) whatever he wishes to eat he can transform it into tasty substance; (6) he c a n hold b o d y with only three elements, viz. fire, air a n d e t h e r ; ( 7 ) He can hold a mass of water by the bare hands without a n y con t a i n e r ; (8) he c a n h a v e a body free from cuts a n d wounds. These eight powers together with t h e eight qualities of the earth constitute aiśvarya pertaining to the water. 36-38. T h e yogic siddhi taijasa ( p e r t a i n i n g to the fire) is t w e n t y f o u r : ( 1 ) ability to create fire from t h e b o d y ; (2) absence of fear from being scorched by i t ; (3) ability to arrange something u n b u r n t even when t h e whole world is b u r n t ; (4) ability to keep fire in t h e water or (5) hold it in palms, ( 6 ) ability to create fire by merely r e m e m b e r i n g i t ; (7) ability to re-create at will w h a t is reduced to ashes; a n d (8) ability to have the body with two elements—air a n d ether, to the exclu sion of the other three. 39-41. T h e yogic siddhis p e r t a i n i n g to the air are : (1) ability to move as fast as the m i n d ; (2) ability to enter the bodies of living beings; (3) ability to hold weighty things like mountains on shoulders; ( 4 ) lightness, ( 5 ) weightiness, (6) holding t h e air with p a l m s ; (7) ability to shake the earth with the tip of t h e finger a n d (8) to create bodies with the air. 42-43. Ability (1) to have no shadow of oneself; (2) to see the subtle elements; (3) to walk over the e t h e r ; ( 4 ) to have the objects of desire at will; (5) to h e a r sound from a distance, (6) to c o m p r e h e n d all types of sounds; (7) to have a body composed only of subtle elements and (8) to see all living

Obstacles and Portents

b e i n g — t h e s e a r e the powers pertaining to I n d r a w h o is so called because he creates bodies by m e a n s of these, powers. 44-45. Ability (to a c q u i r e whatever he desires), (2) to w a n d e r wherever he pleases, ( 3 ) to overpower all, (4) to perceive all secret things, (5) to c r e a t e a c c o r d i n g to desire, (6) to b r i n g others u n d e r control, (7) to see things at will, (8) to perceive t h e whole world—these a r e the powers p e r t a i n i n g to the m i n d in the region of the m o o n . 46-47. Ability to cut, (2) strike, (3) bind, ( 4 ) c r e a t e a n d (5) destroy, (6) bless, (7) c o n q u e r time a n d (8) d e a t h — these are t h e qualities p e r t a i n i n g to the ego in these regions of Prajāpati. 48-49. T h e following powers p e r t a i n t o B r a h m ā — ( 1 ) creation of the world by m e r e conception, (2) protection, (3 ) dissolution, (4) exercise of a u t h o r i t y , (5) functioning t h e world at will, (6) dissimilarity with all, (7) creating separately all visible things a n d ( 8 ) the creatorship of the universe. 50. T h e power greater t h a n a n d b e y o n d this is t h e one p e r t a i n i n g to Visnu. It is the source of the power of B r a h m ā . It c a n be understood by B r a h m ā alone a n d n o t by o t h e r s . 5 1 . T h e r e is a n o t h e r greater power p e r t a i n i n g to Śiva. It is n o t understood even by Visnu. W h o else c a n know lord Ś i v a — t h e p u r e entity possessed of m a n y qualities. 5 4 52. In the course of practising yogic exercises 5 7 these impe diments in the form of a t t a i n m e n t s do often take place. T h e i m p e d i m e n t s should be checked assiduously by complete detachment. 5 3 . K n o w i n g t h a t worldly pleasures a r e highly ruinous, the d e t a c h e d yogin should eschew everything without the least sense of fear. 54. Absence of desire is, indeed, c o m m e n d a b l e . It is t h r o u g h the absence of yearning for the a t t a i n m e n t of powers 56. It refers to the eternal transcendent spirit placed in the twentyseventh category beyond the influence of sattva, rajas and tamas, and re garded as higher than the highest. Gf. IT; ^FŕTfjRWt FlW. 1TīfTT?K: 5PT: o

I i.71.5'

57. oT^TT^—SJT^r^ff^ 5 T . T h e sixtyfour attainments (siddhayah) are useful from the materialistic point of view but they are obstacles (upasargas) to yoga.

Liñgapurāi.ia

a n d it is by complete d e t a c h m e n t t h a t the calamities c a n be eschewed. 55. In all t h e worlds, u p t o the world of B r a h m ā , one should avoid obstacles. Checking up all desires one should totally a b a n d o n t h e m . T h e great l o r d is delighted thereby. 56-61. W h e n the lord is delighted l i b e r a t i o n becomes easy to a t t a i n , by v i r t u e of complete d e t a c h m e n t . In some cases, a sage (after getting H i s grace) m a y r o a m about without eschewing the Siddhis for the sake of blessing others or for mere sport. T h e n also he c a n be h a p p y . In some places leaving the E a r t h he m a y sport in the sky with s p l e n d o u r ; in some places he m a y u t t e r the Vedas or their subtle meanings succinctly; in some places he may compose verses based on the m e a n i n g of the vedic passage;, in some places he m a y compose poems in the D a n d a k a or other meters in thousand ways. He m a y obtain knowledge of the cries of beasts a n d birds. Everything beginning with B r a h m ā a n d e n d i n g with the immobile beings m a y become perceptible to him like m y r o b a l a n fruit in the palm. O excellent sages, of w h a t avail is m u c h talk ? Knowledge in m a n y ways a n d forms will rise up within t h a t sage of great soul. It is only by practice t h a t perfect knowledge becomes p u r e a n d stable. 62. T h e knower of the yoga can perceive thousands of images of devas a n d their splendid aerial chariots. Everything c a n come within the r a n g e of his ken. 6 3 . H e c a n see B r a h m ā , Visnu, I n d i a , Y a m a , Agni, V a r u n a a n d o t h e r deities. He c a n see thousands of planets, stars and luminaries as well as their regions. 64-65. E n t e r i n g the state of ecstatic trance he can see the dwellers of n e t h e r regions. He can dispel darkness ( = igno rance) by the steady influx of his inmost spiritual light—glo%ving with divine grace a n d characterized by goodness—which he can see within himself. 66-67. No d o u b t need be entertained that by virtue of His grace, one c a n a t t a i n D h a r m a , riches, knowledge, detach m e n t and salvation. T h e details of his grace, one c a n n o t describe even in ten thousands of years. O leading sages, one should steadily a d h e r e to the yoga pertaining to lord Śiva.

43 CHAPTER

TEN

Means of Direct Perception a said : 1-9. O great b r a h m i n s , lord Śiva becomes delighted with all these persons : those w h o desire to be l i b e r a t e d , w h o have c o n q u e r e d self, t h e twice-born, the virtuous, w h o have a t t a i n e d l i d h a n ā s , the noble-souled, kind a n d merciful, the ascetics, w h o have renounced the world, w h o are d e t a c h e d a n d endowed with perfect knowledge, who have self-control, the three kinds of donors, w h o h a v e subdued senses, w h o speak t r u t h , w h o are liberal, e n d o w e d w i t h yogic practice, conversant with śrutis a n d smrtis a n d who do not come into clash with the śāstric injunc tions. T h e word 'sat 5 refers to the B r a h m a n . Those w h o a r e likely to a t t a i n B r a h m a in the end are called liberated. T h e y w h o are neither angry n o r delighted in regard to the ten types of sensuous objects 5 8 a n d eight types of m e a n s 3 9 are called self-conquerors. T h e b r a h m i n s , ksatriyas a n d vaiśyas are called twice-born because they have special consecratory rites. T h e virtuous is the one who has acquired t h e knowledge of d h a r m a explained in śruti a n d smrti which is p r o p e r for different castes and stages of life a n d which brings a b o u t happiness in heaven a n d o t h e r worlds. O n e w h o acquires learning by serving his preceptor is a s ā d h u (among the religious s t u d e n t s ) . T h e house holder is also a s ā d h u when he performs holy rites (ordained for h i m ) . T h e forest-dweller becomes a sādhu w h e n he achieves penances. 10. T h e striving ascetic is called a sādhu w h e n he achieves yogic power. T h u s the persons w h o achieve D h a r m a relating to a s h r a m a s or the various stages of life are called sīidhus. 11-13. T h e persons in the different stages of life a r c : t h e religious student, the householder, the forest" dweller a n d t h e ascetic. T h e two words D h a r m a a n d A d h a r m a m e n t i o n e d here j 8 . daśātmake visaye—objects that can be accomplished through iin organs of sense, i.e. iive organs of action and five organs of knowledge, j g . T h i s g r o u p of eight is explained in the preceding chapter.

Lińgapurāna

d e n o t e activities. Auspicious activities constitute D h a r m a a n d inauspicious activities A d h a r m a . T h e word D h a r m a is explained as t h a t which is g r e a t in the task of D h ā r a n a (holding u p , or uplifting) a n d A d h a r m a (its opposite) as not h o l d i n g u p . In this context D h a r m a is instructed by the preceptors as one t h a t takes to w h a t is desired. 14-16. A d h a r m a , as t a u g h t by the preceptors, is one that has as its fruit w h a t is n o t desired. r l hey call those persons Acāryas (preceptors) who are elderly, not greedy a n d self-possessed; devoid of arrogance, well disciplined, a n d straight forward. He w h o practises ( D h a r m a ) himself who establishes others in d h a r m a a n d w h o gathers together the meanings of the scrip tural texts is called ācārya. W h a t should be k n o w n or v/hat is worthy of knowledge is ś r a u t a if it is h e a r d and s m ā r t a if it is remembered. 17-21. A sacrifice w h e n it pertains to Vedas is called śrauta, a n d w h e n it p e r t a i n s to t h e varnāśramas is called smārta. O n e who has found t r u t h a n d does not hide it w h e n asked for, is called an ācārya. T r u t h , as defined in this p u r ā n a , is t h e statement of facts exactly in t h e m a n n e r seen. T a p a s ( p e n a n c e ) constitutes celibacy, silence, observance of fast, abstention from injury of all sorts a n d quiescence. W h e n a person behaves towards all living beings like u n t o himself 6 0 b o t h for welfare or otherwise t h a t a t t i t u d e is called kindness. W h a t e v e r one has obtained by justifiable means, whatever one likes the most, should be given to a meritorious person. T h i s is the characteristic feature of the charitable gift of the donor. C h a r i t a b l e gift is of three types v i z . — t h e lowliest, the highest a n d the middling. 22-27. T h e sharing (of possessions) with all living beings, o u t of s y m p a t h y is the c h a r i t a b l e gift of the middling order. T h e rites laid down by Śrutis a n d Smrtis in r e g a r d to persons of different stages in life a n d castes constitute d h a r m a . D h a r m a t h a t does not come i n t o clash with the conduct of the persons of disciplined life is held to be righteous. T h a t person is glorified as one of auspicious Soul who eschews the fruits of his illusive activities. O n e w h o has refrained from all a t t a c h m e n t s is glorified as a 6o.

This ethical code places this cult at par with universal religion.

Means of Direct Perception

Yogin. He w h o ponders over the risks involved in sensual pleaa n d remains u n a t t a c h e d to t h e m even though pressed •portunately from all r o u n d is called self-controlled. T h e characteristic feature of perfect control constitutes the ?t t h a t sense organs do n o t function falsely or improperly Whether for one's sake or lor others. T h e following is the detached s t a t e : — T h e person is n o t excited when calamities occur nor is he overjoyed w h e n he has pleasant results. Absolute cessation of joyousness, affliction a n d d e s p o n d e n c y is d e t a c h m e n t . R e n u n c i a t i o n of the fruits of all activities committed or o m i t t e d is called Sannyāsa. 28-31. T h e eschewal of both j o y a n d misery is called Nyāsa. All created things from the unmanifest to t h e manifest gross elements are insentient. Perfect K n o w l e d g e is t h e discrimination between the sentient a n d the insentient. L o r d Śiva, no d o u b t , bestows his grace on h i m w h o is endowed with such perfect knowledge. So also d h a r m a bestows grace. Yet I shall tell you a great secret. O n e w h o is endowed with devotion to the lord is u n d o u b t e d l y liberated. It is certain t h a t lord Śiva checks the different sorts of delusion of the devotee a n d is delighted with him even if he (the devotee) lacks full accomplishments for yoga. 32-37. Perfect knowledge, teaching of t h e Vedas, offerings to the gods, meditation, sacrifices, p e n a n c e , c h a r i t a b l e gifts, study of the Vedas, all these u n d o u b t e d l y c o n t r i b u t e to the devotion of L o r d śiva. O excellent sages, devotion results from thousands of C a n d r ā y a n a s , " 1 hundreds of Prājāpatyas,* 2 monthly fasts a n d o t h e r holy rites. Those w h o lack in devotion i<> the lord fall into a m o u n t a i n cave a n d u n d e r g o the results 6i. Cāndrāyana : Gf. Yājñavalkya 3. 334 et seq; Manu 1 1 . 2 1 7 . It is a religious observance or expiatory penance regulated by the period of the moon's waxing and waning. Herein the daily quantity of food consisting of fifteen mouthful s at the full moon is diminished by one mouthful every day during the dark fortnight till it is increased in like manner during the bright fortnight. ( i a . Prājāpatya : It is a religious fast or penance. Herein one shall taki- food for three days in the morning, for three days in the evening, and (hereafter shall abstain from food for three days.

Liŕtgapurāna 3

of their k a r m a n . * A devotee is liberated through his devotional e m o t i o n . O b r a h m i n s , t h e r e is no d o u b t in this t h a t heavenly pleasures are not difficult of access even to o r d i n a r y m e n , by the m e r e sight of t h e d e v o t e e ; w h a t d o u b t then in regard to the devotee. It is only t h r o u g h devotion t h a t B r a h m ā , Visnu, gods, sages, a n d others stabilise themselves a n d a t t a i n strength a n d fortune. T h i s has b e e n stated by t h e lord himself while addressing U m ā . 38-41. O b r a h m i n s , these words were spoken by t h e lord to the goddess U m ā at Vārānasī, in the Avimuktaka* 4 region While t h e lord was sitting w i t h her, she addressed h i m t h u s : " O g r e a t lord how c a n y o u b e realised a n d worshipped. O Lord, tell m e , is it by penance, or learning, or yoga ? SOta said: On h e a r i n g h e r words a n d looking at her with a face resembling the full m o o n the lord with t h e crescent m o o n for his o r n a m e n t l a u g h e d boisterously a n d recollected what had been formerly m e n t i o n e d by M e n ā , t h e consort of t h e H i m a l a y a w h e n she saw t h a t her d a u g h t e r h a d overstayed t h e r e . 42-47 T h e lord s a i d : "O gentle lady, O sportful one, now t h a t you have o b t a i n e d a beautiful city for y o u r a b o d e , do you forget w h a t was m e n t i o n e d by y o u r m o t h e r in regard to t h e selection of a site for a b o d e . O foremost a m o n g those who ask questions, formerly I was asked by B r a h m ā in t h e same m a n n e r as I h a v e b e e n asked by you. O splendid lady, in t h e Śveta kalpa, B r a h m ā saw me in the white colour as Sadyojāta; in t h e R a k t a k a l p a in t h e red colour as V ā m a d e v a ; in the Pītakalpa in t h e yellow colour as T a t p u r u s a ; in the Aghorakalpa in t h e black colour as Is v a r a ; in the Vŕśvarupa kalpa as t h e multi-coloured īśp.na. T h e n he said to m e : O V ā m a , O 63.

3nc*riTt>JT4^

?TI'T5TrR9"

ST.

expectation

joying the objects of senses. 64. Avimukta—same as Kāśī ( M b h . I I I . Gh. 84. 79-8; Visnu 5.34. 30, 54; Matsya 180.54, 94 ff; Vāyu. 106. 6 9 ) . For detail, vide P. V. Kane, History of Dharmaśāstra (Vol. iv. p p . 618-642). But in the Kali age it has lost its original form. Cf. Brahman da 2.3.67, 60-64. It is called Avimukta or Avimuktaka, for it is the permanent abode of Śiva (1.92.45-46) :

Sadyojita

T a t p u r u s a , O, Aghora, O Sadyojātā, O M a h e ś v a r a , O lord Z- D e v a s , 0 great lord, you have been seen by me along with ©•yairl. O great lord, by w h a t means a n d by w h o m can you be Controlled ? O storehouse of mercy, wherein a r e you to be Meditated u p o n ? " 48-53 "O lord, how c a n we see you along with the goddess ? H o w can we worship you. It behoves you to r e c o u n t it." The lord said to the goddess : I said (then to B r a h m ā ) , 'O lotus-born one, I can be controlled by faith alone. I am to be m e d i t a t e d u p o n in the Lińga which both you a n d Visnu beheld in the ocean. I am to be a d o r e d by the twice-born in the form of the five-faced deity with the five-syllabled m a n t r a . O preceptor of the universe, b o r n of the cosmic egg, I have been seen by you to d a y by v i r t u e of your devotion to m e . ' He ( B r a h m ā ) then asked me to create in him a feeling of further devotion which I readily g r a n t e d . O goddess, with t h a t increased devotion he saw me clearly in his heart. I declare t h a t I am subject to control by means of devotion alone. I can indeed be seen thereby, O d a u g h t e r of the H i m a l a y a ! A n d , indeed, I am always to be worshipped in the liñga by the brahmins full of faith. Faith is the greatest a n d the subtlest virtue. It is perfect knowledge a n d sacrifice; it is penance, heaven a n d liberation. I am always seen through faith.

CHAPTER

ELEVEN

Sadyojāta The sages said : 1-2 How did Brahmli see the great lord as Sadyojāta.. Vāinadeva, T a t p u r u s a , Aghora a n d ĪŃāna ? It behoves you to recount it precisely.

Ligapurāna

Sūta said : .

T h e t w e n t y n i n t h kalpa should be known as śvetalohita. 3 . I n t h a t ( k a l p a ) w h e n B r a h m ā was p u r s u i n g intense meditation a son with tuft was b o r n u n t o him. He was called Śvetalohita 4-5. On seeing t h a t P u r u s a , t h e glorious lord B r a h m ā w i t h faces all r o u n d , t h o u g h t of t h e noble-souled lord in the form of B r a h m a n . B r a h m ā retained Sadyojāta in the h e a r t a n d b e c a m e engaged in m e d i t a t i o n . After realising the greatest being t h r o u g h m e d i t a t i o n B r a h m ā , the lord of Devas, saluted h i m . 6-7. B r a h m ā c o n t e m p l a t e d again over Sadyojāta. T h e r e u p o n from his sides w e r e b o r n Śvetas ( w h i t e ones) of great fame, viz. S u n a n d a , N a n d a n a , V i ś v a n a n d a a n d U p a n a n d a n a ; these noble-souled ones were the disciples of B r a h m ā by w h o m he was always s u r r o u n d e d . 8. In front of h i m the sage Śveta, glittering in his white colour, was b o r n . T h e n there was b o r n H a r a of great splendour. 9-11. T h e r e all t h e sages resorted to the great lord Sadyojāta with perfect devotion. T h e y praised the eternal B r a h m a n . H e n c e all those persons O b r a h m i n s , w h o resort to lord Viśve-. v a r a after b e i n g engrossed in breath-control a n d mentally devoted to B r a h m a n , b e c o m e liberated from sins. T h e y will have the s p l e n d o u r of b r a h m a n a n d be free from impulses. T h e y will go beyond Visnu's a b o d e a n d enter R u d r a ' s world.

CHAPTER TWELVE Glory ofVāmadeva Sūta

said:

1. T h e r e a f t e r t h e t h i r t i e t h k a l p a is called R a k t a . In this kalpa, B r a h m ā of g r e a t s p l e n d o u r h a d the red colour. 2-5. E v e n as B r a h m ā desirous of a son was m e d i t a t i n g , a boy of great splendour menifested himself : He was adorned in red o r n a m e n t s . He wore red garlands a n d clothes. His eyes

Sadyojāta

were red. H e was valorous. O n seeing t h a t n o b l e boy i n r e d clothes, B r a h m ā resorted t o great m e d i t a t i o n a n d understood h i m to be great L o r d . B r a h m ā , of self control bowed to V ā m a d e v a . a n d c o n t e m p l a t e d o n h i m . T h u s eulogised b y B r a h m ā , t h e s u p r e m e lord Śiva was delighted a t h e a r t . H e addressed B r a h m ā thus. 6-9. " S i n c e , O B r a h m ā , I h a v e been seen by you medita ting on me w i t h the desire for a son, w i t h great devotion, a n d since I was eulogized w i t h t h e m a n t r a beginning with " b r a h m a n e V ā m a d e v ā y a " you will a t t a i n the strength of m e d i t a t i o n a n d will realize me as ī ś v a r a , the assiduous c r e a t o r of t h e worlds, in every kalpa. Thereafter four sons were b o r n to h i m w h o were as p u r e a n d splendid as b r a h m a n . T h e y were n a m e d as Virajas, V i b ā h u , Viśoka a n d V i ś v a b h ā v a n a . 10. T h e y were pious a n d on a p a r w i t h B r a h m ā . T h e y were heroic a n d enterprising. T h e y wore red garments a n d red gar lands a n d applied red u n g u e n t s . 11-13. T h e i r bodies were smeared with red saffron; they h a d applied red ashes over their bodies. At the e n d of a thousand years they re-entered the great eternal lord. In the m e a n time they a t t e m p t e d to realize b r a h m a n . F o r blessing the worlds a n d w i t h a desire for the welfare of their disciples they i m p a r t e d instructions in d h a r m a a n d b e c a m e favourites of B r a h m ā . U l t i m a t e l y , at t h e end of a thousand years, they re-entered t h e great lord. 14-15. All o t h e r b r a h m i n s who practise yoga a n d r e p e a t the sacred formula ' n a m o b r a h m a n e V ā m a d e v ā y a ' 6 6 a n d w h o a r e devoted to h i m as their greatest resort a r e liberated from sins. T h e y become devoid of impurities a n d they a t t a i n the strength of B r a h m a n . T h e y achieve t h e blessed region ( r u d r a l o k a ) whence there is no r e t u r n to this (mortal) world.

6 5 . Vāmadeva form is represented by the back-face of Śiva. In Hindu Mythology God Śiva has five faces named īiāna, Tatpurusa, Aghora, Vāmadeva and Sadyojāta, representing the five elements: ether, air, fire, water and earth. Cf. part II. ch. 1 4 . A statue of Śiva in the Elephanta caves represents this form in which the frontal view depicts three heads only, the fourth one on the back is concealed from view and the fifth one on the top is dropped out as the symbol of invisible ether.

Lińgapurāna

CHAPTER THIRTEEN Glory of Tatpurusa Sūta said: 1. T h e thirty first kalpa is known as Pitavāsas. T h e r e i n , t h e blessed B r a h m ā was clad in yellow garbs. 2. Even as B r a h m ā desirous of a son was m e d i t a t i n g , a boy of great splendour, w e a r i n g yellow robes, a p p e a r e d before. 3. He was a y o u t h with t h e b o d y s m e a r e d w i t h yellow scents. H e wore yellow garlands a n d dress. H e h a d long a r m s , a golden sacred t h r e a d a n d yellow t u r b a n . 4 . O n seeing h i m , B r a h m ā , endowed w i t h m e d i t a t i o n men tally resorted to a n d sought refuge in t h e overlord, t h e creator of t h e worlds. 5 . Thereafter B r a h m ā w e n t o n m e d i t a t i o n . H e saw t h e excellent cow of t h e g r e a t lord. In h e r universal form it h a d c o m e o u t of his m o u t h . 6. It h a d four feet, four faces, four h a n d s , four u d d e r s , four eyes, four horns, four teeth a n d four m o u t h s . 7-10. T h e cow was goddess herself w h o h a d faces all r o u n d a n d w h o possessed thirtytwo qualities. O n seeing t h e great goddess in t h e form of t h e cow, t h e great lord w h o is wor shipped by all devas said again r e p e a t i n g t h e words : 'O g r e a t goddess, symbol of intellect a n d m e m o r y , c o m e o n , come o n . ' [ T h u s addressed] she j o i n e d h e r p a l m s in reverence to t h e lord a n d stood t h e r e . T h e n t h e lord o f devas spoke t o her. [ O goddess,] enveloping t h e universe by y o u r yogic p o w e r you should keep it u n d e r y o u r control. You will be U m ā for t h e welfare of t h e b r a h m i n s a n d for t h e a t t a i n m e n t of their goal (of l i b e r a t i o n ) . 11. T h e lord of devas, t h e preceptor of t h e universe gave h e r to B r a h m ā who was m e d i t a t i n g on t h e lord for o b t a i n i n g a son. 12. By practising m e d i t a t i o n B r a h m ā realized t h a t she was t h e great goddess a n d he accepted her from t h e p r e c e p t o r of t h e worlds. 13-14. After m e d i t a t i n g on G ā y a t r ī p e r t a i n i n g to R u d r a , B r a h m ā b e c a m e self-controlled. By performing t h e j a p a of R u d r a - G ā y a t r i as instructed by the lord a n d realizing t h a t it

Origin of Aghora

was V e d i c knowledge, B r a h m a w h o is worshipped by t h e whole world, resorted to t h e g r e a t lord w i t h his m i n d fixed in meditation. 15. T h e lord t h e n g r a n t e d h i m a divine yoga, g r e a t l e a r n i n g , riches a n d glory, wealth of knowledge a n d detach ment. 16-21. T h e r e a f t e r from his sides t h e r e emerged divine sons w h o wore yellow garlands, yellow garbs, yellow necklaces. T h e y h a d yellow u n g u e n t s o n their bodies a n d yellow t u r b a n s on t h e i r heads. T h e i r faces a n d h a i r were all yellow. F o r a p e r i o d of t h o u s a n d years, these persons of g r e a t power a n d splendour w h o were devoid of impurities spent their time for t h e welfare of b r a h m i n s . T h e y were yogic souls delighting in p e n a n ces. T h e y were endowed w i t h virtue a n d power of yoga. T h e y i n s t r u c t e d t h e sages engaged in long sacrifices in the system of g r e a t yoga a n d (finally) entered t h e b o d y of t h e lord. T h u s others too w h o seek refuge in h i m in this m a n n e r , who h a v e r e s t r a i n e d their souls, w h o h a v e conquered t h e sense organs a n d w h o a r e engaged in m e d i t a t i o n will b e c o m e sinless. T h e y will h a v e t h e splendour of B r a h m a n a n d be free from impurities. T h e y will e n t e r R u d r a t h e g r e a t lord a n d b e relea sed from re-birth.

CHAPTER

FOURTEEN

Origin of Aghora Sūta

said:

1-2. W h e n the k a l p a of yellow colour passed by a n d an o t h e r of t h e self-born lord was ushered in by the n a m e of Asita 66 a n d w h e n t h e universe b e c a m e a vast sheet of w a t e r a n d a t h o u s a n d years by t h e divine reckoning passed by, B r a h m ā be c a m e desirous of creating the subjects. He was dejected a n d began to p o n d e r . 3. E v e n as he was m e d i t a t i n g w i t h t h e desire for a son, his colour was c h a n g e d into black. 66.

See note 23 on p. 1 5 .

Lińgapurāna

4-6. T h e r e u p o n h e , t h e lord of g r e a t splendour, saw a boy fn front of h i m . He h a d black colour b u t he was refulgent with his brilliance. H e h a d g r e a t prowess. H e wore black gar ments, black t u r b a n , black sacred t h r e a d , black crown a n d black garlands. H e h a d black u n g u e n t s o n his b o d y . O n seeing this noble-souled Aghora of terrible exploits, B r a h m ā saluted the miraculous lord w h o h a d the black a n d tawny colour. 7-10. T h e n t h e glorious lord B r a h m ā b e c a m e engaged in P r ā n ā y ā m a . He t h o u g h t of the s u p r e m e lord Śiva within hi& h e a r t . W i t h his m i n d engaged in meditation he resorted to lord Aghora. He c o n t e m p l a t e d on h i m in t h e form of B r a h m a n . W h e n B r a h m ā was m e d i t a t i n g thus, lord Aghora of terrible exploits g r a n t e d h i m vision. T h e r e u p o n four noble sons a p p e a r e d from his sides. T h e y w e r e black in colour a n d they wore black garlands a n d u n g u e n t s . T h e y were K r s n a , Krsnaśikha, Krsnāsya, a n d K r s n a v a s t r a d h r k . 11-13. By resorting to yoga they a d o r e d t h e great lord for a thousand years. T h e y i m p a r t e d instruction in supreme yoga to their disciples. By resorting to yoga these persons, endowed w i t h yogic powers, t h o u g h t on Siva. T h e y entered the region of lord Śiva, the region devoid of impurities a n d free from attributes. Those others too, w h o contemplate on h i m by resorting to yoga can go u n t o t h e region of t h a t eternal lord.

CHAPTER FIFTEEN Glory of Aghoreśa Sūta said :

1. W h e n t h e terrible k a l p a of black colour passed by, B r a h m ā eulogised t h e supreme lord in t h e form of Aghora. 2-6. Thereafter t h e delighted lord Aghora blessed B r a h m ā a n d said t o h i m : " D o not d o u b t t h a t I , assuming this form, destroy all kinds of sin, including t h e terrible sin of b r a h m i n slaughter. O blessed one, O deity of virtuous sacred rites, I destroy all m i n o r a n d major sins of small or great p o w e r a n d

Glory of Aghoreśa

p o i g n a n c y . O Brahma, I destroy verbal, physical, mixed a n d incidental sins c o m m i t t e d wantonly a n d consciously. I dispel t h e n a t u r a l a n d adventitious sins inherited from either p a r e n t . O lord, do n o t d o u b t t h a t I destroy all miseries originating from sins. 7-13. O lord, by repeating one h u n d r e d thousand times t h e m a n t r a s of Aghora, even a brahmin-slayer is liberated from sins. O dear, for verbal sins half of this n u m b e r is recom m e n d e d . F o r m e n t a l sins, half of the previous n u m b e r . If the sin is c o m m i t t e d consciously t h e j a p a shall be four times t h a t n u m b e r . If the sin is committed o u t of fury, eight times t h a t n u m b e r . A slayer of a hero shall r e p e a t the m a n t r a a h u n d r e d t h o u s a n d times; the destroyer of a child in the w o m b a crore times; a matricide a h u n d r e d thousand times; a destroyer of cows a n d w o m e n or an ungrateful wretch by repeat ing ten thousand times; a willing or unwilling d r i n k e r of liquor by repeating a h u n d r e d thousand times or half t h a t n u m b e r a n d the p a r t a k e r of meals before t a k i n g b a t h a thou sand times. T h e b r a h m i n w h o abstains from j a p a o r w h o takes meals before performing the daily sacrifice or abstains from giving charity should r e p e a t this m a n t r a a t h o u s a n d times. T h e base m a n who steals the p r o p e r t y of a b r a h m i n or w h o steals gold is released from sin by repeating this m a n t r a mentally a h u n d r e d thousand times. A person defiling t h e p r e c e p t o r ' s bed or slaying his own m o t h e r or a b r a h m i n shall repeat this m a n t r a mentally the same n u m b e r of times, O Brahmā. 14-17. T h e sin resulting from contact with the sinner is equal to the sin of the original sinner. Still by repeating the m a n t r a ten thousand times he is liberated from sin. T h e person imbibing sin by the contact with the sinner shall repeat the m a n t r a a h u n d r e d thousand times if d o n e m e n t a l l y ; if d o n e in low tones four times t h a t n u m b e r ; if in high tones eight times that n u m b e r . It is enjoined t h a t persons guilty of subsidiary sins need repeat the m a n t r a only half the n u m b e r enjoined for the m a i n sinner; half t h a t n u m b e r if the sin is committed unconsciously. O b r a h m i n s , if a b r a h m i n sinner commits the sin of b r a h m i n slaughter, liquor drinking, theft of gold or defiling the preceptor's b e d he should do as follows:

Lińgapurāna

18-22. He should gather together (i) u r i n e of a t a w n y coloured cow repeating R u d r a - G ā y a t r i , " ( i i ) freshly laid d u n g of the same or similar cow repeating t h e m a n t r a G a n d h a d v ā r a , * 8 (iii) ghee m a d e from a similar cow r e p e a t i n g t h e m a n t r a Tejosi ś u k r a m , M (iv) milk from t h e same or similar cow repeat ing the m a n t r a 'Apyāyasva' 7 0 a n d ( 5 ) fresh curds m a d e from t h e milk of t h e same or similar cow r e p e a t i n g the m a n t r a D a d h i k r ā n ā . 7 1 To this mixture w a t e r taken w i t h a tuft of kuśa grass should be a d d e d by repeating t h e m a n t r a D e v a s y a tvā, 7 2 a n d t h e m i x t u r e should be well stirred in a vessel m a d e of gold, silver or copper, or in a c u p m a d e of lotus or p a l ā ś a leaf, repeating t h e a g h o r a m a n t r a . In this vessel he should p l a c e (different) gems a n d a piece of gold along w i t h a tuft of k u ś a grass. 23-26. He should r e p e a t t h e m a n t r a of A g h o r a a h u n d r e d thousand times a n d perform h o m a with ghee, cooked rice, sacrificial twigs, gingelly seeds, barley grains a n d u n h u s k e d grains. He should perform h o m a , seven times separately w i t h each one of these materials. If t h e materials a r e n o t available he should perform h o m a with ghee alone. O b r a h m i n s , he should perform h o m a s as well as ablution for t h e lord w i t h ghee while r e p e a t i n g the Aghora M a n t r a . H e should b a t h e t h e lord w i t h eight d r o n a 7 3 measures of ghee a n d wipe it off. He should t h e n observe fast for a whole d a y a n d n i g h t , take holy b a t h a n d drink k ū r c a before t h e image of Śiva. After performing t h e rite of ā c a m a n a he should r e p e a t G ā y a t r i . 27-32. By performing this the following sinners become libe r a t e d form s i n s : — a n ungrateful person, a slayer of b r a h m i n , a destroyer of a child in t h e w o m b , a m u r d e r e r of a W a r r i o r , a slayer of preceptor, a b e t r a y e r of faith, a thief, a gold-stealer, a defiler of the preceptor's bed, a liquor-addict, a p a r a m o u r , a l o w - c a s t e w o m a n , a ravisher of o t h e r m e n ' s wives, a destroyer of b r a h m i n ' s p r o p e r t y , a cow-killer, a m a t r i c i d e , a patricide, an idol-breaker 67. Rudra-Gāyatri : TA I. 10.5 : 'tatpurusāya dhimahi tanno rudrab. pra codayāt. 68.

TĀ.

69.

VS. 2 8 . 1 .

IO.I.IO;

Mahān.

70.

VS.

12.114;

71.

VS.

23.32;

72.

VS. 2 . 1 1 ; T S . 2.6.8.7.

4.8.

TA, 3 . 1 7 . 1 . TS.

i.5.11.4

7 3 . It is a measure of four ādhakas equal to 1024 muftis.

Glory of Iśāna

»nd particularly t h e person w h o destroys lińga images. If o n e w h o commits these sins is a b r a h m i n , no m a t t e r if his sins a r e m e n t a l , verbal, physical or of a n y o t h e r type, even if he c o m m i t s these a t h o u s a n d times he is liberated from these by performing t h e aforesaid rites. Even if t h e sins are a c c u m u lated in h u n d r e d s of births he is liberated. T h i s secret has b e e n divulged by me in t h e context of lord Aghora. H e n c e a b r a h m i n shall r e p e a t t h e A g h o r a m a n t r a perpetually for t h e expiation of sins.

CHAPTER

SIXTEEN

Glory of Iśāna Sūta said: 1. O l e a d i n g sages, there was a k a l p a of B r a h m ā k n o w n as V i ś v a r ā p a . It was exceedingly wonderful. 2-7. W h e n the period of dissolution passed by, w h e n a g a i n the universe of mobile a n d immobile beings c a m e into existence B r a h m ā began to m e d i t a t e with a desire for sons. T h e n Sarasvatī of universal form a n d l o u d sound manifested herself. T h e universe constituted her garlands, g a r m e n t s , sacred t h r e a d a n d t u r b a n . T h e m o t h e r of the universe with all universal scents a n d long lips manifested herself. B r a h m ā m e d i t a t e d on lord I ś ā n a resembling p u r e crystal a n d bedecked in all orna ments. W i t h c o n c e n t r a t e d m i n d , B r a h m ā p a i d h o m a g e t o I ś ā n a , the omnipresent lord of a l l — O m O I ś ā n a , O M a h ā d e v a , obeisance be to you. O lord of all learning, obeisance be to you. O lord, with t h e bull as y o u r conveyance, obeisance be to you. O lord of living beings, obeisance be to you. 8. O overlord of B r a h m ā , obeisance be to you. O b e i s a n c e to B r a h m a n in t h e form of B r a h m a . Obeisance to t h e overlord of B r a h m ā . O Sadāśiva, m a y auspiciousness befall m e . 9. O lord representing omkāra. in a physical form, O lord of devas, O Sadyojāta, obeisance be to you. I resort to you. I have resorted to Sadyojāta. Obeisance to Sadyojāta.

Lińgapurāna

10. Obeisance to you, t h e u n b o r n , the source of b i r t h a n d w h o a r e n o t beyond the worldly existence. O Bhava, O ī ś ā n a , O source of t h e worlds, O deity of great lustre, bless m e . 11. O V ā m a d e v a , obeisance to you, t h e eldest being, the g r a n t e r of boons. Obeisance to R u d r a , K ā l a t h e reckoner of time. 12. Obeisance to t h e lord as t h e m i n d , to t h e lord black in colour, to the lord as a religious student, to t h e lord as t h e s t r e n g t h of t h e strong a n d to t h e lord devoid of organs a n d their function. 13. Obeisance to the suppressor of Bala, to t h e strong, of t h e form of B r a h m a n . Obeisance to t h e overlord, the suppressor of living beings. 14. Obeisance to t h e lord t h e impeller of t h e mind, obeisance to t h e lord of great lustre, obeisance to t h e refulgent V ā m a d e v a a n d to t h e supreme soul. 15. O b e i s a n c e to t h e eldest a n d the greatest ; obeisance to R u d r a the bestower of boons. Obeisance to you the slayer of K ā l a . Obeisance to you possessed of t h e noble soul. 16. W i t h this p r a y e r he b o w e d to the lord of Devas, to the God with t h e Bull as his emblem. He w h o reads this n a r r a t i v e even once becomes entitled to the world of B r a h m ā . 17-23. He w h o n a r r a t e s this to t h e b r a h m i n s at the time of Ś r ā d d h a attains t h e greatest goal. W h e n B r a h m ā thus p a i d h o m a g e t o h i m , lord Śiva spoke: " I a m delighted with you. W h a t favour do you seek from me ?" T h e n B r a h m ā w h o bowed t o t h e delighted R u d r a said with a delighted m i n d in clear w o r d s : know O lord, I wish to see this universal form of yours. H e r e is t h e universal cow 7 4 Goddess of welfare. W h o is she possessed of four feet, four faces, four horns, four m o u t h s , four curved fangs, four udders, four h a n d s a n d four e y e s ? H o w is she known as V H v a r ū p ā (of universal forms) ? W h a t is h e r n a m e ? W h a t is h e r lineage ? To w h o m does she belong ? W h a t is her power of action ?" On h e a r i n g his words t h e bull-bannered lord ī ś ā n a addressed B r a h m ā t h e best of Devas, b o r n of himself, in words full of 74. Viśvagauh : She is identical with Prakrti or Pradhāna. Com prising thirty two qualities she is described as the source of this universe. See

below, verses 29-35.

Glory of liana t of all m a n t r a s which being pious a r e

conducive to

5. Listen to a g r e a t secret. As in t h e first creation, t h e that is c u r r e n t n o w is k n o w n as V i ś v a r u p a . O lord ) there is t h e region of B r a h m ā w h i c h y o u h a v e . O lord ! beyond t h a t region there is an auspicious occupied by Visnu b o r n of my left limb. Since t h a t , this t h e t h i r t y t h i r d k a l p a has b e g u n . 27.

O lord of Devas possessed of g r e a t intellect, before y o u , is a n d h u n d r e d thousands of B r a h m ā s h a v e passed •way. N o w listen. 28. You w h o a r e a devotee of t h e spiritual lineage of M a n d a v y a have a t t a i n e d t h e state of my son by practising p e n a n c e . Stabilised in bliss you c a n realize t h e s u p r e m e bliss. 29-31. O lord, you a r e characterized by t h e following q u a l i t i e s : ( 1 ) Yoga, (2) Sāńkhya, (3) p e n a n c e , ( 4 ) learning ( 5 ) Śāstric injunctions, (6) holy rites ( 7 ) pleasant speech, ( 8 ) t r u t h , (9) mercifulness, ( 1 0 ) V e d i c knowledge, (11) non violence, (12) wisdom, (13) forbearance, (14) m e d i t a t i o n , (15) p r o x i m i t y w i t h t h e lord, (16)control of t h e senses, (17) quiescence, (18) intelligence, (19) illusion, (20) intellect, (21) fortitude, (22) splendour, (23) ethics, (24) fame, (25) intelli gence, (26) modesty, (27) vision, (28) auspicious speech, (29) satisfaction, (30) skill in the exercise of sense-organs, (31) performance of Vedic rites, a n d (32) pleasure. W h i l e she, t h e goddess, has these thirtytwo qualities recognizable in her appellation of thirtytwo syllables. 32-34. O B r a h m ā , t h e goddess P r a k r t i , t h e source of your origin has been created by m e . She is t h e overlord of Visnu a n d o t h e r gods. She is my progeny. Philosophers call h e r by various n a m e s , the four-faced deity, the origin of t h e universe, p r i m o r d i a l n a t u r e , cow or speech, G a u r i , M ā y ā , Vidyā, K r s n a , Haimavatī, Pradhāna or Prakrti. 35-39. She alone is u n b o r n . 7 5 She is red, white a n d black in c o l o u r ; She creates subjects in t h e universe t h a t a r e of the form as she herself. I am u n b o r n , know me to be omnipresent a n d know h e r to be G ā y a t r i of universal form. 75.

T A . i o . i ; Mahān.

U. 9.3, Śvet. U 4 . 5 .

Lińgapurāna

After saying this, the lord created four sons. T h e y were boys of all forms, w h o stood beside t h e Goddess. T h e y were k n o w n Jatf M u n d ī , Śikhandī A r d h a m u n d a . Resorting t o the yaugic practices they of great splendour worshipped the lord. T h e y carri ed o u t their task of instruction in d h a r m a . T h e y followed t h e p a t h of yogic p r a c t i c e . T h e s e controlled souls of good c o n d u c t entered lord R u d r a at the e n d of a t h o u s a n d divine years.

CHAPTER SEVENTEEN Origin of the Lińga Sūta said

:—

1-5. T h u s t h e origin of Sadyojāta has b e e n succinctly n a r r a t e d . He w h o reads or listens to or n a r r a t e s this to excel l e n t b r a h m i n s attains i d e n t i t y w i t h b r a h m a n b y t h e grace o f t h e s u p r e m e lord. The sages said : H o w d i d L i ñ g a originate ? H o w should lord be p r o p i t i a t e d in L i ń g a ? W h a t is this L i ń g a ? W h a t its s u b s t r a t u m ? O S ū t a , you should n a r r a t e all this to us. Romaharsana said: F o r m e r l y , Devas a n d Sages h a d , in reverence, asked B r a h m ā thus : " O l o r d , h o w d i d L i ń g a originate b y itself? H o w should lord R u d r a b e w o r s h i p p e d i n t h e L i ń g a . W h a t i s L i ń g a ? W h a t its s u b s t r a t u m ? Brahmā said : P r a d h ā n a is L i ń g a a n d lord Śiva is its s u b s t r a t u m . 6-13. O excellent Devas, it was for us b o t h — V i s n u a n d myself t h a t L i ń g a manifested itself i n t h e o c e a n . I t w a s w h e n the aerial charioteers h a d g o n e t o the J a n a l o k a together with t h e Sages a n d w h e n t h e period of sustenance being over t h e c r e a t i o n was w i t h d r a w n a n d w h e n at the e n d of a t h o u s a n d sets of four yugas, t h e y h a d gone to Satyaloka a n d in the end, except their overlords, h a d a t t a i n e d i d e n t i t y w i t h me, then a l l

Xfrigin of the Lińga

mobile beings h a d dried u p d u e t o all-round d r o u g h t a n d er beings like m e n , animals, Piśācas, Rāksasas, G a n d h a r v a s luding p l a n t life were scorched to d e a t h by t h e rays of t h e 'Sun. Everything was a single vast sheet of water. It was terribly feark all r o u n d . In t h a t vast sheet of water, t h e lord devoid of Impurities a n d free from calamities h a d g o n e t o sleep. H e h a d 'k t h o u s a n d h e a d s , 7 4 a t h o u s a n d eyes, a t h o u s a n d feet a n d a t h o u s a n d a r m s . H e , t h e universal soul, omniscient, t h e source of origin of all, was characterized by t h e qualities of rajas, t a m a s and sattva in t h e form of B r a h m ā , R u d r a a n d V i s n u . He was Omnipresent a n d t h e s u p r e m e lord in view of his b e i n g t h e toul of all. He was in t h e form of K ā l a w i t h K ā l a in his u m b i licus. He was white, black, p u r e , of h u g e arms, t h e soul of all •nd identical with Being a n d non-2?eing. 14. On seeing t h e lotus-eyed deity lying thus, I was d e l u d e d by his māyā. I asked h i m angrily : 15-16. W h o a r e y o u ? T e l l m e . T h e n w i t h m y h a n d I raised up t h e eternal lord. D u e to t h e severe a n d firm blow of m y h a n d s h e woke u p from sleep a n d sat i n his serpent c o u c h . 7 7 W i t h i n a m o m e n t he regained control of himself a n d w i t h his lotus-like bleary eyes he looked at m e . 17. Enveloped t h a t he was by a halo of brilliance he spoke to me as I stood before h i m . He got up from b e d a n d l a u g h i n g awhile addressed me sweetly. 18-32. "I welcome you, O d e a r B r a h m ā of g r e a t bril l i a n c e . " O leading Devas, w h e n I h e a r d his words u t t e r e d smilingly my arrogance was provoked by rajas a n d I spoke to h i m t h u s : " W i t h smiles within, you call m e b y t h e appellation ' D e a r ' (as if I were inferior to y o u ) . B u t know t h a t I am t h e cause of creation a n d a n n i h i l a t i o n of t h e universe. O sinless one, you address me as a p r e c e p t o r would address his disciple. B u t I am the c r e a t o r of t h e universe, t h e p r o m p t o r of P r a k r t i , t h e t t e r n a l , u n b o r n B r a h m ā , t h e origin a n d soul of t h e universe. I am the lotus-eyed lord. N o w tell me quickly why y o u speak us in u t t e r delusion. 76. B.V. X. 90. i. 77. In Hindu Mythology Visnu is represented as m i m i n g on the t Śesa. A vivid picture of Śesaśāyi Visnu is depicted on the outer of the Daś&vat&ra temple at Deogarh.

Lińgapurāna

He then replied to m e — " S e e for yourself t h a t I am t h e creator, sustainer a n d destroyer of the universe. Y o u a r e b o r n of my eternal body. Y o u forget t h a t I am t h e lord of Universe, the Supreme soul invoked a n d eulogised. I am Visnu, Acyuta, I ś ā n a , t h e origin of the universe. It is n o t y o u r fault t h a t you haye forgotten m e . T h i s has been effected by me through my 78 m ā y ā . Listen to t h e t r u t h , O four-faced deity. I n d e e d , I am the lord of all devas. I am t h e creator, leader a n d destroyer. T h e r e is no o t h e r lord like m e . I alone am the S u p r e m e B r a h m a n . O B r a h m ā , I am the greatest principle, t h e greatest luminary, the supreme soul. O four-faced lord, whatever is seen or h e a r d in this universe—the mobile a n d immobile, is identical w i t h m e a n d p e r m e a t e d b y m e . Formerly the u n m a n i 79 fest p r a d h ā n a the twenty-fourth principle from the gross to the indestructible a t o m was created by m e . O u t of fury were R u d r a a n d others created. O u t o f j o y a n d sport you were b o r n a s 0 also the Cosmos: Intellect, the threefold* ego, subtle elements sense-organs including the m i n d ; a n d gross elements were also created b y m e . As he finished his speech, a terrible, thrilling fight ensued between us. In t h e middle of t h a t ocean of dissolution we were engaged in fight, instigated by rajas. 33. In the m e a n t i m e a brilliant Liñga a p p e a r e d in front of us in order to suppress our dispute a n d enlighten us. 34. It h a d thousands of clusters of flames. It was comparable to hundreds of (all-consuming fires). It was stable, with no decline or increase. It h a d neither a beginning nor an end nor a middle. 35. It was incomparable, inexplicable, a n d indistinct. It was 78. Brahmā is four-faced (Caturmukha). It is stated that originally he had five heads but one was cut off by Śiva for telling a lie. According to another version, the fifth head was burnt off by the fire of Siva's eye for speaking disrespectfully of Śiva. We read in the Śatarudra samhitā that it was Kālabhairava, a terrible form of Śiva who cut off the fifth head. Visnu Purāna (ch.8) however gives a different version. It states that Bhairava attempted to cut off the fifth head of Brahmā at the instance of Śiva but gave up the attempt when Śiva intervened at the behest of Vi?nu. 7 9 . It refers to the invisible (avyakta) Pradhāna, the twentyfourth category in Sāmkhya philosophy. 80. Ahamkāra (ego) is threefold : sāttvika, rājasa and tāmasa.

Ill of the Lińga

l o u r c e of t h e universe. L o r d V i s n u was deluded by its sand flames. 8 6 . 1 too was deluded. T h e n Visnu said to m e — " L e t us test fiery Being. I shall go to the root of this incomparable >lumn of fire. 37-38. You should go up assiduously". After saying this, isnu assumed the form of a b o a r . O Devas, I assumed t h e of a swan. Ever since they call me h a m s a (swan) or l\ h a m s a (cosmic s w a n ) . 39-43. He who repeatedly calls me swan, shall himself become a swan of b r i g h t a n d white colour, with fiery eyes a n d feathers. O gods 1 I assumed t h e speed of the wind a n d the m i n d a n d went higher a n d higher. V i s n u t h e all-pervading soul assumed the form of a black b o a r a n d went lower a n d lower. T h e b o a r looked like a h e a p of blue collyrium. It was a h u n d red Yojanas in length, t e n Yojanas in girth. Its b o d y was h u g e a s t h e m o u n t M e r u . I t h a d white a n d curved teeth. I t h a d the refulgence of all-consuming sun w i t h long snout a n d l o u d g r u n t . Its legs were short a n d its body of diverse colours. It w a s victorious, firm a n d incomparable. Assuming this form of a black b o a r , V i s n u w e n t lower a n d lower, hurriedly, for a p e r i o d of o n e t h o u s a n d years. 44. Still he could n o t reach t h e root of the Liñga. O destroyer of enemies, throughout t h a t period of time I was g o i n g higher a n d higher. 4 5 . I h u r r i e d up my efforts to see t h e e n d of t h a t Liñga. I was tired. Arrogant t h a t I was I could not see t h e e n d a n d returned to the place of my start. 46. Similarly, L o r d V i s n u was also tired. His fear was evident in his eyes. H e , t h e origin of all Devas, immediately c a m e u p there. 47. We bowed to lord Siva. T h e noble-minded V i s n u was deluded by Siva's M ā y ā a n d he stood there in m e n t a l dejection. 48. We bowed to lord Śiva at the sides, b e h i n d a n d in front a n d w o n d e r e d w h a t t h a t was. 49. O great Devas ! then a l o u d sound O m 8 1 issued ( o u t of the c o l u m n ) . It was clearly a prolated sound. 8 i . Om is a mystic syllable consisting of three sounds a, u, m. It is the object of profound religious meditation. The highest spiritual efficacy is attributed not only to the whole word but also to each sound separately.

Lińgapurāna

50-51. T h i n k i n g w h a t it could be, Visnu stood there together w i t h m e . T h e n h e saw t h e e t e r n a l f i r s t letter ' a ' o n t h e right h a n d side of t h e L i ń g a ; t h e n on t h e left t h e letter ' u ' ; there after, t h e l e t t e r ' m ' i n t h e m i d d l e a n d t h e vibratory tone i n t h e e n d . T h a t t o n e was ' O m ' . 52-55. Visnu saw the first syllable ' a ' in the south, like the disc of t h e sun, t h e second syllable ' u ' as refulgent as fire in t h e n o r t h , the third ' m ' in t h e m i d d l e as refulgent as t h e sphere of t h e m o o n ; above it, he saw t h e lord like the p u r e crystal. It was t h e fourth entity, devoid of attributes, nectarine, unsullied, u n d i s t u r b e d , devoid of m u t u a l l y clashing opposites, u n i q u e , void, w i t h o u t an exterior or interior b u t still endowed w i t h exterior a n d interior, as it was stationed b o t h w i t h o u t a n d within. It was devoid of beginning, m i d d l e a n d end, it was t h e cause of bliss. 56-62. T h e t h r e e m ā t r ā s a n d half a m ā t r ā called n ā d a , together constitute B r a h m a n . T h e three V e d a s R k , Yajus a n d S ā m a n a r e in t h e form of t h e t h r e e m ā t r ā s . Visnu contemplat ed on Śiva, t h e universal soul, t h r o u g h t h e words of the Vedas. T h e V e d a s b e c a m e a sage. V i s n u understood the glorious essence of t h e V e d a s — t h e s u p r e m e lord t h r o u g h t h a t sage alone. Brahmā said : R u d r a is free from anxieties a n d worries. Speech recede; along w i t h t h e m i n d being Unable to a t t a i n him; He is ex pressible t h r o u g h t h e single syllable ( o m ) 8 2 , which is the Divim order, t h e s u p r e m e cause, t r u t h , bliss, nectar, the supremi B r a h m a n , greater t h a n t h e greatest. O u t of t h a t single syllabi 'om', the syllable'a'is Brahmā; ' u ' V i s n u , and ' m ' is Rudra ' a ' is t h e cause of creation, ' u ' of illusion a n d ' m ' of bliss. 63-65. T h e s y l l a b l e ' m ' is the sower, ' a ' is the seed a n d 'u is the w o m b . T h e three symbolise the lord, P r a d h ā n a a n d P u r u s a T h u s the sower, t h e seed a n d the w o m b , together with nāda. 82. Om is a symbol of Brahma : Cf. Yogasūtra : 'tasya vācakah pranavah'. In later times it came to represent the Hindu triad, viz., a (Visnu), u (Śiva), m (Brahma). But this order is not followed in some Purānas. For instance, according to Liñga 'a' represents Brahmā, V Visnu and'm, Rudra.

Origin of the Lińga

•5'/-/ 6/"

I constitute lord Śiva. T h e sower divided itself o u t of his own [free will. O u t of t h e liñga of t h e lord t h e sower created t h e seed l*a' which he discharged into t h e w o m b ' u ' w h e r e it increased all I found. 66. It t u r n e d into a golden egg enveloping t h e first letter *a'. T h i s divine egg was ensconced in t h e j v a t e r for m a n y years. 67-68. T h e n at the end of a thousand years t h e egg t h a t h a d evolved o u t of t h e u n b o r n a n d stationed in the waters was Split into two by the primeval lord himself. T h e splendid golden skull of t h e egg became heaven a n d t h e base b e c a m e t h e earth. 69. F r o m the egg the four-faced B r a h m ā was b o r n . He is t h e creator of t h e universe, t h e lord of three forms. 70-72. T h e wise exponents of Yajus say t h a t Om is Brah m a n . T h e R k a n d S ā m a n śrutis too have declared similarly. O n the lord of Devas precisely we m e d i t a t e d a n d we eulogised h i m by reciting the V e d i c m a n t r a s . Delighted by o u r eulogy the unsullied lord delightfully stationed himself i n t o the divine L i ñ g a after assuming t h e form of sound. 73-82. T h e letter ' a ' was his h e a d ; ' ā ' t h e forehead; *i' the right e y e ; c ī' the left eye; ' u ' the right e a r ; ū the left e a r ; ' r ' the right c h e e k ; J the left cheek, 'lr' a n d '1? the pairs of his nostrils; V the u p p e r lip, ' a i ' the lower l i p ; ' o ' a n d *au' t h e two rows of t e e t h ; ' a m ' a n d ' a h ' the p a l a t e s ; the f i v e letters beginning with 4 k' his five h a n d s on the right side; t h e five letters beginning w i t h " c " his f i v e h a n d s o n the left side; the f i v e letters begin ning with ' t ' his right leg; the five letters beginning with ' t ' his left leg; the letter ' p ' his belly; ' p h ' his right side, ' b ' his left side; ' b h ' his shoulder, ' m ' his h e a r t ; the letters 'y' to 's' the seven d h ā t u s ; ' h ' his soul a n d 'ks' his anger. On seeing the great lord along w i t h U m ā , Visnu bowed a n d t h e n looked u p at h i m . He saw a m a n t r a emerging from ' O m ' w i t h five digits. Resembling p u r e crystal it contained thirty eight syllables. It was conducive to the increase of knowledge, a n d it was the m e a n s of achievement of all righteous m a t t e r s . He saw the Rk ft of twenty four syllables a n d four digits in G ā y a t r i m e t r e a n d in • •

green colour, w i t h the efficacy for gaining control. He saw the A t h a r v a n m a n t r a of thirty three syllables, eight digits, black in

Lińgapurāna

colour a n d w i t h its efficacy of black magic. He saw t h e Yajus m a n t r a of thirty five syllables, eight digits, w h i t e in colour, with t h e efficacy for p e a c e . He saw t h e S a m an m a n t r a of sixtysix syllables, of t h i r t e e n digits, in t h e j a g a t ī m e t r e , in t h e coral-red colour, w i t h t h e efficacy for c r e a t i o n a n d dissolution of t h e universe. H a v i n g o b t a i n e d these five m a n t r a s , lord Visnu performed j a p a . He saw lord Śiva in all digits a n d syllables (constituting t h e limbs ) # with body consisting of Rk, yajus, a n d sāman, with l i a n a for his coronet, T a t p u r u s a for his face, Aghora for his heart, V ā m a d e v a for his private parts, sadyojāta for his feet, serpents for his o r n a m e n t s , with eyes a n d h a n d s all r o u n d . On seeing t h e great lord (of above description) t h e overlord of B r a h m ā , t h e cause of creation, sustenance a n d dissolution a n d t h e g r a n t e r of boons, V i s n u eulogized h i m with pleasing words.

CHAPTER

EIGHTEEN

VistnCs praise of Siva Visnu said : 1. Obeisance to the single-syllabled R u d r a , ' a ' in t h e form of A t m a n ; obeisance to the primordial deity whose physical b o d y is learning. 2. Obeisance to lord Śiva, t h e supreme soul in t h e form of t h e t h i r d syllable ' m \ Obeisance to t h e lord w h o is as lustrous as the sun or t h e fire or t h e m o o n . Obeisance to h i m in t h e form of y a j a m ā n a w h o performs sacrifice. 3. Obeisance to fire in t h e form of R u d r a . Obeisance to the lord of R u d r a s . Obeisance to Śiva of auspicious m a n t r a . O b e i sance to Sadyojāta. O b e i s a n c e to V e d h a s , t h e c r e a t o r . 4. O b e i s a n c e to the illustrious V ā m a d e v a , t h e g r a n t e r of boons a n d t h e i m m o r t a l lord. Obeisance to Aghora, Atighora, Sadyojāta a n d t h e deity o f v e h e m e n c e a n d impetuosity. 5. Obeisance to Iśāna, Ś m a ś ā n a (i.e. t h e lord of crema tion g r o u n d ) ; obeisance to one of high velocity. Obeisance to t h e speedy lord whose foot is t h e Vedas, w h o has an u p w a r d L i ń g a a n d w h o is L i ń g a himself.

Visnu's

praise

śiva

6. Obeisance to h i m who has a golden L i ń g a or w h o is gold himself or w h o is of watery Lińga or w h o is water himself. O b e i sance to Śiva, t h e Lińga of Śiva. Obeisance to one w h o per vades all, including t h e firmament itself. 7. Obeisance to t h e wind or to one w h o has t h e velocity of the wind, a n d w h o pervades t h e wind. Obeisance to the fire, the lord of all fiery articles a n d who pervades t h e fire. 8. Obeisance to t h e w a t e r a n d to o n e w h o has b e c o m e water. O b e i s a n c e to one w h o pervades water. Obeisance to t h e e a r t h or the a t m o s p h e r e . Obeisance to one w h o pervades t h e earth. 9. O b e i s a n c e to one, of t h e form of sound a n d touch, taste a n d smell a n d to one w h o has smell. Obeisance to t h e lord of G a n a s , a n d to one w h o is t h e most secretive. 10. Obeisance to t h e infinite, devoid of forms7^"bekance^ to t h e infinite, devoid of a i l m e n t s ; obeisance to t h e p e r m a n e n t , " the m o s t excellent, who is in t h e w o m b of waters, a n d w h o is the Yogin. ^ 11. O b e i s a n c e to o n e w h o is stationed in between B r a h m a a n d Visnu in t h e midst of w a t e r s ; obeisance to the splendour, the p r o t e c t o r , t h e destroyer, the p e r p e t u a l m a k e r a n d t h e D e a t h . Obeisance to lord Śiva. 12. Obeisance to t h e insentient, worthy of c o n t e m p l a t i o n w h o removes the stress a n d strain of the sentient, w h o is form less or of good forms, w h o has no limbs or who is attractive with limbs. 13. Obeisance to o n e w h o has smeared ashes all over t h e b o d y ; obeisance to the cause of the sun, m o o n a n d fire; obei sance to the white, of white colour; a n d to one moving a b o u t on t h e m o u n t a i n of snows. 14. Obeisance to one of excessively white complexion, white face, white tuft, a n d white blood. 15. Obeisance to one w h o facilitates easy crossing (of t h e ocean of m u n d a n e existence), obeisance to t h e splendid one, obeisance to one h a v i n g two forms, to one of h u n d r e d forms, to one devoid of forms a n d to o n e holding a b a n n e r . 16. Obeisance to one w h o has prosperity, grief a n d absence of grief; obeisance to t h e P i n ā k a - b e a r i n g lord, w i t h m a t t e d hairs, devoid of noose, holding a noose, the destroyer of noose.

Lińgapurāna

17. Obeisance to one of good sacrifice, to o n e having sacri ficial offering, to one favourably disposed to t h e Brahmins. Obeisance to one w h o is a poet. Obeisance to one having good face a n d good m o u t h ; who is difficult to be suppressed a n d w h o is of good m e n t a l control. 18. Obeisance to one w h o assumed the form of a B r a h m i n , 8 3 w h o is Y a m a 8 * a n d w h o has m a d e serpent his bangle. Obeisance to one who is S a n a k a , S a n ā t a n a , S a n a n d a n a a n d S a n a t . 19. Obeisance to o n e w h o h u n t s the deer, 8 6 who is t h e great ā t m a n , a n d t h e eye of the world. Obeisance to one w h o has three abodes a n d to one who is devoid of rajas. 20. T5beisance to Ś a ń k h a p ā l a , Ś a ń k h a , rajas a n d t a m a s . -Obeisance to Sārasvata, the cloud a n d t h e cloud-vehicled. Obeisance be to you. 2 1 . Obeisance to one of good vehicle, devoid of vehicle, the bestower of boons to t h e devotee, to Śiva, R u d r a and p r a d h ā n a . 22. Obeisance to you, possessed of three gunas, having t h e n a t u r e of the four vyūhas, the cause of existence a n d dissolution. 23. Obeisance to you of the form of salvation, t h e g r a n t e r of liberation, t h e supreme soul, t h e sage a n d the all-pervader. 24. Obeisance to you t h e holy lord, t h e lord of serpents, of the form o f ' O m ' a n d the omnipresent lord. 25. Obeisance to you identical with a l l , 8 6 all-pervader, a n d the p r i m o r d i a l lord. 26. Obeisance to the u n b o r n , t h e lord of subjects, the cause of vyūhas a n d the great lord of Devas. 2 7 . Obeisance to Śarva, Satya, ( t r u t h ) a n d Ś a m a n a ( t h e subduer) a n d B r a h m ā . Obeisance to t h e omniscient deity of living beings. 28-29. Obeisance to you, t h e s u p r e m e soul. O b e i s a n c e to one invested with the form of intellect, consciousness, m e m o r y a n d knowledge. O b e i s a n c e to one comprehensible t h r o u g h know ledge. O b e i s a n c e to one in t h e form of concord a n d summit. Obeisance to one whose neck is blue. ^» 83. It refers to Śiva disguised as a Brāhmana. ST. 84. i.e. Yama, the god of death and destruction. ST. \, 85. as a hunter kills the birds and animals. S T . 86. The epithet is applied to Visnu because the waters (nāra) were his first place of motion (ayana). (Gf. Manu : āpo nārā iti praktā£), but here, as applied to Śiva it means 'one who lives among the people :. TTTTt fPT^t •TTT ?TWT ? T R 3*4 ST.

Visnu's praise of śiva 87

30. O b e i s a n c e to o n e whose half b o d y is female , who t h o u g h unmanifest has eleven forms. O b e i s a n c e to o n e who is immovable. 31. O b e i s a n c e to the sun, the m o o n , who establishes a n d destroys t h e universe. Obeisance to o n e w h o is the cause of fame, w h o brings on peace a n d is t h e lord of all. 32. O b e i s a n c e to the lord of Ambikā, a n d t h e lord of U m ā . Obeisance to one of golden a r m s a n d of golden semen. 33. O b e i s a n c e to the blue-tressed one who is wealth. Obeis ance to the black-necked deity with" m a t t e d hairs Obeisance to one w i t h t h e serpent for his o r n a m e n t . 34. O b e i s a n c e to one riding the b u l l ; obeisance to the creator a n d destroyer of a l l ; obeisance to one who excelled even the heroic R ā m a in prowess; obeisance to you, the lord of R ā m a . 35. Obeisance to the E m p e r o r of kings, to one attained by kings, to the overlord of p r o t e c t o r s ; obeisance to you, O Destroyer of d e m o n s . 36. Obeisance to o n e bedecked in keyūras ( a r m l e t s ) . O lord of cows, obeisance be to you. Obeisance to lord Śrlkantha holding a likuca fruit in t h e h a n d . 37. Obeisance to t h e lord, the chief of the worlds; a n d to one whose Scripture is the V e d a ; obeisance to you, to Sārañga the Royal Swan. 38. Obeisance to one with golden necklaces a n d shoulderlets; to one with serpents for sacred thread, ear-rings a n d g a r l a n d s ; obeisance to one who has m a d e a serpent his waistband. 39-42. O Śiva, obeisance to you, having the Vedas in the w o m b . Obeisance to the foetus containing the entire universe. Brahmā said

After having eulogised thus, Visnu ceased along with B r a h m ā . T h i s excellent h y m n is holy, it is destructive of all sins. He who reads this himself or narrates this to the brah mins well versed in the Vedas goes to B r a h m a ' s region though he m i g h t have incurred sins. H e n c e one should perform the Japa of this, read this or n a r r a t e this to splendid b r a h m i n s for washing off his sins. It has been so o r d a i n e d by Visnu. 87.

Gf. note 27. on p. 1 8 .

Lińgapurāna CHAPTER NINETEEN Enlightenment of Visnu

Sūta said : I. T h e S u p r e m e L o r d said : O excellent a m o n g t h e Devas, I a m delighted w i t h you. O n beholding m e , t h e g r e a t lord, y o u should cast off all fear. 2-3. Both of you very powerful were born of me formerly. B r a h m ā , the grandfather of the universe was b o r n from my right side; Visnu, the soul of the universe, s p r a n g from my left side. 1 am extremely pleased with both of you. I shall g r a n t you t h e boon of your choice. 4. After saying this, the lord, t h e storehouse of m e r c y p a t t e d Visnu with his gentle a n d smooth h a n d s o u t of compassion. 5. T h e n with a delightful m i n d , Visnu bowed a n d spoke to the great lord w h o though devoid of Lińga was stationed in t h e Lińga. 6. If love has been g e n e r a t e d in you, if b o o n has to be g r a n t e d to us, m a y o u r devotion to y o u r e m a i n p e r p e t u a l a n d unswerving. 7. O Devas. t h e moon-crested lord accordingly g r a n t e d t h e m an unswerving devotidn a n d faith. 8. T h e n Visnu knelt on t h e g r o u n d a n d bowed to t h e lord. W i t h perfect control over himself he spoke to t h e lord in low tones. 9. O lord of t h e Devas, o u r controversy has b o r n e splendid fruits, since you yourself have c o m e over h e r e to remove t h e same. 10. On h e a r i n g this, L o r d Śiva a g a i n spoke smiling to Visnu w h o bowed to h i m with his h e a d b e n t down a n d who stood w i t h p a l m s j o i n e d in reverence. ! Lord Siva said : I I . O lord of e a r t h , you are the projector of dissolution, sustenance a n d creation. O d e a r Visnu, p r o t e c t this world with all its mobile a n d immobile beings. 12.

O Visnu, I am lord Siva, t h e unsullied, I divided my-

Enlightenment

of Brahma

self i n t o t h r e e forms 8 8 u n d e r the names of B r a h m ā , Visnu a n d R u d r a with the activities of creation, protection a n d dissolution. 13. O Visnu, a b a n d o n your delusion. P r o t e c t this B r a h m ā , who in the P a d m a k a l p a , will become y o u r son. 14. T h e n you will see me thus, so will the Idtūs-borñ B r a h m ā too. T h u s saying the lord vanished there itself. 15. Ever since t h e n t h e worship of the L i ñ g a was well established in t h e world. T h e g r e a t goddess is the a l t a r for the Lińga. T h e Lińga is the great lord himself. 16-17. L i ń g a is so called because, O gods, everything gets dissolved in it. T h e b r a h m i n who reads this n a r r a t i v e of Lińga, in the presence of the Lińga image attains Śiva-hood. No d o u b t need be entertained in this respect.

CHAPTER

TWENTY

The enlightenment

of Brahmā

The sages said : 1-6. H o w did B r a h m ā become t h e lotus-born ( d e i t y ) , formerly, in t h e P a d m a k a l p a ? H o w did Visnu a n d B r a h m ā sec lord Śiva ? Please r e c o u n t all this particularly now. Sūta said : It was one vast sheet of water, terrible, undivided a n d full of darkness'. In the m i d d l e of t h a t vast sheet of w a t e r lay L o r d Visnu holding t h e conch, discus a n d the iron club. He h a d the lustre of the cloud. His eyes resembled the lotus. He wore the coro net. He was k n o w n as H a r i , lord of śrī, N ā r ā y a n a a n d P u r u s o t t a m a . F r o m his m o u t h emerged all souls, all being^. He h a d eight a r m s a n d a large chest. H e , the source of origin of the universe, the yogic ā t m a n , the knower of the yoga, adopted an inconceivable yoga a n d occupied the lofty body of 88. The supreme lord in his qualified (sakala) state is characterized by three functions : viz. creation, sustenance and destruction. The idea is often repeated in the Purānas.

Lińgapurāna

a h u g e serpent t h a t h a d a t h o u s a n d hoods a n d whose splendour was i n c o m p a r a b l e . In t h a t vast sheet of w a t e r , t h e lord lay on t h a t great couch of serpent. 7-8. A tall a n d lofty lotus was sportively created in his umbilicus as he lay t h e r e all-powerful self-contented b u t u n wearied in activities. It was h u n d r e d Yojanas long. It resem bled t h e mid-day sun. I t h a d a d a m a n t i n e stalk. 9-11. E v e n as t h e bountiful lord was playing ( w i t h the l o t u s ) , B r a h m ā , w h o was b o r n of the cosmic Egg of golden w o m b , w h o h a d golden colour, w h o was beyond t h e pale of t h e sense-organs, w h o h a d four faces a n d large eyes c a m e near t h e lord casually. On seeing Visnu of splendid eyes sporting w i t h t h e lotus t h a t was glorious, divine, splendid a n d fragrant, B r a h m ā was surprised a n d asked in a tone filled with gentle ness— " W h o are you lying ( h e r e ) i n the m i d d l e o f t h e w a t e r s ? " 12-16. On h e a r i n g the splendid words of B r a h m ā , Visnu got up from his couch a n d with his eyes b e a m i n g w i t h surprise replied: — " I n every k a l p a this i s m y shelter a n d asylum. W h a t h a d been done, whatever is being d o n e a n d w h a t would be d o n e (everything is d o n e h e r e itself). T h e heaven, t h e atmosphere a n d t h e e a r t h everything is my r e g i o n . " After saying thus, lord Visnu addressed h i m a g a i n — " W h o are you ? W h e n c e do you come near me ? W h e r e do you in tend to go ? W h e r e is your abode ? W h o a r e you t h a t have the universe for y o u r physical b o d y ? W h a t can I do for you ?" 17-24. T h e r e u p o n B r a h m ā replied to Visnu. Being deluded by t h e M ā y ā of lord Śiva, he could not fully c o m p r e h e n d Visnu w h o himself was deluded by t h e M ā y ā of Śiva a n d hence u n k n o w a b l e . Brahmā said

" J u s t like you I too am the Prajāpati, the primordial c r e a t o r . " On h e a r i n g with w o n d e r the words of B r a h m ā the creator of the worlds a n d on being p e r m i t t e d by him, the. source of origin of the universe, t h e g r e a t yogin, Visnu entered t h r o u g h the m o u t h of B r a h m ā , o u t of curiosity. W i t h i n t h e belly of B r a h m ā he saw

Enlightenment

of Brahmā 8

the eighteen continents * together with t h e oceans a n d m o u n tains. On entering t h e belly of B r a h m ā , V i s n u of g r e a t splen d o u r a n d b r a w n y arms saw t h e eternal seven worlds 9 0 up to t h e c o l u m n of B r a h m ā in which the people of t h e four castes 0 1 stayed. T h e n u t t e r i n g repeatedly, " H o w powerful is his penance" he wandered through different worlds of diverse creation. T h o u g h he w a n d e r e d for a thousand years, he could n o t r e a c h the e n d . T h e n h e (Visnu) the s u p p o r t o f the worlds who h a d Śesa t h e lord of snakes as his b e d , c a m e out of B r a h m a ' s m o u t h , a n d addressed h i m t h u s : 25 " O sinless o n e ! You are the beginning, t h e e n d a n d t h e middle of t h e universe. You are T i m e , t h e q u a r t e r s a n d t h e ether. O sinless one, I do not perceive t h e limits of y o u r belly. 3» 26-28. After saying thus, Visnu spoke to B r a h m ā a g a i n — " I n the same m a n n e r as you, I also am a lord. O illustrious one, please e n t e r my belly a n d see the wonderful worlds t h e r e i n . " On h e a r i n g these pleasant words of Visnu, B r a h m ā of truthful exploits a p p r o v e d of t h e m a n d entered his belly. T h e n he saw those very worlds stationed in his w o m b . 29-30. H e r o a m e d a b o u t therein b u t h e could not f i n d t h e end. T h e n on observing t h e m o v e m e n t of B r a h m ā , lord V i s n u closed t h e openings of t h e passage a n d slept a perfect sleep. On seeing the openings closed B r a h m ā assumed a subtle form a n d found an opening in the umbilicus. 89. Dvīpa in the broader sense signifies a continental division of the terrestrial world. The number of such divisions varies according to diffe rent authorities being four, seven, nine, thirteen or eighteen. According to the Purānic tradition dvīpas are situated round the mountain Meru like the petals of a lotus flower and separated from one another by a distinct ocean. In the restricted sense dvipa is a land enclosed between two rivers (mod. doab). The word 'dvipa' is used in both these senses in the Purānas. _9Q, Seven regions. Gf. 1.23.53-54. The three—Bhū, Bhuva and Svar are "separated from the four higher regions—Mahas, Jana, Tapas and Satya by a mountain Lokāloka. The light of the luminaries illumines the three worlds but fails to reach the four higher regions. 9 1 . Gāturvarnya. 'The concept of fourfold social organization is already found in the $V. (x.90.12). The idea is developed in the Purānas. Vāyu (Gh.9) speaks of the cosmic origin of society (113-114; 139-140). Śiva is the originator, Manu the founder and Bali the propagator of Varna {Ibid.

1.30.218;

59,

35-36;

61-98,

95-32).

Lińgapurāna

3 1 . T h e n t h e four-faced B r a h m ā c a m e o u t of t h e stalk of t h e lotus a n d assumed his o w n form. 32. T h e Self-born B r a h m ā , the source of t h e origin of t h e universe sat in t h e lotus, resembling in lustre t h e interior of t h e lotus itself. 33-37. In t h e m e a n t i m e , even as either of t h e m was wholly engaged in a struggle w i t h t h e o t h e r in the m i d d l e of t h e ocean, lord Śiva of i m m e a s u r a b l e soul, t h e lord of living beings a p p e a r e d there itself. H o l d i n g a t r i d e n t in h a n d a n d clad in g a r m e n t s of p u r e gold he c a m e to t h e place w h e r e V i s n u was lying on S e s a — t h e lord of serpents. As he w a d e d t h r o u g h t h e waters quickly, big drops of w a t e r rose up in t h e sky, kicked up by his feet. T h e wind t h a t blew was very h o t a n d cold. On perceiving this wonderful p h e n o m e n o n , B r a h m ā spoke to Visnu " S e e how hot a n d cold waters m a k e t h e lotus shake. 38-40. Clear this d o u b t of m i n e a n d tell me w h a t else you wish to do n o w . " O n h e a r i n g these words u t t e r e d b y lord Visnu, the destroyer of Asuras a n d of u n e q u a l l e d exploits m e d i t a t e d t h u s : — " W h a t ? W h o is this g r e a t being occupying my umbilicus ?> He speaks pleasing words t h o u g h I have been angry w i t h h i m . " After thinking t h u s , V i s n u spoke in r e p l y : — 41-48. "O Sir, are you in a perplexed state inside t h e lotus ? O lord, w h a t is it t h a t I h a v e d o n e wherefore O excellent one a m o n g m e n , you speak to me thus : W h a t is it for ? Tell me factually." L o r d B r a h m ā , t h e storehouse of t h e Vedas, replied to t h e lotus-eyed lord of Devas w h o spoke thus in a c c o r d a n c e with t h e activities of the w o r l d : — " I t was I w h o formerly entered y o u r belly in a c c o r d a n c e with your wish. J u s t as all the worlds w i t h i n my belly were seen by you O lord, so also all t h e worlds in y o u r belly a r e seen by m e . O sinless one after a t h o u s a n d years I r e t u r n e d . W i t h a spirit of rivalry a n d a desire to subject me to control, all the openings were closed suddenly by you. O blessed one, I .pondered over it. By d i n t of my own splendour I gained exit t h r o u g h the umbilicus by t h e lotus stalk. L e t t h e r e be no dejection in y o u r m i n d : O Visnu, this is t h e sequence of events in their g r a d u a l a d v a n c e m e n t . W h a t should be done by me hereafter, kindly tell me : What shall I d o ? "

Enlightenment

of Brahmā

49-51. O n hearing these loving, pleasing auspicious a n d irreproachable words of B r a h m ā , Visnu the destroyer of H i r a n y a kaśipu a n d of immeasurable soul, spoke sincere a n d simple words/*This t y p e of adverse action was n o t envisaged by m e . I closed all t h e openings sportively a n d casually o u t of a desire for enlightening you. 52. Y o u should n o t mis-understand m e . Y o u deserve my respect a n d w o r s h i p . O auspicious o n e , forgive if at all I h a v e c o m m i t t e d a n y offence against you. 53-58. Y o u a r e b o r n e by m e , O lord, descend from this lotus. I c a n n o t b e a r you. Y o u a r e refulgent a n d weighty/ T h e r e u p o n B r a h m ā said once a g a i n : ' T e l l m e , w h a t boon you desire to have. O lord, take me d o w n from t h e lotus'. T h e n Visnu said : 'O slayer of enemies, you should be my son. Y o u will a t t a i n splendid pleasure. Speak agreeable a n d loving words. O lord, descend from the lotus. Y o u a r e a great yogin. You a r e worthy of o u r worship. You a r e the P r a n a v a itself. H e n c e forth you will be t h e lord of all; a d o r n e d with a white t u r b a n you will be known as 'padmayoni'**—one whose source of origin is a lotus. O B r a h m ā , O lord, as son to m e , you will be the overlord of seven worlds'. T h u s the lord g r a n t e d h i m the b o o n a n d B r a h m ā accepted the same cheerfully a n d spitelessly. J u s t t h e n on seeing the mir aculous, huge-faced Siva with the lustre of the rising sun, B r a h m ā said to Visnu. 59-62. "O Visnu, who is this incomprehensible person with a h u g e face a n d curved fangs ? W i t h hairs dishavelled, with ten arms stretched a n d holding a trident, with all-round eyes he seems to be the lord of the universe. He has a deformed body a n d a girdle of M u ñ j a grass. W i t h h u g e penis lifted u p , he is roaring loudly a n d terribly. W i t h a mass of splendour a n d lustre he has enveloped the quarters a n d the firmament. He comes this w a y itself." On being addressed thus by B r a h m ā , lord Visnu replied as follows: 92. The Purāpas describe the golden lotus flower of one thousand petals sprung up from the navel of Visnu while he lay recumbent in the ocean. Gf. Matsya 168.15. According to Harivamśa (Bhavisya-parva, chs. 7-14) the golden lotus became the seat of Brahmā and also his birth-place. Hence Brahmā is called padmayoni.

Liñgapurāna

63-66. " H e is w a d i n g t h r o u g h t h e o c e a n w i t h great speed. W h e n his feet press the surface of water, as he wades t h r o u g h t h e ocean w i t h great speed, masses of w a t e r rise up even to the sky. O lotus-born one, you a r e being sprinkled from all sides w i t h a h e a p of w a t e r . By the wind coming o u t of his nostrils, this great lotus emerged o u t of my navel is being shaken. It is lord Śiva w h o has no origin a n d w h o destroys the world t h a t has come. L e t us eulogise t h e bull-bannered lord w i t h h y m n s of prayer." 67-68. T h e n B r a h m ā w h o was infuriated spoke to Visnu whose eyes resembled t h e l o t u s : — " I n d e e d you do not know yourself as the lord of all the worlds. You do n o t know me also as B r a h m ā , the e t e r n a l creator of the worlds. W h o is this Śiva a p a r t from us b o t h ?" 69-73. On h e a r i n g these words of B r a h m ā u t t e r e d in rage Visnu spoke: " O auspicious one, bestower o f welfare, d o n o t speak ill of the great soul. H e r e is he w h o has the lustre of the splendid yoga, who is the invincible bestower of boons, who is the u n c h a n g i n g a n c i e n t P u r u s a , the cause of this universe. He is t h e sower of seeds a n d the refulgence of seeds, shining by him self. H e , the lord, plays w i t h toys as do the childern. P r a d h ā n a , t h e eternal w o m b , the unmanifest Prakrti a n d the quality t a m a s — d a r k n e s s — t h e s e are my names, since I perpetually give b i r t h to creation. T h e person of your q u e r y is lord Śiva who is the goal of the ascetics who, being afraid of the pangs of b i r t h a n d d e a t h resort to h i m . He is the sower of the seed; you a r e the seed itself a n d I am the eternal w o m b . " 9 3 On being addressed thus, B r a h m ā , t h e soul of the universe asked a g a i n : 74. " H o w is it t h a t you are the w o m b , I am the seed a n d he 93. According to the Purānic account of creation (sarga), in the begin ning, the Cosmic Egg which arose out of the waters was insentient. It remained in this state for thousands of years until it was activated by the sentient principle which entering divided it into two parts. One of the two halves became the celestial and the other the terrestrial sphere. The creation is traced to the seed, personified as Brahmā, deposited in the foetus personified as Visnu, by Śiva the sower of the seed. In fact, both the insentient egg and the sentient principle that activates it belong to Śiva himself who out of sheer will and sportively too, creates, dissolves and then re-creates and re-dissolves the universe.

Enlightenment

of Brahmā

( l o r d Śiva) t h e sower. This is a puzzle which y o u alone c a n ve." 75-79. After t h i n k i n g a b o u t t h e multiformed c r e a t i o n , i i n u spoke in answer to this specific q u e r y of B r a h m a , t h e ator of t h e worlds. 1

T h e r e is no other greater living being t h a n h i m . He is a ,t mystery, the dimensional a b o d e of intellect a n d t h e Coveted goal of spiritualists. He split himself i n t o two. His u n qualitative p a r t r e m a i n e d u n m e h i t e s t ; t h e qualitative one c a m e Into a p p e a r a n c e . Of h i m who was a w a r e of activities of P r a k r t i •nd w h o was inaccessible a n d fathomless, t h e seed was b o r n , formerly, at the first creation. T h i s seed was laid i n t o my w o m b which, after the lapse of some time, greW i n t o a golden egg in t h e ocean. 80. F o r a thousand years t h e Egg lay in t h e waters. There after it was split into two by t h e force of t h e wind. 8 1 . T h e u p p e r lid o f t h e Egg b e c a m e t h e h e a v e n a n d the lower lid b e c a m e t h e e a r t h . T h e foetus b e c a m e t h e lofty golden mountain Meru. 82. T h e n with t h e soul entering t h e w o m b , you, t h e lord, H i r a n y a g a r b h a t h e most excellent of t h e lords of Devas, a n d of four faces were b o r n . 8 3 . O n seeing t h a t the world with stars, sun a n d m o o n , was void you meditated. T h e n the k u m ā r a s were b o r n to you. 84. Pleasing to look at, they b e c a m e ascetics, the predece ssors of yatis. T h u s at the end of a thousand years they were born as your sons. 85-87. T h e y resembled the terrestrial fire in brilliance. T h e y h a d eyes large as the petals of a lotus. S a n a t a n d R b h u r e m a i n e d celibate having sublimated sexuality; the other three were Sanaka, S a n a t a n a a n d S a n a n d a n a w h o were b o r n simultaneously a n d who could visualize things even beyond t h e scope of sense-organs. T h e y possessed g r e a t intellect; they were the cause of the sustenance of t h e worlds. T h e y were devoid of the three types of miseries a n d they desisted from worldly activities. 88-90. Seeing t h a t life a n d d e a t h in the w o r l d yield b u t little pleasure, t h a t it is a t t e n d e d with great strain a n d p a i n , that births a n d deaths recur a g a i n a n d again, t h a t there is little

Lińgapurāna

pleasure in heaven, t h a t miseries a b o u n d in hell, knowing t h e Śāstraic injunctions a b o u t the inevitability of the future as also t h a t R b h u a n d S a n a t were u n d e r y o u r control, the t h r e e — S a n a k a , S a n a t a n a a n d S a n ā n d a n a of g r e a t prowess eschewed t h e three gunas a n d took to spiritual life. 91-94. T h u s in t h e functioning of t h e k a l p a , w h e n t h e three s o n s — S a n a k a a n d others took to d e t a c h m e n t y o u will become confused a n d d e l u d e d t h r o u g h t h e illusory power of lord Isiva. T h e n O sinless o n e , your consciousness will perish. In the present kalpa, the elements b o t h gross a n d subtle will be affected by his m ā y ā who, in fact, is t h e activizer of these elements. T h i s g r e a t a n d glorious account of t h e most excellent of all Devas is as famous as the golden M e r u — t h e m o u n t a i n ous a b o d e of Devas. 95-97. K n o w i n g h i m as t h e great lord a n d knowing me as t h e lotus-eyed Visnu, knowing also t h a t t h e lord is t h e greatest of all living beings, t h e bestower of boons a n d the p r e c e p t o r of t h e universe, you should bow to h i m , u t t e r i n g t h e p r a n a v a ( o m k ā r a ) m a n t r a a n d the S ā m a n verses. If he is infuriated he will b u r n us b o t h by his very b r e a t h . After realizing the lord of great strength a n d yoga, I shall k e e p you in front a n d eulogize h i m w h o is of fiery a n d dazzling splendour.

CHAPTER TWENTY ONE Eulogy of Lord Siva Sūta said: 1-3 Thereafter keeping B r a h m ā in front, the Garuda-emblem e d deity Visnu recited t h e h y m n to lord Śiva, containing his past, present a n d future n a m e s as enjoined by the Vedas. Visnu said : Obeisance to you, O deity of holy rites, of infinite Splendour, the overlord of the field ( k s e t r a ) , the sower of t h e seed, the tridertt-bearer, of excellent penis deserving worship, t h e staffholder a n d of dry a n d arid semen.

Eulogy of Lord Śiva

4. Obeisance to the eldest, the excellent, t h e foremost a n d the first; Obeisance to o n e w h o is worthy of h o n o u r a n d worship. Obeisance to Sadyojāta. 5. Obeisance to the unfathomable a n d t h e lord of jīvas (personal souls). Obeisance to the n a k e d a n d the l o r d of all c r e a t e d beings. 6. Obeisance to t h e lord of the Vedas, the Smrtis a n d the lord of activities, charities a n d substances. 7. O b e i s a n c e to the lord of Yoga a n d Sāñkhya. Obeisance to the lord of the sages w h o a r e b o u n d together by the Polar Star. 8. O b e i s a n c e to you, the lord of stars a n d p l a n e t s ; obeisance to the lord of t h u n d e r i n g sound of lightning, t h u n derbolt a n d clouds. 9. Obeisance to the lord of great oceans a n d their islands. Obeisance to the lord of mountains a n d continents. 10. Obeisance to the lord of the rivers a n d rivulets, to the lord of medicinal herbs a n d plantations. 11. Obeisance to the cause of D h a r m a , piety a n d righteousness, to the lord of m a i n t e n a n c e (of all created b e i n g s ) , to the lord of Pārvatī a n d h e r eternal associate. 12. Obeisance to the lord of 'rasas', jewels, a n d t h e units of time. 13. Obeisance to the lord of day, night, fortnights a n d m o n t h s ; Obeisance to you, the lord of seasons a n d the lord of number. 14 O b e i s a n c e to the lord of ' a p a r ā r d h a ' (half of B r a h m a ' s age) Obeisance to the lord of P a r ā r d h a (the o t h e r half of Brahma's age) ; Obeisance to the lord of P u r ā n a s a n d to t h e lord of creation. 15-17. Obeisance to the lord of the V y a n t a r a s , of yoga, a n d of fourfold creation. O b e i s a n c e to o n e of infinite vision; to the lord of all occupations t h a t have s p r u n g up from the b e g i n n i n g of kalpa ( t h a t is creation itself). O b e i s a n c e to the lord of the universe a n d to the overlord of B r a h m ā . Obeisance to the source of origin of sacred lores a n d to the overlord of holy rites. 18-19. Obeisance to the source of origin a n d the overlord of m a n t r a s , pitrs a n d t h e individual souls. Obeisance to you,

Likgapurāna

t h e deity of righteous speech, t h e a n c i e n t b u l l a n d the lord of souls. Obeisance to t h e deity w h o h a s N a n d i n , t h e leader of cows a n d bulls, as his b a n n e r . 20. O b e i s a n c e to t h e lord of Prajāpatis, to t h e l o r d of the Siddhas, to the lord of daityas, d ā n a v a s a n d rāksasas. 2 1 . Obeisance to t h e lord of gandharvas, yaksas, g a r u d a , snakes, serpents a n d birds. 22. O b e i s a n c e to the overlord of t h e guhyaś a n d ptiācas, to G o k a r n a , to t h e protector, to S a ń k u k a r n a (one whose ears resemble t h e p i k e ) . 23. Obeisance to the incomprehensible v a r ā h a ( b o a r ) ; to t h e star b e a r , devoid of rajaS, t h e lord of Devas a n d asuras a n d ganas. 24. Obeisance to t h e lord of t h e w a t e r s ; t h e lord of reful g e n c e ; t h e lord of Laksmi (glory a n d splendour) a n d t h e lord Of t h e earth. / 2 5 . Obeisance to one w h o unifies the strong a n d t h e weak; to the agitator w h o c a n n o t be excited; to t h e bull (Nandi) w h o has a single illuminated h o r n ; a n d a huge h u m p . i 26. Obeisance to one w h o is stable in t h e b o d y ; to one enveloped in h a l o ; to o n e who represents t h e past, future a n d present. ' 2 7 . O b e i s a n c e to t h e brilliant a n d virile, to the heroic a n d t h e u n c o n q u e r e d , to t h e bestower of boons, to t h e best of persons of great soul. 28. Obeisance to m a h a t ( t h e first evolute of PrakrQ) in all its 3 stages, past, present a n d future;•* obeisance to you repre senting t h e p e o p l e ; to p e n a n c e , to the bestower of boons. 29. O b e i s a n c e to t h e m i n u t e as well as t h e g r e a t ; to t h e all-pervading lord. O b e i s a n c e to b o n d a g e a n d liberation; to heaven a n d hell. 30. Obeisance to lord Śiva, who is w o r t h y of worship. O b e i s a n c e to the sacrifice, a n d to t h e deity of effulgent brilliance. O b e i s a n c e to the principle beyond all a t t r i b u t e s . 31-32. O b e i s a n c e to the noose, to t h e weapon, to one equipped w i t h missiles as o r n a m e n t s ; to one w h o is the m a t e r i a l for sacrifice; to o n e invoke^; to one who partakes of w h a t is offered in t h e sacrifice; to one who does- desirable acts; to one who does acts of charity, such as digging wells; to t h e 94.

The 26b, 27 and 28a are repeated in 34 and 35 of this Ch.

Eulogy of Lord Śiva

b r a h m i n performing a g n i s t o m a ; t o t h e m e m b e r o f t h e assem b l y ; to o n e w h o does t h e sacrificial a b l u t i o n after giving rewards to t h e sacrificers. 33. Obeisance to one refraining from violence, to o n e devoid of t e m p t a t i o n s , to one w h o is a r e d e e m e r of souls ( J ī v a s ) , to one w h o bestows n o u r i s h m e n t , to o n e w h o habitually r e presents a n d practises good c o n d u c t . 34-35. O b e i s a n c e to one w h o represents t h e past, future and present. O b e i s a n c e t o t h e brilliant a n d virile, t o t h e heroic a n d t h e u n c o n q u e r e d , to t h e bestower of boons a n d to the best of persons of g r e a t soul. Obeisance to ' m a h a t ' t h e first eyolute of P r a k r t i in all its t h r e e stages: past, present a n d future. O b e i s a n c e to o n e w i t h o u t a fear. ^ 36. O b e i s a n c e to t h e ever young, of golden form, t h e bestower of boons, t h e lower, t h e u p p e r a n d t h e lord of t h e sleepers-on. 37-38. Obeisance to t h e wearer of garlands, to t h e enjoyer of objects t h r o u g h t h e vehicle of sense-organs. O b e i s a n c e to o n e representing t h e Universe, to one w h o is universe-formed a n d to one w i t h heads, h a n d s a n d feet all r o u n d . O b e i s a n c e to R u d r a the unsurpassed. Obeisance to o n e w h o receives offerings p o u r e d into t h e f i r e . O b e i s a n c e t o o n e w h o represents f i r e t h a t carries oblations to t h e gods. 39. O b e i s a n c e to the holy one w h o has all a t t a i n m e n t s . O b e i s a n c e to t h e sacrifice a n d to o n e devoted to the sacrifice, to one who is a good warrior, to one of terrible aspect a n d to one w h o agitates persons w h o c a n n o t be easily excited. 40. O b e i s a n c e to one of good progeny, to o n e of good intellect a n d to one w h o is t h e brilliant sun. Obeisance to t h e enlightened, p u r e and all-pervasive a n d to one w h o is contem p l a t e d on by all. 41 O b e i s a n c e to one w h o is b o t h gross a n d subtle, to one w h o is b o t h visible as well as invisible. O b e i s a n c e to o n e w h o showers a n d blazes, a n d Who is b o t h t h e wind a n d t h e winter. 4 2 . O b e i s a n c e to you, of curly hairs, of g r e a t chest a n d tuft, of golden colour, or resembling gold. 4 3 . Obeisance t o one w h o has o d d eyes, t o o n e assuming t h e form of L i ń g a , to o n e of tawny colour, to o n e of g r e a t prowess a n d to t h e destroyer of rain, to o n e of gentle eyes.

Lińgapurāna

44. Obeisance to one of b r o w n , white, black, r e d , tawny a n d yellow colours. Obeisance to o n e w h o is possessed of a quiver. 4 5 . O b e i s a n c e t o you, m a r k e d a n d n o t m a r k e d b y special t r a i t s ; O b e i s a n c e to one worthy of worship a n d a d o r n m e n t , Obeisance to o n e w h o is a suitable p a t r o n ^ 46. O b e i s a n c e to o n e befitting^weīfare. O b e i s a n c e to the elderly o n e . O b e i s a n c e to one favourably disposed. O b e i s a n c e to one representing t h e past, to t h e truthful o n e . Obeisance to one who is both true and untrue. 47-48. O b e i s a n c e to o n e of lotus colour, to t h e destroyer of d e a t h , the lord of d e a t h , to o n e of w h i t e , d a r k , t a w n y a n d red colours a n d to o n e h a v i n g t h e colour of a c h a r m i n g l y brilliant cloud at dusk, to o n e initiated, to o n e h a v i n g lotus-like/ h a n d s ; t o one w i t h o u t g a r m e n t s a n d t o o n e with m a t t e d h a i r . 49-50. O b e i s a n c e to one w i t h o u t m a g n i t u d e ; to one iden-j d e a l with all; t o t h e u n c h a n g i n g a n d i m m o r t a l o n e ; t o one w h o represents colour a n d smell; t o t h e e t e r n a l a n d t o t h e u n i n j u r e d o n e ; to t h e h u g e one in front; to o n e w i t h o u t illusions; to one full a n d satisfied; to o n e difficult of access; to one re presenting a n g e r a n d to t h e tawny coloured one. 5 1 . O b e i s a n c e to o n e whose physical body is c a p a b l e of being known a n d (at t h e same time) not k n o w n ; obeisance to the powerful, t o t h e b r a v e ; a n d t h e speedy o n e ; obeisance t o t h e deity b e h i n d s a n d y soil a n d b e h i n d c u r r e n t of w a t e r ; to one stationed, extended a n d stretched. 52. O b e i s a n c e to you the intelligent p o t t e r ; obeisance to you, with the crescent M o o n on t h e forehead. Obeisance to the wonderful o n e of variegated dress a n d colours a n d of t h e form of intellect. 53. O b e i s a n c e to one, of great consciousness a n d alertness; obeisance to you, t h e most satisfied one and t h e best bestower of favours; obeisance to t h e forbearing one, to o n e h a v i n g selfc o n t r o l ; a n d t o o n e o f a d a m a n t i n e body. 54-55. O b e i s a n c e to the destroyer of the Rāksasas, to the dispeller of poisons, to t h e bright-necked one a n d to o n e w h o is above anger. O b e i s a n c e t o t h e all consuming G o d o f D e a t h ; a n d to o n e h o l d i n g s h a r p weapons, to one endowed w i t h g r e a t joy, to o n e w i t h g r e a t gaiety, to one comprehensible only to t h e

Eulogy of Lord Śiva

ascetics; to o n e devoid of ailments, to o n e identical w i t h all a n d to t h e great god of D e a t h . 56. O b e i s a n c e to P r a n a v a ; to the lord of P r a n a v a ; to t h e destroyer of B h a g a n e t r a ; to t h e h u n t e r of d e e r ; to t h e diligent one a n d to t h e destroyer of Daksa's sacrifice. 57. Obeisance to one, the soul of all c r e a t u r e s , to o n e w h o excels all lords, to t h e destroyer of the Puras, to o n e h a v i n g good w e a p o n s a n d t o o n e h a v i n g bow a n d axe. 5 8 . Obeisance t o one w h o destroyed Pūsadanta and B h a g a n e t r a ; to t h e bestower of desires; to t h e excellent o n e ; to o n e w h o b u r n t t h e b o d y of K a m a . . 59. O b e i s a n c e to o n e of terrible face in the battlefield; to o n e having face of a g r e a t e l e p h a n t ; obeisance to t h e lord w h o destroyed t h e D a i t y a s a n d to one w h o caused distress to t h e Daityas. 60. O b e i s a n c e to the destroyer of snow; to t h e severe o n e ; to one w e a r i n g wet h i d e ; to one having perpetual interest in the c r e m a t i o n g r o u n d ; t o o n e holding t h e f i r e - b r a n d . 6 1 . O b e i s a n c e to you t h e protector of lives; to t h e ~ w e a r e r of skulls a n d to one s u r r o u n d e d by care-free goblins of different classes. 62. O b e i s a n c e to one having male-cum-female b o d y ; to one w h o pleases t h e G o d d e s s ; to o n e h a v i n g m a t t e d h a i r ; to one having tonsured h e a d a n d to o n e having t h e serpent for sacred thread. 6 3 . O b e i s a n c e to o n e t h e h a b i t u a l d a n c e r , to o n e fond of d a n c e a n d music, to t h e lord of anger, to o n e practising music a n d to one w h o is sung a b o u t by the sages. 64. O b e i s a n c e to one in t h e form of a lion, to one of s h a r p n a t u r e , to one both pleasing a n d not pleasing, to the horrifying a n d the terrible one, to t h e suppressor of Bhaga d e m o n . 65. O b e i s a n c e to one praised a n d sung a b o u t by the en lightened souls. O b e i s a n c e to t h e highly blessed, to o n e w h o laughs boisterously, w h o roars like a lion a n d w h o flap? a n d blows. 66. O b e i s a n c e to one w h o roars a n d j u m p s ; obeisance to the joyous soul, to t h e benevolent, to one w h o breathes, runs a n d controls all. (CAM* t"j

Lińgapurāna

67. Obeisance to o n e who meditates, yawns, cries, runs, gallops a n d sports a b o u t ; to one who has a p r o t r u d i n g belly. 68. Obeisance to one w h o has functions a n d no functions to perform, to one w h o has a thousand heads, to one who is poor o r miserly, t o one w h o has a n impassioned body, t o o n e w h o has small anklet-bells. 69. O b e i s a n c e to one of deformed dress; to t h e ruthless a n d unforgiving; t o o n e w h o c a n n o t b e m e a s u r e d ; t o t h e pro tector; to the illuminated a n d devoid of a t t r i b u t e s . 70. Obeisance to one fond of t h e elegant, to t h e beautiful, to o n e a d o r n e d with a crest-jewel, to the m i n u t e s t of t h e m i n u t e a n d to one who c a n n o t be measured or known by qualities. 71-74. Obeisance to o n e possessed of good qualities; to the secret one, to one w h o goes to impassable places. T h i s earth is t h e m o t h e r of worlds. Y o u r feet a r e resorted to by good m e n . Your belly, the support of all Siddhis, contains the wide firmament be decked in clusters of stars. J u s t like the galaxy of stars t h e glori ous necklace shines on your chest. To you, the ten quarters are t h e ten arms bedecked in shoulderlets a n d bracelets. Your neck has great girth a n d e x t e n t ; it is c o m p a r a b l e to t h e b l u e collyrium; it is a d o r n e d with golden threads. 75. Your face isTirrepressible; it is terrible d u e to the curvedTangs; it is incomparable. Y o u r head which is heaven it self shines all t h e m o r e with its t u r b a n of lotus garlands. 76-81. Refulgence in the sun, brilliance in the moon, firm ness in the m o u n t a i n s , strength in t h e wind, heat in t h e fire, chilliness in the waters a n d sound in the firmament—the wise know these qualities to be d u e to t h e internal throbbing of the imperishable lord. T h e following n a m e s of lord Śiva are to be used for J a p a , v i z . — M a h ā d e v a , M a h ā y o g a , M a h e ś v a r a , Purk'aya (lying in the city of m i n d ) , Guhāvāsin (dweller in the c a v e ) , K h e c a r a ( m o v i n g a b o u t in t h e sky), Rajanicara (walking at n i g h t ) , T a p o n i d h i (storehouse of p e n a n c e ) , G u h a g u r u (Sire of G u h a ) , N a n d a n a (delighler ), N a n d a v a r d h a n a (the increaser of d e l i g h t ) , Hayaśīrsa-(horse-necked ), P a y o d h ā t ā (yieJder of m i l k ) , V i d h ā t ā (dispenser of j u s t i c e ) , B h ū t a b h ā v a n a (activiser of living be ings), Boddhavya (the object of knowledge), B o d h i t ā ( t h e subject of knowledge) N e t ā ( l e a d e r ) , D u r d h a r s a ( i n v i n c i b l e ) , D u s p r a -

Eulogy

of Lord Siva

k a m p a n a ( u n s h a k e a b l e ) , B r h a d r a t h a (having a great c h a r i o t ) , B h i m a k a r m a n (of terrible activities) Brhatkīrti (of great f a m e ) , D h a n a ñ j a y a (conqueror of w e a l t h ) , G h a n t ā p r i y a (fond of bells), Dhvajin ( o n e with a b a n n e r ) , C h a t r i n ( o n e with an u m b r e l l a ) , Pinākin ( b e a r e r of the bow P i n ā k a ) , Dhvajanīpati (Lord of the army) K a v a c i n , (having a r m o u r ) , ?a\\\i\n (having the iron c l u b ) , K h a d g i n ( h a v i n g s w o r d ) , . D h a n u r h a s t a ( h a v i n g the bow in the h a n d ) , Paras'vadhin (having the a x e ) , Aghasmara (non-des t r o y e r ) , A n a g h a (sinless), Ś ū r a (heroic), Devarāja ( k i n g of D e v a s ) , A r i m a r d a n a (Supressor of e n e m i e s ) . 82-83. Formerly, after p r o p i t i a t i n g you the enemies were slain by us in the b a t t l e . Y o u are a s u b m a r i n e fire. N o t satiated by drinking all the waters of the ocean, you a r e infuriated in form, b u t delighted within. You are the bestower of desires; you c a n go as you wish; you are fond (of u s ) ; you a r e the celibate religious student. You are unfathomable and favourably disposed towards the B r a h m i n s ; you arc a d o r e d b y the society. —84. You have m ad esacrifit^thTeverlas ^i ^ t re a s u re of the Devas. T h e fire-god bears to you the offering, as m e n t i o n e d in the Vedas O supreme lord, if you a r e pleased we too become pleased. 85. You are the lord of Pārvatī, you are beginningless. At t h e time of first creation you are B r a h m ā , the m a k e r of worlds. T h e followers of the Sāmkhya system realise ypu as one beyond prakrti a n d at the close of m e d i t a t i o n they enter you, devoid of d e a t h . 86. Those who m e d i t a t e on you, u n d e r s t a n d you as p e r p e t u a l siddha t h r o u g h yoga a n d then eschew those yogas. T h o s e enlightened persons who resort to you t h r o u g h their actions enjoy divine bliss. 87. T h e greatness of yours has been glorified in accor d a n c e with w h a t we know according to o u r capacity. Y o u r reality a n d principles c a n n o t be e n u m e r a t e d ; you are the supreme soul who c a n n o t be easily crossed. 88-91. Be auspicious towards us everywhere. so you a r e ; obeisance be to you.

As you a r e

Lińgapurāna

Sūta said: H e w h o recites this prayer b y B r a h m ā a n d Visnu, h e who narrates this to the brahmins, or he who listens to this with concentration shall o b t a i n t h a t benefit which one a t t a i n s after performing ten thousand horse sacrifices. Even a m a n of sinful activity w h o listens to this in the temple of Śiva or respects this will be liberated a n d will live in B r a h m a ' s world. He who recites this at the time of śrāddha or a divine rite or d u r i n g sacrifice or d u r i n g the sacred ablution or in t h e midst of good m e n reaches the proximity of B r a h m ā .

CHAPTER TWENTY TWO Creation of Rudras Sūta said: 1-2. On seeing b o t h of t h e m extremely h u m b l e , the lord of U m ā w i t h eyes tawny as honey, was m u c h delighted, thanks to t h e exposition of t r u t h . T h e three-eyed, t h e pināka-bearing, a n d t h e trident-holder lord Śiva, the destroyer of Daksa's s a c r i fice b e c a m e very glad. 3. On h e a r i n g their nectar like words lord Śiva sportingly asked t h e m t h o u g h he knew their intentions. 4-7. " W h o a r e you noble souls eagerly yearning for each other's welfare ? You lotus-eyed ones have somehow m e t together in this terribly extensive flood." G l a n c i n g a t each other, the noble souls replied: " O lord, what is there t h a t remains u n k n o w n to you ? O lord R u d r a of great ' M ā y ā ' , we two have b e e n created by you willingly." O n h e a r i n g their words a n d having h o n o u r e d a n d greeted t h e m the glorious lord spoke sweetly in smooth words :— "O B r a h m ā ! O Visnu ! I am speaking to you. 8. I am delighted by your devotion couched in words of perpetual value. Both of you are endearing to my h e a r t . 9. W h a t shall 1 give you now ? W h i c h is sweeter b o o n you desire ?" T h e n the blessed lord Visnu spoke to lord Śiva :

Creation of Rudras

10. O lord ! everything has been g r a n t e d by you. If you are so pleased with m e , O lord ! g r a n t t h a t my devotion for you remains stable. 11. On being requested thus lord Śiva realised it. He h o n o u r e d Visnu a n d granted h i m devotion to his lotus-feet. 12. " Y o u are t h e creator of this world. You are its presi ding deity. Hail u n t o you, O dear, O lotus-eyed lord, I shall go (now)." 13-15. After saying this the great lord blessed B r a h m ā too. G r e a t l y delighted he p a t t e d B r a h m ā with his auspicious h a n d s a n d s a i d : — " O d e a r , surely you are equal t o m e . You are m y devotee too. H a i l u n t o you. I shall leave now, O deity of good rites, m a y there be perfect awareness in y o u . " 16-17. After saying this, the lord of the G a n a s bowed t o b y all Devas, vanished there itself. After a t t a i n i n g perfect know ledge from Visnu, B r a h m ā whose source of origin was t h e lotus, performed terrible p e n a n c e with a desire to c r e a t e . Even as he performed this penance, n o t h i n g resulted* 18. After a great deal of time his misery turned into anger. F r o m t h e eyes overwhelmed with anger drops of tears fell down. 19-20. F r o m those drops of tears, huge poisonous snakes a p p e a r e d . T h e y h a d all the three h u m o u r s , the wind, bile a n d phlegm. T h e y were highly blessed; they were a d o r n e d with Svastika m a r k s . T h e i r hairs were dishevelled a n d scattered. On seeing t h e snakes b o r n at t h e outset B r a h m ā censured himself. 2 1 . O fie u p o n the fruit of my p e n a n c e of this sort, if it were to be like this. Even in the beginning, my progeny has become t h e destroyer of the world. 22. O r i g i n a t i n g from anger a n d fury a severe loss of sense overwhelmed h i m . O u t of the distress resulting from his loss of sense, he lost his life. 2 3 . F r o m the body of B r a h m ā of unequalled valour, t h e eleven R u d r a s ' 5 sprang up crying, out of sympathy a n d mercy. 95. The word Rudra is derivable from ^/ru to cry and f^/dru to move. The Purānas make frequent reference to the crying of Rudras. ŚP. {Vāyaviya 1 2 . 25-30) identifies Rudras with the life principles, i.e. the prānas that acti vate the insentient matter for creation. As soon as Rudra ar Prāna becomes

Lińgapurāna

24. T h e y b e c a m e known as R u d r a s d u e to their crying. T h e R u d r a s a n d the p r ā n a s are identical w i t h each other. 25-28. T h e p r ā n a s are stationed in all living beings. T h e trident-bearing lord Śiva who enforces strict discipline granted him life again. After obtaining life, lord B r a h m ā saluted lord Śiva, the lord of Devas. By means of G ā y a t r l he perceived h i m as identical with the universe. On seeing a n d eulogizing him as such, B r a h m ā was struck with wonder. Bowing to h i m again a n d again, he proclaimed : "O lord ! how is it t h a t you have assumed such forms as Sadyojāta a n d o t h e r s . "

CHAPTER TWENTY Various

THREE

Kalpas

Sūta said: I. On h e a r i n g the words of Brahmā, lord Śiva in the form of B r a h m a n spoke to him smilingly, in order to enlighten him. 2-3. W h e n the Śveta kalpa was c u r r e n t , it was I who existed then. I h a d white t u r b a n , white garlands a n d white garments. I was white myself with white bones, white hairs, white blood a n d white complexion 9 6 So the kalpa too was known as Śvetakalpa. 4. G ā y a t r l , the goddess of Devas, born of m e , h a d white limbs, white colour, white blood. She was known as B r a h m ā n i . 5. O lord of Devas, t h a t was why I h a d been understood by you as the secret deity. By my penance I h a d assumed the form of Sadyojāta. manifest in the organism it cries for food. Gf. Harivamia 3.74.22; 3.14.39. Another characteristic of the Rudras is their rhythmic movement (dravana, from -y/dru to move) which is responsible for the incessant flow of creation represented by the Śatarudriya or Kofirudriya concept. Cf. <TO^tffī ^rrrV ^ *sfī 3 r f > T£nrr^ TV. 16.4; Vāyu 10.58. 96. Śvetalohitah—nūtana-śveta-rūpah. ST., of new white complexion. For "lohita" as a synonym of 'new* see Viiva: 'lobitah syān nave bhaume'.

Various Kalpas

6. T h e title Sadyojāta is a secret B r a h m a j t h e twiceb o r n w h o know m e , who have assumed secret n a t u r e , shall a t t a i n nearness to me whence there is no r e t u r n . 7-12. W h e n t h e n e x t k a l p a known as lohita, as a result of my colour, came, G ā y a t r i glorified as a cow, b o r n w i t h red flesh, red b o n e , red blood, red milk, red eyes a n d red udders was known as B r a h m ā n ī . Since the colour was c h a n g e d into red a n d since t h e lord was V ā m a , I was known as V ā m a d e v a . O deity of g r e a t strength, t h e n also I, w h o was in a different colour, was recognised by you w h o h a d practised self-control by resorting to yoga. I was then known as V ā m a d e v a . T h e twice-born who realise my V ā m a d e v a form shall go to R u d r a ' s world whence there is no r e t u r n . 13. W h e n the yuga gradually changed a n d I became yellow in colour, t h e k a l p a was known as P i t a — t h e n a m e assigned by m e . 14. G ā y a t r i , the goddess of Devas b o r n of me was n a m e d B r a h m ā n i . She was yellow in body, yellow in blood a n d yellow in colour. 15-17. O deity of great strength, there too. I was realized by yogins devoted to the practice of yoga, through your yogic m i n d . I was realized by you in the form of T a t p u rusa. H e n c e , it was, O deity b o r n of the golden egg, I got the T a t p u r u s a form. Persons endowed with p e n a n c e , devoid of impurities, who are in contact with B r a h m a n a n d who know me as R u d r a , a n d R u d r ā n ī as G ā y a t r l — t h e m o t h e r of the Vedas go to R u d r a ' s world whence there is no r e t u r n . 18-21. W h e n I b e c a m e terrible a n d black in colour the k a l p a was known as K r s n a after t h e colour assumed by me. T h e r e I resemble K ā l a (god of d e a t h ) . I am K ā l a ( T i m e ) , the reckoner of the worlds. O Brahmā, I was t h e n known by you as G h o r a (the terrible) with terrible exploits. O lord of Devas, Gāyatrī, b o r n of m e , was black in body, black in blood, black in form a n d was n a m e d B r a h m ā n i . H e n c e to those who know me t h a t I have assumed the ghora form, I, t h e changeless one, shall be Aghora (non-terrible) a n d Ś ā n t a (quiescent). 22-25. O B r a h m ā , w h e n I assumed the universal form I was realized by you by means of the yogic trance. Gāyatrl, t h e

LiūgapurSna 7

sustainer of t h e worlds' , also assumed t h e universal form. To those w h o know me as having assumed this universal form, I shall always become auspicious a n d gentle. T h a t K a l p a too will be known as ViśVarūpa ( of universal f o r m ) . 26-29. T h e s e four who a r e of all kinds of forms will be come p o p u l a r as my sons. Since they are of different colours, their subjects too will be of different colours or castes ( V a r n a s ) , a n d allowed the use of G ā y a t r ī . M a n ' s a i m of life will be four fold: virtue, wealth, desire a n d liberation. All living beings will come u n d e r four groups**, four stages of life. T h e feet of D h a r m a will be f o u r " since my sons are four in n u m b e r . 30. H e n c e t h e universe consisting of t h e mobile a n d im mobile beings is stationed in the four yugas. Since it is stationed in t h e .four yugas it shall h a v e four feet. 31-32. T h e r e a r e eight worlds: Bhūh, Bhuvah, Svar, M a h a r , J a n a r , T a p a s , Satya a n d Visnu. These a r e established in the eight substratums each of which is imperishable. Bhuh, Bhuvah, Svar a n d M a h a h constitute the four substratums. 3 3 . T h e first is B h ū h , t h e second Bhuvah, t h e third Svar a n d M a h a r is the fourth. 34-35. T h e fifth is J a n a h , the sixth T a p a s , the seventh Satya whence people do not r e t u r n to this world. T h e world of Visnu is t h e eighth. It is also the spot whence a r e t u r n to this world is difficult. Beyond t h a t is the world of S k a n d h a a n d U m ā endow ed with all a t t a i n m e n t s . 36-39. Beyond t h a t is the world of R u d r a — t h e splendid region of yogins. T h e twice-born who are devoid of ego, w h o have neither lust nor anger a n d whose m i n d s are devoted to yoga alone can enter it. Since Gāyatrī was seen by you as fourfooted, the worlds are also four, viz. the world of U m ā , 100 Kumāra, Maheśvara and Visnu. Again, since Gāyatrī was 97. Sarvabhaksā—"resorted to by all". ST. interprets differently: sarvam pātālajātam bhaksayati nāiayati sS—one who consumes all the products of the nether regions. 98. catvārah—four classes of living beings as mentioned by ST: jarāyuja-andaja-svedaja-udbhijjarūpāh. 99. The four feet of righteousness, according to ST. comprise dayā (compassion), danam (charity), tapah (penance), satyam (truth). 100. pādānta—the ultimate region, i.e. the world of Vi?nu.

Various

Kalpas

seen as four-footed, t h e animals shall also be four-footed. T h e i r u d d e r s too will be four. 40-41. Since the Soma-juice, which is the life of living beings, accompanied by Vedic chants, fell off from my m o u t h , the cows c a m e to be known as those whose udders are sucked. H e n c e the nectar in the form of the Soma-juice is k n o w n as the life of living beings. H e n c e too, the animals became q u a d r u peds; the whiteness of their milk is also d u e to t h a t . 42-44. Since t h e great Goddess was seen as biped in the course of the rites, G ā y a t r i the creator of the worlds is also of the same n a t u r e . H e n c e all h u m a n beings are bipeds, endowed with two breasts. Since the great goddess, t h e u n b o r n deity of great strength, was seen by you as supporting all living beings, therefore, the subjects will have all kinds of form. 45-31. T h e u n b o r n deity shall have great splendour a n d universal form a n d from his face there will come o u t t h e fire-God whose energy will be unfailing. H e n c e , the p u r e a n d all-pervading fire-god has the form of living body. T h e p u r e souled m e n of two births who see me as endowed with t h e faculties of overlordship, sense-control a n d omnipresence b i c o m e liberated from rajas a n d tamas. Eschewing physical b^dy they a t t a i n my vicinity a n d never r e t u r n to this e a r t h . O b r a h m i n s , lord B r a h m ā w h o was thus addressed by R u d r a bowed to him. Becoming purified in the m i n d he spoke to him again. "O lord, you are aware of the greatness of Gāyatrī as well as the glory of t h e S u p r e m e lord ( M a h e ś v a r a ) . O lord, may you kindly g r a n t me the highest a b o d e of Gāyatrī a n d t h a t of yourself". T h e lord then g r a n t e d the b o o n to him, H e n c e , he who knows the multiformity or the universality of the s u p r e m e lord as also of Gāyatrī attains identity with B r a h m a n , as stated to B r a h m ā by the lord himself.

Lińgapurāna

90 CHAPTER TWENTY FOUR Incarnations of Śiva Sūta said :

1 . O n h e a r i n g everything u t t e r e d b y R u d r a , B r a h m ā t h e Prajāpati bowed to R u d r a , lord of Devas a n d spoke thus : 2. "O lord, lord of the chiefs of Devas, O multiformed, O M a h e ś v a r a , O h u s b a n d of U m ā , O g r e a t god, honoured by all, obeisance to you. 3-4. O multiformed, O highly blessed god, when a n d in which age (yuga) will these bodies h o n o u r e d by all be seen by the b r a h m i n s a n d by w h a t p e n a n c e or m e d i t a t i o n of yoga ? Obeisance to you, O lord M a h ā d e v a " . 5. On h e a r i n g his words a n d seeing h i m in front, t h e great lord R u d r a revealed by Rk, Yajus a n d S ā m a n smiled a n d said:— 6-9. Except t h r o u g h meditation, neither through p e n a n c e n o r by c o n d u c t n o r t h r o u g h gifts a n d holy rites nor by visits to pilgrim centres n o r through sacrifices with a m p l e monetary gifts n o r t h r o u g h t h e study of t h e V e d a s 1 0 1 nor t h r o u g h wealth nor t h r o u g h knowledge of various kinds is it possible for m e n to see m e . O B r a h m ā , in the V a r ā h a k a l p a — t h e seventh in n u m b e r , V a r ā h a , will be the illuminator of the kalpa a n d your grandson, Vaivasvata, will be the M a n u . 10-13. In the course of t h a t kalpa containing the four yugas, towards the end of Kali, I will be b o r n to bless the worlds a n d for the welfare of t h e b r a h m i n s , O B r a h m ā . As the yuga proceeds further, w h e n t h e great lord himself becomes Vyāsa, during the first D v ā p a r a age I will be b o m at the end of Dvā 102 para as sage Śveta. I will be endowed with a tuft a n d w i l l 103 stay on the excellent m o u n t a i n G h ā g a l a a beautiful peak of the Himalaya mountain. I O I . Vedanaih— iāstraih ST. by sacred books. loa. Yugāntike—dvāpara-samāptau ST.—at the end of Dvāpara age. far.

103. Chāgala: This peak of the Himalayas has not been identified so

Incarnations of Śiva

14-18. T h e n my disciples will be four noble b r a h m i n s , the masters of the Vedas a n d having tufts. T h e y will be Śveta, Śvetaśikha, Śvetāsya a n d Śveta-lohita. After a t t a i n i n g B r a h m a n ' s goal, they will a p p r o a c h me a n d will be devoted to the p a t h of m e d i t a t i o n a n d yoga. O B r a h m ā , in the second D v ā p a r a age lord Prajāpati will become Vyāsa, known as Sadya. T h e n , in the K a l i age, I will be b o r n by the n a m e S u t ā r a for the wel fare of the world, with a desire for blessing the disciples. My disciples then will be known by these n a m e s : 19-24. D u n d h u b h i , ś a t a r u p a , Rcīka a n d K c t u m ā n . After a t t a i n i n g yoga a n d m e d i t a t i o n and after establishing t h e Brah 104 ma on the e a r t h they will attain the region a n d companion ship of R u d r a . In the third age, D v ā p a r a , Bhārgava will be the Vyāsa. T h e n , at t h e end of D v ā p a r a I will be b o r n as D a m a n a . T h e r e too four boys will be b o r n to me, namely, Vikeia, Vikośa, Vipāśa a n d Ś ā p a n ā ś a n a . These four of great prowess Will go to the world of R u d r a through the same yogic p a t h a n d will never r e t u r n . In the fourth D v ā p a r a yuga, Ańgiras will become Vyāsa. At t h a t time I shall be b o r n by t h e n a m e S u h o t r a . T h e r e too, four ascetics will be born as my sons. 25. T h e y will be excellent b r a h m i n s of steadfast rites a n d yogic souls. T h e y will be known as S u m u k h a , D u r m u k h a , Dardura and Dhrtikrama. 26-28. By performing subtle yogic practices they will be come p u r e a n d shall wash off their sins by taking recourse to the subtle yogic practice. E n d o w e d with yoga a n d through the same p a t h (as described above) these courageous souls will go to the .vorld of R u d r a a n d never r e t u r n . In t h e fifth Dvā para age Savitr will be the Vyāsa. At t h a t time, I shall be born as a person of great penance with the n a m e K a ń k a for blessing the worlds a n d p r o p a g a t i n g yoga a m o n g the people. 29-30. F o u r blessed persons of p u r e origin shall be my disci ples. T h e y will be yogic souls with steadfast rites. T h e y will be known as Sanaka, S a n a n d a n a , S a n ā t a n a a n d Sanat. T h e y will be devoid of ego, altogether. 31-38. In the end/ŕhey will come to my a b o d e a n d never r e t u r n . In the sixth yuga, M r t y u will be t h e Vyāsa a n d I shall 104. Brahma-jñānam ST.—« knowledge of Brahma, the impersonal spirit, the supreme soul.

Lińgapurāna

be known as Laugāksi. T h e n also my disciples will be four, all yogic souls with steadfast rites, all blessed a n d popular. T h e y will be known as S u d h ā m ā , Virajas, Ś a ń k h a p ā d a a n d Rajas. T h e y all will be yogic, noble souls, pious a n d sinless, a n d en dowed with yogic practices. T h r o u g h the p a t h of meditation they will come n e a r me a n d never return. In the seventh cycle of yugas, Śatakratu, who was famous in the previous birth as Vibhu the shining one, becomes the Vyāsa. T h e n at the end of D v ā p a r a a n d the advent of Kali I shall be born as Jaigīsavya, the omnipresent, renowned, a n d the best of yogins. T h e r e too four sons will be born to m e . They will be known as Sārasvata, Megha, M e g h a v ā h a n a a n d Suvāhana. Devoted to the p a t h of meditation those noble souls will, through the very same p a t h , go to R u d r a l o k a devoid of misery. 39-42. In the eighth cycle, Vasisfha will become the Vyāsa. I will be born by the n a m e D a d h i v ā h a n a . T h e r e too my sons will be yogic souls of steadfast rites and great yogic prac tice. T h e r e will be none equal to them. T h e y will be known as K a p i l a , Asuri, P a ñ c a ś i k h a 1 0 5 and Bāskala. These will be righteous souls of great prowess. After a t t a i n i n g the yoga of the lord they will b u r n their sins a n d come n e a r m e , never to return. 43-47. In t h e ninth cycle when .Sārasvata will be the Vyāsa I will be b o r n by the n a m e R sab ha. T h e r e too, my sons will be persons of great prowess. T h e y will be Parāśara, G a r g a , Bhārgava a n d Aŕgiras—all brahmins well versed in the Vedas, exalted with the strength of their p e n a n c e , a n d capable of cursing a n d blessing. Attaining the p a t h of m e d i t a t i o n in the the m a n n e r prescribed in the yogic system those ascetics will go to R u d r a l o k a never to r e t u r n . 48-51. In the tenth D v ā p a r a age, the sage T r i p ā d a will be the Vyāsa. T h e n I will be born as a b r a h m i n sage on the excellent 105 Kapila is considered as the founder of the Sāmkhya system of philosophy. Asuri and his pupil Pañcaśikha, like the founder-teacher Kapila, are known only by their names. Perhaps they preached their cult by oral transmission. Their works, if any, are lost to us.

Incarnations of Śiva

hill B h r g u t u ń g a , 1 0 6 a beautiful peak of the H i m a l a y a s . T h a t peak adored by Devas is well known t h r o u g h the n a m e of sage Bhrgu. T h e r e too my sons will be steadfast in their holy rites. T h e y will be known B a l a b a n d h u , N i r ā m i t r a , K e t u b h r ń g a a n d T a p o d h a n a . T h e y will be yogic a n d noble souls, endowed with p e n a n c e a n d yoga. With their sins b u r n e d t h r o u g h p e n a n c e they will go to R u d r a l o k a . 52-54. In the eleventh D v ā p a r a age, T r i v r a t a will become Vyāsa. T h e n I will be born at G a ń g ā d v ā r a i n 1 0 7 the K a l i age as a person of great splendour n a m e d U g r a , famous in all the worlds. T h e r e too I will have four sons of great prowess, viz.— Lambodara, Lambāksa, Lambakeśa a n d P r a l a m b a k a . After a t t a i n i n g the yoga of M a h e ś v a r a they will go to R u d r a ' s world. 55-58. In the twelfth cycle the sage Śatatejas of great splen dour, the best a m o n g the wise, will become Vyāsa. At that time, when D v ā p a r a ends, a n d Kaliyuga starts, I shall be known by the n a m e Atri in the forest H a i t u k a 1 0 8 . T h e r e too will be born my sons who will have ashes for ablution a n d u n g u e n t , w h o will be such yogins, a n d who will be devoted to R u d r a ' s world. T h e y will be known as Sarvajña S a m a b u d d h i , Sādhya a n d Sarva. After attaining the yoga of M a h e vara they will go to Rudraloka. 59-62. W h e n the thirteenth cycle sets in d u e order, D h a r m a u n d e r the n a m e N ā r ā y a n a will be the Vyāsa. At t h a t time, I will be b o r n as the sage Vāli in the holy p e n a n c e grove of Vāla106. Bhrgutuńga is one of the peaks of the Himalayas. According to Vurāha (ch. 146, 45-46) it is a mountain in Nepal on the eastern bank of the Gandaka river where the celebrated sage Bhrgu had a hermitage. The Vā. ( 8 1 . 33) locates it near the Vitastā(Jhelum) and Himavat. See GEAMI part i. p. 70. 107. Gańgādvāra representsmodernHaradvara.lt is also known by other names like Hand vara, Moksadvāra, Māyādvāra. Cf. SK iv. 1.7.114:

But according to ŚP. KHS. (25.3)' Gañgā is said to have descended from Brahmagiri situated in the south (Ibid. 24. 3) in the proximity of Nasik near Tryambaka. This place of Gańga's descent is said to be Gańgādvāra (Ibid. 27. 6 ) . 108. Haituka vana. It is not identifiable. \

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94 109

khilya on t h e m o u n t a i n G a n d h a m ā d a n a . T h e r e too those ascetics will be b o r n as my sons. T h e y will be known as S u d h ā m ā , K ā ś y a p a , Vāsistha a n d Virajas. T h e y will all be en dowed with the power of great yogas, be devoid of impurities a n d will r e m a i n celibate. After attaining the yoga of M a h e ś v a r a they will go to t h e world of R u d r a . 63-66. In the fourteenth cycle T a r a k s u will be the Vyāsa. T h e r e too in the final yuga, I will be born in the excellent family ofAńgiras u n d e r the n a m e G a u t a m a . T h a t p e n a n c e g r o v e 1 1 0 too will be n a m e d after G a u t a m a . T h e r e too my sons will be b o r n in the K a l i age. T h e y will be known as Atri, Devasada, Śravana a n d Śravisthaka. T h e y will be yogic noble souk, a n d endowed with yoga. After a t t a i n i n g the yoga of Mahe.'vara they will go to R u d r a l o k a . 67-71. W h e n t h e fifteenth cycle comes in d u e order, T r a y y ā r u n i becomes the Vyāsa. I will be b o r n as a b r a h m i n by n a m e Veda iras. T h e n I shall have a powerful missile known as Veda<iras. T h e r e will be a hill n a m e d V c d a ś i r a s 1 1 1 on t h e banks of the S a r a s v a t ī 1 1 8 b e h i n d t h e H i m a l a y a n slopes. T h e r e also four ascetics will be my sons, viz., K u n i , K u n ī b ā h u , K u ŕ a r ī r a a n d K u n e t r a . All of t h e m will be yogic a n d noble souls who will r e m a i n ascetics t h r o u g h o u t . After a t t a i n i n g the yoga of M a h e i v a r a they will go to R u d r a l o k a . 72-75. In t h e sixteenth cycle of four yugas when Deva is the Vyāsa, I shall be b o r n by the n a m e G o k a r n a 1 1 3 in order to log. Gandhamādana. Its location is highly controversial. According to the Pauranic account this mountain forms the division between Ilāvrta and Bhadrāśva to the south of Meru and is renowned for its fragrant forests. i to. Gautamavana can be placed in the proximity of Brahmagiri near Tryambaka in which Godāvarī has its source where the sage Gautama had its hermitage. i n . Himavat or Himalaya. This most celebrated mountain forms the northern boundary of Bharata extending from the eastern to the wes tern sea. t i 2 . Sarasvati. This sacred river rises in the Sirmur hills of the Sivalika range in the Himalayas. • 13. Gokarna. The Gokarna forest referred to here is located in the Western Ghat. This place is sacred to Śiva and is celebrated for a jyotirlinga of Śiva. There is also another Gokarna in Nepal on the Bāgamati river.

Incarnations of Siva

spread yoga a m o n g the devotees of restrained souls. T h a t forest ( w h e r e I live a n d p r e a c h ) will .become sacred a n d famous as G o k a r n a . T h e r e too the four yogins will be my sons viz., K ā ś y a p a , U ś a n a s , C y a v a n a a n d Brhaspati. T h e y will b e e n d o w e d w i t h m e d i t a t i o n a n d yoga. By following t h e same p a t h a n d a t t a i n i n g the yoga of M a h e ś v a r a they will go to R u d r a Himself. 76-84. W h e n t h e seventeenth cycle sets in duly, O L o r d Brahmā, K r t a ñ j a y a will be the Vyāsa, a n d I shall be born, u n d e r J i e n a m e G u h ā v ā s a o n t h e lofty a n d beautiful p e a k o f 115 the H i m a l a y a s , M a h ā l a y a . I shall be known as G u h ā v ā s i n . This M a h ā l a y a will become a S i d d h a k s e t r a t h e p l a c e of sanctity. T h e r e too my sons will be conversant w i t h yoga a n d expounders of B r a h m a n . T h e y will be noble sons a n d devoid of ego. T h e y will be k n o w n a s — U t a t h y a , V ā m a d e v a , M a h ā yoga a n d M a h ā b a l a . At t h a t time, in t h e p r a c t i c e of yogic m e d i t a t i o n , they will h a v e h u n d r e d s a n d t h o u s a n d s of disciples. Engaged in the p r a c t i c e of yoga, a n d m e d i t a t i n g u p o n t h e great lord within their hearts, they after observing t h e foot prints in the M a h ā l a y a will a t t a i n t h e region of t h e lord. T h e other noble souls w h o engage their m i n d s in m e d i t a t i o n at t h e end of D v ā p a r a age a n d the advent of K a l i will b e c o m e sinless and p u r e in intellect. Devoid of distress they will go to R u d r a loka, by my grace. By visiting the. sacred M a h ā l a y a , the region of the great lord, a devotee will cross t h e o c e a n of worldly existence a n d redeem his ten previous a n d ten future generations. T h u s , including himself, he will redeem twenty one generations in M a h ā l a y a . These being free from lever will go to R u d r a l o k a , by my grace. 1 1 4

85-89. O lord, in the eighteenth cycle the sage R t a ñ j a y a will become a Vyāsa. T h e n I shall be b o r n in t h e n a m e of Sikhandin in t h e most sacred region of the Siddhas which is adored by Devas as well as D ā n a v a s . On the beautiful peak of the H i m a l a y a s there is a hill n a m e d S i k h a n d i n , 1 1 6 wherein is siniated t h e p e n a n c e grove of the sage Sikhandin, resorted to by the Siddhas. T h e r e too four ascetics will be born 1 1 4 . Deva-krtañjayah. ST. takes Deva in the vocative case : 115. This peak of the Himalayas has not been identified so far. 1 1 6 . Not identifiable.

Lińgapurāna

to m e . T h e y will be known as Vācaśravas, Rcīka, Śyāvāśva a n d Yatīśvara. T h e y will be yogic a n d n o b l e sons a n d masters of t h e Vedas. After a t t a i n i n g the yoga of M a h e ś v a r a they will go to R u d r a l o k a . 90-93. W h e n the n i n e t e e n t h cycle sets in duly, t h e great sage Bharadvāja will become t h e Vyāsa. T h e n I will be born by the n a m e J a ^ ā m ā l i n on the beautiful peak of the H i m a l a yas where t h e m o u n t a i n J a t ā y u 1 1 7 exists. T h e r e too four sons of great prowess will be b o r n to m e . T h e y will be known as H i r a n y a n ā b h a , K a u ś a l y a , Laugāksi a n d K u t h u m i . Characterized by yogic virtues they will r e m a i n celibate. After a t t a i n i n g the yoga of M a h e ś v a r a they will go to R u d r a l o k a . 94-99. W h e n the twentieth cycle of yugas sets in, t h e sage G a u t a m a becomes a Vyāsa. T h e n I shall be born by t h e n a m e A t t a h ā s a , most liked by the people. T h e r e itself on the ridge of t h e H i m a v a t a great m o u n t a i n A t t a h ā s a 1 1 8 is the a b o d e of Devas, D ā n a v a s , Yaksas, Siddhas a n d C ā r a n a s . T h e r e too, powerful sons will be b o r n to m e . T h e y will be yogic a n d noble souls, habitually m e d i t a t i n g a n d performing the holy rites. T h e y will be known as S u m a n t u , Barbari, K a b a n d h a a n d K u ś i k a n d h a r a . After a t t a i n i n g the Yoga of M a h e ś v a r a they will go to R u d r a l o k a . 100-102. W h e n t h e twenty-first cycle sets in duly, the ex cellent sage V ā c a ' r a v a s becomes a Vyāsa. T h e n I shall be b o r n by t h e n a m e D ā r u k a . H e n c e there will be a splendid a n d sacred forest of D e o d a r s 1 1 9 . T h e r e too my sons will be very powerful. T h e y will be known as Plaksa, D ā r b h ā y a n i , K e t u m a n a n d G a u t a m a . T h e y will be yogic a n d great souls, well con trolled a n d celibate. After practising the p e r p e t u a l holy rites they will go to R u d r a ' s region. 103-106. In the twenty-second cycle w h e n Ś u s m ā y a n a becomes a Vyāsa, I shall be born as a great sage by the n a m e 1 1 7 . Not identifiable. 1 1 8 . Not identifiable. 1 1 9 . Devadāruvana. It is identical with Dāru or Dārultā vana and is placed close to the western ocean (S~P. KRS 3 9 . 4 ) . Another vana of the same name also stands in the Himalayas near Badrinath (Mbh. XIII, 2 5 . 27)-

Incarnations

of Siva

of L ā ń g a l i n the terrible, at V ā r ā n a s ī 1 2 0 . T h e r e t h e Devas includ ing lord I n d r a will see me in the Kali age as Bhava a n d H a l ā y u d h a . T h e r e too my virtuous sons will be k n o w n as Bhallavī, M a d h u p i ń g a , Śvetaketu a n d K u ś a . After a t t a i n i n g the yoga of M a h e ś v a r a they will be engaged in m e d i t a t i o n . F r e e from impurities a n d identical with B r a h m a n they will e n t e r R u d r a ' s world. I07b-llla. In the twenty-third cycle of four yugas w h e n the sage T r n a b i n d u becomes a Vyāsa O B r a h m ā , I shall be b o r n as t h e virtuous son of a sage u n d e r the n a m e Sveta w i t h a great body. At t h a t time I shall be spending my days (in p e n a n c e ) on a m o u n t a i n which will therefore be n a m e d K ā l a ñ j a r a . T h e r e too four ascetics will become my disciples. T h e y will be known as Uśika, Brhadaśva, Devala a n d K a v i . After a t t a i n i n g the yoga of M a h e ś v a r a they will go to R u d r a l o k a . 121

11 lb-114a. In the twenty-fourth cycle, O lord, when Rksa will be a Vyāsa, I will be b o r n at the end of D v ā p a r a , in that K a l i age as a great yogin n a m e d Sūlin in the N a i m i s a 1 8 2 forest, saluted by Devas. T h e r e too these ascetics will be my disciples viz.—Śālihotra, Agniveśa, Yuvanāśva a n d Śaradvasu. T h e y too will go to R u d r a l o k a by the same p a t h . 114b-117a. W h e n the twenty-fifth cycle of four yugas sets in, the son of Vasisdia, Śakti by n a m e , will become a Vyāsa. At t h a t time, I will be b o r n as Lord D a n d ī M u n d ī ś v a r a with shaven head a n d a staff in the h a n d . T h e r e too these ascetics will be my sons, viz.—Chagala, K u n d a k a r n a , K u m b h ā n d a a n d P r a v ā h a k a . After a t t a i n i n g the yoga of M a h e ś v a r a they will a t t a i n immortality. 117b-120. In the twenty-sixth cycle w h e n P a r ā ś a r a will be come Vyāsa, at the end of D v ā p a r a and the a d v e n t of Kali age I shall be b o r n by the n a m e Sahisnu. I shall go to the city, Bhad-

120. Vārānasi—ancient Kāśl. It came to be so called because it was situated between the two rivers: Barnā and Asi. 1 2 1 . Kālañjara: The Mbh. (III. 85, 56) associates Kālañjara with Citrakūta. According to this reference, it lies in the Madhya Bharata terri tory formerly known as Bundelkhanda. Cunningham (A.G. see map at the end) places it to the east of Mahoba, below Citrakūta. 1 2 2 . See p. I. note 4.

)

Lińgapurāna

ravata 1 ** where the four righteous sons will be b o r n to m e . T h e y will be Ulñka, V i d y u t a , Śambūka a n d Aśvalāyana. After attain ing yoga of M a h e i v a r a they will go to R u d r a l o k a . 120-124a. W h e n t h e twenty-seventh cycle of four yugas arrives duly, the ascetic J ā t ā k a r n y a will b e c o m e a Vyāsa. T h e n I shall be born as the b r a h m i n S o m a ś a r m a n at Prabhāsa 1 ** T ī r t h a . I shall be k n o w n as a yogic soul by taking resort to yoga. T h e r e too four ascetics will be my disciples, viz. Aksapāda, K u m ā r a , U l ū k a a n d Vatsa. T h e y will b e great yogic souls, p u r e in intellect a n d devoid of impurities. After a t t a i n i n g t h e yoga of M a h e i v a r a they will go to R u d r a l o k a . 124b-133. W h e n the twenty-eighth cycle of four yugas occurs in d u e order, t h e glorious son of P a r ā ś a r a n a m e d D v a i p ā y a n a 1 1 5 will b e c o m e a Vyāsa. He is V i s n u himself, t h e grandfather of the worlds. At t h a t time, Vāsudeva, black in colour a n d t h e best a m o n g m e n a n d exalted a m o n g t h e Y a d u s , will be b o r n of Vasudeva. At the same time, by the power of my yogic illusion I the Y o g ā t m a n will be b o r n as B r a h m a c ā r i n a n d inspire awe a m o n g the people. On seeing a d e a d b o d y left in the c r e m a t i o n g r o u n d w i t h o u t a claimant, I shall be e n t e r i n g it by the yogic power for the welfare of the b r a h m i n s . Along with you a n d V i s n u 1 " I will enter the divine a n d holy cave of the M e r u . 1 * 7 O B r a h m ā , at t h a t time, I will be k n o w n as Lakuli. T h a t holy place where I entered t h e d e a d b o d y will be known as K ā y ā v a t ā r a — a n a m e t h a t will last as long as the e a r t h lasts. T h e r e too the ascetic sons will be b o r n to m e . 133. Bhadravata: Gf. ŚP. SRS. 5. 39. This town has not been identi fied so far. 134. It is a celebrated place of pilgrimage in SaurSstra, the southern part of Kathiawar. 1 3 5 . Dvaipāyana Vyāsa : See p. 3. note 6. 136. tvayā sārdham ca Visnunā. ST. construes tvayā with Visnunā (tvayā Visnunā sārdham) and thus excludes Brahmā. 1 3 7 . Meru : It is situated in the centre of the earth. It is described in the Purānas 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, Hemādri (the golden mountain), Ratnasānu (jewel-peaked), Karnikācala (lotus mountain), Amarādri, Deva-parvata, 'mountain of the Gods'. On its extent and identification with the Great Pamir knot of Asia, see The Geography of the Purānas:—S. M. ALL Ch: III. pp. 4 7 - 5 3 .

Incarnations of śiva

T h e y will b e k n o w n a s K u ś i k a , G a r g a , M i t r a a n d K a u r u s y a . T h e y will b e g r e a t yogic souls a n d b r a h m i n s w h o will h a v e m a s t e r e d all t h e Vedas. T h e y will r e m a i n celibate a n d f r e e from impurities. After a t t a i n i n g t h e yoga of M a h e ś v a r a t h e y will go to R u d r a ' s world, n e v e r to r e t u r n . 134-140. All these enlightened souls will be t h e devotees of Śiva a n d will h a v e their bodies smeared w i t h ashes. T h e y will be p e r p e t u a l l y engaged in worshipping L i ń g a . T h e y will b e steadfast a n d f i r m i n b o d y a n d t h e m i n d . W i t h devotion towards m e a n d b y m e a n s o f yoga t h e y will b e established i n m e d i t a t i o n a n d a c q u i r e self-control. T h e great P ā ś u p a t a yoga can s n a p worldly ties a n d i l l u m i n a t e t h e p a t h of knowledge. It is also conducive to R e a l knowledge. T h e r e a r e several p a t h s of yoga a n d several p a t h s of knowledge. B u t w i t h o u t 1 8 taking recourse t o t h e f i v e - s y l l a b l e d M a n t r a * one c a n n o t a t t a i n e t e r n a l bliss. W h e n a person performs p e n a n c e eschew ing D v a n d v a s ( m u t u a l l y clashing opposites) h e c a n b e come a liberated soul, as o n e w h o has a t t a i n e d t h e r i p e fruit. E v e n if a m a n performs P ā ś u p a t a rite for a single d a y he c a n o b t a i n fruits, t h e like of w h i c h he c a n n o t have either by P a ñ c a rātra 1 ** o r S ā ń k h y a . T h u s I h a v e n a r r a t e d t h e characteristics of i n c a r n a t i o n s in t h e course of twenty-eight sets of four yugas in d u e order, b e g i n n i n g w i t h M a n u a n d e n d i n g w i t h K r s n a . T h e classifica tion of t h e V e d a s revealing D h a r m a will take place in t h e k a l p a w h e n K r s n a D v a i p ā y a n a becomes a Vyāsa. Sūta said : 141-144. O n h e a r i n g a b o u t t h e i n c a r n a t i o n s o f R u d r a described thus by t h e s u p r e m e lord, L o r d B r a h m ā , of g r e a t s p l e n d o u r bowed to h i m a n d eulogised h i m with pleasing words. T h e n h e spoke t o lord Śiva. Brahmā

said:

All t h e Devas a n d all t h e G a n a s a r e i d e n t i c a l w i t h Visnu. T h e r e is no o t h e r goal e q u a l to t h e goal of a t t a i n i n g Visnu. 128. The five-syllabled mantra of Śiva : namah Śhrāya. 129. Pañcarātra—a name af the sacred books of the various Vaisnava sects.

;

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T h u s sing the Vedas perpetually. T h e n how did this h a p p e n t h a t the lord of Devas worshipped you in the Liñga a n d r e m a i n e d ever devoted to y o u ? 145-150. On h e a r i n g the words of B r a h m ā lord Śiva was delighted on a c c o u n t of the weighty relevancy of the question. He looked at h i m as if he would drink h i m t h r o u g h his eyes. Facing him, he t h e n described the m e t h o d of worship of the Lińga. It was after worshipping the Lińga in accordance with the instructions t h a t you ( B r a h m ā ) , V i s n u a n d I n d r a , t h e best of Devas a n d the sages, h a d a t t a i n e d their respective status. O lord, hence they continue to worship me further. T h e r e c a n n o t be steadiness 1 8 0 >'n piety without the worship of the L i ń g a ; h e n c e lord Visnu worships me perpetually with d u e devotion and faith. After saying this a n d blessing B r a h m ā by glancing at him once again, Śiva, the lord of Devas, vanished there itself. After gaining e n l i g h t e n m e n t 1 3 1 from Śiva to create every thing afresh, B r a h m ā j o i n e d his palms in reverence a n d bowed to Śiva in the direction where he h a d vanished.

CHAPTER TWENTY-FIVE Method of Ācamana

and Ablution

The sages said : 1. O R o m a h a r s a n a , 1 3 2 how is the great lord to be wor shipped in his Lińga-form ? Please explain this to us now. Sūta said : 2. At K a i l ā ś a 1 3 3 the great lord was asked the same by the Goddess Pārvatī, the d a u g h t e r of the lord of the Himalaya, w h o was seated on his lap. T h e lord, then, described to her the p r o c e d u r e of worshipping the Lińga. 130. nifthā—niscala-sthānam ST. a permanent abode. 1 3 1 . labdha-samjñah—prāptānujñah ST. sañjñā here means a direc tion, command or order. Ed. 132. See p. 2 note 7. 1 3 3 . Mount Kailāsa is a part of the Himalayan range lying to the north of Mānasa-sarovara, not far off from the source of Ghogra (Sarayu) river. The detailed description of the mount is found in the Matsya P. Gh. 1 2 1 .

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101

3-5. At t h a t time, N a n d i n t h e son of Ś ā l a ń k ā y a n a was standing n e a r b y . O sages of good rites, he h e a r d everything a n d m e n t i o n e d it to B r a h m a ' s son S a n a t . F r o m h i m Vyāsa of g r e a t refulgence received t h e great discourse on the worship of the Lińga, as also the b a t h i n g a n d o t h e r rites, as declared in the Vedas. I shall r e c o u n t t h e same in the m a n n e r he h e a r d it orally from N a n d i n . Nandin

said

6. Henceforth, for t h e welfare of t h e b r a h m i n s , I shall r e c o u n t t h e rules of p r o c e d u r e for the sacred a b l u t i o n , w h i c h is destructive of all sins. F o r m e r l y it was declared by lord Śiva himself. 7. By taking holy b a t h in a c c o r d a n c e with this p r o c e d u r e , 134 by worshipping lord Śiva a n d by observing B r a h m a k ū r c a at a time, o n e is l i b e r a t e d from sins. 8. O most excellent a m o n g the sons of B r a h m ā , three types of a b l u t i o n are enjoined by Śiva, t h e lord of Devas, for t h e wel fare of t h e b r a h m i n s a n d o t h e r s . 9-10. O n e shall a t t h e outset perform t h e w a t e r y b a t h a n d t h e n the sacred a s h - b a t h 1 8 5 a n d thereafter t h e M a n t r a a b l u t i o n a n d t h e n t h e worship of the lord. O n e w h o is defiled in emotions a n d feelings is n o t purified even after taking b a t h in w a t e r or after applying ashes. O n l y one w h o is emotionally p u r e will proceed with purificatory rites a n d n o t otherwise. 11. T h e r e i s n o d o u b t t h a t a n emotionally defiled m a n does n o t b e c o m e p u r e even if he takes b a t h in rivers, ponds a n d lakes till t h e dissolution of t h e universe. 12. T h e lotus-like m i n d of m a n is asleep d u e to T a m a s . W h e n it is w a k e n e d up by t h e refulgence of knowledge, m a n becomes p u r e 1 3 4 . 13-14. T h e devotee shall take clay, c o w d u n g 1 3 7 , gingelly 134. It is a kind of penance in the observance of which the five products of the cow (pañcagavya) are eaten. 1 3 5 . āgneyam—It is the bath of bhasma (ashes)—the product of fire-consumed cow-dung or wooden sticks. 136. This verse is a fine piece of poetical composition involving metaphor. 1 3 7 . śakrt—cow-dung. It is considered to be pure and used in religious rites.

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seeds, flowers a n d ashes for b a t h a n d keep t h e m on t h e b a n k . H e shall t h e n scatter K u ś a grass i n t o t h e holy w a t e r for b a t h . After washing his feet, doing ā c a m a n a a n d removing d i r t from t h e b o d y with t h e articles placed on t h e b a n k , he shall per form t h e r i t e of a b l u t i o n . 15-16. R e p e a t i n g t h e M a n t r a " U d d h r t ā s i " 1 * 8 h e shall clean t h e b o d y a g a i n w i t h a small q u a n t i t y of clay a n d w e a r i n g a n o t h e r cloth h e shall b a t h e . R e p e a t i n g t h e M a n t r a " G a n d h a d v ā r ā m D u r ā d h a r s ā m " 1 3 9 h e shall smear himself w i t h t h e c o w d u n g of t h e t a w n y cow g a t h e r e d even before it touches the ground. 17-20. T a k i n g b a t h a g a i n he shall discard t h e d i r t y c l o t h ; wear (fresh) w h i t e one a n d perform a b l u t i o n a g a i n . F o r dis pelling sins he shall invoke V a r u n a . He shall t h e n worship t h e lord b y m e d i t a t i o n . H e shall perform ā c a m a n a thrice, a n d t h e n p l u n g e i n t o t h e holy w a t e r s (all t h e w h i l e ) thinking a b o u t Śiva. Again doing ā c a m a n a he shall inspire t h e holy w a t e r w i t h M a n t r a s . P l u n g i n g a g a i n i n t o t h e wa.ter h e shall r e p e a t t h e A g h a m a r s a n a 1 4 0 M a n t r a . W i t h great selfcontrol t h e devotee shall r e m e m b e r t h e discs of t h e sun, m o o n and fire in that water. 21 -22. T h e knower of t h e M a n t r a s shall perform Ā c a m a n a , a n d rise u p from t h e waters a n d s t a n d i n g i n t h e m i d d l e o f holy w a t e r s he shall p o u r w a t e r over his h e a d from cow's 141 horn, or by m e a n s of cups m a d e of well washed P a l ā ś a leaf. T h e w a t e r shall b e scattered w i t h K u ś a grass a n d f l o w e r s . 23-25. O b r a h m i n s , while p o u r i n g w a t e r over his head, he shall r e p e a t these m a n t r a s r e m e m b e r i n g t h e forms of t h e respective deities (invoked therein) a n d t h e sages concerned for 142 increase o f his holiness. T h e m a n t r a s i n c l u d e R u d r a , Pava 148 m ā n a w h a t i s called T v a r i t a , t w o Ś ā n t i m a n t r a s a n d the man 144 145 t r a ' ś a n n o devī, a n d t h e f i v e holy m a n t r a s o f Sadyojāta. 138. Udhrtāsi Varāhena TA. 10. 1.8; Mahān u. 4 . 5 . 139. gandhadvārām durādharsām TA. 10. 1; Mohan u. 4. 8. 140. aghamarsana : rtam ca satyam T4. 10. 1. 1 3 ; Mahān u. 5 . 5 . 1 4 1 . śrngena—gosrńgena ST. with the cow's horn. 142. tvarita—yo rudro TS. 5 . 5 . 9 . 3 . 1 4 3 . sāntidvayena—śanno mitrā RV.i.cp.g.io. 144. santidharniena—śanno devi RV. 10.9.4. 145. pańca-brahma-pavitrakaih—mantras beginning with sadyojāta.

103

Procedure of Sacred Ablution H e shall t h e n m e d i t a t e i n 147 h a v i n g f i v e faces.

his

heart on

lord

Tryambaka *

26-29. After rinsing his m o u t h a n d d o i n g ā c a m a n a as p r e s c r i b e d i n his own S ū t r a a n d w e a r i n g p a v i t r a i n t h e h a n d , he shall sit comfortably in a clean spot, sprinkle kuśa w a t e r on his b o d y w i t h his r i g h t h a n d a n d perform ā c a m a n a a g a i n . T h e n artfully h e shall wheel w a t e r r o u n d h i m a n d perform c i r c u m a m b u l a t i o n . T h i s will w i p e off his sins of violence. O v i r t u o u s b r a h m i n s , this excellent p r o c e d u r e of a b l u t i o n a n d ā c a m a n a has been succinctly m e n t i o n e d for y o u r welfare.

CHAPTER TWENTY SIX Procedure Nandin said

of Sacred Ablution

1. T h e r e a f t e r he should invoke t h e glorious a n d g r e a t goddess G ā y a t r ī t h e m o t h e r of t h e Vedas, w i t h t h e m a n t r a : "āyātu varadā devī".148 2-3. H e shall offer p ā d y a , ā c a m a n ī y a , a n d a r g h y a . H e shall t h e n perform three p r ā n ā y ā m a s . Thereafter, either sitting o r s t a n d i n g h e shall r e p e a t the G ā y a t r ī a l o n g w i t h Prartava Om a d o p t i n g one of t h e t h r e e modes, viz., r e p e a t i n g it a t h o u s a n d o r f i v e h u n d r e d o r h u n d r e d a n d eight times. 4-6. He shall offer t h e a r g h y a a g a i n a n d worship t h e m o t h e r Goddess. He shall bow to h e r a n d t h e n ritualisticaliy dismiss h e r b y r e p e a t i n g t h e m a n t r a " u t t a m e ś i k h a r e d e v ī , " 1 4 9 etc. Looking t o w a r d s t h e east a n d saluting the goddess Gāyatrī, m o t h e r of t h e Vedas, he shall with the p a l m s j o i n e d in reverence, p r a y t o t h e Sun G o d r e p e a t i n g t h e M a n t r a s " U d u t y a r i i J ā t a v e d a s a m " , " G i t r a m " a n d others. H e shall t h e n salute t h e s u n a n d B r a h m ā i n a c c o r d a n c e with the injunctions. 146. tryambakam—three-eyed or three-mothered śiva.

147. pañcāsyam—five-faced. See p. 49 note 65. 148. āyātu varadā devi TA. 10.26.1. 149. uttame śikhare devi TA. 10.3.1.

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7-10. He shall r e p e a t the h y m n s to Sūrya, from Rk, Yajus a n d S ā m a n . H e shall thereafter c i r c u m a m b u l a t e the s u n 1 5 0 thrice. H e shall then bow t o A t m a n , A n t a r ā t m a n a n d 161 P a r a m ā t m a n t h e sun, B r a h m ā a n d f i r e . Thereafter h e shall invoke t h e sage, the Pitrs a n d Devas with their respective n a m e s b y saying " I ? m invoking a l l " . T h e n h e shall d u l y perform the t a r p a n a rite facing either east or n o r t h after m e d i t a t i n g on their a c t u a l p r i n c i p a l forms a n d saluting t h e m in d u e order. 11. T h e t a r p a n a t o Devas shall b e performed w i t h t h e w a t e r inlaid with flowers, the rites to t h e sages with t h e water mixed w i t h K u ś a grass a n d the rites to t h e Pitrs w i t h w a t e r mixed w i t h gingelly seeds. Scents should be m i x e d in the w a t e r in all cases. 12. O leading b r a h m i n s , the sacred t h r e a d is w o r n in the usual m a n n e r (i.e. over the left shoulder) w h e n the rites to Devas are p e r f o r m e d ; it is w o r n like a g a r l a n d w h e n the t a r p a n a to t h e sages is p e r f o r m e d ; it is w o r n from right shoulder leftward when the t a r p a n a to Pitrs is performed. 13-15. F o r p r o c u r i n g all achievements t h e wise devotee w h o is well versed in the Vedas shall perform t a r p a n a to Devas w i t h waters flowing d o w n the tips of all fingers. He shall per form t a r p a n a to t h e sages w i t h waters flowing d o w n the tip of the little finger. He shall perform t a r p a n a to the pitrs with waters f l o w i n g d o w n t h e t h u m b o f the right h a n d . Similarly, O leading sages, he shall perform the five sacri f i c e s , viz., B r a h m a , Deva, M a n u ś y a , B h ū t a a n d P i t r . H e shall be devotedly engaged in these rites a n d be p u r e in soul. 16-19. O b r a h m i n s , the study of the Vedic texts of one's own b r a n c h is B r a h m a y a j ñ a ; t h e offering of cooked rice into the sacred fire is Devayajña; the offering of oblations to Bhūtas (living beings) as prescribed in t h e r i t u a l is B h ū t a y a j ñ a ; it bestows prosperity on all living beings. T h e devotee shall bow to b r a h m i n s well-versed in the Vedic rituals as well as 182

150. Vibhāvasu—the sun. ST. quotes Amara : "vibhāvasur grahapatih". 151. Vibhāvasu—the fire. Ibid : "citrabhānu vibhāvasuh". 1 5 2 . brahma-yajña is defined as sva-f&khādhyayanam—the study of particular recensions to which the scholar belongs. ST. quotes from an unknown source : *'yat svādhyāyam adhlyita ekāmapi ream yajuh sāma vā tad brahma-yajñah".

105

Procedure of Sacred Ablution

feed t h e m a n d their wives. T h i s is M a n u s y a Yajña. W h a t is offered for the sake of Pitrs (the d e p a r t e d souls) is Pitryajña. T h u s he shall perform these five Y a j ñ a s for achieving Siddhis. 20. Listen O Brahmins ! B r a h m a y a j ñ a is the greatest of these Yajñas. A m a n engaged in B r a h m a y a j ñ a is h o n o u r e d in the world of Brahmā. 21-24. By Brahmayajña all the Devas including I n d r a , L o r d s B r a h m ā , V i s n u a n d Śiva, all t h e V e d a s a n d Pitrs a r e pleased. N o d o u b t need b e e n t e r t a i n e d i n this respect. T h e b r a h m i n w h o is a d e p t in Brahmayajña w h e n he goes o u t of his village o u t of sight of h u n d r e d s of huts, shall t u r n towards the east, n o r t h or north-east' * a n d then perform t h e sacred rite of Ā c a m a n a for t h e sake of B r a h m a y a j ñ a . For propitiating t h e R k s , O b r a h m i n s , he shall fill the c u p of his p a l m a n d d r i n k w a t e r thrice. 2 5 . F o r p r o p i t i a t i n g the Yajus he shall wash his h a n d s , a n d w i p e off his face twice with w a t e r . F o r t h e propitiation of S ā m a v e d a he shall t o u c h t h e h e a d . 26. T h e b r a h m i n shall w a s h t h e eyes, nostrils a n d o t h e r limbs for t h e p r o p i t i a t i o n of t h e A t h a r v a n a n d Ańgiras texts. F o r t h e p r o p i t i a t i o n of e i g h t e e n 1 6 5 P u r ā n a s b e g i n n i n g w i t h B r a h m a , for t h e p r o p i t i a t i o n of eighteen U p a p u r ā n a s beginning with S a u r a , a n d for t h e p r o p i t i a t i o n of holy I t i h ā s a s beginning w i t h Śaiva he shall t o u c h his ears a n d t h e c a r d i a c region. O sages, most excellent a m o n g t h e knowers of t h e K a l p a , for t h e p r o p i t i a t i o n o f t h e K a l p a texts, h e shall perform t h e A c a m a n a rite. After scattering b u n d l e s of D a r b h a grass, t h e devotee shall sit d o w n a n d keep t h e right p a l m over t h e left p a l m . T h e r e m u s t be a golden r i n g or t h e K u ś a l o o p 1 6 * r o u n d his 153

1 5 3 . The five daily sacrifices to be performed by a householder consti tute brahma-yajña, pitr-yajña, deva-yajña, bhūta-yajña and nr-yajña. These are defined as : a p a r m W%tm: fl^'RFŕJ fŔW^ I Lińga substitutes 3{SZppTTr for 3TEi||UH4^ |

154. prāgudicyām—īśānyām ST. in the north-eastern direction. 1 5 5 . For the nomenclature and number of the Purānas, see Intro duction. 1 5 6 . brahma-bandha : the term is not clear.

Lińgapurāna

106

finger. W i t h g r e a t c o n c e n t r a t i o n a n d following his own school h e shall perform t h e B r a h m a y a j ñ a duly. T h o u g h a n excellent b r a h m i n or sage b u t if he takes food w i t h o u t performing the five great Yajñas, he will be b o r n in t h e w o m b of sows. H e n c e a person should assiduously perform the same seeking for auspiciousness. 3 3 . After B r a h m a y a j ñ a he shall perform A b l u t i o n for the self, collect the holy w a t e r duly a n d enter t h e c a m p w i t h perfect self-control. 34. O u t s i d e the house he shall wash his h a n d s a n d feet w i t h water. Thereafter, for purity's sake he shall perform t h e sacred b a t h with ashes duly. 35-36. T h e ashes should be perfectly cleaned by m e a n s of P r a n a v a . It m u s t be taken from w h a t remains after performing A g n i h o t r a . W h e n t h e sun has risen in the m o r n i n g the A g n i h o t r a should b e performed with the M a n t r a " J y o t i h 167 sūryah." I n t h e evening t h e same should b e performed w i t h 158 the Mantra "Jyotir Agnih". I f t h e sun h a s n o t risen fully, t h e performance of A g n i h o t r a is r e n d e r e d ineffective. T h e ashes of t h e sacrifice performed after t h e s u n has risen is alone sacred a n d splendid. 37-41. T h e r e i s n o t h i n g holy like t r u t h a n d n o t h i n g sinful like u n t r u t h . R e p e a t i n g t h e M a n t r a of Iśāna he shall smear ashes o n t h e h e a d ; r e p e a t i n g t h e M a n t r a o f T a t p u r u s a , h e shall smear ashes on his face; r e p e a t i n g t h e M a n t r a of A g h o r a he shall do so over his chest; O m e n of holy rites ! he shall a p p l y ashes over t h e secret p a r t s by r e p e a t i n g t h e M a n t r a of V ā m a deva a n d similarly o n t h e feet b y r e p e a t i n g t h e M a n t r a of S a d y a . By r e p e a t i n g the P r a n a v a he shall smear ashes all over t h e b o d y . T h e r e a f t e r he shall wash h a n d s a n d feet. After wasing t h e m off he shall take ashes w i t h his m i n d set on the lord o f Devas a n d perform A b l u t i o n r e p e a t i n g t h e M a n t r a s viz., " A p o hi s t h ā 1 6 * a n d o t h e r sacred formulas taken from Rk, Yajus a n d S ā m a n texts. T h u s for y o u r welfare O b r a h m i n s , t h e m o d e of p r o c e d u r e for holy b a t h h a s b e e n described to you succinctly. He w h o performs t h u s even for once shall a t t a i n t h e highest a b o d e of G o d . ' 5 7 - jyotih sūryah TA. 4 . 1 0 . 5 . 1 5 8 . Jyotir agnih TA. 4 . 1 0 . 5 . 159.

Apo

?{hā

TS.

4.1.5.1.

Worship

107

of Lińga CHAPTER TWENTY SEVEN Warship

Nandin said

of Lińga

1. Listen, I shall briefly m e n t i o n t h e rules of p r o c e d u r e for t h e worship o f L i ń g a . I t i s n o t possible t o r e c o u n t t h e m i n detail even in a h u n d r e d years. 2. After b a t h i n g t h u s 1 * 0 in a befitting m a n n e r t h e devotee shall e n t e r t h e p l a c e o f worship, take t h r e e p r ā n ā y ā m a s a n d m e d i t a t e o n t h e three-eyed l o r d . 3-4. He shall resort to t h e form of t h e deity as follows. H e has f i v e faces a n d t e n a r m s . H e shines like p u r e crystal. H e i s b e d e c k e d i n all o r n a m e n t s a n d clothes o f v a r i e g a t e d colours. By m e a n s of c e r t a i n T a n t r i c practices s u c h as d ā h a n a , p l ā v a n a etc., he shall transform himself i n t o t h e b o d y of lord Śiva a n d begin t o worship h i m . 5. After purifying t h e b o d y he shall perform t h e rite of Nyāsa o f t h e m ū l a m a n t r a s . E v e r y w h e r e t h e f i v e B r a h m a n s ( S a d y o j ā t a e t c . ) shall b e f i x e d w i t h t h e P r a n a v a i n o r d e r . 6-7. I n t h e highly splendid a p h o r i s m viz., " N a m a h Ś i v ā y a " the V e d a s a r e present i n subtle form. J u s t a s t h e holy f i g tree is present in t h e s u b d e seed of t h e N y a g r o d h a so also t h e g r e a t B r a h m a n i s p r e s e n t i n t h e g r e a t a n d splendid a p h o r i s m , all by Himself in a subtle form. 8. T h e devotee shall sprinkle t h e p l a c e of worship w i t h scented s a n d a l w a t e r , a n d consecrate t h e m a t e r i a l s of worship either by w a s h i n g or by sprinkling w a t e r . 9-10. T h e washing a n d sprinkling is performed by repeat ing t h e P r a n a v a . T h e intelligent devotee shall d u l y cover t h e vessels w i t h a c l o t h ; these a r e t h e Proksanī (vessel c o n t a i n i n g holy w a t e r ) , Arghya, P ā d y a a n d A c a m a n ī y a vessels. 11. T h e s e shall b e covered w i t h D a r b h a grass a n d sprinkled w i t h p u r e w a t e r . H e shall t h e n p o u r cool w a t e r i n t h e diffe r e n t vessels. 12. T h e intelligent devotee shall p o u r w a t e r in t h e m after observing the m a t e r i a l s . H e shall p l a c e U ś i r a a n d s a n d a l i n the P ā d y a . i6o. It refers to the threefold bath, mantra as specified in Ch. 2 5 . 9.

namely

vāruna, āgneya and

108

Lińgapurāna

13. H e shall d u l y p o w d e r n u t m e g ( J ā t i ) , m o m o r d i c a mixta (Kankola seed), the root of Bahumūla (a h e r b ) , X a n t h o c y m u s epictorius ( T a m ā l a seed) a n d c a m p h o r a n d p u t t h e s a m e in t h e A c a m a n ī y a vessel. 14. Similarly he shall p u t c a m p h o r , s a n d a l a n d different kinds of flowers in a l l t h e vessels. 15. H e shall p u t tips o f K u ś a grass, u n b r o k e n rice grains, barley grains, cereals, gingelly seeds, ghee, w h i t e m u s t a r d , f l o w e r s a n d ashes i n t h e A r g h y a vessel. 16. R e p e a t i n g t h e P r a n a v a h e shall p u t K u ś a grass, f l o w e r s , b a r l e y g r a i n s , bits o f B a h u m ū l a h e r b a n d T a m ā l a r o o t a s well as ashes i n t o t h e P r o k s a n ī vessel. 17. He shall p e r f o r m t h e rite of N y ā s a of t h e five-syllabled M a n t r a , a n d o f R u d r a G ā y a t r ī o r only o f P r a n a v a — t h e exc ellent essence of t h e Vedas. 18. T h e r e a f t e r he shall sprinkle t h e m a t e r i a l s of worship with w a t e r from t h e Proksanī vessel, r e p e a t i n g P r a n a v a as well as t h e five Yajus b e g i n n i n g w i t h ī ś ā n a . 19-21. By t h e ( r i g h t ) side 1 * 1 t h e lord of Devas, N a n d i n , i.e. myself, shall be worshipped. I shall have t h e lustre of ten t h o u s a n d blazing fires, t h r e e eyes, t h e face of a m o n k e y , four a r m s , t h e crescent m o o n as coronet, w e a r i n g flower g a r l a n d s , gentle, a n d b e d e c k e d i n all o r n a m e n t s . M y wife S u y a ś ā t h e auspicious a n d holy d a u g h t e r o f t h e M a r u t s shall be w o r s h i p p e d to t h e n o r t h of N a n d i n i.e. myself. 1 4 2 She w h o performs holy rites shall be engaged in embellishing the feet o f A m b ā (Goddess P ā r v a t ī ) . 22-23. After w o r s h i p p i n g thus he shall enter t h e s a n c t u m s a n c t o r u m of lord Śiva. He shall t h e n offer handfuls of flowers on the five heads of the Lord repeating the five Mantras. W i t h different kinds of incense a n d scented flowers he shall worship Śiva, S k a n d a , G a n e ś a a n d t h e goddess, a n d then consecrate t h e L i ń g a . 24. After r e p e a t i n g t h e M a n t r a s b e g i n n i n g w i t h P r a n a v a 1 6 3 161. pārśvatah—-daksina-pārśve ST. on the right side. 162. ājmanah—nandinah mama ST. of Nandi the speaker. 163. pranavādi-namontakam—mantras beginning with ''Om nidhānapataye namah" and ending with "parama-liñgāya namah".

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109 1

a n d e n d i n g w i t h N a m a s he shall conceive of a lotus seat * for t h e deity, b y r e p e a t i n g t h e P r a n a v a . 25-28. I t s imperishable p e t a l in t h e E a s t shall be A n i m ā ; L a g h i m ā shall b e t h e p e t a l i n t h e S o u t h ; M a h i m ā the W e s t e r n p e t a l ; P r ā p t i the N o r t h e r n , P r ā k ā m y a m t h e South-eastern, Iśitva t h e South-western, V a ś i t v a t h e North-western, O m n i s c i e n c e the N o r t h - e a s t e r n p e t a l . T h e m o o n will b e t h e p e r i c a r p . Beneath 1 5 the m o o n i s t h e sun a n d b e n e a t h t h e sun the f i r e - g o d . D h a r m a * a n d others shall b e installed i n the subsidiary q u a r t e r s . H e shall t h e n instal A n a n t a . He shall instal Avyakta e t c . in the four 1 quarters ** i n o r d e r a n d t h e three G u n a s a t t h e extremity o f S o ma . 1 7 29-34. Above it he shall instal t h e t h r e e A t m a n s * a n d in the e n d Siva's pedestal. R e p e a t i n g t h e M a n t r a " I resort t o 1 8 S a d y o j ā t a " * he shall invoke " the s u p r e m e lord. W i t h the M a n t r a o f V ā m a d e v a h e shall instal H i m over the seat. W i t h R u d r a g ā y a t r ī h e shall establish His presense a n d w i t h A g h o r a M a n t r a h e shall stabilise t h e presence o f deity. H e shall t h e n worship w i t h t h e M a n t r a " I ś ā n a h S a r v a v i d y ā n ā m . 1 * 9 H e shall t h e n offer P ā d y a , A c a m a n i y a a n d A r g h y a t o t h e lord. I n a c c o r d a n c e w i t h the injunctions h e shall b e t h e R u d r a w i t h scented s a n d a l paste water. After g a t h e r i n g P a ñ c a G a v y a in a vessel a n d after inspiring it w i t h P r a n a v a he shall bathe t h e deity with P a ñ c a g a v y a . R e p e a t i n g t h e P r a n a v a he shall perform the rite of a b l u t i o n to the deity (successively) with ghee, honey, sugar-cane j u i c e a n d other holy materials of worship. W i t h holy M a n t r a s , using p u r e vessels he shall pour w a t e r over the deity. 35-39.

T h e aspirant shall wipe it off w i t h a white cloth.

164. padmāsana : see p. 35 note 47. 165. dharmādayah—a group of four, viz., dharma (virtue), jñāna (knowledge), vairāgya (detachment) and aiśvarya (supremacy or super natural power). 166. avyaktādi—a group of four, viz. pradhāna (invisible prakrti), mahat (intellect), ahamkāra (ego), and manas (mint!). 167. ātma-trayam—a trio consisting of Viśva, Taijasa and Prājña. 168. "sadyojātam prapadyāmi". Mark the use of parasmaipada in 'prapadyāmi' for the grammatically correct form 'prapadye* in ātmnepada. 169. iśānah sarvavidyānām TA-10.47.

Lińgapurāna

110

H e shall p u t K u ś a grass, A p ā m ā r g a , camphor, Jasmine, C h i n a rose, w h i t e jasmines, lotuses, lilies, w h i t e oleanders a n d o t h e r f l o w e r s into the w a t e r along w i t h sandal paste. H e shall inspire t h e w a t e r by r e p e a t i n g t h e M a n t r a s of Sadyojāta. T h e w a t e r m a y be t a k e n in a vessel m a d e of gold, silver or copper. It m a y be in a lotus c u p or a c u p of p a l ā ś a . T h e conch o r a n e a r t h e r n j a r c a n b e used. I n t h e l a t t e r case i t should b e fresh a n d well washed. R e p e a t i n g t h e requisite M a n t r a s he shall 170 b a t h e t h e deity i n the w a t e r containing K u ś a grass o r f l o w e r s . F o r all achievements he shall r e p e a t the M a n t r a s . N o w I shall m e n t i o n the m a n t r a s t o y o u ; please listen. 40-45. A m a n w h o worships t h e L i ń g a even once w i t h t h e following M a n t r a s will be liberated. T h o s e w h o a r e conver sant w i t h t h e M a n t r a Ś ā s t r a use t h e following M a n t r a s for 171 17 178 174 the rite of Ablution : P a v a m ā n a , Vāma, * R u d r a , Nīla 178 178 R u d r a , Śrīsūkta, Rātrisūkta, C a m a k a H o t ā r a , Atharvaśiras, Ś ā n t i , B h ā r u n d a , A r u n a , V ā r u n a , J y e s t h a , V e d a v r a t a , Rathantara, Purusa, Tvarita, Rudra,177 Kapi, Kapardi, the S ā m a n A vo r ā j ā n a m , 1 7 8 B r h a c c a n d r a , Visnu, Virūpāk§a M a n t r a , Ś k a n d a , a g r o u p of h u n d r e d h y m n s , t h e h y m n s of P a ñ c a B r a h m a n s , P a ñ c k s a r a M a n t r a o r P r a n a v a alone. 46-48. T h e devotee shall b a t h e the lord of t h e chiefs of Devas for the suppression of all sins. He shall t h e n offer the following to the d e i t y : Clothes, the sacred t h r e a d , A c a m a n i y a , scents a n d flowers, incense, light, cooked rice, scented w a t e r a n d A c a m a n ī y a once again. Thereafter he shall offer a crown,

rites.

170. sakūrcena—kūrca is a handful of kuśa grass used in religious

1 7 1 . pavamāna—a group of mantras designated after their sancti fying efficiency. 1 7 2 . Vāmiyaka—Vāma sūkta beginning with 'asya vāmasya'. 1 7 3 . Rudrena—Rudra mantras of Rudrādhyāya also called śatarudriya. ST. quotes from Śiva-rahasya : Vede?u śatarudrīyam devatāsu maheśvarah. 174. nilarudrena—Atharvavedīyaih tatsamjñakair mantraih ST. Rudra mantras of the Atharvaveda-samhita. 1 7 5 . Śri sūkta RV. 1 7 6 . Rātri sukta RV. 1 7 7 . tvarita, see p. 102 note. 142 178.

ā vo rājānam TS

1.3.12.1.

Mental

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a n u m b r e l l a a n d o r n a m e n t s . R e p e a t i n g t h e P r a n a v a alone he shall offer t h e scented betel. 49-54. On t h e t o p of t h e L i ñ g a he shall worship t h e unsullied, imperishable Lord, shining like a crystal glass, t h e cause of all Devas, identical with the universe, imperceptible t o t h e sages, Devas, B r a h m ā , I n d r a , Visnu, R u d r a a n d others. T h e Śruti says " H e i s imperceptible t h r o u g h even V e d ā n t a s , to t h e knowers of the Vedas t o o " . He is devoid of beginning, m i d d l e a n d e n d . He is a medicine u n t o those w h o a r e afflicted 17 by t h e sickness of worldliness. * He is k n o w n as Ś i v a t a t t v a (Principle of Śiva) a n d is stationed in t h e Śiva L i n g a . He shall d ul y r e p e a t t h e prayers a n d m a k e obeisance. H e shall c i r c u m a m b u l a t e , offer Arghya, scatter flowers at t h e feet, bow to t h e lord of Devas a n d superimpose Śiva on the Ā t m a n . This, in brief, is the p r o c e d u r e of worshipping Śiva in L i ń g a . Now I shall describe the i n t e r n a l worship of L i ń g a to you.

CHAPTER TWENTY EIGHT Mental

Worship

of Siva

Nandin said : 1-2. T h e fiery, solar a n d the l u n a r 1 8 0 disc shall be t h o u g h t o f w i t h i n t h e h e a r t . Above t h a t t h e trio o f t h e G u n a s a n d t h e A t m a n s shall be conceived. Above it, t h e devotee shall m e d i t a t e u p o n a n d worship the lord i n b o t h t h e aspects w i t h a n d w i t h o u t a t t r i bu t es w i t h half his b o d y t a k e n over by his beloved. 3-4. Since there are m a n y objects to t h i n k u p o n , t h e thinker shall not think of a n y t h i n g except t h e following. T h e medi t a t o r shall conceive no distinction between t h e object a n d the means of m e d i t a t i o n ; otherwise, (i.e. if he thinks of a n y t h i n g o t h e r t h a n these) knowledge does n o t arise in h i m . 1 7 9 . bhesajam bhava roginām Gf.

bbisaktamam tvām bhisajām

śrnomi. RV. 2.33.4.

180. amrtam—-somam candrarūpam ST. lunar orb.

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5-6. T h e w o r d P u r u s a is derived thus : p u r i śete (he w h o lies in the b o d y ) . He w h o worships t h e deity, t h e object of worship by m e a n s of m e d i t a t i o n , is k n o w n as y a j a m ā n a . D h y e y a (the object of m e d i t a t i o n ) is t h e lord himself. D h y ā n a is the act of thinking. N i r u k t ī (bliss) t h e fruit of d h y ā n a . O n e w h o knows a b o u t this a t t a i n s t h e u l t i m a t e reality w h i c h is t h e sub stratum of Pradhāna and Purusa. 7-10. H e r e t h e s u p r e m e lord, t h e object of m e d i t a t i o n , is t h e twenty-sixth p r i n c i p l e , — t h e m e d i t a t o r (jīva) is t h e twentyfifth, t h e avyakta or p r a d h ā n a is the twenty-fourth. T h e seven principles constitute m a h a t , a h a m k ā r a , a n d f i v e t a n m ā t r a s . T h e organs of a c t i o n a r e five, as also t h e organs of sense; t h e n there is the m i n d a n d t h e five elements. T h u s Śiva is t h e twenty-sixth principle. He alone is the c r e a t o r a n d sustainer. H e i s greater t h a n B r a h m ā . H e has c r e a t e d B r a h m ā . H e i s one w h o is a b o v e a n d greater t h a n the universe, a n d is the universe itself. 11. J u s t a s c h i l d r e n a r e not b o r n w i t h o u t their p a r e n t s , so also the three worlds are not b o r n w i t h o u t Śiva a n d his consort. Sanatkumāra said : 12-13. If the great lord who is the s u p r e m e power a n d t h e s u p r e m e soul is himself the doer how can he be an a g e n t w h o causes activity of the individual souls ? But the s u p r e m e lord has been m e n t i o n e d by you as eternal, enlightened a n d u n q u a l i t a t i v e . 1 8 2 H o w can he t h e n bestow liberation ? If he is w i t h o u t a t t r i b u t e s how c a n he function ? Nandin said : 14. It is K ā l a ( T i m e ) t h a t evolves everything. L o r d Śiva evolves the K ā l a always. W h e n the m i n d devoid of qualities 181. jivātmā, the individual soul, the enjoyer of the fruits of the world-tree (cf. ebhih sampāditam bhuńkte purusah pańcavimśakah. Matsya 3 . 2 7 ) , constitutes the twenty-fifth category. He is also called 'bhoktā purusah', 'bhoktā suparnah' and he is controlled by the will of īśvara (cf. Iśvarecchāvaśah so'pi jivātmā kathyate budhaih). The latter is called sadvirhśaka Śiva—the twenty-sixth category who though transcendent is not competent to bestow grace. (Gf. s^vimśakamaniśvaram 1 . 7 1 . 1 0 9 ) . 182. niskalah—devoid of attributes, hence passive or inactive, but who imparts impetus to Time—Kāla who creates the universe— «t><rti|'fd I

Mtntal

Worship of Siva

113

is set on l o r d Śiva, lord ś i v a reveals H i s t r u e , attributeless 18 nature. * 15-17. T h e universe a p p e a r s to be existent by his very 184 activity. T h e e i g h t forms o f t h e lord represent t h e e m p i r i c a l universe. W i t h o u t t h e f i v e e l e m e n t s — e t h e r , e a r t h , wind, f i r e a n d w a t e r a n d w i t h o u t t h e priest, t h e sun a n d t h e m o o n , t h e w o r l d h a s n o existence. O n consideration, i t i s e v i d e n t t h a t t h e gross world consisting of t h e m o b i l e a n d i m m o b i l e beings is t h e gross b o d y of R u d r a . T h e s e eight a r e t h e cosmic forms of t h e l o r d . 18-19. O excellent b r a h m i n s t h e sages declare t h a t t h e subtle b o d y of t h e lord is inexpressible. ( T h e V e d a s d e c l a r e ) " F r o m h i m t h e words r e c e d e after failing t o r e a c h h i m a l o n g w i t h t h e m i n d . H e w h o realizes t h e bliss o f t h e B r a h m a n 188 eschews fear from a n y q u a r t e r " . H e n c e , after realizing t h e bliss of t h e p i n ā k a - b e a r i n g lord, no o n e n e e d be afraid. 2 0 . After perceiving t h r o u g h t h e i r i m a g i n a t i o n t h a t t h e 18 elegances * o f R u d r a a r e p r e s e n t everywhere, t h e Jages w h o perceive t h e t r u t h say, " E v e r y t h i n g i s R u d r a . * ' 21-22. By m a k i n g incessant obeisance to B r a h m ā one's prestige is increased. All this is B r a h m a n ; everything is l o r d R u d r a . P u r u s a i s t h e g r e a t l o r d ; Śiva i s t h e s u p r e m e l o r d . T h u s t h e l o r d h a s b e e n specified. M e d i t a t i o n is t h e sole t h o u g h t about him. 183. The mind too when stabilized by concentration becomes inactive (niskriya) as this helps in the emancipation of jiva. Gf. ST. :

^pŕj frw «e*ti4 jfterrc CRCT% frfcj^ 11 But, as a matter of fact, the terms—bondage and release are illusory and so are creation and dissolution. Gf. PañcadaJī as quoted in ST : <TC*nW 11 VI. 3 5 . 184. The eight forms of lord Śiva constitute the five gross material elements, the soul, the sun and the moon. Each stands in relation to its constituent as follows : (i) Śarva—earth (ii) Bhava—water, (iii) Rudra—fire, (iv) Ugra—wind, (v) Bhīma—ether, (vi) Paiupati—soul, (vii) Iśāna—sun, and (viii) Mahādeva—moon. 185. Gf. TA. 8.4.1. T U 3 . 4 1 , 9 . 1 . Brahman is here identical with Śiva. 186. Rudrasya vibhūtayah. The vibhūties of Rudra comprise rta, satya etc. Gf. rtam satyam param brahma, quoted in ST.

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23. O sage of good, holy rites, he should be t h o u g h t u p o n 187 i n fourfold m a n n e r a n d perceived. H e , t h e cause o f worldly existence, is t h e w o r l d itself. He is t h e cause of liberation. He is t h e greatest ecstasy. 24-27. T h e four-arrayed p a t h is prescribed for a practis ing yogin. T h o u g h t is c o u n t e d as manifold. If it is c e n t r e d in 188 one p l a c e it is called S u n i s t h ā ; if c e n t r e d i n R u d r a it is called R a u d r i ; if c e n t r e d in I n d r a A i n d r ī ; if in S o m a S a u m y ā ; if in N ā r ā y a n a or in t h e sun or in the fire it is called after those n a m e s . If t h e devotee fixes in his m i n d in b o t h ways t h a t he is I a n d I am he t h a t t h o u g h t is called B r ā h m ī . O b r a h m i n s , t h u s should a devotee think of this u n i v e r s e — b o t h mobile a n d immobile—as identical with Brahman. 28-29. K e e p i n g t h e goal in his m i n d , t h e devotee shall eschew t h e t h o u g h t of division between t h e m o b i l e a n d imo18 bile, * a s also b e t w e e n w h a t should b e eschewed a n d w h a t should n o t be eschewed, as also b e t w e e n w h a t is possible a n d w h a t is n o t possible of a c h i e v e m e n t a n d w h a t should be d o n e a n d w h a t should n o t b e d o n e . H e shall also r e m a i n satiated a n d c o n t e n t e d . S u c h a m a n ' s c o n t e m p l a t i o n is t h e real one p e r t a i n i n g t o B r a h m a n a n d not otherwise. T h u s i n d u e o r d e r t h e m e n t a l worship of the lord has b e e n r e c o u n t e d . 30-33. T h o s e w h o c a r r y o u t this sort of m e n t a l worship should also be a d o r e d by m e a n s of obeisance, etc. E v e n if they a r e hideous a n d deformed, these e x p o u n d e r s of B r a h m a n should n o t be censured. T h e y should n o t be subjected to scrutiny by a discerning person. T h o s e w h o censure t h e m a r e narrowm i n d e d persons w h o will b e c o m e miserably u n h a p p y as those sages of old w h o censured t h e lord in the D ā r u k ā forest. T h e 187. caturvyūha : Four vyūhas constitute prāna, manas, vijñāna and ānanda and exclude the gross annamaya kośa. ST. offers an alternative explanation : yad vā dhyeya-dhyāna-yajamāna-prayojanarūpaili caturvyūhaih. But according to Lińga purāna, the caturvyūha consists of(i)exis tence (samsāra), cause of existence (samsārahetu), cause of emancipation (moksahetu) and emancipation (nirvrti). 188. suni?thā—knowledge pertaining to Rudra (raudri cintā) that releases jīva from the so-called bondage of birth and death. 189. carācara-vibhāgam—Jagadbrahmarūpam ST.—distinction bet ween Brahma and the mundane

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115

knowers of t h e B r a h m a n w h o a r e b e y o n d t h e b o u n d s of castes a n d stages of life should always be served a n d b o w e d to by t h e persons d e v o t e d to t h e rigid discipline of castes a n d stages of life.

CHAPTER

TWENTYNINE

Victory over Death Sanatkumāra said : 1-3. O h o l y lord, n o w I wish to k n o w w h a t was c o m m i t t e d b y t h e dwellers o f t h e D ā r u v a n a , those persons w h o h a d p u r i f i e d their souls b y m e a n s o f p e n a n c e . H o w d i d R u d r a t h e n a k e d l o r d of s u b l i m a t e d sexuality assume a hideous form a n d go to D ā r u forest ? W h a t d i d t h a t g r e a t soul do t h e r e ? Please r e c o u n t factually t h e activities of t h a t lord of Devas. Sūta

said:

4 . O n h e a r i n g his words N a n d i n , t h e most excellent a m o n g t h e knowers of t h e Vedas, said after r e m e m b e r i n g Śiva a n d smiling a little. Nandin said : 5. In o r d e r to p r o p i t i a t e t h e lord of Devas, t h e sages per formed a terrible p e n a n c e in t h e D ā r u forest. 1 9 0 T h e y were a c c o m p a n i e d by their wives, sons a n d sacrificial fires. 6. R u d r a , t h e lord of t h e universe, t h e bull-emblemed omniscient deity k n o w n a s N ī l a l o h i t a , D h ū r j a t i a n d P a r a m e ś ā n a was delighted. 191 7-9. T h e lord of t h e universe, R u d r a , w a n t e d to test t h e sincerity of t h e dwellers of t h e D ā r u forest in respect of their sacrificial rites. He w a n t e d to t u r n their m i n d s from t h e observance of sacrificial rites to t h e p a t h of r e n u n c i a t i o n . T h u s in o r d e r to test their faith, a n d sportively too, he assumed a i go. See p. 96 note 1 1 9 . 191.

Cekitānah—who creates doubts by his power of creating illusion.

ST. quotes Śivagitā : ^TrT 3TpT

fa^TR

T f^TW T ^ c T ^ I

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Lińgapurāna

deformed b u t a t t r a c t i v e a p p e a r a n c e . H e h a d three eyes a n d two h a n d s . H e was n u d e , a n d d a r k i n complexion. 10. E v e n in this form he was extremely h a n d s o m e . He was smiling a n d singing, w i t h seductive p l a y of his eyebrows, t h e r e b y c r e a t i n g feelings of love in t h e hearts of w o m e n . 11. H e t h e destroyer o f c u p i d , t h e lord o f extremely h a n d some features increased their sexual feelings. 12. On seeing a m a n of deformed features, black-red (in c o l o u r ) , even t h e chaste w o m e n followed h i m w i t h g r e a t enthusiasm. 13. On receiving t h e gesture of a smile from his lotus like face t h e w o m e n w h o h a d g a t h e r e d at t h e threshold of h u t s in t h e forest or w h o stayed on t h e h u t s a b o v e trees, stopped all o t h e r activities a n d followed h i m n o t caring for their loosened g a r m e n t s a n d o r n a m e n t s . 14. Some of these w o m e n , on seeing h i m felt their eyes reel ing d u e to excitement. E v e n t h e old w o m e n w h o were b e y o n d t h e a g e of seductive c h a r m s of t h e eye-brow b e g a n to display t h e i r a m o r o u s gestures. 15. On seeing h i m some w o m e n wore smiling faces. W i t h their g a r m e n t s loosened a little, a n d w i t h their waist b a n d s dislodged they b e g a n to sing. 16. Some b r a h m i n ladies on seeing h i m in t h e forest found t h a t their own fresh silken garments h a d got loosened. T h e y cast off their bangles of diverse colours a n d w e n t to their kinsmen. 17. O n e of t h e m , on seeing h i m d i d n o t know t h a t h e r u p p e r a n d lower g a r m e n t s h a d stripped off. O t h e r s in their excitement could n o t distinguish b e t w e e n their kinsmen a n d t h e m u l t i - b r a n c h e d trees t h o u g h they were familiar. 18-19. Some s a n g ; some d a n c e d ; some fell a n d rolled d o w n on t h e g r o u n d . O leading b r a h m i n , a n o t h e r l a d y sat o n t h e g r o u n d like a n e l e p h a n t a n d b e g a n t o talk a l o u d . Look ing smilingly they b e g a n to e m b r a c e one a n o t h e r all r o u n d . After stopping R u d r a on his w a y they b e g a n to show all shrewd gestures. 20. T h e y asked, " w h o are you ?" O t h e r s said, " B e s e a t e d " .

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D e l i g h t e d in t h e i r m i n d s some said, " W h e r e a r e you going ? B e pleased w i t h u s . " 2 1 . D u e t o t h e M ā y ā o f R u d r a even t h e chaste ladies fell d o w n i n a n a w k w a r d posture w i t h t h e i r clothes loosened a n d their tresses dishevelled, in t h e very presence of t h e i r h u s b a n d s . 22. E v e n after h e a r i n g their words a n d seeing t h e i r diverse activities, t h e u n c h a n g i n g lord R u d r a did n o t u t t e r a n y t h i n g , good or bad. 2 3 . O n seeing t h e crowd o f w o m e n a n d R u d r a i n this s i t u a t i o n t h e b r a h m i n s , t h e leading sages b e g a n t o say h a r s h words. 24. T h e i r powers of austerity were ineffective against R u d r a i n t h e s a m e m a n n e r a s t h e lustre o f t h e stars i n t h e sky against t h e refulgence of t h e sun. 25. ( S u c h h a d been t h e spiritual prowess of t h e sages, formerly) t h a t t h e sacrifice of t h e great-souled B r a h m ā 1 2 p e r i s h e d d u e to the curse of a sage, ' even t h o u g h t h e sacri fice was m e a n t for g e n e r a l welfare. 26. D u e to t h e curse of B h r g u 1 ' 3 , V i s n u of g r e a t prowess was c o m p e l l e d to take ten i n c a r n a t i o n s a n d u n d e r g o suffering in each incarnation. 27. O k n o w e r of D h a r m a , I n d r a ' s o r g a n too was c u t a n d cast off by the infuriated sage G a u t a m a 1 9 4 . 2 8 . T h e Vasus h a d t o prolong their stay i n t h e w o m b b y a b r a h m i n ' s c u r s e . 1 9 5 N a h u s a was t u r n e d into a serpent by t h e curse of sages. 1 9 * 29. T h e milk o c e a n was dried by t h e curse of b r a h m i n s t h o u g h i t was t h e p e r p e t u a l a b o d e o f V i s n u . The watery o c e a n was m a d e unfit for drinking by the b r a h m i n s ' curse. 30-32. In o r d e r to a t o n e for this V i s n u w e n t to V ā r ā n a s ī 1 9 ' a n d resorted to the lord of A v i m u k t a . 1 9 8 He performed the a b l u t i o n of t h e three-eyed lord, t h e lord of Devas, w i t h milk. W i t h unswerving devotion, h e , together w i t h B r a h m ā a n d the t g 2 - i g 6 . The detail can be traced to the Mbh. It shows how the spiritual power possessed by the sages was misused for worldly ends. 197.

See

-p.

g 7 n o t e iao.

198. avimukteśvara, the celebrated liñga of Śiva is placed in the holy city Vārānasī.

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sages, sprinkled Śiva w i t h milk w h i c h coming in c o n t a c t w i t h the b o d y of the lord b e c a m e nectarlike a n d filled t h e o c e a n wherein lord V i s n u m a d e his residential a b o d e . 33. D h a r m a h a d b e e n cursed b y t h e noble sage M ā n d a v y a . T h e Vrsnis along w i t h K r s n a h a d b e e n cursed b y Durvāsas a n d o t h e r noble sages. 34. R ā m a a n d his y o u n g e r b r o t h e r L a k s m a n a h a d b e e n cursed by the noble sage Durvāsas. L o r d V i s n u was even kicked by t h e sage Bhrgu. 35. T h e s e a n d m a n y others, except the odd-eyed lord of U m ā , the overlord o f Devas h a d been m a d e subservient b y t h e brahmins. 36. T h u s d e l u d e d t h e sages o f D ā r u v a n a d i d n o t u n d e r 19 stand R u d r a * . T h e y spoke h a r s h words t o R u d r a w h o thereupon disappeared. 37-38. In the m o r n i n g all those sages with perplexed m i n d s a n d b l u r r e d thinking w e n t from D ā r u v a n a t o B r a h m ā of noble soul w h o was seated in the highest seat. T h e y infor m e d h i m a b o u t w h a t h a d h a p p e n e d i n t h a t holy D ā r u forest. 39-40. P o n d e r i n g over everything in his m i n d B r a h m ā understood w h a t they d i d i n t h e holy D ā r u forest. H e stood u p w i t h p a l m s j o i n e d i n reverence a n d b o w e d t o R u d r a . H e then spoke h u r r i e d l y to t h e sages w h o h a d t h e i r abodes in D ā r u forest. 4 1 . Fie u p o n you all w h o h a d a t t a i n e d excellent treasure,* 0 0 O b r a h m i n s , b u t h a d unluckily wasted it. 42. T h e m a n w i t h a Liñga w h o h a d been seen by you all without Liñgas, the person of deformed features was the supreme l o r d himself. 4 3 . O b r a h m i n s , never should the guests be dishonoured by the householder even if they h a p p e n to be deformed, dirty or illiterate. 4 4 . Formerly, o n this very same e a r t h even K ā l a the G o d of d e a t h was defeated by the excellent b r a h m i n sage S u d a r ś a n a t h r o u g h t h e a d o r a t i o n of a guest. 4 5 . Excepting t h e a d o r a t i o n of the guests t h e r e is no 199. Dāruvana : See p. 96 note 1 1 9 . 3 0 0 . prāptanidhanan i.e. though you have obtained a rich treasure in the visit of Śiva to your hermitage.

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m o d e of self-expiation in this world, for excellent b r a h m i n householders; there is no o t h e r way to cross t h e ocean of worldly existence. 46. F o r m e r l y , a householder known as S u d a r ś a n a , vowed to c o n q u e r the G o d of D e a t h . 2 0 1 He said to his chaste wife. 4 7 . "O lady of good holy rites, fine eye-brows a n d good fortune, listen to w h a t I say, assiduously. Never should you dishonour t h e guests w h o visit your house. 48. Since everyone of t h e guests is t h e Pinākā-bearing lord, you should d e d i c a t e even your self to t h e guest a n d a d o r e h i m . 49. T h a t chaste lady, on being u r g e d thus, b e c a m e ex tremely dejected. Helpless t h a t she was, she w e p t a n d said to her h u s b a n d — " O lord ! please explain w h a t you h a v e j u s t said." 50. O n h e a r i n g h e r words S u d a r ś a n a said a g a i n — " O noble l a d y everything belongs to lord Śiva a n d since t h e Guest is lord Śiva himself, e v e r y t h i n g is his. H e n c e t h e guest should always b e a d o r e d . " On being urged t h u s by h e r h u s b a n d t h e chaste wife ac cepted this behest (wholeheartedly) j u s t as o n e places on his h e a d (reverently) t h e flowers offered to G o d . T h u s she went on ( a t t e n d i n g to h e r d u t i e s ) . O excellent b r a h m i n s , in o r d e r to test their devotion, D h a r m a himself assumed the form of a b r a h m i n a n d c a m e to the house of t h e sage. T h a t sinless lady welcomed the guest a n d worshipped h i m w i t h t h e materials of worship. 54. T h u s w o r s h i p p e d by her, D h a r m a disguised as a b r a h m i n s a i d — " O gentle l a d y w h e r e has y o u r n o b l e h u s b a n d Ś u d a r ś a n a gone ? 55-58. O n o b l e lady, e n o u g h of this cooked rice a n d other eatables ! I say, you should d e d i c a t e yourself (to m e ) " R e m e m b e r i n g w h a t h a d been previously m e n t i o n e d b y her hus b a n d t h a t chaste l a d y full of bashfulness a n d w i t h closed eyes, b e g a n to m o v e (towards h i m ) . Again she b e g a n saying. B u t t h e n . . all t h e same, she m a d e up her m i n d to d e d i c a t e herself to D h a r m a 2 0 2 there itself a t t h e behest o f h e r own h u s b a n d . I n t h e 2oi. jetum (mrtyum iti śesah) i.e. to conquer death. 2oa. dharme—dharmarūpe dvije ST. in regard to Dharma who had assumed the guise of a brahmin. Or dharme—dharmvisaye ST. in regard to virtue.

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meantime, Sudarśana, the husband of t h a t lady, came to the threshold a n d called to h e r — " C o m e , come, O gentle l a d y ? Where have you b e e n ? " I t was t h e guest himself w h o replied t o h i m . 59-64. "O S u d a r ś a n a , O highly blessed one, I am n o w engaged in sexual intercourse w i t h this wife of yours. W h a t should be d o n e h e r e m a y kindly be m e n t i o n e d . O l e a d i n g b r a h m i n , t h e sexual intercourse is c o n c l u d e d . O excellent b r a h m i n , I am satisfied." S u d a r ś a n a t h e n o b l e b r a h m i n t h e n said i n g r e a t d e l i g h t : — "O excellent b r a h m i n , enjoy h e r as y o u please. I shall go away n o w . " T h e r e a f t e r D h a r m a w h o was d e l i g h t e d (at this i n c i d e n t ) revealed himself (in his o w n f o r m ) . He granted him what ever h e desired a n d told h i m a g a i n . — " O leading b r a h m i n , even m e n t a l l y this splendid l a d y has n o t b e e n enjoyed b y m e . U n d o u b t e d l y , i t was t o ascertain h e r devotion t h a t I c a m e h e r e . O b r a h m i n of g o o d rites, w i t h this single a c t of piety you h a v e c o n q u e r e d d e a t h . O t h e prowess o f this p e n a n c e ! " Saying thus h e w e n t away. H e n c e all guests should be w o r s h i p p e d in t h e same m a n n e r . 2 0 8 6 5 . O u n f o r t u n a t e noble b r a h m i n s , of w h a t avail is m u c h talk. All of you should seek refuge in t h e very same R u d r a immediately. 66. O n h e a r i n g t h e w o r d s o f B r a h m ā t h e leading b r a h m i n s b e c a m e distressed. W i t h eyes b l i n d e d by tears they saluted B r a h m ā a n d s a i d : The

Brahmins

said

67-69. O blessed one, we do n o t c a r e even slightly for o u r lives or for o u r w o m a n folk w h o h a v e b e c o m e deformed. B u t t h a t i r r e p r o a c h a b l e o m n i p r e s e n t trident-bearing a n d p i n ā k a h o l d i n g lord h a s b e e n censured a n d cursed by us o u t of i g n o r a n c e , t h o u g h o u r p o w e r to curse was r e n d e r e d ineffective by his m e r e looking at us. O l o r d of Devas, y o u should n o w tell us t h e p r o c e d u r e for r e n u n c i a t i o n in o r d e r to see t h e terrible lord, t h e chief of Devas, t h e god with t h e m a t t e d hair. 203.

tathā—Sudarśanavat ST. just as Sudarśana did.

Victory

over Death

Brahmā said

121

70-74. O excellent b r a h m i n s , t h e devotee shall, at first, l e a r n t h e V e d a s w i t h g r e a t devotion from his p r e c e p t o r . H e shall always p o n d e r over their m e a n i n g s a n d u n d e r s t a n d D h a r m a . He shall r e m a i n a disciple till he completes all learn i n g o r u p t o twelve years. H e shall t h e n take t h e sacred a b l u t i o n a t t h e conclusion of his s t u d e n t life. He shall m a r r y a wife, a n d p r o c r e a t e there after sons of holy rites. He shall t h e n allot befitting m e a n s of livelihood to his sons. T h e n he shall p e r f o r m the rites of wor ship t o t h e lord b y p e r f o r m i n g A g n i s t o m a a n d o t h e r sacrifices. After going to forest he shall worship t h e g r e a t soul. M a i n taining a diet of milk a n d controlling his senses he shall worship D e v a s in t h e fire, for a period of twelve years, or twelve m o n t h s or twelve fortnights or twelve days. 75-76. T h e n he shall offer in t h e same lire all vessels used for t h e sacrifice. He shall consign all the e a r t h e n a n d w o o d e n vessels to t h e waters a n d the metallic ones to his pre c e p t o r . He shall distribute all his belongings to the b r a h m i n s w i t h o u t hesitation. H e shall p r o s t r a t e o n the g r o u n d a n d m a k e obeisance to the p r e c e p t o r . Becoming d e t a c h e d he shall t h e n r e n o u n c e everything a n d b e c o m e a n ascetic. 77. He shall h a v e off his hairs a l o n g w i t h t h e tuft a n d cast off his sacred t h r e a d . He shall perform five offerings in the waters saying " B h ū h s v ā h ā " . 78-80. T h e r e a f t e r he shall r o a m a b o u t for a t t a i n i n g com p l e t e 2 0 4 l i b e r a t i o n , observing t h e sacred r i t e of refraining from taking food, a n d m a i n t a i n i n g himself either on water, or leaves, or m i l k or fruits. If living thus, the ascetic does not die w i t h i n six m o n t h s or a y e a r he shall s t r a i n his b o d y by u n d e r t a k i n g h a z a r d o u s j o u r n e y s . By these activities he a t t a i n s i d e n t i t y w i t h Śiva. 81-83. O m e n of steadfast holy rites, o n e e n d o w e d w i t h d e v o t i o n 2 0 3 m a y even a t t a i n lib eralion i m m e d i a t e l y — . O f w h a t 204. Śiva-vimuktaye—Sivatūpā vhnuktih kaivalyarūpā ityarlhah ST. for absorption in Śiva; for the total mergence of the individual soul into the supreme soul. 203. Cf. Bhagavadagitā • ' cflf^f^ftsftr^fT *ŕt»ft SfrfsFRTtsfŕf

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avail a r e these to a devotee of R u d r a ? N e i t h e r t h e holy rites nor renunciation, i n a c c o r d a n c e w i t h t h e injunctions, nor sacrifices, n o r c h a r i t a b l e gifts, n o r t h e different sorts of H o m a s n o r t h e acquisition of all kinds of Sāstras a n d Vedas a r e of a n y avail to h i m . By m e a n s of devotion to R u d r a , d e a t h was con q u e r e d b y Śveta. 8 0 * M a y y o u t o o have such devotion t o t h e great lord, t h e benefactor a n d t h e S u p r e m e Soul.

CHAPTER The

THIRTY

Story of Sage

Śveta

Nandin said : 1. On being t h u s urged by B r a h m ā , t h e leading b r a h m i n s , t h e g r e a t sages asked h i m a b o u t t h e sacred story of Śveta. Brahmā said : 2-6. O b r a h m i n s , there was a certain sage n a m e d Śveta in t h e cave of a m o u n t a i n . His s p a n of life was nearing its end. H e n c e he worshipped a n d eulogised t h e great lord with devo tion. H e r e p e a t e d t h e M a n t r a s o f the holy h y m n R u d r ā d h y ā y a beginning with " N a m a s t e " ( O b e i s a n c e s o T h e e ) . 2 0 7 T h e n t h e god of D e a t h , of great splendour t h o u g h t t h a t the time of d e a t h h a d a r r i v e d 2 0 8 for t h e excellent b r a h m i n . O leading b r a h m i n s , thinking of taking h i m away he a p p r o a c h e d the sage. Śveta saw K ā l a a n d t h o u g h t h e time of his d e a t h was im m i n e n t he m e d i t a t e d u p o n the three-eyed lord R u d r a a n d wor shipped h i m : " I worship t h e three-eyed lord 2 0 * o f g r e a t fragrance, who increases prosperity. W h a t will god of D e a t h do for me ? Since I am Death of D e a t h . " 2 1 0 206. Śvetena—by Sage Śveta. For detail, read Ch. 30. 207. Namaste rudra manyave. TS. 4 . 5 . 1 . 1 . 208. Kālaprāptam—gatāyusam i.e. dead. 209. Cf. tryambakam yajāmahe sugandhim pustivardhanam.

1.8.6.2.

210. mrtyor mrtYuh—destroyer of death. Cf. Having fed on death that feeds on men, Death being dead there is no dyin gthen.

TS.

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123

Looking at Śveta, the god of d e a t h terrifying to the worlds said smilingly: 7-11. " C o m e , O Śveta. W h a t fruit do you gain by this m e a n s ? O excellent b r a h m i n , who can save one c a u g h t in my clutches even if he be R u d r a , or Visnu or B r a h m ā t h e lord of the uni verse ? O b r a h m i n , how does this procedure p e r t a i n i n g to R u d r a affect m e . I am b e n t u p o n taking you to my world 0 sage, since your span of life has come to an e n d . " O n hearing these terrible words t h o u g h mingled with virtuous thoughts, the leading sage cried o u t " H ā R u d r a , R u d r a , R u d r a . " Glancing at K ā l a he spoke w i t h eyes full of tears, excitedly, in dejected m o o d : Śveta said: 12. O K ā l a , w h a t can be done by you if o u r bull-emble med lord, R u d r a , the source of origin of all Devas, is present in this Liñga ? 13. O lord of great arms, of w h a t avail is this behest (of yours)to persons like me who are extremely devoted to R u d r a ? 1 ask you to go away, the w a y you have come. 14-15. On hearing this K ā l a of sharp fangs a n d terrible to look at, became infuriated. T h e terrible god with the noose in his h a n d s r o a r e d like a lion a n d clapped his h a n d s again a n d again. He then b o u n d the sage whose t i m e of d e a t h h a d arrived a n d addressed h i m thus : 16. "O b r a h m i n sage, O Śveta, you h a v e been b o u n d by me for being taken to my abode. W h a t has been d o n e now by your R u d r a the lord of Devas ? 17. W h e r e is R u d r a a n d where your devotion ? W h e r e is your worship a n d where the fruit thereof ? W h e r e am I a n d whence h a v e I to fear ? O Śveta, you have been b o u n d by m e . 18. O Śveta, is your R u d r a stationed in this Lińga ? If so, he is utterly inactive. H o w can he be worshipped ?" 19-20. T h e n R u d r a , the destroyer of K a m a a n d sacrifice, the three-eyed lord came hurriedly with a laugh, accom panied by U m ā , N a n d i n a n d the leading ganas in order to slay Y a m a who h a d come to kill the b r a h m i n . 2 1 . O b r a h m i n s , then on seeing R u d r a , the mighty Y a m a 2 1 1 an.

ball—valorous (Yama).

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124

a b a n d o n e d the b r a h m i n , out of fear a n d fell down n e a r t h e sage. 22-23 On looking at lord R u d r a , the destroyer of d e a t h , as also at Y a m a who fell instantaneously at the sight of the lord, Śveta roared loudly. 4 1 * O leading brahmins, the gods too cried loudly, a n d bowed to* t h e lord as well as U m ā . T h e leading sages were delighted m u c h . 24. O v e r t h e heads of t h e sage a n d R u d r a , the sky-roving gods showered cool a n d splendid flowers from the firmament. 25-26. O n seeing Y a m a dead, N a n d i n bowed t o lord R u d r a . He the leader of t h e ganas a n d the follower of lord R u d r a , spoke to the lord in great astonishment. " T h i s Y a m a of puerile intelli g e n c e 2 1 3 is dead. N o w , be favourable to t h e sage." 27. On seeing Y a m a destroyed in a trice, t h e lord blessed the excellent b r a h m i n a n d d i s a p p e a r e d . 2 1 4 28. Hence, O b r a h m i n s , O n e should devoutly worship the lord, the c o n q u e r o r of the god of D e a t h . He is t h e bestower of liberation as well as of worldly pleasures. He is the benefactor of all. 29. Of w h a t avail is m u c h talk? After r e n o u n c i n g a n d wor shipping R u d r a with g r e a t devotion you will all become free from grief. Nandin

said:

30-31. On being addressed thus by B r a h m ā , the sages, the expounders of B r a h m a n said once again : — O lord, be pleased. By w h a t p e n a n c e or sacrifice or holy rites can devotion to R u d r a , t h e Pināka-bearing lord, be acquired ? H o w will the twiceborn b e c o m e t h e devotee of R u d r a ? Brahmā said : 32-34. N e i t h e r by charitable gifts, nor by learning, can, O excellent sages devotion to Śiva, the great cause (of the universe) be acquired. It c a n n o t be acquired by long or sessional

212. uccadhih—uccā dhir yasya ST.—the intelligent (Śvtea). 213. Bāladhih—the stupid (Yama). 214. Gūdha-śarlram—the invisible form. Construe : ksanād gūclhaśarīram viveśa.

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sacrifice, holy rites, vedic texts, yogic treatises or by restraints. It is a c q u i r e d only by G o d ' s grace. On hearing these words the anxious sages bowed to B r a h m ā along with their wives a n d sons. H e n c e , devotion to lord R u d r a bestows virtue, love a n d w e a l t h . It yields victory to the sage. It grants h i m victory over d e a t h . 35-37. Formerly, by means of devotion, D a d h ī c a conquer ed lord Visnu a n d his associate Devas. He killed K s u p a with the tip of his foot. He acquired a d a m a n t i n e bones. By glori fying the lord, I too conquered d e a t h . Even by the great sage Sveta w h o h a d fallen i n t o the jaws of d e a t h , d e a t h was con quered by the grace of the lord, in the m a n n e r it was conque red by m e .

CHAPTER THIRTY ONE Hymn to Śiva Sanatkumāra

said:

1. O holy lord, please now recount to us how the dwellers of D ā r u forest sought refuge in the lord, thanks to his grace. Nandin

said:

2. T h e self-born deity ( B r a h m ā ) spoke thus to the blessed residents of D ā r u forest w h o h a d the lustre of fire d u e to their penance. Brahmā said: 3. T h i s great lord should be k n o w n as M a h e ś v a r a . Greater t h a n h i m there is no o t h e r protection to be sought. 4 - 5 . He is t h e lord of Devas, sages a n d pitrs. D u r i n g the period of dissolution at the e n d of a t h o u s a n d sets of four yugas, 2 1 5 the lord becomes K ā l a a n d destroys all living beings. He alone creates subjects by his splendour. 2 1 5 . The period of dissolution is equal to a kalpa, or a night of Brahmā, equal to a period of four hundred thirty two million years of mortals.

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Lińgapurāna

6 . H e i s the t h u n d e r b o l t - a r m e d ( I n d r a ) a n d t h e discusbearing Visnu m a r k e d by Śrīvatsa. He is called Yogin in the K r t a age, K r a t u i n the T r e t ā , K ā l ā g n i i n the D v ā p a r a a n d D h a r m a k e t u in the K a l i age. These four a r e the forms of R u d r a which the l e a r n e d m e n m e d i t a t e u p o n . 8 . T h e L i ñ g a should b e symmetrical within a n d w i t h o u t ; a t the place of support of t h e swollen k n o b ic should be octangular. In other places it should be cylindrical a n d of attractive a p p e a r a n c e . O n e should worship only such a fine L i ń g a . 9. T a m a s is t h e fire god; Rajas is B r a h m ā a n d Sattva is Visnu. A l t h o u g h there is a single deity at the base these a r e 21 glorified as its forms. * 10-11. T h e leading b r a h m i n s w h o have conquered their anger a n d sense-organs, m a k e the Liñga endowed with all these traits. It is there t h a t the B r a h m a n stays along with all his yogic powers. H e n c e they worship ( i n the liñga) lord I ś ā n a the lord of the chiefs of Devas, the u n c h a n g i n g deity. 12-17. T h e Lińga should be c y l i n d r i c a l , splendid, of the size of a t h u m b , appealing to all a n d level in the umbilical region. It m a y h a v e eight or sixteen equal angles. Its zone must be well built so that it should yield all desires. T h e supporting altar is twice its size or equal in size, a n d a p p r o v e d by all. T h e cow's hole shall have all the characteristics of the a l t a r a n d shall be a third of its size. O excellent b r a h m i n s , the border all round shall be at least o n e yava in b r e a d t h . T h e Lińga shall be m a d e of gold, silver or copper. T h e altar shall extend up to thrice its size all r o u n d . It ( t h e a l t a r ) shall be circular, triangular, q u a d r a n g u l a r or hexagonal in shape. It shall be free from cracks, a n d w i t h all characteristics clearly defined. After installing it duly in a c c o r d a n c e with the rules governing worship, O b r a h m i n s , the K a l a ś a (water-pot) shall be placed in the middle of the altar. 18. A piece of gold a n d cereals 2 1 7 shall be placed within it. T h e holy w a t e r shall then be inspired with the M a n t r a s of

2 1 6 . Cf. Devi Bhāga. 1.8.4; Brahmānda, prakriyā. 4.6; Mar. 40.18; ŚP Vāyaviya 1 0 . 2 7 ; Liñga, 1 . 1 . 2 2 .

2 1 7 . sabījam—pañcāksara-mantra-sahitam ST. including the fivesyllabled mantra 'namah Śivāya'.

127

Hymn to Śiva 218

the f i v e auspicious B r a h m a n s (Sadyojāta e t c ) . T h e devotee shall thereafter sprinkle t h e Lińga w i t h t h e holy w a t e r repeating t h e sacred f i v e m a n t r a s . 19. If you worship with such materials as a r e available you will a t t a i n Siddhi. All of you j o i n e d by your sons a n d kins m e n shall worship him with c o n c e n t r a t i o n a n d m e n t a l purity. 20. All of you with y o u r palms j o i n e d in reverence shall resort to t h e trident-bearing lord. You will t h e n see t h e lord of Devas w h o is inaccessible to persons with no self-control. 21-22. On seeing h i m your ignorance a n d sins will perish. Thereafter forest-dwellers c i r c u m a m b u l a t e d B r a h m ā of u n m e a s u r e d prowess a n d r e t u r n e d to D ā r u v a n a . T h e y propi tiated the lord in the m a n n e r prescribed by B r a h m ā . 23-27. In t h e different dry tracts of l a n d , or in t h e caves of t h e m o u n t a i n s or in t h e auspicious b u t isolated banks of the rivers they performed penances. S o m e stayed in water, looking splendid with moss clinging to t h e m , some were exposed to the rain in t h e course of p e n a n c e a n d some stood on the tips of their toes. O t h e r s lived on grains crushed by teeth. O t h e r s on grains crushed with pieces of rocks. Some a d o p t e d Vīrāsana postures a n d others were engaged in the activities of deer. T h u s these wise devotees spent time in p e n a n c e a n d worship. W h e n a year was completed a n d Spring arrived, in t h a t K r t a age, the lord w a n t e d to bless t h e m with his grace. W i t h sym pathy towards his devotees, t h e delighted lord c a m e to D ā r u forest on the splendid m o u n t a i n H i m a l a y a . 2 1 * 28-32. T h e lord h a d vulgar traits. H e was stark n u d e . H e h a d smeared his limbs with ashes 4 His h a n d s were engaged in whirling a firebrand. His eyes were r e d a n d tawny. Sometimes he l a u g h e d biosteriously, sometimes he sang surprisingly. Sometimes he d a n c e d amorously a n d sometimes he cried repeatedly. H e r o a m e d r o u n d t h e hermitages a n d begged for alms. He assumed forms of his choice by his m ā y ā . W h e n t h e lord thus c a m e to t h e forest t h e sages eulogised h i m w i t h devotion. By their pleasant c o u n t e n a n c e a n d in the c o m p a n y

with

2 1 8 . brahmabhih—sadyojātaditnantraih—with 'sadyojātāya namah'. 2 1 9 . See p . 9 4 note i n .

mantras

beginning

128

Lińgapurāna

of their wives, sons a n d a t t e n d a n t s , they greeted t h e lord with waters, garlands of variegated colour, incense a n d scents. T h e y spoke to the lord t h u s : 33-35. "O lord of chief of Devas, please forgive whatever fault has been c o m m i t t e d by us mentally, verbally a n d physi cally, o u t of our ignorance. O R u d r a , your activities wonderful a n d incomprehensible are secret a n d unintelligible even to B r a h m ā a n d other Devas. W e d o n o t u n d e r s t a n d either your progress or r e g r e s s . " 36. O lord of the universe, O s u p r e m e lord, you are as you are. Obeisance be to you. The, sages of noble soul eulogise you as the lord of Devas, the supreme lord. 37. Obeisance to Bhava, to t h e splendid one, to the conceiver of all objects, to the source of their origin, to one of infinite strength a n d prowess a n d to the lord of all living beings. 38. Obeisance to t h e destroyer, to the tawny-coloured one, to the changing a n d t h e u n c h a n g i n g one, to one who b o r e the flow of t h e G a n g e t i c waters a n d to the support of all. Obeisance to one who manifests in all the three G u n a s . 39. Obeisance to t h e L o r d with three eyes, to the holder of t h e excellent trident, the bestower of p l e a s u r e 2 2 0 to the fire god a n d t h e g r e a t Atman. 40. Obeisance to the bull-emblemed Śiva, to the lord of G a n a s ; to K ā l a a r m e d with a staff and a noose in his hands. 41-42. Obeisance to one who is the chief deity of the Vedic hymns, a n d w h o has h u n d r e d tongues. O lord, this entire uni verse is b o r n out of your body w h e t h e r it be of the past, pre sent or future, whether it be mobile or immobile. O lord, wel fare unto you. You protect a n d destroy everything. H e n c e be pleased with us. 43. W h a t e v e r m a n does out of ignorance or knowledge is done by the lord 2 2 1 himself t h r o u g h his yogic M ā y ā . 220. kandarpāya—kam sukham tena darpayati harjayati, mohayati vā kandarpah tasmai ST. One who delights his devotees by giving them pleasure. 221. bhagavān—It has been defined as ^Tf% f^TRT Vifnu quoted in ST.

Hymn to Lord Śiva

129

44-46. After eulogising t h e lord with delighted inner soul, the sages endowed w i t h austerities r e q u e s t e d 8 2 2 h i m — " L e t us see you in your real f o r m . " T h e n the delighted lord assumed his real form of three eyes. To see t h a t form the lord g r a n t e d t h e m divine eyes. Looking at the three-eyed lord of Devas by the vision they h a d acquired, t h e dwellers of D ā r u v a n a again eulogised t h e lord.

CHAPTER Hymn to

THIRTYTWO Lord Śiva

The sages said : 1. Obeisance to t h e lord w h o is n a k e d , 2 2 8 w h o bears t h e trident, w h o dissolves the universe, 2 2 * w h o is h a n d s o m e , 2 2 5 w h o is an axe to the tree of the universe, 2 2 6 to one with terrifying face. 2 2 7 2. Obeisance to formless o n e ; to o n e of h a n d o m e form; to one of t h e form of the universe. Obeisance to o n e w h o e m braces the elephantine face of his son Ganes'a ;* 2 8 obeisance to R u d r a ; obeisance to one in t h e form of y a j a m ā n a . 2 2 * 3. Obeisance to o n e bowed by a l l ; obeisance to one w h o bows to his own A t m a n ; obeisance to o n e with b l u e t u f t ; 2 8 0 obei sance to one w i t h poison in his neck. 4. Obeisance to one w h o is blue-necked, to one who applies the ash from t h e cremation g r o u n d all over the b o d y . You a r e B r a h m ā a m o n g all Devas. You a r e Nīlalohita a m o n g all Rudras. 2 2 2 . yācanta—an archaic form for ayācanta. 223. digvāsase—aparichinnarūpāya ST.—not conditioned by limit. 224. krtāntāya—pralayakāranāya ST.—the cause of dissolution. 225. Vikatāya—sundarāya 52".—of beautiful form. 226. karālāya—kuthārāya ST.—an axe to the world-tree. 227. karāla-vadanāya—of terrible face. 228. katańkatāya—who one touches lovingly the elephantine face of Ganeśa. 229. svāhākārāya—one who has a form of yajamāna. 230. nila-śikhandāya—of dark hair.

130

Lińgapurāna

5-6. You are the soul of all living beings. You are known as P u r u s a in t h e Sāńkhya system. You are M e r u a m o n g m o u n t a i n s ; moon a m o n g p l a n e t s ; Vasistha a m o n g sages; I n d r a a m o n g D e v a s ; O m a m o n g Vedas a n d the excellent S ā m a n a m o n g S ā m a n verses. 7. You a r e lion a m o n g beasts; bull a m o n g animals and lord of all m e n . 8. In whatever form you a r e , whatever form y o u m a y assume, m a y we be able to see you there in t h e m a n n e r mention ed by Brahmā.831 9. Lust, anger, covetousness, despondency a n d a r r o g a n c e — w e wish to know all these; be pleased, O s u p r e m e lord. 10. W h e n the time of great Dissolution arrived, O lord, the h a n d was r u b b e d against the forehead a n d fire was generated by you t h e self-possessed soul. 11. T h e n t h e whole world was enveloped by t h a t fire. H e n c e these (lust, a n g e r etc.) a r e distorted fires equal to the fire of dissolution. 12-16. Lust, fury, greediness, delusion, a r r o g a n c e a n d harass m e n t a n d all living beings mobile a n d i m m o b i l e a r e b u r n ed by t h e fire originating from you. O lord of Devas, be o u r p r o t e c t o r even as we are being b u r n e d . O highly blessed o n e , O supreme lord, for t h e welfare of the world you sprinkle the living beings. O auspicious observer, O lord, c o m m a n d u s : we shall carry o u t your behest, in thousands a n d crores of living beings, in h u n d r e d s a n d crores of forms, we a r e u n a b l e to reach the extremities. O lord of Devas, obeisance be to you.

CHAPTER Statement Nandin

THIRTYTHREE of the

Sages

said:

Thereafter the lord was delighted a n d he blessed t h e m .

O n listening t o their eulogy h e spoke t h u s : 2 3 1 . paśyāmah—tathā kurv iti śesah ST. Do so that we may see you.

Statement of the sages

131

2. T h e b r a h m i n w h o r e a d s or listens to the h y m n glorified by you all or n a r r a t e s this to t h e b r a h m i n s shall a t t a i n leader ship a m o n g m y a t t e n d a n t s . 3-4. O leading sages, I shall m e n t i o n w h a t is conducive to y o u r welfare a n d sacred to t h e devotees. Everything feminine is goddess P r a k r t i b o r n of my body. O b r a h m i n s , everything m a s c u l i n e is P u r u s a b o r n of my body. O b r a h m i n s , u n d o u b t edly my creation is t h r o u g h b o t h of t h e s e . 2 3 2 5. H e n c e no one shall censure t h e n a k e d ascetic who is devoted to m e , w h o expounds B r a h m a n b u t w h o behaves like children a n d m a d people. 6-8. Those devotees of M a h ā d e v a w h o are interested in a p p l y i n g ashes; w h o b u r n t h e i r sins t h r o u g h ashes; w h o are engaged in m e d i t a t i o n a n d carry, out w h a t has been laid down in t h e scriptures; w h o h a v e perfect control over t h e senseo r g a n s ; w h o h a v e sublimated their sexuality; w h o worship t h e g r e a t lord with perfect verbal, m e n t a l a n d physical c o n t r o l ; reach R u d r a ' s w o r l d a n d d o n o t r e t u r n therefrom. H e n c e this secret, sacred a n d divine rite of the deity of manifest L i ń g a . 9. T h e observers of t h e above holy rite have all types of forms; they shave off their heads a n d they observe the rite of ashes. No l e a r n e d m a n shall revile at t h e m n o r should they be transgressed. 10. No one shall l a u g h derisively at them nor shall he speak words displeasing to them if he desires for welfare here a n d hereafter. T h e stupid m a n who censures t h e m , censures the lord himself. 11-12. He w h o worships t h e m worships Śiva. T h u s , with a desire for the welfare of t h e worlds, the great lord sports a b o u t as a g r e a t yogin in every yuga, with ashes smeared all over 233 his b o d y . 23a. The half man and half woman form of Śiva known as 'ardhanāriśvara'. It symbolises the origin of creation by copulation. Cf. Mbh. as quoted in ST. H TO^T T ^ T f J T *T ^ J T ^ T TśT: Jf3fī | f^T^I^r

132

Lińgapurāna

You too shall observe all t h e rites. T h e n welfare will be yours a n d you will a t t a i n perfection. 13. Grasping t h e g r e a t knowledge i m p a r t e d by Śiva, w h i c h being i n c o m p a r a b l e is t h e destroyer of fear, t h e sages b e n t their heads a n d m a d e obeisance to Śiva with their m i n d s clear ed of fear, greed a n d delusion i m m e d i a t e l y . 14-15. O n h e a r i n g w h a t was r e c o u n t e d thus, t h e delighted b r a h m i n s , b e g a n t h e a b l u t i o n of lord Śiva w i t h p u r e scented waters with K u ś a grass a n d f l o w e r s scattered t h e r e i n . T h e y p o u r e d water o u t of w a t e r j a r s . T h e y sang various songs of esoteric m e a n i n g a n d p r o d u c e d h u m k ā r a s w i t h sweet tones. 16. Obeisance to t h e overlord of D e v a s ; obeisance to t h e great lord, obeisance to one w h o shares half of b o d y w i t h his c o n s o r t ; 2 8 4 obeisance to t h e initiator of S ā ń k h y a a n d Yoga. 17. Obeisance to one w h o is black as a cluster of clouds. Obeisance to one wearing e l e p h a n t ' s hide. Obeisance to one having deerskin for t h e u p p e r g a r m e n t ; obeisance to one hav ing serpent for the sacred t h r e a d . 18. Obeisance to Śiva w i t h wonderful well-arranged ear-rings; w i t h well knit garlands a n d o r n a m e n t s ; to one w i t h t h e fine lion skin as g a r b ; obeisance to o n e of extensive reputation. 19. T h e n t h e delighted lord spoke to t h e s a g e s — " O ye of good rites, I am delighted with y o u r p e n a n c e . Choose y o u r boons." 20-24. All those sages b o w e d to the lord. T h e n Bhrgu, Ańgiras, Vasisdia, Viśvāmitra, G a u t a m a , Atri, Sukeśa, Pulastya, P u l a h a , K r a t u , M a r ī c i , K a ś y a p a , K a n v a a n d S a m v a r t a of great p e n a n c e , spoke to t h e lord after paying d u e h o m a g e : " W e wish to k n o w t h e mystic secret b e h i n d t h e s m e a r i n g of ashes, n u d i t y , indirectness ( i n worship) contrariety in t h e 235 natural order, t h e p r o p r i e t y o f service o r o t h e r w i s e . " O n hearing their words t h e great lord looked at t h e excellent sages a n d said smilingly. 334. See p. 1 8 . note 27. 235. Vāmatvam—savya-mārga-prakārah ST. the left-hand ritual or doctrine of the Tantras. pratilomatā—the opposite of Vāma-mārga, i.e. a tantric ritual in which left hand practices find no place.

133 CHAPTER TIHRTYFOUR Praise of the

The lord said

Togin

1. I shall r e c o u n t to y o u t h e whole story in a nutshell. T l ī m ~ A g n i (Fire g o d ) t h e c r e a t o r of Soma a n d I am Soma t h a t resorts to Agni. 2. A g n i carries w h a t is consigned to it by way of H o m a . Since it rests in t h e world, the universe consisting of t h e mobile a n d i m m o b i l e beings is often b u r n e d by it. 3. Everything r e d u c e d to ashes becomes excellent a n d sacred. W i t h ashes S o m a attains power a n d rejuvenates living beings. 4. He w h o performs the rite of oblation i n t o t h e fire 2 3 8 as also the rite of ' T r y ā y u s a ' 2 3 ' is liberated from sins d u e to t h e v i r t u e of ashes w h i c h constitute power. 5. T h e w o r d B h a s m a n is derived from ' b h ā s ' to shine, bhāsate-shines or from causal of ' b h ū ' to cause to reach, v f m i f t or from ' b h a k s ' to e a t , *rerfii j since it devours all sins it is called Bhasman. 6. T h e Pitrs d r i n k f i r e ; Devas d r i n k S o m a . T h e e n t i r e universe of t h e mobile a n d immobile beings is of t h e n a t u r e of Agni a n d Soma. 7. I am Agni of great splendour. This great U m ā is S o m a . I am Agni a n d S o m a together. I am P u r u s a as well as Prakrti. 8. H e n c e , O blessed ones ! t h e ashes constitute my virility. I hold my virility by my physical body. T h i s is t h e fact. 9. Ever since t h e n , p r o t e c t i o n is afforded by the ashes. At times of inauspicious events a n d even in lying-in chambers it is resorted to for securing protection. 10. O n e whose soul is purified by applying ashes over t h e body, one w h o has conquered a n g e r a n d t h e sense-organs, never r e t u r n s after c o m i n g near m e . 236. agnikāryam—sacrificial rite. 237. tryāyusam—ash-hath by reciting jamadagne' VS. 3. 62.

the mantra

'tryāyusam

134

Lińgapurāna 23

11. T h e holy P ā ś u p a t a yoga a n d the Sānkhya of K a p i l a * have been evolved by m e . It was t h e excellent P ā ś u p a t a rite t h a t was evolved at t h e outset. 12. Persons occupying different stages of life have been created by B r a h m ā afterwards. T h i s creation involving bashfulness, delusion a n d fear has been evolved by m e . 13. Devas a n d sages are verily b o r n n u d e . T h e o t h e r h u m a n beings are also b o r n n u d e . 14. A m a n m a y be clad in silken garments. But if his sense-organs are n o t in control he is naked. B u t if his senseorgans a r e subdued he himself is well covered (even if he does n o t p u t on clothes). T h e cloth is n o t r e g a r d e d as t h e specific 23 cause in these cases. * 15. Forgiveness, fortitude, non-violence, d e t a c h m e n t , equal reaction in r e g a r d to h o n o u r a n d d i s h o n o u r — a l l these consti t u t e excellent covering for t h e body. 16-17. O n e w h o has taken holy b a t h of ashes, one w h o after smearing ashes over t h e body, m e n t a l l y meditates on Siva, even if he h a s c o m m i t t e d thousands of faults gets all his sins washed by t h e ash-bath in t h e m a n n e r as t h e fire b u r n s t h e forest. He w h o strenuously takes holy b a t h of ashes thrice a d a y would a t t a i n t h e status of t h e lord of G a n a s . 18-21. T h o s e w h o perform sacrifices, 2 4 0 observe holy rites a n d m e d i t a t e on t h e g r e a t lord with d e v o u t feelings a b o u t t h e divine sports of t h e lord, a t t a i n i m m o r t a l i t y by passing t h r o u g h the noble n o r t h e r n p a t h . T h o s e w h o resort t o t h e c r e m a t i o n g r o u n d , b y m e a n s o f t h e southern p a t h , a t t a i n t h e eight perfections : A n i m ā : G a r i m ā , L a g h i m ā , P r ā p t i , K ā m ā v a s ā y i t ā , P r ā k ā m y a , Iśitva Vaśitva a n d also i m m o r t a l i t y ( i n t h e e n d ) . 2 4 1 238. Kāpilam — Sāmkhya-śastrām ST. a system of philosophy founded by Kapila and known after his name. 239. Mark the contribution of ethics to the Śaivite cult. 240. kratūn—five great sacrifices (mahoyajñas) described in Ch. 26, Verses 14-19 (p. 104) 241. The eight siddhis (attainments of supernatural power) comprise (i)animā (the power of becoming as small as an atom), (ii) laghimā (the faculty of assuming excessive lightness at will), (iii) prāpti (the power of obtaining everything), (iv) prākāmya (irresistible will) (v) mahimā (the power of increasing one's size at will), (.vi) iśitva (supremacy), (vii) vaśitva (the power of subduing all to one's own will) and (viii) kāmāvasāyitā (the

Praise of the Togin

135

22. I n d r a a n d o t h e r Devas w h o h a d a d o p t e d t h e h o l y rite conducive to t h e realisation of all desires a t t a i n e d t h e greatest power a n d prosperity; all of them a r e well k n o w n for their splendour a n d refulgence. 2 3 . O n e shall be devoid of delusion, arrogance, passion a n d the defects of t a m a s a n d rajas in his c h a r a c t e r . U n d e r s t a n d i n g t h a t things of the world are subject to decay a n d dest 242 ruction one shall always be devoted to t h e yoga of P a ś u p a t i . 24-26. He should m e d i t a t e on the v r a t a of P a ś u p a t i ( Ś i v a ) t h a t is destructive of all sins. H e w h o reads this, b e i n g p u r e a n d faithful, h a v i n g conque red t h e sense-organs, shall b e c o m e purified of all sins a n d shall go to R u d r a ' s world. On h e a r i n g this all those sages, Vasisdia a n d others a n d all t h e excellent b r a h m i n s smeared t h e i r bodies w i t h ashes a n d b e c a m e freed of all desires. At the end of t h e k a l p a they s t a r t e d t o w a r d s t h e world of R u d r a . 27. H e n c e even t h e deformed a n d dirty persons a r e w o r t h y of worship a n d should n o t be censured. L e a d i n g b r a h m i n s w h e t h e r h a n d s o m e or dirty should also be worshipped. T h e y m a y b e leading yogins. 28. Of w h a t avail is m u c h talk ? Excellent b r a h m i n devo tees of Siva should be worshipped by all m e a n s like Śiva himself. 29-31. E v e n dirty leading b r a h m i n s m a y b e devotees o f Siva a n d steady in their rites. By devotion to Śiva m u c h c a n be achieved in t h e world in t h e m a n n e r of D a d h ī c a w h o could c o n q u e r even V i s n u t h e lord of Devas. H e n c e by all means, those devotees w i t h m a t t e d h a i r o r t o n s u r e d h e a d , o r n a k e d anchoripower of suppressing desire). The last one is sometimes substituted by sarvajñatva. Lińga reads icchā-kāmāvasāyitvam for kāmāvasāyitvam. Some other siddhis such as dūra-śravana (hearing from a distance), agnistambha (checking the heat of the fire) etc. are also added to these. For detail, see Vācaspati's Tattva-Kaumudī on Iśvarakrsna's Sārhkhya-Karikā.) 242. Paśupatī-yoga—a concentrated devotion in lord Siva, who is called paśupati, the lord of the paśus (jivas) whom he binds with the pāśas (strings) of visayas (objects of senses). Cf. Ru&ra-bhāfya of Ahobala cited in ST. "Brahmādyāh paśavas tesām patih paśupatih srortah". Jivas in different strata of life from Brahmā to man are paśus, bound with the noose of visayas—objects of worldly pleasure. But each paśu can get release by eschewing these visayas and by his concentrated meditation on Śiv?.

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136

tes, w h o have smeared their bodies with ashes should be worshipped always like Śiva himself mentally, verbally a n d physically.

C H A P T E R THTRTYFTVE Defeat of Ksupa Sanatkumāra said: 1-2. O sage of holy rites, how did D a d h l c a strike king K s u p a with his foot after conquering V i s n u , t h e lord of Devas in battle ? H o w did t h a t sage of g r e a t p e n a n c e a t t a i n a d a m a n tine bones from lord Śiva ? O N a n d i n , please r e c o u n t how D e a t h was c o n q u e r e d by you. Nandin said: 3. T h e r e was a king of great splendour k n o w n as K s u p a . He was t h e son of B r a h m ā . H e , t h e lord of the p e o p l e , was t h e friend of D a d h i c a , a leading sage. 4. In course of t i m e , incidentally a dispute arose between K s u p a a n d ' D a d h l c a a s t o w h o was t h e b e t t e r — a K s a t r i y a o r a Brahmin. 5-6. ( K s u p a said) T h e king holds t h e physical b o d y of 243 the eight g u a r d i a n s of the q u a r t e r s . H e n c e I am I n d r a , Agni, Y a m a , N i r r t i , V a r u n a , V ā y u , Soma ( M o o n ) , a n d D h a n a d a ( K u b e r a , t h e lord of w e a l t h ) . I am I ś v a r a ( o v e r l o r d ) . I should not b e dishonoured. 7-9. O sage of holy rites, t h a t deity ( i . e. t h e king) is 243. The king embodies the essence of eight lokapālas—the guardian deities presiding over the quarters, viz. (1) Indra, east; (2) Agni, south east; (3) Yama, south; (4) Sfirya— south-west; (5) Varuna, west; (6) "Vāyu, north-west; (7) Kuvera, north; (8) Soma, north-east. As such, he is a divine being. He is authorized to maintain the system of four varnas and Aśramas. But none of the sacred texts—śrutis and smrtis—empowers him to rule over the Brāhmana varna. Cf. G. Dh. S. rājā sarvas.yeste brāhmana-varjam.

Defeat

137

of Ksupa

greater t h a n the greatest. 2 4 * H e n c e , O blessed o n e , O son of C y a v a n a , I m u s t never be insulted by you. I m u s t always be honoured. O n h e a r i n g t h a t opinion o f K s u p a t h e great sage D a d h ī c a , son of C y a v a n a , struck K s u p a on the h e a d w i t h his left fist, believing in his o w n supremacy as a b r a h m i n . But t h e power ful K s u p a hit D a d h ī c a w i t h his t h u n d e r b o l t . 10-12. Formerly, he was b o r n in the world of B r a h m ā w h e n B r a h m ā sneezed. H e was urged b y t h e thunderboltwielding I n d r a to perform a task. He o b t a i n e d t h e t h u n d e r b o l t as a r e w a r d for his task. O u t of his own will, he b e c a m e a h u m a n , b e i n g a n d afterwards a king. T h e powerful king then c o n q u e r e d the leading b r a h m i n like t h e powerful I n d r a himself, full of t a m a s qualities. W h e n struck by the t h u n d e r b o l t the leading b r a h m i n fell on t h e ground. 13-14. O u t of sorrow he r e m e m b e r e d sage Bhārgava. Bhārgava, t h e best a m o n g the embodied beings, c a m e there a n d by his yogic power he stitched the b o d y of D a d h ī c a w h o h a d b e e n struck by the t h u n d e r b o l t . After stitching the severed body Bhārgava said: 15-16. O highly blessed D a d h ī c a , worship Śiva, t h e u n sullied lord of Devas, worthy of worship by B r a h m ā a n d others, O b r a h m i n sage ! by the grace of t h e three-eyed lord, you become i m m o r t a l . O b r a h m i n , this power of resuscitating o n e to life h a s b e e n obtained from h i m by m e . 17. T h e r e is no fear, anywhere, from d e a t h for t h e devo tees of Śiva. I shall now tell you Siva's M a n t r a t h a t revives one to life. 18-2la " W e worship the lord, father of the t h r e e worlds, 2 4 5 the lord of the three deities, three G u n a s , t h r e e principles, three sacred fires, of three Vedas, of everything sph'tin to three. He is the scented one, the increaser of n o u r i s h m e n t in all living beings in all places: in the Prakrti having the three G u n a s , in the sense-organs a n d their objects, in Devas a n d G a n a s . T h e fragrant lord is as subtle as fragrance in t h e flowers.

244. Cf. Manu : ī ^ f t ^ c T Ī ^ q t STT^rj f^sftr I 7.8. 2 4 5 . triyambakam—tryambakam.

Cf. TS.

1.8.6.2.

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138

21b-25. O excellent b r a h m i n of holy rites, O great sage, because p u s t i (nourishment) is t h e very n a m e of P u r u s a , He is t h e increaser of n o u r i s h m e n t ( p u s t t v a r d h a n a ) of all t h e divine creations b e g i n n i n g w i t h M a h a t a n d ending with Viśesa, of Visnu, of B r a h m ā , of sages, of I n d r a , a n d of Devas. Hence, w e d o worship t h a t i m m o r t a l n e c t a r i n e lord R u d r a b y m e a n s o f actions, by p e n a n c e , by study of t h e Vedas, by yoga a n d by meditation. By this t r u t h , Śiva himself shall liberate us from t h e b o n d a g e of D e a t h . T h e lord is t h e cause of b o n d a g e a n d 1 246 liberation like t h e c u c u m b e r f r u i t . ' T h i s M a n t r a t h a t resus citates life h a s b e e n a c q u i r e d by me from Śiva. 26. By r e p e a t i n g this M a n t r a , by doing sacrifice with this, by drinking w a t e r inspired by this m a n t r a , by m e d i t a t i n g on this M a n t r a in the presence of t h e Lińga, O b r a h m i n , one shall n o t have a n y fear of d e a t h . 27. After h e a r i n g his words D a d h i c a propitiated Śiva by m e a n s o f p e n a n c e a n d a t t a i n e d a d a m a n t i n e bones, indestructi bility a n d absence of affliction. 28-30. H a v i n g o b t a i n e d indestructibility a n d a d a m a n t i n e bones D a d h i c a h i t t h e king severely o n t h e h e a d with the t i p of his foot. K i n g K s u p a , in r e t u r n , h i t D a d h ī c a in his chest w i t h his t h u n d e r b o l t . But by t h e grace of lord Śiva the t h u n derbolt was rendered ineffective. It could n o t injure D a d h ī c a t h e g r e a t soul of a d a m a n t i n e b o d y . 31. O n seeing t h e greatness a n d p o w e r o f D a d h ī c a b y way of indestructibility a n d unafHicted state, K s u p a propitiated t h e lotus-eyed lord V i s n u , t h e younger b r o t h e r of I n d r a .

246.

TS. 1 . 9 . 6 . 2 . Cf. faSRT §*TīRīf<*rfe3i3'ri 4i4<J*J4T: I

*mŕ*r +H?(t»r *rfa^sf%5rR*rft" t Śivagitā quoted in ST.

Sffa%

139 CHAPTER THIRTYSIX Dialogue Nandin said

between

Ksupa

and Dadhīca

1-3. L o r d Visnu was pleased w i t h h i s ( D a d h ī c a ' s ) worship. A c c o m p a n i e d by Śrī a n d Bhūrni (his consorts), holding t h e conch, t h e discus, t h e iron club a n d lotus in his h a n d s , wearing crown, bedecked in all o r n a m e n t s , clad in yellow robes, sur r o u n d e d b y Devas a n d asuras, the G a r u d a - b a n n e r e d glorious lord Visnu g r a n t e d h i m divine vision. Seeing h i m by his divine vision, K s u p a bowed to t h e G a r u d a - b a n n e r e d deity a n d eulogi sed h i m w i t h pleasing words. 4-8. Y o u a r e t h e p r i m o r d i a l deity w i t h no origin. Y o u a r e P r a k r t i , you are P u r u s a , t h e p r o t e c t o r of the world. You are Visnu the lord of t h e universe. Y o u a r e B r a h m ā , with t h e universe for y o u r body. You a r e t h e first principle. O Visnu, you alone a r e t h e greatest l u m i n a r y . Y o u are t h e supreme soul, O lord of Śri, you a r e t h e greatest a b o d e . O lord of t h e e a r t h , R u d r a enveloped by t a m a s originated from y o u r fury. B r a h m ā , t h e creator of t h e universe enveloped by rajas was b o r n of y o u r grace. T h e lord enveloped by sattva, was b o r n of y o u r grace. O Visnu, O R u d r a , y o u a r e identical w i t h t h e universe. 9. T h e principles of intellect, ego, the subtle elements a n d the sense-organs O lord, omniformed, a r e all presided over by you alone. 10. O g r e a t lord, O lord of t h e universe, O B r a h m ā , O p r e c e p t o r of t h e universe, be pleased, O lord of the chiefs of Devas, be pleased. 11. O L o r d of t h e universe, be pleased. I seek refuge in you, w o r t h y of being sought refuge in. O omniscient lord of long arms. 12. O liberator of m a n k i n d , O highly blessed o n e ! O lord of g r e a t strength ! O best of souls ! O u n o p p o s e d ! O g r e a t Visnu ! p e r p e t u a l obeisance be to y o u . 13-14. O Visnu y o u r divine invisible seat in t h e midst of the ocean is t h e thousand-hooded Śesa enveloped in t a m a s .

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O lord of Devas, O deity of holy rites, b e n e a t h this seat, virtue, knowledge, prosperity a n d d e t a c h m e n t form t h e four feet. 15-18. T h e seven n e t h e r worlds a r e your feet; the earth 2 7 constitutes your loins; t h e seven oceans * a r e your clothes; the four quarters are your great a r m s . O lord, the heaven is your h e a d ; t h e sky is y o u r umbilicus; t h e wind is your nose; t h e sun a n d t h e m o o n a r e your eyes, Puskara a n d others consti t u t e your tresses. T h e stars, constellations a n d firmament a r e t h e o r n a m e n t s r o u n d y o u r neck. H o w shall I eulogise you the lord of Devas ? You are worthy of worship. W h a t e v e r was done, h e a r d a n d gloriñed faithfully as divine, whatever was sacrificed by me O L o r d ! you shall bear all. Obeisance be to you. Nandin said : 19-21. This h y m n of Visnu is destructive of all sins. He who reads or listens to this h y m n uttered by K s u p a , he who narrates this to the brahmins with devotion, goes to the world of Visnu. After worshipping thus a n d eulogising the invincible lord w h o is eulogised by the lord of Devas a n d others a n d after bowing to him with bent head, K s u p a spoke in submission. The King said : 22. O lord, long before, a certain Brahmin, known as D a d h ī c a b e c a m e a friend of m i n e . He is t h e knower of D h a r m a a n d a h u m b l e soul. 23-25. He is engaged in worshipping Śiva always. He c a n n o t be killed by anyone at all times. O lord of Devas, he struck me on t h e h e a d with his left foot, in the open assembly w i t h great c o n t e m p t . O Visnu, O Viśva, O lord of the Universe, arrogantly h e said: " l a m n o t afraid o f a n y b o d y anywhere". O lord of universe, I wish to defeat t h a t b r a h m i n D a d h ī c a . O Visnu, please, help me to my welfare.

247. sapta sāgarāh. The purānas mention seven oceans, viz., of salt, sugarcane, wine, ghee, curd, milk and water Vkhich surround Jamtu, Plaksa, Sālmali, Kuśa, Krauñca, Śāka and Puskara continents respectively.

Dialogue

between Ksupa

Nandin

said:

and Dadhica

141

26. V i s n u understood t h a t D a d h l c a was indestructible. Visnu t h e n r e m e m b e r e d t h e i n c o m p a r a b l e prowess of Śiva. 27. After r e m e m b e r i n g thus, Visnu said to K s u p a , b o r n of t h e sneeze of B r a h m ā — " O leading king, after a t t a i n i n g lord Śiva, b r a h m i n s h a v e n o t h i n g to fear. 28. Particularly O king, t h e devotees of R u d r a a r e free from fear always. If this be t r u e in every respect in regard to base m e n w h a t t h e n in t h e case of D a d h i c a ? 29. H e n c e , O blessed one, O king, you have no h o p e of victory. Of course I shall give a slight p a i n to t h e b r a h m i n inviting a curse on me along w i t h Devas. 30. O l e a d i n g king, at D a k s a ' s sacrifice d u e to D a d h ī c a ' s curse I a n d o t h e r Devas will be destroyed b u t revived again. 3 1 . H e n c e , O king, coming i n t o c o n t a c t w i t h t h e leading b r a h m i n I shall e n d e a v o u r for y o u r victory over D a d h ī c a . Nandin said

32. O n hearing these words K s u p a said t o V i s n u — " S o b e it" T h e lord too went t o t h e h e r m i t a g e o f t h e b r a h m i n Dadhīca. 33. T h e lord, favourably disposed to his devotees, assumed t h e form of a b r a h m i n . T h e preceptor of t h e universe con g r a t u l a t e d t h e b r a h m i n sage D a d h ī c a a n d s a i d : — The lord said

34. "O D a d h ī c a , O b r a h m i n i c a l sage, O u n c h a n g i n g one engaged in t h e worship of Śiva, I desire to choose a b o o n from you. You should g r a n t t h e s a m e " . 3 5 . O n b e i n g requested b y Visnu, t h e l o r d o f Devas, D a d h ī c a s a i d : — " A l l t h a t you desire has been understood. I am not afraid of you. 36-37. O Visnu, you h a v e come to me in t h e guise of a b r a h m i n . By the g r a c e of R u d r a , I can u n d e r s t a n d everything the past, future a n d present. O Visnu, O lord of Devas, O deity of good rites, leave off this guise of a b r a h m i n . O des troyer of M a d h u , O lord of Devas you have been p r o p i t i a t e d by Ksupa. 38. O lord Visnu, I know you a r e favourably disposed towards y o u r devotees. O lord Visnu, y o u r favouritism to y o u r devotees is b u t p r o p e r .

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39. O lord, O lotus-eyed, bestower of boons, it behoves you to say frankly if you are afraid of me engaged t h a t I am in t h e worship of Śiva. 40. O Visnu, I do n o t speak in vain. I am n o t afraid. In this world I am n o t afraid of Devas, Daityes or b r a h m i n s . Nandin said: 4 1 . On h e a r i n g t h e words of D a d h i c a V i s n u in a m o m e n t cast off his guise of a b r a h m i n . He assumed his own form a n d said smilingly. The Lord said: 42. O D a d h ī c a of good holy rites ! Y o u h a v e no fear any w h e r e since you a r e engaged in t h e worship of śiva. I n d e e d you are omniscient. 4 3 . O l e a d i n g b r a h m i n , at my behest you should say at least once " I a m a f r a i d " . Obeisance t o you. Please say t o K s u p a in the open assembly t h a t you a r e afraid. 44. E v e n after h e a r i n g t h e appeasing words of Visnu, t h e great sage did not say t h a t he was afraid. 4 5 . It was d u e to t h e prowess of t h e Pināka-bearing Śiva, the lord of Devas, t h e benefactor a n d omniscient lord t h a t t h e great sage did n o t say he was afraid. 46. T h e n t h e infuriated lord Visnu desired to b u r n the sage a n d so raised his discus. 47. By t h e power of D a d h ī c a even in t h e presence of K s u p a , t h e discus S u d a r ś a n a b e c a m e b l u n t e d . 48. On seeing t h e discus with b l u n t e d t i p , D a d h ī c a said to the Discus-bearing lord, w h o is t h e cause of manifesting dis tinction between t h e existent a n d non-existent. 49. O lord Visnu, formerly, t h e terrible discus, S u d a r ś a n a was assiduously g o t by you from Siva. 50. T h a t discus c a n never kill m e . You now try with the missile of B r a h m ā or other similar weapons. Nandin

said.

5 1 . On hearing his words a n d on seeing his own weapon powerless, lord V i s n u discharged all missiles from all directions towards him.

Dialogue

between Ksupa

and Dadhica

143

52. T h e powerful Devas thereafter rendered h e l p t o V i s n u w h o was engaged in fighting against a single b r a h m i n , 5 3 . T h e n D a d h i c a w h o h a d a d a m a n t i n e bones a n d w h o h a d perfect all-round self control took up a handful of kuśa grass. R e m e m b e r i n g Śiva he discharged it against D e v a s . 54. It b e c a m e a divine t r i d e n t as lustrous as fire of dissolu tion. Like fire at t h e close of a yuga it felt inclined to b u r n all Devas. 5 5 . O sage, all those weapons which w e r e discharged by I n d r a , a n d o t h e r Devas b o w e d t o t h e t r i d e n t . 56-57. O excellent b r a h m i n , Devas whose strength was dis sipated fled from t h e scene. T h e n lord Visnu, created o u t of his b o d y millions a n d millions of divine a t t e n d a n t s resembling himself. T h e excellent sage b u r n t all of t h e m immediately. 58-60. Thereafter, V i s n u b e c a m e Universe-formed in o r d e r to instil awe in D a d h ī c a . T h e excellent b r a h m i n saw several g r o u p s of Devas distinctly, as also crores of R u d r a s , crores of G a n a s , crores of Cosmic Eggs in t h e b o d y of V i s n u . On seeing all these therein, t h e son of C y a v a n a was surprised. 6 1 . T h e g r e a t sage sprinkled t h e universe-formed V i s n u with w a t e r . H e spoke t o V i s n u , t h e u n b o r n lord o f t h e universe, identical with t h e universe. 62. O m i g h t y - a r m e d one, eschew this d e c e p t i o n . O Visnu, t h e r e a r e thousands of skills (or tricks ) w i t h me also w h i c h a r e difficult t o c o m p r e h e n d , a n d w h i c h come h a n d y b y m e r e t h i n king.248 6 3 . O u n c e n s u r e d one, you c a n see w i t h i n me t h e entire universe a l o n g w i t h yourself, B r a h m ā a n d R u d r a . I shall give you divine vision. 64. After saying this, t h e sage showed everything in his o w n body. He spoke again to lord Visnu, t h e source of origin of all Devas. 65. " O f w h a t use is this deception ? O lord, of w h a t avail is the power of m a g i c ? O Visnu, w h a t purpose is served by t h e intrinsic power of objects or by t h e power of m e d i t a t i o n ? 66-67. H e n c e , eschewing this deception you should fight against m e s t r e n u o u s l y . " 248. Vijñānam—māyā.

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O n h e a r i n g these words a n d o n seeing his miraculous power D e v a s r a n away once again. T h e lotus-born preceptor of t h e universe B r a h m ā restrained lord V i s n u w h o h a d become inactive. 68. On h e a r i n g t h e words of B r a h m ā , lord Visnu who was defeated b o w e d to t h e sage a n d went away. 69. K s u p a was extremely afflicted a n d dejected. H e h o n o u r ed a n d a d o r e d D a d h ī c a t h e leading sage a n d p r a y e d thus : 70. O L o r d a n d friend D a d h ī c a , w h a t has been commi t t e d b y m e d u e t o i g n o r a n c e m a y b e excused. W h a t c a n b e affected by V i s n u or Devas in y o u r case since y o u a r e a devo tee of R u d r a ? 7 1 . O g r e a t L o r d , be pleased. O b r a h m i n , t h e most excellent a m o n g m e n of devotion, devotion of this type is difficult of access to wicked persons, to base K s a t r i y a s like m e . 72. O n h e a r i n g t h e words o f t h e king t h e b r a h m i n D a d h ī ca, t h e m o s t excellent of those w h o perform p e n a n c e s blessed t h e king . T h e l e a d i n g sage t h e n cursed Devas. 73-74. M a y y o u including I n d r a a n d lord Visnu a n d all great sages be destroyed by t h e fire of fury of R u d r a in t h e holy sacrifice of t h e p a t r i a r c h D a k s a . After cursing t h u s a n d glancing a t K s u p a t h e b r a h m i n said again. 75. O l e a d i n g king, b r a h m i n s should be worshipped by Devas, kings a n d by t h e different g r o u p s of p e o p l e . O leading king, t h e b r a h m i n s alone a r e strong a n d powerful. 76. After saying this t h e b r a h m i n of g r e a t lustre entered his o w n h u t . After saluting D a d h ī c a the king too w e n t to his own abode. 8 1 * 77. T h e place of this event is k n o w n as t h e holy centre. 860 SthānvīśVara. After r e a c h i n g S t h ā n v ī ś v a r a one shall a t t a i n identity w i t h Śiva. 249. ksayam—grham ST. abode. 250. Sthānesvara or Sthānviivara is mentioned by Bānabhafta in his historical prose kavya Har?acarita written in the first half of the seventh century A . D . The earliest notice of this place by a foreigner is found in the record of the Chinese pilgrim Hieun Thsang, the contemporary of Harsavardhana, the king of Sthānesvara and Kannauj. The city is identified with the modern town Thanesar, near Kuruksetra, Haryana State. It derives its name from an ancient temple dedicated to lord Śiva.

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of boons

145

to Brahmā

78. O great sage, t h e d i s p u t e b e t w e e n K s u p a a n d D a d h ī c a has b e e n briefly r e c o u n t e d to you, as also t h e power of Śiva a n d his p r o t e g e D a d h ī c a . 79. H e w h o reads this divine dispute b e t w e e n K s u p a a n d D a d h ī c a will c o n q u e r p r e m a t u r e d e a t h . After D e a t h h e will go to t h e region of B r a h m a . 80. He w h o enters t h e battlefield after r e p e a t i n g this story need n o t b e afraid o f d e a t h . H e will always c o m e o u t victori ous.

C H A P T E R THTRT Y S E V E N Grant of boons to Brahmā Sanatkumāra

said:

1. H o w d i d y o u a t t a i n M a h ā d e v a t h e lord of U m ā ? O holy lord, it behoves y o u to n a r r a t e everything. I wish to hear. Sailādi said: 2. O g r e a t sage, my b l i n d father Ś i l ā d a was desirous of a progeny. F o r a long t i m e he performed a p e n a n c e very difficult to be performed by others. 3 . T h e thunderbolt-wielding lord I n d r a was pleased w i t h his p e n a n c e . H e said t o Ś i l ā d a — " I a m pleased. Choose y o u r boons". 4. O leading sage, he bowed down to the thousand-eyed lord of Devas along w i t h Devas. W i t h p a l m s j o i n e d in reverence he spoke to h i m . Śilāda said: 5. O lord of good holy rites, O destroyer of t h e enemies of Devas, O bestower of boons, I wish for a son devoid of d e a t h a n d not b o r n of a w o m b . Indra said: 6.

O b r a h m i n sage, I shall

give you a son b o r n of a

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•womb a n d liable to die. I will n o t give you a n y o n e otherwise. T h e r e a r e n o persons w i t h o u t d e a t h . 7. O g r e a t sage, even l o r d B r a h m ā will n o t g r a n t you a son w i t h o u t d e a t h or n o t b o r n of a w o m b . T h e n w h a t a b o u t others ? 8. Even t h a t lord B r a h m ā is n o t devoid of d e a t h himself. T h e lord himself is b o r n of a w o m b . T h e lotus-born deity of great splendour is b o r n of an egg. 9. T h e lord is b o r n of M a h e ś v a r a . He is t h e son of U m ā . H i s span of life is limited to two P a r ā r d h a s . 10. T h o u s a n d s a n d crores of kalpas t h a t constitute his d a y have passed by. So m a n y yet r e m a i n . 11. H e n c e O leading b r a h m i n , eschew y o u r a r d e n t desire for a son devoid of d e a t h or n o t b o r n of a w o m b . Accept a son like yourself. Śailādi

said:

12. On h e a r i n g his words my meritorious father wellk n o w n in t h e world as Śilāda a g a i n spoke to t h e h u s b a n d of Śacī (i.e. I n d r a ) . Śilāda

said:

13. O lord, I h a v e a l r e a d y h e a r d t h a t B r a h m ā was b o r n of an Egg, was b o r n of a lotus a n d also was b o r n of M a h e ś v a r a . 14-15. F o r m e r l y O M a h e n d r a , of g r e a t a r m s , N ā r a d a my elder b r o t h e r , h a d been saying this a n d I h a v e h e a r d it from h i m . But tell m e , h o w this c a n be ? D ā k s ā y a n ī was t h e g r a n d - d a u g h t e r of B r a h m ā since D a k s a was t h e son of t h e lotusb o r n deity ? H o w t h e n c a n B r a h m ā be h e r son ? Indra

said:

16-18. O b r a h m i n , your d o u b t is reasonable. I shall tell you the cause of t h e same t h a t h a p p e n e d to B r a h m ā in t h e T a t p u r u s a kalpa. After p o n d e r i n g over all things t h e supreme lord created B r a h m ā . I n t h e M e g h a v ā h a n a kalpa, Visnu, the lord of the universe, b e c a m e a cloud a n d b o r e t h e s u p r e m e lord Śiva for a t h o u s a n d years with ease a n d comfort. 19.

On seeing t h e devotional feeling of Visnu towards h i m -

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to Brahmā

147

self t h e g r e a t lord entrusted to h i m everything alongwith B r a h m ā with instructions to create further. 20-21. T h e n they call t h a t k a l p a b y t h e n a m e M e g h a v ā h a n a . O n seeing h i m b o r n o f His b o d y B r a h m ā a p p r o a c h e d Śiva a n d said: " O lord, Visnu was b o r n o f your left a n d 1 a m b o r n of y o u r right s i d e . " 22-26. "Still Visnu created the entire universe along with m e . T a k i n g t h e form of a cloud identical with the world he b o r e y o u t h e lord of Devas, preceptor of t h e universe, day a n d n i g h t . O lord, I am a b e t t e r devotee of yours t h a n h i m . Be pleased w i t h m e , O lord, g r a n t me o m n i s c i e n c e . " T h e n B r a h m ā a t t a i n e d omniscience in a trice. He t h e n h u r r i e d o u t a n d m e t Visnu in the vast o c e a n 2 5 1 enveloped by darkness. He saw Visnu in an illustrious spot studded with gold a n d jewels which was mentally created by Visnu himself. It was inaccessible to wicked persons, invisible even to the pious like I n d r a a n d others. 27-32. B r a h m ā saw t h e P u r u s a in whose h e a r t t h e entire universe rested. He was lying down on the couch constituted by t h e b o d y of t h e serpent Śesa. 2 6 2 He h a d lotus-like eyes a n d four a r m s holding t h e conch, dicus, iron c l u b , a n d t h e lotus. He was wearing o r n a m e n t s a n d in t h a t form he resem b l e d t h e o r b o f t h e m o o n . H e b o r e t h e m a r k Śrīvatsa over his b r e a s t . B r a h m ā beheld h i m with pleasure evident in his face. H i s lotus-like feet h a d t u r n e d red d u e to t h e contact with the lotus-like soft h a n d s of Laksmī. He was I ś ā n a t h e greatest A t m a n . By t a m a s he was in the form of K ā l a . By rajas he was the initiator of creation of t h e world. By sattva he was t h e sustainer of all. He was P a r a m e ś v a r a , t h e soul of all, t h e noble A t m a n , t h e supreme soul. B r a h m ā saw h i m lying down in his yogic slumber in the milky ocean full of nectar. On seeing h i m h e spoke t o h i m t h u s : 33-35. " J u s t as you h a d swallowed me before, so also I shall swallow you now by t h e grace of Śiva. T h e lord with great arms woke up a little surprised a n d looking at h i m smiled slightly. Swallowed by t h a t noble soul, he entered the b o d y 2 5 1 . See p . 1 5 note 2 3 . 252. See p. 15 note 23.

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of t h a t deity b o r n of t h e Egg. T h e n B r a h m ā created Visnu t h r o u g h t h e middle of t h e eye-brows. C r e a t e d by h i m Visnu stood n e a r him observing. 36-40. In t h e m e a n t i m e R u d r a , t h e source of origin of all Devas, w h o h a d g r a n t e d boons to b o t h , assumed an uncivil form a n d c a m e to the p l a c e w h e r e Visnu stood. L o r d Parameśvara, the soul of t h e universe, w a n t e d to bless b o t h with great favour. Both of t h e m simultaneously saw t h e lord resembling the fire of D e a t h . T h e y eulogised t h e terrible lord with m a t t e d h a i r . T h e y bowed to t h e lord, t h e bestower of boons, standing far away out of respect. T h e great lord, the protector of the universe blessed B r a h m ā a n d V i s n u a n d vanished there itself.

CHAPTER Creation

Śailādi

THIRTYEIGHT of Brahmā

said:

1. W h e n lord Siva h a d gone, lord Visnu, t h e origin of B r a h m ā , bowed d o w n in t h a t direction a n d said to t h e lotusb o r n deity. Sri Visnu said:

2. " T h e s u p r e m e god Śiva, t h e lord of t h e universe, is omni present. He is t h e lord a n d refuge of us b o t h as well as of t h e entire universe. 3. O B r a h m ā , I am b o r n of t h e left side of Śiva t h e supreme soul. You a r e b o r n of his right side. 4. T h e sages observe me a n d say t h a t I am P r a d h ā n a , t h e Prakrti, t h e Avyakta (unmanifest) a n d the Aja ( u n b o r n ) . T h e y call you P u r u s a . 5. T h e y call t h e supreme lord t h e cause of us b o t h , as lord of t h e universe. He is t h e u n c h a n g i n g lord ī ś v a r a . " 6. At the instance of t h e lord of t h e immortals, t h e lotusb o r n deity eulogised a n d bowed to R u d r a t h e most excellent one a n d the bestower of boons.

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of Brahmā

7. T h e n Visnu assumed t h e form of a Boar a n d lifted up t h e e a r t h submerged u n d e r the water. He re-established it as it was originally. 8. W i t h g r e a t effort he m a d e t h e earth even, w i t h o u t ups a n d downs. T h e lord created t h e rivulets, rivers a n d t h e oceans as before. 9. T h e lord h a v i n g the form of a b o a r 2 5 3 t h e uplifter of t h e earth, gathered all t h e m o u n t a i n s together. As before he created t h e four worlds beginning with B h ū h . 10. T h e lord w h o was t h e most excellent of all intelligent persons b e c a m e inclined to create the chief creation, t h e a n i m a l creation, a n d t h e n t h e divine a n d h u m a n creations. 11-16. W i t h t h e intellect free from wretchedness t h e lord a t t h e outset created S a n a n d a , Sanaka a n d S a n ā t a n a the most excellent a m o n g t h e good. All these practised N a i s k a r m y a a n d a t t a i n e d t h e greatest being. By his yogic learning he created Marīci, Bhrgu, Ańgiras, Pulastya, P u l a h a , K r a t u , Daksa, Atri, Vaśistha, Sańkalpa, D h a r m a and A d h a r m a . T h u s there are twelve s-- ns to B r a h m a b o r n of t h e unmanifest. At t h e outset the eternal lord h a d created R b h u a n d S a n a t k u m ā r a . T h e s e two fresh b o r n sons h a d sublimated their sexuality, a n d were divine expounders of B r a h m a n . T h e y were bachelors, omniscient, conceivers of everything and equal to B r a h m ā himself. After creating the s a r g a s — M u k h y a etc. O Śilāśana, t h e lotus-born deity, the creator of t h e universe, evolved all the special characteristics of the different ages.

253. bhūdharākrti—in the person of King Prthu, son of Vena. Bhāga. ascribes the levelling of the earth to King Prthu. ^ I T f , ^H'-'tDd'MI ftrfŕfcffa T r a n s : 1 ? j ^ U * ? I D k *Nr: s r w - « n i

*nŕ

fag:—cited

in sr.

which offers also another interpretation : *Ti*T 3)|5fiftMWI?ŕt c 'H^H<1^ t^>M $ W f : in the form of boar, uplifting the earth submerged in waters.

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Lińgapurāna

CHAPTER

TTORTYNINE

Specific Dharmas of Four śailādi

Tugas

said:

1. On h e a r i n g t h e n a r r a t i o n of I n d r a , my father, the great sage, bowed to t h e lord of Devas, a n d with the palms joined in reverence he asked him again. Śilāda

said:

2-3. O lord I n d r a , O omniscient one, bowed down by the chiefs of Devas O lord of S a d , O thousand-eyed lord of t h e universe, O M a h e ś v a r a , how did the lotus-born deity B r a h m ā evolve the specific d h a r m a s of the yugas ? It behoves you now to recount it to me who h a v e bowed down to you. Śailādi

said:

4. On h e a r i n g the words of Śilāda, the noble-souled I n d r a recounted t h e d h a r m a s of the yugas in detail in the m a n n e r seen by h i m . Indra

said:

5. K n o w t h a t first comes K r t a y u g a . O sage, T r e t ā comes next. Thereafter D v ā p a r a a n d Tisya (Kali) yugas. These a r e the four yugas in brief. 6. Sattvaguna signifies K r t a y u g a ; rajas signifies T r e t ā ; rajas-cum-tamas signifies D v ā p a r a . T a m a s signifies Kali. These should be k n o w n as the special characteristics in each of the different yugas. 7. M e d i t a t i o n is the greatest activity in K r t a y u g a ; yajña (sacrifice) in T r e t ā ; worship is the m a i n activity in D v ā p a r a and p u r e charitable gift in the K a l i age. 8. F o u r thousand divine years constitute K r t a yuga. So m a n y h u n d r e d years (i.e four h u n d r e d ) constitute the preceding transition period ( s a n d h y ā ) . T h e following transition period ( s a n d h y ā m ś a ) is also of the same d u r a t i o n . 9. O Śilāśana, O m a n of good holy rites, k n o w t h a t the longevity of the subjects in K r t a is four t h o u s a n d h u m a n years.

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Dharmas of Four Tugas

151

10. W h e n the K r t a y u g a together with its sandhyārŕrśa passes off, the yuga d h a r m a becomes r e d u c e d by a q u a r t e r all round. 11. T h e excellent T r e t ā yuga extends to a period one fourth less t h a n K r t a . K n o w t h a t D v ā p a r a extends to half of the d u r a tion of K r t a . K a l i y u g a is still half of it. 12. O sage, the S a n d h y ā periods are respectively t h r e e h u n d r e d , two h u n d r e d a n d one h u n d r e d years. T h e s a n d h y ā m ś a periods a r e also t h e same. T h e same thing holds good in all t h e kalpas, a n d yugas. 13-14. In K r t a , the eternal d h a r m a has all t h e four feet; in T r e t ā it has three feet; it stays on two feet in D v ā p a r a ; in K a l i , it is devoid of three feet a n d is stationed by its m e r e exis tence. In K r t a , the subjects a r e b o r n in twins; their avocation a b o u n d s i n taste a n d happiness. 15. T h e y a r e always satisfied. T h e y enjoy all pleasures a n d bliss. T h e r e is no inferiority or superiority a m o n g t h e m ; t h e r e a r e no special characteristics a m o n g subjects; they are all auspicious. 16. Longevity, happiness a n d features a m o n g t h e people in K r t a are t h e same for all; they have no special liking; they h a v e no D v a n d v a s ( m u t u a l l y opposing p a i r s ) , no h a t r e d , no fatigue. 17-19. T h o s e who have no abodes live on m o u n t a i n s a n d in t h e oceans. Even then they are devoid of misery. T h e y have mostly sattva gunas a n d are mostly isolated. T h e y move a b o u t w i t h o u t specific desires; they a r e perpetually delighted in their m i n d s . T h e y refrain from virtuous a n d sinful activities. At t h a t time there was a well-defined a r r a n g e m e n t of castes a n d stages of life; b u t there was no intermingling of castes. O b r a h m i n , by efflux of time, in T r e t ā yuga their tastes a n d happiness perish. 20-22. W h e n t h a t Siddhi has perished a n o t h e r is g e n e r a t e d . W h e n w a t e r attains subtlety it gets transformed into clouds. F r o m the t h u n d e r i n g clouds rainfall proceeds. As soon as t h e surface of the e a r t h comes i n t o contact with rain, trees a p p e a r . T h e s e trees form their abodes. T h e subjects h a v e their susten ance a n d pleasures o u t of these trees. 23-26. In the beginning of T r e t ā t h e subjects sustained themselves t h r o u g h t h e m . T h e n after the lapse of a great deal

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of t i m e , w h e n there was a c h a n g e , t h e feeling of lust and covetousness was sudden. T h e trees which formed their abodes b e g a n to perish. W h e n they perished t h e twin-born subjects at t h a t time were bewildered. Thereafter they b e g a n to p o n d e r over t h e m a t t e r . Since they were truthful in their t h o u g h t the trees r e a p p e a r e d . 27-28. T h e y used to p r o d u c e clothes, fruits a n d o r n a m e n t s . On t h e very same trees honey of great potency b u t not genera ted by bees, got evolved in every leafy c u p . This honey h a d g r e a t fragrance, good colour a n d sweet taste T h e subjects always sustained themselves thereby a n d passed their days comfortably at all times. 29. T h e y were delighted a n d well-nourished. T h r o u g h this achievement they w e r e free from ailments. T h e n after the lapse of some time, they b e c a m e greedy. 30-32. T h e y b e g a n to c h o p off t h e trees a n d take t h e h o n e y forcibly. D u e to their m i s d e m e a n o u r as well as their greed t h e kalpa trees perished in certain places along with honey. As time rolled on only a little of this perfection surviv ed. As T r e t ā was r e p e a t e d in every cycle t h e Dvandvas ( m u t u a l l y conflicting pairs) c r o p p e d u p . T h e n t h e subjects b e c a m e very miserable d u e to the chilly r a i n a n d scorching sun. 33. W h e n they were harassed by D v a n d v a s they b e g a n to m a k e clothes a n d g a r m e n t s for covering themselves. T h e y m a d e abodes on the m o u n t a i n s in order to w a r d off Dvandvas. 34. Formerly they r o a m e d a b o u t as t h e y pleased. T h e y h a d no fixed abodes. N o w they began to stay in houses in accordance w i t h their availability a n d pleasure. 85-36. After taking preventive measures against t h e Dvan dvas they b e g a n to think a b o u t their m e a n s of sustenance. W h e n t h e k a l p a trees h a d perished along w i t h honey, t h e sub j e c t s b e c a m e confounded a n d agitated d u e t o disputes. T h e y were harassed by thirst a n d h u n g e r . T h e n , again in T r e t ā , n e w perfections c a m e in sight. 37. T h e y h a d m o r e rains t h a n they desired or needed for p r o d u c t i o n . H e a v y d o w n p o u r of waters flowed down t h e slopes. 38. D u e to continuous rain sources of w a t e r currents arose. T h u s in t h e course of second creation of rains, streams a n d rivers began to function.

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of Four

Tugas

153

39. Small collection of those waters fell on the e a r t h . D u e t o the m i n g l i n g o f waters a n d t h e e a r t h , p l a n t s a n d herbs c a m e i n t o being. 40-41. T h e n trees a n d hedges grew u p . V e r y few of 884 t h e m were cultivated. T h e y w e r e n o t sown. F o u r t e e n types of trees a n d grasses grew up in t h e r u r a l a n d forest areas. T h e y p u t forth f l o w e r s a n d fruits i n a c c o r d a n c e with t h e season. Different types of trees a n d medicinal herbs also a p p e a r e d . T h e subjects sustained themselves with these a* that time of T r e t ā . 42. Thereafter t h e subjects b e c a m e lustful a n d greedy in every respect on a c c o u n t of w h a t is destined to h a p p e n inevitably i n T r e t ā age. 4 3 . T h e n t h e subjects forcibly occupied t h e f i e l d s n e a r the rivers a n d on t h e m o u n t a i n s . T h e y seized t h e trees, hedges a n d herbs as m u c h as they could. 44-45. On a c c o u n t of this perversity t h e fourteen types of m e d i c i n a l herbs perished. T h i n k i n g t h a t these p l a n t s a n d h e r b s h a v e e n t e r e d t h e e a r t h , B r a h m ā milked t h e e a r t h assidu ously for t h e welfare of living beings. E v e r since, the p l a n t s a r e ploughed b y ploughshares h e r e a n d there. 46. T h o s e w h o were desirous of sustaining themselves assiduously took t o agriculture. T h e w o r d V ā r t ā m e a n s avocation a n d t h e avocation in this context is t h e e n d e a v o u r a n d desire for a g r i c u l t u r e . 47. Otherwise, towards t h e close of T r e t ā , t h e subjects have no m e a n s of livelihood. T h e n w a t e r has to be lifted by h a n d in general. 48. In t h a t T r e t ā t h e subjects in their fury seized one a n o t h e r , even their sons, wives, riches etc., forcibly. Such was the characteristic of t h a t yuga. 254. The Purānas divide the vegetation life into three classes, viz. (1) grāmya, (2) grāmāranya, (3) yajñīya (cf. Vāyu) but this classification is very obscure. Manu classifies the plant-world into (1) Vanaspati (trees not having flowers, (2) Vānaspatya trees bearing fruits and flowers), (3) Osadhi (plants such as grass) and (4) lata, valli (creepers). Further, Vi?nu (cited in ST.) mentions fourteen osadhis by name. They are vrīhi, yava, m&f*, godhūma, arm, tila, priyańgu, kulittha, śyāmāka, nivāra, jartila, gavedhuka, Venuyava, and markataka.

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4 9 . K n o w i n g all this, t h e lotus-born lord c r e a t e d K s a t r i yas, to p r o t e c t p e o p l e from w o u n d s a n d injuries a n d also for establishing t h e rules of c o n d u c t . 50. C h a r a c t e r i s e d by his own s p l e n d o u r t h e lord establish ed castes a n d stages of life. T h e lord of t h e universe t h e n c r e a t e d avocation a n d c o n d u c t of life for respective castes of people. 5 1 . T h e avocation of sacrifices was evolved in T r e t ā g r a d u ally. B u t persons of good holy rites d i d n o t resort to a n i m a l sacrifice even t h e n . 52. I t was t h e n t h a t t h e seer V i s n u performed sacrifices forcefully. T h a t is w h y t h e b r a h m i n s praise a non-violent sacrifice. 53. I n t h e D v ā p a r a too, m e n have different inclinations mentally, verbally a n d physically. It is w i t h great difficulty t h a t agriculture proceeds i n t h a t age. 54-55. T h e n all living beings exert g r a d u a l l y a n d strain their bodies. Covetousness, service on wage basis, business, fighting, indecision a b o u t principles, division of Vedas, confusion of d h a r m a s , destruction of discipline a m o n g t h e four castes a n d stages of life, lust a n d h a t r e d — t h e s e a r e t h e specifics p e r t a i n ing to t h a t age. 56. It is in this D v ā p a r a t h a t the following begin to function, viz—passion, covetousness, a r r o g a n c e , etc. In the beginnings of D v ā p a r a t h e V e d a s a r e classified i n t o four by Vyāsa. 57. I t i s laid d o w n t h a t d u r i n g T r e t ā t h e V e d a s constituted one single whole w i t h four sections. Since t h e span of life be comes less a n d less t h e Vedas are classified in D v ā p a r a . 58-59. T h e y a r e further differentiated t h r o u g h the w h i m s of t h e sons of sages, w h e n t h e order of M a n t r a a n d B r ā h m a n a texts is a l t e r e d a n d t h e accents a n d letters a r e changed. T h e c o m p e n d i u m s o f R k Yajus a n d Sāmans a r e compiled b y t h e l e a r n e d m e n . A l t h o u g h t h e texts a r e c o m m o n , they are differ entiated d u e to different view-points. 60. T h e different sections to the V e d a s a r e evolved, viz.,—

Specific Dharmas of Four Tugas

155

B r i h m a n a s 2 6 5 Kalpasūtras* 8 * a n d M a n t r a p r a v a c a n a s . 2 8 7 S o m e departed from t h e m a n d some abided by t h e m . 61-63. T h e Itihāsas a n d P u r ā n a s 2 8 8 differ from time t o e. T h e y a r e B r a h m a , P ā d m a , Vaisnava, Śaiva, Bhāgavata, visya, N ā r a d ī y a , M ā r k a n d e y a , Agneya, B r a h m a v a i v a r t a , ńga, V ā r ā h a , V ā m a n a , K ū r m a , Matsya, G ā r u d a , S k ā n d a and B r a h m ā n d a — t h e s e a r e the eighteen P u r ā n a s . 64-65. T h e eleventh L i ń g a P u r ā n a was classified in D v ā p a r a . T h e following sages, thousands i n n u m b e r , w r o t e Smrtis e t c . — M a n u , Atri, Visnu, H ā r ī t a , Yājñavalkya, U ś a n a s , Ańgiras, Y a m a , Ā p a s t a m b a , S a m v a r t a , K ā t y ā y a n a Brhaspati, P a r ā ś a r a , Vyāsa, Ś a ñ k h a , Likhita, Daksa, G a u t a m a , Ś ā t ā t a p a , Vasistha a n d others. 66-70. Absence of rain, d e a t h , the harassments of pestilence etc. occur. Indifference to worldly affairs results from various miseries, m e n t a l , verbal a n d physical. F r o m this indifference they begin to think a b o u t their liberation from p a i n a n d misery. T h i s process of thinking leads to d e t a c h m e n t a n d from d e t a c h m e n t they begin to realize t h e deformities a n d defects in the world. T h a n k s to this perception, perfect know ledge becomes possible in D v ā p a r a . T h i s is d u e to the behavi o u r o f mixed rajas a n d t a m a s . I n t h e f i r s t yuga viz. K r t a yuga d h a r m a originates. I n T r e t ā i t begins t o function. In D v ā p a r a it becomes distracted gradually a n d in K a l i it perishes altogether. *

255. Brāhmanam. Brāhmana literature comprises treatises such as Aitareya, Taittirīya, Gopatha, Śatapatha, etc, and their ancillaries Aranyakas and Upanisads which together with the mantra portion, called Samhitā constitute the Vedas. Cf. mantra-brāhmanayor Veda-nāmadheyam. 256. Kalpasūtras—kriyā-pratipādakasūtrāni ST. ritual treatises— Arseya, etc. 257. Mantra-pravacanāni—mīmāmsā-nyāyasūtrāni ST., philoso phical treatises such as mīmāmsā and nyāya. 258. On the authenticity, extent and number of the Purānas, see In troduction.

156

Lińgapurāna

CHAPTER FORTY Extent of four Indra

Yugas

said:

1. In K a l i age m e n excited by t a m o g u n a a d o p t M ā y ā (deception) a n d jealousy. T h e y do n o t hesitate to kill ascetics. T h e y a r e always t o r m e n t e d by jealousy. 2. In K a l i age there is always carelessness, illness, hunger, fear, a n d terrible suffering from d r o u g h t . T h e r e is also opposi tion from a n d a m o n g t h e different p a r t s of the country. 3. Sruti (i. e. V e d a s ) is not considered an a u t h o r i t y . M e n resort to sinful activity. People are sinful, irritable a n d narrowm i n d e d . T h e y misbehave. 4. Greedy a n d wicked subjects, b o r n in K a l i u t t e r false hood. T h e y a r e engaged in evil desires, evil study, misbehaviour a n d misleading scriptural texts. 5. D u e to defects in the activities of the b r a h m i n s fear arises in the subjects. T h e twice-born neglect t h e study of V e d a s a n d do n o t sacrifice as prescribed. 6-7. M e n perish. Ksatriyas a n d Vaiśyas decline gradually. I n K a l i Śūdras claim kinship with b r a h m i n s t h r o u g h their learning t h r o u g h interdining a n d sharing seats a n d beds. Kings become mostly. Śūdras a n d they harass b r a h m i n s . 8. Killing of foetus a n d m u r d e r of heroes b e c o m e preva lent. Śūdras a d o p t t h e c o n d u c t of life prescribed for the b r a h m i n s a n d t h e b r a h m i n s a d o p t t h e ways of Śūdras. 9. Thieves function as kings a n d kings function as thieves. T h e chaste ladies cease to exist a n d w a n t o n sluts increase in number. 10. Stability a n d discipline of four castes a n d stages of life disappear from all places. At t h a t time t h e e a r t h yields very little fruit in one place a n d g r e a t fruits in a n o t h e r . 11. O Silāśana, the kings confiscate a n d m i s a p p r o p r i a t e public property. T h e y cease to be protectors. Śūdras acquire knowledge a n d are h o n o u r e d by the b r a h m i n s . 12. Non-ksatriyas become rulers. Brahmins d e p e n d on Śūdras. Śūdras p r o u d of their intellect r e m a i n sitting in their seats a n d do not stir on seeing b r a h m i n s .

Extent of four

Yugas

157

13-18 Petty-minded Ś ū d r a s strike the leading b r a h m i n s . O u t o f humility, b r a h m i n s keep their h a n d over their m o u t h a n d whisper i n t o t h e ears of base Śūdras. O noble Brahmins, knowing t h a t Ś ū d r a s a r e seated on lofty seats amidst b r a h m i n s , t h e king does n o t p u n i s h t h e m . People of m e a g r e learning, for t u n e a n d s t r e n g t h worship Ś ū d r a s with f l o w e r s , scents a n d o t h e r auspicious things. O b r a h m i n , a r r o g a n t Ś ū d r a s do n o t even glance at t h e excellent b r a h m i n s . W a i t i n g for t h e i r o p p o r t u n i t y t o serve t h e m , t h e b r a h m i n s s t a n d a t their thresholds: T h e b r a h m i n s d e p e n d i n g u p o n Ś ū d r a s serve t h e m when they r e t u r n seated in their vehicles a n d eulogise t h e m by m e a n s of eulogies a n d prayers. In K a l i , even t h e excellent b r a h m i n s d e m e a n themselves by selling t h e fruits of their austerities a n d sacrifices. 19-25. In K a l i there will be m a n y ascetics. As t h e yuga d r a w s to a close, m e n b e c o m e r e d u c e d in n u m b e r while w o m e n increase i n p r o p o r t i o n . I n K a l i even t h e b r a h m i n s censure Vedic learning a n d holy rites. I n K a l i lord M a h ā d e v a , fiankara, N i l a l o h i t a reveals himself as one of deformed features, for the establishment of righteousness. T h e b r a h m i n s w h o resort to him by a n y m e a n s c o n q u e r the evils of K a l i a n d a t t a i n t h e highest a b o d e . It should be known t h a t towards t h e close of yuga, t h e beasts of p r e y will be very violent. Cows will decline a n d good m e n will recede from active spheres. T h e i r D h a r m a which is subtle, conducive to good results a n d difficult of access, which has its roots in charitable gifts, becomes shaky d u e to in stability in t h e four stages of life. T h e kings m i s a p p r o p r i a t e shares from t h e oblations offered to G o d . T h e y do not protect the people. T o w a r d s t h e close of yuga, they will be m o r e interested in p r o t e c t i n g themselves. In K a l i cooked food will be kept for sale in living places. T h e selling of V e d a s a n d other sacred literature will o c c u r in cross streets; y o u n g women will sell even their h o n o u r . 8 5 9 259. attaśūlāh—attarh kanyādravyarh śūlo ye?ām ST.—those who indulge in the barter of girls. Or afta—cooked food. Śivasūlāh—those who Indulge in the sale of Vedas. Catu'pathāh—brāhmanas (Medini cited in •T.)Kesasulāh—tyaktalajjāh S T . Or those who have bartered their •bajtity. • mukta-keśāh—apagatahrikāh. Cf. Viiva cited in ST.

158

^of^-

stvWy

Lińgapurāna

•

26-31. T h e lord of r a i n will be wayward in m a k i n g showers at t h e close of yuga. M e r c h a n t s will resort to malpra ctices. T h e y will be s u r r o u n d e d by heretics indulging in vain o u t w a r d show. T h e r e will be m a n y beggars a n d petitioners a m o n g t h e people soliciting one a n o t h e r . T h e r e will be no o n e not indulging i n h a r s h w o r d s ; there will n o t b e a n y straightforward m a n ; there will h a r d l y be anyone w h o is n o t j e a l o u s ; w h e n t h e yuga comes to a close, there will scarcely b e a n y m a n readily willing t o r e t u r n t h e h e l p r e n d e r e d . Fallen people a n d ceñsurers characterise this closing period of yuga. T h e earth will be devoid of kings, + riches.and foodgrains will not flourish; groups of conspirators will be formed in t h e cities a n d countries. T h e e a r t h will have short supply of water a n d will be deficient in fruits. Those assigned to be protectors will n o t be so. T h e y will not be subject to discipline. 32-33. M e n will r o b others of their wealth a n d violate t h e chastity of other m e n ' s wives. T h e y will be lustful, wicked at h e a r t , h a s e a n d foolhardy. T h e y will lose p r o p e r perspective of things. Suffering from c o l i c j h e y will h a v e their hairs dishevelled. T o w a r d s t h e close of the yuga people will be boriī w h o s e ' age will be only sixteen years. 34. W h e n t h e e n d of t h e yuga is i m m i n e n t Sūdras will begin t h e practice of d h a r m a with white teeth, deerskin a n d R u d r ā k s a beads, w i t h shaven heads a n d ochre-coloured robes. 35. M e n will steal plants a n d grains. T h e y will covet t h e clothes they see; thieves will rob other thieves of their w e a l t h ; one r o b b e r will r o b a n o t h e r . 36-37. W h e n n o b l e a n d befitting holy rites are no longer performed; w h e n all t h e people become inactive a n d lethargic, germs, mice a n d serpents will t o r m e n t m e n . Prosperity, welfare, h e a l t h a n d efficiency will be difficult to a t t a i n . People afflicted by h u n g e r a n d fear will resort to t h e lands n e a r t h e Kauśikl 2 * 0 river. 260. Kauiikī. It is the modern Kosi that issues from the Himalayas, flows through Nepal and Tirhut and joins the Ganges below Patna. But originally the river passed through North Bengal and fell into the Brahma putra. See Sircar, GAMI p. 42. .. t}£\(\ C 1' / / / •CP-

Extent of four Tugas

159

38-39. People overwhelmed by misery will never see the m a x i m u m span of life of h u n d r e d years. In K a l i all the V e d a s will not be available. Yajñas perish,afflicted by people of no virtue. Ochre-robed a n d naked anchorites will be w a n d e r i n g a n d m a n y K ā p ā l i k a s (ascetics holding skulls as t h e i r begging bowls) will infest t h e territories. 40-41. Some sell Vedas a n d others sell T ī r t h a s (holy Waters) i . e . m a k e illegal gain o u t of these. W h e n K a l i yuga begins heretics will be b o r n w h o will be opposed to t h e system of four castes a n d stages of life. Sūdras will learn t h e Vedas a n d will b e c o m e experts i n t h e m e a n i n g o f d h a r m a . 42-44. K i n g s b o r n of Ś ū d r a wombs will perform horsesacrifice. People begin to harass one a n o t h e r by killing women, children, cows a n d one a n o t h e r . Since people are inclined towards evil, their behaviour will be w r o u g h t by t a m o g u n a . At t h a t time t h e crimes such as the slaughter of a b r a h m i n begin to a p p e a r . 45. H e n c e d u r i n g K a l i , longevity strength a n d features b e c o m e less a n d less. M e n a t t a i n perfection w i t h i n a short while. 46-47. Excellent b r a h m i n s of blessed n a t u r e will still practise d h a r m a without malice towards the e n d of y u g a as laid d o w n in t h e Śrutis a n d Smrtis. W h a t is gained by t h e p r a c t i c e of d h a r m a for a year in T r e t ā is a t t a i n e d by t h e p r a c tice of it for a month*in D v ā p a r a . In K a l i an intelligent devotee a t t a i n s t h e same in a d a y by practising D h a r m a strenuously. 2 6 1 4 8 . T h i s is the state of affairs in t h e K a l i yuga. U n d e r stand the situation in the period of e n d i n g j u n c t i o n (sandhyārhśa) from m e . In every y u g a the Siddhis are reduced to three-fourths of w h a t they were in the beginning. 49. Only a q u a r t e r of the features of t h e yugas remains in their sandhyās (preceding transition p e r i o d s ) . Similarly only a q u a r t e r of the features of the sandhyās abides in the sandhyāniśas (succeeding transition periods) (i.e. d u r i n g t h e s a n d h y ā m ś a p e r i o d only l/6th of the y u g a D h a r m a will prevail). 261. Gf. Visnu as cited in S T . q^fcT «l f*H&-3cf Itfj jpi^fT I I N T TspTlfcT ar^tTt^W

ftrarr: 15ir«Ttf?i 5

3Wt

W^HPŕ?*

*>fa: m f i K r f a i i f w r

*TMI&* <m

160

Lińgapurāna

50-53. W h e n t h e yuga has come to a close a n d t h e period of j u n c t i o n too has arrived, the chastiser of the wicked people will rise up in o r d e r to kill all the b a d living beings. He will be born in t h e family of t h e M o o n . He will be called P r a m i t i by n a m e . Previously in the S v ā y a m b h u v a m a n v a n t a r a , he h a d been b o r n of the p a r t s of M a n u (i.e. in the family of t h e n M a n u ) ; for full twenty years he will be r o a m i n g a b o u t on the earth. He will be taking along with h i m a big a r m y consisting of horses, chariots a n d elephants. He will be surrounded by h u n d r e d s a n d thousands of b r a h m i n s wielding weapons. He will kill the Mlecchas (alien outcaste people) in thousands. 54-55. After killing the kings of Ś ū d r ā wombs he will exter m i n a t e t h e heretics completely. He will kill those w h o a r e not pious a n d virtuous. He will kill those who a r e b o m of diffe rent castes a n d those w h o depend u p o n t h e m . 56. T h u s m a k i n g himself powerful with a n active a F m y under his control, he the destroyer of the Mlecchas, invincible to all living beings, will r o a m a b o u t the world. 57-58. In the previous birth he was b o r n in the family of M a n u who himself was a p a r t incarnation of Visnu. W h e n the Kali yuga is complete (i.e. coming to an e n d ) he will be b o r n in the line of the M o o n as the powerful P r a m i t i . 4 6 2 He will start his c a m p a i g n in his thirty second year a n d continue it for twenty years. 59. He will be killing h u n d r e d s a n d thousands of living beings. By m e a n s of this cruel act be will r e d u c e the entire earth to the seeds. -—• " 60-69. G e t t i n g infuriated mutually ( t h e people will attack one a n o t h e r ) . Pramiti will defeat a l l those alien outcastes a n d all unrighteous persons a n d ultimately rest in the middle l a n d between the G a ñ g ā a n d Y a m u n a along with his ministers a n d followers, after killing all the kings a n d alien outcastes in thousands. W h e n the s a n d h y ā m ś a period sets in at the end of the yuga there will be groups of people a m o n g the subjects left b e h i n d here a n d there. G e t t i n g unrestrained a n d covetous they will be attacking a n d killing one another. W h e n a n a r c h y 262. Pramiti—Candragupta Vikramāditya II, son of Samudragupta. A similar account is found in Matsya, Ch. 144. For detail, see MP—A Study, by

V.S.

Agrawal,

pp.

228-231.

Extent

offour

Tugas

161

spreads in view of t h e series of affairs in the yuga, w h e n people begin to suspect o n e a n o t h e r , all those people will be afflicted by fear. Agitated a n d bewildered they will leave off their wives a n d houses. T h e y will n o t care even for their own lives. T h o u g h themselves miserable yet they will be worthless. W h e n t h e holy rites laid d o w n in t h e Śrutis a n d Smrtis perish, these people will a t t a c k a n d kill o n e a n o t h e r . W h e n D h a r m a is des troyed t h e y will b e c o m e mannerless, u n b o u n d e d , shameless a n d unloving. T h e y will n o t hesitate t o a t t a c k one a n o t h e r . T h e y 288 will be s t u n t e d in growth a n d live as far as twentyfive y e a r s . G e t t i n g involved in disputes they will a b a n d o n wives a n d sons. W h e n lack of r a i n affects t h e m they will, a b a n d o n agriculture. 264 T h e y will leave off their l a n d a n d resort to frontiers. They will resort to rivers, oceans, m o u n t a i n s a n d wells. 70. In their misery they will sustain themselves on wine, m e a t , roots a n d fruits. T h e y will wear barks of trees, leaves or deer skin. T h e y will n o t perform holy rites or accept m o n e t a r y gifts. 7 1 . T h e y will fall off from t h e rigid discipline of four castes a n d stages of life. T h e y will be involved in a terrible c a l a m i t y . T h u s t h e few r e m a i n i n g subjects at t h e e n d of K a l i yuga will be in miserable circumstances. 72-73. T h e y will be afflicted by old age, sickness a n d h u n g e r . D u e to sorrow their m i n d s will b e c o m e dejected. T h r o u g h dejec tion thinking sets in. An even a t t i t u d e of t h e m i n d is w h a t is called v i c ā r a n ā ( t h i n k i n g ) . T h i s a t t i t u d e leads to knowledge. T h r o u g h t r u e knowledge arises pious n a t u r e . T h e subjects w h o survive t h e concluding years of K a l i y u g a will be devoid of physical features a n d m e n t a l peace. 74-78. At t h a t time, the y u g a changes for t h e m overnight, after creating illusion in their minds as in t h e case of a sleeping or m a d m a n . T h a n k s to t h e inevitability a n d force of future events K r t a y u g a will set in. W h e n thus t h e K r t a y u g a is ushered in, the subjects surviving from t h e K a l i y u g a , b e c o m e those 263. pañcavimśakāh i.e. with their span of life extending only to twentyfive years or whose gross and subtle bodies constitute twentyfive tattvas. 264. pratyantān—mlecchadesan ST. Cf. pratyanto mlecchadeśah syāt—Amara.

162

Lińgapurāna 2

belonging to t h e K r t a y u g a . Those Siddhas * (enlightened souls) w h o still r e m a i n a n d m o v e a b o u t invisibly, will b e m a d e m a n i fest t h e n alongwith t h e sleeping Saptarsis. (seven sages) T h e r e will be some b r a h m i n s , ksatriyas, vaiśyas a n d śūdras for t h e purpose of seeds [i.e. as nucleus for t h e subsequent generation. T h e y will get mixed with the people surviving from the Kaliyuga. T h e seven sages a n d others will t e a c h these people their D h a r m a . 79. T h e y will t e a c h t h e m t h e two-fold D h a r m a of t h e Śruti 2 3 a n d Smrti ** alongwith t h e c o n d u c t of life p e c u l i a r to the four castes a n d stages of life. Thereafter w h e n they begin to perform holy rites, the subjects flourish in the Krtayuga. 80-83. W h e n t h e D h a r m a s h a v e b e e n p r o p o u n d e d b y t h e seven sages, o t h e r sages p r o m u l g a t e t h e m ( a m o n g t h e people) by differentiating t h e m between those p e r t a i n i n g to Śruti a n d S m r t i . Some of these sages stay even at t h e t i m e of dissolution for the purpose of establishing D h a r m a . T h e sages indeed stay in office t h r o u g h o u t t h e m a n v a n t a r a , j u s t as trees r e m a i n (unaffected) w h e n t h e forest fire consumes t h e grass. But w h e n r a i n falls this grows up again. In t h e same m a n n e r , after t h e people o f K a l i die t h e p e o p l e o f K r t a y u g a come u p . T h e continuity from one y u g a to a n o t h e r goes on w i t h o u t break in this m a n n e r till t h e m a n v a n t a r a comes to a close. 84. Happiness, longevity, strength, b e a u t y ( o r physical features), virtue, wealth a n d love become reduced to threefourths from y u g a to y u g a gradually. 85.

The

Siddhis

Dharma

become

(proportionately)

265. Siddhas—a class of human beings of great purity, holiness and divine power. They are said to be seven. Gf. mantrajño mantravit prājño mantrarāt siddhapūjitah siddhavat paramah siddhah sarvasiddhipradāyinah —cited in ST. 266. seven sages, viz. Marici, Atri, Añgiras, Pulastya, Pulaha, Kratu and Vasistha. They are represented by a group of seven stars called Ursa Major. ST. cites a verse with a few variations in names : Kaśyapo' trir bharadvājo Viśvāmitro' tha Gautamah Vasisfho Jamadagniś ca saptarsaya udāhrtāh 266a. Śrauta and Smārta dharma : norms of righteousness derived from the authority of Śruti (Vedas) zrd Smrtis (legal treatises).

Extent

offour

Yugas

163

reduced in t h e parts of t h e j u n c t i o n s of yugas. T h u s t h e m o d e of achievement in order has been recounted. 86-92. In t h e same m a n n e r all the four yugas must be understood. A thousand such cycles of four yugas are said to constitute one d a y of B r a h m ā . T h e n i g h t too consists of as m a n y yugas. By t h e time t h e yuga comes to a close t h e living beings lose their straightforward a n d sentient feelings. This is t h e characteristic feature of all t h e yugas. Seventyone cycles of four yugas constitute a m a n v a n t a r a . W h a t h a p p e n s in one set of four yugas is repeated in t h e other cycles of four yugas in t h e s a m e m a n n e r a n d at t h e same time as well as in the same order. T h e differences t h a t occur from creation to creation are limited to twentyfive, neither m o r e nor less. T h e kalpas too h a v e t h e s a m e characteristics as the yugas. T h e same characteristics m a r k all the m a n v a n t a r a s also. 93. J u s t as t h e changes a n d alterations in the yugas h a v e h a p p e n e d from early days ( a n d have c o n t i n u e d for a long time) in view of the n a t u r e of t h e yugas, so also t h e world of living beings goes r o u n d a n d r o u n d alternating between d e a t h a n d birth. 94. T h u s t h e characteristic feature of t h e yugas of t h e past a n d future in all t h e m a n v a n t a r a s has been recorded in brief. 95. W i t h the explanation of one m a n v a n t a r a all the m a n v a n t a r a s h a v e been u n d o u b t e d l y explained; similarly with one kalpa a n d other kalpas too. 96-100. In r e g a r d to t h e future kalpas the same a r g u m e n t should be continued by one who knows. In all t h e m a n v a n t a r a s past a n d future, t h e e i g h t 2 6 7 classes of Devas, t h e ruling lords of m a n v a n t a r a s , M a n u s a n d sages will have t h e same status t h r o u g h their names a n d forms, as also the same purpose a n d intention. T h e same is the case with t h e division of castes a n d stages of life in every yuga. It is t h e lord who lays down t h e n a t u r e a n d characteristics of the yugas, t h e divisions of castes a n d stages of life, t h e yugas a n d the Siddhis of the yugas. Inci dentally, t h e m a g n i t u d e of the yugas was m e n t i o n e d to you. I shall now r e c o u n t to you h o w the lotus-born deity b e c a m e B r a h m ā t h e son of the goddess. 267. Eight classes of Devas : Gf. Aditya-viśva-vasavas-tusita-bhāsvarānilāh mahāraksika-sādhyās ca rudras ca ganadcvatāh—cited in ST.

164

Lińgapurāna CHAPTER FORTYONE Nativity

of Brahmā

1. W h e n the period of a thousand yugas lapsed a n d it was m o r n i n g for h i m , lord B r a h m ā created once again the subjects who h a d fallen off, in the same m a n n e r as they were before. 2-6. O leading b r a h m i n , when thus the period of twice P a r ā r d h a lapsed, the e a r t h merged into the water, the water i n t o the fire, the fire into the wind, the wind i n t o t h e ether along with the t a n m ā t r a s . O excellent b r a h m i n , eleven sense-organs a n d the t a n m ā t r a s merged into t h e ego lo ! in a trice. Ego merged into intellect ( m a h a t ) in a m o m e n t . O b r a h m i n , t h e intellect also a t t a i n e d the unmanifest(avyakta) a n d merged i n t o it. T h e unmanifest b e c a m e merged into the lord along with its G u n a s . Thereafter creation took place as before from P u r u s a Śiva. 2 * 8 T h e n the m e n t a l sons were created by h i m by m e r e thinking. _ 7-9. T h e subjects thus created by the lotus-born deity did not flourish in this world. F o r the purpose of increase, lord B r a h m ā performed a penance with the supreme lord in view, in the c o m p a n y of his m e n t a l sons. T h e great lord was pleased by their penance. Realising B r a h m a ' s desire, t h e lord pierced through the m i d d l e o f B r a h m a ' s forehead. Saying " I a m y o u r s o n " he then b e c a m e male-cum- female in his form. 10-14. T h e lord with half-female b o d y b e c a m e h i s son. T h e n the lord b u r n t Brahmā, the preceptor of the universe. Thereafter for the purpose of the flourishing increase of the worlds the lord a d o p t e d the yogic p a t h a n d enjoyed his own prosperous semiM ā t r ā , Parameśvari. H e created Visnu a n d B r a h m ā i n her. T h e lord of the universe, t h e soul of the universe, created the P ā ś u p a t a missile too. H e n c e Visnu a n d B r a h m ā were b o r n of t h e p a r t of Mahādevī. T h u s B r a h m ā who was the Egg-born, a n d the lotusborn was b o r n also of the b o d y of t h e l o r d . 2 6 9 T h u s , in brief, the s68. At first there was nothing except Prakrti and Purusa (i.e. Śiva and Māyā). Then Śiva created twentyfive tattvas out of himself. Cf. cTr^Tf'T fWtfltflPī T^^Ssr'T'ftW'T: I Lińga, p a r t I I ; a n d SP cited in ST. : iKttTc+f^rT^T jjTRifcsrfifo 3 ^ fafT • ^ f e ^ ^ H i ^ 269. Brahmā is born of (i) the Cosmic Egg, (ii) the lotus, as well as (iii) the body of Śiva.

Nativity

of Brahmā

entire a n e c d o t e has been mentioned to you, as h a p p e n e d d u r i n g the first P a r ā r d h a of B r a h m ā .

165 also w h a t

15-21. I shall now briefly mention the d e t a c h m e n t of B r a h m ā born of t a m o g u n a . Lord V i s n u split his b o d y into two a n d c r e a t e d universe consisting of t h e mobile a n d immobile beings. He t h e n created B r a h m ā who in t u r n created R u d r a . O sage, in a n o t h e r kalpa, R u d r a created B r a h m ā . T h e n O sage, in an o t h e r kalpa, Visnu created B r a h m ā , then B r a h m ā created V i s n u , t h e n the lord created B r a h m ā . T h e n B r a h m ā thought t h a t the world was full of misery a n d he a b a n d o n e d the activity of creation. He engaged his soul in the higher soul. He restrained the movement of the vital breaths and remained motionless like a rock. He r e m a i n e d in S a m ā d h i (ecstasy) for ten thousand years. T h e splendid lotus t h a t faced downwards a n d was stationed in the h e a r t was filled with inhalation. It became blossomed out. W h e n by m e a n s of retention of b r e a t h it was restrained t h a t lotus b e c a m e ūrdhva-vaktra ( w i t h facelifted u p w a r d s ) . 22-27. In the middle of its pericarp he installed the lord. T h e n B r a h m ā , the self-controlled who h a d purified his soul by perfect restraint of his senses installed the great lord Śiva in his h e a r t . T h e lord was situated there in a space as small as the h u n d r e d p a r t of t h e thread of the lotus stalk 2 7 0 by repeating ' o m ' in a series of half measures of time. He who was worthy of wor ship himself, 2 7 1 then propitiated the unchanging lord(i.e. Śiva) by means of flowers of restraint e t c . 2 7 2 T h e n at the behest of the Is vara situated in the heart-lotus (of B r a h m ā ) the allp e r v a d i n g lord born of the body of Bhava c a m e out of B r a h m ā by piercing t h r o u g h his forehead. T h a t lord b o r n from Siva's h e a r t was blue originally b u t b e c a m e red by contact with fire. Because t h a t P u r u s a was b o t h Nīla (blue) a n d Lohita (red) just like the form of K ā l a , the G o d

270. mrnāla-tanu-bbāga : Cf. nivārasukavat tanvi pītā bhāsvatyan ū p a m ā tasyāh śikhāyā madhye hi p a r a m ā t m ā vyavasthitah; also Bālāgramātram hrdayasya madhye...cited in ST. 2 7 1 . yājyah.—yajanayogyah ST. worthy of worship. 272. yama-puspādibhih : in the form of observances such as yama, niyama, āsana, prānāyāma, pratyāhāra, dhāranā, dhyāna and samādhi.

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Lińgapurāna

of D e a t h , he was n a m e d Nīlalohita by Is v a r a a n d lord K ā l a by B r a h m ā . T h e all-pervading o n e (i.e. K ā l a ) b e c a m e pleased thereby. 28. Q great sage, B r a h m ā , t h e soul of the universe eulogised the lord w h o was delighted in his m i n d a n d w h o h a d t h e uni verse as his form by means of t h e N ā m ā s t a k a — t h e set of eight 273 names. Brahmā said : 29-32. O lord Rudra, obeisance to you of u n m e a s u r e d splendour like t h e sun. O b e i s a n c e to you lord Bhava identical with w a t e r a n d taste. P e r p e t u a l obeisance to Sana w h o h a s the form of e a r t h a n d smell. Obeisance to you, Ua, identical with air a n d t h e quality of touch. Obeisance to Paśupati t h e lord of individual souls, identical with fire of excessive splendour. Obeisance to you, Bhxma, identical with ether having t h e quality of sound. Obeisance to Mahādeva, identical with t h e m o o n — t h e a b o d e of n e c t a r . O b e i s a n c e to you, Ugra, t h e Y a j a m ā n a ( o n e who performs sacrifice) w h o is the a g e n t for all a c t i o n s . 2 7 4 33-34. H e w h o reads this h y m n sung b y B r a h m ā u n t o R u d r a , h e w h o listens t o this o r h e w h o n a r r a t e s this t o b r a h m i n s with great concentration will a t t a i n i d e n t i t y with t h e lord of eight cosmic bodies, within a year. After eulogising thus, B r a h m ā looked at the great lord. 35-36. T h e great lord stood with the eight forms spreads all r o u n d . T h e sun shone. So also the fire a n d t h e m o o n . T h e r e were e a r t h , wind, water, ether a n d y a j a m ā n a — t h e sacrificer. Ever since t h a t time they call I ś v a r a , A s t a m ū r t i . 37-38. T h a n k s to t h e grace of A s t a m ū r t i , B r a h m ā created again. After c r e a t i n g t h e world of mobile a n d immobile beings, he fell asleep for t h e p e r i o d of a thousand yugas. In the n e x t kalpa w h e n he woke up he b e c a m e desirous of c r e a t i n g the subjects, a n d so he performed great a n d severe p e n a n c e . 273. Eight names of Śiva. ŚP. Viaytivara-samhitā (Ch. 20. 47) mentions eight names as Hara, Maheśvara, Śambhu, Śūlapāni, Pinākadhrk, Śiva, Paśupati and Mahādeva. But Liñga has a different list, represented by the the eight forms of Śiva. 274. karma-yogine : karma-yogin is the eighth form of Śiva called yajamāna (a sacrificer) and Ugra. According to ST. karmayogine=karmaphala-bhoktre—one who enjoys the fruits of his actions i.e. Jīva.

Nativity

of Brahmā

167

39. E v e n w h e n he performed t h e p e n a n c e thus, n o t h i n g h a p p e n e d . After a great deal of time he b e c a m e miserable a n d his sorrow t u r n e d into anger. 40. W h e n he was overwhelmed with anger, drops of tears fell from his eyes. F r o m those drops of tears goblins a n d ghosts originated. 41. On seeing this first-born creation consisting of goblins, ghosts a n d demons, the u n b o r n deity lord B r a h m ā censured himself. 42. T h e r e u p o n , the infuriated lord B r a h m ā , a b a n d o n e d his fife. Thereafter, R u d r a in the form of P r ā n a (vital b r e a t h ) a p p e a r e d t h r o u g h the m o u t h of lord B r a h m ā . 43. T h e lord, having a lustre resembling t h a t of the rising sun became A r d h a n ā r ī ś v a r a (male-cum-female f o r m ) . He divided himself into eleven 2 7 5 parts a n d settled d o w n there. 44. W i t h half a portion of himself Ardhanārīśvara, t h e soul of all, created U m ā . She created Laksmi, D u r g ā a n d Sarasvatī. 45-48. (She further c r e a t e d ) V ā m ā , R a u d r i , M a h ā m ā y ā , Vaisnavī the lotus-eyed goddess, Kalavikarini, K ā l ī residing in the lotus, goddess Balavikarinī, Balapramathinī, S a r v a b h ū a t a d a manī, (the suppressor of all living beings) a n d M a n o n m a n ī . Similarly thousands of o t h e r w o m e n were created by her. A c c o m p a n i e d by those<Xadies a n d the Rudras} M a h ā d e v a t P a r a m e ś v a r a t h e lord of t h e three worlds) stood i n front o f lord B r a h m ā , P a r a m e s t h i n w h o was the soul of all b u t was now lying d e a d . 49. L o r d M a h e ś v a r a , t h e sympathetic son of B r a h m ā , g r a n t e d h i m vital airs. 50. T h e n R u d r a the lord of Devas was delighted a n d he spoke these pleasant words to B r a h m ā w h o regained his life a little. 5 1 . O highly blessed lord B r a h m ā , O preceptor of the worlds, do not be afraid ; t h e vital airs have been established yhere^iujp your heart. H e n c e , O lord get u p . 2 7 5 . ekādaiadhā : in eleven forms, as stated in Visnu (cited in ST). They are named Aja-ekapād, Ahirbudhnya, Tvaftr, Rudra, Hara, Tryambaka, Aparājita, Vrsākapi, Śambhu, Kapardin and Raivata. Other Purānas. give different lists. For detail, see Matsyapurāna—A study, pp. 65-67.

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Lińgapurāna

52-54. On h e a r i n g his words as though in d r e a m s passing t h r o u g h his m i n d , B r a h m ā b e c a m e delighted in his h e a r t . With t h e vital airs coming back to h i m , he looked at M a h e ś v a r a with his eyes t h a t h a d t h e lustre of full blown lotus. After glancing t i p at h i m for a long time, lord B r a h m ā got up a n d said with p a l m s j o i n e d in reverence in a tone affectionate a n d majestic. " O highly blessed one, tell m e . You a r e delighting m y m i n d : W h o are you standing with eight cosmic bodies and in eleven f o r m s ? " Indra

said:

55-58. On hearing his words, M a h e ś v a r a the slayer of the enemies of Devas spoke t h r o u g h all his m o u t h s . The

lord said:

" K n o w m e t h e g r e a t soul a n d know h e r t h e birthless M ā y ā . T h e s e standing by are t h e R u d r a s , who h a v e c o m e here to protect y o u " . Thereafter B r a h m ā bowed d o w n to t h e lord of Devas a n d said with p a l m s j o i n e d in reverence. His words were choked with delight. "O lord, O lord of the chiefs of Devas, I am agitated a n d excited d u e to miseries. 59-60. O ī ś ā n a , O Ś a ń k a r a , it behoves you to release me from t h e b o n d a g e of worldly existence. T h e r e u p o n t h e lord o f U m ā laughed a t B r a h m ā . T h e n the lord of the universe vanished from there along with U m ā a n d the Rudras. Indra

said:

61-64. H e n c e O Śilāda, u n d e r s t a n d t h a t in all the worlds it is difficult to get a person who is n o t b o r n of a w o m b a n d w h o is deathless. E v e n t h e lotus-born deity h a s d e a t h . But if R u d r a the lord of D e v a s is pleased, a son not b o r n of a w o m b a n d devoid of d e a t h is not difficult for you to get. It is not possible for m e , for V i s n u a n d for B r a h m ā to offer you a son not b o r n of a w o m b a n d devoid of d e a t h .

169

Origin of NandiSvara ŚailSdi said:

After speaking thus to t h e leading b r a h m i n a n d blessing h i m , t h e k i n d lord a c c o m p a n i e d b y Devas w e n t away r i d i n g on his w h i t e e l e p h a n t .

CHAPTER

FORTYTWO

The origin of Nandiivara Sūta said: 1. W h e n t h e thousand-eyed meritorious bestower of boons h a d gone, Śilāda p r o p i t i a t e d M a h ā d e v a . H e delighted t h e iord by m e a n s of p e n a n c e . 2 . E v e n a s t h e b r a h m i n pursued t h e p e n a n c e eagerly a n d perpetually, a t h o u s a n d divine years surprisingly passed off like a m o m e n t . 3. T h e sage was completely enveloped by an anthill. He b e c a m e t h e victim of t o r t u r e by groups of worms a n d blood-sucking insects with t h e i r m o u t h s p o i n t e d like d i a m o n d needles. «, 4. W i t h skin alone, devoid of flesh a n d blood he stood t h e r e like a wall unaffected. He was a m e r e skeleton t h e n . T h e auspicious lord t h o u g h t of him t h e n . 5 . W h e n t h e s a g e was touched w i t h h a n d b y t h e lord, t h e e n e m y of t h e C u p i d , the l e a d i n g B r a h m i n sage eschewed all his fatigue a n d strain. 6. L o r d ś i v a was delighted at t h e p e n a n c e of t h e sage. ( A p p r o a c h i n g him) a l o n g with his G a n a s a n d U m ā h e said t o h i m , " I a m delighted w i t h your p e n a n c e " . 7. "O highly intelligent one, w h a t with this p e n a n c e ? I shall give you an omniscient son who has mastered all t h e Scriptural topics". 8. T h e r e a f t e r bowing down to t h e lord of Devas a n d eulogising h i m Śilāda spoke to t h e moon-bedecked lord, accom p a n i e d by Umā,* T C w i t h words choked w i t h great pleasure. 276.

somam—Umayā saha, accompanied by Umā.

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Lińgapurāna

Śilāda said: 9. "O lord, O Śañkara the most excellent a m o n g the good, 0 lord of the chiefs of Devas, O destroyer of T r i p u r a s , 1 wish for a son not b o r n of a w o m b a n d devoid of d e a t h " . Sūta said: 10. R u d r a , P a r a m e ś v a r a w h o h a d already been propitiated by his p e n a n c e by B r a h m ā spoke thus again to Śilāda with very great pleasure. The lord said: 11. O b r a h m i n , O ascetic, formerly I h a d been p r o p i t i a t e d by B r a h m ā , sages a n d Devas by p e n a n c e , for t h e sake of my incarnation. 12. I shall become your son, n o t b o r n of a w o m b , by t h e n a m e N a n d i n . O sage, I am the father of worlds a n d you will become m y father. 13. After saying thus to the sage w h o was standing t h e r e after bowing to h i m a n d looking up to him, t h e delighted merciful lord w h o was accompanied b y U m ā a n d w h o was c o m p a r a b l e to t h e M o o n vanished there itself. 14-15. O great sage, having o b t a i n e d t h e assurance of a son from R u d r a , my father was delighted. He was the most excellent a m o n g the knowers of sacrifice. F o r the purpose of sacrifice he c a m e to t h e c o u r t y a r d of a g r e a t sacrificial cham ber. F o r m e r l y I was b o r n in t h a t c o u r t y a r d as his son, at the behest of lord Śiva. I h a d the lustre of fire at the closing of a yuga. 16. W h e n I was b o r n as the son of Śilāda, the clouds Puskara, A v a r t a k a a n d others showered r a i n . T h e heavenw a l k e r s — K i n n a r a s , Sādhyas a n d S i d d h a s sang songs. V i s n u showered fragrant flowers. 17-19. I h a d t h e n the lustre of K ā l a s ū r y a (sun at t h e time of p r a l a y a or dissolution). I was having m a t t e d h a i r a n d coronet. In the form of an infant I h a d three eyes, four a r m s holding the trident, axe, iron club a n d t h u n d e r b o l t . M y curved fangs were a d a m a n t i n e . I was the infant a d o r e d by the t h u n d e r bolt-wielding I n d r a . I was terrible in a p p e a r a n c e with d i a m o n d ear-rings. My voice was c o m p a r a b l e to the t h u n d e r i n g sound of

Origin of Nandiivara

171

t h e clouds. O n seeing m e B r a h m a , I n d r a a n d all o t h e r gods a n d ing sages eulogised m e . T h e groups of celestial damsels u t e d a n d d a n c e d all r o u n d . 20. O l e a d i n g sage, w i t h m a n t r a s p e r t a i n i n g to M a h e ś v a r a M well as those t a k e n from Rk, Yajus a n d S ā m a n , t h e over j o y e d sages eulogised a n d bowed d o w n t o m e . 21-25. T h e following stood all a r o u n d m e : — B r a h m ā , Visnu, R u d r a , I n d r a , Śivā, A m b i k ā herself, J u p i t e r , t h e m o o n , t h e sun of g r e a t splendour, wind god, fire god, I ś ā n a , N i r r t i , Yaksa, Y a m a , V a r u n a , Viśve Devas, R u d r a s , Vasus of g r e a t s t r e n g t h , Laksmī herself, Śacī, Jyestiiā, goddess Sarasvatī, Aditi, D i t i , Ś r a d d h ā , Lajjā, D h r t i , N a n d ā , B h a d r ā , S u r a b h i , Suśīlā, S u m a n a s , the lord of bulls, D h a r m a of great s p l e n d o u r a n d t h e sons o f D h a r m a . T h e y s u r r o u n d e d m e , e m b r a c e d m e a n d eulogised m e . O excellent sage, even Śilāda my father, t h e sage, o n seeing m e like t h a t bowed t o m e w i t h love. T h e meritorious soul eulogised his son w h o gave h i m w h a t he liked. Śilāda

said:

26-31. O lord, O lord of t h e chief of Devas, O three-eyed one, O u n c h a n g i n g one, you a r e my son since you a r e my p r o t e c t o r a n d t h e protector of worlds from misery. Since y o u a r e t h e protector of worlds, O son, you a r e my father. You a r e omnipresent. O son, n o t b o r n of a w o m b , obeisance to you, O source of origin of t h e universe, O g r a n d father, O father, O son, O M a h e ś ā n a , O p r e c e p t o r of the universe, O d e a r one, O highly blessed one, O P a r a m e ś v a r a p r o t e c t m e . O lord of Devas, since I am delighted by you, y o u are to be known by t h e n a m e N a n d i n . H e n c e O N a n d i n , delight m e . I bow down to you, t h e lord of t h e universe. O lord, delight my p a r e n t s who h a v e gone to R u d r a ' s world. O lord, my g r a n d f a t h e r too has gone to t h e world of R u d r a . O N a n d i n , w h e n M a h e ś v a r a h a s i n c a r n a t e d my b i r t h in t h e world is fruitful. O lord, t h e b i r t h of t h e worlds too is fruitful. 32. W h e n you h a v e i n c a r n a t e d as my son for my protection O I ś v a r a , O N a n d i n , O lord of Devas, obeisance to you. O N a n d ī ś v a r a , obeisance to you. 33-38. O son of m i g h t y arms, protect m e . O lord of Devas,

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O p r e c e p t o r of t h e worlds, O d e a r one, please forgive w h a t was said by me considering y o u as my son. Y o u are w o r t h y of being eulogised by m e a n s of h y m n s by Devas a n d Asuras. W h o e v e r reads or listens to this speech addressed to my son, whoever n a r r a t e s this to b r a h m i n s with devotion, rejoices along with m e . After eulogising t h e boy his son, after bowing d o w n to h i m w i t h respect a n d looking at t h e leading sages Śilāda of good holy rites s a i d : — "O ye sages, see my great fortune, since t h e u n c h a n g i n g lord has i n c a r n a t e d as N a n d i n in t h e c o u r t y a r d of t h e sacri ficial hall. W h i c h m a n is like me in this w o r l d ? N e i t h e r Devas nor D ā n a v a s are equal to me since this N a n d i n is b o r n in t h e sacrificial g r o u n d for t h e sake of my welfare.

CHAPTER Coronation Nandiśvara

FORTYTHREE cf Nandiivara

said:

1. After bowing d o w n to M a h e ś v a r a , my delighted father immediately w e n t back to his h u t along w i t h me like an indigent m a n after o b t a i n i n g a treasure-trove. 2. O great sage, when I went to t h e h u t of Śilāda I esche wed my divine form a n d assumed a h u m a n shape. 3-4. My divine m e m o r y was obliterated for some u n k n o w n reason. On seeing t h a t I h a d assumed h u m a n form, my father, worshipped by all t h e worlds, b e c a m e extremely miserable a n d he l a m e n t e d . S u r r o u n d e d by his kinsmen, he, the knower of everything, performed my postnatal a n d other holy rites. 5-8. Śilāda son of Śālańkāyana was highly fond of me his son. It was he w h o t a u g h t me all these:—viz, the recensions of Rgveda, Yajurveda a n d the thousand b r a n c h e s of S ā m a v e d a with their ancillaries a n d subdivisions. H e t a u g h t m e Ayurveda (science of m e d i c i n e ) , D h a n u r v e d a (science of a r c h e r y ) , G ā n d h a r v a (musicology), Aśvalaksana (characteris tics of horses), t h e details of elephants a n d also the character!-

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173

•tics of m e n . W h e n I completed my seventh year two excellent divine sages M i t r a a n d V a r u n a , w h o were e q u i p p e d w i t h p e n a n c e , a n d yogic p o w e r c a m e t o his h e r m i t a g e t o see m e . I t was a t t h e behest o f t h e lord t h a t they h a d c o m e there. 9-11. O n seeing m e repeatedly t h e two noble sages s a i d : " O d e a r o n e , t h o u g h this N a n d i n has m a s t e r e d all t h e scriptu ral topics, he is shortlived. T h i s type of w o n d e r has n o t b e e n seen before. H i s life does n o t extend beyond a year. W h e n they said t h u s Śilāda t h e leading b r a h m i n , extremely fond of his son, e m b r a c e d m e . Excessively dejected he l a m e n ted w i t h a highly discordant voice, " a l a s my son! my son, my s o n " He t h e n fell d o w n flat. , 12-13. H e was sad a n d h e s a i d — " A l a s ! t h e power o f t h e adverse fate a n d o f t h e creator ! " O n h e a r i n g his l a m e n t a t i o n t h e residents of the h e r m i t a g e gathered there in great bewil d e r m e n t . T h e y evolved a m u l e t s a n d observed auspicious rites to w a r d off t h e evil. T h e y eulogised M a h ā d e v a , the three-eyed lord of U m ā . 14. T h e y performed h o m a r e p e a t i n g t h e m a n t r a o f T r i y a m b a k a , offering t e n thousand times D ū r v ā ( D a r b h a grass) soaked in honey, a n d a c c o m p a n i e d by o t h e r materials of worship. 15. My father a n d grandfather lost consciousness. W i t h all their activities ceased, they l a m e n t e d , fell d o w n as though d e a d . 16-19. I was afraid of d e a t h . E r e long I bowed d o w n to my father a n d grandfather who were lying d o w n as t h o u g h they were d e a d . I c i r c u m a m b u l a t e d t h e m . I was t h e n engaged in t h e repetition of R u d r a m a n t r a . I m e d i t a t e d on t h e three-eyed lord in t h e lotus cavity of my heart, t h e quiescent lord Sadāśiva with ten a r m s a n d five faces. E v e n as I was standing in t h e m i d d l e of the holy river t h e delighted lord M a h ā d e v a a c c o m p anied b y U m ā , a n d a d o r n e d b y t h e crescent m o o n a p p e a r e d a n d s a i d — O d e a r N a n d i n of great arms, w h e n c e is fear from d e a t h for you ? 20-24. T h o s e two b r a h m i n s h a d been sent b y m e a l o n e . T h e r e is no d o u b t t h a t you a r e like myself. O dear, this b o d y of yours is factually worldly. It is n o t divine. O dear, w h a t was formerly seen a n d worshipped by Śilāda, Devas, sages, Sid d h a s , G a n d h a r v a s a n d D ā n a v a s was divine. O N a n d l ś v a r a .

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this is the n a t u r e of t h e world t h a t happiness a n d misery be fall repeatedly o n e after t h e other. It is t h e d u t y of t h e discri m i n a t i n g m a n to avoid b i r t h t h r o u g h t h e w o m b . * 7 7 After saying thus t o m e , P a r a m e ś v a r a , lord R u d r a , H a r a , t h e g r e a t lord of all Devas, t h e destroyer of distress touched me with his splendid h a n d s . 25-28. After glancing at t h e goddess, U m ā t h e d a u g h t e r of t h e H i m a v a t , a n d at t h e chieftains of t h e G a n a s , the bull-emblemed M a h ā d e v a , L o r d of Devas, said with satisfaction in his heart, " A l o n g with y o u r father a n d friends you will be u n a g e i n g a n d deathless. You will be devoid of p a i n a n d misery. You will be imperishable a n d u n c h a n g i n g . You will have my virility a n d exploit. You will be my favourite chief of G a n a s . I will be al ways fond of you. Y o u will be at my side for ever. Y o u will have my strength. Y o u will be endowed with great yogic p o w e r . " 29-31. After saying this to me t h e lord a c c o m p a n i e d by his a t t e n d a n t s , took off his lotus g a r l a n d . T h e bull-emblemed lord of g r e a t splendour tied it on m e . W i t h t h a t splendid gar l a n d clinging to my neck I b e c a m e as t h o u g h a second Ś a ń k a r a w i t h three eyes a n d ten a r m s . T h e n P a r a m e ś v a r a took m e b y t h e h a n d a n d s a i d — " T e l l m e . W h a t excellent b o o n shall I give you n o w ? " 32-35. T h e bull-emblemed lord t h e n took t h e p u r e water e m b e d d e d in his m a t t e d hairs. Saying " B e a r i v e r " h e C a s t it d o w n . T h e n it b e g a n to flow as a great river full of splendid, divine, w h i t e (shining) water with lots of lotuses a n d lilies in it. M a h ā d e v a said to t h a t extremely splendid r i v e r — " S i n c e you began to flow as a great river from the waters of my m a t t e d hairs you will be an excellent holy river n a m e d J a t o d a k ā . " 36-39. " A n y m a n will be liberated from all sins by tak ing b a t h i n y o u . " T h e n lord M a h ā d e v a said to the goddess " T h i s i s y o u r s o n " a n d m a d e m e t h e son o f Śilāda, fall a t h e r f e e t . She kissed m e o n the h e a d a n d stroked m e with her h a n d s . W i t h three pourings o f water a s white a s t h e conch, with three sons s h e b a t h e d m e with t h e affection d u e t o a s o n a l l the while glancing a t t h e lord o f Devas. T h e s e three pour277. Nrnām yoniparityāgah : release from the bondage of Birth and Death, which is the goal of man's life. According to ST. yoni-parityāgah= strī-samāgama-tyāgah. ST. cites Bhāgavata in support of this meaning.

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of Nandīśvara

ings flowed d o w n to b e c o m e a river w i t h three b r a n c h e s . T h e l o r d Bhava therefore called it Trisrotas (river with t h r e e tributaries). 40-43. On seeing the river Trisrotas t h e b u l l (vehicle of ś i v a ) was extremely delighted. I t bellowed. F r o m t h a t bellowing s o u n d a n o t h e r river originated. T h a t river was called " V r s a d h v a n i " by the lord of Devas. T h e bull-emblemed lord placed on m y h e a d his divine golden crown t h a t was m a d e b y Viśvakarm a n , s t u d d e d w i t h all jewels, a n d t h a t was variegated au spicious a n d wonderful. M a h ā d e v a , MaheśVara himself fitted in my ears his splendid divine ear-rings bedecked w i t h d i a m o n d s a n d Lapis Lazuli. 44-47. O sage, on seeing me h o n o u r e d thus, t h e sun in t h e sky showered S i l ā d a n a with waters from t h e clouds. W h e n he was thus showered, those waters flowed as a s t r e a m . Since this river originated from gold, the three-eyed lord of Devas called h e r S v a r n o d a k ā . Since a n o t h e r splendid river originated from the c r o w n m a d e o f gold they call t h a t r i v e r J ā m b ū n a d ī . T h u s t h e set of five rivers flowed n e a r t h e lord J a p y e ś v a r a . 48. He w h o visits P a ñ c a n a d a , * takes the holy d i p there a n d worships L o r d J a p y e ś v a r a shall u n d o u b t e d l y a t t a i n identity w i t h Śiva. 4 9 . T h e n l o r d M a h ā d e v a , Bhava, t h e lord o f all living beings said t o goddess Śarvānī, U m ā , the u n b o r n , a n d d a u g h t e r of t h e m o u n t a i n . 50. O goddess, I am going to c r o w n lord N a n d ī ś v a r a as the lord of goblins. I shall call h i m t h e leader of the G a n a s . O u n c h a n g i n g goddess, w h a t do you t h i n k ? 51-53. On h e a r i n g his words the delight of Bhavānī was evident in h e r face. Smilingly she said to B h a v a h e r lord, the lord of goblins, a n d the bestower of boons, "O lord of Devas, it behoves you to g r a n t h i m t h e overlordship of t h e worlds as also the leadership of the G a n a s , Śailādi is my own s o n . " Thereafter lord Śarva, the lord of the chiefs of t h e world, the bull-emblemed lord, r e m e m b e r e d all the divine chiefs of the G a n a s . 78

278. pañcanadam : a confluence of five rivers, viz. Jafodakā, Tri srotas, Vrsadhvani, Svarnodakā, and Jāmbūnadl.

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Lińgapurāna

CHAPTER Coronation Śailādi

FORTYFOUR of

Nandiśvara

said:

1. As soon as R u d r a r e m e m b e r e d t h e m , t h e leaders of G a n a s c a m e t h e r e . All of t h e m h a d a t h o u s a n d a r m s with weapons in all their t h o u s a n d h a n d s . 2. T h e y h a d t h r e e eyes. These noble ganas were saluted even by Devas. T h e y resembled crores of fires t h a t b u r n at t h e time of dissolution. T h e y h a d m a t t e d hairs a n d crowns. 3. I n n u m e r a b l e lords of G a n a s of noble souls c a m e there with j u b i l a t i o n . T h e y were a c c o m p a n i e d by crores a n d crores of G a n a s all e q u a l in exploits to t h e chief. T h e i r faces were terri ble d u e to t h e curved fangs. T h e y were eternal, enlightened a n d devoid of impurities. 4. T h o s e strong ones were singing, r u n n i n g , d a n c i n g a n d playing on various instruments with facial gestures. 5. These G a n a s rode in chariots, on elephants, horses, lions a n d monkeys. T h e y were seated in aerial chariots decorated in gold. 6-8. T h e G a n a s of great yogic p o w e r c a m e to t h e assembly of the lord, playing on d r u m s a n d o t h e r musical instruments such as Bherī, M r d a ń g a k a , P a n a v a , Ānaka, Gomukha, Pafaha, E k a p u s k a r a , Ā d a m b a r a k a , M u r a j a , D i n d i m a , M a r d a l a , V e n u ( f l u t e ) , V ī n ā ( l u t e ) , different kinds of cymbals, D a r d u r a , Talaghāta, Kacchapa and Panava. 9. T h o s e lords of G a n a s of great strength a n d stamina, the lords of t h e chiefs of Devas bowed down to the lord a n d t h e goddess a n d spoke these w o r d s : 10. O blessed lord, O lord of t h e chiefs of Devas, O three-eyed lord, O bull-emblemed lord, w h y a r e we summon ed ? O lord of g r e a t splendour, c o m m a n d us. 11. Shall we dry up t h e oceans ? Shall we kill Y a m a along w i t h his servants? Shall we kill M r t y u , t h e d a u g h t e r of G o d of D e a t h ? Shall we kill the lotus-born deity as an insignificant animal ? 12. Infuriated t h a t we a r e , shall we b i n d up I n d r a along w i t h Devas or V i s n u a l o n g with V ā y u or Daityas along with D ā n a v a s a n d b r i n g t h e m here ?

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177

13. O l o r d , at your behest, to w h o m shall we bring a b o u t destruction a n d distress t o d a y ? W h o has great festivities t o d a y for t h e prosperity a n d increase of his desires ?" 14. T h e lord honoured crores a n d h u n d r e d crores of those chieftains of G a n a s . Even as they earnestly spoke to h i m thus, he replied as follows: 15. " Y o u are all persons striving for the welfare of t h e u n i verse. Listen w h y you h a v e been called. O noble ones of p u r e souls, on h e a r i n g it do accordingly without hesitation. 16. T h i s N a n d ī ś v a r a is o u r son. He is t h e lord of all chiefs. He is a prosperous b r a h m i n , your leader a n d c o m m a n d e r - i n chief. 17. H e n c e at my bidding, y o u all, highly respected ones, crown h i m as y o u r lord a n d commander-in-chief, as the g r e a t lord of y o g a s " 18. T h u s directed by t h e lord, t h e chieftains of t h e G a n a s agreed t o the same, b y saying " s o b e i t " a n d thereafter b e g a n to g a t h e r all the requisites. 19-23. T h e y b r o u g h t t h e usual divine seat of Śarva, t h e splendid seat m a d e of gold, t h e beautiful one resembling M e r u to be offered as seat for h i m ( N a n d i n ) . T h e y m a d e a M a n d a p a w i t h m a n y pillars shining with golden lustre. Pearl p e n dants were suspended a n d they were studded with gems a n d jewels. T h e r e were columns of Lapis Lazuli covered with small tinkling bells. T h e M a n d a p a h a d doors on all sides bedecked in beautiful gems a n d jewels. After m a k i n g the M a n d a p a they placed a splendid seat in t h e m i d d l e . In front of it was t h e foot-stool shining w i t h b l u e stones. F o r t h e installation of t h e pedestal they kept two water j a r s nearby. T h e y were filled w i t h sweet waters a n d covered with lotus flowers. 24. T h e r e were a thousand j a r s of gold, silver, copper a n d clay. T h e y were filled with waters from all T ī r t h a s . 25-25. B r a h m ā , P a r a m e c i n t h e noble soul,, offered these things, v i z : — a p a i r of cloths, divine scents, shoulderlets, ear rings, crown, necklace, h u n d r e d - r i b b e d u m b r e l l a a n d t h e chowries. 27. T h e r e was a fine C ā m a r a ( b u s h y tail of deer used as a flyflap or fan) with gold shaft. T h e fan was as p u r e as the m o o n . It shone with its back as white as conch or p e a r l necklace.

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28. T h e divine elephants Airāvata a n d Supratīka were fully caparisoned. A gold crown was m a d e by V i ś v a k a r m a n . 29-30. T h e r e were two p u r e and divine ear-rings. T h e ex cellent w e a p o n t h u n d e r b o l t was kept there. T h e r e was a golden thread a n d two bracelets. T h e unexcited leaders of G a n a s highly honoured by Devas b r o u g h t m a n y requisite materials from all round. 31-34. T h e n all these assembled t h e r e j o y o u s l y : — D e v a s along w i t h I n d r a , V i s n u a n d others, t h e sages, B r a h m ā a n d n i n e B r a h m ā s 2 7 9 . W h e n all o f t h e m h a d c o m e , l o r d P a r a m e śvara directed B r a h m ā to perform t h e rite. At t h e behest of t h e lord, B r a h m ā performed t h e rite of a b l u t i o n w i t h great a t t e n t i o n . After worshipping him B r a h m ā himself p o u r e d the water. 35. At the behest of Śiva, Visnu, I n d r a a n d t h e g u a r d i a n s of quarters b a t h e d t h e leaders of G a n a s in succession. 36-37 T h e sages w i t h B r a h m ā at their head eulogised h i m . W h i l e they eulogised, Visnu t h e lord of t h e universe k e p t his j o i n e d p a l m s over t h e h e a d a n d eulogised w i t h g r e a t a t t e n t i o n . W i t h p a l m s j o i n e d i n reverence h e bowed d o w n a n d cried o u t shouts of victory. 38-39. T h e n t h e c o m m a n d a n t s o f G a n a s , Devas a n d Asuras one after t h e other, eulogised a n d b a t h e d h i m . T h u s after being eulogised a n d b a t h e d by Devas along w i t h B r a h m ā , his m a r r i a g e too was performed at the behest of P a r a m e s t h i n . His wife was the gentle l a d y n a m e d Suyaśā, t h e d a u g h t e r of the Maruts. 40-41. A well-decorated u m b r e l l a having the lustre of t h e m o o n was offered to her. She h a d C ā m a r a s also a n d she was accompanied by groups of w o m e n holding C ā m a r a in their h a n d s . Along with m e , the most excellent throne was occupied by her. She was a d o r n e d by M a h ā l a k s m ī with coronet a n d other o r n a m e n t s . 42-43. T h e excellent necklace from the neck of the goddess was gifted to her. T h e leading bull, the white elephant, the lion, t h e lion-emblem, the chariot, t h e golden u m b r e l l a with 279. Cf. Lińga. C h . 70, 81-82. They are called Marīci, Angiras, Pulaha, Pulastya, Kratu, Daksa, Atri and Vasistha.

Bhrgu.

Description

of Nether

179

Worlds

t h e lustre like t h a t of t h e disc of t h e m o o n — a l l these were t h e r e . Till n o w no o t h e r lord was e q u a l to m e . 44-45. T h e g r e a t lord m o u n t e d t h e bull after taking m e on, along with all the m e m b e r s of my family, kinsmen a n d relatives. He set off w i t h the goddess. On seeing t h e goddess a n d t h e lord along w i t h m e , t h e sages, Devas, Siddhas a n d b r a h m i n s requested for the lord's order. 46-49. At t h e behest of the lord, the h u s b a n d of t h e d a u g h ter of t h e m o u n t a i n , N a n d ī g r a n t e d those w h o deserved the splendid behest of the lord. On receiving t h e o r d e r from t h e leading sage they b e c a m e g r e a t devotees of Śiva. H e n c e one should worship t h e lord. If a person utters t h e n a m e of t h e lord without obeisance he will i n c u r g r e a t sin on a p a r w i t h t h a t of ten brahmin-slayers. H e n c e by all means, one shall u t t e r words of obeisance. At t h e outset one shall m a k e obeisance a n d a t t h e e n d u t t e r t h e n a m e Śiva. 2 8 0

CHAPTER Description

FORTYFIVE

of Nether

Worlds

The sages said:

1. O Sūta, everything p e r t a i n i n g to Lord Siva has been clearly stated. It behoves you to n a r r a t e t h e form of t h e lord as the soul of all. Sūta

said :

2-3. B h ū h , B h u v a h , Svah, M a h a h , J a n a , T a p a s , Satya, P ā t ā l a , t h e crores of hellish seas, stars, planets, the sun, the moon, t h e polar star, the seven sages ( G r e a t Bear) a n d those going about in aerial chariots—all these a b i d e by his grace. 4.

All these are created by him.

280.

excellent b r a h m i n s ,

It refers to the five-syllabled mantra of S i v a — " n a m a h śivāya."

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Lińgapurāna

they have h i m as their soul. Siva is always stationed in t h e form of samasti ( t h e collective w h o l e ) . He is t h e soul of all. 5. T h o s e w h o a r e confounded, those w h o a r e deluded by his M ā y ā do not know the great lord M a h e ś v a r a the noble soul, the Ā t m a n of all. 6. I n d e e d the three worlds constitute his body. H e n c e after bowing to h i m I shall r e c o u n t the splendid detail of t h e worlds. 7. Formerly, I h a d m e n t i o n e d to you a b o u t the shape a n d features of the Cosmic E g g . I shall now describe t h e features of the worlds in t h e cosmic E g g . 8 . T h e E a r t h , the f i r m a m e n t , Svah, M a h a h , J a n a , T a p a s a n d Satya—these seven a r e the splendid worlds originating from the Cosmic Egg. 9. O b r a h m i n s , b e n e a t h these a r e the seven worlds begin ning with M a h ā t a l a . Beneath t h e m a r e the hells one by one. 10. M a h ā t a l a h a s the golden g r o u n d surface, which is ren dered splendid by jewels, mansions a n d shrines dedicated to lord Śiva. 11. It is occupied by A n a n t a , M u c u k u n d a a n d king Bali who is the resident of P ā t ā l a a n d Svarga. 12. O b r a h m i n s , R a s ā t a l a is rocky, T a l ā t a l a is full of gravels, Sutala is yellow a n d Vitala h a s t h e lustre of coral. 13-15. Atala is white. T a l a is black. O m e n of good holy rites, the extent of all the T a l a s below is as m u c h as t h a t of the e a r t h , viz., 1000 yojanas each. T h e sky above each T a l a extends to ten thousand yojanas. T h e m a g n i t u d e of all the seven along w i t h t h e clouds is seven thousand lakhs of yojanas. T h e root (i.e. the space below the last world P ā t ā l a ) is thirty thousand yojanas. 16. O excellent sages, the splendid R a s ā t a l a is frequented by S u v a r n a , Vāsuki a n d by others as well. 17. W h a t is famous as T a l ā t a l a is endowed with all splen dours a n d is frequented by V i r o c a n a , H i r a n y ā k s a , N a r a k a a n d others. 18. Sutala is occupied by V a i n ā y a k a a n d others, by Pūrvadevas ( d e m o n s ) w i t h K ā l a n e m i a t the h e a d a n d b y others too. 19. Vitala is occupied by D ā n a v a s a n d others beginning

Dvipas and their lords

181

w i t h T ā r a k ā g n i , serpents M a h ā n t a k a a n d others a n d b y the Asura P r a h l ā d a . 20. Atala is occupied by K a m b a l ā ś v a , by the heroic M a h ā k u m b h a a n d the intelligent H a y a g r i v a . 2 1 . T a l a (i.e. M a h ā t a l a ) is rendered splendid a n d occu pied by Ś a ń k u k a r n a a n d other heroes beginning with N a m u c i . 22-23. In all these n e t h e r worlds the great lord is present along w i t h U m ā , Skanda, N a n d i n a n d all the chieftains of G a n a s . O excellent ones, above all these seven T a l a s are the e a r t h a n d o t h e r worlds. T h e e a r t h too is of seven divisions a b o u t which I shall tell you n o w .

CHAPTER FORTYSIX Dvipas and their lords said: 1. T h e E a r t h consists of seven c o n t i n e n t s . 2 8 1 It is full of rivers a n d m o u n t a i n s . It is s u r r o u n d e d by seven oceans' 2 8 2 all r o u n d a n d embellished by t h e m . 2. T h e seven continents beginning with the i n n e r o n e are J a m b ū , Plaksa, Śālmali, K u ś a , K r a u ñ c a , Śāka a n d Puskara. 3. L o r d Śiva is present in all the seven continents, accom p a n i e d b y U m ā (his c o n s o r t ) , s u r r o u n d e d b y the G a n a s , a n d assuming different guises. 4-5. T h e seven oceans in order are those having, (1) briny water, ( 2 ) sugercane juice, (3) wine, (4) ghee, (5) curds, ( 6 ) milk a n d (7) sweet water. In all these oceans the glorious lord Śiva assumes the form of water a n d sports with the waves along with the Ganas. Sūta

2 8 1 . seven continents: p. 71, note 89. The verse 2 of this ch. mentions their names. On the identification of these dvipas on the basis of climatic and vegetation data available in the Purānas, see S. M. Ali. op. cit. Ch. II. 282. samudraih saptabhih—by seven seas. According to S. M. Ali, ' 'samudra does not necessarily mean 'a watery sea'. The Purānic sea can be a large expanse of sand as well as water. The sea of sand and that of water as barriers to human settlement and movement are synonymous when con sidering the geography of the inhabited world."

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6. L o r d V i s n u always sleeps in yogic slumber in t h e milky ocean as though he were t h e n e c t a r from t h a t , with his intellect c o n c e n t r a t e d on the knowledge of Śiva. 7. W h e n t h e lord wakes u p , t h e entire universe wakes u p ; w h e n he is asleep it is also asleep; t h e mobile a n d i m m o b i l e beings a r e identical w i t h h i m . 8. W i t h the favour of Parame§thin lord of Devas, every thing was created, held, protected a n d a n n i h i l a t e d by h i m alone. 9. O excellent sages, those w h o are well k n o w n as susenas worship A n i r u d d h a t h e leading P u r u s a holding conch, discus a n d iron club. 10-14. O sages, most excellent a m o n g the knowers of Atman ! those w h o m e d i t a t e o n A n i r u d d h a P u r u s a a r e all similar to V i s n u a n d b e c o m e endowed with all riches. S a n a n d a n a , S a n a k a , S a n ā t a n a , Vālakhilyas, Siddhas, M i t r a a n d V a r u n a these all worship V i s n u w h o is t h e origin of t h e universe. In all t h e seven continents there a r e lofty m o u n t a i n s , some rising to g r e a t heights, some extending as far as t h e oceans, others having m a n y peaks a n d caves. T h e r e were m a n y kings in these continents w h o were overlords a n d w h o r u l e d with efficiency a c c o r d i n g to t h e d e m a n d s of t h e period.- T h e y were powerful, thanks to t h e lord ( Ś i v a ) , t h e father of t h e e n e m y of Krauñca (i. e. Kārttikeya). 2 8 3

15-18. I shall m e n t i o n t h e kings in all t h e m a n v a n t a r a s past a n d future, beginning w i t h those in t h e S v ā y a m b h u v a m a n v a n t a r a . T h e grandsons o f S v ā y a m b h u v a M a n u were all very strong, w i t h similar status, h o n o u r a n d identical pur poses. T h e y were t h e heroic sons of P r i y a v r a t a 2 8 4 a n d they a r e r e p u t e d to b e t e n , 2 8 6 viz., Agnīdhra, Agnibāhu, M e d h ā , M e d h ā t i t h i , Vasu, J y o t i s m ā n , D y u t i m ā n , H a v y a , S a v a n a a n d P u t r a . P r i y a v r a t a crowned seven of t h e m as kings over the seven continents. 283. Krauñcārih : the enemy of Krauñca, i.e. Kārttikeya, so called because he split the Himalaya range Krauñca, situated in the eastern part of the chain on the north of Assam. 284. Priyavrata, son of Svāyambhuva Manu and Śatarūpā. 285. Though the number is the same, their names differ in the Purānas.

Dvipas and their

lords

183

19-24. H e m a d e A g n ī d h r a the lord o f J a m b ū d v ī p a a n d M e d h ā t i t h i t h e king o f Plaksadvīpa. H e crowned V a p u s m ā n the king of Śālmali, J y o t i s m ā n t h e king of K u ś a d v ī p a , D y u t i m ā n the king of K r a u ñ c a d v ī p a , H a v y a t h e lord of Śākadvipa. O sages of good holy rites, he m a d e S a v a n a t h e overlord of P u s k a r a . S a v a n a h a d two sons M a h ā v ī r a a n d D h ā t a k ī . T h e y were most excellent t h a t m e n could have. T h e kingdom of M a h ā v ī r a is known as M a h ā v ī r a V a r s a after t h e n a m e of t h a t 28 noble soul. T h e k i n g d o m of D h ā t a k ī is called D h ā t a k ī k h a n d a . * H a v y a the lord of Śākadvīpa procreated seven sons. 2 5 . T h e y were J a l a d a , K u m ā r a , S u k u m ā r a , M a n ī c a k a , Kusumottara, Modāki and Mahādruma. 26-29. T h e V a r s a continent of T a l a d a is called ( 1 ) T a l a d a ; t h e V a r s a of K u m ā r a is called ( 2 ) K a u m ā r a ; t h a t of Suku m ā r a is glorified as (3) S u k u m ā r a ; t h e V a r s a of M a n ī c a k a is called (4) M ā n ī c a k a ; the Varsa of K u s u m o t t a r a is (5) Kusu m o t t a r a , the V a r s a of M o d ā k i is glorified as ( 6 ) M o d a k a ; after the n a m e of M a h ā d r u m a , the next V a r s a is (7) M a h ā d r u m a ; all t h e seven Varsas are thus n a m e d after their rulers. 30-34. D y u t i m ā n , t h e lord of K r a u ñ c a D v ī p a h a d seven sons n a m e d K u ś a l a , M a n u g a , U s n a , Pīvara, A n d h a k ā r a k a , M u n i a n d D u n d u b h i who h a d splendid sub-continents n a m e d after t h e m , in the K r a u ñ c a Dvipa. T h e sub-continent of Kusala is K u ś a l a ; t h a t of M a n u g a is M a n o n u g a ; t h a t of U s n a is U s n a ; t h a t of Pīvara is P ī v a r a ; t h e land of A n d h a k ā r a is A n d h a k ā r a k a ; the land of M u n i is called M u n i a n d t h a t of D u n d u b h i is D u n d u b h i . These seven shining countries a r e in Krauñca Dvīpa. In the K u ś a d v ī p a , J y o t i s m ā n h a d seven powerful sons. 35. T h e y were U d b h i d a , V e n u m ā n , D v a i r a t h a , Lavana. Dhrti, Prabhākara and Kapila. 36-37. T h e first V a r s a is U d b h i d a ; the second is Venum a n d a l a ; t h e t h i r d is D v a i r a t h a ; t h e fourth is L a v a n a ; the fifth i s D h r t i m a t ; the sixth is P r a b h ā k a r a , a n d t h e seventh is K a p i l a . 38-41. T h e seven sons of V a p u s m ā n were t h e rulers of 286. Dhātakī Khanda. Prof. Ali identifies this with the Gobi desert on the west of Khingan range in the Japanese Highlands. See The Geography of the Purānas, p. 287.

184

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various countries of Sālmali Dvīpa. T h e y were Śveta, H a r i t a , J ī m ū t a , Rohita, Vaidyuta, Mānasa and Suprabha; T h e land of Sveta is Śveta; t h a t of H a r i t a , H ā r i t a ; t h a t of J ī m ū t a is J ī m ū t a ; t h a t of R o h i t a is R o h i t a ; t h a t of V a i d y u t a is V a i d y u t a ; t h a t of M ā n a s a is M ā n a s a a n d t h a t of S u p r a b h a is S u p r a b h a ; t h u s there a r e seven countries m a r k e d after t h e names of their rulers. I shall m e n t i o n t h e divisions in t h e Plaksadvīpa t h a t is beyond J a m b ū d v ī p a . 42-45. M e d h ā t i t h i h a d seven sons; they were t h e kings of Plaksa D v ī p a w h i c h consists of seven Varsas. T h e eldest a m o n g t h e sons was Ś ā n t a b h a y a . After h i m were Śiśira; S u k h o d a y a , A n a n d a ; Siva, K s e m a k a a n d D h r u v a . T h e conti n e n t was divided i n t o seven Varsas a n d n a m e d after these sons. Formerly in t h e S v ā y a m b h u v a m a n v a n t a r a these Varsas were colonised by t h e m . Subjects endowed with t h e discipline of four castes a n d four stages of life were colonised in the Varsas by those sons of M e d h ā t i t h i , t h e residents of Plaksadvīpa. 46-47. I n t h e f i v e continents beginning w i t h Plaksadvīpa a n d e n d i n g w i t h Śākadvīpa, t h e D h a r m a , was p r o m u l g a t e d in a c c o r d a n c e with t h e division of four castes a n d four stages of life. O excellent b r a h m i n s , in these five Dvīpas, happiness, span of life, h a n d s o m e features, strength a n d D h a r m a were their individual characteristics respectively. 48-49. T h e characteristic c o m m o n to all t h e five continents was t h a t the subjects t h e r e were all perpetually engaged in t h e worship of R u d r a a n d devoted to M a h e ś v a r a . T h e kings b o r n in t h e P u s k a r a d v ī p a enjoy the n e c t a r of their devout feelings towards P r a j ā p a t i a n d R u d r a .

CHAPTER Bharata

Sūta

Said

FORTYSEVEN sub-continent

1. K i n g P r i y a v r a t a c r o w n e d his eldest son Agnīdhra w h o was t h e eldest i n h e r i t o r a n d w h o was a loveable son of g r e a t s t r e n g t h , as t h e king of J a m b ū d v ī p a . 2 8 7 287. For detail, Ibid. p. 64 ff.

Bharata

sub-continent

185

2. O l e a d i n g b r a h m i n s , he was an ascetic a n d a g r e a t devotee o f Śiva. H e was a y o u n g m a n e n g a g e d i n t h e worship o f Śiva. H e w a s prosperous a n d intelligent a n d h e possessed m a n y cows. 3 . H e h a d n i n e sons a t p a r w i t h Prajāpatis. All o f t h e m w e r e followers o f M a h e ś v a r a a n d devoted t o M a h ā d e v a . 4 . H i s eldest son w a s k n o w n a s N ā b h i . K i m p u r u s a was his ( N ā b h i ' s ) y o u n g e r b r o t h e r . T h e t h i r d son w a s H a r i v a r s a . T h e fourth son was I l ā v r t a . 5 . R a m y a w a s t h e f i f t h ; d i e sixth w a s w a s t h e seventh. B h a d r ā ś v a was t h e e i g h t h .

Hiranmān. Kuru

6 . T h e n i n t h w a s K e t u m ā l a . U n d e r s t a n d t h e i r lands n o w . T h e s u b c o n t i n e n t of N ā b h i i n h e r i t e d from his father is called H e m a w h i c h lies i n t h e s o u t h . 7 . H e gave K i m p u r u s a t h e s u b c o n t i n e n t H e m a k ū t a . H e g a v e t h e s u b c o n t i n e n t called N a i s a d h a t o H a r i . 8 . T o I l ā v r t a h e gave t h e m i d l a n d s encircling t h e m o u n t a i n M e r u . H e gave R a m y a t h e s u b c o n t i n e n t a r o u n d N ī l ā c a l a . 9 . T h e s u b c o n t i n e n t Ś v e t a t o t h e n o r t h o f i t w a s given t o H i r a n m ā n . H e gave K u r u t h e s u b c o n t i n e n t ś r ń g a V a r s a w h i c h is to t h e n o r t h of it. 10. H e gave t h e s u b c o n t i n e n t r o u n d a b o u t M ā l y a v ā n t o B h a d r ā ś v a . H e gave G a n d h a m ā d a n a t o K e t u m ā l a . 11-12. T h e s e a r e t h e n i n e g r e a t s u b c o n t i n e n t s in brief. After c r o w n i n g his sons as t h e kings in those s u b c o n t i n e n t s , A g n ī d h r a 2 8 8 t h e virtuous b e c a m e e n g a g e d i n p e n a n c e . After purifying himself by p e n a n c e he b e c a m e e n g a g e d in t h e study of t h e V e d a s . 13-15. After b e i n g e n g a g e d in t h e s t u d y of t h e V e d a s he b e c a m e e n g a g e d i n m e d i t a t i o n o n Śiva. T h e r e i s n a t u r a l per fection in all t h e eight excellent subcontinents b e g i n n i n g w i t h K i m p u r u s a . W i t h o u t a n y strain the subjects a r e always h a p p y . T h e opposite of j o y is n o t seen in t h e m . T h e y h a v e no fear from d e a t h o r old age. T h e y h a v e n e i t h e r D h a r m a n o r A d h a r m a . T h e r e i s n o distinction such a s t h e excellent, t h e m i d d l i n g a n d t h e b a s e . I n all these eight s u b c o n t i n e n t s t h e r e a r e n o subdivi sions of yugas. 288. According to Liñga, Agnīdhra was the eldest son of Priyavrata. But according to a Vāyu version he was the son of Priyavrata's daughter.

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16. T h o s e w h o die in a holy c e n t r e of R u d r a w h e t h e r mobile or i m m o b i l e w h e t h e r devotees or casual visitors a r e r e b o r n there. 17. For their benefit eight holy centres were c r e a t e d by R u d r a . I n all those places M a h ā d e v a was always p r e s e n t . 18. By seeing M a h ā d e v a in t h e i r hearts the residents of the eight holy centres w e r e always h a p p y . H e a l o n e was the greatest goal u n t o t h e m all. 19-20. I shall now r e c o u n t t n e c o u n t r y of N ā b h i m a r k e d b y *hima' (snow; i.e. B h ā r a t a v a r s a a s m e n t i o n e d b e l o w ) . T h e intelligent N ā b h i begot a son of M e r u d e v ī , R s a b h a by n a m e w h o was a g r e a t king a d o r e d by all ksatriyas. A heroic son B h a r a t a was b o r n t o R s a b h a . H e was the eldest a m o n g his h u n d r e d sons. 21-25. R s a b h a w h o was fond of his son B h a r a t a crowned h i m as king. By a d o p t i n g t h e p a t h of knowledge a n d d e t a c h m e n t he c o n q u e r e d t h e serpents of his sense-organs; by all m e a n s he stabilised ī ś v a r a , t h e s u p r e m e A t m a n , w i t h i n his own h e a r t ; he was immersed in devout feelings; he observed fasts; h e wore b a r k g a r m e n t s a n d m a t t e d hair. H e retired i n t o dark ness (i.e. solitary p l a c e ) . Devoid of all desires a n d his doubts all cleared, ( i n t h e e n d ) he a t t a i n e d the g r e a t region of Śiva. H e gave t h e s u b c o n t i n e n t t o t h e south o f t h e m o u n t a i n H i m a v a t t o B h a r a t a . H e n c e l e a r n e d m e n call t h a t s u b c o n t i n e n t as B h a r a t a V a r s a 2 8 8 after his n a m e . B h a r a t a ' s son was the virtuous S u m a t i . B h a r a t a entrusted the kingdom to his care. After transferring the royal glory to his son t h e king entered the forest for p e n a n c e .

289. Bharata. Lińga ascribes the origin of the name to King Bharata, the eldest of the hundred sons of Rsabha and grandson of Nābhi. Cf. Vāyu 33. 5 1 - 5 2 ; Marka 53. 39-40. For detail see Bhāga 1 1 . 2 . 1517 and Sk I. 1 1 . 37. 55-57. But according to Matsya 114-5-6, Bharata is the name ofManu himself who creates and supports the people here. For further detail, see Avasthi : Studies in Skandapurāna, pp. 17-23. Formerly Bharata was known as Hima-varsa or Haimavata Varsa.

187

Sūta

CHAPTER

FORTYEIGHT

The

Meru

Mountain

said:

1. In the m i d d l e of this J a m b u D v ī p a is the great m o u n tain M e r u 2 ' 0 . It is the most excellent a m o n g the m o u n t a i n s , having m a n y peaks full of jewels. 2. It is r e p u t e d to be eightyfour t h o u s a n d yojanas in height. It h a s entered sixteen t h o u s a n d yojanas b e n e a t h the g r o u n d a n d it extends to sixteen thousand yojanas. 3. Since it is stationed like a shallow p l a t e the extent on the topjJs_thirty-two t h o u s a n d yojanas. T h r e e times its width is its g i r t h atTtKeTŕidges. 4. It is r e n d e r e d golden d u e to the auspicious contact with the body of M a h e ś a . It resembles t h e flower of the D h a t t ū r a p l a n t ( t h o r n a p p l e ) . It is t h e a b o d e of all Devas. 5. It is t h e sporting g r o u n d for Devas. It is full of miracles. T h e total w i d t h a n d extent of this m o u n t a i n is a h u n d r e d t h o u s a n d yojanas. 6-7. O leading b r a h m i n s , b e n e a t h t h e e a r t h its extent is sixteen t h o u s a n d yojanas. T h e r e m a i n i n g p a r t o f t h a t m o u n t a i n is above the e a r t h . T h e extent at the r o o t is thus sixteen t h o u s a n d yojanas a n d the extent above, they say, is twice the extent at the root. 8. In the east it has the lustre of the r u b y ; in the south it resembles gold; in the west it shines like the blue stone a n d in the n o r t h it has the coral lustre. 9. In t h e eastern side of this m o u n t a i n is Amarāvatī (the city of I n d r a ) . It is full of mansions of different kinds. It is t h r o n g e d by different groups of Devas. It is s u r r o u n d e d by clusters of jewels. 10-14. It has m a n y o r n a m e n t a l gateways of different shapes bedecked in gold a n d jewels. T h e arches at the gateways are rendered wonderful with gold, with jewels set in. T h o u s a n d s of w o m e n t h r o n g the roadways. T h e y are clever in conversation a n d elocution. T h e y are bedecked in all o r n a m e n t s . T h e y stoop down d u e to the weight of their heavy breasts a n d their eyes 290. P. 98, note 127.

Of"

((Ox

188

Lińgapurāna

roll to a n d fro d u e to intoxication. T h e Apsaras ( w a t e r ny mphs) move a b o u t all r o u n d . T h e r e a r e wonderful lakes, tanks, a n d rivers, all clustered with full b l o w n lotuses. T h e y have golden lines of steps. Even t h e sands on their b a n k s a r e golden. Blue a n d fragrant golden lotuses a b o u n d i n t h e m . T h u s t h e w h o l e city shines splendidly. W i t h t h a t city t h e m o u n t a i n is considered auspicious. 15. In t h e south-eastern side of t h e m o u n t a i n is Tejasvinī t h e city of t h e fire god. It is divine a n d similar to A m a r ā vatī. It is endowed w i t h all m e a n s of pleasures. 16. O sages, most excellent a m o n g those w h o h a v e selfcontrol, in t h e southern side of t h e m o u n t a i n is t h e city of Y a m a Vaivasvata. It is full of m a n y divine abodes b u i l t in gold a n d very splendid. 17-18. In t h e south-west is t h e splendid dark-coloured city Ś u d d h a v a t ī . 2 9 1 Similarly in t h e north-west is t h e splendid city G a n d h a v a t ī . T h e city in the n o r t h is M a h o d a y ā a n d t h a t in t h e north-east is Yaśovatī. T h u s cities in all t h e q u a r t e r s always shine. 19. T h e r e a r e t h e abodes of B r a h m ā , V i s n u a n d M a h e ś a as well as of others on it. T h u s the m o u n t a i n e n d o w e d with all m e a n s of pleasures a n d containing m a n y lakes, is t h e most excellent a m o n g t h e m o u n t a i n s . 20. It is full of Siddhas, Yaksas, G a n d h a r v a s , sages a n d t h e four kinds of living beings. 21-22. O leading b r a h m i n s , on the m o u n t a i n towards the left, stands a p a l a c e of seven storeys t h a t is as clear as p u r e crystal. It is as extensive as t h o u g h it has a t h o u s a n d l a n d i n g g r o u n d s . T h e r e stays lord Śiva of great a r m s , whose eyes are the sun, m o o n a n d fire. He is seated in a gemset t h r o n e along w i t h t h e goddess a n d t h e six-faced deity K ā r l t i k e y a . 23-27. T h e palace of V i s n u is also t h e r e . It extends to half of t h a t of lord Śiva a n d he (Visnu) stays t h e r e . In the s o u t h is the divine p a l a c e of t h e lotus-born deity B r a h m ā . It is full of rubies. T h e r e is t h e city of I n d r a w h i c h is very large. T h e r e is t h e beautiful city of Y a m a . T h e r e are t h e cities of 291. Since no city in the west is mentioned, Krsnavarnā and Śuddhavati in the first half of V-17 may also mean two cities, i.e. Krsnavarnā in the south-east and Śuddhavatī in the west.

Mountain

Meru

189

S o m a , V a r u n a , N i r j t i , P ā v a k a (fire-god), V ā y u (wind) a n d R u d r a . I n their different respective palaces t h e r e a r e t h e abodes of all people. In t h e north-east in t h e h o l y c e n t r e of t h e lord, p e r p e t u a l worship i s m a i n t a i n e d . T h e holy N a n d ī stays t h e r e alongwith his disciples a n d t h e leading Siddhas. S a n a t is comfortably lodged t h e r e alongwith t h e Siddhas. T h e l o r d of Devas is t h e r e "alongwith S a n a k a , S a n a n d a a n d others. 2 8 . S o m e p a r t of it, is t h e g r o u n d for t h e p r a c t i c e of yoga. In some places a r e t h e grounds for enjoyment of plea sures. T h e r e is a splendid p a l a c e w i t h seven storeys resem bling t h e rising sun. 29-35. It is t h e splendid p a l a c e of N a n d i a n d t h e chieftain of t h e G a n a s is seated there in t h e midst of six-faced deity, G a n e ś a , t h o u s a n d s of G a n a s , Suyaśā of beautiful eyes, t h e mothers and M a d a n a . T h e river J a m b ū 1 8 * flows round the base of this m o u n t a i n . To its r i g h t there is a splendid J a m b u ( R o s e A p p l e ) tree. It is very tall w i t h extensive g r o w t h all r o u n d . It yields fruits at all times. T h e I l ā v r t a s u b - c o n t i n e n t is s p l e n d i d a n d ex tensive all r o u n d t h e M e r u . S o m e subsist t h e r e o n t h e fruits o f J a m b ū a n d some o n n e c t a r . S o m e h a v e t h e lustre o f gold a n d others a r e of various colours. T h e y enjoy all k i n d s of pleasures. O b r a h m i n s , this is t h e splendid m i d - l a n d of t h e D v ī p a , w h i c h extends all r o u n d t h e foot o f t h e M e r u . T h e r e a r e n i n e sub continents in J a m b ū d v ī p a . * * , a I shall r e c o u n t all of t h e m w i t h t h e i r rivers, streams, a n d m o u n t a i n ranges. U n d e r s t a n d their e x t e n t in yojanas.

292. Jambū : According to Marka. (55. 28-30) this river springs from the juice of the fruits which the Jambu tree produces on the Gandhamādana. The river passes around Meru and then enters Jambūmūla. 292a. Jambūdvīpa represents the geographical conception of the territory ruled over by the Aryan people. The territory was divided into nine units (varsas), of which Bharata was one. St. Epiphanius (theend of the fourth century A.D.) has recorded that India was formerly divided into nine kingdoms (vide S.B. Ghaudhuri, JIH. Vol. X X V I I part III, 1949, pp. 24> )•

190

Lińgapurāna CHAPTER Ilāvrta

Sūta

FORTYNINE sub-continent

said: 1.

The

yojanas.

first

The

Dvīpa,

other

it is

said,

extends

Dvīpas successively

a thousand

e x t e n d to twice

the

previous one. 2-3.

T h e e a r t h a l o n g w i t h all

t e n d i n g to fifty crores of yojanas. I t i s splendid a n d i s s u r r o u n d e d T h e m o u n t a i n N ī l a i s t o the

t h e oceans is

stated as

It consists of seven Dvīpas.

b y t h e Lokāloka

mountain.2'3

n o r t h o f t h e M e r u . T h e Śveta i s

to t h e n o r t h of this a n d t h e Śrńgī

is still further n o r t h of Śveta.

O b r a h m i n s , these t h r e e a r e

mountains

the

of t h e

sub-con

tinents i n t h e n o r t h . 4.

The Jatfiara2'4 and the Devakūta295

are the mountains

i n t h e eastern q u a r t e r . T h e N i s a d h a 2 8 8 i s t o t h e Meru.

Still

south

of it

the mountain

south

of the

Hemakūta.297

The

H i m a v a t is to its s o u t h . 5.

T o t h e west o f t h e M e r u t h e r e are t w o m o u n t a i n s : M ā l -

y a v ā n 2 8 8 a n d G a n d h a m ā d a n a . 2 8 9 T h e s e two e x t e n d t o w a r d s t h e north.

293. Lokāloka—a belt of mountains bounding the outer-most of the seven seas and dividing the visible world from the regions of darkness. 294-295. On the eastern side of Meru there are two mountains, namely the Jafhara and the Devakūta which run north to south and stretch up to the Nila (Tien Shan) and Nisadha mountains (Vāyu 3 5 . 8 ) . Jatiara is identified with Kuruk-Tagh and Devakūta with Altin Tagh—Nan Shan Tsing-Ling of Sinkiang and Northern China. The Geography of the Purānas, pp. 99-100.

296. Nisadha: Śp. places it to the south of the Meru, along with the Himavat and Hemakūta. It represents Hindukush Kunlun chain. 297. Hemakūta : a sacred hill situated to the north of Mānasarovara It represents Ladakh-Kailash-Trans-Himalayan chain. 298. Mālyavān : This mountain bounds Ilāvrta Varsa on the east. 299. Gandhamādana: It is placed to the south of Meru.

Ilāvrta

sub-continent

191

6. All these l e a d i n g m o u n t a i n s a r e frequented by t h e S i d d h a s a n d C ā r a n a s . T h e inter-space b e t w e e n t w o m o u n t a i n s is n i n e t h o u s a n d yojanas in each case. 7-10. T h i s sub-continent south of t h e H i m a v a t is k n o w n a s B h a r a t a . H e m a k ū t a i s b e y o n d t h a t . T h e sub-continent w i t h i n it is K i m p u r u s a . N i s a d h a is b e y o n d H e m a k ū t a . Its sub-conti n e n t i s called H a r i v a r s a . Beyond H a r i v a r s a a n d M e r u i s t h e s p l e n d i d I l ā v r t a . Beyond I l ā v r t a is Nīla a n d t h e sub-continent R a m y a k a . Beyond R a m y a k a is Śveta a n d t h e sub-continent known as H i r a n m a y a . T h e mountain beyond Hiranmaya is known as Śrńgī a n d sub-continent b e y o n d it is K u r u . T h e t w o Varsas o n e i n t h e south a n d one i n t h e n o r t h (i.e. H i m a v ? r s a a n d R a m y a k a ) a r e s t a t i o n e d like a n a r c h . 11. T h e o t h e r four a r e horizontal in shape. I l ā v r t a is in t h e m i d d l e ; to t h e west a n d east of t h e M e r u there are two sub c o n t i n e n t s a n d they a r e smaller ( t h a n t h e four m e n t i o n e d before). 12. T h e a r e a above N i s a d h a is k n o w n as t h e n o r t h e r n V e d y a r d h a ( h a l f of t h e whole D v ī p a w h i c h is conceived as a sacrificial a l t a r ) . T h u s t h e r e are t h r e e V a r s a s i n t h e s o u t h e r n half a n d t h r e e V a r s a s i n t h e n o r t h e r n half. 13. I l ā v r t a w i t h t h e M e r u in t h e m i d d l e is in t h e midst of t h e two halves. 14-15 T h e g r e a t m o u n t a i n M ā l y a v ā n extends towards t h e n o r t h . Its w i d t h above is two t h o u s a n d yojanas. I t s length i s stated t o b e thirtyfour t h o u s a n d yojanas. T h e m o u n t a i n G a n d h a m ā d a n a is to t h e west of it. 16-17. Its length a n d w i d t h is similar to t h a t of M ā l y a v ā n . T h e s e six V a r s a m o u n t a i n s of good ridges extend to t h e east a n d a r e b o u n d e d o n b o t h sides b y t h e E a s t e r n a n d Western seas. 18. H i m a v a t is full of snow. T h e H e m a k ū t a contains gold. T h e N i s a d h a is also golden resembling t h e m o r n i n g sun. 19. T h e golden M e r u which extends u p w a r d s has four colours. Its girth is symmetrical a n d cylindrical. It rises high. 20. T h e m o u n t a i n N ī l a is full of Lapis L a z u l i stones. T h e Śveta is white in colour a n d full of gold. T h e three-peaked m o u n t a i n Śrńgī has t h e colour of t h e feathers of t h e peacock a n d contains gold.

192

Lińgapurāna

21-25a. T h u s t h e m o u n t a i n s h a v e b e e n succinctly r e c o u n t e d . Again listen to t h e description of t h e l e a d i n g hills or peaks. M a n d a r a a n d D e v a k ū t a a r e the m o u n t a i n s i n t h e eastern q u a r t e r . K a i l ā s a a n d golden G a n d h a m ā d a n a extend from the east towards south a n d e n d w i t h i n t h e ocean. T h e excellent m o u n tains N i s a d h a a n d P ā r i y ā t r a a r e stationed i n t h e west, like those i n t h e east. T r i ś r ń g a a n d J ā r u d h i a r e t h e excellent m o u n t a i n s i n t h e n o r t h . T h e y a r e e m b e d d e d w i t h i n t h e o c e a n a n d they also extend t o w a r d s t h e East. L e a r n e d m e n call these m o u n t a i n s " M a r y ā d ā p a r v a t a s " (mountains of the boundary). 25b-27. O excellent b r a h m i n s there a r e foot ranges to t h e lofty golden m o u n t a i n M e r u , e x t e n d i n g t o t h e four q u a r t e r s . S u p p o r t e d by these, t h e e a r t h consisting of t h e seven D v i p a s , does n o t m o v e . T h e i r l e n g t h i s m e n t i o n e d t o b e t e n t h o u s a n d yojanas. In t h e east it is M a n d a r a ; in the south it is G a n d h a m ā d a n a , in t h e west it is V i p u l a a n d in the n o r t h it is S u p ā r ś v a . 28-34. F o u r lofty trees grow on these as t h o u g h they a r e the flagstaffs of the Dvīpas. T h e g r e a t tree on t h e p e a k of t h e m o u n t a i n M a n d a r a i s t h e K a d a m b a , the king o f f l a g s t a f l s . I t h a s long h a n g i n g b r a n c h e s . It acts as a c a i t y a p ā d a p a ( h o l y big tree in a sacred t e m p l e ) . O n the peak o f t h e m o u n t a i n i n s o u t h (i.e. G a n d h a m ā d a n a ) there is a J a m b ū tree (Rose A p p l e ) w i t h holy fruits a n d flowers hanging in g a r l a n d s . T h e J a m b ū tree is known in all t h e worlds a s the f l a g s t a f f i n t h e s o u t h e r n region. On the p e a k of t h e lofty m o u n t a i n V i p u l a , in the west, a great A ś v a t t h a tree ( h o l y fig tree) grows like a g r e a t Caitya p ā d a p a (a sacred tree in a holy t e m p l e ) . On the peak of t h e m o u n t a i n Supārśva i n the n o r t h grows the big N y a g r o d h a ( I n d i a n fig t r e e ) , w i t h a h u g e t r u n k e x t e n d i n g to m a n y yojanas in circumference. I shall n o w m e n t i o n t h e four sporting g r o u n d s of Devas on the leading m o u n t a i n s . T h e y a r e devoid o f h u m a n beings a n d have trees a n d p l a n t s t h a t b l o o m in all the seasons. 35-57. T h e r e a r e groves in t h e four directions. U n d e r s t a n d t h e m by their names. T h e forest grove in t h e east is C a i t r a r a t h a ; in the south it is G a n d h a m ā d a n a ; it is V a i b h r ā j a in the west; in the n o r t h it is the g a r d e n of Savitr ( s u n ) . ( T h e holy shrine) in the east is M i t r e ś v a r a . Thereafter

Ilāvrta

193

sub-continent

(i.e. in the south) it is §asjheśvara. In the west it is Varyeśvara a n d in the n o r t h it is Amrakeśvara. Similarly, O leading sages, there a r e four great lakes also. 38-40. T h e sages sport a b o u t there on the mountains a n d in t h e gardens. 300

T h e lake in the east is A r u n o d a ; t h a t in the south is M ā n a s a ; i n t h e west Sitoda a n d i n t h e n o r t h M a h ā b h a d r a . In the south there is t h e holy c e n t r e of Ś ā k h a , in t h e west it is of V i ś ā k h a ; in the n o r t h of Naigameya a n d in the east of K u m ā r a . I shall m e n t i o n briefly t h e leading peaks b e g i n n i n g from the eastern lake A r u n o d a only by their n a m e s . It is n o t possible to describe t h e m in detail. 41-45a. These a r e t h e g r e a t m o u n t a i n s , v i z : — Ś ī t ā n t a , K u r a n d a , K u r a r a , Vikara, Maniśaila, Vrksavān, M a h ā n ī l a , R u c a k a , Savindu, D a r d u r a , V e n u m ā n , Samegha, N i s a d h a a n d D e v a p a r v a t a . These a n d o t h e r m o u n t a i n s are t h e abodes of Siddhas in the east of M a n d a r a . T h e r e a r e divine shrines of R u d r a , Visnu a n d N ā r ā y a n a on all these hills, t h e i r caves a n d forests. 45b-49. I shall now m e n t i o n t h e g r e a t hills to t h e south of t h e lake M ā n a s a in brief. Śaila, Viśiras, Śikhara, Ekaśrńga, M a h ā ś ū l a , Gajaśaila, Piśācaka, Pañcaśaila, Kailāsa, a n d H i m a v a t . T h e s e a r e all lofty excellent hills frequented by Devas. On all these different m o u n t a i n s a n d forests divine shrines of R u d r a have been installed b y Devas. T h e m o u n t a i n s i n t h e southern direction a r e thus m e n t i o n e d to you. I shall now tell you a b o u t the hills in t h e west. 50-52. To the west of the lake Sitoda there stand S u r a p a , M a h ā b a l a , K u m u d a , M a d h u m ā n , Añjana, M u k u t a . K r s n a , P ā n d u r a , Sahasraśikhara, the leading hills Pārijāta a n d Ś r ī ś r ń g a . T h e s e are the p r o m i n e n t excellent m o u n t a i n s frequented by Devas in the western q u a r t e r a n d they c o n t a i n shrines of Rudra. 53. T h e extremely powerful m o u n t a i n s to the n o r t h of t h e lake M a h ā b h a d r a are being stated now succinctly.

300.

Arunoda. It lies to the east of Meru.

^[e.<T

Lingapvrana

54-56. T h e y are:—Śańkhakūfa, Mahāśaila, Vrsabha, H a m s a p a r v a t a , N ā g a , K a p i l a , Indraśaila, S ā n u m ā n , Nila, Kantakaśrńga, Śataśrńga, PuspakoJa, Praśaila, Virajas, V a r ā h a p a r v a t a , M a y ū r a a n d J ā r u d h i . 3 0 1 All these a r e stationed i n the n o r t h . 57. T h e r e a r e thousands of divine palaces of t h e tridentbearing l o r d o n those divine hills. 58. In tneiirterstices of these leading hills there are m a n y internal water reservoirs, lakes a n d parks. 59. T h a n k s to t h e favour of P a r a m e s d i i n , Devas, sages, Siddhas purified by their devotional thoughts of Śiva reside here along with their families in their respective abodes. 60-69. T h e different deities reside in t h e various forests as follows:— T h e residence of Laksmī is in the Bilva grove; K a ś y a p a a n d others stay in t h e K a k u b h a grove; t h e residence of I n d r a , U p e n d r a a n d of t h e snake gods is in the T ā l a v a n a (forest of p a l m t r e e s ) ; t h e residence of K a r d a m a a n d his tribe is in t h e U d u m b a r a grove; t h e residence o f t h e V i d y ā d h a r a s a n d Siddhas is in the holy a n d splendid mango-grove; t h e a b o d e of t h e N ā g a s a n d Siddhas is in t h e forest of N i m b a ( M a r g o s a ) , t h a t of t h e sun a n d R u d r a is in t h e K i m ś u k a ; t h e precep tor of Devas is stationed in t h e holy forest of Bījapūra; t h e a b o d e of t h e n o b l e lords beginning with Visnu is in t h e forest of lilies; t h e serpents stay on t h e N y a g r o d h a within t h e clusters of S t h a l a p a d m a ( l a n d lotuses). It is here t h a t Śesa t h e lord of the n e t h e r worlds stays. He alone is the god of D e a t h u n t o all. T h e p l o u g h s h a r e - a r m e d lord is only a form of Visnu him self, the preceptor of t h e universe; he is the leaning couch of V i s n u ; he is the b a n g l e of the lord ( Ś i v a ) . D ā n a v a s including their p r e c e p t o r Śukra stay in the forest of jack trees. T h e serpents are stationed in t h e Viśākhaka forest along with t h e K i n n a r a s ; there a r e i n n u m e r a b l e trees of all kinds in this beau tiful forest. N a n d ī ś v a r a is also stationed there a n d is being eulogised by t h e leading G a n a s . Goddess Sarasvatī stays in t h e m i d d l e of the region full of S a n t ā n a k a (wish-yielding) trees. 301. Jārudhi : This range is identified with Al-Tau, Ketmen chain. GP. p. 82.

the Kirghiz-Zailai

The abodes

195

of Devas

T h u s a r e t h e residents of these forests r e c o u n t e d in brief.

n o t possible to describe t h e m in d e t a i l .

C H A P T E R FIFTY The abodes Sūta

of Devas

said: I n d r a stays in t h e auspicious forest of P ā r i j ā t a 3 0 2 (wish-

la.

Śītānta.303

yielding tree) o n the peak called lb-2a.

To t h e east of it is the extensive p e a k of K u m u d a 3 0 *

m o u n t a i n . O excellent b r a h m i n s , on it

are

the eight cities of

Dānavas. 2b-3a.

they say, a r e

t h e holy S u v a r n a k o f a r a , O excellent b r a h m i n s , t h e sixty-eight cities of the

noble-souled Rāksasas

called Nīlakas. 3b-4a.

There

are

fifteen

cities o n t h e leading m o u n t a i n

M a h ā n ī l a w h i c h a r e t h e abodes o f t h e horse-faced K i n n a r a s . 4b. O

m e n of good holy rites,

t h e r e a r e t h r e e cities of the

Vidyādharas on Venusaudha, the great mountain. 5.

T h e glorious G a r u d a stays i n V a i k u n t h a . T h e prosperous

N ī l a l o h i t a stays i n K a r a ñ j a .

3 0 5

T h e Vasus live i n V a s u d h ā r a .

30a. Pārijāta-vana—forest of coral trees (Erythrina Indica) which lose their leaves in June and are then covered with large crimson flowers. 303. Śītānta : It means 'end of cold', i.e. "a range which marks the dividing line between the cold and hot regions. If the river Kizil-Su repre sents the head waters of the Purānic river Sītā, Śītānta is obviously the Kashghar range, i.e. the last longitudinal range of the Pāmir region facing the Tarim basin, on the east. It is a range which, to a traveller coming from the east across the hot and sandy Tarim Basin, stands athwart the route towards the west and promises a cool climate beyond. It is an effective climatic barrier which separates a hot and dry desert on the east from the cold pla teau on the west. Coming from the west it literally marks the 'end of cold' and is therefore rightly qualified for its name, Śītānta". GP. pp. 100-101. 304. Kumuda : Peak Barzengi ( 1 6 , 4 5 6 feet) beyond the Pakshif Pass. 3 J j . Most of the mountains mentioned in this chapter are not identifiable.

196

Lińgapurāna

6. T h e r e a r e seven holy spots on the m o u n t a i n R a t n a d h ā r a , belonging to t h e noble seven sages. T h e y c o n t a i n the abodes of the Siddhas as well. 7. T h e great a b o d e of Prajāpati is on t h e m o u n t a i n ekaśrñga. D u r g ā a n d others stay o n the Gajaśaila a n d t h e Vasus o n the S u m e d h a . 8. T h e Adityas, R u d r a s a n d AśVins h a v e their abodes in eighty divine cities on the m o u n t a i n H e m a k a k s a . 9. T h e r e are five h u n d r e d crores of abodes of t h e Rāksasas on the Sunīla m o u n t a i n w h i c h has five peaks w i t h five crores of cities in each. 10. T h e h u n d r e d cities of t h e Yaksas of u n m e a s u r e d p r o wess a r e on the Ś a t a ś r ń g a ; the cities of K ā d r a v e y a s a r e on the m o u n t a i n T ā m r ā b h a ; t h e city of G u h a is on the V i ś ā k h a bill. 11. O excellent sages, the a b o d e of S u p a r n a is on t h e Ś v e t o d a r a ; the a b o d e of K u b e r a is on the Piśācaka a n d t h a t of V i s n u is on the H a r i k u j a , 12-14a. T h e residence of the K i n n a r a s is on t h e K u m u d a ; t h a t of C ā r a n a s is on t h e A ñ j a n a ; K r s n a has t h e a b o d e in the mansions of the G a n d h a r v a s ; there a r e seven cities of Vidyād h a r a s on the P a n d u r a a n d they contain all the means of pleasures, O Brahmins. T h e r e are seven t h o u s a n d cities of t h e Daityas of terrible activities, the enemies of I n d r a , on the m o u n tain Sahasraśikhara. 14b-16. T h e residence of the P a n n a g a s (serpents) O Leading sages, is on the M u k u t a , full of flowers. T h e resi dences of Vaivasvata, Soma, V ā y u a n d t h e overlord of serpents a r e in four abodes on t h e T a k s a k a m o u n t a i n . T h e abodes of B r a h m ā , I n d r a , Visnu, R u d r a , G u h a , K u b e r a , S o m a a n d other noble persons are on the Boundary m o u n t a i n s . 17-19. T h e residence of lord Śiva s 0 * along with U m ā is in the cave of m o u n t a i n Śrīkantiia. Śrikantiia is the overlord of all the chiefs of Devas. U n d o u b t e d l y the Cosmic Egg functions by the grace of Srīkandia. A n a n t a , īś"a a n d others a r e severally the protectors of the Cosmic Egg. T h e y a r e called Vidyeśvaras as well as Cakravartins ( E m p e r o r s ) .

306. Sarvāvāsah—i.e. Siva, sarvarh viśvam āvāso yasya sah. ST.

Various

197

Continents

20-21. Now, I shall briefly describe all the abodes presided over b y Śrīkantiia o n t h e b o r d e r m o u n t a i n s . T h e universe con sisting of t h e mobile a n d i m m o b i l e beings is presided over by Ś r ī k a n d i a . H o w c a n I r e c o u n t all in detail u p t o K ā l ā g n i — Ś i v a ?

CHAPTER Various Sūta

FUTYONE Continents

said:

1-7. T h e beautiful forest B h ū t a v a n a , t h e residence of t h e different groups of Bhūtas ( g o b l i n s ) , is on t h e highly splendid m o u n t a i n D e v a k ū t a . T h i s m o u n t a i n has g r e a t peaks. It is splendid a n d devoid o f impurities. I t i s m a d e u p b y gold, Lapis Lazuli, rubies, e m e r a l d s , lustrous G o m e d a (onyx) a n d o t h e r precious stones. It ranges in a n u m b e r of b r a n c h e s on all sides. It is a d o r n e d w i t h all kinds of trees such as C a m p a k a , Aśoka, P u n n ā g a , Bakula, A s a n a a n d Pārijāta. I t contains m a n y f l o c k s of birds a n d herds of elephants. It is variegated in colour w i t h h u n d r e d s of minerals. It a b o u n d s in wonderful specimens of flowers. I t s ridges are covered with b u n c h e s of flowers h a n g i n g d o w n . V a r i o u s kinds of a n i m a l s live therein. It contains m a n y springs a n d fountains with p u r e a n d sweet w a t e r . It is a d o r n e d w i t h m a n y waterfalls a n d cascades"Śtrewn w i t h f l o w e r s . T t l ? beautified by r u n n i n g streams with rafts of flowers floating on t h e m . T h i s B h ū t a v a n a 3 0 7 has pleasing colours. I t contains m a n y trees w i t h great roots a n d stems. T h e thick shade of these trees spreads to ten yojanas all-round. 8. T h e b r i g h t a n d well-lit a b o d e of lord M a h ā d e v a , t h e noble-souled Ś a ń k a r a , is there. It is beautified by m e a n s of g r e a t jewels. 9-10. It has o r n a m e n t a l gateways m a d e of crystal a n d s h a p e d in different wonderful forms. It has golden r a m p a r t walls. It is well a d o r n e d with festoons of jewels. T h e r e are 307. Bhūtavana : Bhūta is a name of Śiva; Bhūta-vana—Siva's forest.

198

Lińgapurāna

m a n y splendid gem-set thrones covered with five cloths placed here a n d there on the g r o u n d a n d occupied by L o r d Śiva now and t h e n . 11-16. In t h a t m a n s i o n of Śiva there are m a n y a p a r t m e n t s decorated with garlands of never-fading flowers of dif ferent colours. T h e r e are m a n y raised platforms ( M a n d a p a s ) of different shapes a n d sizes with crystal columns. T h e l e a d i n g goblins (Bhūtas) a d o r e d b y B r a h m ā , I n d r a a n d U p e n d r a stay there. T h e r e are m a n y P r a m a t h a s with their faces resembling those of boars, elephants, lions, bears, tigers, camels, vultures, owls, deer, h u m p e d bulls a n d goats. T h e y are stout a n d h u g e like great m o u n t a i n peaks. T h e y are terrible w i t h having" h u g e arms. Some have green hairs on their heads. T h e y a r e of dif ferent shapes a n d sizes. T h e y are seated in all possible pos tures a n d positions. T h e r e a r e splendid G a n a s such as N a n dīśvara, w i t h b r i g h t b e a m i n g faces a n d spotless c h a r a c t e r . T h e y possess s u p e r n a t u r a l qualities a n d they resemble B r a h m ā , I n d r a a n d Visnu. T h e place is never devoid of crowds of im m o r t a l beings, (i.e. Devas) who worship the lord of Bhūtas (i.e. Śiva) there, always. 17-19. Ś a ń k a r a , M a h ā d e v a , the lord of P r a m h a t h a s is worshipped b y t h e Siddhas, Devas, G a n d h a r v a s ^ B r a h m ā , a n d others such as U p e n d r a . T h e y use these musical i n s t r u m e n t s ( d r u m s , etc.) in the course of their w o r s h i p — J h a r j h a r a s (cym bals) conches, P a t a h a s , Bherīs, D i n d i m a s , Gomukhas* D u r i n g their worship they sing in low, middle a n d h i g h p i t c h e s ; they also j u m p , d a n c e a n d shout i n joy. Ś a ń k a r a w h e n b e i n g worshipped thus a p p e a r s as though he has divided into two the beautiful p e a k ( K a i l ā s a ) having the lustre of the conch. 20. Kailāsa* 0 8 is t h e a b o d e of K u b e r a , the king of Yaksas as well as other n o b l e beings. 2 1 . T h e r e too, Śiva the lord of Devas has a great abode. H e stays there always a c c o m p a n i e d b y U m ā a n d the chiefs of G a n a s . 22-25. T h e holy river M a n d ā k i n ī with plenty of w a t e r a n d a b o u n d i n g in lotuses flows over the splendid peak K u b e r a Śikhara; the steps leading to its waters arc built of gold a n d set 308.

Kailāsa : p. 100 note 133

Various

Continents

199

with gems. T h e r e a r e golden lotuses with fragrance, very soft to the touch. T h e r e a r e great lilies with sweet smells a n d leaves resembling blue lapis lazuli. T h e river is beautifully a d o r n e d with big lotuses a n d lilies. It is frequented by t h e womenfolk of the Yaksas a n d G a n d h a r v a s . T h e waters of the holy a n d splendid river M a n d ā k i n ī 3 0 9 are used by Devas, Dānavas, G a n dharvas, Yaksas, Rāksasas a n d K i n n a r a s for b a t h i n g a n d drink ing purposes. 26. On its n o r t h e r n b a n k is the splendid a b o d e of L o r d Siva, finished with lapis lazuli a n d o t h e r gems. H e , the unchang ing lord, stays t h e r e . 27. O b r a h m i n s , on the eastern a n d southern banks of the river K a n a k a n a n d ā there is a forest with thousands of Brah m i n s , 3 1 0 animals a n d birds. 28-31. T h e r e also the lord sports in a mansion similar to the one o n the m o u n t a i n (Kailāsa) along with U m ā a n d chief G a n a s . On the western b a n k of the N a n d ā 3 1 1 , a little towards the S o u t h there is the city R u d r a p u r ī . It is full of m a n y m a n sions. In these also L o r d Śiva assuming h u n d r e d s of forms sports a b o u t along with U m ā a n d the G a n a s . It is called Śivālaya (abode of S i v a ) . T h u s there are h u n d r e d s a n d thousands of shrines of Śiva in every Dvīpa, O excellent sages, on the m o u n tains, in the forests, on the banks of rivers, lakes a n d on the j u n c t i o n s of waters.

303. Mandākinī : identical with Svargańgā. For detail, see Gańgāvatāra-varnana (Vāyu, c h . 4 7 ; Matsya ch. 124). According to this description " c o l d and fresh water from the springs of the Kailāsa mountain flows into a lake from which issues river Mandākinī around which stands the pictures que Nandana forest of vast dimensions." S.M. Ali holds that the river Mandākinī probably refers to the river Umā and the Zhong Ghhu, which flow through Gaurī Kunda (lying on the eastern flank of Mount Kailāsa) in the Rāksasa Tal (the twin lake of Mānasarovar) ". 310. dvija here means 'ascetic brāhmanas'. 3 1 1 . Nandā : Nandā, Alakanandā and Bhāgīrathi are three famous branches of Gańgā in the upper course in the Pauri-Garhwal region. Accor ding to Pargiter (Mark. p. 383), the nrivers andā and Apara-nandā are often mentioned as situated in the north between the Ganges and Kauśikī or Kosi. and near the river Bāhudāand mount Hemakūta.

Lińgapurāna

200 CHAPTER FIFTYTWO Geography Sūta said

of the

World

1-2. O best of Brahmins, on every sub-continent there a r e m a n y holy rivers always full of w a t e r a n d originating from g r e a t lakes. T h e y flow in all four directions : east, south, n o r t h a n d west. 3. T h e storehouse of water in the sky w h i c h is called Soma (moon) is the support of all living beings. To Devas, it is t h e receptacle of n e c t a r . 4-8. F r o m this has originated the river of auspicious •waters a n d it flows in the firmament. W i t h nectarine waters it functions t h r o u g h the seventh p a t h of t h e w i n d . T h i s river follows the p a t h of t h e luminaries. It is frequented by . groups of luminaries, a n d by thousands a n d crores of stars of t h e sky. 8 1 * J u s t like t h e m o o n it also goes r o u n d a n d r o u n d every d a y . M a h ā m e r u , the t e n d e r sporting g r o u n d of Ś r ī k a n t h a is eighty four t h o u s a n d yojanas high. L o r d Siva is seated there together w i t h U m ā a n d the chiefs of his G a n a s a n d also s p o r t s 3 1 3 a b o u t there for a long t i m e . T h i s auspicious river of holy waters c i r c u m a m b u l a t e s the m o u n t a i n M e r u . 9. W i t h its w a t e r s a g i t a t e d by the w i n d a n d by its own velocity, the river flows down on all the four inner peaks of the Meru. 3 1 2 . The Purānas describe the three stages in the evolution of Gañgā: ( i ) It is a starry river (i.e. ākāsa-Gangā the Milky Way) in the form of snow, (ii) As the snow falls on the high plateau of the Pamir (Meru) (v.7) and also on the high ridges and ranges which surround and radiate from the Pāmīr region, it is still 'snowy Gangā' (=hima-Gańgā). (iii) As snow melts, it divides into the four main rivers (v. a) of Asia which radiate in different directions. The Gangā at this stage becomes a stream, or rather streams of water. After passing through thousands of mountains, valleys,forests and caves, it falls into the southern sea (v. I O ) 3 1 3 . Mark the archaic form 'kridate' in the ātmanepada for 'krīdati' in the parasmaipada.

Geography of the World

201

10. After going b e y o n d all the m o u n t a i n s partially it e n t e r s the g r e a t sea at the behest of lord Śiva. 11. T h e r e a r e h u n d r e d s a n d thousands o f rivers b r a n c h i n g o u t from this, w h i c h flow t h r o u g h all the sub-continents a n d c o n t i n e n t s as well as the m o u n t a i n s therein. 12a. Since t h e G a ñ g ā has gone to the e a r t h from the firma m e n t , t h e r e a r e i n n u m e r a b l e small rivers. 12b-13a. I n t h e K e t u m ā l a subcontinent m e n a r e darkc o l o u r e d . 8 1 * T h e y subsist on j a c k fruits. T h e i r w o m e n h a v e the lustre of b l u e lotuses. T h e i r life span is ten t h o u s a n d years. 13b-15a. I n the B h a d r ā ś v a sub-continent w o m e n are white-coloured, resembling the rays of the m o o n . T h e y h a v e their staple d i e t of black mangoes. T h e y a r e devoid of anguish a n d agony a n d fond of sexual pleasures. Mentally meditating on Śiva they live u p t o ten thousand years. Like t h e H i r a n m a y a s 8 1 5 t h e y h a v e freely d e d i c a t e d their m i n d s to Iśvara. 15b-18. I n t h e sub-continent R a m a n a k a , t h e living beings subsist on t h e fruits of t h e N y a g r o d h a (the holy fig t r e e ) . T h e y live u p t o eleven thousand f i v e h u n d r e d years. T h e y are all white-complexioned a n d engrossed in t h e m e d i t a t i o n on Śiva. T h e highly blessed H a i r a n a m a y a s are those dwelling in the forest of H i r a n m a y a . T h e y live u p t o twelve t h o u s a n d five h u n d r e d years m a i n l y subsisting o n t h e A ś v a t t h a (holy f i g t r e e ) fruits. T h e y haVe also d e d i c a t e d their m i n d s freely to the l o r d like t h e H i r a n m a y a s . 19. T h e K u r u s in K u r u v a r s a are those w h o h a v e fallen down there from t h e heavenly world. All of t h e m a r e born by c o p u l a t i o n . T h e y a r e fond of milk 8 1 * a n d live on milk diet. 20. T h e y love o n e a n o t h e r a n d have qualities similar to those of the C a k r a v ā k a birds. T h e y a r e devoid of ailments a n d sorrow a n d p e r p e t u a l l y seek happiness. 2 1 . T h e y live u p t o fourteen t h o u s a n d f i v e h u n d r e d years. T h e y h a v e great virility, b u t d o n o t associate w i t h o t h e r w o m e n . 3 1 4 . kālāh=< krsna varnāh ST. of dark complexion. 3 1 5 . Hairanmayah—residents of Hiranmaya Varsa. 3 1 6 . Kslrinah—of milk-white complexion. Contrast with Kālāh V. 1 a.

202

Lińgapurāna

22. All t h e residents o f t h e K u r u v a r s a like t h e heavendwellers die simultaneously. T h e y are delighted a n d flouri shing. T h e y take in all kinds of cooked rice a n d nectar. 23. T h e y shine always like the m o o n ; they have p e r p e t u a l y o u t h ; they a r e d a r k in colour in their bodies a n d always wear o r n a m e n t s . « 2 4 . A m o n g all t h e sub-continents in t h e J a m b ū d v ī p a t h e sub-continent of K u r u v a r s a is extremely splendid. T h e r e is a magnificent p a l a c e of t h e moon-crested lord Śiva. It has t h e lustre of t h e m o o n . 25. I n t h e sub-continent Bhāratavarsa* 1 7 m e n are auspi cious a n d their longevity d e p e n d s o n their K a r m a n s . T h e y a r e said to live for a h u n d r e d years. T h e y a r e of different colours a n d their bodies a r e small. 26. T h e y a r e e n g a g e d in t h e worship of different Devas; they experience t h e fruits of different kinds of K a r m a n s ; they are richly e n d o w e d w i t h knowledge a n d with different m a t e rials. T h e y are weak a n d have very little pleasures. 27-28. Some of t h e m h a v e gone to I n d r a d v ī p a 3 1 8 a n d some to K a s e r u k a . O t h e r s have gone to T ā m r a d v ī p a a n d some to the C o u n t r y G a b h a s t i m a t . Some h a v e gone to Nāgadvīpa, some to S a u m y a d v ī p a , a n d others to the Dvīpa of G a n d h a r v a s a s well a s o f V a r u n a . Some o f t h e m are Mlecchas a n d P u l i n d a s b o r n o f different castes. 29. In t h e E a s t e r n parts of the D v ī p a are the K i r ā t a s ; in t h e western extremities the Y a v a n a s ; in t h e m i d d l e the Brahmins 319 Ksatriyas a n d Vaiśyas. T h e Śūdras are everywhere.

3 1 7 . The glorification of Bharata is one of the common topics in the Purānas. 3 1 8 . Bharata is one of the nine khandas of Jambūdvlpa; the other eight being Indradvipa, Kaserumān, Tāmra-varna, Gabhastimān, Nāga, Saumya, Gandharva, and Varuna. 3 1 9 . The Purānas are conscious of the foreign tribes that surrounded Bharata (cf. Matsya, 50. 75-76; Mark. 57,8.). The Kirātas mentioned along the eastern limits are probably the uncivilized tribes of the forests and mountains with the Burmese type of features. The Yavanas in the west are Greeks originally and afterwards the Mohammedans.

203

Geography of the World

30-31. T h e y a r e established there m a i n t a i n i n g themselves by worship, warfare a n d business dealings (respectively). M u t u a l dealings in c o n n e c t i o n w i t h t h e activities of t h e dif ferent castes a r e r e l a t e d only t o v i r t u e , wealth a n d love. T h e y are interested i n their own duties. T h e conception a n d p r i d e i n performing t h e duties of the various stages of life a r e m a i n t a i n e d

properly. 32. It is only h e r e t h a t h u m a n beings endeavour for hea venly pleasures a n d salvation. O leading sages, only h e r e they p u r s u e t h e duties specified for each yuga, 8 ** n o t elsewhere. 3 3 . In the sub-continent K i m p u r u s a m e n live Up to t e n t h o u s a n d years. M e n a r e golden-complexioned a n d w o m e n resemble t h e celestial damsels. 34. T h e y a r e devoid of ailments a n d sorrow. T h e y a r e all purified by meditations on Śiva. T h e y have S a t t v a qualities a n d the lustre of gold. T h e y live o n P l a k s a fruits along w i t h their

wives. 35-37a. M e n in t h e sub-continent H a r i v a r s a h a v e com plexion resembling gold. T h e y a r e persons fallen from t h e world of Devas. T h e y have divine forms a n d features in every respect. T h e y worship lord Śiva. T h e y i m b i b e t h e auspicious sugarcanejuice. H e n c e old a g e does n o t afflict t h e m a n d they d o n o t decay. T h e y live u p t o ten t h o u s a n d years. 37b-38. I n t h e sub-continent I l ā v r t a t h a t was m e n t i o n e d by me as situated in t h e m i d d l e of t h e D v ī p a , t h e sun does n o t Blaze and m e n do n o t b e c o m e old. T h e r e is no light in Ilāvrta, neither t h e s u n n o r t h e m o o n n o r t h e stars. 39. T h e p e o p l e there h a v e t h e lustre of lotuses. T h e i r faces resemble t h e lotus. T h e i r eyes a r e like t h e petals of t h e lotus. T h e y have t h e fragrance of t h e petals of t h e lotus. T h e y a r e purified b y their m e d i t a t i o n o n Śiva. 40. T h e j u i c e o f t h e J a m b ū fruits constitutes t h e i r d i e t . T h e y are sweet-scented. T h e y h a v e no duties to p e r f o r m . 8 8 1 T h e y have come t h e r e from t h e w o r l d of D e v a s a n d h a v e n e i t h e r death nor old age. 320. action),

Since

Bharata

alone

Karma-Bhūmi

(land

the y u g a - d h a r m a s (duties pertaining to yugas)

for performing;

p r e v a i l o n l y here.

Cf. Visnu cited in ST. 321.

a g n i s p a n d i h . N . S . reads a n i s p a n d ā h ( — d h a r m a d i s u n y a h ST).

204

Lińgapurāna

4 1 . I n the divine sub-continent I l ā v r t a , t h e excellent m e n live their full span of life which is thirteen t h o u s a n d years. 4 2 . By d r i n k i n g t h e j u i c e of t h e J a m b ū fruits t h e y are n o t afflicted b y old age. T h e y h a v e n e i t h e r h u n g e r n o r fatigue. They do not die a premature death. 4 3 . T h e gold found t h e r e is called J ā m b ū n a d a . It is t h e divine m e t a l . It shines a n d resembles a glow-worm. 44. T h u s t h e persons occupying t h e n i n e sub-continents h a v e b e e n recounted by m e . T h e i r colour, span of life, diet a n d o t h e r things h a v e b e e n succinctly m e n t i o n e d a n d n o t in detail. 45-46. I t should b e k n o w n t h a t t h e GandharVaś, a n d celestial n y m p h s reside in H e m a k ū t a . Śesa, Vāsuki, T a k s a k a a n d all others live in N i s a d h a . T h e very strong B r ā h m a n a s called Yājñikas live on sacrifices. T h e y n u m b e r thirty three thousands a n d they live happily on the m o u n t a i n Nīla, full of lapis lazuli, t h e Siddhas a n d Brahmarsis devoid of impurities. 47-51. T h e m o u n t a i n Śveta is the h o m e l a n d of t h e Daityas a n d D ā n a v a s . T h e m o u n t a i n Ś r ń g a v ā n (Śrńgī) i s the abode of Pitts. T h e H i m a v a t is the abode of Yaksas, goblins a n d lord Siva. T h e lord is seen in all t h e m o u n t a i n s a n d forests. He is a c c o m p a n i e d b y Visnu, B r a h m ā , U m ā , N a n d i n a n d G a n a s . In particular, lord N ī l a l o h i t a is seen on t h e m o u n t a i n s Nīla, Śveta, a n d T r i ś r ń g a 8 " perpetually together with t h e Siddhas, D e v a s a n d Pitrs. T h e N ī l a is of t h e colour of lapis lazuli. T h e Śveta is white. T h e H i r a n m a y a has the colour of the feather of the peacock. T h e T r i s r ń g a is golden in colour. All these lofty m o u n t a i n s a r e i n the J a m b ū d v ī p a .

333. Nila-Sveta-Triśrńge: i.e. on the mountain* of Jambū, viz., Nila, Śveta and Trisrnga.

205 CHAPTER FIFTYTHREE Geography of the World Sūta said

:—

1. T h e r e are seven i m p o r t a n t m o u n t a i n s in each of t h e seven Dvipas beginning with Plaksa. T h e y extend straight in all directions a n d form the boundaries of the great continents. 2-4. I shall m e n t i o n the seven great m o u n t a i n s in the Plaksadvīpa. T h e f i r s t m o u n t a i n i s G o m e d a k a ; the second is C ā n d r a ; the t h i r d is N ā r a d a ; the fourth is D u n d u b h i ; t h e fifth is S o m a k a ; the sixth S ū m a n a s , the same is called V a i b h a v a ; the seventh is V a i b h r ā j a . T h e s e are the seven i m p o r t a n t m o u n tains in t h e Plaksa D v ī p a . 5-9. T h e r e are only seven i m p o r t a n t m o u n t a i n s in t h e Śālmalīdvīpa. I shall m e n t i o n t h e m in order. T h e y are Kumuda, Uttama, Balāhaka D r o n a , K a ń k a , M a h i s a a n d Kakudmān. In the K u ś a d v ī p a there a r e seven sub-continents a n d seven K u l a p a r v a t a s . I shall m e n t i o n t h e m by n a m e , in brief. T h e first m o u n t a i n is V i d r u m a , t h e second is H e m a p a r v a t a the third is D y u t i m ā n , the fourth, is Puspita, t h e fifth is Kuśeśaya, the sixth Harigiri, t h e seventh is the glorious m o u n t a i n M a n d a r a . I t i s the a b o d e o f t h e great lord. T h e w o r d M a n d a denotes the waters. Since t h e m o u n t a i n holds the waters, it is called M a n d a r a . 10. T h e bull-emblemed lord of t h e universe Śiva, the deity without impurities, stays there in person in an excellent golden palace a c c o m p a n i e d b y U m ā a n d N a n d i n . l l - 1 3 a Formerly the lord was p r o p i t i a t e d in the great holy centre, Avimukta, b y the m o u n t a i n M a n d a r a . H e t h e n obtained a great boon. M a h ā d e v a was requested by h i m for his stay there along with U m ā . T h e lord left Avimukta a n d stayed o n the M a n d a r a along w i t h his G a n a s , N a n d i n and U m ā . Therefore, h e does n o t leave this m o u n t a i n . 13b-16. T h e K u l a Parvatas i n the K r a u ñ c a D v i p a are seven. T h e y are K r a u ñ c a , V ā m a n a k a , A n d h a k ā r a k a D i v ā v r t , Vivinda, Pundarīka. and Dundubhisvana. These seven m o u n t a i n s in the K r a u ñ c a D v i p a a r e full of gems.

206

Lińgapurāna

17-19a. T h e r e a r e seven m o u n t a i n s in t h e Śākadvīpa. T h e y are U d a y a , R a i v a t a , Ś y ā m a k a R ā j a t a , Āmbikeya, R a m y a c o n t a i n i n g all medicinal herbs a n d Kesarī. It is from this Kesarī t h a t w i n d is generated. 19b-24. In t h e P u s k a r a D v ī p a there is only one glorious m o u n t a i n n a m e d M a h ā ś a i l a . It h a s wonderful peaks full of jewels. T h e rocky ridges a r e lofty. In t h e eastern half of t h e D v ī p a it rises very high w i t h ridges of variegated colours. Above t h e ground level it is fifty t h o u s a n d yojanas high. T h e great m o u n t a i n goes d e e p below t h e g r o u n d level thirty four thousand yojanas. T h i s m o u n t a i n stretches over half of t h e D v ī p a with t h e M ā n a s a r a n g e to t h e n o r t h of it. S i t u a t e d n e a r the sea shore it appears like t h e newly rising m o o n . Above t h e g r o u n d level it rises fifty t h o u s a n d yojanas h i g h . Its total w i d t h a n d girth is also t h a t m u c h . T h e same is called M ā n a s a in t h e western p o r t i o n of t h e D v ī p a . T h e s a m e m o u n t a i n of great ridges a p p e a r s split into two d u e to its position. •> 25-26. T h e r e are two meritorious a n d splendid J a n a p a d a s on either side of t h e M ā n a s a m o u n t a i n , a n d shining like silver. T h e sub-continent M a h ā v ī t a 8 * 8 i s o n t h e exterior o f t h e M ā n a s a . T h e J a n a p a d a i n t h e interior i s called D h ā t a k ī k h a n d a . 8 8 4 27-28. T h e P u s k a r a D v ī p a i s s u r r o u n d e d b y the ocean of sweet water. All r o u n d this ocean extends to as m u c h a r e a as t h e P u s k a r a D v ī p a . In girth a n d extent it is e q u a l to P u s k a r a . I n t h e same m a n n e r all t h e seven Dvīpas a r e s u r r o u n d e d b y oceans severally a n d there a r e seven oceans in all. 29. T h e seventh ocean is beyond all D v i p a s . T h u s t h e c o m p a r a t i v e sizes of dvīpas a n d oceans a r e s t a t e d . 30. T h e g r e a t ocean of sweet waters is stationed envelop ing the P u s k a r a . 3 1 . Beyond t h a t is the situation of t h e world. T h e earth is golden a n d twice in extent. T h e entire thing is comparable to a single rock. 32. Beyond it is t h e globular m o u n t a i n of delimitation. 323-324. Mahāvīta and Dhātakīkhanda. These are the two provinces of Puskara-dvīpa (identified with Japan, Manchuria and SE Siberia). The maintain Mānasa runs in a circle like a full moon and divides the two provinces. The exterior province is Mahāvīta and the interior is Dhātakī.

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207

It is partially d i m a n d partially bright. It is called Lokāloka. 3 3 . O b r a h m i n s , this e a r t h abides, as long as this visiblec u m - i n v i s i b l e m o u n t a i n exists. I t s h e i g h t is stated to be t e n thousand yojanas. 34. T h e e x t e n t o f t h e g r e a t m o u n t a i n L o k ā l o k a i s also t h a t m u c h . T h e rays o f t h e sun pass over its i n n e r a n d n e t h e r half. 3 5 . I n its o t h e r half t h e r e i s p e r p e t u a l darkness. H e n c e it is called L o k ā l o k a . T h u s , t h e w o r l d B h ū r is e x p l a i n e d succin ctly. 36-39. T h e B h u v a r l o k a is u p t o t h e sun. O excellent sages, t h e S v a r l o k a i s u p t o D h r u v a (pole s t a r ) . T h e r e a r e seven wheels of t h e w i n d , 8 2 8 viz., A v a h a , P r a v a h a , A n u v a h a , S a m v a h a , V i v a h a , P a r ā v a h a a n d P a r i v a h a , O b r a h m i n s , these a r e t h e seven wheels of t h e w i n d . O b r a h m i n s , t h e clouds, sun, m o o n , stars, p l a n e t s , seven sages ( G r e a t Bear) are one above t h e o t h e r . T h e distance from the surface of t h e e a r t h up to pole star is fifteen h u n d r e d t h o u s a n d yojanas. 40-43. T h e solar sphere i s one h u n d r e d t h o u s a n d yojanas a b o v e t h e surface of t h e e a r t h . Above it t h e c h a r i o t of t h e sun is sixteen t h o u s a n d yojanas. T h e M e r u is eighty-four t h o u s a n d yojanas above t h e surface o f t h e e a r t h . T h e M a h a r l o k a extends to a crore of yojanas above D h r u v a . O b r a h m i n s , t h e J a n a l o k a extends to two crores of yojanas b e y o n d M a h a r l o k a . T a p o loka extends to four crores of yojanas b e y o n d J a n a l o k a . Beyond t h a t t h e B r a h m a l o k a extends to six crores of yojanas. O b r a h m i n s , t h e holy worlds in this Cosmic E g g are thus seven. 44. B e n e a t h the seven n e t h e r worlds a r e t h e crores of hells. T h e y are twentyeight i n n u m b e r b e g i n n i n g w i t h G h o r a and ending with M ā y ā . 45-46a. T h e sinners a r e cooked i n t h e m i n a c c o r d a n c e w i t h their p a s t activities. T h e y say t h a t in e a c h of t h e m t h e r e are f i v e hells b e g i n n i n g w i t h R a u r a v a a n d e n d i n g w i t h Avīci. 46b-47. T h e Cosmic E g g h a s b e e n m e n t i o n e d b y m e a t t h e outset. So also t h e s h e a t h s of t h e Cosmic Egg. I n c i d e n t a l l y t h e c r e a t i o n o f B r a h m ā too was m e n t i o n e d i n g r e a t d e t a i l . I t should 325. All the Purānas mention seven divisions of the strata -sphere.

208

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be k n o w n t h a t t h e r e a r e t h o u s a n d s a n d crores of Eggs like these. 48-52. Since P r a d h ā n a is present everywhere w i t h i n e a c h of these Cosmic Eggs t h e r e a r e fourteen worlds in all sides as well as above a n d below. O l e a d i n g b r a h m i n s , t h e cause of their creation is lord Śiva himself. T h e eight-bodied Ś i v a is present in all t h e Eggs, in t h e exterior of t h e Eggs, in t h e coverings of t h e Eggs, in t h e extremities of t h e darkness a n d b e y o n d d a r k ness. Wonderful it is, every t h i n g in t h e universe is t h e b o d y of t h e u n e m b o d i e d g r e a t Ā t m a n , of M a h e ś a , of t h e intelligent Mahādeva. T h e mistress of t h e eight-bodied Śiva is t h e d i v i n e P r a k r t i . M a h a t etc. a r e his p r o g e n y ; all t h e P a ś u s ( I n d i v i d u a l Souls) w h o identify themselves w i t h their bodies a r e H i s servants. 3 2 * 5 3 . T h e l o r d Śiva is infinite. He is d e v o i d of b e g i n n i n g a n d e n d . H e i s t h e P u r u s a . H e i s i d e n t i c a l w i t h t h e seven p r i n c i p l e s 8 8 7 b e g i n n i n g from P r a d h ā n a . H i s b o d y i s P r a d h ā n a itself, h a v i n g sixteen l i m b s . 8 8 8 (i.e. t h e organs of knowle3ge, organs o f a c t i o n , elements and mind). H e himself i s Maheśvara and Asfatanu (eight-bodied). 54. I t i s d u e t o t h e p o w e r o f H i s c o m m a n d t h a t the e a r t h is h e l d steady. So also t h e m o u n t a i n s , clouds, oceans, luminaries, D e v a s b e g i n n i n g w i t h I n d r a , those w h o g o a b o u t i n t h e aerial c h a r i o t s as well as t h e m o b i l e a n d i m m o b i l e beings. 55. D e v a s i n c l u d i n g I n d r a saw t h e lord devoid of specific 32 characteristics in t h e guise of a Yaksa. * On seeing h i m they w o n d e r e d " W h a t i s t h i s ? " T h e y w e n t t o t h e Yaksa. U n a b l e to c o m e to a n y conclusion, fire a n d others exerted themselves b u t b e c a m e w e a k a n d inefficient. 56. O b r a h m i n s , in front of t h a t Y a k s a t h e fire-god c o u l d n o t b u r n even a b l a d e of grass; t h e w i n d - G o d could n o t shake a b l a d e of grass; all t h e l e a d i n g i m m o r t a l beings failed to exer cise their respective powers over h i m . 57.

A t t h a t t i m e , the e n e m y o f V r t r a (i.e. I n d r a ) , t h e lord

336-328. The a?tamurti (eight-formed, p. 166) Śiva is the house holder whose mistress is Prakrti, whose subjects are intellect, ego and five subtle elements. His eight-formed body has sixteen parts, viz., five gross elements, five organs of action, five organs of knowledge and the mind. 329. Yaksa—Śiva in the form of Yaksa—a semidivine being, cf. BrahmaGttā cited in ST.: MV\v\

fat

OT=f

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iff

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209

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of Devas, t h e cause of all prosperity, a p p r o a c h e d h i m along with the l e a d i n g Devas. He said to the Yaksa, the lord of Devas, with great curiosity i n his m i n d , " W h o are you, Sir ? " 58. A t t h a t t i m e the Y a k s a vanished. T h e n the splendidfaced d a u g h t e r of H i m a v a t , U m ā , shining gloriously with m a n y auspicious o r n a m e n t s a p p e a r e d in front of h i m . 59. I n d r a a n d others asked t h a t u n b o r n d a u g h t e r o f H i m a v a t , U m ā , the intensely b r i g h t o n e ; — " O Goddess, O excessively refulgent, w h a t is this ? O U m ā , w h o was this shining one in t h e b o d y of Y a k s a ?" CO. On h e a r i n g it, U m ā said : " t h e Y a k s a is invisible." Devas i n c l u d i n g I n d r a b o w e d d o w n t o t h a t d e i t y h a v i n g t h e gait of a lion, a n d to U m ā u n b o r n a n d of red, w h i t e a n d black colour. 6 1 . O n being h o n o u r e d b y all the leading i m m o r t a l beings, the deity, the cause of the activity of D e v a s a n d Asuras, s a i d : — F o r m e r l y I was P r a k r t i subservient to t h e behests of t h e P u r u s a t h e Yaksa. 62. H e n c e , O b r a h m i n s , the entire E g g o r i g i n a t e d from the u n b o r n a t his behest a n d from t h e E g g originated B r a h m ā . T h e e n t i r e w o r l d o r i g i n a t e d from h i m along w i t h t h e l u m i n a ries. T h u s t h e universe i s identical w i t h the U n b o r n ( a j a ) .

C H A P T E R FBFTYFOUR Movements of

Luminaries

Sūta said : 1. In o r d e r to c o m p r e h e n d t h e m o v e m e n t s of t h e p l a n e t s 3 8 0 after observing the holy centres of t h e lord I shall m e n t i o n t h e m o v e m e n t s of luminaries w i t h i n the C o s m i c E g g succinctly. 330. The system of stars, planets and constellations known as Śimśumāra-cakra is conceived as rotating like the potter's wheel. In the vast space the stars are arranged like the body of an alligator. They move around Dhruva (i.e. the fixed centre). But it should be known that Dhruva is relatively fixed, for, in fact, it itself moves in the heavens. (Cf. Lińga. 55. 10; Matsya 125.6) For detail, Matsya. Chs. 134-128.

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2-3. Ia the east of t h e M e r u , the c i t y of M a h e n d r a is situa t e d o n the m o u n t a i n M ā n a s a ; i n t h e s o u t h t h e city o f t h e son of t h e sun (i.e. Y a m a ) ; in t h e west is t h e city of V a r u n a a n d i n t h e n o r t h t h e city o f S o m a ( M o o n ) . I n all these directions, t h e deities of t h e q u a r t e r s a r e stationed. T h e y are the cities of Amarāvatī, Samyamanī, Sukhā and Vibhā in order. 4. Understand the movement of the sun when he has r e a c h e d q u a r t e r over a n d a b o v e t h e g u a r d i a n s o f t h e q u a r t e r s in t h e course of his s o u t h e r n t r a n s i t . 5. In his s o u t h e r n transit the sun rushes on like an a r r o w t h a t is shot. T a k i n g t h e m u l t i t u d e of l u m i n a r i e s w i t h h i m he revolves p e r p e t u a l l y . 6. O b r a h m i n s , w h e n the lordly sun comes to t h e extremity of t h e city of I n d r a t h e sunrise is seen by all t h e people in Sam yamanī. 7. At t h e s a m e t i m e in Sukhāvatī t h e sun is seen as at t h e close of t h e n i g h t . But in V i b h ā , the lord, t h e eye of t h * universe, i.e. t h e S u n sets. 8 . I t has b e e n m e n t i o n e d b y m e m a t j u s t a s h e absorbs w a t e r s in A m a r ā v a t ī so also h e , t h e traverser of t h e firmament, after r e a c h i n g S a m y a m a n ī , Sukhā** 1 a n d V i b h ā , absorbs waters. 9-11. W h e n t h e r e is afternoon in Agneyī (i.e. south-east), O b r a h m i n s , it is forenoon in t h e south-west. W h e n it is terrible l a t t e r half of the n i g h t in t h e north-west, it is the earlier p a r t of t h e night in t h e north-east. Similarly, w h e n t h e sucker of w a t e r s (i.e. the s u n ) moves a b o u t in t h e m i d d l e of P u s k a r a 3 3 2 t h e m o u n t a i n to the n o r t h of M ā n a s a , he traverses a thirtieth p a r t of t h e e a r t h in a M u h ū r t a (48 m t s ) . U n d e r s t a n d this n u m b e r in yojanas travelled in a M u h ū r t a . 12-17. T h e speed of t h e noble-souled sun p e r M u h ū r t a is t h r e e million one h u n d r e d a n d f i f t y t h o u s a n d yojanas. W h e n t h e sun moves to t h e s o u t h e r n q u a r t e r w i t h this speed from t h e n o r t h t h r o u g h t h e m i d d l e o f P u s k a r a d u r i n g his n o r t h e r n transit a n d w h e n he moves i n t o the n o r t h e r n d i r e c t i o n (from 331. Sukhā or Su?ā. It is the capital of Varuna in the western direc tion and is the same as Susā of the ancient Achemenian empire in Iran. 333. Pusjcara or sky, atmospheric region. Gf. Viśva cited in ST. "Puskaram pañkaje vyomni".

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t h e south) t h r o u g h t h e M ā n a s a hill in the course of his southern t r a n s i t , h e , of great splendour, passes over one h u n d r e d a n d e i g h t y m a n d a l a s (degrees o f s p a c e ) . T h e n o r t h e r n a n d s o u t h e r n t r a n s i t s a r e called the exterior a n d interior (parts of t h e celes tial s p h e r e ) . T h e sun traverses t h r o u g h these (180) m a n d a l a s everyday ( b o t h w a y s ) . J u s t as the e n d of t h e p o t t e r s ' wheel whirls, m o r e quickly ( t h a n its m i d d l e p a r t ) , the lord (sun) tra verses quickly in his southern transit. 3 * 3 18-19 H e n c e he traverses a greater a r e a in a short time. I n the course o f D a k s i n ā y a n a (southern t r a n s i t ) the sun traver ses to the e x t e n t of t h i r t e e n a n d a h a l f stars (i.e. star spaces) d u r i n g the d a y time i n only twelve m u h ū r t a s ; while d u r i n g t h e n i g h t t i m e of eighteen m u h ū r t a s he covers as m a n y stars (star spaces).* 3 4 20. J u s t as the m i d d l e of the p o t t e r ' s wheel moves m o r e slowly ( t h a n the e n d p a r t ) s o also i n t h e U t t a r ā y a n a ( n o r t h e r n t r a n s i t ) the sun moves slowly. 21-25. H e n c e he traverses a smaller a r e a in the course of a l o n g e r t i m e . T h a t c h a r i o t of the sun is occupied by Adityas, sages, G a n d h a r v a s , Apsarases, G r ā m a n ī s , Serpents, a n d R ā k sasas. T h e t h o u s a n d - r a y e d sun emits his rays in front, b e h i n d , below a n d a b o v e . Thereby h e illuminates the excellent assembly o f B r a h m ā . D u r i n g the s a n d h y ā s ( d a w n a n d d u s k ) t h e b r a h m i n s a n d sages offer water-libations. W i t h these w a t e r s , the sun kills the d e m o n s as a n d w h e n they come n e a r h i m a n d t h e n goes a h e a d . 333. The text here appears highly defective. Uttarāyana or northern transit is the period from 22nd Dec. to 21st June and Daksināyana or southern transit is from 22nd June to 21st Dec. During the former, the sun appears to travel from Capricorn to Cancer (through Aquanus, Pisces etc.) and during the latter from Cancer to Capricorn. But as the earth revolves round all the signs of the Zodiac once a day, the sun is said to iravel over these, every day. The word mandala is used in the peculiar sense of degree as no other meaning will suit the context. 334. A star space is 36o°27 or i3-j-° 13-4 Star space is thus equal to 0 1 8 0 . In other words the whole consists of 360° which is the space of the 27 constellations Aśvinī etc. The sun is visible at any time only on half of the sphere (called day). Hence half of the sphere is 180 0 or 13^. star spaces. The reference here is to that day when the day time is shortest (i.e. g hours 36 minutes) and night longest (14 hours 24 minutes) which occurs in India in Kashmir.

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D u r i n g the l a t t e r p a r t o f the u t t a r ā y a n a t h e d a y extends t o eighteen m u h ū r t a s , d u r i n g which the sun moves slowly. He covers the e x t e n t of t h i r t e e n a n d a half stars d u r i n g t h e n i g h t consisting of twelve m u h ū r t a s a n d as m a n y stars d u r i n g t h e d a y consisting of eighteen m u h ū r t a s . 26. J u s t as t h e wheel whirls slowly at t h e n a v e , so also D h r u v a whirls like t h e l u m p of clay in t h e m i d d l e . 27-28. T h o s e w h o k n o w t h e a n c i e n t lore, say t h a t t h i r t y m u h ū r t a s constitute a d a y a n d a n i g h t d u r i n g w h i c h t h e s u n traverses t h e space in b e t w e e n t h e two limits (i.e. t h e solstitial p o i n t s ) . J u s t as t h e n a v e of t h e wheel of t h e p o r t e r r e m a i n s there alone (i.e. w i t h o u t m o v i n g ) so also A u t t ā n a p ā d a (i.e. D h r u v a ) r o t a t e s (without m o v i n g ) as the l e a d e r of t h e l u m i n a ries along w i t h t h e p l a n e t s . 29-33. T h e g r o u p o f t h e sages a n d t h e l u m i n a r i e s moves i n a c c o r d a n c e w i t h his will ( m i n d ) . Presided over b y h i m t h e sun, along w i t h the w i n d , takes up w a t e r from everywhere. T h e son o f U t t ā n a p ā d a a t t a i n e d t h e state o f D h r u v a , t h a n k s t o t h e favour o f V i s n u . I t was o b t a i n e d b y A u t t ā n a p ā d a o n a c c o u n t of his father. T h e waters d r u n k b y t h e sun p e n e t r a t e t h e m o o n g r a d u a l l y a n d from t h e m o o n they d r i p d o w n t o t h e clouds. O n b e i n g tossed a b o u t by t h e wind, t h e cluster of clouds causes shower on t h e e a r t h . T h e w o r d b h ā s k a r a ( s u n ) is d e r i v e d as follows:— Bhāsayet t e n a b h ā s k a r a h — ( H e w h o illuminates i s b h ā s k a r a ) . T h e r e i s n o d e s t r u c t i o n o f w a t e r . T h e same w a t e r revolves. 34-38. F o r t h e welfare of c r e a t u r e s , t h e waters have been evolved by lord Śiva as t h e i r u l t i m a t e resort. T h e waters alone constitute Bhū, B h u v a h , Svah, a n n a (cooked r i c e ) as well as n e c t a r . T h e waters a r e t h e vital b r e a t h s o f t h e worlds, t h e living beings, t h e worlds themselves. Of w h a t avail is m u c h talk ? T h e world of mobile a n d i m m o b i l e beings is c o n s t i t u t e d by t h e waters. L o r d Śiva is t h e overlord of t h e w a t e r s . He is glorified as such. T h e universe is i d e n t i c a l w i t h h i m . W h a t is there to w o n d e r at in this ? T h e designation N ā r ā y a n a was a c q u i r e d by V i s n u by t h e grace of t h e w a t e r s . V i s n u is t h e a b o d e of worlds a n d t h e w a t e r s constitute his a b o d e . W h e n t h e m o b i l e a n d i m m o b i l e beings a r e b e i n g b u r n e d b y t h e f i r e a n d tossed u p

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of Luminaries

213

as smoke by t h e w i n d , the vapours t h a t go up urged by t h e w i n d form t h e clouds. 39-40. H e n c e the m i x t u r e of smoke, fire a n d w i n d is called cloud. T h e w o r d a b h r a (cloud) is derived as follows: " t h a t w h i c h showers w a t e r . " T h e lord o f t h e clouds i s t h e thousand-eyed I n d r a . T h e cloud originating from sacrificial smoke is conducive to the welfare of the twice-born. T h e cloud o r i g i n a t i n g from t h e smoke of the forest fires, is conducive to t h e welfare of the forests. 4 1 . O b r a h m i n s , t h e cloud originating from the smoke of the dead bodies brings a b o u t evil. T h e cloud originating from the smoke of t h e fire d u r i n g magic rites brings a b o u t t h e destruction of living beings. 42. T h u s there is weal or woe u n t o t h e worlds d u e to diffe r e n t kinds of smokes. H e n c e a m a n shall stifle the smoke arising from t h e black m a g i c rites. 4 3 . If a b r a h m i n were to perform black m a g i c rites with o u t covering up t h e smoke thereof, he will w a n t o n l y b e c o m e the cause of destruction of t h e world. 4 4 . O m e n of holy rites, the clouds t h a t a r e receptacles of waters shower w a t e r s at t h e behest of the w i n d for six m o n t h s for the welfare of the worlds. 4 5 . T h e t h u n d e r p e r t a i n s t o the w i n d ; t h e lightning arises from fire. O l e a d i n g sages, the origin of snow from those clouds is in three ways. 46-48. T h e w o r d a b h r a i s derived t h u s : — n a b h r a ś y a n t i y a t a h (since they d o n o t become d e s t r o y e d ) . T h e w o r d m e g h a is derived as m e h a n ā t m e g h a h — I t is called m e g h a because it makes waters. T h e clouds a r e of different kinds, v i z . , — K ā s t h ā v ā h a s , Vairiñcyas a n d Pāksas. W h e n k ā s t h ā s (sacrificial wigs) soaked in ghee come into c o n t a c t w i t h fire, smoke is g e n e r a t e d (and this smoke forms the c l o u d s ) . T h e origin of the second type of clouds is from the e x h a l e d b r e a t h of B r a h m ā . T h e origin of the t h i r d type of clouds is from the wings of m o u n t a i n s c h o p p e d off by I n d r a . T h e clouds arising from fires are auspicious a n d their place of resort is A v a h a (a p a r t i c u l a r region of w i n d ) . 49-53a. All those clouds arising from the b r e a t h of B r a h m ā

214

Liñgapurāńa

are in the layer of the wind P r a v a h a , while t h e clouds origi 33 n a t i n g from P a k s a (wings) * — P u s k a r a a n d others — s h o w e r water. T h e y are respectively silent, noisy a n d destructive***. T h e different clouds b e h a v e differently—Some r a i n in showers; some h a v e cool winds blowing for a long t i m e , some a r e e n liveners; some are weak being devoid of lightning a n d t h u n d e r . Some stay here a n d there in t h e sky w i t h i n a krośa (3 k m s ) from the surface of t h e e a r t h . All the clouds clinging to t h e m o u n t a i n s a r e w i t h i n half a krośa. T h e clouds (called) m e g h a s stay w i t h i n a yojana from t h e surface of the e a r t h . T h e y shower m u c h w a t e r on the e a r t h because it is possible for t h e m to do so. T h e y are e q u i p p e d w i t h lightning. 53b-56. T h e i r way of m a k i n g d o w n p o u r s of t h r e e types has t h u s been n a r r a t e d to you.. T h e clouds of the Paksaja type originate from t h e clipped wings of the m o u n t a i n s . T h e y are called kalpajas (born in t h e k a l p a s ) . T h e s e a u t u m n a l clouds shower at n i g h t towards t h e close of t h e k a l p a b r i n g i n g a b o u t destruction. W h e n t h e Paksaja, P u s k a r a a n d o t h e r clouds shower w a t e r , everything becomes a vast sea of w a t e r . D u r i n g t h e night, t h e lord lies d o w n there. O leading b r a h m i n s , the smoke of the clouds arising from fire, from the exhaled b r e a t h a n d from the clipped wings, is refreshingly enlivening. 57. T h e showers of the clouds P a u n d r a s , (i.e., those falling in the l a n d o f P u n d r a ) a r e a c c o m p a n i e d by lightning, are cool a n d hence conducive t o p l a n t ( g r o w t h ) . T h e y a r e ice-cool a n d look like the spray of waters from e l e p h a n t s ' trunks. 58. T h e clouds called G ā ń g a s originate from the waters of G a ń g ā . T h r o u g h t h e w i n d in the P a r ā v a h a region these agitate the m o u n t a i n s , rivers a n d elephants of the q u a r t e r s . 5 9 . T h e w a t e r s e p a r a t e d from t h e c l o u d s goes from one m o u n t a i n t o a n o t h e r . T h e w i n d P a r ā v a h a takes the cloud t o the H i m a v a t m o u n t a i n . 6 0 . O b r a h m i n s , t h e r e m a i n i n g shower after crossing the 335. Puskarādyāh : Puskara, Avarta, etc. comprise a class of cloud* that rain in torrents at the dissolution of the world. 336. du;t&sah-dustā āśā yesām, pralayakarāh ST. Of wicked inten tion since they cause destruction of the world.

215

The sun's chariot

Himavat approaches the sub-continent Bharata in o r d e r to m a k e t h e o t h e r side f l o u r i s h . 6 1 . T h e showers h a v e b e e n r e c o u n t e d now. T h e y are o f two types being conducive to the increase of two types of vege t a t i o n . I shall m e n t i o n t h e m briefly according to my knowledge. 62. T h e sun of g r e a t splendour, the l o r d w i t h the eye of the universe is t h e creator of rains. O excellent b r a h m i n s , he is the great ī ś ā n a , Śiva himself. 63-64. He alone is t h e splendour, p o w e r a n d strength, O b r a h m i n s . He is fame himself. He is t h e eye, ear, m i n d , M r t y u , soul, M a n y u , the q u a r t e r s a n d the interstices, t r u t h , order, discipline, wind, firmament, planets, t h e g u a r d i a n s of the q u a r t e r s , Visnu, B r a h m ā , R u d r a a n d M a h e ś v a r a himself. 65-68. T h i s glorious thousand-rayed deity l o r d Śiva is very auspicious. He has eight h a n d s , a b o d y semi-female a n d three eyes. He is the overlord of D e v a s . O b r a h m i n s , it is d u e to his favour alone t h a t r a i n of various kinds occurs. T h e sun takes up w a t e r by his rays in o r d e r to give it b a c k thousandfold. T h e r e is n e i t h e r increase n o r decrease of water, if we consider i t d u l y . T h e w i n d presided over b y D h r u v a w i t h d r a w s t h e r a i n . It falls off t h e p l a n e t sun a n d spreads t h r o u g h t h e sphere of the stars. At the close of t h e m o v e m e n t , it re-enters t h e sun a n d is presided over by D h r u v a .

CHAPTER FIFTYFIVE The sun's chariot331 1-2. I shall briefly describe t h e c h a r i o t of t h e sun, m o o n a n d o t h e r p l a n e t s as also how the sun traverses d r i n k i n g up the waters. 337. The solar car. Cf. Matsya, Ch. 145. For the ra Heptadf of the solar system Cf. MP.—A Study pp. s n - a i a . The solar system with the sun as the central point is conceived as a chariot which moves upto 180 degrees both north and south of the equator (V. 1 4 ; also Matsya, , 2

5-57)-

216

Lińgapurāna

T h e c h a r i o t of t h e sun h a s b e e n c r e a t e d by B r a h m ā for a specific p u r p o s e . O l e a d i n g b r a h m i n s , it is conceived t h r o u g h the parts of the year. 3. T h e golden c h a r i o t of t h e sun is t h e a b o d e of all Devas. It has a single wheel w i t h five spokes a n d t h r e e naves. 4. Its length a n d b r e a d t h is nine t h o u s a n d yojanas. T w i c e t h a t length i s t h e d i s t a n c e b e t w e e n t h e d r i v e r ' s b o x a n d t h e poleshaft. 5. T h e horses a r e s t a t i o n e d on t h e side w h e r e t h e wheel is. T h e y a r e u n a t t a c h e d 8 3 8 b u t a p p e a r t o b e yoked. T h e r e are seven horses. T h e y a r e evolved o u t of t h e vedic passages a n d metres.38* 6. T h e horses a r e b o u n d to t h e side of t h e wheel. T h e axle is fitted to t h e poleshaft. T h e c h a r i o t revolves a l o n g with t h e wheel a n d t h e horses, a n d t h e poleshaft ^revolves along w i t h t h e axle. 7. T h e axle p r o m p t e d by t h e poleshaft whirls along with t h e single wheel. I t i s t h e intelligent D h r u v a (Pole star) t h a t urges t h e l u m i n a r i e s b y m e a n s o f t h e w i n d a n d t h e rays (or by t h e w i n d w h i c h acts as r e i n s ) . 8 . T h e r e a r e two reins i n t h e c h a r i o t . T h e y are u n i t e d t o t h e extremities o f t h e yoke a n d t h e axle. T h e c h a r i o t tied b y m e a n s of t h e reins to t h e yoke a n d t h e axle revolves by the grace of D h r u v a . 9. As t h e c h a r i o t whirls a n d moves along t h e firmament t h e r e shall be circles of b r i g h t lustre. T h e extremities of t h e yoke a n d t h e axle a r e t o t h e r i g h t o f the c h a r i o t . 340 10. W h e n t h e horses b e y o n d t h e w h e e l are p u l l e d b y D h r u v a b y m e a n s o f reins, b o t h o f t h e m ( t h e yoke a n d axle) as also t h e reins follow t h e poleshaft t h a t whirls. 11-13. T h e extremity of t h e yoke a n d t h e axle of this c h a r i o t w h i c h h a s t h e steed of w i n d whirls in all directions like a r o p e fixed to a n a i l . In t h e course of U t t a r ā y a n a as t h e c h a r i o t moves a b o u t in t h e m a n d a l a s t h e reins increase in size (i.e. 338. asangaih=antarikjagaih S T . those that move in the void. 339. The seven horses of the solar car are the seven metres, viz., gāyatri, usnik, anusfup, brhatl, pankti, triftup and jagati. 340. VicakrāJve—when the horses, wheel and Aruna the driver (are secured by Dhruva).

The sun's chariot

217

are let loose). In the course of t h e D a k s i n ā y a n a , w h e n t h e c h a r i o t moves a b o u t i n t h e m a n d a l a s t h e reins a r e p u l l e d i n w a r d s . I n either case, t h e reins a r e o p e r a t e d b y D h r u v a and t h e n the sun seated w i t h i n , moves a b o u t i n t h e m a n d a l a s . 14-15. T h e distance b e t w e e n t h e two solstices consists o f one h u n d r e d a n d eighty degrees. T h e sun moves a b o u t the m a n d a l a s externally a s t h e reins a r e b e i n g released b y D h r u v a . H e t h e n encircles t h e m a n d a l a s a n d moves quickly. 16. D e v a s a n d sages p e r p e t u a l l y worship lord Bhāskara, w h o is himself B h a v a a n d Is v a r a d a y a n d n i g h t . 17. T h a t c h a r i o t is occupied by Devas, Adityas sages, G a n d h a r v a s , Apsarases as well as serpents, Rāksasas, a n d Grāmanīs. 18. T h e s e reside w i t h i n t h e sun for two m o n t h s in succession a n d develop a n d n o u r i s h t h e auspicious sun b y m e a n s o f their splendour. 19. T h e sages eulogise t h e sun by m e a n s of h y m n s . T h e G a n d h a r v a s a n d Apsarases worship h i m b y music a n d d a n c e . 20. T h e G r ā m a n l s , Yaksas a n d Bhūtas h o l d the reins. T h e serpents b e a r t h e sun a n d Y ā t u d h ā n a s (Rāksasas) follow him. 2 1 . T h e Vālakhilyas s u r r o u n d t h e sun from his rise t o his setting a n d a c c o m p a n y h i m . I n this m a n n e r these reside in the sun for two m o n t h s in succession. 22-23. O l e a d i n g b r a h m i n s , the following twelve m o n t h s constitute the h u m a n y e a r : — M a d h u (Caitra), Mādhava (Vai'śākha), Ś u k r a ( J y e s t h a ) , Suci ( A s ā d h a ) , N a b h a s (Śrāvana), Nabhasya (Bhādrapada), Isa(Aśvina) Ūrja (Kārttika), Sahas (Mārgaślrsa) Sahasya (Pausa), Tapas (Māgha) and Tapasya (Phālguna). 24. T h e (six) R t u s (seasons) a r e V ā s a n t i k a ( S p r i n g ) , G r a i s m a , ( s u m m e r ) V ā r s i k a ( r a i n y season) Ś a r a d ( a u t u m n ) , H i m a (early W i n t e r ) a n d Śiśira (late W i n t e r ) 25.44 The seven groups accompany and abide in the sun, as follows:— 1. D e v a s are twelve in n u m b e r . T h e y nourish t h e sun by means o f lustre. T h e y a r e : — D h ā t r , A r y a m a n , M i t r a , V a r u n a ,

218

Lińgapurāna

Indra, Vivasvān, P u s a n , P a r j a n y a , Ariiśu, Bhaga, Tvasfr a n d Visnu. 2. T h e sages a r e twelve in n u m b e r . T h e y eulogise t h e sun b y m e a n s o f h y m n s . T h e y a r e : — Pulastya, P u l a h a , Atri, Vasistiia, Ańgiras, Bhrgu, Bharadvāja, G a u t a m a , K a s y a p a , Kratu, Jamadagni and Visvāmitra. 3 . T h e serpents a r e twelve i n n u m b e r . T h e y b e a r the g r e a t lord S u n . T h e y are : — Vāsuki, K a ñ k a n ī k a r a , T a k s a k a , Nāga, Elāpatra, Śańkhapāla, Airāvata (Irāvān), Dhanañjaya M a h ā p a d m a , Karkotaka, K a m b a l a and Aśvatara. 4. T h e twelve excellent G a n d h a r v a s worship the s u n t h a t takes i n w a t e r b y m e a n s o f Songs. T h e y a r e : — T u m b u r u , N ā r a d a , H ā h ā , H ū h ū , ViSvāvasu, U g r a s e n a , Surugi, Parāvasu Citrasena, Ū r n ā y u , D h r t a r ā ś f r a a n d Sūryavarcas. 5. T h e twelve Apsarases worship the sun by their c h a r m i n g T ā n d a v a d a n c e . T h e y a r e : — K r t a s t h a l ā o f splendid face, the divine l a d y Puñjikasthalī of splendid hips, M e n a k ā , Sahaj a n y ā , P r a m l o c ā of sweet smiles, A n u m l o c ā , G h r t ā c ī , Viśvācī, Urvaśī also k n o w n as P u r v a c i t t i , t h e gentle l a d y T i l o t t a m ā a n d R a m b h ā of lotus-like face. 6 . T h e twelve G r ā m a n ī s hold the r e i n s . They a r e : — Rathakrt, Rathaujas, Rathacitra, Subāhu, Rathasvana, V a r u n a , Susena, Senajit, T ā r k s y a , A r i s t a n e m i , Ksatajit a n d Satyajit. 7. T h e n t h e r e a r e twelve Y ā t u d h ā n a s . Wielding their w e a p o n s they a c c o m p a n y the sun. T h e y a r e : — R a k s o h e t i , Praheti, Pauruseya, Badha, Sarpa, V y ā g h r a , Apa, V ā t a , Vidyut, D i v ā k a r a , B r a h m o p e t a the leading R ā k s a s a a n d Yajñopeta. These seven groups of twelve m e m b e r s in each are p r o u d of t h e i r position. T w o from each of these seven g r o u p s occupy the sun for two m o n t h s . T h e details are given below: 45-48. During

the

Twelve

Devas

Twelve

Sages

Twelve

Serpents

Months

Caitra-Vaiśākha

Dhātr and Aryaman Pulastya and Pulaha Vāsuki and Kañkanīkara

219

The sun's chariot 4. 5. 6. 7.

Twelve G a n d h a r v a s Twelve Apsarases Twelve G r ā m a n ī s Twelve Y ā t u d h ā n a s 49-51. During

the

Tumburu and Nārada Kxtasthalā a n d Puñjikasthalā Rathakrt and Rathaujas Raksoheti and Praheti

Months

1. D e v a s 2. Sages 3 . Serpents 4. Gandharvas 5 . Apsarases 6. Grāmanīs 7. Yātudhānas 52-54.

śrāvana

1. D e v a s 2. Sages 3 . Serpents 4. G a n d h a r v a s 5. Apsarases 6. Grāmanīs 7. Y ā t u d h ā n a s 55-57.

1. 2.

Devas Sages

Asādha

and Bhādrapada

I n d r a a n d Vivasvān Ańgiras a n d Bhrgu Elāpatra and Śańkhapāla Viśvāvasu a n d U g r a s e n a Pramlocā and Anumlocā. Rathasvana and Varuna Sarpa and Vyāghra

During

Devas Sages Serpents Gandharvas Apsarases Grāmanīs Yātudhānas 58-61.

and

Mitra and Varuna Atri a n d V a s i s t h a Taksaka and Nāga H ā h ā and H ū h ū M e n a k ā a n d Sahajanyā Subāhu and Rathacitra Pauruseya and Badha

During

1. 2. 3. 4. 5. 6. 7.

ofjyestha

Āśvina

and

Kārttika

PQsā a n d P a r j a n y a Bhāradvāja a n d G a u t a m a Irāvān and Dhanañjaya Suruci a n d P a r a v a s u G h r t ā c ī a n d Viśvācī S u s e n a a n d Senajit Apa and V ā t a During

MārgaUrsa

and

Pausa

Amsu a n d B h a g a K a ś y a p a and K r a t u

Lińgapurāna

220 3. 4. 5. 6. 7.

M a h ā p a d m a a n d Karkc-taka Citrasena and U r n ā y u Urvasī a n d P ū r v a c i t t i Tārksya and Aristanemi Vidyut and Divākara.

Serpents Gandharvas Apsarases Grāmanīs Yātudhānas

62-65 During

1. 2. 3. 4. 5. 6. 7.

Devas Sages Serpents Gandharvas Apsarases Grāmanīs Yātudhānas

Māgha

and

Phālguna

Tvastr and Visnu Jamadagni and Viśvāmitra K a m b a l a and Asvatara Dhrtarāstra and Suryavarcas Tilott'amā a n d R a m b h ā R a t h a j i t a n d Satyajit B r a h m o p e t a a n d Yajnopeta

66. T h e s e deities occupy t h e sun for two m o n t h s (in diffe r e n t groups as m e n t i o n e d a b o v e ) . T h e s e twelve H e p t a d s are t h e governing forces d u r i n g t h e twelve m o n t h s of t h e solar year. 67-69. T h e deities nourish a n d develop the sun by their s p l e n d o u r . T h e sages eulogise the sun by the h y m n s of t h e V e d a s . T h e G a n d h a r v a s a n d the Apsarases worship h i m b y their music a n d d a n c e . T h e G r ā m a n ī s , Yaksas a n d Bhūtas hold the r e i n s ; t h e serpents b e a r t h e sun, a n d Y ā t u d h ā n a s follow h i m ; V ā l a k h i l y a s lead the sun to his setting place after s u r r o u n d i n g h i m at the t i m e of his rise. 70-71. T h e sun is n o u r i s h e d by the s p l e n d o u r of all these. T h e sun blazes in a c c o r d a n c e w i t h their splendour, p e n a n c e , yogic power, M a n t r a s , D h a r m a s a n d s t r e n g t h . T h e s e stay in t h e sun in g r o u p s , for two m o n t h s e a c h . 72-73. T h e sages, Devas, G a n d h a r v a s , Serpents, groups o f Apsarases, G r ā m a n ī s , Yaksas, a n d Y ā t u d h ā n a s m a i n l y — t h e s e blaze, shower r a i n , i l l u m i n a t e , blow, c r e a t e a n d remove t h e evil activities of living beings. T h e y are glorified as such. 74. T h e y destroy t h e m e r i t s of t h e wicked a n d the sins of good persons in c e r t a i n cases. 75. T h e y are seated in an aerial c h a r i o t t h a t is divine, t h a t h a s t h e sp eed of t h e w i n d a n d t h a t c a n go w h e r e v e r it wills. T h e s e m o v e a h e a d along with t h e sun t h r o u g h o u t t h e day.

221

Description of the Moon

76. T h e y shower r a i n . T h e y b l a z e , t h e y delight. O Sages, they p r o t e c t all t h e living beings a n d firmament from destruc tion. 77. T h e y t a k e p r i d e a n d identify themselves w i t h t h e i r positions in all t h e m a n v a n t a r a s of t h e past, p r e s e n t a n d future. 78. T h e s e seven g r o u p s live in the sun in g r o u p s of fourteen in all t h e fourteen m a n v a n t a r a s . 79. O l e a d i n g sages, t h e activities of t h e intelligent lord of D e v a s h a v e b e e n r e c o u n t e d , some in b r i e f a n d some in d e t a i l , i n a c c o r d a n c e w i t h w h a t I h a v e h e a r d a n d h o w they h a d happened. 80. T h e s e seven g r o u p s of twelve deities in e a c h a r e those w h o take p r i d e in their positions a n d identify themselves w i t h t h e m . T h e y reside i n t h e sun for two m o n t h s i n t h e above order. 8 1 . T h u s t h e s u n , t h e h a r b i n g e r o f t h e d a y moves a h e a d quickly in a single-wheeled c h a r i o t 3 4 1 d r a w n by seven green imperishable horses. 82. He whirls d a y a n d n i g h t in his c h a r i o t w h i c h has a single wheel. H e traverses i n h e a v e n over t h e seven continents a n d oceans w i t h t h e h e l p of seven g r o u p s .

C H A P T E R ETFTYSLX Description of the Moon Sūta

said

:—

1. T h e M o o n traverses t h e stars s t a t i o n e d in its o r b i t . His c h a r i o t has t h r e e wheels a n d t h e horses a r e o n either side. 2. T h e c h a r i o t is fitted w i t h t h r e e wheels, e a c h w i t h h u n d red spokes. T h e horses a r e w h i t e i n c o l o u r a n d t e n i n n u m b e r . T h e y are divine a n d stout. T h e y are n o t c o n n e c t e d w i t h t h e yoke. T h e y h a v e t h e speed o f t h e m i n d . 3. T h e m o o n traverses in this c h a r i o t along w i t h D e v a s 341. ekacakra—The single wheel of the solar chariot is represented by the year (samvatsara).

222

Lińgapurāna

a n d Pitrs. It h a s w h i t e rays in the form of s p a r k l i n g w a t e r particles. 4-6. T h e m o o n increases in force in the b e g i n n i n g of the b r i g h t half a n d is stationed in the way of the s u n . D a y by d a y it gets refilled till t h e e n d of t h a t half. T h e sun develops a n d nourishes it. I t i s d r u n k u p b y Devas d u r i n g the d a r k half. 3 4 8 It is b e i n g d r u n k in c o n t i n u i t y for fifteen days by Devas. T h e sun refills it p a r t by p a r t by his single r a y S u s u m n ā : T h u s the physical b o d y o f the m o o n i s d e v e l o p e d a n d nourished by the vigour of t h e sun. 7-10a. On the full m o o n day it a p p e a r s w i t h its full w h i t e disc. Beginning w i t h the second a n d e n d i n g w i t h the fourteenth d a y i n t h e d a r k half, Devas d r i n k u p t h e m o o n t h a t was nouri shed a n d developed d a y b y d a y d u r i n g t h e b r i g h t half. T h e y d r i n k the w a t e r y h o n e y a n d n e c t a r t h a t h a d b e e n a c c u m u l a t e d in t h e course of half a m o n t h , t h a n k s to the s p l e n d o u r of the s u n . T h e y sit n e a r the m o o n for a single n i g h t on the full m o o n d a y for d r i n k i n g u p the n e c t a r from t h e m o o n , a l o n g with the sages a n d Pitrs. 10b-13. T h e digits of the m o o n facing the sun get dimi nished daily, b e i n g d r u n k up from the b e g i n n i n g to the e n d of the d a r k half. Thirtysix t h o u s a n d three h u n d r e d a n d thirty t h r e e Devas d r i n k t h e moon. After the m o o n h a s b e e n d r u n k for half a m o n t h , d a y by day by t h e m , those excellent Devas g o away o n the n e w m o o n d a y . O n the n e w m o o n d a y the Pitrs occupy t h e M o o n . 14-18. W h e n the fifteenth p a r t r e m a i n s as the last digit, t h e groups of Pitrs occupy this in the afternoon. F o r the d u r a tion of two kalās ( u n i t s of time) they d r i n k up the r e m a i n i n g d i g i t — t h e n e c t a r of s v a d h ā t h a t has oozed o u t of the rays on the Amāvāsyā d a y . After d r i n k i n g the n e c t a r they attain full satiety for the whole of m o n t h a n d then go away. By the time t h e r e m a i n i n g digit of the m o o n d r u n k by the Pitrs gets dissol ved, a fifteenth p a r t is replenished. T h e increase a n d the decrease of the m o o n in the beginning of e a c h fortnight is on the sixteenth d a y . 3 4 3 T h e increase in the m o o n is thus d u e to t h e sun. 342. Cf. susumnah sūryaraśmii candramā gandharvahy .TS 3 . 4 . 7 . 1 . 343. sodaśyām=on the sixteenth, i.e. on the new-moon day.

223 CHAPTER FIPTYSEVEN Movements Sūta said

of the Planets **

: —

1-5. T h e c h a r i o t of t h e s o n of t h e M o o n (i.e. B u d h a ^ M e r c u r y ) is fitted w i t h eight horses, tawny-coloured a n d very s p l e n d i d . I t has the characteristics o f w a t e r a n d f i r e . T h e c h a r i o t of Ś u k r a ( V e n u s ) the p r e c e p t o r of D a i t y a s is fitted w i t h t e n stout horses of different colours. It is e a r t h e n in nature. T h e chariot of B h a u m a (Mars) i s golden, splendid a n d fitted w i t h eight horses. T h e horse o f J i v a ( J u p i t e r ) i s also golden a n d f i t t e d with eight horses. T h e c h a r i o t of M a n d a 8 4 5 ( S a t u r n ) is m a d e of iron. It is fitted w i t h t e n black horses a n d is w a t e r y in n a t u r e . T h e chariots o f R ā h u a n d K e t u a r e f i t t e d w i t h eight horses e a c h . All these p l a n e t s a r e b o u n d t o D h r u v a (Pole S t a r ) by reins w h i c h a r e of t h e form of w i n d . M a d e to whirl by the Pole star t h e y m o v e a h e a d . 6. T h e r e are as m a n y rays as t h e r e a r e stars. All of t h e m are b o u n d to t h e Pole star. W h i l e revolving ( r o u n d i t ) they m a k e it revolve also. 7 . T h e stars a n d t h e luminaries, u r g e d b y t h e circular gusts of w i n d , move like fire b r a n d s . Since t h e w i n d bears the l u m i n a r i e s , it is called P r a v a h a . 8 . Along w i t h t h e planets a n d constellations, t h e sun a n d stars occupy the firmament in a circle looking u p w a r d s a n d sideways. 9. Presided over (i.e. c o n t r o l l e d ) by D h r u v a t h e y circum a m b u l a t e D h r u v a . T h e y move on in t h e firmament to see L o r d D h r u v a t h a t acts like the pivot. 344. Chapters 56-57 describe the movement of the planets—Soma, Budha, Mańgala, Brhaspati, Śukra, Śani and Rāhu. 345. alāta-cakra-vat : The imagery of the wheel implies a fixed centre (medhībhūtam dhruvam divi, ch. 57.9) to which thewhoje^ system of moving stars is secured by certain pullsTspoken 01 as winds, (vāta-raśmibhih, ibid, V. 5 ; Matsya 125.7; vātānikamayair bandhaih.)

224

Lińgapurāna

10. T h e d i a m e t e r of t h e sun is n i n e t h o u s a n d Yojanas. Its circular a r e a is t h r e e times this. 11. T h e extent of the m o o n is twice t h a t of the Sun. R ā h u assumes a size e q u a l to t h e m a n d moves a h e a d b e n e a t h t h e m . 12. T h e a b o d e of R ā h u is full of darkness a n d is the t h i r d (one in size) because it is evolved o u t of t h e circular shadow of the e a r t h . 13. T h e d i a m e t e r , t h e circumference a n d t h e distance i n yojanat of B h ā r g a v a ( V e n u s ) is a sixteenth p a r t of t h a t of the m o o n . 14-18. Brhaspati ( J u p i t e r ) is of three-fourths of t h e size of V e n u s . M a r s a n d S a t u r n are three-fourths of the size of Brhaspati. B u d h a ( M e r c u r y ) is three-fourths of their size in extent a n d circumference. T h e stars a n d constellations, t h a t have a b o d y are e q u a l to B u d h a in extent a n d circumference. T h e knower o f t r u t h m u s t n o t e t h a t the stars t h a t a r e ' i n conjun ction w i t h t h e m o o n a r e ordinarily k n o w n a s Rksas. T h e spheres of the c o m p a r a t i v e l y smaller stars extend to five, four, three or two yojanas. O v e r all these t h e r e are still clusters of smaller stars w h i c h extend only to two h u n d r e d yojanas. T h e r e is n o n e smaller t h a n this. 19-20. O v e r a n d above these starry spheres are the t h r e e p l a n e t s viz., S a t u r n , J u p i t e r a n d M a r s , w h i c h travel at a g r e a t distance from t h e m . T h e y should be known as slow-moving ones. T h e r e are four o t h e r g r e a t p l a n e t s b e n e a t h t h e m , viz. t h e S u n , M o o n , M e r c u r y a n d V e n u s . T h e y traverse quickly. 21. Altogether t h e r e a r e as m a n y crores of stars as t h e r e are constellations. T h e y too are stationed in t h e orbit of con stellations d u e to t h e restraining force of D h r u v a . 22-26. T h e sun t h a t h a s seven horses h a s an u p p e r a n d a lower position by t u r n s . W h e n t h e sun is in his n o r t h e r n transit a n d w h e n the m o o n o n the full m o o n nights, a p p e a r s quickly because itsjposition is above, b u t t h e rays a r e n o t very clear, the m o o n (?) t h e n is in the s o u t h e r n o r b i t t h a t i s ^ l o w e r . T h e sun covered by t h e line of t h e e a r t h on Full m o o n a n d N e w M o o n d a y s is seen at the u s u a l t i m e , b u t it sets quickly. H e n c e o n the N e w - M o o n d a y the m o o n i s i n the n o r t h e r n orbit. It is invariably n o t seen in t h e s o u t h e r n p a t h on a c c o u n t of

Movements

of the Planets

225

t h e m o v e m e n t of t h e p l a n e t s a n d because it is enveloped by the shadow o f t h e sun. O n t h e e q u i n o t i c a l d a y s t h e sun a n d 34 t h e m o o n rise a n d set simultaneously. * 27-28. In t h e n o r t h e r n orbits they rise a n d set w i t h o u t any difference i n t i m e o n n e w m o o n a n d full m o o n days. T h e y should t h e n be k n o w n as following t h e groups of luminaries. W h e n t h e sun is in t h e s o u t h e r n transit, it moves a h e a d b e n e a t h all o t h e r p l a n e t s . 2 9 . K e e p i n g his sphere w i d e r t h e m o o n revolves above it (the s u n ) . All t h e g r o u p s of constellations move above t h e m o o n . 30. M e r c u r y is above all constellations; V e n u s is above M e r c u r y . M a r s is above V e n u s a n d J u p i t e r is above M a r s . 3 1 . S a t u r n is a b o v e it. Above S a t u r n is t h e sphere of seven sages ( G r e a t B e a r ) a n d D h r u v a (Pole S t a r ) is stationed a b o v e t h e seven sages. 32-39. By k n o w i n g t h e region of Visnu, b e y o n d all these, one is l i b e r a t e d from sin. T w o h u n d r e d t h o u s a n d Y o j a n a s above constellations, stars, t h e p l a n e t s — S u n a n d M o o n which a r e u n i t e d w i t h divine refulgence, m o v e a h e a d d a y a n d n i g h t i n d u e o r d e r . T h e y come into c o n t a c t w i t h t h e constellations everyday. H e n c e t h e y are sometimes s t a t i o n e d below, some times a b o v e a n d sometimes in u s t r a i g h t line. T h e y glance at t h e subjects (below) simultaneously w h e n in conjunction or when separated. T h e r e a r e six seasons b u t of five distinct features. T h e y o v e r l a p one a n o t h e r a n d t h e i r c o m b i n a t i o n should b e u n d e r stood by l e a r n e d m e n w i t h o u t overlapping. O b r a h m i n s , t h u s t h e m o v e m e n t of p l a n e t s has b e e n succinctly m e n t i o n e d , in t h e case of t h e sun a n d o t h e r p l a n e t s as I h a v e h e a r d a n d obser ved. T h e t h o u s a n d - r a y e d lord Sun was c r o w n e d as t h e over lord of p l a n e t s by t h e lotus-born B r a h m ā , like G u h a who was crowned by R u d r a . H e n c e , for the r e a l i z a t i o n of p u r p o s e a n d (to w a r d off evils) at t h e time of h a r a s s m e n t of the planets a n d the sun, the worship of t h e p l a n e t s should be p u r s u e d by good m e n , Offerings should be m a d e to fire in a c c o r d a n c e w i t h the in j u n c t i o n s of t h e Śāstras. 346.

Gf. Visnu, cited in ST. JrqT^T ^ 3<?rT?t ^ ^ # j r f ^ f c ? « f ? T : I

226

Lińgapurāna CHAPTER FIFTYEIGHT Coronation of the Sun and others

The sages said : 1.

T e l l us n o w h o w B r a h m ā P r a j ā p a t i , w h o is t h e soul of

all, crowned as overlords, Devas, D a i t y a s a n d others. Sūta

said:

2. L o r d B r a h m ā crowned t h e Sun as t h e overlord of planets. Brahmā, Prajāpati, crowned Soma (Moon) as the l o r d o f constellations a n d m e d i c i n a l herbs. 3. ( H e c r o w n e d ) V a r u n a a s t h e lord o f t h e W a t e r s ; t h e l e a d i n g Y a k s a 8 4 7 ( K u b e r a ) as t h e l o r d of r i c h e s ; Visnu as t h e lord of A d i t y a s ; a n d P ā v a k a (fire) as t h e l o r d of Vasus. 4. (He crowned) D a k s a as the lord of Prajāpatis; I n d r a as t h e lord of M a r u t s ; P r a h l ā d a , t h e l e a d i n g D a i t y a as fife over lord o f D a i t y a s a n d D ā n a v a s . 5. ( H e C r o w n e d ) D h a r m a a s t h e overlord o f t h e Pitrs; N i r r t i a s t h e overlord o f R ā k s a s a s ; R u d r a a s t h e overlord o f P a ś u s ( I n d i v i d u a l Souls) a n d N a n d i n , t h e l e a d e r o f G a n a s , 3 4 8 as t h e overlord of B h ū t a s (goblins). 6. ( H e c r o w n e d ) V ī r a b h a d r a as t h e overlord of h e r o e s ; B h a y a n k a r a ( t h e t e r r i b l e o n e ) a s t h e o v e r l o r d o f Piśācas ( g h o s t s ) ; C ā m u n d ā w h o is bowed to by Devas as t h e sovereign of M o t h e r s . 7. ( H e c r o w n e d ) l o r d N ī l a l o h i t a , lord of t h e chiefs of D e v a s , a s t h e overlord o f R u d r a s ; t h e elephant-faced lord V i n ā y a k a , b o r n o f V y o m a n 8 4 9 a s t h e overlord o f obstacles. 8. ( H e c r o w n e d ) goddess U m ā as t h e sovereign of w o m e n ; goddess Sarasvatī as t h e sovereign of s p e e c h ; V i s n u as the overlord of t h e wielders of M ā y ā a n d himself 3 5 0 as t h e overlord of t h e worlds. 9. ( H e c r o w n e d ) H i m a v a t a s t h e overlord o f t h e m o u n t a i n s ; t h e G a n g e s (born o f sage J a h n u ) a s t h e sovereign o f t h e rivers; a n d ocean t h e storehouse o f t h e w a t e r s a s t h e lord o f all seas. 347. yaksa-puńgavam : chief of the Yaksas, i.e. Kubera. 348. gaoa-nāyakam : read nandinam gana for nandin am gap a. 349. vyomajam : son of Śiva, i.e. Ganesa. 350. svātmānam : his own self, i.e. Brahmā.

227

Form, of solar rays

10-12. B r a h m ā crowned t h e P l a k s a a n d A ś v a t t h a as t h e lords of trees; he m a d e C i t r a r a t h a t h e l o r d of G a n d h a r v a s , V i d y ā d h a r a s a n d K i n n a r a s ; Vāsuki of terrible vigour as t h e lord of S e r p e n t s a n d T a k s a k a of terrible vigour as t h e l o r d of Saŕpas (Cobras). He m a d e the leading elephant Airāvata of terrible v a l o u r t h e lord o f e l e p h a n t s . H e m a d e G a r u d a t h e lord o f birds. H e m a d e Uccaiśśravas (the horse o f I n d r a ) t h e king of horses. 13. H e m a d e t h e lion t h e lord o f a n i m a l s ; t h e bull t h e lord o f t h e kine a n d Ś a r a b h a ( t h e fabulous eight-footed b e a s t ) t h e l o r d of lions; t h e incomprehensible G u h a t h e l o r d of all com manders-in-chief a n d L a k u l ī ś a t h e lord o f Śrutis a n d Smrtis. 14. H e m a d e S u d h a r m a n , Ś a ń k h a p ā l a , K e t u m ā n a n d 361 H e m a r o m a n t h e overlords o f all q u a r t e r s i n o r d e r . 15. ( H e c r o w n e d ) P r t h u as t h e l o r d of the e a r t h ; M a h e ś v a r a a s t h e l o r d o f a l l ; t h e b u l l - b a n n e r e d omniscient 852 l o r d Ś a ń k a r a a s t h e overlord a m o n g t h e four deities. 16. By t h e g r a c e of Śiva, t h e l o r d c r o w n e d these in d u e o r d e r . After c r o w n i n g t h e m at first t h e lord of t h e worlds felt fully satisfied. 17. O l e a d i n g sages, this h a s b e e n m e n t i o n e d to you in d e t a i l : T h e s e persons of special characteristics w e r e all crown ed by L o r d B r a h m ā t h e source of origin of t h e universe.

CHAPTER FIFTYNTNE The

form of solar rays

Sūta said : 1. On hearing this, the sages b e c a m e overwhelmed with d o u b t s a n d again asked R o m a h a r s a n a . 3 5 1 . T h e four guardian deities, viz. Sudharman, Śańkhapāla, Ketu mān ,Hemaroman were consecrated in their respective quarters. Cf. Visnu

1»% ?ŕta>Mt% ^ § f o P T II cited in ST. 352. caturmūrtisu : in four forms, viz. Viśva, Prājña, Taijasa, Turiya.

and

228

Lińgapurāna

The sages said : 2. O Sūta, most excellent a m o n g the speakers, kindly tell us in detail t h e exact n a t u r e of t h e luminaries briefly. 3 . O n h e a r i n g t h e i r words, S ū t a o f g r e a t c o n c e n t r a t i o n a n d p u r i t y spoke these weighty words in order to clear t h e i r doubts. 4. In this m a t t e r I shall tell y o u w h a t h a s already been 353 stated by highly intelligent p e r s o n s with t r a n q u i l wisdom. I shall recount t h e m o v e m e n t of t h e sun a n d t h e m o o n . 5. I shall tell you how t h e sun, t h e m o o n a n d o t h e r p l a n e t s 35 a r e t h e abodes of Devas. Thereafter, I shall m e n t i o n t h e three * types of fires a n d their origin. 6-9. T h e t h r e e types of fire a r e : the divine fire, t h e ele m e n t a l f i r e a n d t h e terrestrial f i r e . W h e n the n i g h t of B r a h m ā b o r n of t h e unmanifest reached the stage of d a w n , this visible universe was one t h a t h a d n o t b e e n analyzed. It was still enveloped in the n o c t u r n a l darkness. W h e n the worlds were still in t h e state of destruction, w h e n a fourth of the period still remained, t h e self-born lord, he w h o achieves all t h e affairs of t h e worlds, m o v e d a b o u t like a glow worm, w i t h a desire to manifest. At t h e beginning of t h e world, h e created Agni ( h e a t ) i n c o m b i n a t i o n w i t h e a r t h a n d w a t e r . T h e L o r d g a t h e r e d these together to m a k e it shine a n d then divided it into t h r e e . 10-11. T h e fire in t h e world of m a n k i n d is called Pārthiva. T h e fire t h a t blazes in t h e sun is called Śuci. T h e fire b o r n of lightning is known as Abja (i.e. originating from the w a t e r p o r t i o n ) . I shall now mention their characteristics. T h e r e are three types of fires with w a t e r within, viz., V a i d y u t a , J ā t h a r a (gastric) a n d S a u r a ( S o l a r ) . 12-13. H e n c e , imbibing w a t e r t h r o u g h his rays the sun blazes ( f u r t h e r ) . T h e Abja ( w a t e r b o r n — l i g h t n i n g ) fire even w h e n immersed in w a t e r is n o t q u e n c h e d by it. T h e fire that is 3 5 3 . mahāprājñairi : by the most intelligent men, i.e. by Vyāsa and others. 354. Threefold fire : (i) celestial, as represented by the sun, (ii) atmospheric, as symbolized by the lightning, (iii) terrestrial, which is used for the sacrificial and household purpose. Fire is called Pāvaka on earth, Śuci in heaven and Vaidyuta in firmament.

Form

of solar rays

229

w i t h i n t h e stomach o f m e n i s n o t p u t o u t b y water. T h e gastric 356 fire emits flames (i.e. h e a t ) , b u t is devoid of lustre. 14-19. W h e n t h e sun is setting, t h e solar lustre becomes a circular mass w i t h o u t h e a t a n d enters t h e fire at n i g h t t h r o u g h his rays. H e n c e t h e light of fire is seen even from a distance at night. T h e h e a t is transmitted to t h e sun from fire, w h e n t h e sun rises. O n l y partially does the terrestrial fire enter t h e sun. H e n c e the f i r e continues t o blaze. T h u s t h e f i r e element i n b o t h terrestrial a n d solar fires contains h e a t a n d light. T h e y p e n e t r a t e m u t u a l l y a n d develop each other. I n t h e n o r t h e r n a n d south ern hemispheres of t h e e a r t h , t h e fire a n d t h e sun thus develop each o t h e r . T h e sun rises up from t h e waters a n d re-enters t h e m . Therefore, d u e to this exit (from a n d i n t o waters) by d a y a n d by night, t h e waters become copper-coloured. Again w h e n the sun sets, t h e d a y (i.e. d a y l i g h t ) enters t h e waters. H e n c e at night, t h e waters are seen shining white. 20. By m e a n s of this activity he enters waters perpetually, d u r i n g day and n i g h t at t h e time of rising a n d setting b o t h in t h e s o u t h e r n a n d n o r t h e r n hemispheres. 2 1 . T h e sun who blazes, imbibing t h e waters through his rays has t h e m i x t u r e of earthly a n d fiery particles within it. It is called divine fire. 22-23. T h i s fire (i.e. sun) has a thousand feet (i.e. r a y s ) . It is like a circular pot. It takes up waters from various waterresorts t h r o u g h the thousand t u b u l a r rays. It takes waters from t h e rivers, seas, wells, clouds etc. It takes up b o t h mobile a n d immobile-waters i.e. those of the canals a n d tanks. 24-25. He has a thousand rays emitting snow, r a i n a n d h e a t . Of t h e m four h u n d r e d t u b u l a r rays have forms of variegated colours. T h e y shower r a i n . T h e i r collective n a m e is A m r t a and t h e several individual names a r e Bhajanas, Mālyas, K e t a n a s and Patanas. 26-27a. T h e t u b u l a r rays carrying a n d emitting snow are three h u n d r e d in n u m b e r . T h e several names of these rays emitting snow a r e Reśas, Meghas, Vātsyas a n d H l ā d i n l s . T h e i r collective n a m e is C a n d r a b h ā a n d they a r e yellow in lustre. 3 5 5 . Fire on earth is the symbol of heat and fire in heaven is the symbol of light and both are interdependent. Cf. Matsya. 128.12. jrT^TT?^ ^ cPTTW

230

Lińgapurāna

27b-28a. Śuklah, K a k u b h a h a n d Viśvabhrt a r e t h e indivi d u a l names of the rays emitting h e a t ; t h e i r c o l l e c t i v e ' n a m e is also Śukla. 28b-29. T h e m o o n sustains h u m a n beings, Pitrs a n d D e v a s t h r o u g h t h e m ( t h e above rays) .**• H e propitiates h u m a n beings t h r o u g h the m e d i c i n a l h e r b s ; t h e Pitrs w i t h S v a d h ā a n d Devas t h r o u g h n e c t a r . 30-3la. D u r i n g spring a n d s u m m e r the sun blazes by his three h u n d r e d rays. D u r i n g t h e r a i n y season a n d A u t u m n h e showers rains t h r o u g h t h e four h u n d r e d t u b u l a r rays. During the early a n d t h e l a t e winter he discharges snow t h r o u g h his t h r e e h u n d r e d rays. 31b-35a. T h e twelve suns a r e I n d r a , D h ā t r , Bhaga, P ū s a n , M i t r a , V a r u n a , A r y a m a n , A m ś u , Vivasvān, T v a s t r , Parjanya a n d Visnu. V a r u n a i s the sun i n M ā g h a ; P ū s a n i n t h e P h ā l g u n a . I n the m o n t h of C a i t r a , A m ś u is t h e sun. D h ā t r is t h e sun in V a i ś ā k h a . I n J y e s t h a I n d r a i s the sun. I n Ā s ā d h a , t h e sun i s A r y a m a n . Vivasvan is the sun in Ś r ā v a n a . In B h ā d r a the sun is Bhaga. Parjanya is the sun in Āśvina. T v a s t r is the sun in K ā r t t i k a . In M ā r g a s l r s a M i t r a is t h e sun a n d V i s n u is the sun in P a u s a . 35b-38. W h i l e performing t h e d u t y of t h e suń, V a r u n a h a s five t h o u s a n d r a y s ; P ū s a n six t h o u s a n d r a y s ; A m ś u seven thousand r a y s ; D h ā t r eight thousand rays; I n d r a n i n e thousand r a y s ; Vivasvān ten thousand rays; Bhaga eleven thousand r a y s ; M i t r a seven thousand r a y s ; T v a s t r eight t h o u s a n d r a y s ; Arya m a n ten thousand r a y s ; Parjanya nine t h o u s a n d r a y s ; Visnu scorches the e a r t h with six thousand rays. 39-40. In t h e spring the sun is tawny coloured; in the s u m m e r he has t h e lustre of gold. D u r i n g t h e rainy season the colour of the sun is white. In t h e a u t u m n the sun is greycoloured. In the early winter the sun is copper-coloured a n d in the late w i n t e r he is red in colour. 356. The numerous solar rays have their functional division. For instance, four hundred of them function for creating rain (V.24-26), three hundred for heat (V.28) and three hundred for cold (V.26). These rays are distributed over the seasons and bring about the changes of cold, heat and rain.

Solar

Sphere

231

41-45. T h e sun infuses strength into t h e medicinal h e r b s ; he propitiates the Pitrs by m e a n s of S v a d h ā rays; he instils n e c t a r i n t o t h e i m m o r t a l beings. T h u s , h e i m p a r t s t h r e e things to t h e t h r e e groups. T h e t h o u s a n d rays of t h e sun serve t h e purpose of t h e world. R e a c h i n g t h e e a r t h they assume different forms by emitting snow, r a i n a n d h e a t . T h u s t h e sphere of t h e sun is w h i t e a n d is n a m e d after h i m . He is t h e s u p p o r t a n d source of origin of t h e stars, planets a n d the m o o n . I t should b e known t h a t t h e m o o n , stars a n d planets a r e all born of t h e sun. T h e m o o n is t h e lord of constellations a n d t h e left eye of t h e lord. T h e right eye of t h e lord is t h e sun himself. T h e word n a y a n a (eye) is derived from y ' n i — " t h a t which leads (nayati) t h e people to this w o r l d . "

CHAPTER SIXTY The Solar Sphere Sūta

said: It is c i t e d 3 5 7 t h a t the sun is fire a n d the m o o n is water. T h e o t h e r five planets a r e k n o w n as lords w h o move a b o u t as they please. 2. U n d e r s t a n d t h e source of origin of t h e r e m a i n i n g planets w h i c h is clearly being r e c o u n t e d now. It is cited t h a t t h e p l a n e t M a r s is S k a n d a (Karttikeya) t h e commander-in-chief of t h e a r m y of Devas. 1.

3-5. People of perfect knowledge say t h a t M e r c u r y is l o r d N ā r ā y a n a . O excellent b r a h m i n s , the great p l a n e t S a n a i ś c a r a , t h e slow-moving S a t u r n is Y a m a , t h e lord of t h e worlds. T h e preceptors of Devas a n d Asuras are t h e great planets V e n u s a n d J u p i t e r with (refulgent) rays. T h e y a r e m e n t i o n e d a s t h e sons of P r a j ā p a t i . 3 6 8 357. For the celestial fire as identical with the sun, cf. 3PT

^wffsfWt:

qTTfi)'WI<H(jrir«4-,*ra': cited in ST. 3 5 8 . Śukra (Venus) and Brhaspati (Jupiter), the preceptors of Dāna vas and Devas are respectively the sons of patriarchs Bhrgu and Ańgiras.

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T h e r e is no d o u b t t h a t t h e three worlds have their source in t h e sun. 6-8. T h e entire universe including Devas, Asuras a n d h u m a n beings originates from h i m . He is t h e lustre of all lumi naries a n d t h e universal refulgence. T h e refulgence of R u d r a , I n d r a , U p e n d r a , t h e m o o n , t h e leading b r a h m i n s , t h e f i r e a n d the heaven-dwellers comes from t h e sun. He is t h e soul of all. He is the lord of all worlds. He alone is M a h ā d e v a , Prajā p a t i a n d the lord of the three worlds. He is the original great deity. Everything originates from h i m a n d dissolves in h i m . 9. T h e existence a n d non-existence of t h e worlds origi n a t e d from t h e sun formerly. O b r a h m i n s , this refulgent sun of great lustre is an incomprehensible p l a n e t . * 10-11. All these units of time begin from h i m a n d end ir. h i m again a n d again, viz., k§anas ( m o m e n t s ) , m u h ū r t a s ( a u n i t of 48 m t s . ) , d a y s , nights, fortnights, m o n t h s , years, seasons and yugas. H e n c e w i t h o u t t h e sun there is no reckoning of time. 12-15. W i t h o u t K ā l a ( t i m e ) there is no order, no initia tion, no daily r i t u a l . H o w can there be the division of t h e sea sons ? W h e n c e a r e these flowers, roots a n d fruits ? W h e n c e is the outcome of plants ? H o w c a n there be t h e different kinds of grass a n d medicinal plants ? T h e dealings of t h e creatures in h e a v e n a n d here too will be non-existent w i t h o u t t h e sun who is t h e form of R u d r a , t h e scorcher of t h e universe. He alone is time, fire, D v ā d a ś ā t m a n (one having twelve forms) a n d Prajā p a t i . O excellent brahmins, he scorches t h e three worlds includ ing the mobile a n d immobile beings. He is t h e m i n e of splend our. He is all in all, t h e whole set of worlds. 16. Adopting t h e excellent p a t h , he scorches the entire universe from t h e sides, from above a n d from below in t h e course of nights a n d days. 17. If a b r i g h t l a m p is h u n g in t h e m i d d l e of the house, it dispels darkness from the sides, the p o r t i o n above a n d the portion below, at the same time. 18. In the same m a n n e r the thousand-rayed sun, the king of planets, t h e lord of t h e u n i v e r s e , illuminates t h e entire Universe by means of his rays. 19.

Seven rays, t h a t are t h e source of origin of the planets

Situation

233

of the planets

a r e t h e most excellent ones a m o n g t h e thousand rays m e n t i o n 6 e d b y m e before.* * 20-21. T h e y are S u s u m n a , H a r i k e ś a , V i ś v a k a r m a n , Viśvavyacas, S a n n a d d h a , Sarvāvasu a n d Svarāf. T h e s u n ' s r a y S u s u m n a makes t h e s o u t h e r n region f l o u r ish. 3 * 0 S u s u m n a is glorified as the ray t h a t moves a b o u t above, below a n d o n t h e sides. 22*26. H a r i k e ś a which is in front (in the east) is glorified as t h e source of origin of constellations.** 0 * In t h e south, t h e r a y V i ś v a k a r m ā develops B u d h a ( M e r c u r y ) . T h e r a y Viśvavyacas w h i c h is in t h e west ( b e h i n d ) is t h e source of origin of ś u k r a ( V e n u s ) . T h e r a y S a n n a d d h a i s t h e source o f origin o f M a r s . T h e r a y Sarvāvasu is t h e source of origin of Brhaspati ( J u p i t e r ) . T h e ray S v a r ā t nourishes Ś a n a i ś c a r a ( S a t u r n ) . T h u s i t i s d u e t o the p o w e r of t h e sun t h a t t h e constellations, p l a n e t s a n d stars are seen in t h e heaven. T h i s e n t i r e universe is sustained by h i m . T h e constellations a r e called N a k s a t r a s . T h e w o r d i s derived from y'ksi w i t h t h e prohibitive particle ' n a ' i.e. na ksiyante (i.e. those which d o not p e r i s h ) .

CHAPTER

SIXTYONE

The situation

of the planets

1-2. All these a r e the abodes which blaze by means of solar rays. T h e constellations a n d stars a r e the abodes to be a t t a i n e d b y merits. T h e y a r e called T ā r a k a s because they enable people to cross the ocean of worldly existence a n d also because they a r e w h i t e . 3. T h e sun is called A d i t y a because he takes up the divine a n d terrestrial splendours as well as the n o c t u r n a l darkness. 3 5 9 . The principal seven rays, Susumna etc., of the thousand-rayed sun are the source of energy and movement of stars, planets and constella tions. For instance, the solar ray, called Susumna, causes the movement of the moon. 360. daksinām rāśim i.e. the moon. The Lingapurāna describes vividly the respective functions of the seven solar rays. 360a. Each planet or star has its respective sphere (deva-sthāna) in which its influence reigns supreme. These spheres are established by the Creator in the beginning of a kalpa and they last till the dissolution of that kalpa.

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Lińgapurāna

4. T h e r o o t 'su' is used in t w o meanings to extract j u i c e or to flow. Since t h e sun extracts refulgence a n d makes water flow, it is called Savitr. 5. T h e root ' c a d i ' from which t h e w o r d G a n d r a is derived m e a n s ' t o delight'. I t implies whiteness, d u l l n e s s , a n d n e c t a r i n e nature of the moon ( G a n d r a ) . 6. T h e divine discs of t h e sun a n d t h e m o o n are refulgent. T h e y m o v e i n t h e sky. T h e y a r e w h i t e a n d a r e o f t h e n a t u r e o f fire a n d water. T h e y a r e splendid a n d they resemble a circular pot. 7. T h e disc of t h e m o o n is of the n a t u r e of dense water. T h e disc of t h e sun is white a n d is of t h e n a t u r e of dense fire. 8. Devas reside in constellations, s u n a n d planets. T h e y live everywhere in these a b o d e s in all t h e m a n v a n t a r a s . 9. H e n c e t h e planets a r e abodes n a m e d after their respec t i v e planets. T h e S u n e n t e r e d t h e a b o d e S a u r a . T h e M o o n entered t h e a b o d e S a u m y a . 10. Venus e n t e r e d t h e a b o d e Śaukra. J u p i t e r , t h e valorous, with sixteen rays e n t e r e d t h e a b o d e B r h a d ( b i g ) . T h e M a r s entered t h e a b o d e L o h i t a p e r t a i n i n g t o M a r s . 11. T h e S a t u r n entered t h e a b o d e Śanaiścara. T h e M e r cury entered t h e a b o d e B a u d h a . T h e evil p l a n e t R ā h u e n t e r e d t h e a b o d e S v a r b h ā n u ( n a m e d after h i m ) . 12. T h e deities of constellations e n t e r e d all these abodes. These luminaries a r e t h e abodes of meritorious souls. 13. T h e s e a b o d e s have been created by t h e self born deity. T h e y b e g a n to function at t h e beginning of kalpa a n d they stay until all t h e living beings a r e dissolved. 14. In all t h e m a n v a n t a r a s they a l o n e are t h e abodes of Devas. T h e s e deities w h o have identified themselves with t h e abodes occupy these divine abodes a g a i n a n d again. 15-20. T h e y occupy these abodes along with Devas of t h e past, present a n d future. I n this c u r r e n t m a n v a n t a r a t h e planets are m o v i n g a b o u t in aerial chariots. I n t h e V a i v a s v a t a m a n v a n t a r a t h e sun i s Vivasvān t h e son of A d i t i ; t h e lustrous lord M o o n t h e son of sage A t r i ; lord Śukra, Bhārgava, is k n o w n as t h e priest of Asuras. T h e p r e c e p t o r of Devas, t h e shining one of massive splen dour, is the son of Ańgiras ( B r h a s p a t i ) . B u d h a ( M e r c u r y ) is

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235

the c h a r m i n g son of a sage. S a t u r n is t h e ugly son of Vivasvān b o r n of S a m j ñ ā . Agni was b o r n of Vikeśi 3 * 1 as t h e youthful son o f Lohitārchis. T h e constellations n a m e d N a k s a t r a a n d R k s a a r e Dāksāyanīs ( d a u g h t e r s of D a k s a ) . R ā h u is t h e son of Simhikā. He is an Asura causing distress to living beings. 2 1 . T h u s the constellations a n d planets i n t h e sun a n d the moon as also their abodes a n d the various deities occupying them have all b e e n m e n t i o n e d . 22. T h e fiery a b o d e S a u r a belongs to the thousand-rayed Vivasvān. T h e abode of the snow-rayed m o o n is watery a n d white. 2 3 . T h e a b o d e of B u d h a ( m e r c u r y ) is watery, darkcoloured a n d c h a r m i n g . T h e region of Śukra ( V e n u s ) is also watery b u t w h i t e with sixteen rays. 24. T h e a b o d e of B h a u m a (Mars) is reddish a n d it h a s nine rays. T h e a b o d e of Brhaspati ( J u p i t e r ) is yellow with sixteen rays a n d is very large. 25. T h e a b o d e Śani (Saturn) is black w i t h eight rays. T h e a b o d e of S v a r b h ā n u ( R ā h u ) is gloomy a n d is a place of g r e a t distress to living beings. 26. All t h e stars should be k n o w n as the abodes of sages with one ray e a c h . T h e y a r e t h e resorts of m e n of meritorious renown a n d a r e white in colour. 27. T h e y are of the n a t u r e of dense w a t e r (snow). T h e y were created in the beginning of the k a l p a . T h a n k s to t h e contact with the rays of the sun they have a shining a p p e a r ance. 28. T h e d i a m e t e r of the sun is nine t h o u s a n d yojanas. T h e extent of its circular surface is three times t h a t . 29. T h e extent of the m o o n is twice t h a t of the sun. R ā h u assumes a form e q u a l to b o t h of t h e m a n d moves about b e n e a t h thein. 30. T h e third massive a b o d e of R ā h u is d a r k a n d dreary^ \ It is created in t h e form of a circle out of the shadow of the earth. 3G i. Vikeśi': The graha Bhauma (Mańgala) bora of Vikeśi is here called agni (fire). Gf. agnir murdhā(RV. 8.44.16) wherein Bhauma is called agni. Vikeśi is^ one of the eight wives of the eight-formed (a?tamurti) Rudra, others becalā, Svavarcalā 'Umā, Śivā, Svāhā, Dik, Dīksā and / Rohinī.

6 236

" f t ŕ ^ r

31-3 2 a . Setting o u t from the sun d u r i n g t h e p a r v a n days j 3 it goes to t h e m o o n . * ' Again d u r i n g t h e solar p a r v a n days it / goes to the sun from the moon. Since R ā h u pushes a n d p r o m p t s the sun in the heaven it is called S v a r b h ā n u . 32b-33. T h e diameter, circumference a n d distance in terms of yojanas of V e n u s is a sixteenth p a r t of t h a t of the moon. J u p i t e r is three-fourths of the size of Venus. 34. M a r s a n d S a t u r n are a fourth less t h a n J u p i t e r . In extent a n d width M e r c u r y is a fourth less t h a n these two. 35. T h e forms of those constellations a n d stars t h a t are e m b o d i e d a r e e q u a l t o M e r c u r y i n width a n d circular a r e a . 36-39. T h e constellations t h a t are in conjunction with the m o o n are ordinarily known as Rksas. T h e spheres of the com paratively smaller stars a r e five, four, three or two yojanas. O v e r all these there are clusters of still smaller stars which extend to only half a yojana in width. T h e r e is n o n e smaller t h a n this. O v e r a n d above these starry spheres a r e the three planets which move at a great distance from t h e m . T h e y should be known as slow moving ones. T h e speed of these has already been mentioned in d u e o r d e r . 40-45. All t h e planets are b o r n of constellations. O excellent sages, the sun, the son of Aditi, t h e first a m o n g the planets, is born of the constellation Viśākhā. T h e lustrous son of D h a r m a , lord Vasu, S o m a ( m o o n ) , t h e cool-rayed lord of t h e night, is b o r n of t h e constellation K r t t i k ā . T h e sixteen-rayed son of Bhrgu, Śukra (Venus) who is the most excellent a m o n g the stars a n d planets after the sun, is b o r n of the constellation Tisya. T h e p l a n e t Brhaspati ( J u p i t e r ) , the twelve-rayed son of Ańgiras, the p r e c e p t o r of t h e universe, is b o r n of the cons tellation Pūrvaphālgunī. T h e p l a n e t ( M a r s ) son of Prajāpati, the nine-rayed red bodied planet is b o r n of the constellation P ū r v ā s ā d h ā . T h e son of sun, the seven-rayed S a t u r n , was born of the constellation Revatī. 46-47. T h e five-rayed planet Budha ( M e r c u r y ) the son of the m o o n is b o r n of the constellation D h a n i s t h ā . Śikhī ( K e t u ) the great p l a n e t t h a t destroys all, who is dark in n a t u r e , w h o is the son of M r t y u the god of D e a t h a n d who is 362. Read So mam for samam.

Situation

of the planets

237

the cause of destruction of t h e subjects, is b o r n of t h e constel lation Āslesā. Daksa's d a u g h t e r s were b o r n of t h e constellations which h a v e their o w n n a m e s . 4 8 . Dark-sphered R ā h u w h o is full of T ā m a s a i c vigour, i s t h e p l a n e t t h a t suppresses t h e m o o n a n d t h e sun. H e i s b o r n of t h e constellation B h a r a n ī 49-50. I t should b e n o t e d t h a t t h e p l a n e t s b e g i n n i n g w i t h Bhārgava (Venus) a r e known as star-planets (i.e planets re sembling s t a r s ) . Persons w h o a r e affected by afflictions from their b i r t h d a y stars a r e liberated from t h a t defect by devotion to t h e i r respective planets. A m o n g all t h e planets t h e first o n e , it is said, is A d i t y a ( S u n ) . 51-54'. A m o n g all t h e star-planets Śukra is t h e first. A m o n g all t h e K e t u s (flaglike Meteors) t h e smoky o n e is t h e first, ( i t is usually called D h ū m a k e t u ) . D h r u v a is t h e first a m o n g t h e planets d i s t r i b u t e d in all t h e four q u a r t e r s . A m o n g /cons 883 tellations t h e first is Śravifthā . A m o n g t h e Ayanas (transits) 884 the Uttarāyana (northern transit) is the first. Among die five years t h e first is Samvatsara. A m o n g t h e seasons it is t h e l a t e winter (śiśira). Among the months it is M ā g h a . Among the fortnights it is t h e b r i g h t half a n d a m o n g T i t h i s it is P r a t i p a t (first d a y ) . A m o n g t h e division of days a n d nights, t h e d a y is t h e first. T h e first of the m u h ū r t a s is t h a t t h e d e i t y of which is R u d r a . 55-58. K s a n a has t h e nimesa as its first u n i t of time, O excellent ones a m o n g t h e knowers of time. Beginning with t h e constellation D h a n i s t i i ā a n d ending w i t h Ś r a v a n a shall be a yuga comprising of five years. T h e universe whirls like a wheel d u e to t h e m o v e m e n t of t h e sun. H e n c e t h e sun is t h e lord a n d deity delimiting d m e . He is the instigator a n d castigator of the four types of living beings. R u d r a , t h e lord himself, is t h e i n d u c e r 363. Śravi?thā=Dhani?thā. 364. A group of five years constitutes a yuga which should not be confused with the cycle of four yugas. This five-yearly cycle forming a yuga corresponds to the Vedic doctrine of pañca-devati or five deities who have entered tbe Purusa. Gf. TB 1.4.10.1. The five years with thenpresiding deities are^named (i) samvatsara—agni; (ii) parivatsara—sūrya; (iii) idāvatsara—soma; (iv) anuvatsara—vāyu; (v) vatsara—rudra. Cf. Matsya. 141. 17-18*.

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Lińgapurāna 3

of t h a t sua * . T h u s the specific a n d fixed establishment of the luminaries a n d planets has b e e n evolved by t h e g r e a t l o r d for t h e working of t h e world. 59-63. It has been m a d e to function intelligently by the lord at the beginning of the kalpa. T h e lord is the s u p p o r t of all luminaries a n d he identifies himself with t h e m . T h i s is a wonderful p h e n o m e n o n t h a t is caused by t h e u n i q u e P r a d h ā n a a n d is incomprehensible. T h e m o v e m e n t of the luminaries can not b e understood b y t h e m a n w i t h his physical eye. I t can b e understood by t h e learned m a n only t h r o u g h Vedic treatises, by inference a n d direct perception, b y cogent a r r a n g e m e n t s a n d careful analysis in his m i n d . O excellent sages, the causes for t h e decision in regard to the validity concerning the luminaries a r e five jriz :—the e y e , scripture, water, the w r i t t e n d o c u m e n t a n d calculation.

CHAPTER SIXTYTWO Situation

of Dhruva

Sages said: 1. O foremost a m o n g t h e intelligent, it behoves you n o w to r e c o u n t how, d u e to the grace of Visnu, D h r u v a b e c a m e the c e n t r a l pivot of t h e planets.*** Sūta said : 2. O b r a h m i n s , w h e n he was asked a b o u t this m a t t e r by me in former time, Mārkancieya w h o is an expert in different sciences said to me as I was desirous of h e a r i n g . Mārkandeya said

3. An e m p e r o r of great splendour, the best a m o n g all those who wield weapons, king U t t ā n a p ā d a , ruled over the e a r t h . 3 6 5 . For Rudra as the life-principle of the sun compare : 'bhi$odeti sūryah.'—cited in ST. 3 6 6 . The Sūta narrates the legend of Dhruva, son of Uttānapāda and Sunīti, how Dhruva became the pole star, the pivot of the solar system. Here, the astronomical phenomenon is sought to be explained on the basis of a legend.

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4-5. He had two wives, Suniti and Suruci. A highly intelli gent son of great renown, named Dhruva was born of Suniti the elder wife. He had great understanding and was the light of the family. When he was seven years old, once he sat in the lap of his father. 6. O leading brahmins, Suruci who was proud of her beauty pushed him away. Delighted in her mind she placed her own son on the lap of his father. 7. The intelligent boy Dhruva became dejected in his mind because he was unable to occupy the lap of his father. He went to his mother and lamented. 8. Overwhelmed by her grief the mother said to her weep ing son :—"Suruci is the most beloved of her husband. Her son too is likewise. 9. You, a son born of me, a very unfortunate woman, are also equally unfortunate. Why do you bewail ? What for do you weep again and again ? 10. If you are distressed in heart you will increase my sorrow. My dear son, you shall by your own power attain a more comfortable and stable abode." 11-12. On being advised thus by his mother he set out towards the forest. On meeting Viśvāmitra, he bowed to him duly and spoke with his palms joined, in reverence:— "O holy sir, foremost among the pious sages, it behoves you to tell me how I shall obtain a place above everyone. 13. O sage, I was seated on the lap of my father. My step-mother Suruci pushed me aside. My father, the king, did not protest. 14-16. For this very reason, O brahmin, I went to my mother in fright. My mother said to me : — " O son, do not be sorry. You deserve to attain a far greater abode by your own endeavour". On hearing her words, O great sage, I have come to you for shelter in this forest. O holy sir, O brahmin, I have now met you. By your grace I shall attain the wonderful and excellent abode. 17-18. On being requested thus, the glorious sage said laughingly "O Prince, listen to this. You will attain an excel lent abode by propitiating Kesava the lord of the worlds, and

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t h e destroyer of distress. He is b o r n of t h e r i g h t l i m b of 3 Śiva t h e intelligent g r e a t l o r d . * ' 19. O highly intelligent one, r e p e a t t h e M a n t r a of t h e lord continuously. It is great, p u r e a n d holy, it destroys all sins a n d yields all desires. 20. R e p e a t this divine M a n t r a controlling y o u r sense, with the P r a n a v a : — " N a m o s r u V ā s u d e v ā y a " [Obeisance b e t o Vāsud e v a ] . M e d i t a t e o n t h e eternal Visnu. B e interested i n j a p a a n d homa. 21-24. O n being advised thus, t h e boy o f g r e a t r e n o w n bowed t o V i ś v ā m i t r a a n d b e g a n his j a p a facing t h e east H e restrained himself a n d was delighted in his m i n d . Alertfully he repeated t h e m a n t r a continuously w i t h o u t b r e a k for a year, sustaining himself o n vegetables, roots a n d t r a i t s . T e r r i b l e vampires a n d d e m o n s , large fierce beasts like lions r u s h e d at h i m in order to c o n f o u n d his wits. B u t , r e p e a t i n g t h e n a m e Vāsudeva he d i d n o t take notice of a n y t h i n g else. 2 5 . A female ghost assuming t h e form of his m o t h e r Sunīti c a m e n e a r h i m a n d w e p t bitterly a n d miserably. 26-27. " O y o u a r e m y only son. W h y d o you t o r t u r e your self ? L e a v i n g me helpless, you h a v e taken to p e n a n c e " . T h e b o y c o n t i n u e d his g r e a t p e n a n c e a n d d i d n o t even glance at t h e l a d y w h o spoke t h u s . W i t h delight in his heart he repeated the name H a r i . 28-29. T h e n all t h e forms of i m p e d i m e n t a n d h a r a s s m e n t subsided from all sides. Seated on G a r u d a lord V i s n u w h o resembled t h e black cloud in lustre, w h o is the destroyer of enemies, w h o was s u r r o u n d e d by D e v a s a n d w h o was being eulogised by g r e a t sages, c a m e t h e r e before D h r u v a . 30-31. O n seeing t h e l o r d come n e a r , h e simply t h o u g h t w i t h i n his m i n d " w h o is this ?" D r i n k i n g as it were Hrsikeśa t h e lord of t h e Universe, by his eyes t h e boy of g r e a t lustre, seated himself a n d r e p e a t e d " V ā s u d e v a " . W i t h t h e tip o f his conch t h e lord t o u c h e d his face. 32. T h e r e u p o n he a t t a i n e d t h e highest knowledge. W i t h his palms j o i n e d in reverence he eulogised t h e l o r d the most excellent of all divine beings. 3 6 7 . Visnu is born of the right side of Śiva, while Brahmā is born of the left.

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3 3 . Be favourable, O lord of the chiefs of Devas, O wielder of conch, discus a n d iron club ! O soul of t h e worlds ! O soul of all, O soul of all secrets of the V e d a s , O Keśava, I h a v e sought refuge in y o u . 34. E v e n t h e great sages S a n a k a a n d others h a v e n o t c o m p r e h e n d e d you, t h e great A t m a n . T h e n how c a n I know you ? O lord of the worlds, obeisance to you. 35. T h e n Visrni said t o h i m smiling : — " O d e a r o n e , c o m e on. Y o u a r e D h r u v a ( s t e a d y ) . A t t a i n i n g a fixed a n d steady a b o d e b e the f i r s t a m o n g all l u m i n a r i e s . 36. You along w i t h y o u r m o t h e r shall a t t a i n t h e a b o d e of luminaries. T h i s a b o d e is m i n e , t h e greatest, t h e steady splen did a b o d e . 37-38. It was a c q u i r e d by me from lord Śiva formerly after p r o p i t i a t i n g h i m b y p e n a n c e . T h e devotee w h o r e p e a t s continuously the n a m e Vāsudeva along with t h e P r a n a v a ' o m ' the word 'Bhagavat' a n d t h e w o r d ' n a m a s ' d e n o t i n g obeisance a t t a i n s the fixed a b o d e of D h r u v a . " 39-42. T h e n all Devas, Siddhas, sages and Gan d h a r v a s installed D h r u v a in t h a t a b o d e along w i t h his m o t h e r . T h u s , at the behest of V i s n u he a t t a i n e d t h e a b o d e of lumi naries. By m e a n s of the twelve-syllabled m a n t r a 3 8 8 , D h r u v a of g r e a t s p l e n d o u r a t t a i n e d the highest perfection. Sūta

said:

H e n c e , t h e m a n who makes obeisance t o Vāsudeva attains t h e world of D h r u v a a n d achieves steadiness.

CHAPTER

SIXTYTHREE

Origin of Devas and others

1he sages said: 1. O Sūta, r e c o u n t the origin of Devas, D ā n a v a s , G a n dharvas, Serpents a n d Rāksasas, in an excellent way a n d in d u e order. 36;;. The twelve-syllabled mantra of Visnu is : Om namo bhagavate Vlsudevāya.

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Sūta said : 2. T h e creation of ancient people was by m e a n s of m e n t a l conception, d i r e c t perception or t o u c h . Subsequent to D a k s a the son of Pracetas, creation is by means of sexual intercourse. 3-6. W h e n he b e g a n to create the g r o u p of Devas, sages a n d serpents, t h e world d i d not increase. T h e r e u p o n , b y means of sexual intercourse, D a k s a begot of Sūti, five thousand sons. On seeing those blessed ones w h o were desirous of creating different kinds of progeny, N ā r a d a spoke to Haryaśvas, the sons of D a k s a w h o h a d assembled together. " U n d e r s t a n d t h e extent of the e a r t h 3 6 8 from above a n d below, O excellent sages, a n d then proceed a h e a d w i t h your special c r e a t i o n . " * On h e a r i n g his words they w e n t away in all directions. 7-10. Even t o d a y they have n o t r e t u r n e d like the rivers after joining the ocean. W h e n H a r y a ś v a s vanished, lord D a k s a P r a j ā p a t i begot of Sad herself a n o t h e r t h o u s a n d sons. O b r a h m i n s , they were n a m e d Śabalas a n d they assembled together for die purpose of creadon. N ā r a d a spoke to those persons of solar splendour, w h o h a d assembled before h i m — " Y o u should proceed w i t h y o u r special creation after u n d e r s t a n d i n g t h e full extent of t h e e a r t h , or on r e t u r n after f i n d i n g o u t w h a t has h a p p e n e d t o y o u r brothers. T h e y too followed their brothers a n d a t t a i n e d the same goal as their brothers before. 11 W h e n they too vanished the P r a j ā p a t i D a k s a the son of Pracetas, begot sixty d a u g h t e r s of Vīrinī. 12-15. He gave t e n of t h e m in m a r r i a g e to D h a r m a , thir teen to K a ś y a p a , twentyseven to t h e m o o n , four to Aristanemi, two to the son of Bhrgu, two to t h e intelligent K r ś ā ś v a a n d two to Ańgiras. N o w listen to t h e names of t h e mothers of Devas a n d the details of their progeny from the very beginning. T h e ten wives o f D h a r m a were : — M a r u t v a t ī , Vasū, 3 6 9 . or after knowing the extent of the field (i.e. the subtle body) as also its capacity for creating the living beings. ST. cites Bhāga. in

support of this interpretation : *<J§fa

TāfHTfe

fagf^q^PT

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Y ā m i , L a m b ā , B h ā n u , A r u n d h a t ī , Sańkalpā, M u h ū r t ā , S ā d h y ā a n d Viśvā. I shall tell y o u t h e n a m e s of their sons. 16-20a. T h e Viśvedevas were b o r n to Viśvā. Sādhyā b o r e t h e Sādhyas. M a r u t v a t s were b o r n o f M a r u t v a t ī . Vasus w e r e b o r n of Vasu. T h e Bhānus were b o r n of B h ā n u ; t h e M u h ū r t a k a s were b o r n of M u h ū r t a ; the Ghosas were b o r n of L a m b ā . Nāgavīthī was b o r n of Y ā m i . S a ń k a l p a was b o r n of S a ń k a l p ā . I shall tell y o u t h e creation of t h e Vasus. Devas w h o a r e l u m i n o u s a n d who pervade all t h e q u a r t e r s a r e called V a s u s . 3 7 0 T h e y a r e the well wishers of all living beings. T h e y a r e r e p u t e d t o b e eight, viz.—Apa, D h r u v a , Soma, D h a r ā , Anila, A n a l a , P r a t y ū s a a n d P r a b h ā s a . 20b-22a. T h e eleven R u d r a s , 3 7 1 t h e leaders of t h e G a n a s a r e :—Ajaikapād, A h i r b u d h n y a , V i r ū p ā k s a , Bhairava, H a r a , B a h u r ū p a , T r y a m b a k a t h e lord of Devas, Sāvitra, J a y a n t a , P i n ā k i n a n d Aparājita. 22b-26. I shall m e n t i o n t h e sons a n d grandsons of K a ś y a p a from his t h i r t e e n wives : — A d i t i , D i d , , Arista, Surasā, M u n i , Surabhi, V i n a t ā , T ā m r ā , K r o d h a v a ś ā , I l ā , K a d r ū , Tvisā and Danu. I shall tell y o u t h e names of t h e sons of these. Devas w h o were k n o w n as T u s i t a s in t h e C ā k s u s a m a n v a n t a r a a r e spoken of as t h e twelve Adityas in t h e Vaivasvata m a n v a n t a r a . T h e following twelve a r e t h e thousand-rayed Adityas : — I n d r a , D h ā t r , Bhaga, T v a s t r , M i t r a , V a r u n a , A r y a m a n , Vivasvān, Savitr, P ū s a n , A m i u m a t a n d Visnu. 2 7 . W e h a v e h e a r d t h a t Diti h a d two sons from K a ś y a p a viz. H i r a n y a k a ś i p u a n d H i r a n y ā k s a 28. D a n u b o r e a h u n d r e d sons to K a ś y a p a . T h e y were m i g h t y a n d a r r o g a n t . O excellent b r a h m i n s , a m o n g t h e m V i p r a c i t t i was t h e chief. 370. Vasus arc a class of deities, eight in number. They seem to have been personifications of natural phenomena. They are Apa (water), Dhruva (Pole star), Soma (moon), Dharā (earth), Anila (wind), Anala (fire), Prabhāsa (dawn) and Pratyiisa (tight)3 7 1 . In regard to the names of the eleven Rudras the Purānas are not unanimous.

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2 9 . O leading b r a h m i n s , T ā m r ā b o r e six d a u g h t e r s * viz.—Śukī, Syenī, Bhāsī, Sugrivī, G r d h r i k ā a n d Suci. 30-31. Śukī d u l y gave b i r t h to p a r r o t s a n d owls. Śyenī gave b i r t h to hawks (falcons), etc. Bhāsī gave b i r t h to deers. G r d h r ī bore t h e vultures, doves, pigeons a n d o t h e r birds. Śuci gave b i r t h to swans, cranes a n d o t h e r a q u a t i c birds such as K ā r a n d a , Plava. 32-34. Sugrīvī gave b i r t h to goats, horses, sheep, camels and donkeys. V i n a t ā gave b i r t h t o G a r u d a a n d A r u n a , ( t w o sons) and t h e n a d a u g h t e r S a u d ā m i n ī (lightning) terrible u n t o all t h e worlds. A thousand cobras w e r e b o r n to Surasā. K a d r u gave b i r t h to a thousand thousand-hooded serpents. Twenty-six excellent ones a m o n g t h e m a r e well known as their chiefs. 35-37. T h e y a r e : — ś e s ā , Vāsuki, K a r k o t a , Śañkha, Airāvata, K a m b a l a , D h a n a ñ j a y a , M a h ā n ī l a , P a d m a , Aśvatara, Taksaka, E l ā p a t r a , M a h ā p a d m a , D h r t a r ā s f r a , Balāhaka, Śań khapāla, M a h ā ś a ń k h a , P u s p a d a m s t r a , Ś u b h ā n a n a , Śañkhaloman, Nahusa, Vāmana, Phanita, Kapila, Durmukha and Patañjali. 38-41. K r o d h a v a ś ā gave b i r t h to t h e Rāksasas wielding great power of deception a n d also t h e g r o u p of R u d r a s . T h e excellent lady Surabhi, gave b i r t h to cows a n d buffaloes as ' t h e children of K a ś y a p a . M u n i gave b i r t h to t h e g r o u p of sages a n d Apsaras. Arista gave b i r t h t o K i n n a r a s a n d G a n d h a r v a s . I l ā gave b i r t h to grasses, trees, creepers a n d hedges. Tvisā gave b i r t h to crores a n d crores of Yaksas a n d Rāksasas These are the i m m e d i a t e descendants of K a ś y a p a , n a r r a t e d succinctly. 42-45. These h a d their o w n n u m e r o u s sons, grandsons etc. T h e i r races a r e m a n y . After t h e children h a d been procreated by t h e noble K a s y a p a , after all the mobile a n d immobile beings h a d been well established, Prajapati crowned t h e chief ones a m o n g each of them as overlords. He m a d e Vaivasvata M a n u the overlord of h u m a n beings. Those w h o were crowned by B r a h m ā in the S v ā y a m b h u v a m a n v a n t a r a , even 3 7 2 . Kaiyapa's wives and children are given differently in other authorities, e.g. Mbh. Adi p. xvi. lxv and Ixvi; Kūrma xviii; Agni xix; Bd. V.

143-146.

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now p r o t e c t a n d r u l e over t h e e a r t h w i t h its seven continents a n d m o u n t a i n s . T h e y rule virtuously i n a c c o r d a n c e w i t h the instructions of t h e lord. 4 6 . O n l y those w h o h a d b e e n crowned formerly i n t h e S v ā y a m b h u v a m a n v a n t a r a b y B r a h m ā a r e c r o w n e d now. T h e y b e c o m e the M a n u s . 47-49. I n t h e p a s t m a n v a n t a r a s these h a d b e e n the kings. O t h e r s a r e b e i n g crowned w h e n a n e w m a n v a n t a r a arrives. All the kings of the past a n d future m a n v a n t a r a s are m e n t i o n ed in d e t a i l . After p r o c r e a t i n g these sons for t h e c o n t i n u i t y of t h e r a c e K a ś y a p a performed p e n a n c e once again with the desire to h a v e a son w h o will preserve the spiritual line. 50-51. Even as K a ś y a p a was m e d i t a t i n g thus, two son's of g r e a t prowess manifested themselves by t h e grace of B r a h m a n . T h o s e two V a t s a r a a n d Asita were expounders of B r a h m a n . Naidhruva and Raibhya were born of Vatsara. 52-54. T h e sons of R a i b h y a a r e k n o w n as R a i b h y a s . I shall m e n t i o n those of N a i d h r u v a . S u m e d h a s was b o r n of t h e d a u g h t e r of C y a v a n a . She b e c a m e t h e wife of N a i d h r u v a and the mother of Kundapāyins. T h e glorious son D e v a l a was b o r n of E k a p a r n ā a n d Asita. He was a knower of B r a h m a n , t h e best of all t h e Śāndilyas a n d o n e possessing great p e n a n c e . T h u s t h e descendants of K a ś y a p a b e c a m e three b r a n c h e s ; Śāndilyas, N a i d h r u v a s a n d Raibhyas. 55-58. Devas h a d nine sources of origin. I shall m e n t i o n t h e line of Pulastya. After eleven cycles of four yugas have practically passed by w h e n M a n u was the lord a n d half the period o f D v ā p a r a h a d passed by, D a m a was b o r n as t h e son of N a r i s y a n t a , a descend a n t o f M a n u . D a m a ' s descendant k n o w n a s T m a b i n d u b e c a m e king in the t h i r d q u a r t e r of T r e t ā y u g a . His d a u g h t e r Ilavilā was unrivalled in b e a u t y a n d the king gave her in m a r r i a g e to Pulastya. 59. Viśravas t h e great sage was b o r n of Ilavilā. His four wives a r e t h e progenitors of the famity of Pulastya. 60-65. T h e first wife Devavarninī was the splendid daugh ter of Brhaspati. T h e second a n d t h i r d wives were the two

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daughters of M ā l y a v ā n , viz. P u s p o t k a t ā a n d Balākā a n d t h e fourth wife Kaikasī was t h e d a u g h t e r of M ā l i n . Now listen to t h e children of these ladies. Devavarninī bore t h e eldest son V a i ś r a v a n a to h i m . Kaikasī gave b i r t h to R ā v a n a , t h e king o f Rāksasas, K u m b h a k a r n a , Ś ū r p a n a k h ā a n d Vibhīsana. O excellent b r a h m i n s , P u s p o t k a t ā b o r e h i m M a h o dara, Prahasta, Mahāpārśva, K h a r a and the daughter K u m bhīnasī. N o w listen to the childern of Balā [ i . e. Balākā]. T h e y were Triśiras, D ū s a n a , Vidyujjihva a n d t h e d a u g h t e r M ā l i k ā . T h u s the Rāksasas of ruthless activities belonging to t h e family of Pulastya a r e n i n e . 66-68. V i b h ī s a n a is glorified as t h e knower of D h a r m a . He was a highly p u r e soul. T h e deer, t h e fanged animals, tigers, goblins, ghosts, serpents, boars, elephants, monkeys, K i n n a r a s a n d K i m p u r u s a s were t h e sons of Pulastya. In t h e Vaivasvata m a n v a n t a r a K r a t u is said to be issueless. Atri h a d ten beautiful a n d chaste wives. 69-70. B h a d r ā ś v a begot of t h e celestial damsel G h r t ā c i ten children viz B h a d r ā , A b h a d r ā , J a l a d ā , M a n d ā , Ana'ndā (or N a n d ā ) , Balā, Abalā, G o p ā b a l ā , T ā m a r a s ā a n d Varakrīdā 71-73. These a r e t h e progenitors of the family of Atreya. T h e i r h u s b a n d is P r a b h ā k a r a . W h e n t h e sun was swallowed by R ā h u a n d he fell d o w n towards t h e e a r t h from t h e heavens t h e whole world was enveloped in darkness. At t h a t time Atri spread lustre everywhere. H e said " H a i l t o T h e e " a n d t h e n t h e falling sun ceased to fall at the instance of t h e b r a h m i n sage. T h e n Atri was called P r a b h ā k a r a by t h e g r e a t sages. 74. He begot of B h a d r ā t h e renowned son S o m a ( M o o n ) . T h e sage p r o c r e a t e d m o r e sons of those wives. 75. T h e y a r e well k n o w n as Svastyātreyas. T h e y were sages a n d masters of t h e Vedas. T w o of t h e m b e c a m e well reno wned. T h e y h a d realised B r a h m a n . T h e y were very powerful. 76. D a t t a was t h e eldest son of Atri. Durvāsas was his younger brother. T h e youngest sister was A m a l ā , an e x p o u n d e r of t h e B r a h m a n . 77. F o u r of t h e m b o r n of two Gotras a r e well known in the world, viz. Śyāva, Pratvasa, V a v a l g u a n d G a h v a r a .

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247

78. F o u r lines of the spiritual family of Atreyas of noble souls are k n o w n as K ā ś y a p a , N ā r a d a , P a r v a t a a n d A n u d d hata. 79. T h e s e were born as m e n t a l sons. N o w u n d e r s t a n d t h e children o f A r u n d h a t ī . I t was N ā r a d a w h o gave A r u n d h a t ī t o Vasistha. 80-82. D u e to a curse of Daksa, N ā r a d a of great s p l e n d o u r b e c a m e a b a c h e l o r by compulsion. F o r m e r l y , w h e n a terrible w a r between Devas a n d Asuras, on a c c o u n t of the d e m o n T ā r a k a , took place, the world was oppressed d u e to d r o u g h t . Along w i t h t h e g u a r d i a n s of t h e q u a r t e r s , t h e intelligent sage Vasistha sustained the subjects by m e a n s of his p e n a n c e . He m a d e water, cooked rice, roots, fruits a n d m e d i c i n a l herbs a n d o u t o f mercy h e enlivened t h e people with medicines. 83. Vasistha begot h u n d r e d sons of A r u n d h a t ī . A d r ś y a n t i b o r e to Śakti, t h e eldest of those h u n d r e d , the son P a r ā ś a r a . 84-88. Śakti was swallowed by the d e m o n R u d h i r a ( a l o n g With his b r o t h e r s ) . Kālī bore to P a r ā ś a r a t h e son K r s n a Dvaipāyana. D v a i p ā y a n a begot of A r a n ī the son Śuka a n d the son U p a m a n y u of Pīvarī. K n o w t h a t the following a r e the sons of Śuka viz. Bhūriśravas, P r a b h u , Ś a m b h u , K r s n a a n d G a u r a . T h e r e was a d a u g h t e r K ī r t i m a t ī . She was a yogic m o t h e r , performing holy rites. S h e was t h e wife of A n u h a a n d m o t h e r of B r a h m a d a t t a . T h e follow ing are t h e descendants of P a r ā ś a r a viz Sveta, K r s n a , G a u r a , Ś y ā m a , D h ū m r a , A r u n a , N ī l a a n d Bādarika. T h u s there a r e eight lines of these noble-souled P a r ā ś a r a s . 89-91. Henceforth u n d e r s t a n d the descendants of I n d r a p r a miti. Vasistha begot of G h r t ā c i the son Kapiñjalya. He w h o is known as T r i m ū t r i is called I n d r a p r a m i t i . B h a d r a was b o r n of P r t h u ' s d a u g h t e r . His son was Vasu whose son was U p a m a n y u . T h e r e are m a n y descendants o f U p a m a n y u , M i t r a a n d V a r u n a . T h o s e who are known as K a u n d i n y a s a r e the descendants of Mitra and Varuna.373 373. Varuna. them.

Kaundinyas and Vāsis^has have a common ancestry in MitrāHence the matrimonial alliances do not take place between

248

Lińgapurāna 92-95.

T h e r e a r e others of single sage-head, w h o

are

well

k n o w n as Vāsisdias. T h e r e a r e t e n lines of t h e n o b l e descendants of V a s i s t h a . Thus

these m e n t a l sons o f B r a h m ā a r e k n o w n o n t h e e a r t h .

T h e s e blessed ones a r e t h e supporters of Their

descendants a r e

well

known.

the

spiritual

legacy.

They are competent to

s u p p o r t even t h e t h r e e worlds. T h e y a r e b o r n of t h e families of divine

sages.

thousands.

Their

The

sons

three

and

worlds

grandsons are

are hundreds

pervaded

and

t h e m i n the

s a m e m a n n e r a s b y t h e rays o f t h e s u n .

CHAPTER

SEXTYFOUR 0

Grant of boons by Pulastya The sages 1.

said:

O S ū t a , O best speaker, it behoves y o u to r e c o u n t

how

Ś a k t i t h e son of V a s i s t h a was d e v o u r e d by a d e m o n along w i t h his younger b r o t h e r s . Sūta

said:

2-3.

The demon

Vasistha along Śakti on

with

R u d h i r a 3 7 * d e v o u r e d Śakti his

y o u n g e r b r o t h e r s d u e to

king K a l m ā s a p ā d a .

t h e son

a curse by

O l e a d i n g b r a h m i n s , urged

V i ś v ā m i t r a , R u d h i r a h a u n t e d the king K a l m ā s a p ā d a for w h o m 3 7 4 . There are different versions of this legend in the Rāmāyana, Mahābhārata and Vi?nupurāna. According to Mbh. Kalmāsapāda, king of the solar race, was the son of Sudās and a descendant of Iksvāku. While he was out hunting in the forest he met Śakti, the eldest son of Vasistha. Since Śakti refused to get out of his way, Kalmāsapāda was enraged. He then struck Śakti with the whip. Thereupon, Śakti cursed him to become a rāksasa. Thus, Kalmāsapāda was turned into a rāksasa Rudhira by name and he de voured Śakti together with his brothers. But according to Lińga, the rāksasa Rudhira entered the body of King Kalmāsapāda when the latter was engaged in sacrifice, under the leadership of Vasistha. Instigated by Viśvāmitra, who was a rival priest, Rudhira devoured Śakti as well as his ninety-nine brothers. Liñga refers to the legend of Viivāmitra. According to Vālmiki's Rāmāyarf a, Śakti was cursed by Viśvāmitra in the context of king Triśanku's sacrifice.

Grant of boons

249

Pulastya

a sacrifice was being performed

by Vasistha

and

swallowed

Śakti. 4-5. O n h e a r i n g t h a t t h e most powerful Sakti h a d b e e n d e v o u r e d b y t h a t d e m o n a l o n g w i t h his b r o t h e r s , Vasistha repeatedly l a m e n t e d " h ā (my) son, h ā ( m y ) s o n " . T h e wailing sage fell d o w n on t h e g r o u n d along w i t h A r u n d h a t i . 6-10. R e m e m b e r i n g his h u n d r e d sons, t h e eldest of w h o m was Śakti, a n d k n o w i n g t h a t t h e family was extinct, t h e power ful sage decided to die. C o m i n g to this conclusion t h a t he will n o t r e m a i n alive without his sons, he felt all t h e m o r e miser able. Vasistha t h e son of B r a h m ā , t h e knower of everything, t h e self-possessed sage w h o h a d realized t h e A t m a n , climbed to t h e t o p of a m o u n t a i n a l o n g w i t h his wife. W i t h tears welling u p i n t h e eyes h e suddenly fell d o w n o n t h e g r o u n d . A s h e fell d o w n o n t h e g r o u n d , t h e e a r t h (assuming t h e form of a lady) w h o h a d a wonderful necklace a n d t h e sportive gait of an elephant, caught him up with her lotus-like h a n d s a n d a s h e cried she too bewailed w i t h h i m . A t t h a t t i m e , his daughter-in-law, t h e wife of Śakti, cried in g r e a t fright a n d spoke thus to Vasistha, t h e g r e a t sage a n d t h e best a m o n g t h e eloquent sages. 11. "O lord, O excellent b r a h m i n , O powerful sage, pre serve this excellent b o d y of yours to see your grandson, t h a t is m y son. 12. O leading b r a h m i n , this splendid b o d y should n o t be d i s c a r d e d by you, since t h e child t h a t is b o r n of Śakti a n d t h a t is b o u n d to be one w h o realises all objects, is w i t h i n my womb." 13-14. After saying thus, t h a t l a d y w h o was conversant w i t h D h a r m a a n d whose eyes resembled lotus f l o w e r s lifted u p h e r father-in-law by h e r h a n d s a n d w i p e d his eyes w i t h water. A l t h o u g h she was herself miserable' she requested t h e dejected A r u n d h a t ī to save h e r father-in-law. 15-16. On h e a r i n g t h e words of his . daughter-in-law V a s i s t h a got up from t h e g r o u n d after regaining consciousness. A r u n d h a t i e m b r a c e d h i m i n great distress a n d fell d o w n . T h e l e a d i n g sage t o u c h e d A r u n d h a t ī , in whose eyes tears h a d welled up a n d cried along with her.

250

Lińgapurāna

17-18. Thereafter t h e son seated in t h e couch of the w o m b of his m o t h e r , like t h e four-faced lord B r a h m ā in t h e umbilical lotus of Visnu r e p e a t e d a sacred verse. T h e holy sage V a s i s t h a listened enthusiastically to t h e sacred verse wondering, by w h o m could i t h a v e b e e n r e p e a t e d . H e t h e n m e d i t a t e d w i t h great con centration. 19. T h e r e u p o n V i s n u whose eyes resemble t h e lotus petals, w h o h a d been stationed i n t h e c o u r t y a r d o f t h e f i r m a m e n t , w h o is t h e soul of t h e universe a n d w h o is t h e storehouse of m e r c y spoke to Vasistha mercifully. 20. O d e a r one, O d e a r one, O Vasistha t h e l e a d i n g b r a h m i n , fond of his son, this sacred verse has e m a n a t e d from t h e lotuslike face of y o u r grandson. 2 1 . O sage, this g r a n d s o n of yours, t h e powerful o n e b o r n of Śakti is on a p a r w i t h m e . H e n c e , 0**most excellent sage a n d son of B r a h m ā , discard y o u r grief a n d rise u p . 2 2 . T h e child i n t h e w o m b i s a devotee o f R u d r a . H e i s engaged i n t h e worship o f R u d r a . T h a n k s t o t h e power o f R u d r a h e will r e d e e m y o u r family. 2 3 . After saying thus to Vasistha, t h e leading B r a h m i n sage, t h e merciful lord vanished t h e r e itself. 24. V a s i s t h a of g r e a t splendour bowed his h e a d to t h e lotuseyed lord a n d t h e n stroked t h e belly of A d r ś y a n t ī w i t h g r e a t respect. 25-27. O b r a h m i n s , h e cried o u t " h ā m y son, h ā m y s o n " , and fell d o w n extremely depressed. G l a n c i n g at A r u n d h a t ī w h o was also crying a n d r e m e m b e r i n g his own son he cried o u t in m i s e r y — " O son, c o m e again, come a g a i n . O Śakti, after t h e b i r t h of y o u r son w h o will sustain this family. I shall u n d o u btedly come n e a r you along with y o u r m o t h e r " . Sūta said : After saying this, t h e crying b r a h m i n embraced A r u n d h a d . Beating h e r belly she was a b o u t to fall. 28-32. T h e auspicious lady Adrśyantī w h o was distressed b e a t h e r b e l l y — t h e a b o d e o f t h e child i n w o m b . She cried o u t in distress a n d fell d o w n . A r u n d h a t ī a n d Vasistha, b o t h of t h e m were extremely frightened. T h e y lifted u p t h e y o u n g w o m a n their daughter-in-law a n d said t h u s : —

Grant of boons by Pulasfya

251

"O silly woman, tell us how you have attempted to destroy the family of Vasistha by striking at the region of womb. For seeing your son, the child born to Śakti and for tasting the nectar of the boyish face of the noble son, the leading sage has decided to preserve his body. Hence protect your body". Sūta

said:

33-34. After pulling up her daughter-in-law and the sage, Arundhad the wife of Vasistha stood up and said though highly distressed and agitated. "O lady of good holy rites, since the life of this sage, and that of mine depend on you, you should preserve your life. As a nurse do what is beneficial to us." Adrśyanti

said:

3 5 . "If the excellent sage has decided to preserve his life I shall somehow preserve my body pure or impure. 36-37. It is because of my sin mat I have to bear the sorrow of separation from my husband. O sage, I am burnt with grief, even though I am your daughter-in-law, O sage. Alas, a miracle has been seen by me. O lord, I am the victim of grief. O brahmin, be my saviour. from misery, O son of Brahma, O preceptor of the universe. 3 8 . Still, a woman without a husband shall be miserable. 0 noble lord (sage), save me from that situation. 39. The father, mother, sons, grandsons, even the father-inlaw, all are helpless to such a woman. None of them can be a real kinsman unto women. It is the husband alone who is her real kinsman, her greatest salvation. 4 0 . What has been mentioned by the learned men ! viz. the wife is half of the husband, has turned out to be not true in my case. Śakti has gone. But I still survive. 4 1 . O leading sage, alas! the hardness of my mind ! even after leaving off my husband who is like my own vital breath, 1 could live for even a moment. 4 2 . O Vasistha, just as a creeper climbing on the holy fig tree, survives even after being cut off from its roots, I toasurvive

252

Lińgapurāna

even after I h a v e become miserable on b e i n g a b a n d o n e d by my husband". 4 3 . On h e a r i n g these words of his daughter-in-law, t h e intelligent Vasistha w h o observed t h e d u d e s of his stage of life decided to go to his h e r m i t a g e along w i t h his wife. 4 4 . T h e meritorious-souled holy lord Vasistha t h o u g h suffering badly, entered his h e r m i t a g e quickly, accompanied by his wife a n d Adrśyantī, a n d b e g a n to p o n d e r . 4 5 . O leading sages, t h a t chaste wife of Śakti preserved t h e child in t h e w o m b w i t h great difficulty for t h e continuity of t h e family line. 46. In t h e t e n t h m o n t h t h e wife oi Śakti gave b i r t h to a lustrous son in the same m a n n e r as A r u n d h a t ī h a d previously given b i r t h to Śakti. 47. Śakti's wife gave b i r t h to P a r ā ś a r a like Aditi who gave b i r t h to Visnu, like S v ā h ā who gave b i r t h to G u h a a n d like A r a n i w h o gave b i r t h to Agni. 4 8 . W h e n the son of Sakti i n c a r n a t e d on t h e e a r t h , Śakti, a b a n d o n e d his sorrow a n d a t t a i n e d equality w i t h t h e Pitrs. 49. O leading sages, t h a t meritorious son of Vasistha, stationed in t h e world of the Pitrs along w i t h his brothers shone like t h e sun a l o n g with t h e Adityas. 50. O leading b r a h m i n s , w h e n P a r ā ś a r a i n c a r n a t e d , t h e d e p a r t e d father sang, t h e grand-fathers a n d great-grand-fathers danced. 5 1 . T h e Pitrs w h o previously expounded t h e B r a h m a n o n t h e e a r t h a n d t h e deities i n heaven d a n c e d . P u s k a r a a n d others m o v e d a b o u t in t h e firmament showering flowers. 52. O b r a h m i n s , in the cides of the Rāksasas there were o d d a n d painful shouts. T h e sages i n their h e r m i t a g e a p p l a u d e d continuously w i t h delightful experiences. 5 3 . J u s t as t h e four-faced lord incarnated from t h e Cosmic Egg, j u s t as t h e sun emerges from t h e clusters of clouds, so also P a r ā ś a r a was b o r n of A d r ś y a n t i . 54. On seeing t h e son a n d r e m e m b e r i n g h e r husband, O b r a h m i n s , even Adrśyantī felt b o t h j o y a n d grief. So was t h e case with A r u n d h a t ī a n d sage Vasistha.

Grant of boons

by Pulastya

253

5 5 . O n seeing h e r son, t h e highly refulgent P a r ā ś a r a , t h e a g i t a t e d l a d y l a m e n t e d . W i t h h e r t h r o a t choked she fell d o w n . 56. E v e n as h e r sinless son a d o r e d by t h e g r o u p s of D e v a s a n d O ā n a v a s , was b o r n t h e m o t h e r realized t h a t h e was highly intelligent. W i t h tears in h e r eyes she l a m e n t e d . 57. " H ā , son of Vasistha, you h a v e g o n e somewhere after a b a n d o n i n g me whose wretchedness is visible in t h e face. Y o u h a v e left me in t h e m i d d l e of t h e forest as o n e desirous of see i n g h e r son. O lord, you too, see y o u r bosom-born, sinless son. 58. O Śakti, w i t h his delight evident in his face M a h e ś v a r a saw his six-faced son along with his G a n a s . Similarly, you t o o see y o u r son in t h e c o m p a n y of y o u r b r o t h e r s " . 59. O n h e a r i n g h e r l a m e n t a t i o n , t h e excellent sage V a s i s t h a b e c a m e miserable a n d said t o his daughter-in-law, " D o n o t cry." 60. At t h e behest of Vasistha, t h a t n o b l e l a d y eschewed h e r sorrow. T h a t lady w i t h roving eyes like t h e fawn nursed a n d n u r t u r e d h e r son. 6 1 . On seeing his chaste m o t h e r as a weak lady, devoid of o r n a m e n t s , sitting d o w n dejectedly, w i t h tears agitating t h e eyes, t h e b o y said to h e r . Śakti's son said

62. " O m o t h e r , O sinless one, y o u r slender b o d y does n o t a p p e a r to be splendid w i t h o u t o r n a m e n t s . It is like t h e n i g h t bereft of t h e disc of t h e m o o n . 6 3 . O my m o t h e r , O my m o t h e r , O splendid lady, it behoves you to r e c o u n t to me w h y you a r e sitting here setting aside y o u r auspicious m a r k s as a w o m a n w i t h o u t h e r h u s b a n d . " 64. O n h e a r i n g t h e words o f h e r son, A d r ś y a n t ī d i d n o t tell her son anything, good or b a d . 65. T h e son o f Śakti said t o Adrśyantī again, " O m o t h e r w h e r e is my holy father of great refulgence ? T e l l m e , tell me." 66. On hearing the words of h e r son, she b e c a m e extremely a g i t a t e d a n d wept. Saying " y o u r father was devoured by a R ā k s a s a " she fell down unconscious. 67.

On hearing t h e words of his grandson, t h e kind-hearted

Liñgapurāna

254

Vasistiia cried a n d fell d o w n . So also A r u n d h a t ī a n d t h e lead i n g sages, t h e residents of t h e h e r m i t a g e . 6 8 . O n hearing directly from his m o t h e r — " Y o u r father was devoured by a d e m o n " , t h e intelligent P a r ā ś a r a spoke thus -with his eyes d i m m e d a n d darkened by tears. Parāśara said

69. O m o t h e r , I think I will be able to show my father in a m o m e n t by worshipping the lord of the chiefs of Devas a n d of t h e t h r e e worlds including t h e mobile a n d immobile beings. 8 7 5 70. On h e a r i n g these splendid words she was surprised. Smilingly she looked at h i m a n d s a i d : — " O son, this is t r u e . "Worship t h e l o r d , " 7 1 . O n u n d e r s t a n d i n g the proposal a n d decision o f the son of Ś a k d , Vasistha the holy lord, t h e intelligent leading sage, a n d the storehouse of mercy, spoke to his grandson as follows':— 72-74. "O my grandson, O excellent sage of good holy rites, y o u r proposal is p r o p e r a n d suitable. Still, listen, it d o e s not behove you t o destroy t h e world. Y o u c a n worship t h e lord for e x t e r m i n a t i n g Rāksasas. But, O son of Śakti, w h a t is t h e h a r m d o n e t o you b y the world t h a t y o u n e e d destroy it?" Thereafter at t h e behest of t h e Vasistha t h e extremely in telligent son of ś a k t i directed his m i n d towards t h e extermina t i o n of Rāksasas. 75-78. P a r ā ś a r a bowed down to Adrśyantī, V a s i s t h a a n d A r u n d h a t ī . In t h e presence of t h e sage he m a d e a single Lińga, in a trice, o u t of dust. R e p e a t i n g the following M a n t r a s from the V e d a s h e worshipped it. T h e m a n t r a s were Śivasūkta, Tryambakasukta, T v a r i t a r u d r a , Śiva Sańkalpa, N ī l a r u d r a , R u d r a , V ā m ī y a , P a v a m ā n a , Pañca B r a h m a n , H o t r s ū k t a , Lińgasukta a n d Atharvaśiras. After worshipping duly he offered the eightfold Arghya to R u d r a . 3 7 5 . trailokyam sacarācaram: Change the accusative case into the genitive case and supply 'iśam' to obtain the required meaning. The ex pression 'trailokyasya sacarācarasya īśam' would mean 'lord of the three worlds including the mobile and immobile beings'. ST. is not in favour of this change. It supplies 'dagdhvā' which it construes with 'trailokyam sacarā caram; i.e. 'having burnt the three worlds including the mobile and immobile beings*.

255

Grant of boons by Pulastya P a r ā ś a r a said :—-

79. " O l o r d R u d r a , O Ś a n k a r a , m y father o f g r e a t refulgence was swallowed b y t h e d e m o n R u d b i r a along w i t h his brothers. 80-81. O lord, I wish to see my father a l o n g w i t h his brothers." Submitting thus he bowed down to the Lińga again a n d a g a i n , cried " h a R u d r a , h a R u d r a " a n d p r o s t r a t e d before h i m . O n seeing h i m , lord R u d r a said t o t h e goddess. 82. " O highly blessed lady, see this boy whose eyes a r e d i m m e d a n d d a r k e n e d w i t h tears. He is engaged in p r o p i t i a t i n g me." 83-84. T h e spodess g r e a t goddess saw P a r ā ś a r a , his eyes d i m m e d a n d his b o d y d r e n c h e d b y tears d u e t o misery. H e was interested only in t h e a c t of w o r s h i p p i n g t h e L i ń g a . He r e p e a t e d t h e n a m e s " H a r a " , ' ' R u d r a " e t c . U m ā t h e n spoke t o Ś i v a h e r h u s b a n d a n d t h e l o r d o f t h e worlds. 85-86. O s u p r e m e lord, be pleased, g r a n t h i m all his desires. O n h e a r i n g h e r words, Ś a ñ k a r a P a r a m e ś v a r a , t h e s w a l l o w e r o f h a l ā h a l a poison, spoke t o his n o b l e consort U m ā — " I shall save this b r a h m i n boy whose eyes resemble full b l o w n b l u e lotus. 87-88. I shall give h i m divine vision a n d e n a b l e h i m to see my f o r m . " After saying this, lord Nīlalohita, P a r a m e ś v a r a , s u r r o u n d e d b y t h e divine G a n a s — B r a h m a , I n d r a , Visnu, R u d r a , a n d others g r a n t e d vision to t h a t intelligent son of t h e sage. 89. O n seeing M a h ā d e v a , his eyes b e c a m e d i m m e d with tears of delight. D e l i g h t e d in his h e a r t he fell at his feet w i t h g r e a t respect. 90 Thereafter he grasped t h e feet of U m ā a n d t h e noble Nandi a n d t h e n spoke to B r a h m a , a n d o t h e r s — " M y life is fruitful today. 9 1 . T o d a y t h e crescent moon-bedecked diety h a s c o m e for m y protection. W h o else c a n c o m p a r e with m e i n this world, w h e t h e r a D e v a or a D ā n a v a ?" 92. Thereafter in a m o m e n t , P a r ā ś a r a t h e son of Śakti saw his father s t a n d i n g in h e a v e n a l o n g with his brothers. 93.

O n seeing h i m a c c o m p a n i e d

his b r o t h e r s i n a n

256

Lińgapurāna

aerial chariot t h a t resembled t h e solar sphere a n d was o p e n o n all sides, he was d e l i g h t e d . He bowed d o w n to his father. 94. T h e n t h e b u l l - b a n n e r e d l o r d w h o was a c c o m p a n i e d b y his wife a n d t h e l e a d i n g G a n a s spoke t h u s to Śakti, t h e son of Vasistha w h o was e a g e r to see his son. The glorious lord said:— 95-96. O Śakti, see your son, t h e boy whose eyes a r e d i m m e d with tears of delight. O leading b r a h m i n , see Adrśyantī, Vasistha y o u r father, A r u n d h a t ī your m o t h e r , t h e highly blessed auspicious l a d y c o m p a r a b l e to goddess. O highly intelligent one, m a k e obeisance t o b o t h your father a n d your m o t h e r . 97-98. At t h e behest of Ś a ń k a r a , Sakti immediately, at f i r s t , bowed d o w n t o t h e l o r d o f Devas a n d t o U m ā . H e t h e n bowed to t h e excellent V a s i s t h a arid to A r u n d h a t ī his highly blessed m o t h e r , t h e auspicious lady w h o considered h e r h u s b a n d h e r god. At t h e behest of t h e lord of t h e Universe t h e power ful Śakti said :— The son of Vasistha said :— 99. O d e a r son, O leading b r a h m i n , P a r ā ś a r a of great refulgence, I h a v e b e e n saved by you w h o h a d b e e n in t h e w o m b w h e n I died a n d w h o are a n o b l e soul. 100-101. O d e a r son, P a r ā ś a r a t h e attributes a n d the 378 prosperities A n i m ā etc. have b e e n a t t a i n e d by m e , on seeing 377 your face today. O d e a r one, of g r e a t intellect, at my behest protect A d r ś y a n t ī t h e highly blessed l a d y a n d A r u n d h a t ī , as also my father Vasistha. 102. O d e a r son, o u r entire family has b e e n r e d e e m e d by you. T h i s has a l w a y s 3 7 8 b e e n said b y t h e l e a r n e d t h a t o n e conquers t h e worlds t h r o u g h o n e ' s son. 103. Choose t h e d e s i r e d 3 7 9 b o o n from t h e lord who is source of origin of t h e worlds. After bowing d o w n to t h e lord I shall go along w i t h my b r o t h e r s . 3 7 6 . See P 134 note 241 377. Construe'mamājñayā' (v-100) with 'Adrśyantīm raksa' (v-101), i.e. 'at my behest you shall take care of Adrśyantī.' 378. sadaiva—always, or read sadeva—ucitam eva ST: 'it is proper or truthful that ' 379. īpsitam varay eśānam: take recourse to Siva for obtaining your desire, viz, the destruction of Rāksasas.

Grant of boons by Pulastya

257

104-106. T h u s taking leave of his son after bowing d o w n to M a h e ś v a r a a n d after seeing his wife in t h e assembly, the sage of perfect control over t h e senses w e n t away to his father l a n d . On seeing his father gone after worshipping the lord, t h e son of Śakti eulogised h i m with pleasing words. Thereafter t h e delighted M a h ā d e v a , t h e suppressor of t h e C u p i d a n d of A n d h a ka, blessed t h e son of Śakti a n d vanished there itself. 107. After M a h e ś v a r a h a d gone away a c c o m p a n i e d by U m ā , the son of Śakti, the knower of c h a r m s , b u r n e d t h e r a c e of Rāksasas by m e a n s of M a n t r a s . 108. T h e n Vasistha t h e knower of D h a r m a , s u r r o u n d e d by t h e sages, said to his grandson, "O d e a r son, stop this excess of fury. Eschew your anger. 109. T h e Rāksasas a r e n o t guilty. It h a d been so ordain e d 8 8 0 in your father's case. Anger provokes only the fools a n d not t h e intelligent people. 110-111. O d e a r son, who is killed by w h o m ? M a n is b u t t h e p a r t a k e r of fruits of his own activities. O d e a r son, fury is b u t t h e destroyer of fame a n d p e n a n c e which m e n a c c u m u l a t e after a great deal of stress a n d strain. E n o u g h of these Rājasaic activities of b u r n i n g innocent people. 112-113. Let your sacrifice cease. I n d e e d , good m e n h a v e forbearance as their strong p o i n t . " T h u s at t h e instance of Vasistha, the leading sage, t h e son of Śakti w o u n d up his sacrifice immediately after giving d u e deference to his words. Therefore holy lord Vasistha, t h e excellent sage was delight ed. 114-117. Pulastya the son of B r a h m a h a d a t t e n d e d t h e S a t r a . Vasistha duly offered h i m worship a n d t h e sage Pulastya was duly h o n o u r e d . He t h e n spoke to P a r ā ś a r a who was standing by after d u e obeisance. " I n the course of this great enmity you have a d o p t e d forbearance at t h e instance of your preceptor. H e n c e you will u n d e r s t a n d all the scriptural texts. My line of descendants h a s n o t been broken by you even t h o u g h you were infuriated. H e n c e , O blessed one, I am giving you a n o t h e r great boon. O 380. vihifam—destined.

258

Lińgapurāna

d e a r one, you will be t h e compiler of the P u r ā n a S a m h i t ā ( t h e c o m p e n d i u m of ancient l o r e ) . 118-119a. You will u n d e r s t a n d precisely t h e real n a t u r e of the deities. 8 8 1 D u e to my blessing your intellect will be devoid of impurities of activities, whether of active or absentious type a n d free from d o u b t s . " 119b-120a. Thereafter the holy sage Vasistha the most excellent of all eloquent ones s a i d : — " W h a t e v e r has b e e n said by Pulastya will take place wholly." 120b-121. T h e n by the grace of Pulastya a n d the intelli g e n t Vasistha, P a r ā ś a r a composed th« V a i s n a v a P u r ā n a . By means of six m o d e s 8 8 8 (i.e.parts) it expounds all t h e topics. It is a m i n e of knowledge. 122-123. It extends to six thousand verses, a n d contains V e d i c topics. It is t h e f o u r t h 8 8 3 a m o n g the P u r ā n a collections a n d a splendid one. T h u s O leading sages, t h e origin of the descendants of Vasistha a n d t h e prowess of t h e son of Śakti h a s b e e n succinctly r e c o u n t e d to you.

CHAPTER

SIXTYFIVE

Thousand names

of Śiva

The sages said: 1. O R o m a h a r s a n a , the best a m o n g t h e knowers of races, it behoves you to r e c o u n t succinctly to us the solar race a n d t h e l u n a r race. Sūta

said:

2. O b r a h m i n s , Aditi b o r e to K a ś y a p a t h e son Aditya. A d i t y a h a d a chief wife a n d three others. 3-5. T h e y were Q u e e n Samjñā, Rājñī, P r a b h ā a n d Chāyā. I shall m e n t i o n their sons to you. Q u e e n Samjñā the d a u g h t e r 381. devatā-paramārtham—vāstava-svarūpam ST. i.e. facts. 382. sad-prakāram—sad-amśarūpam 'consisting of six parts'. 383. caturtham. But according to the serial order (of. Liñga 39. 6 1 — 6 3 ) Śiva, and not Visnu, is the fourth.

Thousand Names of Śtva

259

o f T v a s t r b o r e t o the S u n t h e excellent M a n u . Rājñī gave b i r t h t o Y a m a , Y a m u n a a n d R e v a t a . P r a b h ā b o r e t o t h e sun t h e son P r a b h ā t a . Sarhjñā gave b i r t h to C h ā y ā . O b r a h m i n s , C h ā y ā b o r e t o S ā v a r n i , Śani, T a p a t ī a n d Visti i n d u e o r d e r . 6-7. M o r e t h a n h e r o w n sons C h ā y ā loved M a n u . 3 8 * Y a m a could n o t brook this. H e b e c a m e exceedingly infuriated. Lifting up his right foot he kicked h e r furiously. Assaulted by Y a m a , C h ā y ā b e c a m e very miserable. 8. D u e - to t h e curse of C h ā y ā one h e a l t h y foot of Y a m a b e c a m e w a t e r y i.e. covered w i t h eczematic eruptions a n d full of foetid blood a n d swarms of germs. 9. He w e n t to G o k a r n a travelling on a plank, a n d propitia t e d M a h ā d e v a there for millions of years living only on air. 10-1 l a . By t h e grace of Bhava he a t t a i n e d t h e excellent g u a r d i a n s h i p of t h e S o u t h e r n q u a r t e r , t h e overlordship of t h e Pitrs a n d freedom from the curse. He a t t a i n e d these by t h e p o w e r of t h e t r i d e n t - a r m e d lord of Devas. 1 lb-1.2. Formerly t h e spotless d a u g h t e r of T v a s t r , u n a b l e to b e a r the excess of refulgence of the sun, created o u t of h e r own b o d y a n o t h e r lady called C h ā y ā . T h e l a d y of good holy rites assumed the form of a m a r e a n d performed p e n a n c e . 13. In course of time lord sun the h u s b a n d of C h ā y ā realised after a great effort t h a t she was only a shadow. Assum ing t h e form of a horse he indulged in sexual intercourse with Sarhjñā w h o h a d a d o p t e d the form of a m a r e . 14. T h u s Samjñā the d a u g h t e r of T v a s t r w h o was in the guise of a m a r e bore to h i m the twin lords A„vins, the exce llent physicians of Devas. 15-16a. Later, the sun was g r o u n d d o w n 3 8 5 by the noblespuled father of Samjñā. It was from the disc of the sun ( i . e . the g r o u n d p o r t i o n ) t h a t t h e terrible discus of Visnu his chief divine w e a p o n was evolved by lord T v a s t r . 16b-17a. L o r d K r s n a obtained this famous S u d a r ś a n a discus t h a t shone like the fire at the time of dissolution, thanks to the grace of R u d r a . 384. Pūrvo Manu: i.e. Vaivasvata. Construe: pūrvo Manu caksāma, Manus tu na (Caksāma). 335. For detail about the paring of glory of the sun, see Mārka. Ch. jo8.

260

Lińgapurāna

17b-19a. T h e f i r s t M a n u ( i . e . b o r n o f Samjñā) h a d n i n e sons all equal to h i m . T h e y w e r e : — I k s v ā k u , N a b h a g a , D h r s n u , Śaryāti, Narisyanta, N ā b h ā g a , Arista, K a r ū s a a n d P r s a d h r a . T h e s e n i n e a r e k n o w n a s M ā n a v a s (sons o f M a n u ) . 19b-21. I l ā his eldest d a u g h t e r a n d the most excellent o n e h a d formerly a t t a i n e d the state of a m a n . O leading sages, it was d u e t o the grace o f M i t r a a n d V a r u n a t h a t she a t t a i n e d t h e state of a m a n w h e n she was known as S u d y u m n a . Again she w e n t to Ś a r a v a n a 3 8 9 a n d regained the state of a w o m a n at t h e behest of Bhava. S u d y u m n a t h e glorious son of M a n u b e c a m e a w o m a n for the increase of t h e ^ u n a r race. 22. It was at the time of the horse-sacrifice of Iksvāku t h a t I l ā b e c a m e a K i m p u r u s a . D u r i n g t h e state of K i m p u r u s a , also I l ā is called S u d y u m n a . 23-24. T h e n it chanced she was a w o m a n for o n e m o n t h a n d a m a n for a n o t h e r . Ilā resorted to the house of Budha, t h e son of Soma. F i n d i n g an o p p o r t u n i t y she was m a d e to indulge , in sexual intercourse by B u d h a . P u r ū r a v a s was b o r n as t h e son of I l ā a n d B u d h a . 25. He was intelligent a n d t h e first-born in t h e line of Soma. He was a devotee of Śiva a n d very valorous. O ascetics, I shall dilate later on the extent of expansion of Iksvāku race. 26. O excellent b r a h m i n s , S u d y u m n a h a d three sons viz. : — U t k a l a , G a y a a n d V i n a t ā ś v a . 27. T h e l a n d of U t k a l a was assigned to U t k a l a , t h e western l a n d was given to V i n a t ā ś v a . G a y ā is said to be t h e excellent city of G a y a . 28. In G a y ā D e v a s a n d the Pitrs are stationed always. T h e eldest of brothers, viz. Iksvāku o b t a i n e d t h e M a d h y a deśa ( M i d d l e l a n d ) 29-32. In view of his feminine n a t u r e S u d y u m n a did not get his share b u t at the instance of Vasistha, S u d y u m n a was installed in Pratistiiāna, as its glorious a n d righteous king. After attaining kingdom, t h e highly blessed son of M a n u equipped with the characteristics of b o t h m a n a n d w o m a n , t h e king of great renown gave t h a t k i n g d o m to P u r ū r a v a s . 386. Śaravana: a Himalayan forest where Kārttikeya, the eldest son of Śiva, was born. Lord Śiva had pronounced a curse that a man entering this forest Would turn into a woman.

Thousand Names

of Siva

261

T h e heroic son of Iksvāku was Vikuksi w h o was t h e best a m o n g t h e knowers of D h a r m a as also t h e eldest of Iksvāku's h u n d r e d sons. H e h a d f i f t e e n sons. T h e eldest was K a k u t s t h a . F r o m K a k u t s t h a was b o r n S u y o d h a n a . 3 3 . O excellent sages, thereafter were b o r n P r t h u , Viśvaka a n d P ā r t h i v a . Viśvaka's son was A r d r a k a ; Y u v a n ā ś v a was his son. 3 4 . Thereafter were b o r n Ś r ā v a s t i 3 8 , a of great splendour a n d t h e n V a m ś a k a . O excellent b r a h m i n s , it was by t h e former t h a t Śrāvastī city was built in t h e G a u d a Deśa. 3 5 . V a m ś a ' s son was Brhadaśva. K u v a l ā ś v a was his son. By killing D h u n d h u of great strength he acquired t h e n a m e of Dhundhumāra. 36. D h u n d h u m ā r a h a d three sons well known in t h e three worlds. T h e y were D r d h ā ś v a , C a n d ā ś v a a n d K a p i l ā ś v a . 37. P r a m o d a was the son of D r d h ā ś v a . H a r y a ś v a was his son. N i k u m b h a was the son of H a r y a ś v a . S a m h a t ā ś v a was his son. 38. K r ś ā ś v a a n d Raŕiāśva were the two sons o f S a m h a t ā ś v a . Yuvanāśva was the son of R a n ā ś v a a n d his son was M ā n d h ā t ā . 39. M ā n d h ā t ā h a d three sons well known in the t h r e e worlds. T h e y were Purukutsa, Ambarīsa a n d M u c u k u n d a . 40-42. Yuvanāśva t h e second is said to be the heir to Ambarīsa. H a r i t a was t h e son of Yuvanāśva a n d from h i m began t h e line of H ā r i t a s . T h e s e were b r a h m i n s in t h e line of Ańgiras, b u t Ksatriyas in t e m p e r a m e n t . Purukutsa's successor was Trasadasyu of great renown. S a m b h ū t i b o r n of N a r m a d ā was his son. V i s n u v r d d h ā was his son a n d after h i m his descendants are known as V i s n u v r d d h a s . 4 3 . T h e s e also resorted to the line of Ańgiras a n d were e q u i p p e d with t h e characteristics of Ksatriyas. S a m b h ū t i procreated a n o t h e r son n a m e d A n a r a n y a . 44. O b r a h m i n s , in t h e course of his conquest of t h e t h r e e worlds, A n a r a n y a was killed by R ā v a n a . Brhadaśva was t h e son of A n a r a n y a a n d H a r y a ś v a was his son. 4 5 . K i n g V a s u m a n a s was b o r n o f Drsadvatī a n d H a r y a ś v a . His son was t h e king T r i d h a n v a n a great devotee of Siva. 46-51 a. He b e c a m e t h e disciple of T a n d i n , t h e son of B r a h m a . By his grace he a t t a i n e d t h e fruit of a thousand 386a. a city in ancient Oudh.

262

Lińgapurāna

horse-sacrifices. At his behest he b e c a m e a valorous devotee of Śiva a n d a t t a i n e d t h e lordship of G a n a s . A t t h e outset h e h a d n o m o n e y

with

him.

The

righteous

soul p o n d e r e d over this : — H o w shall I perform t h e horse-sacri fice ?" O excellent b r a h m i n s , it was t h e n t h a t he m e t t h e of Brahmā, thousand Tandin

the

names

son

b r a h m i n T a n d i n a n d a c q u i r e d from h i m t h e of R u d r a ,

formerly m e n t i o n e d b y B r a h m ā .

eulogised t h e g r e a t lord Śiva b y m e a n s o f these t h o u

s a n d n a m e s . T h e excellent b r a h m i n b o r n

of Brahmā

thereby

a c q u i r e d t h e lordship o f G a n a s . Thereafter t h e king too o b t a i n ed

the thousand

repeating

them

The sages said

names he

too

mentioned by T a n d i n acquired

the

lordsnip

formerly. of

Ganas.

:—

51b-52a. O S ū t a , of g o o d h o l y rites, t h e t h o u s a n d n a m e s 8 8 7 of Rudra had

been

repeated

by Tandin

b o m of Brahmā.

T h e y c o n t a i n a g o o d lot o f t h e m e a n i n g s o f all V e d i c behoves y o u t o m e n t i o n those s p l e n d i d n a m e s Sūta

texts. I t

us.

said:—

52b-54a O sages of good h o l y rites, listen to t h e t h o u s a n d a n d e i g h t n a m e s o f Śiva w h o i s t h e soul o f all living beings a n d whose s p l e n d o u r i s u n m e a s u r e d .

I t was b y r e p e a t i n g these

that he attained the lordship of Ganas. 387. In fact, the text record* less than one thousand names, unless we include 'matah' (repeated thrice, cf. verses 6 1 , 7 5 , 8 7 ) etc. as proper names. It may also be observed that some names are identical in form: Nīlah ( 1 0 5 , 1 1 6 ) , Aninditah ( 1 2 1 , 1 2 4 ) , Guhavāsi ( 1 3 1 , 138), Visnu ( 1 2 6 , 1 6 2 ) , J a y ( 5 5 . 8 1 ) , Dhata (126, 1 4 1 ) , Balah (99, 1 2 2 ) , Munih (91, 9 1 ) , Lambitosthah (109, 1 2 3 ; , Mahākanthah (108, 1 4 7 ) , Vrksah (85, 1 3 2 ) ; others are repeti tive in sense: Śmaśānavāsi ( 5 7 ) , Śmaiānavān (108); Narah ( 5 9 ) , Nara, Vigrahah ( 1 0 5 ) ; Mahārdmā ( n o ) , Mahākesah ( n o ) ; Candrah (61) Induh ( 1 5 0 ) ; Others are the names of gods and sages: Vāsudevah (92), Adhoksajah ( 1 0 1 ) , Visnu (126, 162) (of Visnu); Dhātā (126) (of Brahma); Devendra ( 1 5 5 ) , Śakra (126), Amaresa ( 1 2 2 ) , Vajri ( 1 5 4 ) (of Indra); Vāmadeva (92), Kapila ( 1 1 9 ) (of sages). ST. explains these anomalies in the following way: ( 1 ) Identical forms'are interpretable differently. (2) Śiva is omni-formed and hence can be identical with Vijnu, Brahmā, Indra, fire, air, etc. (3) Originally, there were ten thousand names whose authorship was assigned to Brahmā. They were reduced to one thousand and eight numbers by Brahmā himself and handed down to Tandin for propagation among the worshippers.

£ rei

MOW (t\\*

263

Thousand Names of Śiva

54b-60.Āurfra'j thousand names'. (1) S t h i r a (steady) ( 2 ) S t h ā n u * 8 8 (fixed^as~a śtomg))

(3) P r a b h u ( l o r d ) ( 4 ) B h ā n u 8 8 8 ( s u n ) ( 5 )

P r a v a r a (very good o n e ) (6) V a r a d a 3 8 0 (one w h o g r a n t s b o o n s ) (7) V a r a (excellent) khyāta

(8) S a r v ā t m a n (soul of a l l ) (9) Sarvavi-

(well k n o w n to a l l )

(10)

Sarva

(identical w i t h a l l )

(11)

Sarvakara3*1

all)

( 1 3 ) J a t i n ( h a v i n g m a t t e d h a i r ) (14) D a n d i n (having t h e

staff)

(15) Ś i k h a n d i n 3 " (having t h e tuft) (16) S a r v a g a (reach

ing e v e r y t h i n g ) of all)

(doing e v e r y t h i n g )

(17)

Sarvabhāvana

(12) B h a v a

(conceiver

(18) H a r i (identical w i t h H a r i ) (20)

Sarvabhūtahara

(destroyer of

(21)

Smrta

(remembered)

(22)

(withdrawal

(of q u i e s c e n t

soul)

ground)

(28) B h a g a v ā n 8 8 8

Tapasvin

(33)

(32)

(26) D h r u v a

the

cremation

over t h e e a r t h ) ( 3 1 )

Abhivādya

Mahākarman

(ascetic)

(23)

Śāntātman88*

(29) K h e c a r a ( o n e w a l k i n g

(30) G o c a r a (one w a l k i n g

worthy of being saluted) (34)

(residing

(lord)

A r d a n a 3 9 4 (one w h o harasses) tasks)

(activity)

(24)

(25) Ś ā ś v a t a ( p e r m a n e n t )

Śmaśānavāsin89*

(27)

over t h e sky)

all living b e i n g s )

Pravrtti

o f worldly activity)

(steady)

and creator

(19) H a r i n ā k s a (deer-

eyed) Nivrtti

(source of

(35)

(one w h o i s (one o f g r e a t

Bhutadhārana

(one

3 8 8 . Sthānuh—tisthanty aimin S T . : the abode of the universe. Cf. 'sarhsāramandapasyasya mūlastambhāya śambhave'—cited in ST. 3 8 9 . Bhānu—the sun or the illuminator of the universe. Cf. 'yasya bhāsā sarvam idarh vibhāti'—cited in S T . 390. Varadah—one who grants boons or one who destroys the covering of illusion (māyā-vilāsān dyati khandayati) S T . 391. Sarvakarah—the material cause of the universe. Cf. 'yato va imāni bhūtāni jāyante'—cited in ST. 392. Śikhandi— in the form of a hunter adorned with the peacock feathers. 393. Śāntātroā—identical with the persons devoid of desires. Cf. yaccāsya santato bhāvaa tasmādātmeti giyate—cited in S T . 394. Śmaśāna-vāsī—one who abides in sufumnā artery. For this meaning susumnā ST. quotes Hatha-yoga-pradlpikā: "susumnā iūnyapadavī brahmarandhram mahāpathah. / imaśānam sambhavī madhyamārgascetyekavācakāh. 395. bhagavān—?adgunaiśvarya-viśi?thah ST. Cf. Visnu. 'utpattim pralayarh caiva bhūtānām āgatirh gatlm vetti vidyām avidyām ca sa vācyo bhagavān iti. 3g6. Ardanah—one who causes distress to the sinner (ardayati=pldayati) or one who lives on alms (bhaiksya-caryayā carati) ST.

Lińgapurāna

264 8

w h o sustains the living beings) (36) U n m a t t a v e s a * (one w h o a p p e a r s in t h e guise of a m a d m a n ) (37) P r a c c h a n n a (one w h o is in disguise) (38) Sarvaloka (omni-seer), (39) P r a j ā p a t i (lord of subjects) (40) M a h ā r ū p a 8 9 8 ( o n e h a v i n g great forms) (41) M a h ā k ā y a (one of great b o d y ) (42) Ś i v a r ū p a 8 9 9 (one of auspicious forms) (43) M a h ā y a ś a s (one whose fame is g r e a t ) (44) M a h ā t m a n ( G r e a t soul) (45) S a r v a b h ū t a (one who has become all) (46) V i r ū p a 4 0 0 (deformed) (47) V ā m a n a (dwarf) (48) N a r a 4 0 1 ( m a n ) (49) L o k a p ā l a (the p r o t e c t o r of the worlds) (50) A n t a r h i t ā t m a n (one whose soul is h i d d e n ) (51) P r a s ā d a (pleasure) (52) A b h a y a d a 4 0 2 (bestower of fear lessness) (53) V i b h u 4 0 3 (all-pervading) (54)*) P a v i t r a (holy) (55) M a h ā n (great) (56) N i y a t a (restrained) (57) Niyatāśraya (invariable s u p p o r t ) (58) S v a y a m b h ū (self-born) (59) S a r v a k a r m a n (one performing all holy rites) (60) A d i 4 0 4 (the first o n e ) (61) A d i k a r a 4 0 5 (one who creates t h e first) (62) N i d h i (treasure for a l l ) . 61-70 (63) Sahasrāksa (thousand-eyed) (64) Viśālāksa (wide-eyed) (65) S o m a ( a c c o m p a n i e d b y U m ā ) (66) Naksatra Śādhaka (the creator of stars) (67) C a n d r a (identical w i t h the m o o n ) (68) Sūrya (identical w i t h t h e s u n ) (69) Ś a n i (identical with s a t u r n ) (70) K e t u (identical with K e t u ) (71) G r a h a 8 0 6 (planet) (72) G r a h a p a t i 4 0 7 ( t h e lord 397. Unmatta-Veśah—this refers to his abnormal behaviour in Daru forest (Ch. ). 398. Mahārūpah—of great dimension. Cf 'mahato mahiyān'—cited in ST. 399. N . S . Text reads sarvarūpah for Śivarūpah or Śavarupah. 400. Virūpah—śarabha-paksirūpah ST . one who has the form of a bird ( = v i ) . See ch. 3 1 . 401. Narah—one who assumed a human shape. 402. Abhayadah—abhayam svātmaikyarh dadāti ST. one who identi fies himself with his devotees and thus makes them fearless. Cf. 'bhayam dvitiyābhiniveśatah syāt— cited in ST. 403. Vibhuh — omnipresent. Cf 'tenedam pūrnam purusena sarvam' cited in S T . 404. Adih—primeval being. Cf. 'yo devānām prathamam purastāt— cited in ST. 405. Adikarah —the creator of the creator. Cf. 'yo brahmānam vidadhāti pūrvam'—cited in ST. 406. Grahah —Vrstyavagrahakārako bhaumah ST. Mars who with holds rains.407. Grahapatih—lord of planets(grahas), i.e. Jupiter (Brhaspati).

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o f p l a n e t s ) (73) M a t a 4 0 8 (identical w i t h B u d h a (74) R ā j a n 4 0 8 (king) (75) R ā j y o d a y a 4 1 0 (cause of the rise of kingdoms) ( 7 6 ) K a r t ā (the d o e r ) (77) M r g a b ā n ā r p a n a 4 1 1 (one w h o discharges arrows on t h e d e e r ) (78) G h a n a (solid, c l o u d ) (79) M a h ā t a p a s (of g r e a t p e n a n c e ) (80) D ī r g h a t a p a s (of long p e n a n c e ) (81) A d r ś y a (invisible) (82) D h a n a s ā d h a k a (realiser of riches) (83) S a m v a t s a r a (vear) (84) K r t i 4 1 8 (one w h o has fulfilled duties) (85) M a n t r a (identical w i t h m a n t r a ) (86) P r ā n ā y ā m a , (87) P a r a n t a p a (one w h o scorches enemies) (88) Yogin (89) Yoga (90) M a h ā b ī j a (having g r e a t seed) (91) M a h ā r e t a s (one whose semen virile is g r e a t ) (92) M a h ā b a l a (one of great s t r e n g t h ) (93) S u v a m a r e t a s (having golden s e m e n ) (94) Sarvajña (omniscient) (95) Subīja 4 1 8 (having g o o d seed) (96) V r s a v ā h a n a (bull-vehicled) (97) D a ś a b ā h u (having ten a r m s ) (98) Animisa (winkless) (99) N ī l a k a n t h a (blue-necked) (100) U m ā p a t i 4 1 4 (lord of U m ā ) (101) Viśvarūpa (universal formed) (102) Svayamśresfha (one w h o is the most excellent oneself) (103) Balavīra (strong a n d heroic) (104) Balāgranī (leader of the a r m y ) (105) G a n a k a r t ā (creator of g a n a s ) (106) G a n a p a t i (lord of the g a n a s ) (107) Digvāsas ( n a k e d ) (108) K ā m y a (one w o r t h y of b e i n g loved) (109) M a n t r a v i t (knower of the m a n t r a s ) (110) P a r a m a (greatest) (111) M a n t r a (112) S a r v a b h ā v a k a r a (inducer of all emotions) (113) H a r a (destroyer) (114) K a m a n d a l u d h a r a (holding the w a t e r - p o t ) ( 1 1 5 ) D h a n v i n (holding the b o w ) (116) Bānahasta ( h a v i n g arrows i n t h e h a n d ) (117) K a p ā l a v ā n (having the skull) (118) Śarī (having the arrows) (119) Śataghnī (having the hundred-killer w e a p o n ) (120) K h a d g i n (having the sword) (121) PaUiśin (having the iron c l u b ) (122) A y u d h i n (having 408. Matah—'the planet mercury (budha). 409. Rājā—the planet Venus. 410. Rājyodayah—Rāhu ST. 411. Mrgabānārpanah. ST. cites Mahimna stotta to explain the legend of Brahma becoming a deer and of Śiva, an arrow. 412. KrtI=N.S. text reads krtah = krta-yugarūpah ST. 413. Subījah —whose semen virile is infallibly productive. It refers to the birth of Kārttikeya, the son of Śiva, out of the fire. The fire could not destroy the semen of Śiva. 4 1 4 . Umā-patih—lord of Energy in the form of Om, or the master of Brahma-vidyā. Cf. Kena—'Brahma-vidyaiva om—cited in ST.

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w e a p o n s ) (123) M a h ā n (great) (124) Aja ( U n b o r n ) (125) M r g a r ū p a (having t h e form of t h e d e e r ) (126) Tejas (splen d o u r ) (127) Tejaskara (creator of s p l e n d o u r ) (128) V i d h i ( p r e c e p t ) (129) U s n ī s i n (having t u r b a n ) (130) S u v a k t r a (having g o o d face) (131) U d a g r a (exalted) (132) V i n a t a ( h u m b l e ) (133) D ī r g h a (long) (134) H a r i k e ś a * 1 6 (greenh a i r e d ) (135) S u t i r t h a ( h a v i n g good holy c e n t r e s ) (136) K r s n a 4 1 * (black o r identical w i t h K r s n a , t h e son o f V a s u d e v a ) (137) S r g ā l a r u p a 4 1 7 (one h a v i n g the form of a j a c k a l ) (138) S a r v ā r t h a (having all riches) (139) M u n d a (one w i t h t o n sured h e a d ) (140) S a r v a ś u b h a m k a r a (one wjio does good to a l l ) (141) S i x h h a ś ā r d ū l a r ū p a (one h a v i n g t h e forms of lion a n d t i g e r ) (142) G a n d h a k ā r i (one causing fragrance) (143) K a p a r d i n (one h a v i n g m a t t e d h a i r ) (144) Ū r d h v a r e t a s (one of s u b l i m a t e d sexuality) (145) U r d h v a l i ń g i n (one h a v i n g t h e p e n i s ^ i f t e d u p ) (146) U r d h v a ś ā y i n 4 1 8 (one lying u p w a r d s ) (147) N a b h a s ( o n e a b i d i n g i n t h e sky) (148) T a l a (of t h e form o f p ā t ā l a — n e t h e r w o r l d ) , (149) T r i j a t i n 1 1 * (one h a v i n g three locks of m a t t e d h a i r ) (150) Cīravāsas (one w e a r i n g b a r k g a r m e n t s ) (151) R u d r a (of tearful form) (152) Sena (in t h e form of a r m y of Devas) (153) Patī (sustainer of t h e p e o p l e ) (154) V i b h u ( l o r d ) . 71-80. (155) A h o r ā t r a m (of t h e form of d a y a n d n i g h t ) (156) N a k t a m (of t h e form of n i g h t ) (157) T i g m a m a n y u (of fierce a n g e r ) (158) Suvarcas (having good refulgence) (159) G a j a h ā (slayer of t h e e l e p h a n t ) (160) D a i t y a h ā (slayer 4 of t h e d a i t y a s ) (161) K ā l a ( d e a t h , time) (162) L o k a d h ā t ā * * 421 (creator of t h e w o r l d s ) (163) G u n ā k a r a (mine of good qualities) (164) Simhaśārdūlarūpānām ārdra-carmāmbarad h a r a (one w h o wears t h e fresh h i d e of t h e lion a n d tiger as his c l o t h ) (165) K ā l a y o g i n (one w h o connects everything w i t h 4 1 5 . Harikeśah—lord of Visnu (Hari) and Brahmā (k). 4 1 6 . Krsna—in the form of Aghora. 4 1 7 . śrgālarūpah—See ch. 9a. 4 1 8 . Urdhvaśāyi—one who sleeps in the firmament ST. 4 1 9 . Tri-jati—having Prakrti of three gunas as his consort. 430. Loka-dhātā—support of the fourteen worlds. 421. Gunākarah—mine or the receptacle of yogic gunas (ch.16) or of the 34 gunas admitted by the Nyāya philosophy.

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time o r d e a t h ) (166) M a h ā n ā d a (having g r e a t s o u n d ) (167) 4 Sarvāvāsa ( a b o d e of a l l ) (168) C a t u s p a t h a * * (one w h o goes in all four ways at t h e same t i m e ) (169) N i ś ā c a r a (one walking 4 3 a t n i g h t ) (170) P r e t a c ā r i n * (walking a m o n g t h e ghosts) (171) S a r v a d a r ś i n (seeing all) (172) M a h e ś v a r a (great l o r d ) (173) B a h u (omni-formed) (174) B h ū t a (of the form of the p a s t ) (175) B a h u d h a n a (one having m u c h w e a l t h ) (176) Sarvasāra (essence of all) (177) M r t e ś v a r a (lord of t h e d e a d ) (178) N r t y a p r i y a (one w h o is fond of d a n c e s (179) N i t y a n r t y a ( o n e 424 w h o dances p e r p e t u a l l y ) (180) N a r t a n a (one w h o m a k e s others dance) (181) S a r v a s ā d h a k a (achiever o f a l l ) ( 1 8 2 ) S a k ā r m u k a (one w h o has a b o w ) (183) M a h ā b ā h u ( l a r g e - a r m e d ) (184) M a h ā g h o r a (extremely terrible) (185) M a h ā t a p a s 4 (of g r e a t p e n a n c e ) (186) M a h ā ś a r a * * (of g r e a t arrows) (187) M a h ā p ā ś a (having a g r e a t noose) (188) N i t y a ( p e r m a n e n t ) (189) G i r i c a r a (walking over t h e m o u n t a i n s ) (190) A m a t a h 4 (not recognizable) ** (191) S a h a s r a h a s t a ( t h o u s a n d - a r m e d ) (192) Vijaya (victorious) (193) Vyavasāya (enterprise) (194) A n i n d i t a (uncensured) (195) Amar?ana (angry) (196) M a r s a n ā t m ā (one w h o endures a n d excuses) (197) Yajńahā4*7 Destroyer of t h e sacrifice) (198) K ā m a n ā ś a n a (destroyer of K a m a ) (199) Daksahā (slayer of D a k s a ) (200) Paricārin (one who walks all round) (201)

422. Catuspathah—the path of the four goals of life, viz. (i) dharma, (ii) artha, (iii) kāma, (iv) moksa. Or the originator of four stages of life, viz. (i) brahma-carya (stage of celibacy) (iii) grhastha (stage of a house holder), (iii) Vānaprastha (stage of a forester), (iv) sannyāsa (stage of a renouncer). 423. Preta-vāhanah—one who has a preta (a departed being) as his vehicle. Cf. Cāmunda sava-vāhanā— cited in ST. 424. Nartanah—tarva-prerakah. S T . one who instigates all to activity. 425. Mahāsarab— one who has a powerful missile. Siva's destruction of Tripuri.

ST. refers to

426. ST. dissolves 'giricaro matah' as 'giricarah amatah'; amatab. —unknown or unrecognized. ST refers to the event of Dāru forest when the sages could not recognize him dressed in strange guise. 427. Yajñahā—destroyer of sacrifice. It refers to the legend of Śiva who destroyed Daksa's sacrifice.

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(201) P r a h a s a 4 2 8 (one w h o laughs a l o u d ) (202) M a d h y a m a 4 2 9 430 (Middling) (203) Tejsas (of t h e form of fire) (204) a p a h ā r i n (destroyer of t h e universe) (205) Balavān (strong) (206) V i d i t a 4 8 1 (known) (207) A b h y u d i t a (one w h o has risen up) (208) B a h u 4 3 2 (many) (209) Gambffiraghosa (one whose voice is profound) (210) Y o g a t m a n of yogic soul (211) Y a j ñ a h ā (i.e. destroyer of t h e sacrifice) (212) K ā m a n ā (of t h e form of desire for release) (213) A ś a n a (Destroyer) (214) G a m b h ī r a r o s a (one whose fury is profound) (215) G a m b h ī r a (majestic) (216) G a m b h ī r a B a l a v ā h a n a (on# whose strength a n d vehicle are p r o f o u n d ) (217) N y a g r o d h a r u p a (one who has the form of the holy fig tree) (218) N y a g r o d h a (identical w i t h the holy fig tree) (219) V i ś v a k a r m a n (one of universal activities) (220) V i ś v a b h u k (swallower of the universe) (221) T ī k s n a (one h a v i n g fierce form) (222) A p ā y a (one w h o does n o t take the riches of his devotees) (223) H a r y a ś v a 4 3 3 (having green horses) (224) S a h ā y a (help) (225) K a r m a 4 3 4 (of the form of sacrificial r i t u a l ) (226) K ā l a v i d 4 3 5 (one w h o knows the time) (227) Visnu (pevading all) (228) P r a s ā d i t a (one who has been p r o p i t i a t e d ) (229) Yajña (230) S a m u d r a (ocean) (231) B a d a v ā m u k h a ( m o u t h of t h e s u b m a r i n e fire) (232) H u t ā ś a n a s a h ā y a (one who is helped (assisted) by fire) (233) P r a ś ā n t ā t m a n (quiescent soul) (234) H u t ā ś a n a (fire) (235) Ugratejas (one whose refulgence is fierce) (236) M a h ā t e j a s (of great splendour) (237) J a y a (victory) (238) Vijayakālavid (one w h o knows the time of victory). 428. Prahasah—who is prone to laughter. Cf. 'sphutāttahāsoccalitāndakośah'—Śiva Kavaca as cited in ST. 439. Madhyamah the middling. It refers to the R u d r a form of Śiva. Cf. " m a d h y a t o Rudram iśanam"—cited in S T . 430. Tejas—in the form of fire. Cf. " R u d r o vā esa yad agnih"—cited in ST. 4 3 1 . Viditah—brahmavid-rūpah. ST. one who has identified him self who those with have realized Brahman, "brahina-vid brahmaiva bhavati"—cited in ST. 432. Bahuh—ST. dissolves as 'a-bahuh'—one, not many, "ekam sad viprā bahudhā V a d a n t i " -cited in ST. 433. Haryaśvah—one who has Vi?nu for his vehicle 57". 434. K a r m a — o n e who symbolises pious or charitable deeds. 435. Kālavid—one who knows auspicious or inauspicious times 57".

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81-100. (239) J y o t i s ā m a y a n a m (the cause of the transit of the luminaries) (240) Siddhi (Achievement) (241) S a n d h i (alliance) (242) V i g r a h a (clash) (243) K h a d g i n (one w h o has a sword) (244) S a n k h i n (one w h o has a c o n c h ) (245) J a t i n 4 s * (one w h o has m a t t e d h a i r ) (246) J v ā l i n (one w h o has flames) (247) K h e c a r a (one m o v i n g a b o u t in the firmament) (248) D y u c a r a (one m o v i n g a b o u t in the h e a v e n ) (249) Balin (strong) (250) V a i n a v i n (one having the l u t e ) (251) P a n a v i n (one h a v i n g the P a n a v a d r u m ) (252) K ā l a ( D e a t h , T i m e ) (253) K ā l a k a n t h a (dark-necked) (254) K a j a n k a j a (one w h o lovingly touches t h e e l e p h a n t i n e face of his'son G a n e ś a ) (255) N a k s a t r a v i g r a h a 4 3 7 (one h a v i n g the stellar b o d y ) (256) Bhāva ( e m o t i o n ) (257) V i b h ā v a (friend) (258) S a r v a t o m u k h a 4 3 8 (havingfaces all r o u n d ) (259) V i m o c h a n a 4 3 9 (one w h o releases (260) Ś a r a n a (refuge) (261) H i r a n y a k a v a c o d b h a v a (born of golden a r m o u r ) ' ( 2 6 2 ) M e k h a l ā (one in the form of y o n i — w o m b ) (263) K r t i r ū p a (one in the form of effort) (264) J a l ā c ā r a 4 4 0 (one h a v i n g actions similar to those of senseless persons) (265) S t u t a (one w h o is eulogised) (266) Vīni (one h a v i n g the lute V ī n ā ) (267) P a n a v i n (one h a v i n g the d r u m P a n a v a ) (268) T ā l i n 4 4 1 (one h a v i n g the T ā l a (beating of the time) (269) N ā l i n 4 4 2 (one having t h e t u b e ) (270) K a l i k a t u (one w h o is h a r s h to K a l i ) (271) S a r v a t ū r y a n i n ā d i n (one w h o sounds his i n s t r u m e n t s ) (272) S a r v a v y ā p y ā p a r i g r a h a 4 4 3 (one who is o m n i p r e s e n t a n d does n o t a c c e p t gifts) (273) Vyālarūpin (one h a v i n g t h e form of a tiger) (274) Bilāvāsa (one residing 444 in a hollow) (275) G u h ā v ā s a (one whose residence is

436. Jati—one who is the base of the universe ST. 437. Naksatravigrahah—one who is the abode (vigraha) of cons tellations . 438. Sarvatomukhah—having face in all directions. "Viśvataś caksur uta viśvatomukhah"—cited in ST. 439. Vimocanah—one who releases jivas from the net of twentyfour tattvas. 440. Jalācārah or Jalādhārah—one who is the support or the cause of movement for watery reservoirs, rivers, streams and oceans. 4 4 1 . Tali—one who has a tāla—a musical instrument. 442. Nāli—one who holds a lotus in his hand or is born of a lotus. 57". 443. Sarva-vyāpi—one who has an all-pervasive subtle body. 444. Guhā-vāsah —one who abides in guhā (intellect)

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c a v e ) (276) T a r a n g a v i d (one w h o knows t h e innermost i d e a ) (277) V r k s a (kalpavrksa) (278) Ś r i m ā l a k a r m i n 4 4 8 (one w h o h a s Śriksetra as t h e sphere of his worship) (279) S a r v a b a n d h a v i m o c a n a (one w h o releases (devotees from all bondages) (280) B a n d h a n a (one w h o b i n d s the non-devotees) (281) Surendxānām y u d h i ś a t r u v i n ā ś a n a (one w h o destroys t h e enemies of Devas in the b a t d e ) (282) Sakhā 4 * 8 (friend) (283) P r a v ā s a 4 4 7 (shelter for all) (284) D u r ā p a ( u n a t t a i n a b l e ) (285) Sarvasādhunisevita (one w h o is resorted to by all good m e n ) (286) P r a s k a n d a (one w h o i s d r y i n g u p a n d nfoving a h e a d ) (287) Avibhāva (one w h o is n o t c o m p r e h e n d e d ) (288) T u l y a ( e q u a l ) 4 4 8 (289) Yajñavibhāgavid (one w h o knows the divi sions of yajñas) (290) Sarvavāsa 4 4 * (one w h o abides in all) (291) Sarvacārin (one w h o goes everywhere) (292) Durvāsas I d e n t i c a l w i t h the sage of t h a t n a m e ) (293) Vāsava ( I n d r a ) (294) M a t a 4 8 0 ( n o n - d u a l ) (295) H a i m a (pertaining t o gold o r s n o w ) (296) H e m a k a r a (one w h o has gold in his h a n d s ) (297) Y a j ñ a (sacrifice) (298) S a r v a d h ā r i (holding all) (299) D h a r o t t a m a (best a m o n g t h e supporters) (300) Akāśa* 6 1 (firmament) (301) N i r v i r ū p a 4 6 8 (having no form) (302) Vivāsas 4 5 8 (one w h o h a s n o clothes) (303) U r a g a (serpent) (304) K h a g a (going in t h e sky) (305) Bhiksu (beggar, m e n d i c a n t ) (306) B h i k s u r ū p i n (one w h o is in t h e guise of a m e n d i c a n t ) (307) R a u d r a r ū p a (one w h o h a s a terrible form) (308) S u r ū p a v ā n 4 3 4 445. Śrftnfilakarmia—one who resorts to the abode of Laksml (Śrlmāla) for yogic trance. 446. One who is the friend ofjlva (i.e. the individual soul) "suparnav aitau sadrsau sakhāyau". -cited in ST. 447. Pravāsah—one who is the eternal abode of all mobile and immo bile beings. 448. Tulyah—unprejudiced. 449. Sarva-vāsah —one who is the sheath of all. "īśāvāsyam idam sarvam" cited in 57*. 450. Matah—advaita-mata-rūpah ST. of non-dual form 4 5 1 . Akasah—one who shines splendidly. 452. Nirvirūpah—nirgatam virūpam sarabha-pakslrūpam yasmāt ST. the source of origin of Śarabha. It refers to the narrative of Śarabha occurring in this purāna. 453. Vivāsā—one who has no covering over his body. i.e. naked. 454. Surūpavān—of auspicious form: "tasyaite tanuvau ghorā anyā iivarūpa"—cited in 57".

Thousand Names

271

of śiva

(one w h o h a s good forms) (309) Vasuretas (one whose semen virile causes riches) ( 3 1 0 ) Suvarcasvin (having good refulgence) (311) Vasuvega (one w h o has the velocity of t h e Vasus) (312) M a h ā b a l a (one w h o h a s g r e a t s t r e n g t h ) (313) M a n a s (mine 1 ) (314) V e g a (one w h o h a s velocity) (315) N i ś ā ( n i g h t ) (316) C a r a (a spy) (317) S a r v a l o k a ś u b h a p r a d a (one w h o g r a n t s auspicious things to all t h e worlds) (318) Sarvāvāsin* 6 8 (one whose residence is in everything) (319) Trayīvāsin* 5 8 (one w h o resides i n t h e t h r e e V e d a s ) (320) U p a d e ś a k a r a (one w h o gives instructions) (321) A d h a r a (one h a v i n g n o s u p p o r t ) (322) M u n i * " (sage) (323) A t m a n (soul) (324) M u n i (sagacious) (325) L o k a (world) (326) S a b h ā g y a ( F o r t u n a t e ) (327) S a h a s r a b h u k * 6 8 (one w h o enjoys t h o u s a n d things) (328) P a k s i n * 8 8 ( b i r d ) (329) P a k s a r ñ p a * (having the form of t h e w i n g ) (330) A t i d ī p t a (highly i l l u m i n a t e d ) (331) Niśāk a r a ( m o o n ) (332) S a m ī r a ( w i n d ) (333) D a m a n ā k ā r a (one w h o h a s t h e form of a suppressor) (334) A r t h a (wealth, m e a n i n g p u r p o s e ) (335) A r t h a k a r a (serving t h e p u r p o s e ) (336) Avaśa* 8 1 (uncontrolled b y a n o t h e r ) (337) V ā s u d e v a 4 8 8 (identical w i t h t h a t g o d ) (338) D e v a ( l o r d ) (339) V ā m a d e v a . ( l o r d o f ' o p p o sites) (340) V ā m a n a (Dwarf) (341) S i d d h i y o g ā p a h ā r i n (one w h o removes S i d d h i a n d Y o g a ) (342) S i d d h a 4 8 8 (self p r o v e d ) (343) S a r v ā r t h a s ā d h a k a (one w h o realises all purposes) (344) A k s u n n a ( u n d e f e a t e d ) (345) K s u n n a r ū p a (one w h o h a s t h e form of t h e defeated) (346) V r s a n a (one w h o extends 80

4 5 5 . Sarvāvāsl— all-pervasive. 456. Trayivāsl—one who abides in the three Vedas. 4 5 7 . Munih—in the form of sacred tree agasti. ST. cites Viiva in support of this meaning. 458. Sahasrabhuk—one who destroys(bhuńkte)or protects (bhunakti) people.

<"rfrs,"

*'•••,•£'

4 5 9 . Paksi—one who has two wirfgs: Rk and Siman. "Rk daksinab. paksah samottarah paksah". ST. 460. Paksarūpah—in the form of two fortnights: white and dark. 4 6 1 . Vasah—amenable to the wishes of his devotees. Or dissolve 'avaiah'—free. 462. Vāsudevah—ST. oners a far-fetched explanation: one who sports in disguise. 4 6 3 . Siddhah—Kapila: "siddhānām Kapilo munih" Bhagavad-Gltā cited in ST.

272

Lińgapurāna 184

morality) (347) M r d u (soft) (348) Avyaya ( u n c h a n g i n g ) 485 (349) M a h ā s e n a (one w h o h a s a big a r m y ) (350) V i ś ā k h a 486 ( K ā r t t i k e y a ) (351) Ś a s t i b h a g a (one-sixtieth p a r t ) (352) G a v ā m p a t i 4 8 7 (lord of t h e line) (353) C a k r a h a s t a (having discus in t h e h a n d s ) (354) V i s t a m b h i * 6 8 ( i m p e n d i n g ) (355) M ū l a s t a m b h a n a 4 6 9 (one w h o steadies t h e r o o t ) (356) R t u (season) (357) R t u k a r a (one w h o causes t h e seasons) (358) T ā l a ( p a l m y r a t r e e ) (359) M a d h u (honey) (360) M a d h u k a r a (bee) (361) V a r a (excellent o n e ) (362) V ā n a s p a t y a (belonging to a l r e e ) (363) V ā j a s a n a 4 7 0 (one loving clarified G u t t e r ) (364) N i t y a (eternal) (365) A ś r a m a p ū j i t a (worshipped by people in all stages of life) (366) B r a h m a c ā r i n (religious s t u d e n t ) (367) L o k a c ā r i n (one w h o walks over t h e w o r l d ) (368) Sarvac ā r i n (moving a b o u t on everything) (369) S u c ā r a v i t (one w h o knows good c o n d u c t ) (370) I ś ā n a 1 7 1 (371 ) ī ś v a r a 4 7 2 (lord) (372) K ā l a (time, d e a t h ) (373) N i ś ā c ā r i n (one m o v i n g a b o u t a t n i g h t ) (374) A n e k a d r k 4 7 3 (having m a n y eyes) (375) N i m i t t a s t h a (one stationed in t h e cause) (376) N i m i t t a m (cause) (377) N a n d i (delighted a n d d e l i g h t e r ) (378) N a n d i k a r a (one causing o t h e r s to be d e l i g h t e d ) (379) H a r a ( d e s t r o y e r ) (380) N a n d i ( N a n d i n ) (381) I ś v a r a 4 7 4 ( 3 8 2 ) S u n a n d i n (383) N a n d a n a (delightful) (384) V i s a m a r d a n a (one suppressing poison) 464. M r d u h — o f soft nature, "ākrānta-sapta-pātāla-kuharopi mahā balah yrāpte Kaliyuge ghore mrdutām upayāsyati"—cited in 57". 465.

Viśākhah—of the form of Kārttikeya.

466. Sastibhāgah— one who has sixty tattvas at his command. Māndūkyopawsad.

See

467 Gavām patih—lord of the sacred hymns. 57". quotes Śiva G ī t ā : " C h a n d a s ā m yastu dbenūnām rsabhatvena K i r t i t a h " . 468.

Vistambhī—one who makes others motionless.

469.

Mūlastambhanah— Controller of Prakrti ( m ū l a ) .

470.

Vājasanahi—of the form of Vājasaneyi śākhā of the Śukla Yajur-

veda. 4 7 1 . Iśānah -lord of all knowledge: 4 7 2 . Iśvarah—controller of all beings, cited in 57". 473. Aneka Ifk -multi-eyed. sraksāya m i d h u s e " — c i t e d in 57".

Cf.

" I ś ā n a h sarva-vidyānām". "iśvarah sarva-bhūtānam"—

"namo

astu

474. Iśvarah—abounding in wealth or prosoerity. vair ādhyah"—Viśva cited in ST.

nilagrvāya

saha-

Cf "īśvaro vibha-

Thousand Names

of Śiva

273 478

(385) B h a g a h ā r i n (remover of B h a g a ) (386) N i y a n t r (one w h o restrains, a c h a r i o t e e r ) (387) K ā l a (388) L o k a p i t ā m a h a 476 (grandfather of t h e worlds) (389) C a t u r m u k h a (four-faced) (390 \ M a h ā l i ń g a (having g r e a t lińga) (391) C ā r u l i ń g a (having c h a r m i n g lińga) (392) L i ń g ā d h y a k s a 4 7 7 (presiding deity of t h e lińgas) (393) S u r ā d h y a k s a (presiding deity of D e v a s ) (394) K ā l ā d h y a k s a (presiding deity of t i m e ) (395) Yugāvaha (bringing a b o u t t h e y u g a ) (396) Bījādhyaksa478 (presiding deity of t h e seeds or corns) (397) Bījakartā (the m a k e r of t h e seeds) (398) A d h y ā t m a (self-centred) (399) A n u g a t a (one w i t h t h e followers in spiritual line) (40^0) B a l a 4 7 9 ( s t r e n g t h ) (401) I t i h ā s a 4 8 0 (Mythological t e x t ) (402) K a l p a (ritualistic text) (403) D a m a n a (suppressor) (404) J a g a d ī ś v a r a (lord of the universe) (405) D a m b h a ( a r r o g a n c e ) (406) D a m b h a k a r a (one causing a r r o g a n c e ) (407) D ā t r ( d o n o r ) (408) V a m ś a (race) (409) V a m ś a k a r a (one w h o m a i n t a i n s t h e family) (410) K a l i (identical with t h e yuga K a l i ) . 101-110. (411) L o k a k a r t ā (maker of the worlds) (412) P a ś u p a t i (lord of t h e Paśus or individual souls) (413) M a h ā k a r t ā (the g r e a t m a k e r ) (414) A d h o k s a j a 4 8 1 (Visnu, identical w i t h V i s n u ) (415) A k s a r a m (imperishable) (416) P a r a m a m ( g r e a t ) (417) B r a h m a n ( b r a h m a n ) (418)Balavān (strong) (419) Ś u k r a (Venus) (420) N i t y a ( p e r m a n e n t ) (421) Anīśa ( h a v i n g n o l o r d a b o v e h i m ) (422) Ś u d d h ā t m ā 4 8 2 (Pure soul) (423) Ś u d d h a ( p u r e ) (424) M ā n a (measure) (425) G a t i (goal) (426) H a v i s (rice a n d ghee offering) (427) P r ā s ā d a (mansion) (428) B a l a 4 8 3 ( s t r e n g t h ) (429) D a r p a ( a r r o g a n c e ) (430)

475. Niyantā—charioteer, "jagad-yantra-svarfipasya rathasya śrīmaheśvarah/niyantā tata eveśah sū-ta ityabhidhiyate"—Ahobala cited in ST. 476. Caturmukhah—of the form of four-faced Brahma. 4 7 7 . Lińgādhyaksah—lord of unmanifest Prakrti (lińga). 478. Bījādhyaksah—dispenser of the fruits of dharma a n l adharma. 479. Balah— strong one. Cf. "balāya n a m a h " -cited in ST. 480. Itihāsah- of the form of tradition. 481. Adhoksajah—not realizable by the organs of sense. 482. Śuddhātmā—of pure mind. For 'ātman' in the sense of 'mind', see Viśva: ' ā t m ā ieha-mano-buddhisu'— cited in ST. 483. Bala—one who has an abode in the form of Kailāsa>. ST. cites Viśva: 'balam sthane'.

274

Lińgapurāna

D a r p a n a ( m i r r o r ) (431) H a v y a (offering consigned to t h e fire) (432) I n d r a j i t (conqueror of I n d r a ) (433) V e d a k ā r a (maker of t h e V e d a s ) (434) S ū t r a k ā r a (compiler of t h e Apho risms) (435) V i d v ā n (scholar) (436) P a r a m a r d a n a (suppres sor of enemies) (437) M a h ā m e g h a n i v ā s i n 4 8 4 (resident of t h e great c l o u d ) (438) M a h ā g h o r a (extremely terrible) (439) V a ś i n 4 8 8 (one w h o keeps persons u r d e r c o n t r o l ) (440) K a r a (the destroyer of t h e universe) (441) Agnijvāla (flame of t h e fire) (442) M a h ā j v ā l a (having g r e a t flame) (443) P a r i d h ū m r ā v r t a ' (one s u r r o u n d e d b y smoke) (444) R a v i ( s u n f (445) D h i sana (intelligent o n e ) (446) Ś a ń k a r a (447) A n i t y a (noneternal in t h e form of t h e universe) (448) Varcasvin (refulgent) (449) D h ū m r a l o c a n a (having smoke-coloured eyes) (450) N ī l a 4 8 8 (blue-coloured) (451) A ń g a l u p t a 4 8 7 (one deficient in a l i m b ) (452) Ś o b h a n a (splendid o n e ) (453) N a r a v i g r a h a 4 8 8 (one h a v i n g h u m a n b o d y ) (454) Svasti (hail) (455) Svastisvabhāva ( n a t u r a l l y faring w e l l ) (456) Bhogin (enjoying pleasures) (457) B h o g a k a r a (causing pleasures) (458) L a g h u ( l i g h t ) (459) U t s a ń g a (lap, devoid of a t t a c h m e n t ) (460) M a h ā ń g a (having g r e a t limbs) (46T) M a h ā g a r b h a (having"" g r e a t w o m b ) (462) P r a t ā p a v ā n (valorous) (463) K r s n a v a r n a (black in c o l o u r ) (464) S u v a r n a (having good c o l o u r ) (465) I n d r i y a (sense-organ) (466) Sarvavarnika [of all castes (colours)] (467) M a h ā p ā d a (having big feet) (468) M a h ā h a s t a (having big h a n d s ) (469) M a h ā k ā y a (of g r e a t b o d y ) (470) M a h ā y a ś a s (having g r e a t fame) (471) M a h ā m ū r d h ā (having g r e a t h e a d ) (472) M a h ā m ā t r a 4 8 8 (having g r e a t M ā t r ā s (units o f t i m e ) (473) M a h ā m i t r a ( G r e a t friend (474) N a g ā l a y a 4 8 0 (having m o u n t a i n as residence) (475) M a h ā s k a n d h a (having g r e a t shoulder) (476) M a h ā k a r n a (having g r e a t ears) (477) M a h o s t h a (having 484. Mahāmegha-nivāsin—one who has Visnu (mahāmegha) for his abode; 485. Vail—controller. 486. Nilah—blue or dark. It refers to his aghora form. 487. Anga-luptah—part of whose body is possessed by Umā. 488. Nara-vigrahah—one who had a battle with Arjuna. 489. Mahāmātrah—controller of elephants in the form of death. 490. Nagālayah—one who lives on mountains. 490a. Śmaśānavān—smanām śarīrānām iānam tanū-karanam punarjanma-nivāranam Kāiipuram yasya—one who saves men who live in Kāsi A from the circle of birth and death. 1 , r^~%

uj^ Thousand

Names

Śiva

r 275

g r e a t lips) (478) M a h ā h a n u (having g r e a t j a w s ) (479) M a h ā n ā s a (having great nose) (480) M a h ā k a n t f i a (having g r e a t neck) (481) Mahāgrīva (having great cervix') (482) S m a ś ā n a v ā n 4 ' 0 * (having t h e cremation ground) (483) M a h ā b a l a (having g r e a t strength) (484) M a h ā t e j a s (having great s p l e n d o u r ) (485) An t a r (omnipresent)** 1 (486) Ā t m a n ( i m m a n e n t soul) (487) M r g ā l a y a (abode of t h e d e e r ) (488) L a m b i t o s t h a * ' 2 (having suspended lips) (489) N i s t h a (steady) (490) M a h ā m ā y a (having o r wielding great M ā y ā ) _ (491) P a y o n i d h i (storehouse of water, milk) (492) M a h ā d a n t a (having g r e a t t e e t h ) (493) M a h ā d a m s t r a (having g r e a t cur ved fangs) (494) M a h ā j i h v a (having g r e a t t o n g u e ) (495) M a h ā m u k h a (having great face) (496) M a h ā n a k h a (having g r e a t n a i l ) (497) M a h ā r o m a n (having g r e a t h a i r s ) (498) M a h ā k e ś a (having great tresses of h a i r ) (499) M a h ā j a t a (having g r e a t m a t t e d h a i r ) . 111-120. (500) A s a p a t n a 4 9 3 (having no rivals or enemies) (SOiyHPrasāda 4 * 4 (grace) (502) P r a t y a y a (belief) (503) G ī t a - s ā d h a k a (one w h o practises m u s i c ) (504) P r a s v e d a n a (one w h o sweats) (505) A s v e d a n a 4 9 5 (one w h o does n o t pers p i r e ) (506) Adika 4 9 * (one w h o is t h e first of all) (507) M a h ā m u n i 4 9 7 (great sage) (508) V r s a k a 4 9 8 ( d h a r m a ) (509) Vrsak e t u 1 9 9 (the b u l l - b a n n e r e d ) (510) A n a k . (fire) (511) Vāyuv ā h a n a 6 0 0 (wind-vehicled) (512) M a n d a l i n (one h a v i n g h a l o ) (513) M e r u v ā s a (one h a v i n g the M e r u as residence) (514) D e v a v ā h a n a (deva-vehicled) (515) Atharvaśirsa (the n a m e o f t h e V e d i c T e x t ; h a v i n g t h a t a s t h e h e a d ) (516) Sāmāsya (having S ā m a n as t h e face) (517) Rksahasrorjiteksana (having 4 g i . Antar—one who abides in all. 4ga. Lambitosthah—It refers to Ganeśa. 493. Asapatnah—without a foe or a co-wife. 494. Frasādah—one who destroys (prakarsenasādayati) asurat. 4 9 5 . Asvahenah (a-su-aha-inah)—lord of Visnu. ST. 496. Ādikah—the primeval (patriarch), "prajāpatinām prathamam" Mbh. (Drona parva)—cited in ST. 497. Mahāmunih—in the form of Nārada. 498. Vrsakah—in the form of Dharma. 499. Vrsaketuh—one who has Vrsa (Nandikeśvara) on his flagstaff. 500. Vāyu-vahanah—one who has wind as his Vehicle. Gf. "Marunmaya-rathab sambhuh".—Siva-rahasya cited in ST.

276

Lińgapurāna

t h e t h o u s a n d Rk verses as eyes of great p o w e r ) (518) Yajuhp ā d a b h u j a (having t h e Yajur m a n t r a s as feet a n d a r m s ) (519) G u h y a (worthy to be secret) (520) Prakāśaujas (of manifest p o w e r ) (521) A m o g h ā r t h a p r a s ā d a (one whose g r a c e is never futile) (522) A n t a r b h ā v y a (one w h o should be m e d i t a t e d u p o n , within t h e h e a r t ) ( 5 2 3 ) S u d a r ś a n a (good to look a t ) ( 5 2 4 ) U p a 501 hāra (one to w h o m gifts are p r e s e n t e d ) ( 5 2 5 ) P r i y a (loving (526) Sarva (All-in all) (527) K a n a k a (gold) (528) K ā ñ c a n a sthita (one stationed in gold) (529) N ā S h i (the n a v e ) (530) 50 N a n d i k a r a (one w h o causes delight) (531) H a r m y a * (having 503 a m a n s i o n ) (532) P u s k a r a ( h a v i n g a lotus as [residence]) (533) S t h a p a t i ( m o n a r c h , a r c h i t e c t ) (534) S t h i t a ( s t a t i o n e d ) (535) Sarvaśāstra (having all sacred scriptures) (536) Sarva-dhana (having all riches) (537) Sarvādya (first a m o n g all) (538) Sarvayajña (having all Yajñas) (539) Yajvā (performer of sacrifices) (540) S a m ā h i t a (one w h o h a s c o n c e n t r a t i o n a n d m e n t a l p u r i t y ) (541) N a g a (having m o u n tain as h o m e ) (542) N ī l a 5 0 * (blue) (543) K a v i (poet) (544) K ā l a (time, d e a t h ) (545) M a k a r a (crocodile) (546) K ā l a pūjita (one w h o is worshipped by k ā l a ) (547) S a g a n a (having attendants) (548) G a n a k ā r a ( M a k e r of t h e g a n a s ) (549) B h ū t a b h ā v a n a s ā r a t h i (one w h o has B r a h m ā as his c h a r i o t e e r ) (550) Bhasmaśāyin (one w h o lies in B h a s m a ) (551) Bhasmag o p t r 6 0 8 (protector of b h a s m a n ) (552) B h a s m a b h ū t a t a n u 5 0 6 (one whose b o d y is fully covered w i t h a s h ) (553) G a n a (atten d a n t ) (554) A g a m a ( s a c r e d l i t e r a t u r e ) (555) V i l o p a (one w h o dissolves) (556) M a h ā t m a n (noble soul) (557) Sarvapūjita (adored by a l l ) , (558) Śukla (white) (559) S t r ī r ū p a s a m p a n n a 501. Upahārah—one to whom offerings are made. Cf. "sarve asmai balim āharanti"—cited in ST. 502. Harmyah—one who has got a palace for his abode. 503. Puskarah—one who abides in Puskara. Puskara is a sacred place where Brahmā is stated to have set up Nīlalohita (Śiva-liñga) (Sk. I. ii. 45. 1 0 5 ) . It lies near Ajmer. 504. Nilah—one who has some peculiar marks on his body . Cf. Viśva as cited in ST. 505. Bhasma-goptā—one who protects through ashes. ST. quotes Mbh. : "raksārtham mañgalārtham ca pavitrārtham ca bhāmini lāñchanārtham ca bhaktānām bhasma dattam mayā purā // 506. Bhasma-bhūta-tanuh—who is the source of the origin of ashes. ST. refers to a Mbh. legend in this context.

Thousand Names of Siva

111

( e q u i p p e d w i t h t h e form of a lady) (560) Śuci ( p u r e ) (561) B h ū t a n i s e v i t a (resorted to by t h e goblins) (562) Aśramastha (one stationed in t h e h e r m i t a g e ) (563) K a p o t a s t h a 6 0 7 (one stationed in the d o v e ) (564) V i ś v a k a r m ā (doing everything) (565) P a t i (lord) (566) V i r ā t (huge massive o n e ) (567) V i ś ā l a - ś ā k h a 5 0 8 (having wide b r a n c h e s ) (568) T ā m r o s t h a (having copper-coloured lips) (569) Ambujāla (having collection of w a t e r s ) (570) Suniścita (well decided ) (571) K a p i l a (tawny-coloured) (572) K a l a ś a (water p o t ) (573) S t h ū l a (stout) (574) Ayudha (weapon) (575) R o m a ś a (hairy) (576) G a n d h a r v a (577) Aditi (578) T ā r k s y a (579) Avijñeya (incomprehensible) (580) S u ś ā r a d a (very young a n d fresh) (581) P a r a ś v a d h ā y u d h a ( a x e - a r m e d ) (582) D e v a (illustrious deity) (583) A r t h a k ā r i n (creator of w e a l t h ) (584) S u b ā n d h a v a (good k i n s m a n ) . 121-140. (585) T u m b a v ī n a (having the lute m a d e of T u m b a (a kind of g o u r d ) (586) M a h ā k o p a 6 0 * (having great w r a t h ) (587) Ū r d h v a r e t a s (one w h o has s u b l i m a t e d sexuality) (588) J a l e ś a y a (one lying d o w n in t h e w a t e r s ) (589) U g r a (fierce) (590) V a m ś a k a r a (sustainer of t h e families) (591) V a r h ś a (race, b a m b o o ) (592) V a m ś a v ā d i n (one w h o ex p o u n d s races) (593) A n i n d i t a 6 1 0 ( u n c e n s u r e d ) (594) Sarvāńgar ū p i n (one w h o assumes the form of t h e p a r t of all) (595) M ā y ā v i n (wielding M ā y ā ) (596) S u h r d a (friend, h a v i n g good h e a r t ) (597) A n i l a 6 1 1 ( w i n d ) (598) Bala (strength) (598) B a n d h a n a ( b i n d i n g ) (600) B a n d h a k a r t ā (cause of b o n d a g e ) (601) S u b a n d h a n a v i m o c a n a (one w h o liberates people from bondages easily) (602) R ā k s a s a g h n a (slayer of Rāksasas) (603) K ā m ā r i (enemy of k ā m a ) (604) M a h ā d a m s t r a 5 1 2 (one 507. Kapotasthah—one who assumed the form of a pigeon. ST. refers to t h e legend of śibi in t h e Mahābhārata. 508. Viśāla-śākhah —Veda-drumarūpah in the form of the tree of knowledge. 509. Mahākopah— mahān pūjyah kopo yasya—one whose wrath is worshipped. Cf. "namaste rudra manyave" cited in ST. 510. Aninditah—ah Visnu nindito yasmāt, through whom Visnu was humiliated. It refers to the legend of Dadhīci. 5 1 1 . Anilah—one who is distinct from Jiva ( = n i l a ) , the latter being attached to the objects of senses. 5 1 2 . Mahādarhstrah—one who has projected tusks. This refers to his boar-form.

278

Lińgapurāna

who has large c u r v e d fangs) (605) M a h ā y u d h a (having g r e a t weapons) (606) L a m b i t a (one w h o is suspended d o w n ) (607) L a m b i t o s t h a (one whose h p s h a n g down suspended) (608) L a m b a h a s t a (one whose h a n d s h a n g d o w n ) (609) V a r a p r a d a (one who grants t h e b o o n ) (610) Bābu ( a r m ) (611) Anind i t a 8 1 3 (uncensured) (612) Sarva (all) (613) S a ń k a r a (614) A k o p a n a (having no work) (615) A m a r e ś a (lord of t h e i m m o r t a l beings) (616) M a h ā g h o r a -.(extremely terrible) (617) Viśvedeva (lord of t h e universe) (618) S u r ā r i h ā (destroyer of the enemies of Devas) (619) A h i r b u d h n y a d 5 1 * (620) N i r r t i (621) C e k i t a n a (knowing a n d conversant) (622) Halin ( b a l a r ā m a w i t h t h e ploughshare) (623) A j a i k a p ā d 5 1 8 (the single-footed u n b o r n ) (624) K ā p ā l i n 0 1 8 (having t h e skull for rituals) (625) S a m (one w h o renders j o y ) (626) K u m ā r a (one who kills with spikes) (627) M a h ā g i r i 6 1 7 (great m o u n t a i n ) (628) D h a n v a n t a r ŕ 5 1 8 (629) D h u m a k e t u (comet) (630) Sūrya (sun) (631) V a i ś r a v a n a 5 1 * (632) D h ā t r (633) Visnu (634) Śakra (635) M i t r a (636) T v a s t r (637) D h a r a (moun t a i n ) (638) D h r u v a (steady) (639) P r a b h ā s a (640) P a r v a t a (641) V ā y u (642) A r y a m a n ' (643) Savitr (644) R a v i (645) D h r t i (courage) (646) V i d h ā t r ( C r e a t o r ) (647) Māndhātr (648) B h ū t a b h ā v a n a (purifier of t h e living beings) (649) N ī r a (water) (650) T ī r t h a (holy c e n t r e ) (651) Bhima (terrible) (652) S a r v a k a r m a n (performing all duties) (653) G u n o d v a h a (one w h o lifts up t h e good a t t r i b u t e s ) (654)

5 1 3 . Aninditah—nāsti inditam paramaiśvaryam yasmāt ST. the most prosperous lord. 5 1 4 . Ahirbudhnyah—Śesa-rūpah ST. the Dragon of the Deep, one who has monopolized all powers and forms within himself and lies concealed in the region of primeval darkness. 5 1 5 . Aja-ekapād—one-footed goat, one who is devoid of motion prior to creation. According to ST. it refers to his half man and half woman (ardhanārīśvara) form. 5 1 6 . Kāpāli—one who has created this universe consisting of heaven and earth ST. 5 1 7 . Mahāgirih, i.e. Himalaya. Cf. Bhagavad-Gītā. 'sthāvarānām mahāgirih"—cited in ST. 518. Dhanvantari : the physician. Cf. "bhi;aktamam tvā bhisajām śrnomi"—cited in ST. 5 1 9 . Vaiśravana—son of Viśravana, i.e. Kubera.

Thousand Names of Śiva

279

P a d m a g a r b h a (one w h o has lotus w i t h i n ) (655) M a h ā g a r b h a (having a large w o m b ) (656) C a n d r a v a k t r a (moon-faced) (657) N a b h a s (sky) (658) A n a g h a (sinless) (659) Balavān (powerful) (660) U p a ś ā n t a (quiescent) (661) P u r ā n a (ancient one (662) P u n y a k r t ) (meritorious) (663) T a m a s (characteri zed by t a m a s q u a l i t y ) (664) K r ū r a k a r t r (Ruthless m a k e r ) (665) K r ū r a v ā s i n (ruthless dweller) (666) T a n u (slender) (667) A t m a n (668) M a h a u s a d h a (great m e d i c i n e ) (669) S a r v ā ś a y a 5 2 0 (Asylum of a l l ) (670) Sarvacārin (moving in everything) (671) P r ā n e ś a (lord of the vital breaths)_(672) P r ā n i n ā m p a t i ( l o r d of the living beings) (673) D e v a d e v a ( l o r d of Devas) (674) Sukhotsikta 8 8 1 ( p r o u d d u e to happiness) (675) S a t (existent) (676) Asat (non-existent) (677) Sarvar a t n a v i d (knower of all jewels) (678) Kailāsastha (stationed in K a i l ā s a ) (679) G u h ā v ā s i n 6 2 2 (residing in a cave) (680) H i m a v a d (snowy) (681) Girisamśraya (one w h o h a s resorted to the m o u n t a i n H i m a l a y a ) (682) K u l a h ā r i n (one w h o removes the families) (683) K u l ā k a r t ā (one w h o does n o t shape t h e race) (684) B a h u v i t t a (one having m u c h w e a l t h ) (685) B a h u p r a j a (one w h o h a s m a n y c h i l d r e n ) (686) P r ā n e ś a (lord of the vital b r e a t h s ) (687) B a n d h a k ī " 8 (of t h e form of m ā y ā ) (688) V r k s a 8 2 4 ( t h e destroyer of m ā y ā (689) N a k u l a (mangoose) (690) A d r i k a ( m o u n t a i n e e r ) (691) Hrasvagrīva (one w i t h a short neck) (692) M a h ā s ā n u (one w i t h large knees) (693) Alola (not fickle) (694) M a h a u s a d h i (great m e d i c i n e ) (695) S i d d h ā n t a k ā r i n (one w h o gets according to principles) (696) S i d d h ā r t h a (one w h o h a s achieved t h e p u r p o s e ) (697) G h a n d a s ( o f the form of c h h a n d a s , Gāyatrī etc.) (698)Vyākaran o d b h a v a ( one originating from prosody a n d g r a m m a r ) (699) S i m h a n ā d a (one whose sound is l i k e the r o a r i n g sound of t h e lion) (700) S i m h a d a m s t r a (one h a v i n g t h e c u r v e d fangs of a lion) (701) Simhāsya (leonine faced) (702) S i m h ā v ā h a n a (lion vehicled) (703) P r a b h ā v ā t m a n (one w h o h a s prowess 520. Sarvāśayah—the resting place for all. ST. 5 2 1 . Sukhotsiktah—the source of pleasure. Cf. "tasyaiva ānandatya mātrām upajīvanti"—cited in ST. 522. Guhfivāsī-*-one who abides in Meru-guhā (the cavity of the heart). 523. BandhakI— in the form of allusion (māyā). 524. Vrksah—destroyer of Māyā.

280

Lińgapurāna

i n the A t m a n ) (704) J a g a t k ā l a (death u n t o the Universe) (705) K ā l a (706) K a m p i n (shaking) (707) T a r u 5 2 6 (tree) (708) T a n u (slender) (709) S ā r a ń g a (Deer) (710) Bhūtacakrāńka 5 - 2 6 (one m a r k e d w i t h t h e multitudes of goblins) (711) K e t u m ā l i n (one h a v i n g garlands of b a n n e r s ) (712) Suvedhaka (one w h o pierces well) (713 B h ū t ā l a y a (one w h o is the a b o d e of living beings) (714) B h ū t a p a t i (lord of t h e goblins) (715) A h o r ā t r a (day a n d n i g h t ) (716) M a l a 5 2 7 ( d i r t ) 717) A m a l a 5 2 8 (devoid of d i r t ) (718) V a s u b h r t ( o n * holding riches) (719-) S a r v a b h ū t ā t m a n (the A t m a n , soul of all living beings) (720) Niścala (non-moving) (721) S u b u d h a (good scholar) (722) V i b u d h a (deva) (723) D u r b u d h a (very difficult to c o m p r e h e n d ) (724) Sarva b h ū t ā n ā m a s u h r t (he w h o takes away t h e life of all living beings) (725) Niścala ( u n m o v i n g ) (726) C a l a v i d (one w h o knows t h e m o b i l e beings (727) B u d h a (scholar) (728) A m o g h a s a m y a m a (one whose restraint is ' never futile) (729) Hrsfa (delighted) 730) Bhojana (of the<-' form of food) (731) P r ā n a d h ā r a n a (one w h o sustains life) (732) D h r t i m ā n (courageous) (733) M a t i m ā n (intelligent) (734) T r y a k s a 5 2 9 (three-eyed) (735) S u k r t a (well c o n d u c t e d ) (736) Y u d h ā m p a t i (lord of battles) (737) G o p ā l a (pro tector of t h e kine) (738) G o p a t i (lord of t h e kine) (739) G r ā m a (village) (740) G o c a r m a v a s a n a (one w e a r i n g t h e leather of t h e b u l l ) (741) H a r a 5 3 0 (742) H i r a n y a b ā h u (one who has -gkjden a r m s ) (743) G u h ā v ā s a 8 3 1 (resident of t h e cave) (744) P r a v e ś a n a (one w h o enters t h e c a v i t y ) (745) M a h ā -

—•

525. Taruh.—in the form of tree, i . e . creation. 526. Bhūta-cakrāńkah -one is the source of the origin of beings. Cf. " y a t o vā imāni bhūtāni jāyante"—cited in ST. 527. M a l a h — n o t benevolent towards the heretics. 528. Amalah—sinless. 529. Tryak?ah—three-eyed, so called because a third eye burst from his forehead with a great flame when U m ā , playfully placed her hands over his eyes after he had been engaged in austerities in the Himalayas. This eye has been very destructive. It rendered K a m a , the God of Love, to ashes; Dowson, H. _Af. See under Trilocana. " ""530. H a r a h —one who destroys all at the time of dissolution. Cf. " b r a h m ā n a m indram varunam yamam dhanadam eva ca / nigrhya harate yasmāt tasmād dhara iti s m r t a h " Mbh. (Drona p.) cited in ST. 5 3 1 . Guhāvāsah —one who has an abode in intellect.

Thousand Nanus

281

of Siva

m a n a s (lofty-minded) (746) M a h ā k ā m a (one w h o h a s g r e a t love) (747) C i t t a k ā m a (one w h o has k e p t w i t h i n the m i n d ) (748) J i t e n d r i y a (one w h o h a s c o n q u e r e d the senseo r g a n s ) (749) G ā n d h ā r a ( 7 5 0 ) S u r ā p a 8 8 8 (one w h o drinks w i n e ) (751) T ā p a k a r m a r a t a (one w h o is engaged in beating-activity) (752) H i t a (Beneficent) (753) M a h ā b h ū t a 6 8 3 (great goblin) (754) B h ū t a v r t a ( s u r r o u n d e d by goblins) (755) A p s a r a s 5 8 3 a (having a w a t e r y p o n d in t h e form of t h e m o o n ) (756) Gxa»sevita (one w h o is resorted to by t h e G a n a s ) (757) M a h ā k e t U ( b i g - b a n n e r e d ) (758) D h a r ā d h ā t ā ( c r e a t o r of t h e e a r t h ) (759f) N a i k a t ā n a r a t a (one w h o does n o t c o n c e n t r a t e on a single n o t e ) (760) S v a r a (one in t h e form of T o n e ) (761) Avedanīya (one w h o c a n n o t b e u n d e r s t o o d ) (762) Avedya (one w h o c a n n o t be i n f o r m e d ) (763) S a r v a g a 6 3 4 (omnipresent) (764) S u k h ā v a h a (one w h o causes h a p p i n e s s ) .

Kama

141-150. (765) T ā r a n a ( r e d e e m e r ) (766) C a r a n a (walking) (767) D h ā t r ( c r e a t o r ) (768) P a r i d h ā 8 3 8 (in the form of e a r t h ) (769) P a r i p ū j i t a (one w h o is worshipped all r o u n d ) (770) S a m y o g i n 8 8 8 ( u n i t e d ) (771) V a r d h a n a (one w h o increases) (772) V r d d h a ( o l d ) (773) G a n i k a ( A m e m b e r o f t h e G a n a s ) (774) G a n ā d h i p a (overlord o f t h e G a n a s ) (775) N i t y a (eternal) (776) D h ā t r ( c r e a t o r ) (777) S a h ā y a (assistant) (778) Devāsurap a t i (lord of Devas a n d asuras) (779) P a d (lord) (780) Y u k t a 8 3 7 ( u n i t e d ) (781) Y u k t a b ā h u (of u n i t e d a r m s ) (782) S u d e v a (good d e v a ) (783) S u p a r v a n a (of good j o i n t s ) (784) S u s ā d h a (785) (one w h o helps to calmly b e a r p a i n ) (786) S k a n d h a d a 8 8 9 (one w h o pacifies K ā r t t i k e y a ) (787) H a r i t a ( g r e e n ) (788) H a r a (789) V a p u s 8 4 0 (sower of seed) (790) 538. Surāpah—one who drinks Sura (a kind of wine). Cf. "Jivhvāpravesa-satnbhūta-vahninotpāditah khalu / candrāt sravati yah sārah sā syād amara-vāruni // HyP—cited in ST. 533. Mahābhūtah —designated as a great being. Cf. "Jyes(ham bhūtam vadanty enam". Mbh. (Drona p.) cited in ST. 533a. Spsarah—a reservoir of water. 534. Sarvagah—sung by all. 5 3 5 . Paridhā—in the form of earth 57". 536. Samyogi—united with Prakrti. 537. Yuktah—united with Umā. 538. Susādhab—one who makes pains bearable. 53 9 . Skandhadah—one who removes the anger of Kārttikeya. 5 4 0 . Vapuh—the sower of seeds.

282

Lińgapurāna

Avartamāna (one w h o turns r o u n d a n d r o u n d ) (791) A n y a 5 4 1 ( A n o t h e r ) (792) Vapuhśrestfia (one w h o h a s excellent body) M2 (793) M a h ā v a p u h (one w h o has great b o d y ) (794) Ś i r a s ( i n the form of Yajus) (795) V i m a r ś a n a (one w h o examines t h e head) (796) Sarvalaksyalaksanabhūsita (one w h o is a d o r n e d b y all examples a n d characteristics (797) Aksaya (one w h o i s imperishable) (798) R a t h a g ī t a (one w h o has music in t h e chariot) (799) S a r v a b h o g i n (one w h o enjoys all pleasures) (800) M a h ā b a l a (one w h o has great s t r e n g t h ) (801) S ā m n ā y a (one w h o has the V e d a s ) (802) M a h ā m n ā y a (one whose Vedas are g r e a t ) (803) T ī r t h a d e v a (lord of the holy centres) (804) M a h ā y a ś a s (having great fame) (805) Nirjiva (one from w h o m emanates all life) (806) J ī v a n a (one w h o enlivens) (807) M a n t r a (808) S u b h a g a (fortunate) (809) Bahukarkaśa (excessively h a r d ) (810) R a t r i a b h ū t a (one w h o has become p T e C i o u s ) (811) R a t n ā ń g a (one w h o is p a r t of a j e w e l ) (812) M a h ā r n a v a n i p ā t a v i d (one w h o knows the fall i n t o a great sea) (813) M ū l a m ( r o o t ) ( 8 1 4 ) V i ś ā l a ( w i d e ) (815) A m r t a m (nectar) ( 8 1 6 ) V y a k t ā v y a k t a ( o n e w h o is clear a n d not clear) ( 8 1 7 ) T a p o n i dhi (storehouse of austerities) (818) Arohana(one t h a t ascends) (819) A d h i r o h a (one w h o rides) (820) Śīladhārin (one w h o holds good c o n d u c t ) (821) M a h ā t a p a s (one of great p e n a n c e ) (822) M a h ā k a n ^ h a (one w h o has a g r e a t n e c k ) (823) Mahayogin (great Yogin) (824) Y u g a (825) Y u g a k a r a (creator of yugas) (826) H a r i (827) Y u g a r ū p a (having t h e form of the y u g a ) (828) M a h ā r ū p a (one w h o has g r e a t forms) (829) V a h a n a ( b e a t i n g ) (830) G a h a n a (inaccessible) ( 8 3 1 ) N a g a ( m o u n t a i n ) (832) N y ā y a (logic, justice) (833) N i r v ā p a n a 5 4 3 (alleviating, pacifying) (834) A p ā d a (footless) (835) P a n d i t a (scholar) (836;) A c a l o p a m a ( c o m p a r a b l e to a m o u n t a i n ) (837) B a h u m ā l a (having m a n y g a r l a n d s ) (838) M a h ā m ā l a (having great gar l a n d ) (839) Śipivista 5 4 4 (one w h o has p e n e t r a t e d t h e rays) (840) Sulocana (having good eyes) (841) Vistāra (extension) 541. Anyah—distinct from Prakrti. 542. Yajuh.—in the form of Yajur-veda, Cf. "tasya yajur eva ślrah"— cited in ST. 543. Nirvāpanah—the eternal sower of seeds. 544. Śipivi?tah—in the form of Vi?nu. Cf. Visnuh Śipivistah— dted in ST.

Thousand

Names

of Śiva

283

(842) L a v a n a (salty o c e a n ) (843) K ū p a (well) (844) K u s u m ā ńga (one whose limbs a r e flower-like) (845) P h a l o d a y a (one w h o acts well till t h e fruit is r e a p e d ) (846) R s a b h a ( b u l l ) (847) V r s a b h a ( t a u r u s ) (848) B h a ń g a ( b r e a k i n g ) (849) M a n i b i m b a j a t ā d h a r a (one w h o holds jewelled image a n d m a t t e d hair*) (850) I n d u ( m o o n ) (851) Visarga (discharge) (852) S u m u k h a ( h a v i n g good face) (853) Ś ū r a (heroic) (854) S a r v ā y u d h a (one w h o has all w e a p o n s ) (855) S a h a (one w h o endures). 151-168. (856) N i v e d a n a ( o n e w h o informs) (857) Sudhājāta (one b o r n of n e c t a r ) ( 8 5 8 ) S v a r g a d v a r a 5 4 5 (one w h o is t h e gate way t o t h e h e a v e n ) (859) M a h ā d h a n u s (one w h o h a s great b o w ) (860) G i r ā v ā s a (one w h o resides in speech) (861) Visarga (subsidiary c r e a t i o n ) (862) Sarvalaksanalaksyavid (knower of all characteristics a n d examples) (863) G a n d h a m ā l i n (one w h o has sweet smelling g a r l a n d s ) (864) B h a g a v ā n 6 4 * (lord) (865) A n a n t a (endless) (866) Sarvalaksana (one w h o has all characteristics) (867) S a n t ā n a (series) (868) B a h u l a (a bestower of riches) (869) B ā h u (one having long a r m s ) (870) Sakala (having the digits) (871) S a r v a p ā v a n a (sanctifier of all) (872) K a r a s t h ā l ī 3 4 7 (having t h e p o t in t h e h a n d ) (873) K a p ā l i n 5 4 8 (having t h e skull) (874) U r d h v a s a r h h a n a n a (having t h e b o d y lifted u p ) (875) Y u v a n (youthful) (876) Y a n t r a t a n t r a - s u v i k h y ā t a (one w h o is well known for his y a n t r a s a n d t a n t r a s ) (877) Loka (world) (878) S a r v ā ś r a y a (one w h o is t h e s u p p o r t of all) (879) M r d u (soft) (380) M u n d a (one with shaven h e a d ) (881) V i r ū p a (deformed) (882) Vikrta (spoiled) (883) D a n d i n (one having t h e staff) (884) K u n d i n 3 4 9 (one having the sacrificial p i t ) (885) V i k u r v a n a 5 5 0 (one w h o alters a n d affects) (886) V ā r y a k s a (one w h o has t h e eyes in

545. Svarga-dvārah—the door to happiness. For the definition of Svarga compare: "yan na duhkhena sambhinnam na ca grastam anantaram abhilāsopanitam ca tat sukham śvahpadāspadam. 546. Bhagavān—aiśvaryavān ST. glorious or prosperous. 547. Karasthāli —one who eats in the palm of his hands. Cf. "tatah karatalikrtya vyāpi hālāhalarh Visam", Bhāg.—cited in ST. 548. Kapāti—one who sustains or nourishes Brahma (ka). 549. Kundī—one who carries Ganges over his forehead. 550. Vikurvanah—one who is not accessible through activities.

284

Liñgapurāna

w a t e r ?) (887) K a k u b h a * * 1 ( p r o m i n e n t ) (888) Vajrin (having U i e j t h u n d e r b o l t ) (889) Diptatejas (one of i l l u m i n a t e d splen d o u r ) "(890) S a h a s r a p ā d (thousand-footed) (891) Sahasramūrdhan (thousand-headed) (892) D e v e n d r a (lord of Devas) (893) S a r v a d e v a m a y a (identical w i t h all Devas) (894) G u r u ( p r e c e p t o r ) (895) S a h a s r a b ā h u ( t h o u s a n d - a r m e d ) (896) Sarvāñga (having all limbs) (897) Ś a r a n y a (worthy of b e i n g sought refuge i n ) (898) Saryālokakrt ( m a k e r of all t h e worlds) (899) P a v i t r a (holy) (900) J r i m a d h u (having threefoīdfhoney) (901) M a n t r a (in t h e form of t h e sacred h y m n s of t h e V e d a s (902) K a n i s t h a S M (youngest) (903) K r s n a p i ń g a l a ( d a r k a n d tawny-coloured) (904) B r a h m a d a n d a - v i n i r m ā t r ( m a k e r of the staff of B r a h m ā ) (905) Ś a t a g h n a (one w h o kills a h u n d r e d ) (906) S a t a p ā ś a d h r k (one w h o wears a h u n d r e d nooses) (907) (identical with t h e units of time*** such as K a l ā (908) K ā s f h a (909) L a v a (910) M&trā (911) M u h ū r t a (912) A h a h ( d a y ) (913) K s a p ā (night) (914) K s a ń a (915) V i ś v a k s e t r a p r a d a (one w h o g r a n t s the holy centres of t h e universe) (916) Bīja (seed) (917) L i ń g a m (918 A d y a (primeval'being) ( 9 1 9 ) N i r m u k h a (one whose face has vanished) (920) Sadasad (existent-cum-non-existent) (921) V y a k t a (visible) (922) Avyakta (invisible) (923) P i t r (father) (924) M ā t r ( m o t h e r ) (925) P i t ā m a h a (grandfather) (926) Svargad v ā r a m (the gateway of t h e h e a v e n ) (927) M o k s a d v ā r a m (gateway of the salvation) (928) P r a j ā d v ā r a (one w h o is the arch-door for his devotee) (929) T r i v i s t a p a ( h e a v e n ) (930) N i r v ā n a m (salvation) (931) H r d a y a ( h e a r t ) (932) B r a h m a loka (the w o r l d of B r a h m ā ) (933) P a r ā g a t i ( t h e greatest goal) (934) D e v ā s u r a v i n i r m ā t r (one w h o creates D e v a s a n d t h e Asuras) (935) D e v ā s u r a p a r ā y a n a (one w h o is interested in Devas a n d Asuras) (936) D e v ā s u r a g u r u ( t h e preceptor of Devas a n d Asuras) ( 9 3 7 ) D e v a (the l o r d ) (938) Devāsuran a m a s k r t a (one w h o i s bowed t o b y Devas a n d t h e Asuras) (939) D e v ā s u r a m a h ā m ā t r a (high official a n d minister u n t o Devas a n d Asuras) (940) D e v ā s u r a g a n ā ś r a y a (one w h o 551.

K a k u b h a h — o n e w h o carriei triśūla i n h u l a p ST.

553.

K a n i s t h a h — e v e r youthful or of unmanifest form. C f . "nitya-

y ū n e k a n i i t h i y a y a d v ā ' v i j ñ e y a - m ū r t a y e ' ' — A h o b a l a cited in ST 553.

K a U - w h o symbolises units o f time, such a s K a l A , e t c

285

Thousand Names of Siva

is the s u p p o r t of t h e groups of all D e v a s a n d Asuras (941) D e v ā s u r a g a n ā d h y a k s a (the presiding officer of t h e g r o u p s of all D e v a s a n d Asuras) (942) D e v ā s u r a g a n ā g r a n ī (the leader of t h e g r o u p s of all D e v a s a n d Asuras) (943) D e v ā d h i deva (the overlord of all D e v a s ) (944) Devarsi (the divine sage) (945) D e v ā s u r a v a r a p r a d a (one w h o g r a n t s boons to all D e v a s a n d Asuras) (946) D e v ā s u r e ś v a r a (lord of all D e v a s a n d t h e Asuras) (947) Visnu (948) D e v ā s u r a m a h e ś v a r a (great l o r d of all Devas a n d Asuras) (949) S a r v a d e v a m a y a (identical w i t h all Devas) (950) Acintya ( u n t h i n k a b l e ) (951) D e v a t ā t m a n ( t h e Atman of t h e deities) (952) Svayarab h a v a ( t h e self-born) (953) U d g a t a (one w h o h a s c o m e u p ) (954) T r i k r a m a (one w h o has taken three steps) (955) V a i d y a (physician) (956) V a r a d a (granter of boons) (957) V a r a j a 3 6 4 (born of V i s n u ) (958) A m b a r a (in t h e form of firmament) (959) Ijya (worthy of being worshipped) (960) H a s t i n (ele p h a n t ) (961) V y ā g h r a (tiger) (962) D e v a s i m h a (lion a m o n g D e v a s ) (963) M a h a r s a b h a (great b u l l ) (964) V i b u d h ā g r y a (leader a m o n g D e v a s ) (965) S u r a (god) (966) Śresfha (excellent) (967) Svargadeva (lord of t h e h e a v e n ) (968) U t t a m a 5 8 6 (the; most excellent o n e ) (969) S a m y u k t a (united) (970) Śobhana (splendid) (971) V a k t ā " * ( e l o q u e n t speaker) ( 9 7 2 ) Aśāprabhava (Source of all hopes) (973) Avyaya ( t h e u n c h a n g i n g o n e ) (974) G u r u ( p r e c e p t o r ) (975) K ā n t a (splen d i d ) (976) Nija (one's o w n ) (977) S a r g a ( c r e a t i o n ) (978) P a v i t r a (holy) (979) S a r v a v ā h a n a (having all vehicles) ~~(980) sSrńgin (haviŕīg~teorn) (981) Ś r ń g a p r i y a (fond of h o r n peaks) (982) B a b h r u (tawny coloured) (983) Rājarāja (king of kings) (984) N i r ā m a y a ] (free from ailments) (985) A b h i r ā m a (beautiful) (986) S u ś a r a n a (a good refuge) (987) N i r ā m a (devoid of u n r i p e things) (988) S a r v a s ā d h a n a (having all m e a n s ) (989) Lalājāksa (having an eye in t h e forehead) (990) V i ś v a d e h a (having t h e universe as t h e b o d y ) (991) H a r i n a

5 5 4 . Varajah—born in the form of 'sāmba-Śiva' at the behest of Visnu. Or dissolve 'avara-jah* born in the form of fire at the time of disso lution. 555* Uttamab.—the supreme soul. Cf. "uttamah purusat tvanyah paramātmetyudahrtah // Bhagavad-Gītd cited ia ST. 556.

Vaktā—the

best

speaker.

Cf.

"adhivakti"—cited

ST.

286

Lińgapurāna

(deer) (992) B r a h m a v a r c a s a (having t h e refulgence of t h e b r a h m a n ) (993) S t h ā v a r a pati (lord of the immobile things) (994) N i y a t e n d r i y a v a r t a n a (one w h o remains with restraints on the sense-organs) (995) S i d d h ā r t h a (one w h o has achieved the purpose) (996) S a r v a b h ū t ā r t h a (one w h o has all realities) (997) Acintya ( u n t h i n k a b l e ) (998) Satya ( t r u e ) (999) Śuciv r a t a (one of p u r e holy rites) (1000) V r a t ā d h i p a (the lord of holy rites) (1001 ) P a r a m (the highest "being) ( 1 0 0 2 ) B r a h m a ( t h e b r a h m a n ) (1003) M u k t ā n ā m p a r a m ā gati (the greatest goal of t h e liberated souls) (1004) V i m u k t a (the liberated o n e ) (1005) M u k t a k e ś a 8 6 7 (one whose tresses are loosened) (1006) Śrīmān (glorious) (1007) Ś r ī v a r d h a n a (one w h o increases prosperity a n d glory) (1008) J a g a t (universe). 169. In accordance w i t h t h e i m p o r t a n c e of t h e n a m e , 5 5 8 the lord of sacrifices was eulogized by me with devotion a n d attention. 170-171. T h e n t h e king who was well known in t h e three worlds o b t a i n e d t h e h y m n of Śiva from T a n d i n . He eulogized the lord, t h e goal of t h e devotees, after t h e a p p r o v a l of T a n d i n . By the grace of holy l o r d — T a n d i n , t h e king T r i d h a n v ā of great fame a t t a i n e d t h e m e r i t of a thousand horse-sacrifices a n d also the overlordship of G a n a s . 172-175. O Brahmins, he who r e a d 3 this or listens to it or narrates this to t h e Brahmins, attains the m e r i t of a thousand horse-sacrifices. In o r d e r to obtain release, t h e following sinners should r e p e a t for a year these names, d u r i n g t h e three Sandhyās (morning, m i d d a y a n d dusk) in the temple of Śiva or in the region sacred to Siva a n d they should also worship t h e l o r d . T h e y are : — t h e slayer of a B r a h m i n , t h e wine addict, the thief, t h e defiler of t h e preceptor's bed, t h e m u r d e r e r of a refugee, a n d t h e one who commits b r e a c h of faith w i t h his friends. So also t h e slayer of m o t h e r , father, warrior a n d t h e child in the womb. 5 5 7 . Muktakeśab.—lord of the released souls. 558. Yathā-pradhānam—the principal name Śiva (not mentioned in the above list), with the ending in the dative case, is to be added to each of the names which are also to be put in the dative case. e.g. Ommuktakeśāya Śivāya namah.

287 C H A P T E R SDCTYSIX The S&ta

narrative of Yqyāti'

said:

1-2. By the grace of t h e lord of D e v a s as well as of T a n d i n , T r i d h a n v a n a t t a i n e d assiduously t h e benefit of a t h o u s a n d horse-sacrifices. Thereafter he g a i n e d the lordship of Siva's a t t e n d a n t s . He was bowed to by all Devas. T h e scholarly king T r a y y ā r u n a was t h e successor to T r i d h a n v a n . 3-4. He h a d an extremely powerful son n a m e d Satyavrata. He killed the king of V i d a r b h a 8 8 ^ of u n m e a s u r e d p r o w e s s 8 6 ' a n d a b d u c t e d his wife before t h e m a n t r a s of t h e wedding cele brations were b r o u g h t to a close. T h e king T r a y y ā r u n a a b a n d o n e d h i m because he was defiled by t h a t evil. 5. W h e n a b a n d o n e d , he said to his father " W h e r e shall I go ?" O b r a h m i n s , the father replied to h i m " G o a n d live a m o n g the C ā n d ā l a s . 6-11. O n b e i n g ordered thus, h e w e n t out o f t h e city. A t the instance of his father, t h e intelligent Satyavrata w e n t to the C ā n d ā l a colony. Q n being a b a n d o n e d b y his father t h u s h e stayed n e a r t h e slum while his father w e n t to t h e forest. T h e valiant ( s o n ) a n d meritorious king Satyavrata b e c a m e famous i n all t h e worlds u n d e r the n a m e T r i ś a ñ k u . O n c e Vasistha p r o n o u n c e d on h i m a curse. V i ś v ā m i t r a of g r e a t splendour g r a n t e d him boons a n d crowned h i m king in the h e r e ditary kingdom. T h e sage performed a sacrifice on his behalf. Even as Devas a n d Vasistha were w a t c h i n g , t h e holy lord V i i v ā m i t r ā raised h i m up to heaven in his h u m a n f o r m . 5 8 0 His wife, Satyavrata born of t h e K e k a y a family 6 8 1 gave birth to a spotless son H a r i ś c a n d r a . H a r i ś c a n d r a ' s son R o h i t a was very powerful. 12. H a r i t a was t h e son of R o h i t a . D h u n d h u was t h e son of H a r i t a . Vijaya a n d Sutejas were t h e sons of D h u n d h u . 558a. Vidarbha—i.e. the king of Vidarbha, mod. Berar, now placed under the administration of Mahārāsfra province. 559. Amitaujas—according to ST. it is the name of a king. 560. For detail, Dawson : Hindu Mythology, pp. 288-289. 561. Kekaya—Kekayas lived between the Jhelum and the Beas and had their capital at Girivraja (Girijak modern Jalālpur) on the Jhelum river.

288

Liñgapurāna

13. Vijaya was so called because he c o n q u e r e d the kings of t h e Ksatriyavarna. His son R u c a k a was a righteous king. 14. V r k a was t h e son of R u c a k a . F r o m h i m was b o r n Bāhu. Sagara, an extremely virtuous king was his son. 15. Sagara h a d two wives, P r a b h ā a n d B h ā n u m a t i . T h e 5 2 fiery sage Aurva * was p r o p i t i a t e d by both of them, with a desire for sons. 16-17. T h e delighted Aurva askeA t h e m to choose a boon of their liking out of the two, viz. o n e would h a v e sixty thousand sons a n d t h e o t h e r a single son, who would continue t h e family line. P r a b h ā chose to have m a n y sorts a n d B h ā n u m a t i o n e son who was Asamañjasa. 18. Thereafter P r a b h ā gave b i r t h to sixty t h o u s a n d sons. While digging t h e e a r t h , they were b u r n e d by the angry out 5 3 bursts of Visnu * in the guise of K a p i l a as if t h r o u g h arrows. 19-20. Asamañjasa's son is well known as A m ś u m ā n . His son was Dilīpa. F r o m Dilīpa was b o r n B h a g ī r a t h a w h o per formed p e n a n c e a n d b r o u g h t t h e Ganges to t h e e a r t h . So it is called Bhāgirathi. B h a g ī r a t h a ' s son was Sruta. 2 1 . N ā b h ā g a was his successor. He was a valorous devotee of Siva. His son was Ambarīsa, from w h o m was b o r n Sindhudvīpa. 22. T h e e a r t h , r u l e d over b y N ā b h ā g a Ambarīsa with the power of his arms b e c a m e entirely devoid of the three-fold distress. 2 3 . T h e valorous son of S i n d h u d v ī p a was Ayutāyus. R t u p a r n a of g r e a t fame was the son of Ayutāyus. 24-25. T h i s powerful king was a friend of N a l a . He was conversant with the secret of dice. In the P u r ā n a s , two N a l a s of stable holy rites a r e well known. O n e was t h e son of Vīrasena a n d the o t h e r b o r n in the family of Iksvāku. S ā r v a b h a u m a the lord of t h e subjects was the son of R t u p a r n a . 26. K i n g Sudās was his son. He was e q u a l to I n d r a . K i n g S a u d ā s a was t h e son of Sudās. 562. Aurvo agnih—agnisadrśah Aurvo rsih ST. the fiery sage Aurva, the son of Urva and the grandson of the famous sage Bhrgu. 563. Vijnu—i.e. the sage Kapila who destroyed the sons of king Sagara by uttering "hum". For detail, see śp. (Umāsairhhitā, p. 1610). Also H.M. pp. 871-272.

Narrative

Tqyāii

289

27-28. H i s a c t u a l n a m e was M i t r a s a h a b u t h e was m o r e 56 famous as K a l m ā s a p ā d a . * Vasistha of g r e a t splendour begot of t h e wife of K a l m ā s a p ā d a t h e son A ś m a k a w h o c o n t i n u e d t h e line of Iksvāku. M ū l a k a was t h e son of A ś m a k a a n d U t t a r ā (his wife). 29-30. T h a t king was always s u r r o u n d e d b y w o m e n d u e t o his fear of P a r a ś u r ā m a . Desirous of protection he h a d recourse to t h e excellent shield in t h e form of w o m e n . T h e virtuous king Ś a t a r a t h a was t h e son of M ū l a k a . T h e powerful king I l a b i l a was b o r n of Ś a t a r a t h a . 31. T h e valorous V r d d h a Ś a r m ā was t h e son o f I l a b i l a . T h e d a u g h t e r o f t h e Pitrs b o r e h i m t h e son Viśvasaha. 32-33. D i l ī p a was his son. He was famous by t h e n a m e K h a f v ā ń g a . He o b t a i n e d a life for t h e d u r a t i o n of a M u h ū r t a . F r o m heaven he c a m e to this world for this period a n d conque r e d t h e t h r e e fires a n d t h e three worlds by m e a n s of his intellect a n d truthfulness. His son was D ī r g h a b ā h u a n d R a g h u was b o r n of h i m . 34. T h e powerful a n d valiant Aja was b o r n of R a g h u . F r o m h i m was b o r n the glorious D a ś a r a t h a , t h e sustainer of t h e family of Iksvāku. 3 5 . T h e heroic R ā m a w h o was conversant with D h a r m a a n d w h o was well k n o w n i n all t h e worlds was b o r n o f D a ś a r a t h a . S o also w e r e B h a r a t a , L a k s m a n a a n d Ś a t r u g h n a . 36-38. R ā m a , t h e best a m o n g t h e m , h a d g r e a t s p l e n d o u r a n d excellent v a l o u r . After killing R ā v a n a i n b a t t l e a n d performing sacrifices R ā m a w h o was conversant w i t h D h a r m a r u l e d over t h e k i n g d o m for t e n t h o u s a n d years. A son well k n o w n a s K u ś a was b o r n t o R ā m a . H i s o t h e r son L a v a was highly blessed, truthful a n d intelligent. Atithi was b o r n to K u ś a a n d his son was N i s a d h a . 39. N a l a was b o r n o f N i s a d h a a n d N a b h a s was his son. A son called P u n d a r i k a was b o r n to N a b h a s , a n d K s e m a D h a n v a n was his son. 40-41. H i s son was t h e heroic a n d valorous D e v ā n ī k a . A h ī n a r a was his son a n d thereafter was Sahasrāsva. F r o m h i m w e r e b o r n C a n d r ā v a l o k a a n d T ā r ā p ī d a . H i s son was C h a n d r a giri. B h ā n u c a n d r a was his son. 564.

Kalmāsapādah—the tame at Mitrasaha, a king of Iksvāku

dynasty. For detail, Dawson H.M. pp. 144-145.

Lińgapurāna

290

4 2 . H i s son was Ś r u t ā y u w h o was also known as B r h a d b a l a . T h i s powerful king was killed by S a u b h a d r a (son of S u b h a d r ā i. e. A b h i m a n y u ) in t h e B h a r a t a war. 4 3 . T h e s e a r e t h e successor kings of Iksvāku. In general only the m o r e i m p o r t a n t ones in the dynasty a r e m e n t i o n e d here in order of their i m p o r t a n c e . 44-45. All of t h e m h a d realized Śiva. In a c c o r d a n c e 895 with their k n o w l e d g e they h a d worshipped t h e lord a n d per formed sacrifices according to t h e rules. T h e noble souls h a d all a t t a i n e d h e a v e n . Some of t h e m were liberated souls a n d yogins. As the result of t h e curse of a tSrahmin, N r g a a t t a i n ed t h e state of a c h a m e l e o n . 46. D h r s t a h a d t h r e e virtuous sons, viz., D h r s t a k e t u , Y a m a bāla and Ranadhrsta. 47. Ś a r y ā t i h a d a son Ā n a r t a A n a r t a ' s son was R o c a m ā n a .

and

a d a u g h t e r Sukanyā.

48-49a. R o c a m ā n a h a d a son R e v a . F r o m R e v a were b o r n R a i v a t a a n d K a k u d m i n . R e v a was t h e eldest of a h u n d r e d sons. H i s d a u g h t e r R e v a t ī was t h e wife of B a l a r ā m a . 49b

N a r i s y a n t a ' s son was J i t ā t m a n .

50-5la F r o m N ā b h ā g a was b o r n Ambarīsa, the devotee of Visnu. R t a was his glorious son. He was the best a m o n g those conversant with D h a r m a . K r t a was his virtuous son also known as Prsita. 51a.

T h e sons of K a r ū s a were known as K ā r ū s a s .

52. P r s i t a i n c u r r e d great sin by killing t h e cow of his p r e c e p t o r . 5 6 8 It is well known t h a t he was d e g r a d e d as a Ś ū d r a d u e to t h e curse of C y a v a n a , his preceptor. 53. D i s t a ' s son was N ā b h ā g a a n d from h i m was b o r n B h a l a n d a n a . H i s son Ajavāhana was a king of great exploits. 54. T h u s (the successors of) the m i g h t y sons of M a n u a r e told briefly a n d t h e dynasty of Iksvāku (in some d e t a i l ) . N o w I shall r e c o u n t to you the dynasty of Aila. 565. pāśupatam jñānam—yogic practices as enjoined in Śaiva cult. Gf. p. 135 note 242. 566. Pf-sata killed, in ignorance, the cow of his preceptor: Cyavana, mistaking it for a tiger in the darkness of night.

Narrative

ofTayāti

291

Suta said: 55-56. O b r a h m i n s , P u r ū r a v a s a valorous son of I l ā a n d a devotee of R u d r a , held an u n h i n d e r e d sway in t h e holy l a n d P r a y ā g a 8 8 7 which is. situated on the n o r t h e r n b a n k of t h e Y a m u n a 5 * 8 frequented by sages. He was t h e glorious lord of P r a t i s t h ā n a 6 8 * ( P r a y ā g a ) , a n d well established t h e r e . 57-58. He h a d six powerful glorious sons, well known in t h e region of t h e G a n d h a r v a s a n d devoted to Śiva. All of t h e m were divine, being t h e sons of U r v a ś ī . 5 7 0 T h e y w e r e : — Ayu, M ā y u , A m ā y u , Viśvāyu, Śrutāyu a n d Śatāyu. 59. Ayu h a d five sons of g r e a t power. T h e y were kings born of P r a b h ā t h e d a u g h t e r of S v a r b h ā n u . 60. N a h u s a t h e first a m o n g t h e m was known in all t h e worlds a n d conversant with D h a r m a . N a h u s a ' s successors were six a n d they were c o m p a r a b l e to I n d r a in splendour. 61-62. Those (kings) of great power were b o r n of Virajā t h e d a u g h t e r of the Pitrs. T h e y were Yati, Yayāti, Samyāti, Ayāti, A n d h a k a a n d Vijāti. All these six were well renowned. Y a t i was t h e eldest of them a n d Yayāti was j u n i o r to h i m . 63. T h e eldest royal son Yati seeking salvation, was u n i t e d w i t h B r a h m a n . A m o n g t h e o t h e r f i v e Yayāti was t h e strongest a n d most valorous. 64. He m a r r i e d D e v a y ā n l the d a u g h t e r of Śukra. She be c a m e t h e demoness Śarmis{hā t h e d a u g h t e r of V r s a p a r v a n . 65. Devayānī gave birth to two sons Y a d u a n d Turvasu. Both of t h e m performed sacrificial rites. T h e y were highly spoken a n d w e r e experts in all lores. 567. Prayāga—this is a celebrated place of pilgrimage at the con fluence of the Ganges and Jumnā in the Naimisa forest {Sp. V s . 1 . 4 ) . It is situated on the northern bank of the Ganges ( 5 * 1 1 . 11.12.36). The name Prayāga is recorded by Huen Tsang in the seventh century and is as old as the reign of Aśoka who set up the stone pillar about 235 B.C. The Gupta emperors regarded the place as the capital of Madhyadeśa. 568. Yamuna—this river rises in the Himalaya mountains among the Jumnotri peaks, flows for 860 miles on the plains before it joins the Ganges at Prayāga. 569. Pratisthāna—The Purānas are not agreed upon its locus. Some place it on the north and some on the east side of the Ganges. Others place it on the north bank of the Yamuna. 570. Urvaśī— a celebrated celstial nymph.

292

Lińgapurāna

66-67. Ś a r m i s t h ā t h e d a u g h t e r of V r s a p a r v a n gave b i r t h to Druhyu, Anu a n d Pūru. Propitiated by Yayāti, Śukra ,the leading b r a h m i n gave h i m a shining well-built g o l d e n c a r a n d two everlasting g r e a t quivers. 68. T h e c h a r i o t w a s yoked t o horses a s quick a s t h e m i n d . I t was i n this c h a r i o t t h a t h e b r o u g h t h o m e his b r i d e . W i t h t h a t excellent c h a r i o t h e c o n q u e r e d t h e e a r t h w i t h i n six months. 69-71. Yayāti was invincible t o Devas, D ā n a v a s a n d m o r t a l s . He was a devotee of Śiva, a meritorious soul a b i d i n g by D h a r m a . H e performed sacrifices. H e c o n q u e r e d a n g e r . H e was s y m p a t h e t i c to all living b e i n g s . T h a t excellent chariot was i n h e r i t e d b y all t h e descendants o f K u r u until J a n a m e j a y a t h e son of Parīksit t h e king in t h e line of P ū r u . As a result of t h e curse of t h e sage G a r g a 5 7 1 t h a t c h a r i o t was destroyed. 72-76. T h e k i n g J a n a m e j a y a harassed t h e son of G a r g a , t h e boy Akrūra, a n d h e n c e a t t a i n e d t h e sin of b r a h m i n slaugh ter. T h e king b e g a n t o e m i t t h e o d o u r o f rusting iron. H e r a n a b o u t helterskelter. Since he was boycotted by t h e citizens a n d t h e people o f t h e l a n d h e did n o t o b t a i n happiness. Dejected, he d i d n o t even have perfect knowledge a n y w h e r e . I n his anguish h e w e n t t o sage Ś a u n a k a a n d sought refuge i n h i m . T h e liberal-minded sage w h o was k n o w n a s I n d r e t i performed sacrifice on his behalf. O excellent b r a h m i n s , for t h e sake of purification he m a d e t h e king J a n a m e j a y a perform a horse sacrifice. 77-79. T h a t king of g r e a t r e n o w n was relieved of t h e b a d o d o u r of iron as well as of his sin. In t h e m i d d l e of t h e A v a b h r t h a a b l u t i o n t h e divine a n d splendid chariot vanished. Lost from t h a t family it was given to Vasu king of C e d i 5 7 2 by t h e delighted I n d r a . F r o m h i m B r h a d r a t h a acquired t h e chariot. Thereafter, killing J a r ā s a n d h a (a successor of B r h a d r a t h a ) Bhīma, the scion of t h e family of K u r u s , gave t h a t excellent c h a r i o t to Śrīkrsna out of love. 571.

i ā p ā d g a r g a s y a — b y the c u n e o f the sage G a r g a . T h e legend i s

not traceable. 57s. identifies

C e d i - p a t e h — o f the king Cedi-nagarī

with Tripuri

N a r m a d ā river near J a b a l p u r .

of Cedi

tribe o r c l a n .

(modern

T e w a r ) , situated

Haimakosa on

the

293

Narrative of Yayāti

Sūta said: 80-83. K i n g Y a y ā t i son of N a h u s a crowned his son P ū r u ( a s k i n g ) . O excellent b r a h m i n s , it was by t h a t P ū r u alone t h a t he h a d b e e n helped before. People of all castes including t h e leading b r a h m i n s spoke to t h e king w h o was desirous of crown i n g his youngest s o n : — O lord, how does t h e youngest son deserve t h e k i n g d o m after overlooking t h e claims of the eldest son Y a d u , t h e son of D e v a y ā n i a n d the grandson of Ś u k r a ? W e a r e addressing you t o keep u p the t r a d i t i o n a l D h a r m a . "

CHAPTER

SIXTYSEVEN

The Narrative of Yayāti Yayāti said: 1. L e t t h e m e m b e r s of all castes beginning w i t h the b r a h mins listen to my words in regard to this w h y I h a v e decided t h a t t h e kingdom should in no w a y be given to t h e eldest son Yadu. 2 . M y behest was n o t carried o u t b y Y a d u m y eldest son. T h e son w h o is mentally opposed to his father is n o t a p p r o v e d of by good m e n . 3. T h e son w h o acts according to the instructions of his p a r e n t s is praised by good m e n . He is t h e real son w h o behaves towards his p a r e n t s in a m a n n e r befitting a son. 4. I h a v e b e e n treated w i t h disrespect by Y a d u , Tūrvasu, Druhyu and Anu. 5 . M y instructions were particularly h o n o u r e d a n d carried o u t b y P ū r u . H e i s m y youngest son b y w h o m m y old age h a d b e e n taken over. 6. Because of Devayāni, Śukra h a d ordained t h a t I would be attacked by old age. W h e n he was requested, my old age was m a d e transferable b y h i m . 7-10. T h i s b o o n was given by Ś u k r a h i m s e l f — " T h e son w h o favours you shall b e y o u r h e i r t o t h e k i n g d o m . " M a y y e all, O sires, a p p r o v e of it. P ū r u shall then be crowned king."

294

Liñgapurāna

The Sages said:

' ' T h e son w h o is endowed with good qualities a n d w h o is always beneficent to his parentsdeserves all welfare, a l t h o u g h he m a y be the younger son. L o r d P ū r u deserves this kingdom since he is t h e son w h o has carried o u t your instructions. Because of the boon granted by Ś u k r a this c a n n o t be m a d e other wise." Sūta

said:

T h e son of N a h u s a was told thus by the delighted people of the l a n d . * 11. After crowning his son P ū r u in his own kingdom he directed T u r v a s u his son to be t h e southern b o r d e r chief. 12. Similarly t h e king employed t h e eldest son Y a d u in the s o u t h e r n frontier a n d D r u h y u a n d A n u i n t h e west a n d i n the n o r t h respectively. 13. After c o n q u e r i n g the e a r t h including the seven islands a n d seven oceans, t h e son of N a h u s a divided t h e k i n g d o m into three p a r t s a m o n g his sons. 14. W i t h t h e royal glory transferred to his sons a n d with the b u r d e n placed on his kins, the king b e c a m e pleased. H i s m i n d was f i l l e d w i t h d e l i g h t . 15-24. In this context t h e following song w a s formerly sung b y t h e g r e a t king Yayāti : — A m a n shall be glorious if only he w i t h d r a w s all his desires like t h e tortoise w i t h d r a w i n g all its limbs; otherwise n o t , even if he performs a crore of holy rites. Lust is never quelled by the enjoyment of desires. J u s t as t h e fire becomes all t h e m o r e blazing w i t h oil p o u r e d into it so also it is heightened by t h e s a m e . 5 ' 3 W h a t e v e r g r a i n o r barley the e a r t h contains, t h e entire gold it has, a n d all t h e animals a n d w o m e n of t h e e a r t h a r e n o t enough for t h e insatiable desire of even a single individual. Considering this fact, m a n should r e m a i n t r a n q u i l (i.e. free from desires). W h e n m a n has no sinful motives towards a n y living being m e n t a l l y , verbally or physically he a t t a i n s B r a h m a n . 573. daśi ( 7 . 4 7 ) .

This verse is

repeated

( 1 . 8 . 2 5 ) . It is the same as Pañca-

Narrative

of Yayāti

295

W h e n m a n is not afraid of others, w h e n others are not afraid of h i m , w h e n he neither despises nor hates, he attains B r a h m a n . H a p p i n e s s is a t t a i n e d by one who eschews covetousness which is difficult to avoid by wicked m e n , w h i c h does n o t age even if he ages a n d w h i c h is an ailment t h a t ends only with his life. W h e n one ages, his hairs, his teeth, his eyes, his ears all do age. But greed alone remains free from old a g e 5 7 4 Everything in respect of a person does age of its own accord, n o t otherwise. B u t t h e y e a r n i n g for life a n d t h e craving for riches do n o t a g e even if the person ages. T h e happiness arising from t h e fulfilment of desires in t h e world, a n d t h e great divine happiness of heaven do n o t merit even a sixteenth p a r t of t h a t h a p p i n e s s which one has w h e n thirst for objects is dispelled. 5 7 5 After saying this t h a t saintly king entered t h e forest acc o m p a n i e d by his wives. 25-28. H e performed p e n a n c e o n t h e peak B h r g u t u ń g a . 3 7 9 T h e r e the renowned king practised fast a n d a t t a i n e d heaven along w i t h his wives. His line of successors consisted of five holy kings w h o were h o n o u r e d even by divine sages. T h e e n t i r e e a r t h is p e r v a d e d by these descendants like t h e rays of the sun. By r e a d i n g or listening to the holy n a r r a t i v e of Yayāti a m a n becomes intelligent, rich, long lived, famous a n d blessed with issues. L i b e r a t e d from all sins he shall be h o n o u r e d in the world of Śiva.

574. This is an oft-quoted verse. 3 7 5 . This is an oft-quoted verse. 576. Bhrgu-tunga—this is a peak of the Himalayas. VarSha (ch.146. 45-46) places it in Nepal on the eastern bank of the Gao^aka where the sage Bhrgu had a hermitage. Vāmana. (31-33)locates it near Vitastā andHimavat. GEAMI. part I. p. 70.

296

Lińgapurāna

CHAPTER The

Sūta Said

race

SIXTYEIGHT of Jyāmagha

1. I shall e n u m e r a t e the members of t h e family of the glorious Yadu, the eldest son of Yayāti. Even as I n a r r a t e t h e m succinctly a n d in the p r o p e r order listen to it a n d under stand. 2. Y a d u h a d five sons c o m p a r a b l e to t h e sons of Devas. Sahasrajit was the eldest. T h e others were K r o s t u , Nīla, Ajaka a n d Laghu. 3. T h e king Śatajit was t h e son of Sahasrajit. Śatajit h a d t h r e e renowned sons. 4 . T h e y were H a i h a y a , H a y a a n d t h e king V e n u h a y a . T h e successor of H a i h a y a was the well known D h a r m a . 5. O b r a h m i n s , his son was D h a r m a n e t r a . K ī r t i was t h e son of D h a r m a n e t r a a n d his son was Sañjaya. 6. T h e virtuous M a h i s m ā n was t h e heir a n d successor of Sañjaya. T h e valorous B h a d r a ś r e n y a was t h e son of M a h i s m ā n . 7. B h a d r a ś r e n y a ' s legal h e i r was the king n a m e d D u r d a m a -who h a d an intelligent son known as D h a n a k a . 8-9. T h e sons of D h a n a k a were four a n d they were very popular. They were—Krtavīrya, Krtāgni, Krtavarmā and K r t a u j a s . Arjuna was t h e son of K r t a v ī r y a . He was b o r n w i t h thousand a r m s a n d b e c a m e t h e best of the lords of the seven islands. 10-12. R ā m a who was identical with N ā r ā y a n a was the cause of his d e a t h . He h a d a h u n d r e d sons. F i v e of t h e m were g r e a t heroes. T h e y were strong, heroic, virtuous a n d l e a r n e d . T h e y h a d good p r a c t i c e in t h e use of all missiles. T h e y were Ś ū r a , Śūrsena, D h r s t a , K r s n a a n d J a y a d h v a j a t h e king o f Avanti. J a y a d h v a j a ' s son T ā l a j a ń g h a was very powerful. 13. He h a d a h u n d r e d sons. T h e y were k n o w n as T ā l a j a ń g h a s . T h e eldest of t h e m the powerful Vītihotra was t h e ruler. 14. V r s a a n d others too were his sons of meritorious deeds. Vrsa was t h e founder of a dynasty. H i s son was M a d h u . 15-18. M a d h u h a d h u n d r e d sons a n d V r s n i the eldest was the founder of a dynasty. Vrsni's descendants w e r e also called Vrsnis a n d those of M a d h u a r e k n o w n as M ā d h a v a s .

Race

of Jyāmagha

297

Since t h e H a i h a y a s belonged to the family of Y a d u they a r e also designated as Yādavas. T h e r e were five groups or families of t h e H a i h a y a s of noble souls. T h e y were—Vītihotras, H a r y ā t a s , Bhojas, Āvantis a n d Śūrasenas. T h e last w e r e k n o w n as T ā l a j a ń g h a s also. T h e most famous kings a m o n g the H a i h a y a s w e r e Ś ū r a , Śurasena, Vysa, K r s n a , a n d J a y a d h v a j a . 19. Ś ū r a a n d Śūravīra w e r e t h e pious descendants of Śūrasena. T h e l a n d of these noble souls is known as Śūrasenas. 20. T h e son of V ī t i h o t r a w a s t h e well k n o w n N a r t a . D u r j a y a the son of K r s n a was a destroyer of his enemies. 2 1 . Listen to the r a c e of t h e s a i n d y king K r o s t u . It con sisted of excellent m e n . V i s n u t h e scion of the family of Vrsni was b o r n of this r a c e . 22. K r o s t u h a d a s o n of g r e a t r e n o w n n a m e d Vrjinīvān. H i s son was Svāti a n d K u ś a ń k u was his son. 2 3 . Desirous of p r o g e n y , t h e extremely powerful king K u s a ñ k u performed g r e a t sacrifices of various kinds with the requisite gifts. 24-25. C i t r a r a t h a his s o n did glorious deeds. T h e heroic son of C i t r a r a t h a was king Ś a ś a b i n d u w h o performed sacrifices giving large sums as gifts. He observed excellent holy rites, a n d was an E m p e r o r of g r e a t strength a n d valour over a large n u m b e r of subjects. 26. Ś a ś a b i n d u h a d twenty t h o u s a n d sons. T h e y specifically praise A n a n t a k a as t h e most excellent of all of t h e m . 27-28. T h e son Yajña was b o r n to A n a n t a k a . Yajña's son was D h r t i . His son was U ś a n a s . T h a t most virtuous king after o b t a i n i n g t h e kingdom, performed a h u n d r e d horse sacrifices. T h e king n a m e d Sitesu is k n o w n as t h e son of U ś a n a s . 29. M a r u t t a , t h e s a i n d y k i n g w h o m a d e his family f l o u r i s h , was his son. T h e heroic K a m b a l a b a r h i s was the son of M a r u t t a . 30-31. R u k m a k a v a c a , a learned king was t h e son of K a m b a l a b a r h i s . T h i s R u k m a k a v a c a h a d killed i n b a t d e m a n y heroic archers w e a r i n g coats of mail with s h a r p arrows a n d a t t a i n e d g r e a t glory. T h e pious soul gave l a n d to t h e Rtviks ( B r a h m i n s officiating) in t h e Horse-sacrifice. 32. P a r ā v r t , t h e slayer of heroic enemies, was b o r n of R u k m a k a v a c a . Five sons of great strength were b o r n to P a r ā v r t .

298

Lińgapurāna

33. T h e y were R u k m e s u , P r t h u r u k m a , J y ā m a g h a , Parigha a n d H a r i . T h e father f i x e d P a r i g h a a n d H a r i i n Videha. 34. R u k m e s u b e c a m e the king a n d P r t h u r u k m a was depen d e n t o n h i m . Compelled b y them, king J y ā m a g h a a b d i c a t e d the t h r o n e a n d stayed i n the h e r m i t a g e . 35-36. He r e m a i n e d quiescent while he stayed in the forest. H e received e n l i g h t e n m e n t from t h e b r a h m i n s . T h e n h e took up his bow a n d w e n t to a n o t h e r l a n d in his chariot decorated w i t h f l a g s . H e w e n t t o the N a r m a d ā 6 " river a c c o m p a n i e d b y his wife. H e w e n t t o t h e m o u n t a i n R k s a v ā n 5 7 8 a n d passed his days. * 37-39. Saibyā the chaste w o m a n of good c o n d u c t was the wife of J y ā m a g h a . After observing severe p e n a n c e t h a t fortu n a t e lady, in h e r a d v a n c e d age, gave birth to Sruta a n d Vidarb h a . K i n g Śruta h a d n o son. T w o scholarly sons K r a t h a a n d K a i ś i k a were b o r n t o V i d a r b h a . T h e y were heroic a n d very efficient in b a t t l e . A third son was R o m a p ā d a a n d B a b h r u was his son. 40. S u d h r t i a learned a n d very pious king was his son. His son was Kuśika w h o was t h e originator of the family of Caidya. 41-42. K r a t h a was t h e son of V i d a r b h a . H i s son was K u n t i . K u n t i ' s son was V r t a a n d from h i m was b o r n the valo rous R a n a d h r s t a . His son N i d h r t i was a slayer of enemies. T h e son of N i d h r t i was D ā ś ā r h a , the destroyer of his foes. 4 3 . V y ā p t a was t h e son of D ā ś ā r h a , a n d J ī m ū t a his son. Vikrti was the son of J ī m ū t a . H i s son was B h ī m a r a t h a . 4 4 . N a v a r a t h a was the son of B h ī m a r a t h a . He was per petually engaged in charitable gifts a n d holy rites. He was devoted to truthfulness a n d good c o n d u c t . 4 5 . H i s son was D r d h a r a t h a . Śakuni was his son. K a r a m b h a was b o r n of h i m . D e v a r ā t a was his son. 46. F r o m D e v a r ā t a was b o r n king D e v a r ā t i of great re n o w n . He was e q u a l to the son of Devas. F r o m h i m was b o r n Devaksatra. 577. Narmadā—this river 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. 5 7 8 . Rksavān—Rāmāyana places it on the Narmadā river, "rksavantam giriiresjham adhyāste Narmadām piban—Rdma.

Śrikrsna,

his birth and life

299

47. D e v a k s a t r a ' s son was M a d h u of great renown. He was the founder of the line of M a d h u s . F r o m M a d h u was b o r n Kuruvarhśaka. 48. After K u r u v a m ś a was A n u a n d from h i m was b o r n P u r u t v ā n , t h e best a m o n g m e n . F r o m h i m Amśu was b o r n t o queen B h a d r a v a t ī of V i d a r b h a . 49-51. A m ś u m a r r i e d Aiksvākī a n d Sattva was b o r n of h i m . F r o m Sattva was b o r n Sāttvata, endowed with good qualities w h o enabled the family to flourish. T h e dynasty of J y ā m a g h a has thus, been n a r r a t e d t o you i n detail. H e w h o reads or listens to this lineage of J y ā m a g h a lives for a long t i m e a n d attains heavenly kingdom a n d happiness.

CHAPTER SIXTYNINE Srīkrsrta, his birth and life. Sūta said

1-2. S ā t t v a t a endowed with t h e sattva g u n a begot four sons: Bhajana the brilliant, the divine king D e v ā v r d h a , A n d h a k a t h e highly blessed one a n d Vrsni the delighter of all t h e descen d a n t s of Y a d u . H e a r in detail the families of these four. 3. Ayutāyus, Śatāyus a n d the powerful H a r s a k r t were born to Srñjayī a n d Bhajana the brilliant. 4. A m o n g t h e four sons of Sāttvata, king D e v ā v r d h a per formed a great p e n a n c e desiring, "I shall h a v e a son endowed with good q u a l i t i e s . " 5. It is h e a r d t h a t those w h o are conversant w i t h t h e mythology of the race of A n u sing t h a t his son was known as Babhru. He was an excellent king of meritorious r e n o w n . 6. N o b l e m e n glorify the qualities of D e v ā v r d h a the great soul. J u s t as we h e a r a b o u t t h e m from far we see t h e m from near. 7-9. B a b h r u is the best a m o n g m e n a n d D e v ā v r d h a was equal to Devas. Fourteen thousand a n d sixty five persons h a d a t t a i n e d immortality, thanks t o B a b h r u a n d D e v ā v r d h a . H e performed sacrifices. He was charitably inclined. He was a

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h e r o favourably disposed towards b r a h m i n s . H e was steady i n h o l y rites. H e was famous. H e h a d great splendour. A m o n g t h e Sāttvatas he was a g r e a t h e r o . It was in his family t h a t t h e Bhojas equal to Devas were b o r n . 10. G ā n d h ā r ī a n d M ā d r i were t h e wives of Vrsni. G ā n d h ā r i gave b i r t h t o S u m i t r a a n d M i t r a n a n d a n a . 11. M ā d r ī o b t a i n e d from h i m t h e son D e v a m ī d h u s a at first a n d t h e n two excellent heroes A n a m i t r a a n d Śini. 12. A n a m i t r a ' s son was N i g h n a . N i g h n a h a d two sons t h e highly blessed Prasena a n d Satrājit. 13. T h e sun was an intimate friend of Satrājit. He gave h i m t h e jewel S y a m a n t ā k a . 8 7 9 * 14-16. This jewel was the best a m o n g all t h e jewels in the world. O n c e he went for h u n t i n g along w i t h Prasena. He was killed there by a terrible lion as he was helpless. F r o m Śini the youngest son of V r s n i a son Satyaka was b o r n . He was faithful in words a n d was richly endowed w i t h truthfulness. His son was t h e valorous Y u y u d h ā n a , the grandson of Śini. 17. Asańga was t h e son of Y u y u d h ā n a . K u r d was his son. T h e son of K u n i was Y u g a n d h a r a . T h u s t h e descendants of Śini (Śaineyas) h a v e been described. 18. A son was b o r n to Yudhājit t h e son of Vrsni a n d M ā d r i . H e was known a s Śvaphalka. H e was t h e benefactor o f t h e three worlds. 19. Wherever t h e pious king Ś v a p h a l k a was present, there was no fear of either ailment or of d r o u g h t . 20. Śvaphalka took as his wife, G ā n d i n ī t h e d a u g h t e r of the king of K ā ś ī , w h o gave h i m his d a u g h t e r . 21-24. F o r m a n y years she r e m a i n e d in t h e w o m b of h e r m o t h e r w i t h o u t being b o r n . T h e father spoke to h e r even as she was within t h e w o m b . " B e b o r n quickly. Welfare u n t o t h e e . W h y dost thou t a r r y . " T h e n t h e girl G ā n d i n ī stationed w i t h i n t h e w o m b replied to h i m — " O father, everyday you m u s t give a cow to a b r a h m i n . If you give thus for three years I will c o m e o u t of t h e w o m b of my m o t h e r . " T h e father said, " S o b e i t " a n d h e fulfilled her desire. H e r son from Śvaphalka is said to be Akrūra. He was charitable, 579. Syamantaka. See H.M. p. 167.

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heroic, a performer of sacrifices, learned, a n d fond of guests. D u r i n g sacrifices he distributed wealth as gift. 25-29. A k r u r a m a r r i e d R a t n ā t h e d a u g h t e r o f Śaiva. H e begot o f h e r U p a m a n y u , M ā ñ g u , V r t a , J a n a m e j a y a , Giriraksa, Upeksa, Śatrughna, Arimardana, Dharmabhrt, Vrstadharmā, G o d h a n a , V a r a , A v ā h a a n d P r a t i v ā h a . H e h a d also a n excel lent d a u g h t e r S u d h ā r ā . T w o sons who delighted the family were b o r n of Ugrasenī ( d a u g h t e r of U g r a s e n a ) to A k r ū r a . T h e y were D e v a v ā n a n d U p a d e v a equal t o Devas. T h e r e n o w n e d Gitraka was b o r n as t h e son of S u m i t r a . 30-31. T h e following w e r e the sons of C i t r a k a — V i p r t h u , P r t h u , Aśvagrīva. S u b ā h u , Sudhāsūka, Gaveksana, A r i s t a n e m i , Aśva, D h a r m a , A d h a r m a b h r t , S u b h ū m i a n d B a h u b h ū m i . H e h a d two daughters Śravisfhā a n d Śravanā. 32. T o A n d h a k a the d a u g h t e r o f t h e king o f K ā ś i bore four sons v i z : — K u k u r a , B h a j a m ā n a , Śuci a n d K a m b a l a barhis. 33. V r s n i was the son of K u k u r a . Ś ū r a was t h e son of Vrsni. T h e highly powerful K a p o t a r o m ā was his son a n d his son was Vilomaka. 34. He h a d a scholarly son N a l a w h o was a c o m r a d e of T u m b u r u . H e i s known b y the n a m e G a n d a n ā n a k a D u n d u b b i . 35. F r o m h i m was b o r n t h e son Abhijit. H i s son was P u n a r v a s u . T h a t king performed a horse sacrifice for obtaining a son. 36. In t h e course of t h a t sacrifice w h e n A t i r ā t r a m a n t r a s were being c h a n t e d in the m i d d l e of the assembly of priests the child P u n a r v a s u was b o r n . L a t e r on he became a scholar, omnis cient, charitable a n d a performer of sacrifices. 37. T w i n s were b o r n to Abhijit also. T h e y were well k n o w n as Ahuka a n d Ahukī. T h e y were t h e best a m o n g renow n e d people. 38. T w o sons were b o r n to t h e d a u g h t e r of t h e king of Kāśī a n d A h u k a : — v i z . D e v a k a a n d U g r a s e n a . Both o f t h e m were e q u a l to t h e sons of Devas. 39. C h i l d e r n e q u a l t o Devas were b o r n t o D e v a k a . T h e y were D e v a v ā n , U p a d e v a , Sudeva a n d D e v a r a k s i t a . 40-41. T h e y h a d seven sisters. T h e k i n g gave t h e m t o Vasudeva. T h e y were Vrsadevā, U p a d e v a , Devaraksita, Sridevā

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Ś&ntidevā, S a h a d e v ā a n d Devakī of slender waist a n d t h e best a m o n g t h e m . 4 2 . U g r a s e n a h a d n i n e sons. K a m ° a was t h e eldest a m o n g t h e m . T h e i r sons a n d grandsons were h u n d r e d s a n d thousands. 4 3 . T h e d a u g h t e r of Devaka a n d t h e wife of Vasudeva w a s w o r t h y of h e i n g h o n o u r e d a n d worshipped even by Devas. 4 4 . T h e o t h e r two wives of A n a k a d u n d u b h i , (Vasudeva) viz. t h e blessed R o h i n ī a n d Pauravī t h e d a u g h t e r of Bāhlika were also w o r t h y of b e i n g worshipped by Devas. 4 5 . R o h i n ī gave b i r t h t o R ā m a w h o wielded t h e plough share a s his w e a p o n a n d h a d g r e a t Strength. D u e t o t h e fear o f K a m s a he h a d resorted to his own t r a n q u i l self. 46. After t h e six i n n o c e n t childern h a d b e e n killed, a n d after B a l a r ā m a h a d been born, t h e intelligent Vasudeva, begot K r s n a of Devakī. 4 7 . H e a l o n e i s t h e s u p r e m e soul. H e i s Visnu t h e l o r d of Devas. B a l a r ā m a was t h e lord Śesa w i t h silver lustre. 4 8 . U n d e r t h e p r e t e x t of t h e curse of Bhrgu, V i s n u agreed to take a h u m a n b o d y a n d was b o r n of Devakī as t h e son of Vasudeva. 49. A t the same time the Yogicslumber Kauśikī originating from t h e b o d y of U m ā b e c a m e t h e d a u g h t e r of Yaśodā at t h e behest of t h e lord of Devas. 50. SHe^ alone is t h e Prakrti b o w e d to by all Devas. L o r d K r s n a is P u r u s a t h e bestower of t h e fruit of v i r t u e a n d salva tion. 51-52. Saving his own son from K a m s a , Vasudeva took t h e d a u g h t e r of YaśodS a n d m s t e a d ~ g a v c r h e r his own foura r m e d , wide-eyed son w h o was m a r k e d by t h e scar Śrīvatsa a n d w h o held t h e conch, discus, i r o n c l u b a n d lotus. 5 3 . After giving to N a n d a ( t h e h u s b a n d of Yaśodā) his son V i s n u t h e protector of t h e worlds w h o h a d taken up a physical form o u t of his own will, he said to N a n d a — " M a y he be protected." 54-55. It was d u e to t h e grace of Śiva ^ t h e lord of Devas^ of immense s p l e n d o u r y t h a t Visnu assumed t h e physical b o d y . Along w i t h R ā m a h e h a n d e d over t h e l o r d ^ t h e bestower o f boons, t h e great ī ś v a r a , t h e p r e c e p t o r of t h e universe, who h a d

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i n c a r n a t e d for dispelling t h e b u r d e n of t h e e a r t h , saying " H e r e by t h e Y ā d a v a s will a t t a i n all auspicious results. T h i s child of Devakī will r e m o v e all o u r distresses." 56-59. Ā n a k a d u n d u b h i t h e n i n t i m a t e d to K a m s a the son of U g r a s e n a t h a t a d a u g h t e r endowed w i t h good signs h a d b e e n b o r n . T h e r e h a d b e e n a n aerial a n n o u n c e m e n t — " O K a m s a o f good h o l y rites t h e e i g h t h c h i l d of Devakī will no d o u b t be t h e cause of y o u r d e a t h . " H e n c e , K a m s a a t t e m p t e d to kill t h e child. But t h a t child (of N a n d a ) t h e goddess of eight arms slipped from his h a n d s a n d crossed to t h e sky. S h e said in a voice as majestic as t h e r u m b l i n g sound of t h e cloud. " S a v e your own skin. Y o u r d e a t h has come. 60. O foolish K a m s a , e v e n as y o u were g u a r d i n g your o w n b o d y y o u h a v e c o m m i t t e d sins. I n d e e d y o u r destroyer is already born." 6 1 . It is said t h a t d u e to his fear of Devakī, K a m s a killed the eighth child. But t h e eighth son of Devakī was really t h e cause of his d e a t h . 62. O leading sages, all a t t e m p t s of Bhoja to take revenge on h i m b e c a m e futile d u e to K r s n a ' s power. M o r e o v e r he was r e n d e r e d insentient b y t h e M ā y ā Kauśikī. 63. T h u s K a m s a was killed by K r s n a of u n i m p e d e d acti vity. M a n y o t h e r destroyers of Devas a n d b r a h m i n s too were killed. 64. K r s n a ' s sons P r a d y u m n a a n d others h a v e already been e n u m e r a t e d . T h e y were m a n y a n d all o f them w e r e experts i n battle. 65-69. K r s n a ' s sons were e q u a l to K r s n a . A m o n g all these sons C ā r u d e s n a a n d his brothers a r e of special importance. T h e y were t h e sons of R u k m i n ī . T h e y were t h e destroyers of their enemies. K r s n a h a d sixteen thousand a n d one h u n d r e d wives. T h e most beloved a n d t h e eldest of t h e m all was Rukminī. L o r d Śiva was worshipped fpr twelve years by h e r and K r s n a of u n i m p a i r e d activity, for the sake of sons, living only on air (all those y e a r s ) . By t h e grace of t h e trident-bearing lord t h e following sons were b o r n t o K r s n a v i z : — C ā r u d e s n a , Sucāru, Cāruvesa, Y a ś o d h a r a , C ā r u ' r a v a s , Cāruya^.as, P r a d y u m n a a n d Sāmba.

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70. On seeing those heroic sons of R u k m i n ī as well as R u k m i n ī , J ā m b a v a t I t h e wife of K r s n a o n c e spoke to h i m thus. 7 1 . O lotus-eyed o n e , it behoves you, if you are delighted, to give me a son e q u a l to Devas, a son endowed with superior qualities. 72. O n h e a r i n g t h e words o f J ā m b a v a t ī , K r s n a t h e lord o f the universe a n d a real storehouse of p e n a n c e began to perform penance. 73-75. K r s n a N ā r ā y a n a , the wielder of the conch, discus a n d iron club, w e n t to t h e excellent h e r m i t a g e of t h e sage V y ā g h r a p ā d a . After bowing to t h e sage, K r s n a o b t a i n e d t h e divine P ā ś u p a t a Yoga. At his behest he shaved off the b e a r d , moustache a n d the h a i r on the h e a d , a p p l i e d ghee all over t h e body a n d w o r e t h e girdle of t h e M u ñ j a grass. T h u s initiated, lord K r s n a the scorcher of foes performed a great p e n a n c e . 76. He performed the p e n a n c e in various poses. He stood with a r m r T a ī s e d u p a n d w h h o u t s u p p o r t , h e stood o n t h e t i p s of his toes. He spent t h r e e seasons sustaining himself on fruits, water a n d air. 77. Satisfied with his p e n a n c e , lord Siva g r a n t e d h i m boons. H e gave S ā m b a t h e son o f J ā m b a v a t ī t o K r s n a the noble soul. 78. On getting the son S ā m b a from K r s n a , his wife J ā m b a vatī b e c a m e highly delighted in t h e same w a y as Aditi w h e n she o b t a i n e d Aditya. 79. O leading sages, by t h e c u r s e 5 8 0 of L o r d Siva t h e thousand h a n d s of B ā n a were cut off by K r s n a . 80. T h e n w i t h B a l a r ā m a to assist h i m he carried o u t t h e destruction of D a i t y a s . He sportively killed several wicked kings in t h e battlefield. 81.

killed t h e leading D a i t y a N a r a k a b o r n o f Devas.

580. Rudrasya iāpāt—Sāmba, son of Śrīkrsna, cut off a thousand arms of Bāna. For a slightly different version, see H . M . p.42.

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t h a n k s to a b o o n g r a n t e d by t h e noble b r a h m i n Ū r d h v a c a 581 kra'. 8 2 . T h e excessively strong one, of u n e q u a l l e d exploit, K r s n a took up sixteen t h o u s a n d one h u n d r e d girls for his o w n pleasure. U n d e r t h e p r e t e x t of a curse from t h e b r a h m i n s he destroyed t h e family of Vrsnis. After t h a t h e , t h e lord, r e m a i n e d in 588 Prabhāsa. 84-85. M o r e t h a n h u n d r e d years elapsed thus even as K r s n a r u l e d over D v ā r a k ā * removing t h e distress d u e to old age. 583 884 H e a c c e d e d t o t h e curses o f V i ś v ā m i t r a , Kanva and 585 Nārada, as also t h e words of Durvāsas ( a n d stayed) in 588 Pindāraka. 86. K r s n a a b a n d o n e d the h u m a n form u n d e r the pretext o f the a r r o w o f t h e h u n t e r J a r a k a , a n d after blessing t h a t h u n t e r he returned to heaven. 587 87. D u e to t h e curse of A s t ā v a k r a as also d u e to his o w n M ā y ā ( p o w e r ) t h e wives o f lord K r s n a w e r e a b d u c t e d b y thieves. 88-91. B a l a r ā m a a b a n d o n e d his h u m a n form a n d assuming t h a t of Śesa w e n t to his heavenly a b o d e . T h e auspicious q u e e n s o f K r s n a — R u k m i n ī a n d o t h e r s — e n t e r e d f i r e along w i t h t h e b o d y of their lord. O b r a h m i n s , t h e gentle l a d y Revatf too e n t e r e d t h e p y r e along w i t h h e r h u s b a n d B a l a r ā m a a n d followed his p a t h . T h e extremely powerful Arjuna performed the obsequies of K r s n a , R ā m a a n d also of o t h e r Vrsnis. O m e n 581. It refers to the legend narrated in Harivamia :

JR-pffc^TT *IFA-rrTPI 11 582. Prabhāsa—it is a celebrated place of pilgrimage in Saurāsjra the southern part of Kathiawar. *a city near Okha in Kathiawar. 583-585. For detail, Bhāga. Janayisyati vo mandā musalam kulanāśanam —cited in 57". 586. Pindāraka—a sacred bathing pond, somewhere in the country of the Yādavas, not identifiable. 587. The curse of Astāvakra. Cf īf?""Tfa>H¥u' HRT^'fl fl'TMHM'fl I -J^SFRTTJNI I

trVfp:

Vfozm (I Vim cited in ST.

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of good holy rites, with bulbous roots, fruits a n d roots he performed t h e rites of oblation, for w a n t of wealth. 92-94. T h e n Arjuna too w e n t to heaven together with his brothers. T h u s , t h e exploits a n d end of t h e noble K r s n a of u n i m p a i r e d activity, w h o a d o p t e d h u m a n form o u t of his o w n free will, has b e e n succinctly m e n t i o n e d to you. O b r a h m i n s , he w h o reads this n a r r a t i v e of t h e kings of l u n a r race or listens to it or n a r r a t e s it to others u n d o u b t e d l y goes to t h e world of Visnu.

* CHAPTER SEVENTY Various Creations The

sages said: 1. O S ū t a , t h e p r i m o r d i a l c r e a t i o n h a d b e e n i n d i c a t e d by you b u t n o t clarified. O person of g o o d holy rites, it behoves y o u to r e c o u n t it in detail n o w . Sūta said: 2. O l e a d i n g sages, t h e g r e a t l o r d Siva is stationed b e y o n d P r a k r t i a n d P u r u s a . 8 8 8 H e i s t h e greatest soul. 3 . T h e u n m a n i f e s t " o r i g i n a t e d from t h a t lord a s t h e greatest cause. T h i n k e r s on m e t a p h y s i c a l reality call it Pradhāna or Prakrti. 4. It is devoid of smell, colour a n d taste. It h a s n e i t h e r s o u n d n o r t o u c h . I t i s unageing, stable, imperishable a n d per p e t u a l l y stationed in t h e soul. 5. It is t h e source of origin of the universe. It is t h e eter n a l g r e a t B r a h m a n , t h e massive being. I t i s t h e physical b o d y of all living beings. It is i n d u c e d by t h e c o m m a n d of t h e lord. 6. At t h e outset t h e P r a d h ā n a existed in t h e form of B r a h m a n . 8 8 9 I t h a d n e i t h e r b e g i n n i n g n o r e n d . I t was u n b o r n a n d subtle consisting of t h e t h r e e G u n a s . It was t h e source of 588. The transcendent God Maheśvara is higher than Prakrti and Purusa. (See p. 41 note 5 6 ) . Cf. ŚP. Prakrteś ca param Brahma yat tac chivam udāhrtam—cited in ST. 589. Brahma. Cf. "sad eva saumy edam agra āslt"—cited in ST.

Various Creations

307

o r i g i n of t h e universe as well as e t e r n a l . It was n e i t h e r m a n i - , fest n o r comprehensible. 7 . W h e n t h e G u n a s w e r e i n equilibrium, w h e n i t h a d n o t b e e n differentiated, w h e n i t was identical w i t h d a r k n e s s , " 0 all this visible universe h a d b e e n p e r v a d e d by its existence d u e t o Siva's will. 8. At t h e time of c r e a t i o n , as the P r a d h ā n a was presided o v e r b y the i n d i v i d u a l s o u l — P u r u s a , t h e principle M a h a t ~m>nifestedjrevealing itself as subsidiary to P r a k r t i . 9 . I t was enveloped b y t h e subtle a n d great A v y a k t a ( u n m a n i f e s t ) . A t the outset, w h e n t h e principle o f M a h a t h a d t h e p r e d o m i n a n c e of Sattva, t h e n only it revealed existence. 10. T h e M a h a t should b e k n o w n a s t h e Cosmic M i n d . I t i s said to be t h e sole cause of c r e a t i o n . It o r i g i n a t e d as presided o v e r by t h e i n d i v i d u a l soul a n d only as a beneficent symbol. 1 1 . I t s forms D h a r m a etc., a r e the causes o f t h e principles a n d objects o f t h e w o r l d . I n d u c e d b y t h e desire t o c r e a t e t h e M a h a t carries o n t h e activity o f creation. 12. I t i s n a m e d variously a s M a n a s ( m i n d ) , M a h a t ( g r e a t ) , M a t i (intellect), Brahman, Pūh (city), Buddhi ( i n t e l l e c t ) , K h y ā t i (faculty of d i s c r i m i n a t o r y k n o w l e d g e ) , I ś v a r a ( l o r d ) , P r a j ñ ā (perfect k n o w l e d g e ) , Citi (consciousness), S m r t i ( m e m o r y ) , S a m v i d ( c o g n i t i o n ) , a n d Viśveśa ( l o r d o f the universe). <jf' f* • " s 13. It is called M a n a s because it p o n d e r s over t h e fruit of t h e activity of all living beings [from t h e r o o t "man'^to t h i n k ] Subtle as it is, t h e fruits of its activities a p p e a r to be divided i. e. m a n y a n d different. 14. It is called M a h a t because it o r i g i n a t e d at t h e outset p r i o r to all o t h e r principles as well as d u e to its m a g n i t u d e . It i s greater t h a n Viśesas 5 9 1 a n d G u n a s . 5 9 2 15. I t possesses m a g n i t u d e [ M ā n a m B i b h a r t i ] , I t p o n d e r s a n d causes differentiation. It is also greatly r e l a t e d to the enjoy m e n t ( i . e. experience) of P u r u s a . H e n c e , it is k n o w n as M a t i . 16. It is defined as B r a h m a n because of its b r h a t v a (massiveness) a n d b r m h a n a t v a (state of b e c o m i n g swollen) 590. tamom»ye. Gf. " t a m a āsīt tanv>.*ā gūdham agre"—cited in ST. 391. viśesebhyah—sattvādibayah ST. from the attribute*, sattva, etc.' 592. gunebhyah.—śabdādibhyah ST. from the subtle elements, (tan mātras—sounds, etc

308

Lińgapurāna

a n d also because it contains (within itself) all experiences w h i c h a r e d e p e n d e n t on all external objects. 17. It is called P u h because it fills Devas w i t h blessings a n d leads m e n t o t h e state o f awareness [from the r o o t p r ] . 18. Since the P u r u s a is k n o w n t h r o u g h it a n d since it makes known all objects, w h a t is wholesome, from w h a t is n o t it is called B u d d h i . 19. Since enjoyment of pleasures is based on t h e knowledge thereof, a n d also since e a c h i t e m of enjoyment is d e p e n d e n t on knowledge, it is k n o w n by the w o r d khyāti. 20. T h e p r i n c i p l e o f M a h a t i s called b y t h e t e r m " K h y ā t i " also because objects in m a n y instances are n a m e d ( k h y ā y a n t e ) t h r o u g h its qualities such as knowledge, e t c * 2 i T ~ I t is a g r e a t soul a n d it directly perceives everything. H e n c e , it is c a l l e d ī ś v a r a . Since it follows up knowledge it is called Prajñā. 22. Since it collects such forms-as J ñ ā n a ( k n o w l e d g e ) etc., a n d the fruits of m a n y holy rites, for t h e sake of enjoyment, it is called citi (from t h e root c i ) . 2 3 . Since it r e m e m b e r s all affairs of the present, past a n d future it is called S m r t i (from t h e r o o t s m r ) . 24. It is called S a m v i d because it o b t a i n s t h e entire knowledge a n d knows t h e greatness of everything [from the roots vid to know a n d vind to o b t a i n ] . 25. O excellent sages, (for a n o t h e r reason also) it is called Samvid by g r e a t m e n . It exists [from root vid to exist] every where a n d within it o n e obtains everything [ v i n d a t i ] . 26. F r o m t h e r o o t J ñ ā ( t o k n o w ) they call i t J ñ ā n a m . F o r the lord is t h e f o u n t a i n h e a d of all knowledge. Since it repu diates b o n d a g e etc., [ t h e M a h a t ] i s called ī ś v a r a b y l e a r n e d m e n . 2 7 . T h i s f i r s t excellent t a t t v a — M a h a t — h a s been thus explained by m a n y synonymous words by those w h o are conversant w i t h t h e n a t u r e of tattvas a n d w h o always t h i n k a b o u t t h e existence of t h e lord. 2 8 . T h e M a h a t carries o u t t h e work o f creation w h e n i t is i n d u c e d by t h e desire to c r e a t e . Sarhkalpa (volition) a n d Adhyavasāya (effort) a r e its two traits. _

29. Rajas

( F r o m this M a h a t ) having t h r e e G u n a s b u t with prevailing, t h e A h a m k ā r a (ego) originated. All t h e

Various Creations

309

c r e a t i o n w a s thus enveloped b y M a h a t . I t is exterior t o B h ū t ā d i (ego, the cause of the e l e m e n t s ) . 30. F r o m the same a h a r h k ā r a w i t h t a m a s p r e d o m i n a t i n g over the o t h e r two c a m e a b o u t the creation of B h ū t a t a n m ā t r a s ( t h e essence of sound, e t c ) . It is called Bhūtādi (cause of t h e elements) a n d it is tāmasa in n a t u r e . 3 1 . T h e B h ū t ā d i o n disintegration created Ś a b d a t a n m ā t r a j t h e essence of s o u n d ) . F r o m this was b o r n Akāśa (ether) (also called) Susira ( h o l e ) , t h a t is m a r k e d by sound. 32-34. Akāśa characterised b y sound enveloped Spars at a n m ā t r a which o n disintegration c r e a t e d V ā y u characterised b y touch. V ā y u o n disintegration c r e a t e d R ū p a t a n m ā t r a . Therefore, it is said t h a t J y o t i s o r i g i n a t e d o u t of vāyu, w i t h colour as its quality. J y o t i s on disintegration created R a s a t a n m ā t r a . Apah (waters) originated from i t w i t h taste as their m a i n quality. 35. Agni (i. e. t h e fiery element) with the R ū p a - t a n m ā t r a enveloped R a s a t a n m ā t r a s . W a t e r s on disintegration c r e a t e d Gandhatanmātra. 36. F r o m it the s a ń g h ā t a (solid e a r t h ) originated. Its special a t t r i b u t e is smell w h e n e a c h of the elements r e m a i n s within its specific quality (sound, e t c ) it is called t a n m ā t r a a n d TmVexclusive n a t u r e is called t a n m ā t r a t ā . 37. T h e T a n m ā t r a s are also called Aviśesas, because in t h a t stage they do not define a n y t h i n g in p a r t i c u l a r (as distinct from others. T h e y are Aviśesas for a n o t h e r reason also—they are P r a ś ā n t a s (quiescent) o r G h o r a s ( t e r r i b l e ) o r M ū d h a s (confused). 38. T h i s creation by the t a n m ā t r a s of the Bhūtas should be known as one t h a t is m u t u a l . T h e o t h e r creations are from t h e Vaikārika (that which has u n d e r g o n e alteration) i.e. the A h a m k ā r a (ego) or from the Sāttvika wherein sattva g u n a predominates. 39-40. T h e V a i k ā r i k a creation functions simultaneously. T h e r e are five senses of knowledge a n d five senses of activity. T h e s e ten senses a r e the m e a n s of achievement. T h e eleventh is m i n d . By its very n a t u r e t h e m i n d has b o t h qualities i. e. of t h e o r g a n of sense a n d of the organ of function. 4 1 . T h e five organs of sense are, ear, skin, eye, tongue,

310

Liñgapurāna

p a l a t e a n d nose. T h e y a r e e n d o w e d with t h e p o w e r o f perceiving their respective qualities (i.e. ear receiving sound, skin receiving touch, e t c ) . 4 2 . T h e legs, r e c t u m , p r i v a t e p a r t s , h a n d s a n d t h e o r g a n of speech (the t e n t h I n d r i y a ) a r e t h e organs of function or activity. T h e i r activities a r e respectively g a i t ( m o v e m e n t ) , e v a c u a t i o n , pleasure, arts, crafts a n d speech. 4 3 . Both e t h e r a n d t h e e l e m e n t o f s o u n d p e n e t r a t e d the element of touch. Hence wind has b o t h the attributes —sound and touch. 44. Similarly b o t h s o u n d a n d t o u c h e n t e r e d colour. H e n c e , t h e fire h a s t h r e e a t t r i b u t e s , viz, sound, t o u c h a n d colour. 4 5 . T h e a t t r i b u t e s o f s o u n d , t o u c h , a n d colour p e n e t r a t e d t h e element of taste. H e n c e , w a t e r s h a v e four a t t r i b u t e s includ ing taste as t h e i r special a t t r i b u t e . 4 6 . S o u n d , t o u c h , colour a n d taste p e n e t r a t e d smell. C o m b i n e d w i t h t h e e l e m e n t of smell they p e r v a d e d t h e e a r t h . 4 7 . H e n c e , t h e e a r t h c o n t a i n s all t h e five a t t r i b u t e s a n d is considered t h e grossest of all elements. T h e y a r e quiescent, terrible or confused. H e n c e , they a r e called Viśesas. 48. Since they have p e n e t r a t e d m u t u a l l y they sustain o n e another.8*8 E v e r y t h i n g w i t h i n t h e e a r t h i s enveloped b y t h e m o u n t a i n Lokāloka. 49. T h e y a r e called Viśesas because they c a n b e perceived b y m e a n s o f t h e sense-organs invariably. T h e l a t t e r ones have all t h e qualities of t h e p r e v i o u s c r e a t i o n . 5 9 4 50-52. E a c h of these qualities is a distinct characteristic of e a c h element. (Any o t h e r q u a l i t y found in an element should b e k n o w n t o b e d u e t o t h e c o n t a c t o f t h e o t h e r e l e m e n t ; (for example) experiencing smell in w a t e r some m a y say t h a t it is t h e q u a l i t y of water, yet, it should be k n o w n t h a t it 5 9 3 . Parasparānupraveśa : E a c h preceding element enters into each succeeding element.

E a c h n e w life-centre is a link in the chain.

is permeated by its creative potency. reborn as

the

T h e seed in the form of the

son in endless generations.

594.

See verses 43-47 of this chapter.

father is

T h i s principle of a n u p r a v e i a , i.e.

the ancestor transmitting its whole p o t e n c y to the law.

T h e seed

successor is a

biologic* 1

Various Creations

311

is t h e q u a l i t y of e a r t h a l o n e . It is because t h e particles of e a r t h h a v e got m i x e d w i t h w a t e r a n d w i n d t h a t t h e smell a p p e a r s t o b e present i n t h e m . T h e s e seven massive beings beginning w i t h intellect ( M a h a t ) a n d e n d i n g with Viśesas (gross elements) c r e a t e t h e 95 cosmic egg* because they d e p e n d u p o n o n e a n o t h e r , because they a r e presided over by P u r u s a a n d because they a r e blessed by t h e unmanifest. 5 3 . Like t h e bubbles in t h e w a t e r t h e big cosmic egg is b o r n at once from t h e Viśesas. T h e whole egg is e m b e d d e d in w a t e r . 54. T h e cosmic egg is encircled by waters ten d m e s in e x t e n t . T h e waters are externally encircled b y t h e f i r e t e n times in extent. 5 5 . T h e fire is externally encircled by t h e w i n d ten times in extent a n d t h e w i n d is externally encircled by t h e e t h e r ten times in extent. 56. T h e w i n d is encircled by t h e e t h e r . T h e e t h e r is encir cled by the ego. T h e ego is encircled by intellect a n d intellect is encircled by t h e unmanifest. 57-59. S a r v a is stationed in t h e covering lid of t h e cos mic egg. O persons of good holy rites, Bhava is stationed in w a t e r s ; R u d r a is stationed in t h e m i d d l e of fire. U g r a is stationed in the w i n d . Bhima is stationed in t h e m i d d l e of t h e e a r t h . M a h e ś v a r a is stationed in ego. L o r d Is a is stationed in intellect. P a r a m e ś v a r a is stationed everywhere. T h e egg is encircled by t h e seven coverings originating from Prakrtis. T h e s e eight Prakrtis are thus stationed encircling one a n o t h e r . 5 9 8 60. Stationing themselves thus at t h e time of creation they a t t r a c t one a n o t h e r . T h u s m u t u a l l y i n t e r d e p e n d e n t they uphold one another. 595. Read mahadādi for mahādayo (liñga. i . 3 . 1 8 ) . The principle of intellect and mind and the five gross elements constitute each Egg. These seven constituents of the Egg are also known as the seven sages, seven Ańgirases (Cf. Liñga. 1 . 7 0 . 5 1 ) . 596. The Egg constitutes the unmanifest Prakrti (avyakta) and its manifestations—intellect (mahat,) ego (ahamkāra) and the five gross elements (bhūtas). (Gf. Vāyu.1.4.76). These seven comprise the shells of the life-principle in the egg. Gf. Bhāg. 6 . 1 6 . 3 7 : "ksityādibhir esa kilāvrtah saptabhir dosa-gunottarair andakoiafr".

312

Lińgapur&na

61-63. T h e vikāras (effects) exist in t h e vikārins (cause) b y m e a n s o f t h e relationship o f t h e s u p p o r t a n d t h e s u p p o r t e d . M a h e ś v a r a is b e y o n d Avyakta. T h e egg is b o r n of Avyakta. T h e same l o r d is b o r n of t h e egg as P u r u s a w i t h solar lustre. In it t h e g e n e r a t i n g of t h e effect is achieved by his own free will. He alone is t h e p r i m o r d i a l e m b o d i e d being, called P u r u s a . V i s n u w h o is b o w e d to by all Devas is b o r n of his left limb. T h a n k s to t h e wish of paramestfiin, t h e lord Visnu originat ed together w i t h goddess Laksmī. B r a h m a t h e preceptor of t h e universe is b o r n of t h e right limb of t h e lord along with Sarasvatī. 65-67. These worlds a r e in that Cosmic egg. T h i s universe is within t h e Cosmos. T h e m o o n a n d the sun along with t h e stars, planets, w i n d a n d t h e Lokāloka m o u n t a i n s are stationed within Cosmic Egg. O Brahmins, whatever t i m e interval is necessary for t h e creation I have e n u m e r a t e d above, t h a t period is the d a y time of P a r a m e ś v a r a . His n i g h t also extends over t h e same d u r a t i o n . 68-70. T h e period of his creation is his day a n d the period of dissolution his night. Really, it should be known t h a t he h a s neither day nor n i g h t [ a s we conceive of i t ] . It is used m e t a p h o r i c a l l y for t h e facility of t h e people. T h e objects stay d u r i n g t h e day of t h e lord, v i z . — t h e senseorgans, t h e objects of the senses, t h e five g r e a t elements, all living beings, intellect a n d t h e deities. 71-73. At the e n d of t h e d a y they get dissolved. At the e n d of t h e n i g h t they originate a g a i n . W h e n t h e unmanifest is stationed in His soul, w h e n the effects a r e dissolved, b o t h P r a d h ā n a a n d P u r u s a r e m a i n quiescent i.e. with their c o m m o n characteristics, t a m a s , sattva a n d rajas in equilibrium. T h e y r e m a i n interlinked like threads woven together in t h e same w a r p a n d woof. It should be k n o w n t h a t there is dissolution w h e n the gunas a r e in equilibrium a n d w h e n they are upset there is creation. 74. J u s t as there is oil latent in t h e gingelly seed, just as the ghee is present in t h e milk, so also the universe is present in t a m a s , sattva a n d rajas.

Various

Creations

313

75. After enjoying t h e goddess t h r o u g h o u t t h e n i g h t t h e c r e a t o r begins to f u n c d o n in t h e beginning- of t h e d a y w h e n P r a k r t i originates from H i m . 76. T h e g r e a t lord p e n e t r a t e s P r a d h ā n a a n d P u r u s a agitat i n g 5 " t h e m b y m e a n s o f yoga. 77. T h e three deities originate from t h e g r e a t lord, t h e lord of t h e Universe. T h e y a r e p e r m a n e n t , extremely w o r t h y of con c e a l m e n t a n d protection, e m b o d i e d ones, a n d t h e souls of all. 78. T h e s e alone a r e the three devas, t h e three G u n a s , t h e three worlds, a n d the t h r e e f i r e s . 6 9 8 79. T h e y are m u t u a l l y s u p p o r t e d a n d they devotedly follow one a n o t h e r . T h e y exist o n m u t u a l help a n d they hold o n e another. 80. T h e y are p a i r e d together a n d m u t u a l l y i n t e r d e p e n d e n t . T h e r e is n o t even a m o m e n t ' s separation a m o n g t h e m . T h e y do n o t eschew one another. 5 ** 8 1 . Śiva is t h e greatest lord. V i s n u is b e y o n d or above in tellect. B r a h m ā is endowed with rajas. He functions at t h e beginning of C r e a t i o n . 82-87. T h a t P u r u s a is k n o w n as P a r k a n d P r a k r t i as Parā. T h e P r a k r t i which is presided over by t h e great lord begins to function w h e n it is induced from all sides. T h e principle of intellect functions following this. Since it is p e r m a n e n t - a n d stable, it resorts to t h e object of t h e sense, by itself. W h e n t h e r e " , is disturbance in t h e G u n a s (qualities) of P r a d h ā n a t h e period of creation functions from t h a t w h i c h is of Existent-cum-nonexist e n t n a t u r e a n d presided over b y ī ś v a r a . R u d r a b e c a m e fully e q u i p p e d for evolving t h e effects at t h e very outset. He is unequalled in brillance, intelligent a n d i l l u m i n a t i n g . He i n d e e d is t h e first embodied soul a n d is called 597. When the life-principle enters into Prakrti, there occurs an agita tion (ksobha) in the form of contraction and expansion. Out of this agitation which is a process of Coming and Going, the universal seed is created, which has both the characteristics of the male and female. For detail, see MP. A study, pp. 36-37. 598. Out of this egg agitated thus, there come into existence the triadic principles known as Brahmā, Visnu and Siva identical with three gunas—rajas, sattva and tamas. 599. The Purānas refer to the joint birth and joint activity of the triad.

Lińgapurana

314 00

P u r u s a . L o r d B r a h m a , t h e four-faced* P r a j ā p a t i was b o r n of H i m . He also b e c a m e fully e q u i p p e d for evolving t h e effects (i.e. c r e a d o n ) . So, t h e same lord is stationed in t h r e e forms. 88. He is e n d o w e d w i t h positive knowledge a n d lordship. T h e y , (i.e. t h e three devas) a r e also endowed with positive virtue and detachment. 89. W h a t e v e r h a s been m e n t a l l y conceived o r u t t e r e d b y t h e m is b o r n o u t of t h e unmanifest, since it h a s been m a d e to b e subservient, a n d since t h e activities a r e d e p e n d e n t o n t h e three G u n a s b y n a t u r e . 90. T h e self-born d e i t y h a s t h r e e conditions: i n t h e capa city of B r a h m a he is t h e four-faced o n e ; in t h e capacity of K ā l a (i.e. R u d r a ) he is t h e destroyer; he is t h e thousand-headed P u r u s a (i.e. Visnu) also. 9 1 . I n t h e c a p a c i t y o f B r a h m a , h e creates t h e worlds; i n t h e capacity of K ā l a , he destroys t h e w o r l d ; in t h e capacity of P u r u s a , he is indifferent. P r a j ā p a t i h a s three stages. 92. B r a h m a has t h e lustre of t h e interior of a lotus; R u d r a is like t h e fire a t t h e t i m e of dissolution; P u r u s a is lotus-eyed. T h i s is t h e form of t h e g r e a t soul. 9 3 . T h e lord takes up a single b o d y , t w o bodies, t h r e e bodies, a n d t h e n m a n y bodies. H e creates a n d destroys these bodies, a n d dispels t h e m too. 9 4 . T h e great lord creates a n d destroys bodies of different shapes, activities, forms a n d n a m e s . 95. Since he assumes t h r e e different forms, he is called T r i g u n a . W h e n divided i n t o four, he is called G a t u r v y ū h a . (having iour"arrays). 96. He is defined as ā t m a n (soul) because he attains t h e sense objects (Vāp t o a t t a i n ) , because h e takes u p ( ā + Vdā t o take u p ) t h e sense objects a n d because h e swallows u p ( V a d t o eat) the sense objects. M o r e o v e r , he has p e r p e t u a l existence. 9 7 . He is called R s i because he goes everywhere. He is Śarīrin because he is its (body's) lord. He is ( c a l l e d ) Svāmin because he possesses everything. He is called Visnu be cause he enters everything. 9 8 . He is called B h a g a v ā n because he possesses Bhaga

6oo. See p. 6o note. 78

Various

Creations

315

(loveliness, excellence, fortune, g l o r y ) . He is called Śiva be cause he is devoid of impurities. He is called P a r a m a be cause he is distinguished a n d e m i n e n t . Since he p r o t e c t s ht is called O m . 99. He is called Sarvajña because he knows everything perfectly. He is S a r v a because he is identical with all. He divides himself into three a n d functions in t h e three worlds. 100. By m e a n s of three forms he creates, swallows a n d protects. Since he is primordial he is called " A d i d e v a " . He is called Aja because he is not b o r n . 101. Since he protects people he is k n o w n as P r a j ā p a t i . Since he is t h e greatest a m o n g D e v a s he is called M a h ā d e v a . 102. He is O m n i p r e s e n t a n d n o t subservient to Devas. H e n c e , he is I ś v a r a . He is B r a h m ā because he is massive. He is called B h ū t a because of his existence. 103. He is. called t h e knower of the field (i.e. b o d y ) ; he c o m p r e h e n d s the i n n e r organs, m i n d , e t c . Since he is single he is called K e v a l a . Since he lies d o w n in the soul he is called Purusa. 104. He is k n o w n as self-born because he has no begin n i n g a n d he k p r i o r to all. Since he is w o r t h y of worship he is called Y a j ñ a . He is K a v i because he can see w h a t is beyond the sense o r g a n s . . 105. He is K r a m a n a because he has access to all (or is accessible t o a l l ) . H e i s P ā l a k a because h e p r o t e c t s all. H e is A d i t y a because he is tan-coloured. Being b o r n at t h e outset he is Agni (fire). 106. Because he is the cause of origin of all golden things a n d also b e c a u s e he is b o r n of the golden Egg, he is called Hiranyagarbha. 107. T h e t i m e t h a t h a s gone by after t h e self-born has been in existence c a n n o t be reckoned even in h u n d r e d s of years. 108. T h e first half P a r ā r d h a in the age of the present B r a h m ā has a l r e a d y elapsed a n d a n o t h e r period of e q u a l d u r a t i o n i.e. second half still r e m a i n s . At its e n d begins t h e dissolution of the worlds. 109. Crores a n d thousands of crores of these d a y s of kalpas

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have c o m e a n d gone. A s m a n y yet r e m a i n . T h e k a l p a t h a t i s c u r r e n t now is k n o w n as V ā r ā h a kalpa. 110-112. O b r a h m i n s , this is t h e first k a l p a ( B r a h m a ' s d a y ) within t h a t V ā r ā h a k a l p a ( a g e ) . I n this there are fourteen M a n u s beginning with S v ā y a m b h u v a . T h i s entire e a r t h consisting of t h e seven continents a n d m o u n t a i n s a r e to be p r o t e c t e d by those g r e a t lords (i.e. t h e fourteen M a n u s ) past, present a n d future by m e a n s of their p e n a n c e a n d t h r o u g h t h e subjests. Listen to their d e t a i l e d a c c o u n t . 113. If one t n a n v a n t a r a is recounted, t h e o t h e r m a n v a n t a r as a r e also r e c o u n t e d . If one k a l p a is e x p l a i n e d , all the other kalpas too are explained. 114. T h e p a s t kalpas are such t h a t they leave their con sequences on t h e future ones along w i t h ( o r i n c l u d i n g ) t h e dynasties of K i n g s etc. a n d t h e same reasoning should be applied t o future kalpas b y t h e knowing m a n (i.e., t h e p a s t has left its m a r k s on t h e present a n d in t h e same way the future will c a r r y t h e m a r k s of t h e present. 115-117. T h e waters were in existence at t h e outset w h e n the whole surface of t h e e a r t h h a d been destroyed. In t h e vast quiet a n d sparkling waters n o t h i n g else was k n o w n . W h e n t h e mobile a n d i m m o b i l e beings are destroyed i n t h a t vast, sealike expanse of w a t e r , B r a h m a assumes a form w i t h t h o u s a n d eyes, t h o u s a n d feet, t h o u s a n d h e a d s . 8 0 1 He is t h e n called N ā r ā y a n a . H e i s t h e golden-coloured P u r u s a b e y o n d the sense organs. H e h a d his slumber i n t h a t expanse o f w a t e r . 118. W h e n sattva g u n a was p r e v a l e n t h e woke u p a n d found t h e w o r l d a void. T h e y cite this verse a b o u t N ā r ā y a n a . 119-125. W e h e a r t h a t t h e w o r d N ā r a m e a n s waters o r sons o f waters. H e f i l l e d t h e void w i t h waters a n d m a d e i t his resort. 802 Since he lies d o w n in t h e waters he is known as N ā r ā y a n a . After spending t h e n i g h t consisting of a t h o u s a n d cycles of four yugas in t h e w a t e r , at t h e end of t h e n i g h t he assumed t h e form of B r a h m a for t h e p u r p o s e of c r e a t i o n . B r a h m a a d o p t e d a gaseous form a n d m o v e d a b o u t over those waters like t h e glowworm a t n i g h t d u r i n g t h e r a i n y season. H e knew t h a t t h e 6oi. Cf. RV. lo.go.i. VS. 3 1 . 1. 6oz. See p. 66. note. 86.

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e a r t h h a d g o n e ^ u n d e r t h e water b y m e a n s o f inference. B u t h e d i d n o t g e t disillusioned over t h e lifting up of the,^ e a r t h (from t h e w a t e r s ) . I n previous eras i n t h e beginning o f t h e kalpas h e h a d assumed a n o t h e r b o d y . T h e n t h e lord o f g r e a t soul p o n d e r ed over t h a t divine form. Seeing the e a r t h submerged in w a t e r all r o u n d he t h o u g h t " W h a t form shall I a d o p t to lift up this E a r t h ?" He a d o p t e d t h e form of a b o a r as befitting t h e sport in w a t e r . T h e form was unassailable t o all living beings. I t h a d speech a n d was actually " B r a h m a n " itself. H e entered t h e n e t h e r worlds in t h a t form for lifting up t h e e a r t h . 127. I n t h a t b o a r form h e a p p r o a c h e d t h e e a r t h envelop e d b y w a t e r a n d quickly lifted i t u p . 128-132. T h e waters i m m e d i a t e l y f i l l e d u p t h e oceans, a n d t h e rivers. F o r t h e welfare of t h e worlds, t h e lord lifted up t h e e a r t h b y m e a n s o f his c u r v e d fangs, t h e e a r t h , t h a t h a d s u b m e r g e d a n d got e m b e d d e d i n t h e n e t h e r w o r l d s . T h e hol d e r of t h e e a r t h , L o r d V i s n u , t h e lifter of t h e e a r t h h e l d it, b r o u g h t it to its original p l a c e a n d left it t h e r e as it was before. T h e e a r t h stood like a g r e a t ship above t h a t vast collection of w a t e r a n d on a p a r w i t h it. Because of its massive b o d y t h e e a r t h d i d n o t sink a n d get submerged. After lifting it up t h e lotus-eyed lord with t h e desire t o f i t t h e w o r l d f i r m l y t u r n e d his a t t e n t i o n t o w a r d s t h e d e m a r c a t i o n o f t h e e a r t h . H e m a d e the e a r t h level a n d t h e n collected t h e m o u n t a i n s . 133-134. W h e n everything of t h e previous creation was b u r n t b y t h e f i r e a t t h e time o f dissolution t h e m o u n t a i n s g o t scattered over an extensive a r e a . D u e to chilliness in t h a t vast sea-like expanse of w a t e r t h e scattered pieces of m o u n t a i n s were h e a p e d u p b y t h e wind. W h e r e v e r they were deposited they b e c a m e t h e stable m o u n t a i n s . 135. M o u n t a i n s a r e called acalas because they never move, they a r e called p a r v a t a s because they h a v e knots ( p a r v a n s ) . T h e y are giris because they are absorbed a n d h i d d e n . T h e y a r e called śiloccayas because they k e e p lying down. 13B. Thereafter w h e n crores of m o u n t a i n s were scattered a b o u t , V i ś v a k a r m a n t h e architect o f t h e gods, divided a n d classified t h e m a g a i n a n d a g a i n at t h e b e g i n n i n g of every kalpa. 137. H e t h e n divided t h e e a r t h i n t o seven continents,

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oceans a n d m o u n t a i n s . Thereafter he evolved t h e four worlds beginning w i t h Bhūh. 138. After evolving t h e worlds, t h e self-born B r a h m a , the lord w h o was desirous of creating different subjects, began creating t h e m . 139-141a. He c r e a t e d everything at t h e b e g i n n i n g of t h e k a l p a in t h e same m a n n e r as it was before. W h i l e he m e d i t a t e d on creation beginning with intellect a n d simultaneous with it, Illusion, ignorance identical with darkness, originated from t h e great soul in five stages 8 0 3 v i z . — t a m a s (darkness) m o h a ( d e l u s i o n ) , m a h ā m o h a ( g r e a t d e l u s i o n ) , tāmisra (murkiness) and a n d h a t ā m i s r a ( b l i n d i n g gloominess). 141b-143. T h i s first creation of t h e m e d i t a t i n g a n d selfconfident lord c a m e to stay as a fivefold o n e ; viz. (1) those enveloped by d a r k n e s s ; (2) half o p e n a n d half covered like t h e s p r o u t from a seed; (3) those t h a t h a v e no light inside or outside; (4) those t h a t are stiff a n d rigid a n d ( 5 ) senseless. Because their intellect, miseries a n d senses were all enshrouded, they a r e called i m p o r t a n t immobiles w i t h covered souls. 144. On seeing this first creation in t h a t situation as well as useless for a n y a c t i o n (being immobile) he b e c a m e dissatis fied in mind, and thought about another. 145. E v e n as he m e d i t a t e d over it the Tiryaksrotas creation (moving sideways) was developed. Since it functioned sideways it is called Tiryaksrotas. 146. T h e animals etc. (i.e. birds a n d reptiles) constitute this well-known creation. O b r a h m i n s , they are those who a d o p t w r o n g p a t h s . So he m e d i t a t e d on a n o t h e r creation a n d t h e Sāttvika creation was evolved. 147-148. T h i s t h i r d creation is Ūrdhvasrotas which is directed upwards. Since it functions u p w a r d s it is called Ū r d h v a srotas. T h e beings created u n d e r this category are mosdy h a p p y a n d delighted. T h e y a r e enshrouded w i t h i n a n d without as well as illuminated on b o t h sides. 603. Avidyā—the scheme of ninefold creation is mentioned in all the Purānas. it is said that the creation arose out of ignorance (avidyā) classi fied into five heads, vit., tamas (darkness), moha (confusion), mahāmoha (obsession), tāmisra (gloominess), and andhatāmisra (blind gloominess). ĪMga (a. 9. 30, 35) divides these into siztyfour categories.

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149. Because they h a v e b e e n created with t h e union of S a t t v a g u n a , they a r e k n o w n as originating from Sattva. T h i s third creation of Ū r d h v a s r o t a s is t h a t of Devas. 150. T h e creations originating in t h e category of Ū r d h v a srotas a r e brilliant w i t h i n a n d w i t h o u t . T h e Ū r d h v a s r o t a s crea tions a r e stated by t h e l e a r n e d to be satisfied souls. 151. W h e n Devas, the creations in t h e c a t e g o r y of Ū r d h v a srotas were created B r a h m a , t h e lord w h o g r a n t s boons, b e c a m e delighted, b u t h e still m e d i t a t e d o n a n o t h e r c r e a t i o n . 152-153. He p o n d e r e d over t h e creation t h a t will be S ā d h a k a * 0 4 (active a n d fit for a c t i o n ) . E v e n as he was m e d i t a t i n g truthfully, t h e active Arvāksrotas creation manifested itself from t h e unmanifest P r a k r t i . Since it functions d o w n w a r d s it is called Arvāksrotas. 154. T h e beings c r e a t e d thus a r e mostly b r i l l i a n t ; rajas p r e d o m i n a t e s in t h e m a n d there is a m i x t u r e of t a m a s also. H e n c e , there is a p r e d o m i n a n c e of misery a n d they do their tasks again a n d again. 155. T h e y a r e h u m a n beings e n s h r o u d e d within a n d with out, a n d active. T h e y are classified i n t o eight categories t h r o u g h their r e d e e m i n g feature. 156. T h e y a r e m e n w h o h a v e realized souls w i t h a t t r i b u t e s similar to those of G a n d h a r v a s . T h u s , t h e creation of Arvāksro tas is called Taijasa ( l u m i n o u s , fiery). 157-158. T h e fifth creation is A n u g r a h a ( t h e creation of blessings). It is fourfold according to t h e distinctive feature of contrariety, power, achievement a n d satisfaction. T h e contra riety inheres t h e beings t h a t are i m m o b i l e ; t h e power is the element t h a t characterizes the T i r y a k yonis ( a n i m a l s ) ; m e n a r e characterized by their realized souls. Of Devas a n d sages satis faction is t h e distinctive feature. 1 5 9 . T h i s g r o u p is called P r ā k r t a ( p e r t a i n i n g to P r a k r t i ) . T h i s fifth (fourfold) Vaikārika creation is the best ( a n a v a m a h ) a m o n g all. T h e creation of t h e origins of gross elements a n d t h e gross elements, siddhas, sages, etc., is t h e sixth. T h e creation of

604. sādhakab—sakala-kāranah ST., the cause of all creation. Cf. nrdeham ādyam—Bhāg. cited in ST.

Lińgapurāna ( o r d i n a r y ) h u m a n beings ( a s distinct from t h e sages, e t c . ) o u t of t h e subtle a n d gross elements is the seventh. 160-161. T h e y (of t h e sixth g r o u p represented by the sages) know w h a t has taken place in the past, w h a t is taking place at present, a n d w h a t will take place in future.* 0 5 These (sages, etc.) r e m a i n d e t a c h e d t h o u g h they enjoy a n d share the fruits of their activities. 162-164. T h i s creation is c h a r a c t e r i z e d by c o n t r a r i e t y a n d imperfection. T h e first (1) creation of B r a h m ā is t h a t of M a h a t ; the n e x t ( 2 ) t h a t of t a n m ā t r a s ; the t h i r d £3) is V a i k ā r i k a ( i . e . of the n a t u r e of transformation a n d r a m i f i c a t i o n ) ; this three-fold creation was evolved p r i o r to intelligence. (4) T h e p r i m a r y ( m u k h y a ) creation (of insentient beings) is t h e fourth. T h e immobile beings a r e t h e m u k h y a s . 165. T h e n t h e r e a r e (5) t i r y a k ( h o r i z o n t a l ) ; ( 6 ) ū r d h v a ( u p w a r d ) a n d (7) arvāksrotas (downward) creations. ( 8 ) T h e n comes t h e a n u g r a h a creation, t h e e i g h t h in t h e serial order. It is b o t h Sāttvika a n d T ā m a s a . 166. T h u s w i t h t h e five vaikrta types a n d three p r ā k r t a s there are eight types of creation. ( 9 ) T h e n i n t h creation, i.e., of K u m ā r a s i s b o t h p r ā k r t a a n d vaikrta. 167. T h e three p r ā k r t a creations a r e p r i o r t o t h e creation of intellect. B u t t h e o t h e r six creations ( N o s . 4-9) a r e posterior to intellect. 168. I shall now give the detail of A n u g r a h a sarga which 08 you will u n d e r s t a n d properly. It stands in four w a y s ' a m o n g all living beings. 605. The text is corrupted. The commentator's interpretation is far-fetched. He explains prākrtah (V-159) as prakrta-nirūpana-visayah—the subject of present discourse. He dissolves vaikrto navamah as vaikrtah anavamah and explains anavamah as śresthah, superior. 606. The anugraha creation is characterized by contrariety (viparyaya), power (śakti), satisfaction (tusji) and perfection (siddhi). The scheme of ninefold creation as outlined in the Purānas can be summarised as follows : (i) Mahat : (creation of the great principle : intellect). (ii)Tanmātra: (creation of subtle elements), (iii) Bhūta : (creation of gross elements). (This set of three-fold creation is primary and originates from avidyā— ignorance). (iv) Mukhya (the principal creation comprising the immobile world of insentient beings such as mountains), (v Tiryak (the animal)

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169. T h e P r ā k r t a a n d V a i k r t a creations together are nine. T h e l e a r n e d consider t h e m interconnected through causes. 170. At the outset, B r a h m a created the m e n t a l sons equal to himself. A m o n g t h e m R b h u a n d S a n a t were sages of subli m a t e d sexuality. 171-173a. T h e y were b o r n at the outset. T h e y were senior to all others. After the eighth kalpa was over, these twoañfclefrt ones, the witnesses of the worlds constricted their splendour a n d settled themselves in the terrestrial world in the V ā r ā h a k a l p a . T h e y performed such actions leading to salvation after steadying their m i n d in their soul. Eschewing progeny, ritualistic activities a n d affection they adopted d e t a c h m e n t . S a n a t continued to have the same child-like form as at the time of his b i r t h . H e n c e , his n a m e is celebrated as S a n a t k u m ā r a . 173b-l77. B r a h m a created S a n a n d a , Sanaka a n d S a n ā t a n a . By m e a n s of their perfect knowledge those sages of great power abstained from worldly acts. These yogins were enlight ened in the diversity of the world a n d so refrained from worldly activities. W i t h o u t creating progenies they passed away at the time of dissolution. After they h a d gone away, B r a h m a created other m e n t a l sons w h o were fit for action a n d w h o took pride in their positions. T h e s e sages by w h o m this e a r t h was sustain ed r e m a i n e d u n t i l the final dissolution of all living beings. 178-182. B r a h m a c r e a t e d the waters, fire, e a r t h , firma m e n t , heaven, oceans, rivers, m o u n t a i n s , herbs, creepers, trees a n d p l a n t s , t h e u n i t s of time such as lavas, kāsfhās, kalās, m u h ū r t a s , j u n c t i o n s , nights, days, fortnights, m o n t h s , ayanas (half-yearly transit of the s u n ) , years a n d yugas. All these w h o identified themselves w i t h these abodes a r e known by t h e names of their abodes. He created Devas a n d sages too. T h e y creation wherein the stream of life is horizontal) (tiryaksrotas). (vi) Deva° (creation of Devas in which the stream of life moves upwards) (ūrdhva srotas). (vii) Mānusa 0 (creation of mankind in which the stream of life moves downwards (arvāk-srotas). (viii) creation of Feeling such as contrariety, power, satisfaction and perfection found respectively in the immobile, mobile, human and divine beings. This set of creation (Nos ivviii), born of intelligence is said to be secondary; but Vājm includes anugraha in the primary creation, (ix) Kumāra" creation of the mental sons of Brahma—Sanat etc. This ninth creation is said to be both primary and secondary.

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were M a r i c i , Bhrgu, Ańgiras, Pulastya, P u l a h a , K r a t u , D a k s a , Atri a n d Vasistha. B r a h m ā c r e a t e d these n i n e sons m e n t a l l y . T h e y a r e stipulated i n the P u r ā n a s a s t h e N i n e B r a h m ā s . 183. As before, t h e lotus-born d e i t y assigned a b o d e s to all t h e expounders o f B r a h m a n , w h o w e r e e q u a l t o B r a h m ā h i m self. 184-185. T h e n the lord c r e a t e d S a m k a l p a a n d D h a r m a : D h a r m a t h r o u g h enterprise a n d S a m k a l p a o u t o f d e t e r m i n a tion. T h e n a n o t h e r m e n t a l son R u c i was b o r n of lord B r a h m ā . 186. B r a h m ā c r e a t e d D a k s a from ītis vital b r e a t h a n d M a r ī c i from his eyes. Bhrgu was b o r n of the h e a r t of B r a h m ā . 187. He c r e a t e d Ańgiras from his h e a d a n d Atri from his ears. H e created P u l a s t y a from t h e organic w i n d U d ā n a a n d P u l a h a from the wind V y ā n a . 188. Vasistha was b o m o f S a m ā n a . H e created K r a t u from A p ā n a . T h u s these divine sons of B r a h m ā are eleven altogether. 189-191a. D h a r m a etc. a r e t h e first b o r n sons of B r a h m ā . T h e n i n e sons, Bhrgu a n d others, were c r e a t e d as expounders of B r a h m a n . T h e y were ancient householders who p r o p a g a t e d D h a r m a . A m o n g t h e m , twelve were t h e lords of Devas. T h e i r dynasties were divine, endowed w i t h sāttvic qualities. T h e y were active, h a d good progenies a n d w e r e a d o r n e d a m o n g t h e sages. 191b-195a. R b h u a n d S a n a t k u m ā r a were sages of subli m a t e d sexuality. T h e y were first b o r n a n d therefore senior to all others. W h e n t h e e i g h t h k a l p a h a d elapsed these ancient sages, the cosmic witnesses, shone in t h e world after constricting their splendour. B o t h of t h e m d i d a b i d e , by performing yogic rites after super-imposing t h e individual soul over the supreme soul. Eschewing progeny, worldly rites a n d affection t h e y a d o p t e d d e t a c h m e n t . S a n a t c o n t i n u e d to have the child-like form. H e n c e his n a m e has been stabilised as S a n a t . 195b. Thereafter, as he ( B r a h m ā ) tion, m e n t a l sons were b o r n to h i m .

c o n t i n u e d his m e d i t a

196. I n d i v i d u a l souls were b o r n o u t of t h e b o d y of t h a t intelligent lord t h r o u g h t h e cause a n d effect process. 197-199. Thereafter he was desirous of creating t h e four groups, viz. Devas, Asuras, Pitrs a n d h u m a n beings. H e infused

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himself in the waters. Even as he did so, even as he assiduously meditated on creation, the particles of darkness grew up in excess. T h e n out of his buttocks were produced the Asuras. O b r a h m i n s , the word 'asu' means vital b r e a t h . Those b o r n of the vital b r e a t h are called Asuras. 200. A n d he then eschewed that body whereby the Asuras were created and cast it off. It then became Night. 2 0 1 . Since N i g h t is mostly constituted of darkness it is something t h a t restricts movement. T h e subjects enveloped in darkness, sleep at night. 202-203. After creating the Asuras he took up another body. It was unmanifest a n d it mostly consisted of the quality of goodness. So he adored it. Even as he united that body in yogic activities he was pleased. T h e n from his shining m o u t h were born Devas. 204-205. Since they were born of him even as he was shining they are called Devas (shining ones). T h e root 'Div' means 'to play'. Therefore, Devas were born sportingly. After creating them the lord of Devas took another body. 206. T h a t body was cast off by h i m a n d when cast off it became day. Hence, Devas adore the day t h a t consists of D h a r m a . 207-209. T h e n he took up another body characterized by the quality of goodness. T h e lord considered himself like a father meditating on sons. H e n c e , the Pitrs were b o r n in between the night a n d d a y from his two sides. Hence, Devas are the Pitrs a n d their state of being Pitrs is due to that. He cast off that b o d y too. T h a t body cast off by him, immediately became the Twilight. 210-211. T h e day pertains to Devas a n d the night to Asuras. In between the two is stationed the body that belongs to the Pitrs. H e n c e , all Devas, Asuras, sages a n d m e n adore the body t h a t lies in between night a n d d a y . 212-213. T h e n B r a h m a adopted another body characterized by the particle of passion. T h e lord created with his m i n d the mental sons of passionate activities. T h e r e b y , the passionate sons were b o r n of him. 214-215a. After creating theni he cast off t h a t body. T h a t body cast off by him, immediately became moonlight. T h a t is why the people become delighted when moonlight spreads.

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215b-2l6. T h u s the bodies cast off by t h a t noble soul be c a m e immediately night, day, t h e m o r n i n g twilight a n d even ing twilight a n d moonlight. T h e moonlight, t h e twilight a n d the day, these t h r e e consist of t h e quality of goodness. 217-218a. T h e night is characterized by the quality of darkness. H e n c e it is called N i ś ā . Because Devas were created by day, t h r o u g h pleasure a n d o u t of B r a h m a ' s m o u t h , they are said to be dayborn a n d powerful by d a y . 218b-220. T h e lord created Asuras by n i g h t from his loins. T h a t b o d y of t h e lord b e c a m e nightTSince they were b o r n at n i g h t t h e Asuras are powerful by night. T h e s e times become t h e causes for all ( p a s t a n d ) future Devas, Asuras, Pitrs a n d h u m a n beings in all past a n d future m a n v a n t a r a s . 221-224. T h e m o r n i n g twilight, night, d a y a n d evening twilight, these four a r e the bodies of B r a h m ā . T h e y are called ' A m b h ā m s i ' . T h e root b h ā m e a n s t o 'shine'. T h e w o r d A m b h ā msi is t r a c e d by t h e learned to this root. After creating these, Prajāpati created Devas, h u m a n beings, D ā n a v a s a n d Pitrs from his body. Thereafter he foresook t h a t body which t u r n e d i n t o moonlight a n d assumed a n o t h e r form characterized by passion a n d darkness. T h e lord created other beings d u r i n g t h e n i g h t ; these beings were overwhelmed with h u n g e r . 225-228. T h e s e h u n g r y beings created by h i m a t t e m p t e d to seize the bodies of t h e lord. Some of t h e m who said, " W e will protect these b o d i e s " were k n o w n as Rāksasas. T h e y were night-walkers w h o were overcome by h u n g e r . T h o s e w h o said, ' W e will eat t h e m u p , ' were called yaksas as also guhyakas because of their secret activity. T h e root ' r a k s ' m e a n s ' t o pro tect a n d the root 'yaks' means ' t o e a t . ' On observing this crea tion, t h e h a i r of t h e intelligent lord B r a h m ā b e c a m e withered d u e to displeasure. 229-233a. T h o s e of t h e withered hair t h a t slipped off his h e a d a n d glided d o w n w a r d b e c a m e snakes. Since they were defective they a r e known as Ahis. Since they fell from his h e a d they a r e known as Pannagas a n d they are Sarpas because they creep. T h e fire of his terrible anger t u r n e d i n t o poison a n d entered t h e serpents; t h a t is why t h e y a r e b o r n along with poison. After creating t h e serpents the a n g r y lord created o t h e r i r a t e souls, w h o looked savage in their tawny colour.

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T h e y were fierce a n d flesh-eating goblins. Since they came into being they a r e known as Bhūtas, a n d as Piśācas because they a t e flesh. 233b-234. F r o m h i m then were b o r n the G a n d h a r v a s sing ing joyously. T h e root D h a i means to imbibe. T h e y were b o r n even as t h e y were imbibing speech. H e n c e they a r e k n o w n as Gandharvas. 235. After these eight divine beings h a d been created t h a t lord created birds from his own youthful stage out of his own inclination. 236. Since^ they are able to move as they please they are known as such. T h e y a r e n a m e d Vayas ( b i r d s ) because they were created from his youth. After creating the animals the lord of Devas created the flocks of winged animals. 237-239. He created goats from his m o u t h ; he created sheep from his chest; he created cows a n d bulls from his belly a n d sides. F r o m his feet he c r e a t e d horses, elephants, donkeys, deer, camels, mules a n d other kinds a n d classes of beasts. Plants a n d fruit trees were p r o d u c e d from the h a i r of his body. After creating the cattle a n d plants, he engaged himself in a sacrifice. -— 240. T h e y call these t h e domesticated animals, v i z . — t h e cow, the bull, the m a n , the r a m , the horse, the mule, the don key. U n d e r s t a n d the wild animals. 241-242. T h e y call these the wild animals, v i z . — t h e beasts of prey, the cloven hoofed elephants, monkeys, fifthly, birds, six thly, aquatic beasts a n d seventhly, the reptiles. T h e following seven are forest animals, viz.—buffaloes, gavayas (a species of o x ) , bears, monkeys, ś a r a b h a s (the fabulous a n i m a l of eight feet), wolves, a n d lions. 243. F r o m his front face he created G ā y a t r i a n d t r c M a n tras, T r i v r t S ā m a n , R a t h a n t a r a a n d Agnistoma verses. 244. F r o m his southern face he created Y a j u r hymns, T r i s t u b h m e t r e , P a ñ c a d a ś a m a Stoman, b r h a t S ā m a n a n d U k t h y a verses. 245. F r o m his western face he created S ā m a n , the m e t r e Jagatī, Saptadaśama Stoman, Vairūpa Sāman and Atirātra verses. 246. F r o m his n o r t h e r n face he created the set of twenty

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one A t h a r v a n h y m n s , Vairāja m e t r e .

Aptoryāma,

Anustubh metre

and the

247. At t h e beginning of t h e kalpa t h e lord created t h e lightning, the t h u n d e r b o l t s , t h e clouds, t h e reddy rainbows a n d t h e luminaries. 248. limbs.

T h e high a n d the low living beings were b o r n from his

249-250. After creating the four groups, viz. Devas, Asuras, h u m a n beings a n d Pitrs he created Ijeings, mobile a n d i m m o bile, Yaksas, Piśācas, G a n d h a r v a s , Apsarases, N a r a s , K i n n a r a s , Rāksasas, birds, cattle, wild animals a n d snakes. 251-261. T h e r e a r e mobile a n d immobile as well as chang ing a n d u n c h a n g i n g created beings. W h a t e v e r activities they h a d in a previous creation they resume t h e s a m e activities in succeeding creations. T h e y have the s a m e n a t u r e , etc. w h e t h e r savage or timid, kind or cruel, righteous or evil, t r u e or false. U r g e d b y their a t t r i b u t e s they a d o p t a n d take pleasure i n their respective qualities. Wh"eh t h e g r e a t e l e m e n t s — t h e objects of t h e senses a n d their forms—were created, the creator himself settled t h e appli cation of t h e elements as objects of the sense o r g a n s . 6 0 7 Some m e n say t h a t h u m a n effort is t h e cause of various activities; others say t h a t it is divine fate. T h e materialists say t h a t it is N a t u r e . B u t really m a n l y effort, working of fate a n d n a t u r e all d e p e n d on the n a t u r e of the fruit or result. T h e y know t h a t n o n e of these by itself is superior to t h e o t h e r n o r can one be separated from the other. T h i s is their n a t u r e . T h e y c a n n o t be all one nor a r e they two together, because they have separate entities. T h o s e w h o abide by activities m a y call t h a t result contrary, those w h o abide by the quality of goodness observe i m p a r t i a l outlook. T h e names a n d forms of the elements a n d the further deve l o p m e n t of t h e c r e a t e d ones were evolved by the great lord at t h e beginning itself t h r o u g h t h e words of t h e Vedas. T h e u n b o r n 607. The Purānas assign the division of society and the distribution of functions to the primeval being—Maheśvara, Cf. yajño janturaniśoyam ātmanah tukhaduhkhayoh. / iśvara-prerito gacchet svargam narakam eva vā //—cited in 57*.

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lord assigns names a n d aciivities^in regard to t h e Vedas, to the sages b o r n at the. e n d of the night of dissolution in the same m a n n e r as before. Such a r e the creations of B r a h m a of unmanifest origin. T h e mobile a n d immobile beings created t h r o u g h his' m e n t a l perfection are seen at the e n d of his night. T h e y resort to the m e n t a l perfection. W h e n these excellent subjects created by h i m did n o t prosper, B r a h m a w h o h a d been enveloped by the quality of darkness b e c a m e miserable with grief. 262-263a. T h e r e u p o n , he applied his intellect to come to a fixed decision. T h e n he saw within his m i n d t h a t the particles of darkness were the sole controlling factors eschewing b o t h the particles of goodness a n d passion. 263b-264. Therefore, t h e lord of the universe was miserable d u e to t h a t sorrow. T h e n j^g-prodded the tamas, a n d rajas a n d covered^tJ5tn w i t h sattva. T h e t a m a s thus p r o d d e d b e c a m e a twin. 265-267. A d h a r m a (sin) was b o r n of t a m a s a n d H i m s ā (violence) was b o r n of grief. W h e n this p a i r of terrible n a t u r e originated, the life (vital breaths) left the lord a n d pleasure resorted to h i m . T h e n B r a h m a eschewed his shining body a n d bifurcated it. W i t h one half of his body he b e c a m e a m a n . W i t h the other half he created a w o m a n Ś a t a r ū p ā . 268. W i t h love t h e lord c r e a t e d Prakrti, the m o t h e r of the elements. W i t h h e r greatness she stood pervading heaven a n d earth. __ 269-270. T h e first h a t f o T b o d y of B r a h m a envelopes heaven a n d stays there. T h e w o m a n ś a t a r ū p ā . 6 0 8 b o r n o u t o f the o t h e r half performed difficult penance for h u n d r e d t h o u s a n d years a n d obtained a m a n of brilliant renown as h e r husbarraV 2 7 1 . T h a t m a n i s a t t h e outset called M a n u t h e self-born. Seventy sets of four yugas constitute his m a n v a n t a i a. 272. T h a t m a n obtained as his wife Ś a t a r ū p ā w h o was n o t born of a womb. He sported with her. H e n c e , she is called R a t i (pleasure). 60S. The Purāna speaks of Brahma splitting his body into two parts : the male and female, viz. Manu and Śatarūpā. Cf. Matsya 3 . 3 1 . Thus Manu and Śatarūpā are said to be ayonija—not born of a womb.

Ory.

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Lińgapurāna

273. T h e first m u t u a l relation of two souls took place at the beginning of the k a l p a w h e n B r a h m ā created Virāt. He be c a m e the V i r ā t (massive) P u r u s a . 274. Ś a t a r ū p ā was the empress. T h e son of Virāt, i.e. S v ā y a m b h u v a was k n o w n a s M a n u . M a n u Vairāja created the subjects. 275. F r o m the heroic son of V i r ā t (i.e. Vairāja) Ś a t a r ū p ā gave birth to two sons : Priyavrata a n d U t t ā n a p ā d a who were h o n o u r e d by the worlds. 276. She gave b i r t h to two blessed d a u g h t e r s also from w h o m the subjects of the world were b o r n . T h e y were the gentle ladies Ākūti a n d Prasūti. 277. T h e lord S v ā y a m b h u v a M a n u gave Prasūti t o Daksa. D a k s a should b e known a s P r ā n a (vital b r e a t h ) ; M a n u is S a ń k a l p a ( I d e a ) . 278-279. He gave Akūti to R u c i the P r a j ā p a t i . R u c i the m e n t a l son of B r a h m ā begot auspicious twins of Akūti. Yajfta a n d D a k s i n ā were b o r n as twins: Yajña begot of Daksinā twelve sons. 280. T h e devas called yāmas were b o r n as his sons in the S v ā y a m b h u v a m a n v a n t a r a . H e n c e , they too a r e known as Yāmas. 281. T w o groups, t h e A j i t a s a n d the Śukras were created by B r a h m ā . T h e Y ā m a s who were born at t h e outset b e c a m e heaven-dwellers. 282. bhuva, worlds.

L o r d D a k s a begot of Prasūti, the d a u g h t e r of Svāyam twentyfour d a u g h t e r s who b e c a m e the m o t h e r s of the

283. All of t h e m were highly blessed, lotus-eyed, pleasureseeking a n d yogic m o t h e r s . 284-285. All of t h e m were expounders of t h e B r a h m a n as well as mothers of the u n i v e r s e : L o r d D h a r m a took as his wives thirteen of the daughters of Daksa, v i z : — Ś r a d d h ā ( f a i t h ) ; Laksmī ( f o r t u n e ) , D h r t i (fortitude), T u s t i (satisfaction), P u s d ( n o u r i s h m e n t ) , M e d h ā (intellect), K r i y ā ( r i t u a l s ) , B u d d h i (wisdom), Lajjā (bashfulness), V a p u h ( b e a u t y ) , Ś ā n t i ( p e a c e ) , Siddhi ( a c h i e v e m e n t ) a n d K ī r t i ( r e n o w n ) the thirteenth. 286-292. T h e lord D h a r m a took these d a u g h t e r s o f D a k s a

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as his wives. T h e i r y o u n g e r sisters were t h e eleven splendideyed ladies, viz.—Satī, K h y ā t i , S a m b h ū t i , S m r t i , Prīti, K s a m ā , S a n n a t i , Anasūyā, Ūrjā, S v ā h ā a n d S v a d h ā . O t h e r great sages took t h e m as their wives—they were R u d r a , B h r g u , M a r i c i , Ańgiras, P u l a h a , K r a t u , Pulastya, Atri, Vasistha, V a h n i a n d t h e Pitrs. H e gave Satī t o B h a v a ; K h y ā t i t o B h r g u ; S a m b h ū t i t o M a r ī c i ; S m r t i t o Ańgiras, Prīti t o P u l a s t y a ; K s a m ā t o P u l a h a , S a n n a t i t o K r a t u , Anasūyā t o Atri, Ū r j ā t o Vasistha, S v ā h ā to Agni a n d S v a d h ā to t h e Pitrs. All these ladies were highly blessed; they closely followed their p r o g e n y in all the m a n v a n t a r a s u n t i l t h e dissolution of all living beings. N o w listen to their p r o g e n y . 293-298. Ś r a d d h ā gave b i r t h t o K a m a . D a r p a was the son of L a k s m ī ; N i y a m a of D h r t i ; S a n t o s a of T u s t i ; L o b h a of P u s t i ; Ś r u t a o f M e d h ā ; D a n d a a n d S a m a y a were b o r n a s the sons o f K r i y ā ; B o d h a a n d P r a m ā d a o f B u d d h i ; V i n a y a ( H u m i lity) was b o r n of Lajjā; Vyavasāya (Enterprise) of V a p u s ; K s e m a of S ā n t i ; S u k h a of S i d d h i ; a n d Y a ś a h of K ī r t i — t h e s e were t h e offspring of D h a r m a . H a r s a was K a m a ' s son b o r n of the gentle l a d y Prīti. T h u s , t h e creation of D h a r m a has been r e c o u n t e d . H i m s ā b o r e t o A d h a r m a , Ntkrti a n d A n r t a . 299-302. Pairs of twins were b o r n of Nikrti : Bhaya a n d N a r a k a ; M ā y ā a n d V e d a n ā . M ā y ā gave b i r t h t o M r t y u , the dispeller of living beings. R a u r a v a got a son of V e d a n ā called D u h k h a . F r o m M r t y u were b o r n V y ā d h i , J a r ā , Śoka, K r o d h a a n d Asūyā. All these e n d i n g w i t h D u h k h a h a d the cha racteristics of A d h a r m a . These h a d no wives nor sons. T h e y live in p e r p e t u a l chastity. T h u s , t h e T ā m a s a creation was evolved with A d h a r m a as the controlling factor. 303-304. N ī l a l o h i t a was given the direction by B r a h m a to c r e a t e t h e subjects. M e d i t a t i n g on his wife Satī he created thousands of hide-clad beings as his m e n t a l sons w h o were n e i t h e r s u p e r i o r n o r inferior b u t equal to h i m . 305-313. T h e y w e r e all e q u a l to h i m in form, splendour, s t r e n g t h a n d learning. T h e y were tawny-coloured. T h e y were e q u i p p e d w i t h quivers. T h e y h a d their m a t t e d hairs o f red dish h u e . T h e y were h a v i n g special features. T h e i r hairs were greenish. T h e y h e l d skulls. T h e y could kill w i t h their eyes. T h e y h a d massive f i g u r e s . T h e y were deformed. T h e y

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h a d universal forms. T h e y h a d his own forms. T h e y h a d chariots, shields, coats of m a i l , a n d protective front-fenders in their chariots. T h e y h a d h u n d r e d s a n d thousands o f a r m s . T h e y could go to heaven, firmament as well as w a l k over t h e e a r t h . T h e y h a d stout heads, eight curved fangs, two tongues a n d t h r e e eyes. T h e y w e r e eaters of cooked food. Some were eaters of flesh, some imbibers of ghee a n d some drinkers of S o m a j u i c e . Some were bountiful; some h a d g r e a t skulls; some were blue-necked. T h e y h a d sublimated their sexuality. T h e y were partakers of offerings; they were conversant with D h a r m a . T h e y were virtuous a n d a d o r n e d with p e a c o c k feathers f i x e d t o their clubs. T h e y were seated, they were r u n n i n g in groups of five a n d there were t h o u s a n d s (of such g r o u p s ) ; some were teachers a n d some s t u d e n t s ; others performed j a p a s a n d yogic practices some e m i t t e d smoke a n d b l a z e d ; some lived on rivers; some were very b r i g h t ; others w e r e aged a n d intelligent; they were engrossed in m e d i t a t i o n on B r a h m a n ; they were of auspicious visions; they were blue-necked; t h e y h a d t h o u s a n d eyes; they were mines of mercifulness a n d p a t i e n c e ; they were invisible to living beings; they h a d g r e a t yogic p r a c t i c e s ; they h a d great powers a n d splendour. T h o u s a n d s o f t h e m r o a m e d a b o u t , rushed o n a n d j u m p e d u p h e r e a n d t h e r e . H e created these excellent beings, t h e R u d r a s , even before a Y ā m a (a p e r i o d of 3 hours) h a d elapsed. 314-317. On seeing h i m (i.e. R u d r a ) B r a h m ā spoke to h i m — " D o not c r e a t e subjects like these. O lord, do n o t create subjects e q u a l to yourself. Obeisance be to y o u ! Welfare u n t o you. C r e a t e subjects endowed with d e a t h . Subjects devoid of d e a t h will n o t start holy rites." O n being urged thus, h e told h i m — " I will n o t create the subjects e q u i p p e d w i t h d e a t h a n d old ege. Welfare u n t o you. I am s t a n d i n g b y ; y o u create t h e subjects yourself. T h e s e beings of g r e a t strength will be known by t h e n a m e ' R u d r a s ' . T h e y will resort t o t h e e a r t h , f i r m a m e n t a n d all q u a r t e r s . 318. A h u n d r e d R u d r a s will be devoted to sacrifice. T h e y will p a r t a k e offerings in sacrifices along w i t h t h e groups of Devas. 319. T h e y will stay till t h e e n d of a yuga. T h e y will be worshipped a l o n g w i t h Devas in different m a n v a n t a r a s . "

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331

320. T h u s addressed by the intelligent lord, B r a h m ā the delighted p a t r i a r c h bowed down to h i m a n d replied. 321. " O l o r d , welfare u n t o you. L e t it be even as it h a d been m e n t i o n e d b y y o u . " W h e n i t was a p p r o v e d b y B r a h m ā , everything h a p p e n e d i n t h a t m a n n e r . 322-324. Ever since t h a t day, t h e lord of Devas (i. e., R u d r a ) did n o t p r o c r e a t e p r o g e n y . H e r e m a i n e d a s S t h ā n u with sublimated sexuality till t h e time of Dissolution. Since lord M a h ā d e v a , t h e P u r u s a shining like t h e s u n said " I a m s t a y i n g " ; he is known as S t h ā n u (motionless). 325. He has the female form in one half of his b o d y . In splendour he is c o m p a r a b l e to the fire. By his own will he divided himself into two, a separate w o m a n , a n d a separate

man. 326-327. T h e same lord stationed himself in eleven halves. 8 0 9 T h e great goddess m e n t i o n e d before as the highly blessed lady sharing half the body of the lord b e c a m e Satī for the welfare of t h e worlds. T h e goddess h a d b e e n formerly propitiated b y D a k s a . 328-329. " F o r the sake of creation, divide yourself into two, r i g h t half being white a n d the left b l a c k . " — O n being asked thus by lord Śiva, O b r a h m i n s , she bifurcated herself into white a n d black. I shall m e n t i o n h e r n a m e s ; listen atten tively. 330-335. T h e y a r e : — S v ā h ā , Svadhā, M a h ā v i d y ā , M e d h ā , Laksmī, Sarasvati, Satī, Dāksāyanī, Vidyā, I c c h ā Sakti, K r i y ā t mikā, A p a r n ā , E k a p a r n ā , E k a p ā t a l ā , U m ā , H a i m a v a t ī , Kalyānī, E k a m ā t r k ā , K h y ā t i , Prajñā M a h ā b h ā g ā , G a u r ī , G a n ā m b i k ā , M a h ā d e v ī , N a n d i n ī , a n d Jātavedasī. These a r e some of the names w h e n she was one (i.e. before division). After she h a d divi ded into two, her names are:—Śāvitrī, V a r a d ā , P u n y ā , Pāvanī, Lokaviśrutā, Ajñā, Aveśanī, K r s n ā , T ā m a s ī , Sāttvikī, Śivā, Prakrti, Vikrtā, R a u d r ī , D u r g ā , B h a d r ā , P r a m ā t h i n ī , K ā l a r ā t r ī , M a h ā m ā y ā , Revatī, Bhūtanāyikā. At the e n d of D v ā p a r a yuga, O sages of good holy rites, h e r names a r e a s follows:— 609. Lord Śiva has a body half man and half woman. Thus when we speak of eleven Rudras we mean eleven half males and eleven half females. Both the male and female forms, divided into hundreds and thousands, have their distinct names and activities.

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336-339. G a u t a m ī , Kauśikī, Aryā, Candī, Kātyāyinī, Satī, K u m ā r i , Yādavī, V a r a d ā , K r s n a p i ń g a l ā , Bahirdhvajā or Barhirdhvajā, Ś ū l a d h a r ā , P a r a m ā , Brahmacārinī, M a h e n d r o pendrabhāginī, Drsadvatī, Ekaśūladhrk, Aparājitā, Bahubhujā, Pragalbhā, Sirhhavāhinī, the slayer of t h e Daityas such as Ś u m b h a a n d others, the suppressor of the great d e m o n Mahisa, Amoghā, Vindhyanilayā, V i k r ā n t ā a n d G a n a n ā y i k ā . These are the various names of the goddess in order. 340. T h e names of Bhadrakālī mentioned by me yield the best results. Those m e n who read these b e c o m e devoid of sons. * 341-342. In the forest, on the m o u n t a i n , in the city or in the house, in the water or on dry l a n d these names are used as saving remedy. O n e shail repeat t h e m when there is danger from tigers, elephants, kings or thieves—nay in all adversities. 343. O n e shall repeat these names as protective measure in the case of children afflicted by evil eye, evil planets, goblins as well as mothers. 344. T h e following two are the parts of the great goddess. T h e y are Prajñā a n d Sri. F r o m these two were born thousands of goddesses by w h o m the entire universe is pervaded. 345-347. R u d r a , M a h e ś v a r a the lord of Devas stationed him self along with his consort Satī, for the benefit of the worlds. He is Parameśvara, R u d r a a n d Paśupati. Formerly the three cities were b u r n e d by h i m . By his brilliance, Devas became Paśus ( I n d i v i d u a l Souls). He who reads or listens to the splendid order of the primordial creation attains the world of B r a h m a . He who narrates the same to the excellent b r a h m i n s also attains B r a h m a ' s world.

Statement of Nandikeśvara

333

CHAPTER SEVENTYONE

The statement of Nandikeśvara The sages said: 1. T h e s p l e n d i d process of c r e a t i o n has b e e n m e n t i o n e d succinctly a n d i n d e t a i l b y you. H o w d i d P a ś u p a t i , M a h e ś v a r a h a p p e n to b u r n the t h r e e cities of Asuras ? 2-4. O holy lord, how d i d Devas i n c l u d i n g B r a h m ā become Paśus ? T h e set of cities was formerly b u i l t by M a y a by performing_penance. It was an excellent set of t h r e e cities of divine n a t u r e , m a d e o f gold, silver a n d iron. W e h a v e h e a r d t h a t these a l o n g w i t h their forts were b u r n e d by the lord of D e v a s . H o w d i d t h e lord w h o struck d o w n the eyes of B h a g a b u r n these cities by discharging a single a r r o w even t h o u g h it was divine. 5. T h a t set of t h r e e cities was n o t b u r n e d by t h e goblins created b y V i s n u . T h e e n t i r e details o f t h e origin o f t h e cities a n d t h e acquisition of boons h a v e b e e n h e a r d formerly. 6-9. O sage of good holy rites, it behoves you to n a r r a t e the b u r n i n g of t h e cities wholly. O n h e a r i n g their words, S ū t a , t h e most excellent a m o n g the knowers o f t h e P u r ā n a s , said w h a t h e h a d h e a r d from Vyāsa in the m a n n e r as he h a d i n d i c a t e d all t h e necessary topics. Sūta

said:—

D u e to the curse of t h e t h r e e worlds originating from m i n d , speech a n d body, the asura T ā r a k a , the son of T ā r a , w a s killed along with his kinsmen by S k a n d a assiduously. His sons, all of noble soul, great strength a n d exploits, v i z : — V i d y u n m ā l i n , T ā r a k ā k s a a n d K a m a l ā k s a , performed p e n a n c e . 10-12. T h o s e excellent D ā n a v a s , while performing fierce p e n a n c e , observed great restraints. By m e a n s of p e n a n c e they e m a c i a t e d their bodies. T h e delighted B r a h m ā , t h e bestower of boons g r a n t e d t h e m the b o o n of their choice.

The Daityas said:— " W e w a n t n o t t o b e killed b y a n y living b e i n g a t time."

any

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T h u s they j o i n t l y requested t h e g r a n d f a t h e r of all worlds. T h e n the eternal lord of t h e worlds spoke to t h e m t h u s : 13. " O Asuras, t h e r e i s n o universal i m m o r t a l i t y . Desist from this desire. Choose a n o t h e r b o o n t h a t m a y a p p e a l to y o u . " 14. T h e n t h e D a i t y a s after consulting one a n o t h e r bowed t o B r a h m a , t h e p r e c e p t o r o f t h e universe a n d said t o h i m : — 15. " B y your grace, O lord of worlds, O p r e c e p t o r of t h e universe, we shall r o a m over this e a r t h a n d live in t h r e e cities. 16. O n c e in a t h o u s a n d years we shall m e e t together. O sinless one, these cities shall then fuse i n t o one city. 17. T h e lord w h o strikes at these w h e n they have fused into one w i t h a single arrow shall be d e a t h u n t o us. 18.

R e p l y i n g — " L e t i t b e s o " , t h e lord e n t e r e d t h e heaven.

Thereafter t h e heroic M a y a b u i l t t h e cities by m e a n s of his p e n a n c e . 19. T h e cities of those noble asuras were stationed as follows:—the golden o n e was in the h e a v e n ; t h e silver city was in t h e firmament a n d t h e iron city was on t h e e a r t h . 20-22. E a c h of these cities was a h u n d r e d yojanas in length a n d in b r e a d t h . T h e city of T ā r a k ā k s a was m a d e of gold; t h e city of K a m a l ā k s a was m a d e of silver; t h a t of V i d y u n m ā l i was m a d e of i r o n ; they h a d three types of excellent forts. M a y a was worshipped by t h e Daityas a n d D ā n a v a s t h e r e . T h i s powerful a r c h i t e c t built his own abode in everyone of them a n d lived t h e r e . 2 3 . T h u s , O m e n of good holy rites, c a m e into existence t h e well-fortified t h r e e cities. O leading b r a h m i n s , they were like t h e t h r e e w o r l d s . 24. W h e n t h e trio of cities grew u p , the Daityas in the three worlds e n t e r e d t h e three cities a n d b e c a m e superior in strength. 2 5 . T h e cities were full of k a l p a t r e e s . 6 1 0 T h e y a b o u n d e d in elephants a n d horses. T h e r e were i n n u m e r a b l e mansions richly d e c o r a t e d w i t h clusters of jewels. 26-27.

T h e r e were aerial chariots t h a t resembled the solar

6 i o . kalpa-druma—one of the five trees of Indra's paradise fabled to fulfil all desires, the other being Mandāra, Pārijātaka, Santāna and Haricandana.

Statement

Nandikeśvara

335

disc a n d t h a t h a d faces on every side. T h e palaces were splen d i d w i t h rubies s t u d d e d . T h e y were as refulgent as t h e m o o n . T h e i r o r n a m e n t a l gateways were divine a n d resembled t h e peaks of K a i l ā s a . T h e i r t h r e e cities shone w i t h t h e excellent mansions b u i l t s e p a r a t e l y . 28. O excellent b r a h m i n s , it was filled w i t h divine ladies ( i . e . ladies of divine b e a u t y a n d excellence), G a n d h a r v a s , Siddhas a n d C ā r a n a s . T h e r e were shrines o f R u d r a i n every house a n d A g n i h o t r a was performed every d a y . 29-37. T h e y w e r e filled w i t h wells, tanks, large o b l o n g lakes all r o u n d . H e r d s of e l e p h a n t s in t h e i r r u t , splendid horses, c h a r i o t s of every s h a p e , wonderfully m a d e w i t h faces on all sides—all these a b o u n d e d t h e r e . T h e r e were d r i n k i n g sheds, assemblies, playgrounds, etc. Different kinds of halls a n d c h a m bers for t h e s t u d y of t h e V e d a s were found all r o u n d . T h e cities were well fortified a n d m a d e unassailable even m e n t a l l y by others, d u e to the illusionary power of M a y a . O leading sages, the cities were frequented by chaste ladies everywhere. T h e r e were m a n y D a i t y a s . A l t h o u g h t h e y c o m m i t t e d great sins they got rid of t h e m t h r o u g h their worship of Ś a ń k a r a . O b r a h m i n s , the l e a d i n g D a i t y a s were highly blessed. T h e y were a c c o m p a n i e d by their wives a n d sons. T h e y were conversant w i t h the holy rites laid d o w n in t h e Śrutis a n d Smrtis. T h e y were engaged in those virtuous rites always. T h e y a b a n d o n e d all lords other t h a n M a h ā d e v a a n d were engaged i n t h e worship of t h a t lord alone. T h e y h a d b r o a d chests a n d shoulders like those of bulls. T h e y used to h o l d all weapons. T h e y w e r e always h u n g r y . T h e i r eyes shone like t h e forest fire. Some of them were quiescent; some w e r e infuriated. Some w e r e dwar fish a n d some were h u m p - b a c k e d ; they h a d t h e lustre of blue lotuses; their hairs were d a r k c o l o u r e d a n d curly. T h e y re sembled t h e b l u e m o u n t a i n a n d t h e M e r u ; their voice was c o m p a r a b l e to t h e sound of t h e r u m b l i n g cloud. All of t h e m were protected b y M a y a . T h e y were well-trained a n d were desirous of fighting. T h a t trio of cities was well frequented by the firm a n d steadfast suppressors of Devas ( i . e . D a i t y a s ) who were interested in fighting always a n d all r o u n d , w h o h a d perfectly achieved prowess a n d virility by t h e worship of Śiva a n d w h o resembled t h e sun, w i n d a n d king of i m m o r t a l beings.

336

Lińgapurāna

38. O excellent b r a h m i n s , t h a n k s to the prowess of t h e Daityas, D e v a s i n c l u d i n g I n d r a were b u r n e d b y the f i r e o f the set of three cities like t h e trees c o n s u m e d by t h e forest fire. 39. Devas w h o w e r e thus scorched s a l u t e d lord Visnu of unrivalled s p l e n d o u r a n d said to h i m . 40-41. T h e glorious lord, N ā r ā y a n a t h o u g h t within his m i n d as to w h a t should be d o n e in the affairs of Devas. J a n ā r d a n a , whose form is sacrifice, who was himself the per former of sacrifices, w h o was the p a r t a k e r of t h e fruit of sacrifices a n d w h o is the lord a n d bestower of benefits u n t o those who perform sacrifices, r e m e m b e r e d the sacrifice. 42. T h e sacrifice r e m e m b e r e d by h i m for t h e achievement of the objects of Devas b o w e d d o w n to t h a t lord a n d eulogised him. 4 3 . Seeing t h e smiling sacrifice, t h e eternal lord Visnu observed Devas including I n d r a a n d s a i d : — Śrī Visnu

said: —

44. F o r the destruction of the three cities a n d for the prosperity of the t h r e e worlds, O Devas, worship the lord w i t h ths U p a s a d sacrifice. Sūta

said: —

4 5 . On h e a r i n g t h e words of the intelligent lord of Devas, Devas m a d e great leonine r o a r i n g sound a n d eulogised the lord of sacrifices. 4 6 . Thereafter, lord V i s n u himself t h o u g h t once again. T h e lord of Devas a g a i n spoke to all Devas. 47. Even after killing a n d b u r n i n g all living beings a n d even after enjoying pleasures w i t h o u t the basic justice, if one worships M a h ā d e v a , one is u n d o u b t e d l y sinless. 48-49. T h e r e is no d o u b t t h a t sinless persons should n o t be killed a n d only sinners should be killed assiduously. O excellent Devas, how could t h e wicked Asuras be killed by Devas al t h o u g h they a r e sinners a n d Devas are very strong ? H e n c e they should n o t be killed d u e to the power of R u d r a Paramesdiin. 50.

W i t h o u t the grace of the lord who am I ?

O Devas,

Statement

of NandikeSvara

337

w h o is B r a h m a ? W h o a r e t h e Daityas ? W h o are the slayers of t h e enemies of Devas ? W h o a r e t h e noble-souled sages ? 5 1 . He is t h e lord, greater t h a n t h e greatest. He is per p e t u a l ; he is t h e twentyseventh principle ; 6 ] 1 w h o is worthy of being saluted, w h o is the lord of all t h e i m m o r t a l beings in t h e universe a n d w h o is M a h e ś v a r a the support of the universe. 52. He alone is t h e lord of all Devas. He is t h e benefactor of all. He has m a d e a distinction between Devas a n d D a i t y a s sportingly. 53. It is by worshipping a p a r t of h i s 6 1 2 t h a t Devas a t t a i n e d i m m o r t a l i t y ; B r a h m a a t t a i n e d his status as B r a h m a a n d I a t t a i n e d my status as V i s n u . 54. W i t h o u t worshipping h i m , which m a n attains per fection in this world ? T h a n k s to t h e worship of Lińga, they could be killed by h i m alone. 55-56. Moreover, all of t h e m a b i d e by their D h a r m a s . T h e y a d h e r e to t h e injunctions of Śruti a n d S m r t i . Still we shall worship R u d r a by performing t h e r i t e of U p a s a d p e r t a i n ing to t h a t lord a n d b e c o m e victorious over t h e excellent Daityas. Excepting t h e sole lord, t h e three-eyed deity, w h o else is c o m p e t e n t to dtsjroy t h e T r i p u r a s ? T h e y a r e well protected by M a y a along with T ā r a k ā k s a . T h e y h a v e t h e sole lustre of crystals a n d they are well stationed in themselves. Sūta

said:—

57. After saying this Visnu performed t h e worship of t h e lord by m e a n s of U p a s a d sacrifice. Sitting there he saw thou sands of goblins. 58-59. T h e y were a r m e d with spears, javelins a n d i r o n clubs. T h e y h a d various w e a p o n s ; they were in various guises. T h e y resembled R u d r a fierce as t h e fire at t h e t i m e of dissolu t i o n ; they were c o m p a r a b l e t o R u d r a t h e destroyer. T h e y bowed to h i m a n d h a l t e d . L o r d Visnu t h e n spoke to t h e m .

6 1 1 . See p. 8 note 15 Gf. 1.75.34= 'tasmād abheda-buddhyaiva saptavimśatprabbedatah. 6 1 2 . Siva in his sakala form of linga.

338 Visnu

Lińgapurāna said:—

60. " O heroic ones, g o t o t h e t h r e e cities o f Daityas, b u r n them, split t h e m a n d swallow t h e m . T h e n r e t u r n to t h e surface o f the e a r t h i n t h e m a n n e r y o u h a d g o n e . " 6 1 . Thereafter, t h e groups of goblins bowed d o w n to t h e lord of Devas a n d entered t h e three cities. Like the m o t h s in fire, they b e c a m e destroyed. 62-63a. At t h e behest of t h e lord of Daityas, all t h e goblins were destroyed. T h o u s a n d s of Daityas rejoiced, d a n c e d a n d sang. T h e y eulogised R u d r a t h e lord of Devas, t h e great soul. 63b-64. Devas including I n d r a , w h o h a a been defeated in a trice a n d whose prowess h a d b e e n destroyed, c a m e u n t o Visnu, t h e lord of Devas a n d resorted to his support out of fear. O n seeing t h e m t h e lord V i s n u t h o u g h t t h u s . 65-66. " W h a t is to be d o n e ?" After thinking, thus he b e c a m e distressed as he looked at t h e distresed Devas inclu d i n g I n d r a . After a while he t h o u g h t again " H o w shall I des troy the a r m y of D a i t y a s assiduously a n d carry o u t the tasks of Devas without t h e grace of the supreme lord. If one ponders over it, there is no d o u b t a b o u t this t h a t those w h o a r e virtuous have no sin at all. 67-71. H e n c e , know t h a t t h e D a i t y a s c a n n o t b e killed b y those Bhūtas originating from t h e U p a s a d sacrifice. T h e y dis pel sin by m e a n s of D h a r m a . Everything is founded on D h a r m a . T h e eternal Ś r u t i says t h a t prosperity originates from D h a r m a . All these Daityas, the residents of the three cities, are virtuous. H e n c e , O leading b r a h m i n s , they have a t t a i n e d immortality a n d not otherwise. Even after c o m m i t t i n g a very g r e a t sin, people are liberated from all t h e sins if they worship R u d r a . T h e y are not affected by sins like the lotus leaves which are n o t affected by water. O b r a h m i n s , t h e achievement of worldly pleasures definitely takes place t h r o u g h his worship. H e n c e , those Daityas who are devoted to t h e worship of the Lińga do enjoy worldly pleasures. H e n c e , O Devas, for y o u r purpose I shall create obstacles in t h e holy rites of Daityas by m e a n s of my M ā y ā a n d so shall conquer t h e three cities instantaneously" Sūta said: —

72. After thinking thus, t h e lord Visnu decided to b r i n g a b o u t i m p e d i m e n t s in the holy rituals of asuras.

Statement

339

of NandikeSvara

73. Visnu of great splendour, wielding M ā y ā generated an illusory P u r u s a ' 1 3 born of himself to create obstacles to the holy rites of Daityas. 74. Visnu the ruler of all, the person who could assume a n y form he liked, the wielder of M ā y ā , evolved a holy treatise t h a t could fascinate everyone a n d t h a t h a d within its basic principles the belief in w h a t is seen. 75. T h i s sacred treatise contained o n e million six h u n d r e d t h o u s a n d verses. 8 1 4 L o r d Visnu t a u g h t this scripture to the P u r u s a b o r n of his own limbs. 76-77. It was against those treatises t h a t followed the Srutis a n d t h e Smrtis. It was devoid of the discipline pertain ing to t h e four castes a n d four stages of life. It was t a u g h t in it t h a t heaven a n d hell are here itself. 6 1 5 T h e r e was no belief otherwise. V i s n u himself t a u g h t this scripture to t h a t P u r u s a . F o r the destruction of the three cities he said to t h a t P u r u s a : 78. " O , u n d o u b t e d l y it behoves you to go there for t h e quick destruction of the residents of the three cities. M a y their D h a r m a s in p u r s u i t of t h e Śrutis a n d Smrtis be d e s t r o y e d . " 79. T h e wielder of M ā y ā 8 1 8 , the expert in the deceptive scripture, bowed to h i m . After entering those cities t h e sage i m m e d i a t e l y created his M ā y ā . 80. On a c c o u n t of his M ā y ā , those Daityas w h o were the residents of the three cities, eschewed their holy rites based on the Śrutis a n d Smrtis a n d b e c a m e his disciples. 81-82. T h e y left off Śańkara, M a h ā d e v a , the great Is v a r a . 6 1 3 . According to the present context Visnu created a delusive teacher called Māyāmoha who created a Māyāśāstra of sixteen lakhs of verses preaching a-dharma for misguiding the Asuras. Māyāmoha created disciples for the propagation of a-dharma. He preached non-violence, forbade Śrauta and Smārta rituals, discarded Varnāśrama system, created an order for women that resulted in leaving their home and leading the life of nuns. In some versions, the role is assigned to Brhaspati, the preceptor of Gods who in the guise of the preceptor Śukra deludes the Asuras. For detail, see Māyāmoha prakarana in Padma, Vifnu, Matsya and Śiva purānas. 6 1 4 . This is not clear which text is meant. 6 1 5 . On the heretic doctrines compare : ft*

* 3 » p n 3 f t STTfrrct fTpqcf: ^ f a c T I %Ś

STTSTRft f

< ^ fī| I %®% Tr;zmft% q ^ ^ $ f f a * F 5 p P T I 3 p r f a q r t *ŕtef: *T *ft$ft^ f a c J ^ T : II cited in ST. 6 1 6 . Munih—Bauddha-bhiksuh ST.

340

Lińgapurāna

At the behest of the lord, the wielder of M ā y ā , N ā r a d a , t h e practitioner of deception, also entered the trio of cities a n d associated himself w i t h the wielder of M ā y ā . T h a t sage was himself s u r r o u n d e d on all sides by his disciples a n d their disciples. 83-88. He o r d a i n e d rules of conduct for women t h a t would give t h e m the benefit of licentious activities. T h e y followed those rules a n d achieved the result immediately. These women began to censure t h e ladies faithful to their h u s b a n d s a n d themselves b e c a m e e n a m o u r e d of o t h e r people. Even today in the Kali age, base w o m e n give d u e h o n o u r to the sage N ā r a d a * 1 7 , a b a n d o n their h u s b a n d s a n d move a b o u t unfettered. Really it is the h u s b a n d who is m o t h e r , father, kinsman, comrade, friend a n d relative unto the w o m e n . T h e r e is no d o u b t a b o u t this. Still he said thus t h r o u g h his M ā y ā . Really t h e w o m a n who has love towards h e r h u s b a n d shall a t t a i n t h e greatest heaven even after c o m m i t t i n g a great sin. S h e w h o does contrary to this attains hell. O leading sages, formerly, chaste ladies forsook all D h a r m a s , all Devas a n d other pre ceptors of the universe a n d worshipped their h u s b a n d s always. After a t t a i n i n g the heavenly world they b e c a m e free from ailments a n d rejoiced. But those w h o w e r e t h e followers of M ā y ā attained hell. H e n c e , it is the h u s b a n d who is the greatest goal. 89-91. Yet on a c c o u n t of the M ā y ā of the lord of Devas a n d at the behest of lord V i s n u , the w o m e n a b a n d o n e d their husbands a n d b e c a m e self-willed a n d unrestrained in their conducts. Misfortune w e n t to the three cities at the behest of t h a t lord himself. T h e glory a n d prosperity t h a t they h a d obtained from B r a h m ā , t h e u n b o r n lord, t h e lord of Devas, a b a n d o n e d t h e m a n d w e n t o u t of the cities. 92-97. T h e lord thus preached delusion of the intellect as evolved by the M ā y ā of Visnu. T h e P u r u s a deluded the Daityas a n d N ā r a d a t h e wielder of M ā y ā deluded the ladies. In o r d e r to create obstacles in D h a r m a s these two were com fortably seated there. T h e y w e r e unexcited a n d u n c h a n g i n g , 6 1 7 . The preaching in regard to sexual freedom is attributed to Nārada, the disciple of Māyāmoha.

Statement

Nandikeśvara

341

when the splendid D h a r m a pertaining t o the Śrutis a n d the Smrtis, perished; when heresy was proclaimed by Visnu, the source of origin of t h e universe; w h e n M a h e ś v a r a a n d t h e worship of his Lińga were a b a n d o n e d by D a i t y a s ; when t h e virtuous activities of the women were entirely destroyed a n d wicked c o n d u c t was stabilised; the lord of Devas V i s n u a p p e a r e d contented. After practising p e n a n c e he a p p r o a c h e d the consort of U m ā along with Devas a n d eulogised h i m . L o r d V i s n u said : — Obeisance to you, to L o r d M a h e ś v a r a , to the great A t m a n , obeisance to N ā r ā y a n a , to Śarva, to B r a h m a , to one having the form of B r a h m a n ; obeisance to the p e r m a n e n t one, to the infinite one, to t h e unmanifest one. Sūta

said:

98-99. After eulogising the great lord a n d after bowing d o w n like a long staff, the lord Visnu stationed himself in water a n d performed the j a p a of the R u d r a M a n t r a ten million times. All Devas including I n d r a , Sādhyas, Y a m a , R u d r a s a n d M a r u t s eulogised lord Śiva. Devas said :

100. Obeisance to you t h e A t m a n of all; obeisance to Ś a ń k a r a the dispeller of affliction, to R u d r a , to N ī l a R u d r a , to K a d r u d r a a n d t o Pracetas. 101. You a r e o u r p e r p e t u a l goal; the suppressor of t h e enemies of Devas should be always worshipped a n d h o n o u r e d by us. You are the p r i m o r d i a l o n e ; you are the endless o n e ; you are the infinite imperishable lord. 102. O preceptor of t h e universe, you are P r a k r t i a n d P u r u s a himself; you a r e t h e creator, the destroyer; the pro tector; the leader of the b r a h m i n s in this universe, O deity, favourably disposed towards t h e b r a h m i n s . 103-104. You a r e t h e g r a n t e r of b o o n s ; you are identical with speech. Y o u are worthy of being directly expressed; you a r e devoid of t h e expressed a n d expression. F o r the sake of salvation, you a r e worshipped by the yogins a n d by those w h o whirl in the yogic practice. You a r e stationed in the

342

Lińgapurāna

cavity of the lotus-like h e a r t . T h e wise call you Sat (the existent), the greatest one in the form of B r a h m a n . 105. O lord, the noble sages say t h a t you are reality, t h e mass of splendour, greater t h a n the greatest a n d the greatest Atman in this world. 106. O p r e c e p t o r of the universe, you are everything t h a t is seen, h e a r d , stationed or b o r n . T h e y call you m i n u t e r t h a n the m i n u t e s t a n d g r e a t e r t h a n the greatest. - " " 1 0 7 . T h e y call you one with h a n d s a n d feet everywhere, one with eyes, heads a n d m o u t h s everywhere. Y o u h a v e ears all r o u n d a n d you stand enveloping everything in the world. 108-110. T h e y call you M a h ā d e v a , the omniscient, one without ailment, o n e w h o c a n n o t be specifically p o i n t e d out, o n e having a universal form, one with deformed eyes, Sadāśiva w i t h o u t ailment, o n e w h o makes others in t h e world function, one who makes P r a k r t i work, t h e great-grandfather, t h e lord w h o bestows boons, the self-born deity, the a b o d e of all a n d t h e lord of twentysix principles. You resemble ten million suns in refulgence; you a r e similar to ten million moons in brightness, y o u a r e on a p a r with ten million fires t h a t blaze at t h e time of dissolution and you have no other lord to control you. 111-114. T h e Srutis a n d the people w h o are conversant with t h e essence of Srutis call you t h e essence of t h e Srutis. O deity with m a n y forms, that which is evolved in the world w i t h o u t you h a s n o t b e e n seen by us. Y o u a l o n e protect the Daityas, Devas, Bhūtas, the mobile a n d immobile beings, O Ś a m b h u , we have no other goal. Protect us by killng all the Asuras. O P a r a m e ś v a r a , all are deluded by your M ā y ā . J u s t as the waves a n d billows in t h e ocean come i n t o clash w i t h one a n o t h e r a n d ultimately become water, so also Devas a n d Asuras a n d all creations of B r a h m ā (fighting one another) are r e n d e r e d insentient b y the lord [ a p u n o n the word j a l a ( w a t e r ) which is also p r o n o u n c e d as jada^when it m e a n s insentient, i n a c t i v e ] . Sūta

said:

115.

T h e m a n w h o gets up early in the m o r n i n g , purifies

343

Statement of Nandikeśvara himself a n d repeats this a t t a i n all desires.

holy

h y m n or listens

to this shall

116-119a. M a h e ś v a r a , w h o was thus eulogised by Devas, was pleased by it as well as by t h e J a p a performed by V i s n u . A c c o m p a n i e d b y U m ā , h e e m b r a c e d U m ā a n d smilingly kept his h a n d on N a n d i n . G l a n c i n g at Devas, he said in a majestic tone : — " O leading Devas, this task has been understood b y m e now. I know t h e power of t h e M ā y ā of Visnu a n d t h e intelli gent N ā r a d a ; O excellent Devas, I shall cause t h e destruction of all those Daityas engaged in evil activities. I shall destroy t h e three cities as w e l l . " Sūta said :— 119b-121a. T h e n Devas c a m e there along with B r a h m a , I n d r a a n d Visnu O n h e a r i n g t h e words o f t h e lord they bowed t o h i m a n d eulogised h i m . I n t h e meanwhile t h e goddess glanced at t h e lord with surprise. She hit t h e bull-bannered deity with her toy lotus a n d said. The Goddess said :— 121b-125. O lord, see o u r son, the six-faced Kārttikeya, resembling the sun in refulgence. He is playing. O excellent one a m o n g those blessed with sons, he is a d o r n e d with excellent o r n a m e n t s such as coronets, bangles, ear-rings, bracelets, anklets, belly-bands, tinkling bells, golden fig leaves, etc. H i s forelocks a r e bedecked with t h e flowers of t h e kalpa tree. H i s necklace is s t u d d e d with rubies a n d o t h e r precious gems. He is a d o r n e d with shoulderlets a n d p e a r l necklaces having t h e lustre of t h e full m o o n . He has t h e caste-marks on his foreheads. O M a h ā deva, see o u r splendid son. 126-129. He is m a r k e d w i t h saffron. A r o u n d m a r k h a s been m a d e with Bhasma. O lord, see t h e row of faces like t h e cluster of lotuses. O lord, see his splendid eyes. See t h e splendid m a r k s of collyrium applied by his m o t h e r s G a ń g ā , K r t t i k ā a n d S v ā h ā 4 1 8 a s a n auspicious b e n e d i c t i o n . " Śiva w h o was thus addressed by U m ā , t h e m o t h e r of t h e worlds, began imbibing t h e nectar from the faces of S k a n d a . 6 i 8 . Mothers of K&rttikeya. See ŚP. Rudra Samhitā, ch.a.

344

Lińgapurāna

He was not satiated thereby. He even forgot Devas harassed b y t h e D a i t y a s h a d assembled t h e r e .

who

130. He e m b r a c e d Skanda, kissed h i m , smelling the h e a d a n d s a i d — " D a n c e , d e a r s o n " . T h e g r e a t boy, dispelling t h e anguish of all d a n c e d gently a n d sportingly. 131. T h e other leading G a n a s d a n c e d along with h i m . At t h e b i d d i n g of t h e lord, t h e entire universe, danced for a moment. 132. All the Nāgas (serpents) a n d Devas with I n d r a at their forefront danced. T h e chiefs of t h e * G a n a s eulogised Skanda. U m ā a n d t h e m o t h e r s rejoiced. 133. T h e G a n d h a r v a s a n d K i n n a r a s showered f l o w e r s a n d sang. On drinking t h e nectar of t h e fine d a n c e Pārvatī a n d P a r a m e ś v a r a a t t a i n e d satisfaction along w i t h N a n d i n a n d t h e leading G a n a s . 134. T h e n along with N a n d i n , K ā r t t i k e y a , a n d the d a u g h t e r of the king of m o u n t a i n s , Śiva entered t h e divine abode, like t h e cloud entering other clouds. He too h a d the lustre of t h e c l o u d s . 6 1 9 135. Devas stood by the door of t h e a b o d e . Slightiy distressed in their m i n d s they eulogised t h e lord. 136. T h e y told one a n o t h e r : " W h a t is this ? W h a t is this ?" a n d they looked at one a n o t h e r in their excited dejection. Some said, " w e a r e sinners", still others said, " w e a r e unfor tunate". 137. T h e leading Devas said : — D a i t y a s a r e lucky. O t h e r s said, " T h i s is the fruit of their w o r s h i p . " Still others s a i d — " N o . " 138. In t h e m e a n t i m e , on hearing their grim voices K u m b h o d a r a 6 2 0 of great splendour struck t h e m with his staff. 139. Devas were frightened. Crying " H ā , H ā " they fled. T h e sages a n d Devas fell on the g r o u n d . 140-141. T h e sages K a ś y a p a a n d others s a i d — " O o u r adverse f a t e ! " T h e b r a h m i n s said " E v e n after seeing t h e lord, the task of Devas has n o t been accomplished d u e to t h e ill luck of Devas. Still others said, " O b e i s a n c e to Ś i v a " after wor shipping h i m slightly in their h e a r t s. 6 1 9 . ambudābhah— ST. interprets differently : ambudavat suryavad ābhā kāntir yasya—who resembles the sun in brilliance. 620. Kumbhodarah—a gana of lord Śiva.

Statement of Nandikeśvara

345

142-146. At the behest of M a h ā d e v a N a n d ī ś a , t h e favourite sage of t h e lord c a m e there riding on a w h i t e bull. He h a d m a t t e d h a i r a n d h e l d t h e t r i d e n t a n d t h e iron c l u b . H e wore garlands, necklaces, ear-rings a n d bangles. O n seeing N a n d i n , t h e K u m b h o d a r a b o w e d t o N a n d i n w i t h his lowered h e a d a n d hastened along w i t h h i m . N a n d i n of great splendour was seated on t h e back of a bull. He h a d t h e bull b a n n e r . He was t h e commander-in-chief of t h e G a n a s a n d was a c c o m p a n i e d by t h e G a n a s like t h e g r e a t lord himself, riding on t h e back of t h e c l o u d . 6 2 1 T h e white u m b r e l l a o f N a n d i n stretched t o ten Yojanas. It was bedecked in clusters of pearls. It shone like t h e firmament. T h e splendid p e a r l necklace suspended from it from within a p p e a r e d like t h e G a ń g ā falling from t h e sky over the h e a d of t h e lord. 147-153. O leading sages, at t h e behest of I n d r a , the wielder of the t h u n d e r b o l t , t h e splendid divine d r u m s w e r e sounded in h o n o u r of t h e presiding officer of t h e G a n a s . T h e y eulogised h i m w i t h pleasing words, j u s t as they eulogised Śiva with thrilling j o y a n d loving devotion. A t t h e b i d d i n g o f t h e thunder bolt-wielding lord, t h e sky-walkers showered fragrant flowers from t h e firmament over t h e h e a d of N a n d i n . Satisfied w i t h t h a t shower h e shone w i t h r e a l a n d sincere satisfaction. N a n d i n was d r e n c h e d in fragrant w a t e r d r o p p i n g from t h e m o o n on the forehead of t h e lord. T h e back of t h e bull shone with different kinds of flowers. O sages of good holy rites, j u s t as t h e firmament is scattered with stars so also t h e back of t h e bull was covered w i t h f l o w e r s . Covered b y t h e m N a n d i n shone on t h e b a c k of t h e bull, like t h e m o o n on t h e b a c k of t h e firmament. O sages of holy rites, on seeing N a n d i n t h a t way Devas including I n d r a a n d Visnu eulogised t h e chieftain of t h e G a n a s as if he was a n o t h e r lord of Devas. Devas said : 154-160. Obeisance to y o u t h e devotee of R u d r a , to one engaged i n t h e j a p a o f R u d r a m a n t r a s ; obeisance t o one w h o 6a i. meghaprsthe— megha-rūpa-Visnu-prsthe ST. This refers to Visnu in the form of cloud which lord Śiva made his vehicle. Hence, Śiva is called 'megha-vāhana.'

346

Lińgapurāna

destroys the agony of the devotees of Rudra; obeisance to you engaged in rites pleasing to Rudra; obeisance to the leader of Kūsmānda; obeisance to the lord of yogins; to the bestower of everything; to one worthy of being sought refuge in; to the omniscient one; to the dispeller of agony; to the lord of the Vedas; obeisance to one comprehensible only through the Vedas; obeisance to one wielding thunderbolt; to one whose curved fangs are adamantine; to one who renders the thunder bolt of Indra ineffective; to one whose body is bedecked in diamonds; to one propitiated by Indra, the wielder of thunder bolt; obeisance to the Rakta(red coloured) ;to one with red eyes; to the wearer of red garments; obeisance to one who bestows the world of Rudra to those who are devoted to his lotus-like feet. Obeisance to the commander of the armies; to the lord of Rudras; to the lord of goblins and to the lord of the worlds; obeisance to the dispeller of sins; obeisance to Rudra, to Rudrapati (Lord of the Rudras) ; obeisance to Śiva; obeisance to the gentle one; obeisance to you who are the devotee of Rudra. Sūta

said:

161-163. Thus eulogised, the delighted presiding officer of the Ganas, the son of Śilāda said to Devas:— "It behoves you all to prepare a chariot, a charioteer, a bow and an arrow for Śambhu with assiduity thinking that the trio of the cities was as good as destroyed." Then the Devas strenuously made the chariot through their artificer Viśvakarman assisted by Brahma, for the use of Śiva the intelligent lord of Devas.

347 CHAPTER SEVENTYTWO

Construction of Rudra's chariot 1. With great assiduity and eagerness the divine and cos mic chariot 6 " of lord Rudra was made by Viśvakarman. 2. It was identical with all living beings;*** it was bowed to by all Devas; it was identical with all Devas;*** it was golden and it was honoured by all. 3. The sun was the right wheel and the moon was the left wheel. The right wheel had twelve spokes and the left wheel had sixteen spokes. 4. O leading brahmins, the twelve Adityas were in those twelve spokes on the right. O sages of good holy rites, in the sixteen spokes of the left wheel were the sixteen digits of the moon.

5. The constellations were the ornaments of the left wheel*1* alone. The six seasons were the rims of those two wheels, O leading brahmins. 6. The firmament was the roof*** of the chariot and the i n t e r i o r 6 2 7 of the chariot was the Mandara. The mountain of rising sun and the mountain of the setting sun were the poles to which the yoke was fixed. / A 5& 7. Mahāmeru was the pedestal and the mountain Kesara was t h e supporting seat. The year was its velocity and the two transits of the sun were the joints of the wheels. 8. The Muhūrtas were holes to fix the nails or pins and 62a.

I n the P u r a g a s V i ś v a k a r m a n i s invested w i t h t h e powers a n d

offices of t h e V e d i c T v a s t r .

He is t h e great architect,

executor of handi

crafts a n d the builder of great cities. He is the t o n of Prabh&sa, t h e

eighth

V a s u , b y his wife Y o g a s i d d h ā . 623-624.

T h e cosmic chariot-represents the cosmic powers w i t h seven

worlds as wheels, w i t h five g r a n elements and all-gods as its constituents. 625.

V a r n a i.e the moon, t h e left side of t h e cosmic c a r .

626.

p u s k a r a — v a c u u m , it

stands in

apposition to

antariksa—the

atmospheric region, the sky. 627. charioteer.

ratha-nldah—sārathi-sthanam S T . , the

sitting

place

for

the

348

Liñgapurāna

K a l ā s were t h e pins of t h e yoke. T h e Kāstfiās were its nostrils a n d t h e K s a n a s were its axles. 9. T h e Nimesas were its Axle-tree a n d the Lavas consti tuted its shafts. T h e sky was t h e fender of t h a t chariot. T h e heaven a n d salvation were its flags. 10. V i r t u e a n d d e t a c h m e n t were its staffs a n d sacrifices were t h e supports of t h e staffs. T h e m o n e t a r y gifts were the joints a n d t h e fifty fires were t h e iron pieces or bolts. 11. D h a r m a a n d I C ā m a (love) were t h e tips of t h e two yokes; t h e unmanifest principle was the poleshaft; t h e cosmic intellect was its connecting shaft. 12. T h e ego was its a n g u l a r p o i n t s ; t h e elements were its s t r e n g t h ; t h e sense organs its o r n a m e n t a l fittings all r o u n d . 13. Ś r a d d h ā (faith) was its m o v e m e n t ; t h e V e d a s were its horses; t h e P a d a s (words) of t h e Vedas its o r n a m e n t s a n d the six ancillaries were its trinkets. 14. O sages of good holy rites, the P u r ā n a s , N y ā y a ( science of logic), M ī m ā m s ā (treatise on holy r i t e s ) , t h e D h a r m a ś ā s t r a s (ethical literature) were its perfect screen cloths a n d supports of t h e tails. It was equipped with all characteristics. 15. T h e m a n t r a s , syllables, feet a n d t h e four stages in life were its bells. A n a n t a t h e serpent adorned by his thousand hoods formed its b o u n d i n g limit. 16. T h e quarters a n d t h e interstices were t h e pillars of this c h a r i o t . T h e P u s k a r a a n d o t h e r clouds w e r e its golden b a n n e r s studded with jewels. 17-18. T h e four oceans formed t h e blankets spread on its surface. T h e G a ń g ā a n d o t h e r rivers a p p e a r e d splendid in female forms, bedecked in all o r n a m e n t s a n d holding t h e chowries in t h e i r h a n d s . T h e y occupied different p a r t s in the chariot a n d rendered it beautiful. 19. T h e seven layers of winds, Avaha etc. were the seven excellent golden steps. T h e charioteer was lord B r a h m a a n d he held t h e reins. 20-21. P r a n a v a w i t h B r a h m a n for its deity was t h e whip. T h e m o u n t a i n L o k ā l o k a was its l a n d i n g g r o u n d with stairs all r o u n d . T h e splendid M ā n a s a m o u n t a i n was its external pre<5P pice. T h e o t h e r m o u n t a i n s constituted its noses all r o u n d [the u p p e r timbers]. -f r ( ^ c ^ fV<ftlL*l

Construction of Rudra's Chariot

349

22. T h e T a l a a n d t h e residents thereof constituted its pigeon holes, a n d t h e pigeons. T h e m o u n t a i n M e r u w a s t h e great u m b r e l l a a n d t h e M a n d a r a constituted t h e side d r u m . 2 3 . T h e k i n g o f m o u n t a i n s ( H i m a v ā n ) was his b o w a n d the bowstring was t h e lord of serpents ( V ā s u k i ) himself, along with K ā l a r ā t r i ( t h e n i g h t o f nightmares) a n d I n d r a d h a n u s (rain bow). 24. T h e bell of t h e b o w was goddess Sarasvatī of t h e form of t h e Srutis ( V e d a s ) . V i s n u of g r e a t splendour was t h e arrow a n d S o m a (moon) was t h e spike-head of t h e arrow. 2 5 . T h e K ā l ā g n i f i r e a t t h e e n d o f kalpa was t h e s h a r p a n d terrible p o i n t of t h a t a r r o w . T h e a r m y originated from the waters. T h e winds were feathers f i x e d t o t h e a r r o w . 26-27. After m a k i n g t h e divine chariot, b o w a n d arrows with B r a h m ā t h e lord of t h e worlds as his charioteer, Śiva m o u n t e d t h e divine c h a r i o t w e a r i n g m a r t i a l decorations. H e was a c c o m p a n i e d by t h e g r o u p s of Devas a n d he shook heaven a n d e a r t h b y his m o v e m e n t s . 28-31. Eulogised by t h e sages a n d saluted by the b a r d s t h e shining splendid lord, t h e bestower of boons occupied t h e c h a r i o t glancing at t h e charioteer. T h e groups of Apsarases, skilled i n dancing, d a n c e d i n his presence ( t o h o n o u r h i m ) . W h e n he got into t h e c h a r i o t , evolved o u t of t h e different m a t e r i a l , t h e horse originating from t h e V e d a s fell h e a d l o n g over the e a r t h . T h e lord D h a r a n ī d h a r a (uplifter of t h e e a r t h i.e., V i s n u ) , assuming t h e form of a leading bull lifted up the c h a r i o t for a while a n d tried to stabilise it. B u t at t h e next m o m e n t even t h a t leading bull slipped d o w n t o t h e e a r t h o n his knees. 32. At t h e instance of t h e lord Śiva, lord B r a h m ā who h e l d t h e reins in his h a n d s lifted up the horses a n d steadied the splendid c h a r i o t . 33. T h e n h e drove t h e horses t h a t h a d t h e speed o f the wind, towards t h e cities of t h e swift a n d courageous D ā n a v a s . T h e cities till t h e n h a d p e a c e a n d comfort. 34.

Thereafter looking a t Devas, lord R u d r a s a i d : —

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"Give unto me the lordship of Paśus." Then I shall kill the Asuras. 35. O excellent Devas, only after assigning you a status of animal souls distinct from that of Devas and others, can they be killed, not otherwise, O excellent ones." 36. After hearing these words of the intelligent lord, all of them became suspicious and uneasy over this change and felt great distress. 37. On realising their mental reaction, the lord spoke to them thus:—"O excellent Devas, let there be no fear or misgiving in you in regard to your becoming Paśus. 38-41. Now listen and try to pursue the means of libera tion from the state of Paśu. He who performs the divine holy rite "Pāśupata" will be liberated from the state of Paśu. O pure ones, I solemnly promise this to you. O excellent Devas, there is no doubt in this that those others too who perform the Pāśupata rite will be liberated from the state of a Paśu. He who renders service steadily for twelve years or even half that period or even three years can be liberated from that state. Hence, O excellent Devas, perform this great and divine rite". 42-50. "So be it", said Devas to Śiva, who is bowed to by all the worlds. That is why Devas, Asuras and human beings are called Paśus. Rudra is the lord of Paśus 828 and the liberator of Paśus from their bondage. He who is Paśu, shall eschew that state through this holy rite. The scriptures declare that even by committing sins he does not become a sinner. 628. paśūnām ādhipatyam—lordship of the individual souls (jivas); Cf. " s o 'bravid vararh vrnā ahameva paśūnām adhipatir asSni"—cited in ST. 629. Śiva is named Paśupati, the lord of animals. According to the legend, recorded in the present chapter, every deity was asked by Śiva to declare himself a mere Paśu or animal before Tripuras could be slain in the battle. The Gods accepted the proposal, declared themselves as animals and fought brutally. Lord Śiva won them the battle but Gods were still distressed. The lord then enjoined the observance of Pāsupata vrata for the attainment of their release from animal nature. This legend forms the basis for the formulation of Pāśupata sect which aims at the release of Paiu (the individual soul) from the bondage of re birth.

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T h e n V i n ā y a k a himself, the boy w i t h t h e exploit of an a d u l t , forbade Devas a s h e h a d not b e e n duly worshipped b y D e v a s a n d said t h u s —

Sri Vināyaka said:— W h i c h m a n , m a y he be a D e v a or a D ā n a v a , attains perfec tion in this world w i t h o u t worshipping me by m e a n s of splen d i d foodstuffs, edibles, etc. H e n c e , O leading Devas, I will cause i m p e d i m e n t s in a trice in your tasks. O leading Devas, h o w is i t t h a t you h a d a t t e m p t e d t o perform this w i t h o u t worshipping me. Thereafter all Devas including I n d r a b e c a m e frightened. After worshipping t h a t lord a n d propitiating h i m with all kinds of edibles a n d foodstuffs, with loaves a n d sweet-meats they spoke to lord G a n e ś a — " L e t now o u r task be achieved w i t h o u t impediments." L o r d R u d r a , t h e chief of all leading Devas, e m b r a c e d his son a n d kissed h i m o n the h e a d . H e worshipped a n d p r o p i t i a t e d G a n e ś a w i t h flowers of sweet fragrance a n d j u i c y edibles a n d foodstuffs. After worshipping V i n ā y a k a the leader of chieftains, worthy of being worshipped, lord R u d r a w h o h a d t h e lord of m o u n tains for his bow started along with t h e groups of Devas a n d t h e chiefs of t h e G a n a s , in o r d e r to b u r n t h e three cities. 5 1 . T h e groups o f Devas, Siddhas, Bhūtas, G a n a s a n d their lords beginning w i t h N a n d i n followed Iśa, M a h e ś v a r a , t h e lord of Devas, w i t h their respective vehicles. 52. M o u n t e d on a chariot as h u g e as the lord of m o u n t a i n s , N a n d i n w e n t a h e a d of Devas a n d the chiefs of G a n a s , in order to strike at t h e trio of the cides, like the great lord I ś a going a h e a d to strike the god of D e a t h . 53. M o u n t i n g on lordly elephants, huge bulls a n d stately horses, Devas, the lords of G a n a s , a n d the G a n a s , with thier respective weapons a n d symbols in their h a n d s followed t h e i r leader N a n d i n . 54. M o u n t i n g on the lord of the birds (i.e. G a r u d a ) as h u g e as the lord of m o u n t a i n s the b i r d - b a n n e r e d lord Visnu of great prowess hurriedly went a h e a d , on the left side of R u d r a in o r d e r to b u r n the three cities for the welfare of t h e worlds.

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5 5 . All Devas followed t h a t lord of t h e world, t h e lord of D e v a s a n d Asuras, t h e incomprehensible deity, with their ex cellent weapons such as t h e s h a r p lances, axes, i r o n clubs, tridents a n d swords. 56. In t h e m i d d l e of Devas, lord V i s n u whose vehicle was a b i r d a n d whose complexion was like t h a t of t h e lotus leaf ( p e t a l ) shone i n t h e s a m e m a n n e r a s t h e thousand-rayed f i e r c e sun w h e n h e ascends t h e p e a k o f S u m e r u . 57. I n order t o destroy t h e cities, like G a r u d a w h o des troyed t h e serpents, t h e thousand-eyed I n d r a , t h e f i r s t a m o n g Devas, w e n t a h e a d on t h e right side of R u d r a . He was seated on his lordly e l e p h a n t . 58. T h e heroes of t h e Siddhas, G a n d h a r v a s a n d leading Devas all r o u n d , eulogised I n d r a w h o was t h e bestower of des ired objects a n d w h o was t h e overlord of t h e leading Devas by saying " B e victorious." T h e y h o n o u r e d h i m with t h e excellent shower of flowers. 59. A t t h a t t i m e those w h o were stationed i n t h e h e a v e n bowed t o t h e thousand-eyed I n d r a , w h o was t h e p a r a m o u r o f Ahalyā, w h o was t h e overlord of t h e universe a n d w h o was t h e leader of D e v a s after seeing h i m sporting like t h e son of U m ā i.e. K ā r t t i k e y a . 60. Yama, Fire, Kubera, Vāyu, Nirrti, V a r u n a and īśāna followed R u d r a . 61-64. V ī r a b h a d r a w h o was very efficient in b a t t l e , followed at t h e south west side of t h e c h a r i o t . He was m o u n t e d on a h u g e bull a n d s u r r o u n d e d by t h e beings b o r n of his h a i r s . He thus served t h e three-eyed l o r d of Devas in o r d e r to destroy t h e Asura cities. M a h ā k ā l a o f great s p l e n d o u r w h o a p p e a r e d like a n o t h e r M a h ā d e v a , served t h e c h a r i o t on its north-western side. T h e six-faced deity K a r t t i k e y a w h o resembled t h e king of m o u n t a i n s , w h o was b o r n of t h e fire god, a n d w h o was sur r o u n d e d by t h e a r m y of Devas, served t h e c h a r i o t along with t h e Siddhas, C ā r a n a s , warriors a n d e l e p h a n t s . 65. After creating i m p e d i m e n t s u n t o t h e leading Asuras a n d after removing obstacles in t h e case of Devas, lord G a n e ś a Vighneśvara went to the camp of I ś ā n a , accompanied by the groups of Vighnas (his followers).

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66-67. At t h a t time, K a l i went a h e a d of G a n e ś a along with t h e intoxicated Piśācas a n d G a n a s . She h a d skulls for h e r o r n a m e n t s . She was whirling in her h a n d a t r i d e n t t h a t shone like K ā l a r ā t r i . She was intoxicated by d r i n k i n g t h e blood of Asuras w h i c h tasted like wine ( u n t o h e r ) . She m a d e the lead ing Asuras tremble. She h a d t h e gait of t h e e l e p h a n t in r u t . H e r eyes were tremulous d u e to inebriation. H e r b o d y was covered w i t h t h e hide of the e l e p h a n t . 68. Saying " B e victorious", the chiefs of t h e Siddhas, G a n d h a r v a s , Piśācas, Yaksas, V i d y ā d h a r a s , lordly serpents a n d leading Devas b o w e d to t h e goddess, t h e d a u g h t e r of t h e m o u n t a i n of snow a n d eulogised her loudly. 6 9 . T h e m o t h e r s (Brāhmī, Māhesvarī, etc.) w h o were respectfully a d o r e d by the groups of Devas a n d w h o were b e n t on killing t h e Rāksasas w e n t to t h e g r e a t M o t h e r ( A m b ā , G a u r i ) on their vehicles, along w i t h their followers w h o held b a n n e r s all r o u n d . 70. R i d i n g on a lion, t h e goddess D u r g ā w e n t forth to chastise D a i t y a s . T h e auspicious deity was one whose orders could n o t b e transgressed. I n her m i g h t y a r m s she held w e a p o n s of different kinds such as t h e t r i d e n t , axe, goad, noose, discus, sword a n d conch. She b u r n e d a n d scorched t h e p a t h w a y with h e r eyes as dazzling as thousands of m i d d a y suns a n d fires. T h o u g h a w o m a n , her exploits were u n c o m m o n among women. 7 1 . T h e leading chiefs of t h e G a n a s w h o shone like t h e lord of Devas a n d t h e sun, followed lord I ś a on elephants, horses, lions, chariots a n d bulls in o r d e r to destroy t h e t h r e e cities. 72. E q u i p p e d with ploughs, ploughshares, iron clubs, missiles, B h u ś u n d a s a n d peaks of lofty m o u n t a i n s , the lords of D e v a s a n d t h e chiefs of goblins as h u g e as m o u n t a i n s went ahead of Maheśvara. 7 3 . Devas, t h e chiefs of w h o m were I n d r a , t h e lotus-born B r a h m ā , V i s n u , a n d t h e lords of G a n a s , s u r r o u n d i n g lord G a n e ś a on all sides, spoke t h e words, " B e v i c t o r i o u s " w i t h p a l m s j o i n e d in reverence over their coronets. * 74. W i t h staffs in t h e i r h a n d s t h e sages w i t h m a t t e d h a i r s d a n c e d . Siddhas, C ā r a n a s a n d o t h e r heaven-walkers showered

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flowers. T h e three cities echoed a n d r e v e r b e r a t e d on all sides, O leading b r a h m i n s . 75. Bhrńgi, t h e most excellent a m o n g all t h e leading G a n a s , was s u r r o u n d e d by lords of G a n a s a n d Devas. A Yogin, he got i n t o an aerial a n d went forth like M a h e n d r a , to destroy t h e t h r e e cities. 76-84. T h e following leaders of G a n a s surrounded Iśa a n d went forth to chastise t h e T r i p u r a s : — K e ś a , Vigatavāsas, M a h ā k e ś a , M a h ā j v a r a , Somavallī, Savarna, S o m a p a , Senaka, Somadhrk, Sūryavāca, Sūryapesanaka, Sūryāksa, S ū r i n ā m a , Sura, S u n d a r a , P r a k u d a , K a k u d a n t a , K a m p a n a , P r a k a m p a n a , I n d r a , I n d r a j a y a , M a h ā b h ī , Bhīmaka, Śatāksa, Pañcāksa, Sahasrāksa, M a h o d a r a , Yamajihva, Śatāśva, K u n t h a n a , K a n t h a p ū j a n a , Dviśikha, TriSikha, Pañcaśikha, M u n d a , A r d h a munda, Dīrgha, Pisācāsya, Pinākadhrk, Pippalāyatana, A ń g ā r a k ā ś a n a , Śithila, Śithilāsya, Aksapāda, Aja, Kuja, Ajavaktra, H a y a v a k t r a , Gājavaktra, Ū r d h v a v a k t r a a n d others. T h e y s u r r o u n d e d lord S o m a i n groups a n d went a h e a d . T h e r e were thousands a n d thousands of R u d r a s of sublimated sexu ality. S u r r o u n d e d by crores a n d crores of G a n a s they rallied r o u n d M a h ā d e v a , M a h e ś v a r a , the lord of Devas a n d went forth to b u r n t h e t h r e e cities. 85. T h e t h i r t y t h r e e , the t h r e e h u n d r e d a n d three a n d three t h o u s a n d a n d three Devas w e n t forth on all sides. 86. T h e m o t h e r s of the world, the m o t h e r s of G a n a s , a n d the mothers of the Bhūtas followed the lord. 87. Seated in the m i d d l e of the chariot amongst G a n a s the lord of the G a n a s shone like the m o o n amongst stars a n d constellations. 88. Goddess G a u r i , the d a u g h t e r of the H i m a l a y a , identical with the worlds, was seated on t h e left side of t h e lord. She shone forth as t h o u g h d u e to the splendour of lord Śiva. 89. T h e goddess, of auspicious m a r k s , on t h e left side of the lord, shone with t h e tips of h e r h a n d s holding the chowries. She h a d t h e lustre a n d colour of the golden lotus. 90. T h e p u r e white body of the supreme lord, the lord of Deyas, was shining with Bhasman. In the c o m p a n y of A m b i k ā it shone like the white cloud in t h e sky with the streaks of lightning.

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9 1 . T h e gentle b o d y of lord Śiva, having t h e lustre of t h e m o o n s h o n e w i t h t h e golden bow like t h e sky t h a t shines with t h e r a i n b o w o r t h e universe t h a t shines w i t h t h e M e r u mountain. 92. H i s white u m b r e l l a interspersed with the rays of jewels s h o n e like t h e full disc of t h e m o o n at t h e time of its rising. 9 3 . T h e gem-set necklace r o u n d t h e neck of Śiva suspen d e d along w i t h his silken u p p e r cloth n e a r t h e extremity of t h e u m b r e l l a shone like t h e excellent river G a ń g ā falling from the sky. 94. T h e n t h e l o r d whose lotus-like feet were bowed to b y I n d r a , B r a h m a , f i r e - g o d a n d others, went t o t h e three cities along w i t h A m b ā for the welfare of t h e world. 9 5 . T h e trident-bearing lord i s c o m p e t e n t t o b u r n mentally, within a trice, t h e entire universe including t h e m o b i l e a n d i m m o b i l e beings. W h y should then t h e P i n ā k a - b e a r i n g lord go t h e r e himself along with the G a n a s in o r d e r to b u r n t h e three cities ? 96. Devas, Visnu, B r a h m a a n d I n d r a s a i d : — " O f w h a t avail is t h e chariot to Ś a m b h u ? Of w h a t avail is t h e excellent a r r o w to h i m ? W h a t has he to do with t h e groups of Devas ? He is never w a n t i n g in power to b u r n t h e t h r e e cities. T h e n w h a t is t h i s ? 97. We t h i n k t h a t j u s t for his pastime t h e Pinākabearing lord set a b o u t doing all these things. Otherwise, w h a t other benefit has he to derive from this elaborate show ? 98. Delighted in t h e c o m p a n y of leading Devas and G a n a s h e a d e d by lord N a n d i n , a n d with t h e universe for his c h a r i o t he shone along with the goddess, like t h e m o u n t a i n M e r u with its eight peaks. He shone thus as he n e a r e d t h e t h r e e cities. 9 9 . On seeing Iśvara, t h e lord of Devas seated in the a r e n a of the t h r e e cities along with G a n a s a n d t h e d a u g h t e r of H i m a v a t , t h e g r o u p of Devas followed h i m . 100. O leading sages, the three cities a p p e a r e d like a n o ther set of t h e t h r e e worlds (because it was occupied) by leading m e n , the G a n a s , Devas a n d the three kinds of Asuras. 101.

T h e n Śarva tied up the string of the bow, fitted t h e

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a r r o w , j o i n e d it w i t h t h e m i r a c u l o u s missile p e r t a i n i n g to P a ś u p a t i a n d t h o u g h t of the three cities. 102. W h e n t h e g r e a t lord stood r e a d y with the bow welld r a w n , the three cities m e r g e d into one. 103. W h e n t h e t h r e e cities h a d a t t a i n e d fusion into o n e , the delight of t h e noble-souled deities was t u m u l t u o u s a n d excited. 104. Eulogising the deity w i t h eight cosmic bodies, all t h e groups of Devas, Siddhas a n d sages shouted t h e words, " B e victorious". 105. E v e n w h e n the auspicious Pusyayoga was a t t a i n e d , the lord, t h e h u s b a n d of U m ā , w h o h a d destroyed the eye of Bhaga i n d u l g e d in sportive pastime. T h e n lord B r a h m ā spoke to h i m : — 106. O M a h ā d e v a , P a r a m e ś v a r a , this gesture on y o u r p a r t is b u t p r o p e r , since, O lord, Asuras a n d Devas a r e equal to you. 107. Still, in view of t h e fact t h a t Devas a r e virtuous a n d asuras are sinful, it behoves you, O lord of t h e universe, to eschew y o u r sportive pastime. 108. O I ś a , O lord, of w h a t avail is t h e chariot, or t h e b a n n e r or t h e arrow, or V i s n u , or I or even these goblins u n t o you for b u r n i n g t h e t h r e e cities ? 109-113. It behoves y o u to b u r n t h e trio of t h e cities even as t h e P u s y a conjunction still prevails. O lord of Devas, it behoves you to b u r n t h e t h r e e cities quickly lest they should get separated. T h e n t h e great lord V i r ū p ā k s a , glanced a t t h e t h r e e cities. I n s t a n t a n e o u s l y they were reduced to ashes. All those deities, viz., S o m a ( M o o n ) , lord Visnu, K ā l ā g n i (Black f i r e ) a n d V ā y u w h o were stationed i n t h e a r r o w b o w e d down to t h e lord a n d s a i d : — " O lord of Devas, a l t h o u g h t h e trio of t h e cities has b e e n b u r n e d by y o u r glance it behoves you to discharge t h e a r r o w for o u r welfare." T h e r e u p o n O leading brahmins, Iśvara, T r i p u r ā r d a n a , laughingly b r u s h e d t h e string of t h e bow, pulled it as far as his e a r a n d discharged the arrow. 114-121. A f t e r b u r n i n g t h e three cities in a m o m e n t t h e arrow t h a t b r o u g h t a b o u t t h e d e s t r u c t i o n o f t h e T r i p u r a s c a m e back to t h e lord of Devas, b o w e d to h i m a n d stood by. T h e

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t h r e e cities t h a t c o n t a i n e d h u n d r e d s of crores of Daityas, o n b e i n g b u r n e d b y t h a t arrow, shone like t h e t h r e e worlds b u r n e d b y R u d r a a t t h e end o f the kalpa. T h o s e D a i t y a s w h o h a d b e e n worshipping R u d r a even a t t h a t stage a l o n g with t h e i r kinsmen, a t t a i n e d t h e chieftainship of t h e G a n a s , thanks to t h e p o w e r of t h e d u l y performed worship. Devas i n c l u d i n g I n d r a a n d Visnu a n d t h e lords o f G a n a s , looked a t t h e lord a n d t h e goddess, t h e d a u g h t e r o f t h e H i m a v a t w i t h awe a n d fear. T h e y did not say a n y t h i n g . On seeing D e v a s thus fright ened, t h e l e a d i n g D e v a , i.e., R u d r a asked t h e m , " W h a t next ?" But they merely b o w e d to h i m from all sides. T h e y saluted N a n d i n w h o h a d t h e m o o n for his o r n a m e n t . T h e y saluted t h e d a u g h t e r of t h e king of m o u n t a i n s . T h e y saluted t h e son of t h e d a u g h t e r of t h e m o u n t a i n , viz., G a n e ś a . T h e y saluted Maheśvara. W i t h d u e a t t e n t i o n , B r a h m ā eulogised lord Bhava, īś v a r a t h e enemy of T r i p u r a s , a l o n g w i t h Devas and Visnu. Brahmā said: 122. Be pleased, O lord of t h e chiefs of D e v a s ; be pleased, O P a r a m e ś v a r a ; be pleased, O lord of t h e worldsj be pleased, O eternal lord, t h e bestower of bliss. 123. O R u d r a of five faces, obeisance to y o u ; obeisance to one w h o has fifty crores of physical forms; obeisance to t h e principle of learning, seated o n t h e threefold Atman. 124. O b e i s a n c e to Siva, to t h e principle of Śiva; obeisance 880 to A g h o r a ; obeisance to t h e principle of the set of eight forms 831 Aghora a n d o t h e r s ; obeisance to o n e of t h e form of twelve

Atmans. 125. O b e i s a n c e to t h e Atman of Siva stationed i n this world after a d o p t i n g t h e splendid form t h a t resembles crores of lightnings a n d t h a t has sway over the eight quarters. 126. Obeisance to the fierce one of fiery c o m p l e x i o n ; obeisance t o o n e with Ambikā occupying half of his body; obeisance to t h e i m m o r t a l b e i n g ; to the bestower of salvation unto those of w h i t e , black a n d red colour. 630. aghorāstaka-tattvāya—the set of eight forms beginning with Aghora. 6 3 1 . dvādaśātmā—the sun ST.

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127. Obeisance to t h e Eldest o n e in t h e form of R u d r a ; to t h e deity a c c o m p a n i e d by U m ā ; to t h e bestower of boons; obeisance to t h e deity of t h e three w o r l d s ; obeisance to t h e T r i n i t y ; obeisance t o V a s a t k ā r a . 128. Obeisance to t h e one of t h e form of firmament in the m i d d l e ; obeisance to you stationed in t h e firmament; obei sance to t h e deity w i t h eight forms* 3 1 in t h e eight shrines;* 8 8 obeisance to o n e having eight principles.* 3 * 129. Obeisance to o n e stationed in three different sets of four 8 8 8 a n d two different sets of five;**' obeisance to o n e having five m a n t r a s as his physical form. 130. Obeisance to t h e letter " A " , of sixtyfour* 8 7 types; obeisance t o t h e letter " U " o f t h e form o f t h i r t y two* 8 8 princi ples. 131. O b e i s a n c e t o t h e letter " M " , having t h e sixteen forms* 8 * o f I h c A t m a n ; obeisance t o t h e deity i n t h e eight forms** 0 of half a M ā t r ā . 132. O b e i s a n c e to you, to t h e O m k ā r a stationed in four** 1 ways; obeisance to t h e lord of t h e firmament, to t h e lord of heaven. 133. O b e i s a n c e to t h e lord h a v i n g t h e seven worlds (as his f o r m ) ; obeisance to t h e lord of t h e P ā t ā l a (Nether-worlds) a n d N a r a k a ( h e l l ) ; obeisance to t h e deity h a v i n g eight forms in t h e eight** 8 holy shrines; obeisance to t h e deity g r e a t e r t h a n the greatest. 134. O b e i s a n c e to you having a thousand h e a d s ; obeisance to you w h o stays in thousands (i.e., in m a n y f o r m s ) ; obeisance 633. asfa-ksetra—right stations, sun, etc. 6 3 3 . eight shrines—Rudra, etc. 634. eight tattvas, eight elements, earth, etc. 635. It refers to four Vedas, four āsramas and four vyuhas. 636. It refers to five mahābhūtas, five forms, Sadyojāta, etc., and five mantras. 637. It refers to the syllable 'a' and its sixtyfour divisions. 638. It refers to the 'u' and its thirtytwo kinds. 639. It refers to the syllable'm* and its sixteen divisions. 640. It refers to the eight-formed Śiva. 6 4 1 . It refers to the syllables 'a', 'u', 'm' and nada sound. 6 4 s . It refers to the eight forms of Śiva, such as consist of earth, water, fire, etc.

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to Ś a r v a possessing a t h o u s a n d feet; obeisance to Paramestfun. 648 135. O b e i s a n c e to one w i t h t h e form of n i n e principles 44 of t h e A t m a n ; obeisance to o n e h a v i n g n i n e times eight* 48 A t m a n s a n d Ātmaśaktis; obeisance t o o n e h a v i n g eight* 4 m o d e s of revelation; obeisance to one having eight times eight* * physical forms. 47

136. Obeisance to one possessing sixtyfour* principles of 848 t h e A t m a n , obeisance t o o n e ( s t a t i o n e d ) i n e i g h t different 649 forms; obeisance t o o n e encompassed b y t h e eight G u n a s ; obeisance to one t h e S a g u n a as well as N i r g u n a . 137. O b e i s a n c e to you stationed at t h e r o o t ; obeisance to t h e resident of t h e e t e r n a l a b o d e ; obeisance to o n e stationed in t h e umbilical regions; obeisance to o n e w h o causes sounds in the heart. 138. O b e i s a n c e to o n e stationed in t h e n e c k ; to one w h o is stationed i n t h e a p e r t u r e o f t h e c y m b a l s ; t o o n e s t a t i o n e d i n t h e m i d d l e of t h e eyebrows; to o n e stationed in t h e m i d d l e of sounds. 13$. Obeisance to Śiva stationed in the disc of t h e m o o n ; to o n e of auspicious forms; to o n e , h a v i n g t h e forms of fire, moon a n d t h e s u n ; obeisance to one having t h e form of t h e thirtysix 6 5 0 Śaktis. 140. O b e i s a n c e to one w h o is t h e A t m a n of t h e S e r p e n t t h a t i s a s l e e p after encircling t h e worlds t h r e e t i m e s ; obeisance to one stationed in three different forms; obeisance to one w i t h t h e forms of threefold (sacrificial) fires. 141. O b e i s a n c e to Sadāśiva; to t h e P i n ā k a - b e a r i n g quie scent M a h e ś a ; obeisance to the omniscient o n e ; worthy of being sought refuge i n ; obeisance to Sadyojāta. 142. Obeisance to A g h o r a ; to V ā m a d e v a ; and t o īśāna.

to T a t p u r u s a ;

643. It refers to bis nine forms. Gf. Mbh : purusah prakrtir vyaktam ahamkāro nabho' nilah / jyotir āpokshir iti tattvānyuktāni te nava. 644. It refers to the seventytwo forms not mentioned by name. 645. i.e., manifesting in syllables through the eight organs of speech. 646. astāstaka-mūrtaye, i.e., of the form of 64 syllables. 647. i.e. the life-principle of sixtyfour yoginis. 648. astavidhāya—of eight forms or names, Bhava, etc. 649. gunāstaka-vrtāya—invested with eight gunas. Cf. "samkhyādikāh pañca buddhir icchāyatno'pi ceśvarah"—Nyayasiddh&nla-muktAvali cited in ST. 650. The text does not mention the names of the thirty-six śāktis.

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143. Obeisance to one h a v i n g thirty* modes of revelat i o n ; obeisance to one beyond S ā n t ā ( t h e digit of t h a t n a m e ) ; obeisance to t h e lord A n a n t a to the subtle a n d the excellent one. 144. O b e i s a n c e to you, t h e single-eyed; obeisance to you, t h e E k a r u d r a ; obeisance to you, the t r i n i t y ; 6 5 8 to Ś r ī k a n t h a ; to Ś i k h a n d i n ( t h e tufted o n e ) . 145. Obeisance to t h e Infinite o n e ; to one stationed in t h e seat of t h e Infinite; obeisance to t h e cause of d e s t r u c t i o n ; obeisance to o n e devoid of impurities; obeisance to t h e large o n e ; obeisance to y o u of p u r e body. 146. O b e i s a n c e to one stationed in t h e seat devoid of im purities;* 5 8 obeisance to o n e of the form of wealth for the p u r e p u r p o s e ; obeisance to t h e yogin stationed in y o g a p ī t h a s ; obei sance to the bestower of yoga. 147. Obeisance to o n e stationed in t h e h e a r t of yogins like t b e _ a w n of t h e wild rice N ŕ v ā r a ; obeisance to you t h e Pratyāf h ā r a , to you engaged in P r a t y ā h ā r a . / 148-149. O b e i s a n c e to o n e stationed in t h e h e a r t of those w h o a r e engaged i n P r a t y ā h ā r a , a n d D h ā r a n ā ( r e t e n t i o n ) a n d D h y ā n a ( m e d i t a t i o n ) ; of the form of D h ā r a n ā a n d D h y ā n a ; a n d to one w h o is comprehensible t h r o u g h D h y ā n a . 150. O b e i s a n c e to one w o r t h y of m e d i t a t i o n . Obeisance to o n e a p p r o a c h a b l e t h r o u g h m e d i t a t i o n ; obeisance to you of lau d a b l e m e d i t a t i o n ; obeisance to one w o r t h y of m e d i t a t i o n even by those w h o themselves are w o r t h y of m e d i t a t i o n ; obeisance to you t h e worthiest of those who are w o r t h y of m e d i t a t i o n by others. 151. Obeisance to one worthy of a p p r o a c h t h r o u g h contem p l a t i o n ; obeisance to you, w h o are c o n t e m p l a t i o n itself; obei sance to one in the form of Nirvikalpa object u n t o those who a r e engaged i n m e d i t a t i o n . 152. O R u d r a , by b u r n i n g the three cities this entire set of t h e three worlds h a s b e e n redeemed by you today. W h o will 651. trimśatprakāiāya—one who shines throughout the thirty muhūrtas, i.e. ever shining. 653. i.e. in the form of Brahma, Visnu and Rudra. 653. Verses 145-149 speak of hit yogic postures, viz. āsana, pratyāhara, dhāranā, dhyāna and samādhi.

1/1

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d a r e to eulogise you (befittingly) ? H o w shall I eulogise you who a r e of this extraordinary n a t u r e ? Obeisance to you O delightful Śiva. 153. O lord of Devas, thanks to their devotion, c o n t e n t m e n t a n d vision of miracle, t h a t the mortals, immortals, G a n a s , a n d Siddhas, m a k e obeisance to you. O lord of G a n a s , obeisance to you. 154. O lord, you are competent to b u r n t h e three cities, n a y even t h e three worlds by a single glance of yours. Leisurely sporting w i t h Ambikā, you have b u r n e d t h e m in a trice; a n d the a r r o w too was discharged. 155. F o r y o u r work of a n n i h i l a t i n g t h e T r i p u r a s , I m a d e with g r e a t d e a l of effort t h e excellent chariot, die speedy a r r o w a n d t h e splendid b o w ; b u t the benefit thereof was not seen by Devas as well as Siddhas. 156. O lord, you are all these c o m b i n e d : — t h e chariot, the c h a r i o t e e r , Visnu t h e excellent D e v a R u d r a himself, Śakti a n d P i t ā m a h a . H o w shall I a d e q u a t e l y eulogise y o u ? I bow d o w n m y h e a d t o you, w h o c a n n o t b e a d e q u a t e l y pro pitiated.* 3 * 157. O lord, you have infinite n u m b e r of feet, infinite n u m b e r of a r m s , infinite n u m b e r of heads a n d infinite n u m b e r of forms. Y o u are the a n n i h ' l a t o r as well as the auspicious one. Shall I p r o p i t i a t e you of this n a t u r e ? H o w shall I please you, w h o are of this n a t u r e ? 158. O b e i s a n c e to you, t h e knower of everything; obei sance to you R u d r a , Śarva a n d Bhava; obeisance to t h e gross, to the subtle, to the subtler t h a n the sifbtlest; to t h e creator and to one conversant w i t h the subtle m e a n i n g . 159. O b e i s a n c e to the creator, sustainer a n d the annihila tes of all Devas a n d Asuras; obeisance to t h e c r e a t o r of the worlds, to the leader of Devas a n d the lord of Asuras. Obeisance to the giver, to t h e ruler, to t h e chastiser of all. 160. O b e i s a n c e to t h e purest o n e comprehensible only through V e d ā n t a ; obei sance to one continuously eulogised by those who k n o w t h e m e a n i n g s of V e d a s ; obeisance to Bhava in 054. ato?yam—tosayitum asakyam. According to ST. 'one who cannot be described by speech or conceived by the mind.' Cf. "yato vāco nivartante aprāpya manasā saha"—cited in ST.

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t h e form of t h e A t m a n of t h e V e d a s ; obeisance to you, to t h e last o n e , t o t h e m i d d l e o n e , t o t h e u p p e r o n e . 161. O b e i s a n c e to one w h o is devoid of a b e g i n n i n g or an e n d ; to one w h o exists; to one devoid of expressibility; to t h e Liñgin (one having a L i ñ g a f o r m ) ; obeisance to you who have n o symbols a n d y e t a r e identical w i t h t h e L i ñ g a ; t o L i ñ g a identical with V e d a , etc. 162. Obeisance t o R u d r a w h o h a d severed m y h e a d — I a m the primordial lord a n d y a j ñ a m ū r t i ( o n e whose form is y a j ñ a ) . O lord, it was for dispelling my darkness t h a t you had severed my h e a d * by the tip of your finger on observing my crime which deserved t h a t p u n i s h m e n t . 163. O lord of Devas, O lord of Asuras, wonderful indeed a r e your activities. O deity devoid of attributes a n d forms, like an embodied soul you will carry o u t t h e task of Devas along with t h e m . 164. A m o n g your tattvas one is gross;* one is s u b t l e ; one is very s u b t l e ; one is b o t h embodied a n d u n e m b o d i e d ; o n e is e m b o d i e d ; one -is u n e m b o d i e d ; one is visible; a n d one is invisible a n d one is w o r t h y of being meditated u p o n , t h e wonderful I ś a . 165. O lord, w h a t is seen in a d r e a m is an u n c h a r a c t e r i s e d objeet; I t h i n k t h a t it certainly a p p e a r s as well as does not ap p e a r ; Y o u r divine form c a n n o t be perceived even by Devas, in spite of their efforts. Y e t it a p p e a r s in t h e visible lińga form. 166. O lord of Devas, where is your divine prowess ? W h e r e a r e we ? W h e r e is devotion ? W h e r e is your eulogy ? Still, O lord, forgive me w h o t h o u g h a p r i m e v a l being am lamenting, inspired by devotion. 55

Sūta

said:—

167. O excellent b r a h m i n s , he w h o listens to this h y m n of the chastiser of P u r a s , or he w h o reads it after bowing to the lord on t h e g r o u n d eschews t h e b o n d a g e of sins. * This is contradicted in ŚP. p. 5 8 . 6 5 5 . The verse explains the characteristics of each of the eight forms of Śiva, viz., gross (earth), subtle (water), subtler (fire), manifestunmanifest (moon), manifest (sun), unmanifest (wind), having the quality of sound (ether), and the object of meditation (dhyeyam Isam) on the part of the mind.

Construction of Rudra's Chariot

363

168. O n h e a r i n g this h y m n , t h e mighty-armed resident o f the p e a k of M a n d a r a w h o was eulogised devotedly by the fourfaced deity looked laughingly at t h e d a u g h t e r of t h e m o u n t a i n a n d said to B r a h m ā of great exalted dignity. Siva

said:—

169. O lotus-born one, I am delighted by this h y m n as well as by your devotion. Welfare u n t o y o u . Choose t h e boons in a c c o r d a n c e w i t h t h e desire of Devas. Sūta said : 170. T h e r e u p o n , after bowing to t h e lord of Devas, t h e lotus-born deity b e c a m e delighted in his m i n d a n d spoke w i t h p a l m s j o i n e d in reverence.

Brahma said : 171. *'o lord Ś a ń k a r a , O lord of t h e chiefs of Devas, O des troyer of T r i p u r a s , O Parameśvara, be pleased to confer on me t h e greatest devotion towards you. 172. O lord, t h e bestower of all riches on all Devas. Be pleased w i t h o u r devotion towards you always as well as with my charioteership/' 173. L o r d Visnu also bowed d o w n to M a h e ś v a r a . J o i n i n g his p a l m s t o g e t h e r in reverence he said thus to t h e three-eyed lord a c c o m p a n i e d b y U m ā . 174-175. "O lord, be pleased w i t h m e . O lord of Devas, obeisance be to y o u . I perpetually desire to be y o u r vehicle. I wish for y o u r devotion as well as my efficiency to b e a r you. O Ś a ń k a r a , t h e bestower of boons, I wish for omniscience a n d all-pervasiveness." Sūta said : 176. O n h e a r i n g their submission P a r a m e ś v a r a , M a h ā d e v a , Bhava engaged t h e m respectively in charioteership a n d the position of vehicle. 177. After b u r n i n g Daityas, a n d after giving boons to B r a h m ā a n d Visnu, Śiva, t h e noble-souled lord of Devas, vanished along with t h e goddess, Bhūtas a n d N a n d i n .

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364

178-179. W h e n the lord h a d gone away from the battlefield along with his G a n a s , the awe-struck lords of Devas bowed d o w n to B h a v a a n d Pārvatī. T h e y b e c a m e devoid of misery a n d r e t u r n e d to heaven on their vehicles. T h e lords of Devas, the chiefs of sages, the lords of G a n a s a n d Bhāskaras went to heaven. 180-184. O b r a h m i n s , he who reads this c h a p t e r on the exploits of the destroyer of T r i p u r a s , originally composed by Brahma formerly or he who narrates this devotedly to the b r a h mins at the t i m e of Ś r ā d d h a or d u r i n g the rites of Devas goes to the world of B r a h m a . O excellent b r a h m i n s , the indi vidual soul is liberated from all kinds of sins m e n t a l , physical or verbal. He is liberated from the principal as well as subsi diary sins, gross, subtle or subtlest on h e a r i n g this splendid chapter. H i s enemies will perish a n d he will be victorious in battle. He will never be harassed by a n y sickness. Adversities will not afflict h i m . He shall a t t a i n wealth, longevity, renown, learning a n d incomparable prowess.

CHAPTER

SEVENTYTHREE

Glory of worshipping Śiva Sūta

sad

1. W h e n lord M a h e ś v a r a departed thence after b u r n i n g the ihree cities in a trice the lotus-born deity (Brahma) spoke thus in the assembly of the leading Devas. Brahma said : 2-6. D u e to the M ā y ā of L o r d Visnu t h e following Daityas forsook M a h ā d e v a a n d perished along with their cities and citizens. T h e y were the grandson of T ā r a of great brilliance, the powerful son of T ā r a k a , the asura T ā r a k ā k s a , the powerful K a m a l ā k s a , Vidyunmālin, the lord of Daityas a n d m a n y others along with kith a n d kin. T h e y left t h e worship of the lord M a h e ś v a r a a n d so they perished. H e n c e Sadāśiva in the Lińga form should always be worshipped since Devas have stability

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Glory of Worshipping Śiva

only as long as they worship t h e lord. Śiva should always be a d o r e d by t h e leading D e v a s with faith. T h e e n d r e world is based on t h e Liñga. Everything is founded in t h e L i ñ g a . 7-9. H e n c e , he who wishes for perfection of the soul shall worship the Lińga. It is only t h r o u g h t h e worship of the Liñga t h a t Devas, Daityas, D ā n a v a s , Yaksas, V i d y ā d h a r a s , Siddhas, Piśitāśanas, Pitrs, Sages, Piśācas, K i n n a r a s a n d others h a v e u n d o u b t e d l y achieved Siddhi. H e n c e , O Devas, by a n y m e a n s whatsoever o n e should always worship the Lińga. 10-21. The holy rite Pāśupata. We a r e all P a ś u s of t h a t intelligent lord of Devas. Eschewing P a ś u t v a a n d a d o p d n g the holy rite P ā ś u p a t a , the eternal M a h ā d e v a i n the L i ń g a form should b e worshipped. T h e f i v e 5 elements should be cleansed simultaneously by m e a n s of five' * P r a n a v a s a l o n g w i t h five P r ā n ā y ā m a s (control of b r e a t h ) , O leading Devas. T h e n the process should be r e p e a t e d with four P r a n a v a s ; t h e n with t h r e e ; a n d then with two, always a c c o m p a n i e d with a n equal n u m b e r o f P r ā n ā y ā m a s . H e shall t h e n u t t e r O m k ā r a a n d control t h e P r ā n a a n d A p ā n a . H e shall fill all the limbs with t h e n e c t a r of perfect knowledge as well as P r a n a v a . He shall then purify t h e three G u n a s , the fourth called A h a m k ā r a ( e g o ) 9 5 7 a n d t h e t a n m ā t r a s , O Devas of good holy rites. T h e n he shall cleanse t h e elements, t h e organs of sense a n d the organs of a c d o n . After cleansing t h e two,*** viz., t h e P u r u s a a n d t h e G i d ā t m a n h e shall r e p e a t " A g n i h B h a s m a " (the f i r e i s t h e A s h ) a n d touch t h e b o d y (?) H e shall then say similarly t h a t t h e wind, ether, w a t e r a n d e a r t h a r e ashes a n d t h e n smear his body with ashes d u r i n g t h e t h r e e sandhyās t h r o u g h o u t life. (By d o i n g so) o n e becomes a Yogin conversant with all tattvas (principles). T h i s is t h e P ā ś u p a t a v r a t a ) pertaining to Śiva. O excellent Devas, it was for t h e liberation from bondage t h a t this has b e e n m e n t i o n e d by the lord himself. By performing t h e P ā ś u p a t a rite in this m a n n e r a n d by worshipping t h e g r e a t lord in t h e L i ñ g a formerly seen 6 5 6 . i . e . t h e f i v e prānayāmas preceded b y the syllables).

five

pranavas (om

6 5 7 . f o u r f o l d , v i z . , manas ( m i n d ) , buddhi (intellect), ahamkara(ego), and c i t t a (consciousness). 6 5 8 . t h e t w o purusas d i v i d u a l ) soul.

: taijata (the universal) a n d prājfia

(the in

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by me a n d the noble-souled Visnu, O Devas, people cease to be Paśus within a year. All rites should be performed assi duously by us after worshipping lord ī ś v a r a externally a n d internally. O excellent Devas, this is my divine vow as well as t h a t of Visnu. 22-25. T h e r e is no d o u b t t h a t it is the vow of t h e sages also. H e n c e o n e should worship Śiva. If one does n o t think a b o u t t h e only G o d Śiva, even for a m o m e n t , it is a loss, it is a great blemish, it is delusion, it is silence. T h o s e w h o indulge in devotion to h i m , those w h o m e n t a l l y bow down to h i m , a n d those w h o a t t e m p t t o r e m e m b e r B h a v a are never subjected to misery. T h e fruit of t h e worship of Śiva is as follows : — P l e a s a n t a n d c h a r m i n g abodes, divine o r n a m e n t s , women, a n d riches till one is satisfied. M a y those w h o wish for enjoyment of great pleasures or t h e k i n g d o m of heaven, worship M a h e ś v a r a in the Lińga form, at all times. 26-29. E v e n after striking a n d destroying all living beings, a n d after b u r n i n g this entire universe if one should worship the only G o d V i r ū p ā k s a (i.e. Ś i v a ) , one is never tarnished with sins. After saying, " M y Lińga is m a d e of rock, it is bowed to by all D e v a s , " B r a h m a worshipped R u d r a , the lord of t h e three worlds at t h e outset a n d eulogised the three-eyed lord of Devas with pleasing words. Ever since then, I n d r a a n d others too %vorshipped t h e lord directly after performing the P ā ś u p a t a rite a n d smearing their bodies with ashes.

CHAPTER SEVENTYFOUR Description of Śiva Lińgas Sūta said : 1. At t h e b i d d i n g of L o r d B r a h m a , V i ś v a k a r m ā m a d e the following Lińgas befitting the office of Devas a n d gave those Lińgas t o t h e m .

Description

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Lińgas

367

2. T h e L i ń g a m a d e of S a p p h i r e was worshipped by V i s n u . I n d r a worshipped t h a t of r u b y . T h e son of Viśravas worshipped the L i ń g a m a d e of gold. 3. Viśvedevas worshipped Silver Lińga, Vasus t h e aus picious m a g n e t i c Lińga, V ā y u t h e L i ń g a m a d e of brass; a n d Aśvins the E a r t h e n Lińga. 4. K i n g V a r u n a worshipped the crystal L i ń g a ; Adityas the excellent L i ń g a m a d e of copper, a n d king Soma the excel lent L i ń g a m a d e of pearls. 5. A n a n t a a n d the o t h e r great serpents worshipped the L i ń g a of c o r a l ; Daityas a n d Rāksasas t h e ferrous L i ń g a . 6. G u h y a k a s worshipped t h e Lińga of three metals, G a n a s t h a t m a d e of all metals a n d O excellent b r a h m i n s , G ā m u n d ā a n d M o t h e r s worshipped t h e L i ñ g a o f S a n d . 7. N a i r r t i worshipped the L i ñ g a of w o o d ; Y a m a t h a t of e m e r a l d ; N i l a r u d r a a n d others the p u r e a n d splendid Lińga m a d e of B h a s m a n (ashes). 8. Laksmī worshipped t h e L i ń g a of Laksmīvrksa (Bilva t r e e ) ; G u h a t h e L i ń g a of cowdung. O leading sages, t h e sages worshipped t h e excellent L i ń g a of K u ś a grass. 9. V ā m a d e v a a n d others worshipped the P u s p a lińga a n d M a n o n m a n ī t h e L i ń g a m a d e of scents. Sarasvatī wor shipped the L i ń g a m a d e of jewels. 10. D u r g ā worshipped t h e L i ń g a m a d e of gold along w i t h the pedestal. All the M a n t r a s worshipped U g r a in the form of sacrifice with the splendid L i ń g a m a d e of ghee. 11. T h e Vedas worshipped the Lińga of c u r d s ; Piśācas t h e L i ń g a of lead. All the worshippers a t t a i n e d the suitable region by t h e favour of B r a h m ā . 12. Of w h a t avail is m u c h talk ? T h e r e is no d o u b t in this t h a t it was d u e to their worshipping t h e L i ń g a t h a t the universe of mobile a n d immobile beings could stand. 13-16. D u e to the difference in the m a t e r i a l , they say, there are six types of Lińgas. T h e i r subdivisions are fortyfour in n u m b e r . T h e first type of Lińga is called Śailaja (made of r o c k ) . It has four sub-divisions. O excellent sages, t h e second type is m a d e of jewels. It has seven sub-divisions. T h e third type originates from metals and«it has eight sub-divisions. T h e fourth Lińga originates from wood a n d it is of sixteen sub-

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Lińgapurāna

divisions. O excellent b r a h m i n s , t h e fifth type of L i ń g a is m a d e of c l a y ; it has t w o subdivisions. T h e sixth type of L i ń g a is t h e K s a n i k a ( m o m e n t a r y ) a n d it is of seven subdivisions. 17. T h e L i ń g a originating from jewels bestows fortune; t h a t originating from rock yields all Siddhis. T h e L i ń g a m a d e of m e t a l s bestows w e a l t h a n d the L i ń g a m a d e of wood yields the a c h i e v e m e n t of worldly pleasures. 18. O leading b r a h m i n s , t h e L i ń g a of clay is splendid a n d brings a b o u t all Siddhis. T h e Liñga of rock is very excellent; the L i ń g a of m e t a l s is the m i d d l i n g one. 19-20. Lińgas a r e of n u m e r o u s types. In brief, they are of nine types. At the root of t h e Lińga, B r a h m a is stationed. V i s n u t h e lord of three worlds, is stationed in the m i d d l e . Above is stationed R u d r a , M a h ā d e v a , Sadāśiva who is called P r a n a v a . T h e pedestal of L i ń g a is t h e great goddess having t h r e e G u n a s , 659 t h e m o t h e r having t h r e e attributes. 21-25. T h e goddess as well as t h e lord is a d o r e d by t h e person who worships with t h a t pedestal. T h e splendid L i ń g a w h e t h e r of rock, or of jewel or of metals, or of wood or of clay or of m o m e n t a r y type, should be installed with d e v o t i o n . T h e result is very splendid. T h e person w h o worships t h e L i ń g a is eulogised by I n d r a , B r a h m a , Agni, Y a m a , V a r u n a , K u b e r a , Siddhas, Vidyād h a r a s , t h e k i n g o f serpents, Yaksas, D ā n a v a s a n d K i n n a r a s with t h e sounds of t h e divine d r u m . He is a meritorious soul. Shining brilliantly with splendour he gradually occupies a n d passes t h r o u g h B h ū h , B h u v a h , Svah a n d M a h a r worlds a n d then beyond J a n a l o k a h e shall g o o n t o T a p a s a n d Satya, illuminating t h e m w i t h his own brilliance. H e shall unhesi tatingly pierce t h e cosmic Egg by m e a n s of t h e large sword deposited in the holy p a t h wherein the Lińgas h a d b e e n in stalled. 26-30. After eschewing t h e Lińgas of rock, or of jewels, or of m e t a l s , or of wood or of clay or of the m o m e n t a r y type he shall establish his entire b o d y in t h e L i ń g a . T h e m a n w h o instals t h e splendid Liñga white a s the k u n d a 659.

t r i n i a y ā — b r a h m a - v i s n u - r u d r a m a y ā ST. of the f o r m of Brahma

Visnu and Rudra.

Monism

369

of Śiva

flower or cow's milk, in a c c o r d a n c e w i t h the injunctions, along with S k a n d a a n d U m ā u n d o u b t e d l y becomes R u d r a embodied i n h u m a n form. By touching h i m or seeing h i m m e n a t t a i n g r e a t bliss. O leading b r a h m i n s , his merit c a n n o t be m e n t i o n e d by me even in h u n d r e d s of yugas. H e n c e one should instal the L i ñ g a in the above m a n n e r . T h e Sakala (one with attributes) a n d divinely splendid body of the lord is worthy of being conceived by all m e n . But the Niskala (attributeless) b o d y of the lord can be conceived only by the yogin.

CHAPTER Monism The sages

SEVENTYFTVE of Śiva

said:

1. H o w d i d t h e lord w h o is niskala (attributeless), n i r m a l a ( p u r e ) , a n d nitya (eternal) a d o p t sakalatva (the state of being with a t t r i b u t e s ) . It behoves you to tell us a b o u t this in t h e same m a n n e r you h a d learnt it formerly. Sūta

said:

2. O leading b r a h m i n s , persons w h o know reality reco gnize the lord in t h e form of the P r a n a v a , V i j ñ ā n a (perfect knowledge), after h e a r i n g a b o u t the u n b o r n lord in the Vedāntic treatises. 3. T h e knowledge t h a t has sound, etc. for its object is called J ñ ā n a . O t h e r s say t h a t j ñ ā n a is devoid of E r r o r . Still others say t h a t it is n o t so. 4. O b r a h m i n s , some sages say t h a t knowledge which is p u r e , devoid of impurities, has no alternatives as objects a n d does n o t require a support a n d is m a d e manifest through a teacher, is the real o n e . 5. Salvation results only from perfect knowledge. G r a c e of the lord is conducive to the achievement of perfect knowledge.

370

Lińgapurāna 960

Both help to liberate the yogin a n d m a k e h i m blissful. 6. Some sages say t h a t His contact c a n be acquired by means of holy rites. By one's own free will, the form t h a t is conceived fancifully shall be withdrawn. 61 7-11. T h e heaven is the head of Lord, the sky* is his umbilicus, the moon, sun a n d fire are his eyes, the quarters a r e his ears. T h e nether worlds constitute his feet, t h e ocean is his cloth, Devas are his arms, the constellations a r e his ornaments, 464 Prakrti is his wife, P u r u s a is his Lińga. F r o m his face issued forth all the Brahmins, Brahma, I n d r a , a n d Visnu. T h e Ksatri yas issued from his arms. T h e Vaiśyas issued from his thighs a n d ŚSdras from his feet. Puskara Avartaka a n d other clouds a r e his hairs. T h e winds are b o r n of his nose. T h e Sruti a n d Smrti texts constitute his gait. 12. T h e lord in the form of K a r m a n makes Prakrti function by means of this cosmic body. T h e glorious P u r u s a is compre hensible to m a n through perfect knowledge, not otherwise. 13-14. Tapoyajña (sacrifice in the form of austerity) is superior to thousands of Karmayajñas (sacrifice in the form of holy rites). J a p a y a j ñ a (sacrifice in the form of J a p a ) is superior to thousands of Tapoyajñas. Dhyānayajña (sacrifice in the form of meditation) is superior to thousands of Japayajñas. T h e r e is nothing greater than D h y ā n a y a j ñ a . D h y ā n a ( m e d i t a t i o n ) is a means of perfect knowledge. 15. W h e n the yogin stands firmly by equal elegance a n d see? through meditation, when he is engaged in the D h y ā n a yajña, Śiva becomes manifest in h i m . 16. All people conversant with the knowledge of B r a h m a n are pure, thanks to that Vidyā. T h e r e is no expiatory rite or any injunction in regard to Vijñānins ( k n o w e r s ) ; n o r do they have purificatory rites. 17. On consideration it is clear t h a t there is no holy rite in 660. ānandamayah—i.e. by the real knowledge and divine grace the yogin can attain the supreme bliss. Cf. "Anandamayo'bhyāsāt"—cited in 57". 6 6 1 . kham—the world of mortals. ST. quotes Viiva in suppo rt of this meaning. 66a. The divine origin of society and its division into four classes, viz. Brahman a, Ksatriya, Vaiśya and śūdra, can be traced as far back as the Purusa-sūkta of the Rgvtda.

Monism

of Śiva

37i

the world, t h e r e is no happiness or misery, n e i t h e r d h a r m a n o r a d h a r m a , neither j a p a nor h o m a , to those who take up m e d i t a tion. T h e y come near to the 'Sat' (the existent Being). 18. T h e Liñga is p u r e , auspicious a n d imperishable. It is exceedingly blissful in n a t u r e . T h e Niskala form, that is, the form devoid of attributes is all-pervasive. It is always stationed in the h e a r t of yogins. 19. O brahmins, they say that the L i ń g a is of two types viz.,—the external a n d the internal. O excellent sages, the gross one is the external. O brahmins, the subtle one is the internal. [So a r e the devotees]. 20. T h e gross devotees are those engaged in the worship of gross Lińgas a n d interested in holy rites a n d sacrifices. T h e gross idol is j u s t for awakening knowledge of the gross devotees.*** 21-22. T h e spiritual lińga is not perceptible to the delud ed person w h o conceives things only externally a n d n o t other wise. T h e gross lińga m a d e of clay, wood, etc., is perceptible only to non-yogin as the subtle a n d eternal L i ń g a is perceptible to t h e j ñ ā n i n . 23. O t h e r knowers of reality say t h a t the object, on consi d e r a t i o n , is non-existent.*** Therefore, everything, the Niskala and the Sakala is of the n a t u r e of Śiva. 24. O t h e r s say like this, O m e n of good holy rites—Al t h o u g h the ether is one, it is perceived separately in>regard to separate platters. Similarly Śiva has separateness as well as non-separateness. 2 5 . O m e n of good holy rites, though the sun is only one he is seen manifold in the different water-reservoirs. T h i s e x a m p l e is cited in o r d e r to convince the people. 26. T h e creatures in the heaven a n d on t h e e a r t h are evolved o u t of the five elements. Still they are seen in multiples of forms as different species a n d individuals. 663. The gross (liñga) form of the supreme lord Śiva is meant just to create a feeling of devotion in the gross-minded people. In fact, lord Śiva (like the ether) is an indivisible entity. His division into sakala and niskala forms, as of the ether into ghafākāsa and mathākāśa is conditioned by external factors. 664. arthah—goal, viz. the release from the bondage of activities. Because, actually, as there is no bondage, there is no release. Gf. Pañcadast; VI. 35; also, Mbh. "bandhasya māyāmulatvān na me mokso na bandhanam —cited in ST.

372

Lińgapurāna

27. Know that whatever is seen or heard is identical with Śiva. The difference among the people, on deliberation, is mere illusion. 28. After experiencing extensive pleasures in dream a man may be happy or miserable. But on pondering we understand that neither the pleasure nor the misery has been really expe rienced. 29-30. All those who have understood the real meanings of the Vedas also speak thus in regard to worldly matters. The great lord invested with attributes is directly perceptible in the hearts of the worldly-minded persons. The lord devoid of attributes appears in the hearts of yogins and is identical with the universe. He appears to the wise ones only. The physical body of the great lord is of three types. 31. O excellent brahmins, the first-one is Niskala, the second one is Sakala-Niskala and the third-one is Sakala. 32-33. Some worship the Sakala-Niskala form, some wor ship in the heart, or in the Liñga or in the fire. Some worship the Sakala form along with their wives and sons. 34-35. Just as Śiva so also is the goddess. Just as the god dess so also is Śiva. Hence people worship the deities with the consciousness of non-difference. They worship the twentyseven*** principles in the body as well as outside, in the mystic diagrams of four, six, ten angles, twelve, sixteen and three sides. 36. Śiva, the lord, devoid of difference of Sat and Asat is stationed out of his own free will along with the goddess for the protection of the world. 37. Some call him one, some call him one with two Gunas. ,M Some call him Triguna" 7 (having three Gunas). Some say that it is Śiva. Others, the knowers of the Vedas speak of him as the cause of the universe. 38. All Brahmins equipped with devotion and auspicious yoga are persons of special characteristics. They are interested 665.

sapta-vimiat p r a b h e d a t a h — I n the

group*

tattvai, ś i v a it

placed in the twentyieventh category. (Cf. 1 . 7 1 . 5 1 ) . B u t this classification is 'Tmtyimpirical,

n o t real. H o w e v e r , the physical and mental worship o f Ś i v a

enjoined in the i g a m a s rests on the categorical basis. 666.

d v i g u n a m — i n the form o f Prakrti a n d P u r u s a .

667.

t r i g u n a m — i n the form o f B r a h m a , V i s n u and R u d r a .

Installation of Siva's

373

image

in D h a r m a . In t h e m i d d l e of t h e hexagon they worship t h e lord of yogas, h a v i n g all t h e forms ( o r no f o r m ) . 39. T h o s e w h o perceive Siva in t h e three-sided (mystic d i a g r a m ) , i n t h e m i d d l e o f t h e three principles, a t t a i n h i m ; n o t t h e o t h e r yogins. T h e y perceive t h e three-eyed* 6 8 lord with t h e three G u n a s , the a n c i e n t P u r u s a a l o n g with t h e goddess.

CHAPTER SEVENTYSIX Installation Sūta

Siva's

image

said:

1. Henceforth, I shall m e n t i o n t h e benefit a c c r u i n g from the installation of t h e idol entirely, for t h e welfare of t h e world. T h e idol m a y be in accordance with one's own wish. 2. After m a k i n g t h e idol of the lord seated in an e l e g a n t seat along w i t h S k a n d a a n d U m ā a n d after installing i t with devotion one shall fulfil desires. 3. In the m a n n e r I h a d h e a r d , I shall m e n t i o n the benefit t h a t a m a n obtains by worshipping the lord along w i t h S k a n d a a n d U m ā (even) once ( b u t ) i n accordance w i t h t h e injunctions. 4-7. U n t i l the dissolution of all living beings, he becomes a yogin a n d sports like Śiva in aerial chariots resembling crores of suns wherein everything desirable is available a n d where virgins of R u d r a sing a n d d a n c e . In the aerial chariots where everything desirable is available he enjoys g r e a t pleasures. He t h e n goes to the following worlds o n e after the o t h e r viz :— the world of U m ā , of K u m ā r a , of I ś ā n a , of Visnu, of B r a h m ā a n d of P r a j ā p a t i . T h e deity of g r e a t splendour passes t h r o u g h the J a n a l o k a a n d M a h a r l o k a . After r e a c h i n g the world of I n d r a he assumes the role of I n d r a for ten thousand years. Again, after enjoying divine a n d brilliant pleasure in the 668.

tri-yaksam=tryakjam, three-eyed. See p. 380 note. 359.

374 Bhuvarloka, Devas.

Lińgapurana he reaches the M e r u a n d rejoices in the abodes of

8-14. Q n e shall a t t a i n Sāyujya ( u n i o n ) with Śiva by duly installing the omniscient, omnipresent lord in a c c o r d a n c e with the injunctions of the Śāstras; the lord who has a single foot, four arms, three eyes a n d trident, the lord w h o is stationed after creating Visnu from his left side a n d the four-faced B r a h m a from the right side. T h e lord who created twenty eight crores 9 of R u d r a s , a n d then the twenty fifth** principle P u r u s a , brilliant in all the limbs, from his h e a r t ; the lord w h o created P r a k r t i from his left ; cosmic intellect from t h e region of die intellect, the cosmic ego from his o w n ego a n d the T a n m ā t r a s therefrom. T h e great lord sportingly c r e a t e d the sense-organs from his own sense-organs. He created the e a r t h from the root of his foot a n d w a t e r from the p r i v a t e p a r t s . He created fire from the umbilical region, the sun from the heart, the m o o n from his neck, the soul from the m i d d l e of his eyebrows a n d the heaven from the forehead. O n e shall instal t h e i m a g e of t h e lord w h o is stationed thus after creating the entire universe inclusive of the mobile a n d immobile beings. 15. By m a k i n g the idol of I ś ā n a , the lord of t h e sacrifices* 70 , who h a s three feet, seven hands, four h o r n s a n d two heads, the devotee is h o n o u r e d in the world of Visnu. 16. T h e m a n will enjoy g r e a t pleasures there for a h u n dred thousand kalpas. He shall be h a p p y a n d in d u e course r e t u r n to his world as master of all sacrifices. 17-18. If t h e devotee makes t h e idol of t h e lord w h o rides on a bull a c c o m p a n i e d by U m ā a n d with the crescent m o o n as his o r n a m e n t , he attains t h a t merit w h i c h o n e usually obtains by performing ten t h o u s a n d horse-sacrifices. He goes to Siva's divine city in a golden aerial chariot having clusters of tinkling bells a n d he is liberated there itself. 19. In the m a n n e r I have h e a r d , I shall m e n t i o n the benefit t h a t one attains by m a k i n g the idol of the lord accom p a n i e d b y N a n d i n a n d U m ā a n d s u r r o u n d e d b y all G a n a s . 66y. pañcavirhśatikam—the twenty-fifth principle, i.e., jiva (the in dividual soul). 670. yajñesam—agnirūpam ST. of the form of fire.

375

Installation of Siva's image

20-21. He will go to the city of Siva on the aerial chariots t h a t resemble the solar sphere, t h a t a r e tied to the bulls, t h a t a r e difficult of access even to Devas a n d D ā n a v a s t h a t a r e occupied a n d beautified all r o u n d by the dancing n y m p h s . He shall then a t t a i n the chieftainship of the G a n a s . 22-26. I shall m e n t i o n the benefit t h a t o n e a t t a i n s by m a k i n g a n y of the following idols of Śiva a n d installing it with devotion viz : — t h e lord of the chiefs of Devas as in his d a n c i n g posture a n d a c c o m p a n i e d by the d a u g h t e r of the lord of m o u n t a i n s ; the omniscient lord having a thousand a r m s or having four a r m s ; lord P a r a m e ś v a r a surrounded by Bhrgu a n d others as well as the groups of goblins; the bull-bannered ī ś v a r a accom p a n i e d by the d a u g h t e r of the lord of m o u n t a i n , the diety as perpetually being bowed to by B r a h m ā , I n d r a , Visnu, Soma (the moon) a n d all o t h e r D e v a s ; P a r a m e ś v a r a as surrounded by M o t h e r s a n d sages. He shall attain a crore d m e s the benefit t h a t accrues from all yajñas, penances, charitable gifts, pilgrimages to the holy centres a n d visits to the deities. He shall then go to the region of auspiciousness. Until the dissolution of all living beings he shall enjoy great pleasure there. W h e n the 871

next creation a r r i v e s b e shall return to the region of mortals. 27-28. O n e shall attain identity with Śiva by making the idol of Śiva as follows a n d installing it with devotion; the lord as naked, white-complexioned, having four arms, three eyes a n d the serpent as girdle, with black curly hairs a n d holding a skull in his h a n d . 29-33. By m a k i n g the idol of t h e lord as follows a n d instal ling it with devotion according to the extent of one's affluence, one surmounts all obstacles a n d is honoured in the world of Śiva ; the lord as tearing asunder the leading e l e p h a n t 8 7 2 as a c c o m p a n i e d by A m b ā , as the bestower of all desired objects ; as smoke-coloured, red in eyes a n d adorned with t h e m o o n on the forehead, as having three eyes, wearing t h e sidelocks of Tīairs,"h^o1ngThe^erpent-ihapecl"""hatchet, wearing the lion's h i d e as his u p p e r g a r m e n t a n d the deer skin as the lower one, as 6 7 1 . Siva-puram—a mythical city 'Śivapura' on the the Himalayas, particularly on the Kailāsa peak is conceived as the abode of Siva. 6 7 2 . ibbendra-dārakam—ibhendrah gajāsurah tarn dārayatiti—one who has slain the asura Gaya.

A**

376

Lińgapurāna

having s h a r p curved fangs a n d a r m e d with an iron c l u b , holding t h e skull in his uplifted h a n d , the lord as r e n d e r i n g all the q u a r t e r s resonant w i t h loud shouts o f " H u m " " P h a t " etc., holding the d g e r s k i n 6 7 8 a n d t h e c o n c h 8 7 * shell in two of his hands, laughing, roaring a n d drinking t h e black o c e a n 8 7 5 (poison) a s dancing i n t h e c o m p a n y o f B h ū t a s (goblins) a n d surrounded by Ganas. 34-37. T h e r e (in t h e world of Śiva) he enjoys great plea sures until the dissolution of all living beings. By m e a n s of deliberation he gains perfect knowledge from t h e R u d r a s there a n d becomes liberated. By m a k i n g the idol of Śiva as follows a n d installing it with devotion the devotee is h o n o u r e d in t h e world of Siva. T h e excellent lord has half of his body in female form. He has four a r m s wherein he holds t h e boon to be bestowed; the gesture of fearlessness, t h e t r i d e n t a n d t h e lotus. He is stationed in the form of a w o m a n as well as a m a n , bedecked in all ornaments. T h e r e ( i n the Śivaloka) he enjoys all great plea sures. He is t h e n endowed with A n i m ā (minuteness) a n d o t h e r qualities. Therefrom he obtains the knowledge lasting as long as t h e m o o n a n d the stars a n d is liberated. 38-40. He w h o m a k e s t h e idol of t h e omniscient lord of the chiefs of Devas, Nakulīśvara, w h o is s u r r o u n d e d by disci ples a n d t h e i r disciples a n d who has uplifted his h a n d in expounding t h e principles a n d t h e n instals it w i t h devotion goes to t h e world of Śiva. T h e m a n enjoys extensive pleasures t h e r e for a h u n d r e d yugas. After a t t a i n i n g t h e p a t h of knowledge he attains liberation there itself. 41-43. H i s a b o d e is liked by all a m o n g Devas a n d Asuras. By m a k i n g t h e idol of t h e lord as follows a n d by installing it, one is liberated from t h e ocean of worldly e x i s t e n c e : — T h e lord shows gestures. He has the ashes from t h e funeral p y r e for his u n g u e n t ; he has the triple m a r k of T r i p u n d r a ; he wears a gar land m a d e of skulls; he wears a single sacred t h r e a d constituted 673. Pundarlkājina—one who ii clad in the tiger-hide, (pundarika^ tiger. Cf. "vyāghre tu pundarīko nā"—Amarakośa. 674. Kambukam--kamandulam ST. a water-pot. 675. Krsna-tāgaram—ST. gives an alternate meaning:kfira-samudram, videch. a 9. verses 39-31.

Installation of Siva's

image

377

by the hairs of B r a h m ā ; with his left h a n d he holds t h e ex cellent skull of B r a h m ā ; as P a r a m e s t i i i n he a d o p t s the b o d y of Visnu. 44-46a. He w h o repeats even once t h e holy m a n t r a of eight syllables, viz., " O m N a m o N ī l a k a n t h ā y a ( O m obeisance u n t o the blue-necked l o r d ) , is liberated from sins. By worship p i n g t h e lord of the chiefs of Devas by m e a n s of this m a n t r a w i t h devotion after using scents a n d o t h e r things in a c c o r d a n c e with one's wealth, one is h o n o u r e d in the world of Śiva. 46b-47. By m a k i n g t h e idol of the lord as follows a n d ins talling it with devotion t h e devotee attains oneness w i t h Śiva. T h e lord destroys J a l a n d h a r a w h o is severed into two. T h e lord is holding S u d a r ś a n a . By installing such images or a n y one of such images t h e devotee attains oneness w i t h Śiva. No hesita tion or d o u b t need be e n t e r t a i n e d in this r e g a r d . 48. By m a k i n g t h e idol as follows a n d by installing it with devotion one is h o n o u r e d in the world of Śiva. T h e D e v a is the bestower of S u d a r ś a n a with the characteristics as m e n tioned before. He is worshipped by lord Visnu who adores h i m by m e a n s of worship including the gift of his o w n eye.* 7 ' 49-51. O n e shall a t t a i n oneness with Śiva by d u l y m a k i n g a n d installing the idol of the lord as standing on the back of N i k u m b h a (a g a n a ) fixing his lotus-like r i g h t foot firmly on h i m a n d e m b r a c i n g t h e d a u g h t e r of the m o u n t a i n on his left side. H i s elbow rests on the t i p of his t r i d e n t . T h e serpents are suspended from t h e t r i d e n t like so m a n y tinkling bells. He is glancing at A n d h a k a who is standing at his side with palms joined in reverence. 52-54. He who makes the idol of Śiva, the lord of the chiefs of Devas, ī ś v a r a the destroyer of the T r i p u r a s , with bow a n d arrows in his h a n d s , the crescent m o o n as an o r n a m e n t , seated in a chariot a c c o m p a n i e d by U m ā a n d being chario teered by the four-faced lord ( B r a h m ā ) , assumes that form (of Śiva) a n d goes to the city of Śiva. He is h a p p y a n d he u n d o u b tedly sports like the second Śiva. O excellent b r a h m i n s , after enjoying great pleasures there, as m u c h as he desires a n d 6 7 6 . When Visnu fell short of a flower he plucked his own eye and offered it as a gift.

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having obtained perfect knowledge after d u e deliberation he is liberated there itself. 55-58. T h e intelligent devotee w h o makes a n d instals these idols along with Vighneśa shall a t t a i n oneness with Ś i v a : — T h e lord is seated comfortably holding the G a ń g ā a n d having the m o o n on his c o r o n e t ; the lord is accompanied by t h e G a ń g ā a n d U m ā is seated on his left l a p ; the lord is s u r r o u n d e d by Vināyaka, Skanda, J y e s t h ā , D u r g ā , Bhāskara, Soma, ^Brahmānī, Māheśvarī, K a u m ā r i , Vaisnavī, V ā r ā h i , V a r a d ā , I n d r ā n ī , G ā m u n d ā , V i r a b h a d r a a n d Vighneśa. 59-63. By m a k i n g the idols as follows a n d installing them with devotion one shall a t t a i n oneness with Śiva. T h e u n c h a n ging lord is in t h e form of a Lińga surrounded by great clusters of flames; the moon-crested ī ś v a r a as seated in the centre of the Lińga. T h e Lińga should be m a d e in the ether with B r a h m a with folded h a n d s in the form of a swan standing on the right a n d V i s n u in the form of a Boar standing b e n e a t h the Lińga with his face t u r n e d down. T h e terrible great L i ń g a is stationed in the m i d d l e of the great waters. By m a k i n g idols of the lord as the protector of the holy centre, a n d K s e t r a p ā l a as lord Paśupati a n d by duly instal ling them with devotion, one is h o n o u r e d in the world of śiva.

C H A P T E R SEVENTYSEVEN The The

Sages

Temples of Siva

said:—

1-2. T h e meritorious acts of p r e p a r a t i o n a n d installation of the Lińga a n d the differences a m o n g the various types of Lińgas have been h e a r d as described by you. It behoves you to n a r r a t e the benefit t h a t accrues from building Siva's temple by means of materials beginning with clay a n d ending with jewels. Sūta

said:—

3-6. If a devotee of Śiva is endowed with perfect know ledge he is not harassed by sons, wives, houses, etc. T h e n of

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w h a t avail a r e the temples he should m a k e for the lord ? Still the devotee of the lord who is saluted by the chief of D e v a s a n d t h e lotus-born deity B r a h m ā makes divine a n d excellent temples or shrines even with bricks a n d stones. Even as a childish p r a n k if they m a k e t h e primordial Siva's image w i t h clay or stone or even with dust a n d his abode also in the same m a n n e r a n d worship h i m , they d o a t t a i n identity with h i m . H e n c e , for the achievement of virtue, love a n d wealth, the a b o d e of Śiva should be m a d e by devotees with devotion, assiduously. 7. By devoutly m a k i n g the a b o d e of R u d r a of t h e type of K e s a r a , N ā g a r a or D r ā v i d a o n e is h o n o u r e d in the world of Śiva. 8. He w h o makes his m a n s i o n called Kailāsa, rejoices h a p p i l y in the aerial chariots of t h e shapes of K a i l ā s a peaks. 9-11. Or the devotee shall m a k e in a c c o r d a n c e with the injunctions the temple of M a n d a r a , for h i m . He shall devoutly m a k e it in a c c o r d a n c e w i t h his m e a n s . It m a y be of the m i d d l ing or inferior type. T h e r e b y the m a n goes to the beautiful city of Siva in aerial chariots which resemble t h e m o u n t a i n M a n d a r a , a n d which have faces all r o u n d , which are occupied by groups of Apsarases a n d which are difficult of access even to Devas a n d D ā n a v a s . He enjoys all pleasures, attains the p a t h of knowledge a n d finally the chieftainship of the G a n a s . 12-13. Even by m e a n s of g r e a t sacrifices no one attains t h a t benefit which accrues to the person who makes t h e m a n sion called M e r u . He attains all the benefits of sacrifices, penances, gifts, visits to holy centres a n d study of all Vedas. Like Śiva, he rejoices for a long time. 14. T h e intelligent devotee who makes the N i s a d h a with devotion a t t a i n s Siva's world a n d rejoices for a long time.

mansion like Śiva

15-17. O b r a h m i n s , he w h o makes the splendid a n d excellent m a n s i o n called H i m a ś a i l a , goes to the splendid city of Śiva by means of vehicles c o m p a r a b l e to t h e m o u n t a i n H i m a v a t . A t t a i n i n g the p a t h of knowledge, he shall achieve the chieftainship of the G a n a s . the

I shall mention the benefit t h a t a m a n obtains by making splendid m a n s i o n n a m e d Nīlādriśikhara ( t h e peak of the

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blue m o u n t a i n ) . He n e e d m a k e it only in a c c o r d a n c e with his riches. He shall dedicate it to R u d r a with devotion. 18-21. He obtains all those benefits which I have men tioned to you before as the benefit of m a k i n g t h e m a n s i o n H i m a ś a i l a devoutly [see verse 15]. T h e n he is b o w e d to by all Devas. R e a c h i n g the world of R u d r a he rejoices along with t h e m . I shall m e n t i o n t h e benefit t h a t one attains by m a k i n g t h e mansion n a m e d M a h e n d r a ś a i l a . He goes to the divine city of ś i v a in t h e aerial c h a r i o t as h u g e in size as t h e m o u n t a i n M a h e n d r a , yoked to bulls. O leading sages, he enjoys all plea sures a n d a t t a i n s perfect knowledge after deliberation with R u d r a s . He eschews worldly pleasures as t h o u g h they were poison a n d a t t a i n s Sāyujya ( u n i o n ) w i t h Śiva. 22-23. H e w h o makes jewel-studded mansion w i t h gold, in a c c o r d a n c e with t h e injunctions, of t h e type of D r ā v i d a , N ā g a r a or K e s a r a or makes the p e a k 6 ' 7 or platform square or oblong i n s h a p e attains g r e a t m e r i t . His m e r i t c a n n o t b e men tioned even in h u n d r e d s of yugas. 24-28. If a n y o n e Arepairs or rebuilds the old, dilapidated fallen or broken temples a n d reconstructs t h e m with doors, etc. or if he repairs t h e mansion, platform, r a m p a r t or the orna m e n t a l gateway, he derives m o r e benefit t h a n even the origi nal m a k e r . T h e r e i s n o d o u b t a b o u t this. T h e m a n w h o does some j o b in the temple of Śiva t h o u g h it be for his sustenance undoubtedly goes to the heavenly world along with his kins m e n . If a m a n does some j o b in t h e t e m p l e of R u d r a even for once a n d for his own pleasure he attains happiness a n d rejoices. H e n c e , O excellent sages, the m a n w h o devoutly makes t h e temple by m e a n s of wood, bricks, etc., is h o n o u r e d in the world of Śiva. 29-32. O leading sages, for the grace of M a h e ś a , for the pur pose of achieving virtue, love, wealth a n d liberation, the mansion of M a h e ś a should be b u i l t assiduously. O excellent sages, if one is i n c a p a b l e of building a mansion he shall serve the lord by me ans of sweeping a n d o t h e r activities. He w h o performs the sweep i n g j o b with a soft a n d delicate b r o o m shall attain all desires. He obtains the fruit of a thousand C ā n d r ā y a n a rites within a 677.

Kūtam— yantrarūpam ST. made of some mechanical device.

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of Siva

m o n t h . He who duly performs the rite of a p p l y i n g unguents to the lord with the scented cow-dung w a t e r filtered a n d purified by m e a n s of a cloth shall obtain the benefits of C ā n d r ā y a n a for a year. 33-37. T h e place within the radius of half a K r o ś a from the Lińga of Śiva is called Śiva-ksetra (holy c e n t r e of Ś i v a ) . He who casts off his life (within t h a t c e n t r e ) usually very diffi cult to be cast off, shall o b t a i n Śāyujya with Śiva. O sages of good holy rites, these a r e t h e measuring units of t h e self-born Bāna L i ń g a . In the S v ā y a m b h u v a , O excellent b r a h m i n s , t h e measure of the holy centre shall behalf, in t h e A r s a ( p e r t a i n i n g to t h e sages) it shall be half of t h a t . In t h e M ā n u s a ( p e r t a i n ing to h u m a n beings) it shall be still half of t h a t . O excellent b r a h m i n s , the measure of holy centres in the a b o d e of ascetics is thus. O b r a h m i n s , he w h o casts off his vital b r e a t h in a n y of these places shall a t t a i n Sāyujya with Siva viz:—Rudrāvatāra, N a r ā v a t ā r a , the holy Ś r l p a r v a t a * 7 8 a n d its b o u n d a r y line. T h e benefit shall be extended to his disciples a n d the disciples of disciples. 38-39. T h e same is true of Vārānasī* 7 * a n d particularly of 80 Avimukta.* He who casts off his vital breaths in K e d ā r a , * 8 1 P r a y ā g a 8 8 2 or K u r u k s e t r a 8 8 3 attains extreme bliss. 40.

He who dies

Prabhāsa,*

Puskara,*

Avantī,*

678. śriparvata or Śriśaila is one of the sacred hills of the south overhanging the Krsna river. It contains the celebrated shrine of Mallikārjuna, one of the twelve jvotirlingas. 6 7 9 . Vārānasi--see p. 97 note, i s o 680. Avimukta—see p. 46 note. 64 681. Kedāra—a very sacred Himalayan peak in Garhwal. It still retains its ancient name and sanctity. 682. Prayāga—see p. 291 note 567. 683. Kuruksetra— It lies south of Thanesar, not far from Panipat inHaryana State. 684. Prabhāsa—It is a celebrated place of pilgrimage in Saurā?tra the southern part of Kathiawar. 685. Puskara—a sacred place near Ajmer famous for the lake Puskara. 6 8 6 . Avanti or Avantikā. It is identical with Ujjayini or modern Ujjain.

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488

Amares'vara and in Vaniśailākula attains the n a t u r e o f Śiva. 41-45. T h e person who dies i n V ā r ā n a s ī is n o t b o r n again. He who casts off his vital b r e a t h in T r i v i s t a p a , 8 8 9 Avimukta, Kedāra, S a ń g a m e s v a r a , 8 8 0 Śālańka, 8 * 1 J a m b u k e i v a r a , 6 8 2 i n 693 Sukreśvara, G o k a r n a , 8 9 1 Bhāskareśa, 4 9 5 G u h e ś v a r a , 6 9 4 H i r a n yagarbha,**' or N a n d ī ś a 4 9 8 attains the greatest goal. He who "esiccates his body by m e a n s of observances a n d casts it off in any holy centre of Śiva w h e t h e r it is of h u m a n or divine origin, whether it is built by sages or whether it is self-born, becomes a yogin a n d a t t a i n s oneness with Śiva. O excellent sages, if the deity is self-born or installed by Devas, no d o u b t need be entertained in this regard. He who worships the lord and t h e n collects fire into which he consigns his body, attains the greatest goal. 46-49. O n e shall abstain from taking any sort of food whatsoever a n d cast off one's vital b r e a t h s in a holy centre of Śiva. O excellent sages, he shall a t t a i n Sāyujya w i t h Śiva. He who cuts off his pair of legs a n d stays in the holy centre of Śiva, attains oneness with Śiva. No d o u b t need be enter tained in this regard. T h e vision of a holy centre is meritorious. T h e e n t r a n c e therein is h u n d r e d times m o r e meritorious. T h e t o u c h i n g a n d t h e c i r c u m a m b u l a t i o n is h u n d r e d times m o r e meritorious. T h e ablution in the waters is h u n d r e d times more meritorious t h a n t h a t . 50. T h e b a t h i n g of the deity, O b r a h m i n s , in milk, is h u n d r e d times m o r e excellent. It is m e n t i o n e d t h a t the ablution 6"7. Amareśvara—in Orhkāra Māndhātā. It is a sacred place of Śaiva pilgrimage in the Nimar district in Madhya Pradeśa. 688. Vanīśaila—not identifiable. 6 8 9 . Trivistapa-not identifiable. But Trivisfapa or tripisfaka is the heaven of Indra, said to be situated on Mount Meru. 690. Sańgameśvara—a sacred place mentioned in Sk., VII.i.33 bat not identifiable. 691-693. Śālańka, Jambukeśvara and Śukreśvara are not identifiable. 694. Gokarna : lit. 'cow's ear'. It is a place of pilgrimage sacred to Śiva, on the east coast, near Mangalore. It has the temple of Mahādeva, Śiva, supposed to have been established by Rāvana. This Gokarna should not be confused with the town of the same name situated in Nepal on the Bhāgamatī river. 695-698. Not identifiable.

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with curds has t h o u s a n d times m o r e merit. W i t h h o n e y it is h u n d r e d times m o r e . 51-52. T h e ablution with ghee has infinite m e r i t ; t h a t with sugar is h u n d r e d times more. O n e shall eschew cooked rice after reaching a river n e a r t h e holy centre of Siva a n d plunging into it. He shall thus cast off his body. He is h o n o u r e d in the world of Śiva. All the rivers pear the holy centres of Siva are very meritorious. 53-56. T h e wells, tanks a n d lakes a r e Śivatīrthas (sacred waters of Ś i v a ) . O excellent brahmins, by taking his b a t h in those (wells, etc.) with devotion a m a n is u n d o u b t e d l y liberated from brahmin-slaughter a n d o t h e r sins. O excellent sages, by taking his m o r n i n g p l u n g e in t h e sacred waters of Śiva, a m a n attains the benefit of horse sacrifice a n d goes to R u d r a ' s world. By taking a single plunge in the sacred waters of Śiva at midday with great devotion a m a n surely obtains merit equal to t h a t of taking b a t h in the G a ń g ā . By taking b a t h after the sunset one shall a t t a i n the auspicious region of Śiva. 57-59. Casting off his slough of sins in the holy waters of Śiva the m a n a t t a i n s the auspicious region of Siva. O b r a h mins, by taking the threefold b a t h once in the sacred waters of Śiva, the m a n obtains Sāyujya with Śiva. No d o u b t need be e n t e r t a i n e d in this respect. O n c e a b o a r saw a dog on the way. D u e to fright it chanced that it plunged into t h e sacred waters of Śiva a n d died. O excellent b r a h m i n s , he a t t a i n e d the chieftainship of the G a n a s . 60. He who sees Śiva, the lord of the chiefs of Devas, in the form of Liñga at d a w n attains a goal superior to all. 6 1 . By seeing M a h ā d e v a at midday one attains the bene fit of sacrifices. By seeing the lord in the evening, one attains the benefit of yajñas and is liberated. 62. He is liberated from all great sins, m e n t a l , verbal a n d physical; subsidiary sins occurring as a sequel. 63. By visiting lord Iśāna in t h e form of the Lińga at the time of transit of the sun from one sign of Zodiac to the next, one eschews sins c o m m i t t e d in the course of m o n t h a n d he a t t a i n s the auspicious region of Śiva. 64. By visiting t h e lord at the beginning of the southern or

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n o r t h e r n transit of the sun one dispels sins c o m m i t t e d in the course of half a m o n t h . By worshipping the lord, at t h e time of equinoxes, o n e a t t a i n s the greatest goal. 65-66. T h e clean a n d p u r e m a n w h o c i r c u m a m b u l a t e s the mansion of Śiva three times in the m o d e of Savya a n d Apasavya [clockwise a n d anticlockwise] a n d treads softly shall attain the benefit of a ś v a m e d h a at every step. He who screams a n d laments to Śiva, attains the auspicious abode. W h a t else remains for h i m to a t t a i n ? 67-73. (After sprinkling) with scented cowdung water the devotee shall m a k e t h e mystic d i a g r a m of t h e auspicious lotus along w i t h t h e p e r i c a r p . For this purpose t h e d u s t particles of pearls, sapphires, rubies, crystals, e m e r a l d , gold or silver m a y be used. T h o s e w h o are not sufficiently rich m a y use other powders similar in colour to t h e powders m e n t i o n e d a b o v e . T h e mystic d i a g r a m shall extend u p t o t e n H a s t a s . I t should b e described near M a h ā d e v a . M a h ā d e v a a c c o m p a n i e d b y the nine Śaktis shall be invoked therein : T h e devotee shall invoke the lord who bestows t h e desired things by means of five elements, six sense-organs a n d eight cosmic bodies. Again t h e devotee shall worship I ś ā n a in t h e ten-cornered (mystic d i a g r a m ) through the eight cosmic bodies or t h e ten organs of sense a n d know ledge externally. After the worship the devotee shall bow down a n d offer food offerings to the lord of Devas. He shall thereby obtain t h e benefit of the charitable gift of e a r t h . T h e indigent person shall m a k e the mystic d i a g r a m of the lotus by means of the powdered grains of Śāli rice. Even t h e n he shall obtain t h e merits as m e n t i o n e d before. 74-80. T h e devotee shall d r a w the mystic d i a g r a m of twelve sides a n d t h e n the excellent lotus by m e a n s of such powders as those of jewels, etc. In t h e m i d d l e of the mystic d i a g r a m he shall instal Bhāskara along with t h e twelve deities a n d t h e n worship t h e sun s u r r o u n d e d by the planets. He shall attain the excellent Sīyujya ( t h e salvation of identity) with the sun. Similarly he shall d r a w the six-sided figure by m e a n s of red chalk to depict deities pertaining to Prakrti. In the m i d d l e region he shall worship t h e goddess of Devas, Prakrti, in the form of B r a h m a n . To the right he shall worship the deity of S a t t v a - G u n a ; to t h e left t h a t of R a j o - G u n a a n d in front

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t h a t of T a m o - G u n a . He shall worship t h e goddess A m b i k ā in t h e m i d d l e . To the right he shall worship t h e five elements a n d t h e f i v e T a n m ā t r ā s . T o t h e n o r t h h e shall worship t h e five organs of action a n d five organs of sense. In t h e six-sided figure he shall worship the two A t m a n s , viz., A t m a n a n d A n t a r ā t m a n as well as the cosmic intellect a n d ego along with t h e principle M a h a t . He shall then a t t a i n the benefit of all sacrifices. 8 1 . O leading b r a h m i n s , thus t h e g r e a t P r ā k r t a M a n d a l a ( t h e mystic d i a g r a m p e r t a i n i n g t o P r a k r t i ) has been mentioned to you. Henceforth I shall m e n t i o n the m e a n s of achieving all desired objects. 82-85. T h e devotee conversant with t h e m a n t r a s shall sprinkle the g r o u n d duly w i t h water a n d scrub it with cowd u n g . He shall t h e n m a k e t h e mystic d i a g r a m in t h e form of a s q u a r e m e a s u r i n g a go-carma (i.e. 150 H a s t a s a s i d e ) . He shall t h e n d e c o r a t e it w i t h canopies, or c h a r m i n g u m b r e l l a s . He shall embellish t h e m with globe-like bubbles or crescentshaped trinkets m a d e of gold or the leaves of A s v a t t h a tree. He shall decorate it with full blown white, red or b l u e lotuses; also strings of pearls shall be suspended from t h e extremities of the canopies. He shall embellish it with white b a n n e r s a n d silken Vaijayantis (Ensigns) or garlands of sprouts a n d fruits. T h e r e shall be white mud-pots a n d elegant water-jars filled w i t h water. He shall have fifty l a m p s in a row a n d five kinds of incense. 86-94. T h e devotee shall m a k e an excellent lotus with fifty petals by m e a n s of powders of different colours or only w i t h w h i t e powder. T h e lotus shall extend to one H a s t a in m a g n i t u d e . It shall be m a d e in a c c o r d a n c e w i t h t h e injunctions. He shall fix t h e lord R u d r a , t h e lord of Devas along with t h e goddess in t h e p e r i c a r p . Beginning with t h e p e t a l in t h e e a s t a n d proceeding g r a d u a l l y he shall fix t h e syllables in t h e petals along with the R u d r a s . O sages of good holy rites, t h e syllables a r e to begin with t h e P r a n a v a a n d end with N a m a s . O excellent sages, after d u l y worshipping thus w i t h scents a n d fragrant flowers, he shall feed fifty b r a h m i n s in a c c o r d a n c e w i t h t h e in j u n c t i o n s . He shall give those leading sages t h e c h a r i t a b l e gifts of g a r l a n d s of rosary, sacred t h r e a d , ear-rings, water-pots, seats,

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staff, t u r b a n s a n d clothes. He shall offer M a h ā c a r u as N a i vedya to Ś a m b h u t h e lord of Devas a n d d e d i c a t e the black p a i r (i.e. a black cow a n d a black o x ) . In the e n d he shall offer t h e mystic d i a g r a m m a d e of powders to t h e lord of Devas. He shall t h e n offer materials of utility in a sacrifice to Śiva. T h e intelligent devotee shall perform the J a p a of t h e letters one by o n e with O m k ā r a in t h e beginning. I shall briefly m e n t i o n t h e benefit t h a t a m a n attains after describing this excellent M a n d a l a amongst all w i t h devotion. 95-98. By seeing the coloured M a n d a l a a n d by wor shipping it one a t t a i n s the same benefit as a yogin attains in t h e following circumstances : — W h e n he has learned t h e V e d a s duly along w i t h their Ańgas (ancillary subjects); when he h a s worshipped G o d by means of sacrifices, such as J y o t i s t o m a e t c . , e n d i n g w i t h t h a t of Viśvajit; w h e n ( a s a householder) he h a s p r o c r e a t e d sons like himself; w h e n i e has a d o p t e d t h e stage of life of a forest-dweller w i t h earnestness m a i n t a i n i n g t h e sacrificial fire, a n d performing all rites such as C ā n d r ā y a n a , e t c . ; w h e n h e has r e n o u n c e d all holy rites, l e a r n e d B r a h m a v i d y ā assiduously a n d a t t a i n e d perfect knowledge a n d w h e n with perfect knowledge he h a s seen w h a t should be seen. 99-100. After scrubbing a n d cleaning t h e front y a r d of t h e shrine by a n y m a t e r i a l , O excellent b r a h m i n s , if a devotee describes a mystic d i a g r a m in t h e form of a s q u a r e to t h e n o r t h or south or to t h e west of t h e shrine a n d embellishes it w i t h t h e powders, flowers, r a w rice grains etc., a n d t h e n wor ships t h e deity with flowers, r a w rice grains, etc., he is liberated from all sins. 101-102. H e , w h o devoutly scrubs a n d cleans the s a n c t u m s a n c t o r u m all r o u n d , even once, scatters scented flowers all r o u n d , offers fragrant articles like sandal paste, c a m p h o r , etc., makes t h e place sweet smelling with incense of four kinds a n d prays to t h e lord I ś ā n a , goes to t h e world of Śiva. 103-104. T h e m a n enjoys pleasures for a h u n d r e d crores of kalpas. H i s b o d y emits sweet fragrance-like t h a t of flowers with which he fills t h e temple of Śiva. G r a d u a l l y he goes to t h e world of G a n d h a r v a s a n d is worshipped by the G a n d h arvas. He comes to this world in d u e course a n d becomes a powerful m o n a r c h .

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105-106. M a h ā d e v a is t h e p r i m o r d i a l lord. He is t h e cause of creation, dissolution a n d sustenance. Sadaśiva is all pervasive a n d is t h e overlord of the worlds. The' n e c t a r of ŚivaB r a h m a n should be known as the excellent m e a n s of salvation. O n e shall always worship t h e lord, the manifest a n d the un manifest being t h e lord beyond imagination.

CHAPTER SEVENTY EIGHT Scrubbing and cleaning the shrine of Śiva

Sūta said: 1. O excellent sages, the holy shrine of Siva should be scr u b b e d a n d cleaned by m e a n s of w a t e r filtered a n d purified with a cloth. Otherwise no Siddhi is a t t a i n e d . 2. O leading sages, waters t h a t have no foam, particularly from the rivers, should be taken. W h e n filtered with a cloth they become p u r e a n d holy. 3. H e n c e , O excellent b r a h m i n s , all divine holy rites should be performed by t h e purified waters for achieving t h e results in all rites. 4. W a t e r s a r e mixed with m i n u t e germs. By using t h e un fil tered waters o n e attains the same sin as by killing t h e m . 5-6. O brahmins, householders a d o p t violent m e a n s always while sweeping or wiping, while using fire, threshing, p o u n d i n g things or while fetching w a t e r . But one shall eschew violence. Non-violence is t h e greatest virtue to all living creatures. 7. H e n c e , by all means one shall practise w a t e r purified by cloth. T h e meritorious a n d charitable gift of giving protection is the excellent of all charitable gifts. 8-10. H e n c e , violence should be avoided always a n d at all places. All violent creatures do not h a r m a m a n w h o abstains from violence mentally, verbally a n d physically. T h e y harass o n e w h o injures others. A m a n who abstains from violence obtains a crore times the benefit t h a t one attains by gifting a w a y the three worlds to o n e who has mastered the Vedas. T h o s e w h o are engaged in the welfare of living beings, men-

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tally, verbally a n d physically a n d those who follow the p a t h pointed out by kindness go to the world of R u d r a . 11-15a. Those who protect persons of various sorts like a loving master or with love as if they were their own sons a n d grandsons, go to the world of R u d r a . H e n c e , by all means sprin kling should be performed by means of water filtered with a cloth. T h e ablution should be carried o u t particularly. Even by killing a single person in the premises of Siva's temple one attains the sins t h a t accrue from destroying the three worlds. 699 But, O excellent b r a h m i n s , violence to flowers must always be 700 pursued for the worship of Śiva, violence to the a n i m a l s for the sake of sacrifice. T h e chastisement of the wicked by the K s a t r i y a caste c a n be pursued. 15b-17a. In the case of yogins e x p o u n d i n g the B r a h m a n these rules regarding w h a t is laid down a n d w h a t is forbidden are n o t applicable. T h e y shall n o t be killed even if they resort to forbidden things. Similarly expounders of B r a h m a n shall not be killed since they have eschewed all actions a n d taken to Sannyāsa, even if at times they a r e p r o n e to sinful activities. 17b-18. W o m e n a r e holy ones as they are b o r n of the family of Atri. Even w h e n they are engaged in sinful acts they should not be killed. T h e y are to be worshipped always. By kill ing Atreyis one incurs a sin equal to the slaughter of a b r a h m i n . 19-20. W o m e n from a n y caste should n o t be taken up for the Yajñas at a n y time, by anyone or in any place, O leading brahmins. W o m e n engaged in sinful activities, whether they be dirty or beautiful, ugly or robed in ugly clothes should never be killed by m e n d u e to the suspicion that they m a y be Siva. 21. Those who practise the holy rites a n d conduct of life outside t h e pale of the Vedas, those w h o are excluded from the rites laid down in Srutis a n d Smrtis a n d those who are notorious as heretics should not be conversed w i t h by the twice-born. 699-700. violence incurred by plucking flowers (puspa-himsā) for Śiva's worship is not sinful, so also the slaughter of animals in propitiation of Śiva. V-19 (below) prohibits the slaughter of women in sacrifices implying thereby that man-slaughter(nara-vali) was a common practice. ST interprets 'striyah' as 'mānusa-striyah' and explains that the restriction of slaughter did not apply to the female animals. ST. quotes a scriptural saying (śruti) in support of this view : "Sarasvatim Vaśām ālabheta."

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22. T h e y should neither be seen nor touched. After seeing t h e m one should look at t h e sun. Still they should not be killed by kings or other creatures. 2 3 . O b r a h m i n s , by worshipping lord Siva even for once, thanks to t h e c o n t a c t w i t h good m e n , a m a n attains R u d r a ' s world. 24. O excellent sages, all u n k i n d persons become miserable. So also, all m e n w h o a r e devoid of devotion towards t h e g r e a t lord. 2 5 . T h o s e w h o are devotees of Śiva, t h e lord of Devas, a r e fortunate. After enjoying pleasures here itself they b e c o m e liberated. 26. T h e m i n d s of m e n are a t t a c h e d towards sons, wives a n d houses. J u s t as t h e minds of ascetics a n d sages are a t t a c h e d towards t h e p r i m o r d i a l lord. But if m e n t u r n their m i n d s to w a r d s the lord at least once by c h a n c e the world of great Iśa is n o t far for t h e m .

C H A P T E R S E V E N T Y NTNE The The sages

mode af worship of Śiva

said:

1-2. O sages of great intellect, how should the great lord, t h e lord of subjects be worshipped by t a r d y a n d dull-witted m e n w h o a r e short-lived, whose strength is trifling a n d whose virility is insignificant. Even after worshipping lord Śiva by m e a n s of p e n a n c e for thousands of years, Devas do not see him. H o w t h e n do they worship t h e lord ? Sūta

said:

3. O leading sages, w h a t you have said is q u i t e true. Still with faith the lord c a n be seen a n d pleased a n d even conversed with. 4. O b r a h m i n s , if even those w h o are devoid of devotion incidentally worship the lord, he bestows fruits befitting t h e emotion.

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5. O b r a h m i n s , t h e base b r a h m i n w h o worships t h e lord after being defiled by the leavings of food becomes a Piśāca. T h e m a n of deluded intellect who worships the lord in a fit of anger shall a t t a i n the a b o d e of Rāksasas. 6.' T h e wicked m a n who eats forbidden food a n d worships the lord becomes a Yaksa. A m a n who practises music a n d worships t h e lord attains the a b o d e of G a n d h a r v a s . A person w h o practises d a n c e also attains t h e same state. 7. T h e base m a n a t t a c h e d to women a n d yearning for fame attains the a b o d e of t h e m o o n 7 0 1 (by worshipping the l o r d ) . A person afflicted by p r i d e a n d arrogance, worshipping R u d r a , shall a t t a i n the abode of Soma ( m o o n ?) 8. By worshipping the lord by m e a n s of G ā y a t r i verses one shall a t t a i n the world of P r a j ā p a t i . By worshipping by means of P r a n a v a one attains the abode of B r a h m ā or Visnu. 9. By worshipping the lord with faith even for once, t h e devotee attains t h e world of R u d r a a n d rejoices along with t h e Rudras. 10-22. T h e splendid Lińga, worshipped by Devas a n d Asu ras should be cleaned by the holy waters. T h e lord should be invoked d e v o u d y in the pedestal. After visiting t h e lord duly a n d after worshipping h i m he should be installed in the concei ved seat w h i c h has t h e splendid form of perfect knowledge, which is richly endowed with d e t a c h m e n t a n d prosperity, which is bowed to by all the people, which is in the m i d d l e of t h e lotus of O r h k ā r a a n d which has its origin from t h e m o o n , sun a n d fire. After offering P ā d y a , A c a m a n a a n d A r g h y a to R u d r a t h e devotee shall b a t h e t h e deity with p u r e waters, ghee a n d milk. H e shall b a t h e R u d r a with curds a n d clean H i m . Thereafter he shall b a t h e t h e deity with p u r e w a t e r and worship it with sandal-paste. After worshipping with yellow p i g m e n t he shall worship it with red flowers, u n b r o k e n Bilva leaves, blue a n d red lotuses, N a n d y ā v a r t a f l o w e r s , Mallikās, C a m p a k a s , J ā t i flowers, Bakulas, K a r a v ī r a s , Śami and B r h a t flowers, U n m a t t a s , Agastyas, bunches of A p ā m ā r g a flowers a n d splendid o r n a ments. After offering incense of five kinds he shall offer milk p u d d i n g as Naivedya. O t h e r food offerings shall be rice with curds, rice soaked in honey a n d ghee, t h e n p u r e cooked rice 701. cāndram—Budha-sthānam ST. the house of Mercury.

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a n d then M u d g ā n n a (rice cooked green g r a m ) of six types. Thereafter he shall offer as Naivedya five types of cooked rice along with ghee, or rice alone wherein he shall cook o n e A d h a k a measure of rice. After c i r c u m a m b u l a t i o n be shall bow down again a n d again in the end. After eulogising lord I ś ā n a a n d after worshipping Śiva he shall a d o r e h i m by repeating t h e m a n t r a s o f ī ś ā n a , T a t p u r u s a , Aghora, V ā m a d e v a a n d Sadyoj ā t a . W i t h this m o d e of worship lord M a h e ś v a r a becomes d e lighted. 23. O excellent brahmins, those trees which a r e utilised in the worship of Śiva through their flowers, leaves, etc., a n d t h e cows too, a t t a i n t h e s u p r e m e goal. 24. He w h o b u t once worships Śiva, R u d r a , Śarva, the u n b o r n Bhava attains Siva's Sāyujya devoid of returning here again. 25. O n e is liberated from all sins even by seeing b u t once incidentally P a r a m e ś ā n a , Bhava, Śarva, lord of U m ā w h o was worshipped thus. 26. T h e r e is no d o u b t in this t h a t a m a n attains B r a h m a ' s world by seeing M a h ā d e v a who has been worshipped o r i s being worshipped. 27-30. He who on h e a r i n g a b o u t the lord approves of it a n d rejoices therein attains the greatest goal. He who, for even once, offers a ghee l a m p in front of the Lińga attains t h a t goal which is difficult of access by means of the stages in life a n d which is steady. By offering a tree of lamps either m a d e of clay or of wood in t h e temple of Śiva one is h o n o u r e d in the world of Śiva along with h u n d r e d members of his family. He w h o duly a n d devoutly offers lamps to Śiva m a d e of iron, copper, silver or gold shall go to the city of Śiva in splendid vehicles refulgent like ten t h o u s a n d suns. 31-34. He who offers a ghee l a m p in front of Śiva in t h e m o n t h of K ā r t t i k a or he w h o sees the great lord being d u l y worshipped with faith, O excellent sages, goes to the world of B r a h m a . It is m e n t i o n e d t h a t t h e rites of invocation, welcome pres ence, installation a n d worship shall he conducted through R u d r a Gāyatrī, the Asana (seat) by means of P r a n a v a , the ablution by means of five m a n t r a s (Sadyojata, e t c . ) , assigned to R u d r a .

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O n e shall t h u s perpetually worship U m a ' s h u s b a n d , t h e lord of Devas. O n e shall worship B r a h m ā w i t h P r a n a v a on his right side. 35-37. To his n o r t h , he shall worship Visnu t h e lord of the chiefs of Devas by m e a n s of G ā y a t r ī , after performing H o m a in the fire duly by r e p e a t i n g t h e five m a n t r a s a n d t h e P r a n a v a . By t h u s worshipping the lord he attains Sāyujya w i t h Śiva. T h u s , succinctly t h e m o d e of worshipping Śiva has been m e n t i o n e d . After h e a r i n g this directly from R u d r a , this was m e n t i o n e d to m e b y Vyāsa i n former times.

CHAPTER EIGHTY The holy Pāśupata The sages said

rite

:—

1. H o w is t h e liberation of t h e Paśu ( I n d i v i d u a l soul) from t h e Pāśa ( b o n d a g e ) effected on seeing P a ś u p a t i ? It behoves you to tell us h o w Devas eschewed their Paśutva ? Sūta said

2-5 T h a n k s to the grace of omniscient lord, formerly Devas c a m e to h i m as he h a d stationed in his city called B h o g y a 7 0 2 on the p e a k of t h e Kailāsa, for the welfare of Devas. L o r d Visnu, m o u n t e d on the wings of G a r u d a , c a m e along with B r a h m ā . He a p p r o a c h e d t h e lord of Devas along with Devas. Along with Y a m a , I n d r a a n d t h e Sādhyas, they c a m e to the splendid a n d excellent m o u n t a i n a n d bowed down to the excel lent m o u n t a i n as well as to t h e lord. T h e G a r u d a - b a n n e r e d lord V i s n u got down from G a r u d a a n d climbed t h e M e r u along w i t h the foremost Devas. 6-7. M e r u was devoid of all sins. It bestowed each a n d every object of desire. It was t h e chief m e a n s of enjoyment. T h e flocks of sparrows rejoiced therein. H e r d s of elephants 702.

Bhogya or Bhogyā. The city is located on the mountain Kailāsa.

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m a d e it resonant. T h e r e was sweet rattling music. E v e n t h e darkness was welcome to p e o p l e . T h e region of t h e forest was well laid with footsteps. T h e waters a t t h e b o r d e r l a n d were sparkling a n d t h e w i n d was attractive. It consisted of h u n d r e d s a n d thousands of abodes resembling suns. It was b l e n d e d w i t h t h e flocks of swans a d e p t in elegant m o v e m e n t s . It con t a i n e d trees, such as D h a v a , K h a d i r a , Palāśa, sandal, etc. a n d groups a n d flocks of excellent birds, such as t h e cuckoo e t c . a n d also t h e bees. 8. In some places it a b o u n d e d in divine trees. T h e r e were K u r a b a k a , Priyaka a n d T i l a k a trees. T h e excellent m o u n t a i n h a d m a n y K a d a m b a trees a n d was s u r r o u n d e d b y the creepers o f T a m ā l a . T h e m o u n t a i n h a d m a n y peaks. 9 . T h e city o f l o r d Śiva was built b y V i ś v a k a r m a n o n t h e t o p of this m o u n t a i n for t h e sports of lord Śiva. 10. Devas including I n d r a a n d Visnu saw t h a t city a n d w i t h g r e a t c o n c e n t r a t i o n a n d a t t e n t i o n they bowed d o w n from a great distance d u e to t h e p o w e r of the trident-bearing lord. 1 1 . T h e g r e a t p r i m o r d i a l lord w e n t t o t h e m o u n t a i n Kailāsa, a p a r t of t h e M e r u , w h i c h is as refulgent as t h o u s a n d suns, a n d which is g r e a t a n d which has thousands of virtues blended with it. 12. T h e n B r a h m ā a n d Visnu t h e destroyer of Asuras r e a c h e d t h e gateway of the city which resembled the lofty m o u n t a i n a n d which a b o u n d e d i n women, horses, elephants, chariots, G a n a s a n d their chiefs. 13. It was s u r r o u n d e d by big mansions full of gold a n d bedecked in jewels. It c o n t a i n e d lofty palaces of various shapes a n d also r a m p a r t s . 14-20. On seeing the exterior of t h e city of lord Śiva along with Devas including B r a h m ā , Visnu with b e a m i n g face b e c a m e delighted in his m i n d . He t h e n entered the city w h i c h h a d g r e a t palaces a n d mansions with lofty u p p e r storeys. T h e second city of the lord of Devas was also splendid. It h a d four e n t r a n c e s . It was encompassed by diamonds, lapis lazuli, rubies a n d clusters of jewels a n d h a n g i n g swings. It was bedecked with bells a n d chowries, a n d resonant with musical instruments, such as Mrdańga, Muraja, Vīnā and Venu. I t was surrounded b y d a n c i n g Apsarases a n d Bhūtas (goblins). T h e r e were mansions

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c h a r m i n g to the eyes. T h e y resembled the abodes of the leaders of Devas. On the tops of these palaces thousands of lady citizens stood with flowers, fruits a n d Aksatas ( r a w rice grains) in their h a n d s . As on the h e a d of lord Śiva they strew these on the h e a d of Visnu from all directions. On seeing Visnu, the women rejoiced immediately, danced a n d sang. T h e i r eyes were roving d u e to inebriation a n d they h a d a m p l e buttocks. On seeing Visnu some w o m e n wore smiling faces ; t h e i r garments became loosened ; their waistbands a n d girdles dropped. T h e y sang passionate songs. 21-35. Visnu then went beyond those excellent cities (one within the o t h e r ) the fourth, fifth, sixth, seventh, eighth, n i n t h a n d t e n t h . T h e n he reached the highly-splendid city of Śiva. It was perfectly circular a n d very splendid, stationed on t h e auspicious peak of Kailāsa. It was a d o r n e d with lofty mansions resembling t h e sphere of the sun. In different quarters it contained crystal M a n d a p a s a n d splendid platforms m a d e of gold a n d different jewels. T h e o r n a m e n t a l gateways were adorned with different kinds of jewellery a n d m a n y jewel-stud d e d Sarvatobhadras (temples with openings on all the four sides). T h e r e were twentyeight fort walls of different forms a n d shapes. T h e r e were side doors a n d m a i n doors in the inter stices of the quarters, all firmly built a n d of diverse kinds. T h e r e were hidden a p a r t m e n t s a n d houses. T h e r e were splendid abodes of G u h a . O highly blessed ones, they were built in the r u r a l model a n d other types. T h e r e were c h a r m i n g pearls too. T h e divine abodes of the leaders of G a n a s were full of rubies. T h e r e were m a n y splendid flower gardens of various shapes with sandal trees in them. T h e r e were m a n y lakes a n d tanks with golden rows of steps. T h e y \vere frequented by swans t h a t h a d been defeated by the gaits of women. T h e tanks h a d divine a n d nectarine water a n d the water fouls ( K ā r a n d a s ) , pgacocks, cuckoos a n d r u d d y geese heightened their splendour. T h e r e were thousands of R u d r a k a n y ā s (virgins) w h o were be decked in all o r n a m e n t s , w h o were adepts in conversation a n d elocution J _who_ stooped down d u e to the weight of their heavy breasts, whose eyes were roving d u e to inebriation a n d w h o were engaged in singing a n d playing on instruments. T h e r e were groups of d a n c i n g n y m p h s . T h e lakes contained full-

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blown lotuses difficult of access even to Devas. T h e r e were ex cellent birds of all kinds. T h e r e were t h e womenfolk of R u d r a s lustrous as rubies, engaged in a q u a t i c sports. T h e r e were groups of w o m e n engaged in a m o r o u s festivals of great elegance. T h e y were passionately fond of r u r a l notes and strains of music. On seeing these things in t h e a b o d e of lord Śiva t h e g r e a t lord of Devas stood in surprise. 36. T h e r e itself they saw R u d r a g a n a s a n d thousands of their heroic leaders. 37. T h e y saw the crystalline aerial chariots, lofty palaces bedecked in d i a m o n d s , lapis lazuli a n d golden steps. 38-41. On t h e tops of palaces there were delighted w o m e n with lotus-like eyes, a n d a m p l e buttocks. T h e r e were Yaksas, G a n d h a r v a s a n d Apsarases, Kinnaris, K i n n a r a s , serpents, a n d siddha girls. T h e y h a d different kinds of dresses. T h e y were bedecked in different o r n a m e n t s . T h e y h a d diverse efficiency. T h e y were fond of pleasure a n d a m o r o u s dalliance. T h e y h a d t h e lustre of t h e b l u e lotus petals. T h e y h a d eyes as large as t h e petals of lotus. T h e y looked resplendent by their u p p e r g a r m e n t s resembling t h e filaments of lotus. T h e y were bedecked in bangles, anklets, necklaces a n d umbrellas of variegated colours as well as attractive g a r m e n t s . T h e y were fond of embellishments a n d they were bedecked in various o r n a m e n t s also. 42. On seeing these beautiful w o m e n of t h e chiefs of G a n a s , the leading D e v a s — I n d r a a n d others w e n t t o t h e mansion of the destroyer of T r i p u r a s . 43. On seeing t h e first p a l a c e of t h e lord, t h a t h a d the colour of a t h o u s a n d rising suns, in the middle of t h e city, t h e groups of Devas a n d Siddhas beginning with I n d r a halted there. 44. T h e n all Devas with I n d r a at their h e a d saw N a n d i n , the lord of G a n a s standing at t h e doorway of t h e p a l a c e . 45. On seeing N a n d i n t h e leader of G a n a s , Devas bowed down t o h i m a n d said " B e V i c t o r i o u s " . O n seeing t h e m t h e leader of G a n a s r e p l i e d : — 46. "O highly blessed Devas, why have you c o m e here ? O persons of good holy rites, you w h o have shaken off your sins, ye t h e lord of all worlds, it behoves you to say.

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47. T h e y then spoke to the lord, the bestower of boons, the lord having t h e lustre of a lordly elephant. " F o r o u r liberation from t h e b o n d a g e of Paśus kindly show lord M a h e ś v a r a to us. 4 8 . Formerly in order to b u r n t h e three cities, the Paśutva was stipulated. O you of good holy rites, now we a r e worried over this Paśutva. 49. T h e holy rite P ā ś u p a t a was m e n t i o n e d by lord Śiva. O leader of Bhūtas, thanks to this holy rite, t h e state of Paśu ceases to exist. 50-53. By performing this excellent V r a t a for twelve years, or for twelve m o n t h s or for twelve days, all Paśus are liberated from t h e b o n d a g e of worldly existence." N a n d i n , t h e son of Śilāda, the leader of the Bhūtas showed t h e lord to all Devas including Visnu. On seeing lord Śiva the u n c h a n g i n g deity a c c o m p a n i e d by A m b ā a n d G a n a s , Devas were thrilled with pleasure. T h e y bowed to t h e lord a n d eulogised h i m . After submitting to lord Siva, their desire for liberation from bondage, Devas stood in front of lord Śiva bowing again a n d again. 54-57. After glancing at t h e m a n d purifying their souls, the full-bannered lord of Devas, t h e great lord t a u g h t t h e P ā ś u p a t a V r a t a to t h e m . He t h e n seated himself along with U m ā a n d the sages. Since t h e n , all Devas a r e k n o w n as Pāśupatas (belonging to P a ś u p a t i ) . All those w h o consider t h e lord of Paśus as their direct deity are said to be Pāśupatas. Thereafter, Devas per formed p e n a n c e again. 58-60. T h e excellent Devas performed p e n a n c e for twelve years a n d b e c a m e free from b o n d a g e . T h e y w e n t back with B r a h m a a n d Visnu. T h u s everything t h a t h a d been h e a r d from B r a h m a has been mentioned to you. It h a d been h e a r d b y S a n a t a n d b y Vyāsa from h i m . T h e m a n who remains p u r e a n d hears this or n a r r a t e s this to t h e b r a h m i n s a t t a i n s a different b o d y a n d is liberated from t h e b o n d a g e of Paśus.

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CHAPTER EIGHTYONE The holy rite for the release of Paius The sages said: 1-4. T h i s holy rite t h a t liberates Paśus (individual souls) from b o n d a g e h a s been m e n t i o n e d by you. T h i s holy rite of P a ś u p a t i p e r t a i n i n g to the L i ń g a h a d been performed formerly by Devas. It behoves you to m e n t i o n this to us in the m a n n e r you h a d h e a r d it formerly. Sūta said: F o r m e r l y , N a n d i n , t h e son of Silāda, was earnestly asked by S a n a t k u m ā r a . W h a t N a n d i n spoke to h i m I shall m e n t i o n succinctly. T h i s excellent v r a t a called D v ā d a ś a Lińga a n d c a p a b l e of liberating Paśus from b o n d a g e h a d been performed by D e v a s , D a i t y a s , G a n d h a r v a s , Siddhas, C ā r a n a s a n d the highly blessed sages. 5. It yields worldly pleasures, liberation, yogic power a n d whatever o n e desires. It is auspicious, holy a n d conducive to perseverance a n d energetic efforts. 7 0 3 It destroys entangle ment in worldly affairs in t h e case of devotees. 6. It has been evolved after c h u r n i n g t h e Vedas a n d their six ancillaries. 7 0 1 It excels all c h a r i t a b l e gifts a n d is holier than ten thousand horse-sacrifices. 7. It is sacred, bestows all auspicious things, destroys all enemies, brings a b o u t salvation even to those creatures t h a t are immersed in t h e ocean of worldly existence. It dispels all sickness a n d

8. been

performed

destroys all

fevers.

had

formerly by Devas as well as by B r a h m ā a n d

Visnu. 703. N . S . edition reads 'aviyoga-karam' for 'abhiyoga-karam'. aviyogakaram—sarvadā śiva-sānnidbyadāyakam ST. that which brings about the devotee's proximity to Śiva. 704. Sadańga : six ancillaries to the Veda, namely (i) Śiksā—the science of proper articulation and pronunciation, (ii) Ghandas—the science of prosody, (iii) Vyākarana—grammar, (iv) Nirukta—etymological expla nation of difficult Vedic words, (v) Jyotisa—astronomy, (vi) Kalpa—ritual or ceremonial.

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9. O leading b r a h m i n s , the devotee shall make a small Liñga a n d b a t h e it with sandal water. Beginning in t h e m o n t h of C a i t r a he shall perform t h e holy rite of Śivalińga. 10-11. He shall m a k e an auspicious golden lotus with p e r i c a r p a n d filaments. It shall have eight petals duly studded w i t h all the nine precious gems. He shall then fix t h e crystal Liñga in t h e p e r i c a r p along w i t h its pedestal. He shall then duly a n d devoudy worship it with Bilva leaves. 12-14. O sages of good holy rites, he shall worship the lińga w i t h t h o u s a n d s of white, red a n d blue lotuses, w i t h white Arka, K a r a v ī r a , K a r n i k ā r a a n d K u r a b a k a as well as with o t h e r flowers in accordance with their availability repea ting t h e Gāyatrī. After adoring w i t h scents, etc., with incense, w i t h auspicious lamps a n d with Nīrājanas (wavings of lights) the devotee shall worship t h e . g r e a t lord in Lińga form. O excellent b r a h m i n s , he shall offer Aguru (agallochum) in the south by means of Aghora M a n t r a . 15. He shall offer the divine ManahśMlā (red arsenic) in the west w i t h t h e m a n t r a of Sadyojāta, a n d sandal paste in the north with the Vāmadeva M a n t r a . 16-17. O excellent sages, he shall offer H a r i t ā l a (yellow o r p i m e n t ) in the east by means of T a t p u r u s a . W i t h devotion he shall offer t h e following varieties of incense, viz., t h a t origi nating from white Aguru a n d black A g u r u ; then the Guggula d h ū p a ( a r o m a t i c gum resin), t h e excellent Saugandhika (fragrant incense) a n d t h e incense n a m e d Sitāra. 18. M a h ā c a r u or an A d h a k a measure of cooked rice should be offered as Naivedya. T h u s , this great holy rite of Śivalińga has b e e n n a r r a t e d t o y o u . 19-22. All these a r e c o m m o n to all months. I shall m e nt io n t h e p a r t i c u l a r features n o w : — T h e L i ń g a shall b e a d a m a n t i n e in V a i ś a k h a ; 7 0 5 in Jyestiia it shall be m a d e of e m e r a l d ; in A s ā d h a of p e a r l ; in Ś r ā v a n a of lapis lazuli a n d in B h ā d r a p a d a of rubies. O leading b r a h m i n s , in Aśvina, the Lińga shall be m a d e of o n y x ; in K ā r t t i k a of coral; in Mārgaśīrsa of lapis 705. Vaiiākhe. For the worship of Lińga in Caitra read V-9 ff. T h e crystal (sphāfika) liñga is recommended in Caitra. Cf. 3T?T ^1HT*ĪS«J<ft1-

?5rrafoT5T 'Spfar* PBTfc^ŕ stem ST.

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lazuli; i n P a u s a o f t o p a z ; i n M ā g h a solar stone a n d i n P h ā l g u n a of crystals. 23-24. In all m o n t h s o n e golden lotus ' shall be used for w o r s h i p ; if t h a t is n o t available a silver lotus shall be used; if t h a t too is n o t available o r d i n a r y lotus shall be used. W h e n precious stones a r e n o t available t h e w o r s h i p shall b e c o n d u c t e d with gold or silver. If silver is not available it shall b e m a d e w i t h copper. 2 5 . T h e Liñga c a n be m a d e of rock, wood or clay along with its pedestal. Or he shall m a k e a t e m p o r a r y L i ń g a w i t h fragrant substances. 26-27. In the season of H e m a n t a (early w i n t e r ) o n e shall 70 worship M a h ā d e v a w i t h Ś r ī p a t r a * (Bilva leaves) alone. In all t h e m o n t h s a lotus m a d e of gold or a lotus m a d e of silver w i t h golden p e r i c a r p c a n be used. If silver lotus is n o t available he shall worship with Bilva leaves. 2 8 . If t h o u s a n d lotuses a r e n o t available o n e shall worship w i t h h a l f t h a t q u a n t i t y ; o r h e shall worship R u d r a w i t h a moiety of t h e said half or he shall worship w i t h a h u n d r e d a n d eight lotuses. 29. Goddess Laksmī endowed w i t h all characteristics is stationed on t h e leaf of t h e Bilva. A m b i k ā is directly present in t h e b l u e lotus a n d S a n m u k h a 7 0 7 himself is present in the r e d lotus. 30. M a h ā d e v a , Śiva, t h e lord of all D e v a s occupies t h e lotus. H e n c e the learned m a n shall never forsake t h e Bilva leaf. He m u s t employ every m e a n s to secure it. 3 1 . H e shall n o t forsake t h e blue lotus, t h e red lilies a n d particularly the red lotuses. T h e lotus fascinates everyone. Śilā ( r e d arsenic) bestows Siddhi of all objects. 32-33. T h e incense originating from the black agallochum dispels all sins; the offering of a r o m a t i c gum, resin, etc. a n d t h e gift of lamps destroy all a i l m e n t s ; sandal paste bestows all 706. Śripatra—bilva patra. Śiva ii very fond of biiva. Cf. Śiva-rahasya as cited in ST. 707. Sanmukhah—(Sadānanab, sadvaktrah, sadvadanab)—sixmouthed or six-faced or six-beaded, i.e., Kārttikeya. He is so called because when born he was fostered by the six Krttikās who offered their six breasts to him, so he became six-headed.

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Siddhis; t h e scented incense is t h e m e a n s of achieving all desired objects. 34. T h e incense o r i g i n a t i n g from w h i t e a g a l l o c h u m a s well as black a g a l l o c h u m a n d t h e gentle incense S ī t ā r i bestow salvation. 35-37. T h e four-faced B r a h m a is present in t h e w h i t e Arka flower; t h e goddess of intelligence is well established in t h e K a r n i k ā r a flower; t h e presiding deity of t h e G a n a s is present i n t h e K a r a v ī r a f l o w e r . N ā r ā y a n a himself i s present i n t h e K u r a b a k a flower, t h e d a u g h t e r of t h e m o u n t a i n is present in all fragrant flowers. H e n c e , one shall devoutly a n d in a c c o r d a n c e with one's m e a n s , worship t h e lord of t h e chiefs of Devas by m e a n s of these splendid flowers, incenses, etc. a c c o r d i n g to their availability. 38. Thereafter, he shall devoutly offer M a h ā c a r u m a d e of milk, as Naivedya along w i t h ghee a n d side-dishes, p r e p a r e d w i t h all materials of diet. 39-45. Or t h e devotee shall offer an Ā d h a k a m e a s u r e or half of it of p u r e cooked rice or cooked w i t h g r e e n g r a m d a l . T h e devotee shall offer C ā m a r a (chowries) a n d fans to t h e deity. H e shall also d e d i c a t e presents t h a t h a d b e e n e a r n e d b y legally justifiable m e a n s . T h e y shall b e h o l y a n d befitting a n d of diverse kinds. T h e y should be sprinkled w i t h w a t e r before de dication a n d offered to R u d r a with a devoted m i n d . It was from milk t h a t nectar h a d b e e n e x t r a c t e d b y t h e victorious V i s n u for the sustenance of D e v a s . E v e r y t h i n g is founded on cooked rice. By giving c h a r i t a b l e gifts of rice to all living beings l o r d Śiva is delighted. H e n c e , o n e shall worship t h e lord with cooked rice. T h e v i t a l b r e a t h s a r e stabilised in cooked rice. T h e r e is also pleasure in t h e offering of o t h e r presents; t h e wind-god is present in t h e fan. M a h ā d e v a himself is present in all m a t e r i a l s ; the lord of waters, V a r u n a is present in t h e scented w a t e r ; P r a k r t i along w i t h the p r i n c i p l e M a h a t is present in t h e pedestal. H e n c e , one shall worship t h e lord duly every m o n t h . For achieving all desired objects t h e V r a t a should be observed on the full m o o n day. 46. O n e shall preserve truthfulness, cleanliness, kindness, quiescence, c o n t e n t m e n t a n d liberal-mindedness. T h e devotee shall observe fast on full m o o n a n d n e w m o o n days.

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47. At t h e e n d of t h e year he shall m a k e a gift of a cow. 708 P a r t i c u l a r l y he shall observe the rite of V r s o t s a r g a . With devotion he shall feed b r a h m i n s w h o have mastered t h e Vedas a n d w h o h a v e s o u n d learning. 4 8 . T h e devotee shall deposit t h e L i ń g a t h a t h e has worshipped, in t h e shrine of ś i v a along w i t h t h e materials of worship or he m a y give t h e m to a b r a h m i n . 49. O excellent sages, only he w h o devoutly performs this great holy rite of Śivalińga in all t h e m o n t h s , is t h e most excellent o n e a m o n g those w h o perform p e n a n c e . 50. In aerial chariots t h a t a r e bedecked in jewels a n d t h a t are as refulgent as crores of suns, he goes to t h e divine city of Śiva 7 0 9 a n d never r e t u r n s h e r e . 5 1 . Or he shall perform this excellent v r a t a only for a m o n t h . E v e n t h e n he a t t a i n s t h e world of Śiva. No d o u b t n e e d be e n t e r t a i n e d in this respect. 52. O r , if t h e m i n d of t h e devotee is a t t r a c t e d to worldly pleasures he shall observe t h e holy rite for a year. He will attain w h a t e v e r boons he craves for a n d obtain Śiva. 5 3 . T h e devoted m a n obtains Deva-hood, Pitr-hood, o r becomes t h e king of Devas or t h e chieftain of G a n a s . 54. He w h o seeks learning obtains l e a r n i n g ; he w h o seeks worldly pleasures will a t t a i n t h e m ; h e w h o seeks w e a l t h m a y espy a treasure-trove a n d he w h o desires for longevity will achieve longevity. 5 5 . O n e rejoices by a t t a i n i n g whatever desires he cheri shes by performing t h e v r a t a , only for a m o n t h . In the e n d h e will a t t a i n R u d r a t v a . 56. T h i s sacred a n d excellent v r a t a w h i c h is a g r e a t secret is evolved by Śiva t h e c r e a t o r of t h e universe, for t h e benefit of Devas, Asuras, Siddhas, V i d y ā d h a r a s a n d h u m a n beings. 57. After duly w o r s h i p p i n g t h e lord w h o is w o r t h y of worship, after bowing to h i m w i t h h e a d b e n t down along w i t h 708. Vrsotsarga—a rite of letting loose a bull (or, according to some, a bull and four heifers) as a work of merit, especially on the occasion of a Śrāddha in honour of deceased ancestors. 709. A mythical city 'Śiva-pura' on the Himalayas, particularly on the Kailāsa peak is conceived as the abode of Śiva.

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one's sons a n d servants a n d after assiduously c i r c u m a m b u l a 710 ting h i m one shall r e p e a t the h y m n " V y a p o h a n a . " 58. T h i s highly precious h y m n was composed by lord B r a h m a , t h e C r e a t o r of t h e Universe. F o r t h e welfare of t h e three worlds this was r e p e a t e d by t h e m a g n a n i m o u s lord along with Devas.

CHAPTER EIGHTYTWO Hymn Sūta

ofpurification

said:

1-4. I shall now m e n t i o n t h e auspicious h y m n t h a t dispels sins a n d bestows Siddhis. T h i s was at first h e a r d by the noble K u m ā r a from N a n d i n a n d n a r r a t e d t o Vyāsa a n d from h i m h e a r d b y m e with g r e a t a t t e n t i o n . ——Obeisance to Siva, t h e p u r e , the r e n o w n e d , devoid of impurities ; the destroyer of t h e wicked. Obeisance to Śarva, t o Bhava ; t o t h e g r e a t A t m a n . M a y t h e omniscient f i v e l a c e d , 7 1 1 t e n - a r m e d 7 1 * lord possessed of fifteen o r g a n s of senses, decked i n all o r n a m e n t s a n d resembling p u r e crystal a n d a c c o m p a n i e d by U m ā 7 1 3 dispel sins quickly. He is quiescent, all-pervasive stationed above all in t h e P a d m ā s a n a 7 1 * posture. 5-8. M a y I ś ā n a , P u r u s a , Aghora, Sadya a n d V ā m a d e v a - d i s p e f s i n quickly. M a y A n a n t a , the lord of all learning, t h e omniscient lord w h o is t h e bestower of everything a n d w h o is richly endowed w i t h m e d i t a t i o n on Śiva dispel my sin. M a y t h e subtle lord of Devas a n d Asuras, t h e lord of t h e universe, worshipped b y G a n a s a n d endowed with t h e sole m e d i t a t i o n o n Śiva dispel my sin. M a y t h e most excellent one a m o n g auspi7 1 0 . vyapohana—a stotra of Śiva. See ch. 8a. 7 1 1 . pañca-vaktrah—five-faced. See p. 49 note 6 5 . 7 1 2 . daśabhujah— this epithet of Śiva seldom occurs in the Purānas. 7 1 3 . someśah—Umayā sahitah somah, sa cāsau liai ca ST. the lord accompanied by Umā. 7 1 4 . padmāsana—See p. 35 note 47.

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cious ones, the g r e a t one worthy of worship, the deity engaged in auspicious meditation, the all-pervasive bestower of every thing dispel my sin. 9-12. M a y the single-eyed lord I ś a , engrossed in aus picious worship, the lord richly endowed with m e d i t a d o n on Śiva dispel my sin. M a y lord īśa of three forms, the inducer of Śiva's devotion a n d richly endowed with m e d i t a t i o n on_Siva dispel my sin. M a y Ś r i k a n t h a t h e glorious lord of fortune, always engaged in m e d i t a t i o n a n d worship of Śiva, dispel, my sin. M a y t h e tufted quiescent lord, smeared w i t h ashes from the corpse a n d the glorious one engaged in t h e worship of Śiva, dispel my sin. 13-24. M a y the great goddess directly dispel my sin i m m e d i a t e l y : — t h e goddess bowed to by t h e t h r e e worlds, the a n c i e n t goddess in the form of a comet, the great goddess, t h e d a u g h t e r of Daksa, G a u r i , t h e splendid d a u g h t e r of the H i m a v ā n , E k a p a r n ā , 7 1 5 Agrajā, 7 1 8 t h e gentle one, Ekapājalā, A p a r n ā , the goddess w h o bestows boons, the god dess w h o is interested only in g r a n t i n g boons, U m ā , the destroyer of Asuras, Kauśikī, K a p a r d i n ī , K h a t v ā ń g a d h ā r i n ī the Divine lady, one who plucked the sprouts by m e a n s of t h e tip of h e r h a n d , one w h o is s u r r o u n d e d by t h e four sons Naigam e y a 7 1 7 a n d others, the d a u g h t e r of M e n ā , goddess b o r n of water, one whose eyes resemble lotuses, one w h o is the m o t h e r of the noble-souled N a n d i n devoid of sorrow, the c o m p a n i o n of Śubhāvatī, Pañcacūdā, the bestower of boons, the u n c h a n g i n g o n e w h o a t t a i n e d the state of P r a k r t i for the sake of creation of all living beings; one w h o pervades everything by m e a n s of t h e t w e n t y t h r e e 7 1 8 principles beginning with M a h a t ; one" who is perpetually bowed to by Laksmī a n d o t h e r Śaktis; the delighter of N a n d a ; M a n o n m a n ī , one w h o is fond of embellish7 1 5 . eka-parnā—one who lived on a tingle leaf, i.e., Pirvati, Umā, better known as 'aparnā'. 7 1 6 . agrajā—the first-born. 7 1 7 . Naigameya, etc. The four brothers (sons of Umā) are named (i) Kumāra, (ii) Śākha, (iii) Viśākha, (iv) Naigameya. These appear on the gold coins of Kuviska in the early Kushan period. 7 1 8 . The twentythree principles consist of ten senses, five bhūtas, five tanmātras, buddhi, ahamkāra and manas. Gf. Bhāga 3 . 6 . 9 "trayovimśati tattvānām ganam.

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ing M a h ā d e v a t h e wielder o f M ā y ā s ; o n e w h o agitates a n d fascinates t h e entire universe beginning w i t h B r a h m a a n d consisting of t h e m o b i l e a n d i m m o b i l e beings, by m e a n s of h e r M ā y ā , o n e w h o is stationed in t h e h e a r t of t h e yogins; o n e w h o i s stationed i n t h e world b o t h a s o n e a n d m a n y ; o n e whose eyes resemble t h e blue l o t u s ; o n e w h o is p e r p e t u a l l y eulogised w i t h g r e a t devotion by all Devas b e g i n n i n g with t h e leaders o f t h e G a n a s , B r a h m a , I n d r a , Y a m a a n d K u b e r a ; t h e m o t h e r w h o on being eulogised destroys all t h e i r calamities; t h e destroyer of t h e a g o n y of devotees; t h e elegant o n e ; she w h o destroys worldliness; t h e divine deity t h e bestower of enjoy m e n t of worldly pleasures a n d liberation on devotees w i t h o u t their effort. [ M a y t h a t g r e a t goddess dispel my sin i m m e d i ^

2 5 . M a y C a n d a t h e lord of all t h e G a n a s , w h o c a m e o u t of t h e m o u t h of Śiva, t h e glorious o n e e n g a g e d in t h e worship of śiYa»_dispel my sin. 26-29. M a y t h e lord N a n d i n dispel all sins; N a n d i n t h e son of Ś ā l a ñ k ā y a n a , originating from t h e p a t h of t h e plough share, t h e son-in-law of t h e M a r u t s , t h e lord of all Bhūtas, t h e all-pervasive, o n e w h o h a s eyes everywhere; t h e lord w h o is like the lord of all, m a y he dispel sins. He is t h e lord of t h e t h r e e worlds eulogised b y Devas i n c l u d i n g N ā r ā y a n a , I n d r a , m o o n , sun, Siddhas, Yaksas, G a n d h a r v a s , B h ū t a s , t h e creators of B h ū t a s , serpents, sages a n d t h e noble-souled B r a h m a . He is stationed in t h e h a r e m of t h e lord. He is always wor shipped by all. 30. M a y h e w h o h a s g r e a t s p l e n d o u r a n d strength, h e w h o is like a n o t h e r M a h ā d e v a , t h e glorious o n e engaged in t h e worship of Śiva, dispel my sin. 31-35. M a y t h e auspicious elephant-faced deity s u r r o u n d e d by h u n d r e d s a n d crores of G a n a s a n d engrossed in the m e d i t a tion on Śiva dispel my sin. He splits a n d pierces t h e ridges a n d peaks of the M e r u , M a n d a r a a n d K a i l ā s a ; he is worshipped by A i r ā v a t a a n d o t h e r divine elephants o f the q u a r t e r s . T h e seven P ā t ā l a s 7 1 9 constitute his feet; the seven c o n t i n e n t s 7 2 0 his thighs a n d calves; t h e seven o c e a n s 7 2 1 his g o a d s ; all t h e holy centres 7 1 9 . seven nether regions, seep. 71 note 90 a 720. See p. 140 note 247. 7 2 1 . See p. 14 note 247; p. 181 note 28a.

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his belly; t h e firmament his b o d y ; the q u a r t e r s his a r m s , the moon, sun a n d fire his eyes; t h e asuras like t h e trees are killed by h i m ; he is g r e a t a n d fierce w i t h t h e V i d y ā of t h e B r a h m a n ; He is b o u n d to the pillar of lotus-like hearts of m e n by B r a h m a a n d others w h o act a s divine m a h o u ^ s a n d w h o are e q u i p p e d w i t h t h e ropes of yoga. ' 36. M a y the glorious tawny-eyed lord Bhrńgin w h o has a b o d y t h a t has b r i g h t e n e d the quarters, a n d w h o is engaged in the worship of Śiva dispel my sin. 37-41. M a y t h e Śakti-bearing commander-in-chief of the a r m y of Devas, t h e glorious destroyer of Asuras by means of his four bodies [?], t h e quiescent peacock-vehicled leader of t h e armies dispel my sin. M a y these forms 7 2 2 of P a r a m e s j h i n dispel m y sin, viz.,—Bhava, Śarva, I ś ā n a , R u d r a , P a ś u p a t i , U g r a , Bhīma a n d M a h ā d e v a , w h o a r e always engaged in t h e worship of Śiva. T h e following parts of his b o d y , 7 2 3 v i z . , — M a h ā d e v a , Śiva, R u d r a , Ś a ń k a r a , Nīlalohita, I ś ā n a , Vijaya, Bhīma, Bhavod b h a v a t h e lord of Devas, K a p ā l i n a n d I ś a , w h o are all engag ed in doing obeisance of Śiva. M a y they dispel my impurity (sin). 42-43. M a y these twelve Adityas 7 2 4 dispel my i m p u r i t y — V i k a r t a n a , Vivasvān, M ā r t a n d a , Bhāskara, R a v i , Lokaprakāśaka ( t h e i l l u m i n a t o r of the worlds), Lokasāksin (the witness of the w o r l d s ) , T r i v i k r a m a , Aditya, Sūrya, A m ś u m ā n a n d Divākara. 44-45a. T h e firmament, wind, fire, water, earth, m o o n a n d A t m a n a r e m e n t i o n e d a s his cosmic b o d i e s . 7 2 5 M a y they dispel my sin. M a y they destroy my fear. 45b-47a. M a y Vāsavay ( I n d r a ^ P ā v a k a (fire), Y a m a , N i r r t i , V a r u n a , V ā y u , Soma, I ś ā n a , Visnu a n d B r a h m a all engaged in m e d i t a t i n g on Siva dispel my sin c o m m i t t e d men tally a n d physically. 47b-48. M a y t h e M a r u t s (wind-god) N a b h a s v ā n , S p a r ś a n a , 722. See p. 166 note 273. 723. See p. 167 note 2 7 5 . 724. twelve ādityas, viz., dhātr, mitra, aryaman, rudra, varuna, sūrya, bhaga, vivasvān, pūsan, savitr, tvastr and visnu. These represent the sun in the twelve months of the year. 7 2 5 . For detail, see MP—A Study, p. 63.

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Vāyu, Anila, M ā r u t a , P r ā n a , P r ā n e ś a a n d Jiveś a, all engaged in the worship of Śiva, dispel my impurities. 49-50. T h e following a r e the G ā r a n a s highly purified by his w o r s h i p — K h e c a r i n , Vasucārin, Brahmeśa, B r a h m a b r a h m a d h ī , Susena, Śāśvata, Pusta, Supusja a n d M a h ā b a l a . M a y they dispel my impurities a n d all sins c o m m i t t e d by m e . 51-52a. M a y all the Siddhas t h e worshippers of the feet of Śiva dispel my impurities—Mantrajña, M a n t r a v i d , Prājña, M a n t r a r ā J , Siddhapūjita, S i d d h a v a t p a r a m a a n d Siddha. T h e y a r e the bestowers of all Siddhis. 52b-53. M a y these lords of Yaksas dispel my i m p u r i t i e s — Yaksa, Yakseśa, D h a n a d a , J r m b h a k a , M a n i b h a d r a k a , P ū r n a b h a d r e ś v a r a , M ā l i n , Ksitikundali a n d N a r e n d r a . 54-55. M a y these w h o constitute the o r n a m e n t s in the body of Śiva dispel my sin a n d all poison mobile a n d i m m o b i l e — A n a n t a , Kulika, Vāsuki, T a k s a k a , Karkofaka. M a h ā p a d m a , Ś a ñ k h a p ā l a a n d M a h ā b a l a , all engaged in doing obeisance to Śiva. 56-57a. M a y the K i n n a r a s , Vīnājña, Śūrasenaj P r a m a r d a n a , Atīśaya, Saprayogin a n d Gitajña, all engaged in adoring Śiva dispel my impurities. 57b-59a. M a y the V i d y ā d h a r a s , viz., V i b u d h a , Vidyarāśi, Vidāmvara, Vibuddha, Vibudha, Krtajña, and Mahāyaśas, all engaged in m e d i t a t i n g on Śiva, dispel all terrible impurities through the grace of M a h ā d e v a . 59b-62a. M a y the following noble-souled heroes, all greatly devoted to M a h ā d e v a dispel all fear a n d the dreadful asura t e n d e n c y 7 2 6 : — V ā m a d e v a , M a h ā j a m b h a , K ā l a n e m i , M a h ā bala, Sugrīva, M a r d a k a , Pińgala, D e v a m a r d a n a , P r a h l ā d a , A n u h l ā d a , S a m h l ā d a , Kila, Bāskala, J a m b h a , K u m b h a , M ā y ā vin, K ā r t a v i r y a a n d K r t a ñ j a y a . 62b-64. M a y the following Garudas the vehicles of Visnu, all golden in colour a n d adorned with various ornaments, dispel m y impurity, G a r u t m ā n , K h a g a t i , Paksirāt, N ā g a m a r d a n a , N ā g a ś a t r u , H i r a n y ā ń g a , Vainateya, Prabhañjana, N ā g ā śīh, Visanāśa a n d V i s n u v ā h a n a . 65-66. M a y these sages who a r e sanctified by Śiva a n d who are engaged in His worship, dispel my impurity—Agastya, 726.

āsuram bhāvam —evil thoughts created by Satan.

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Vasistha, Ańgiras, Bhrgu, K ā ś y a p a , N ā r a d a , D a d h ī c a , Cya v a n a , U p a m a n y u a n d others. 67-68a. M a y t h e d e p a r t e d fathers, grand-fathers, great grand-fathers, the Agnisvāttas, the Barhisadas, t h e m a t e r n a l grandfathers a n d others w h o a r e devoted to m e d i t a t i o n on Śiva dispel my fear a n d sin. 68b-70. M a y t h e divine m o t h e r s dispel my impurities, thanks to the grace of t h e lord of Devas, viz.,—Laksmī, D h a r a n i , G ā y a t r ī , Sarasvatī, D u r g ā , U s ā , Śacī, a n d J y e s d i ā , who are all worshipped by Devas, the mothers of Devas, G a n a s , Bhūtas a n d the m o t h e r s of the G a n a s wherever they a r e . 71-73a. M a y t h e celestial damsels a n d the goddesses, enga ged in the worship of Śiva dispel my impurities—viz., Urvaśī, M e n a k ā , R a m b h ā , R a t i , T i l o t t a m ā , Sumukhī, D u r m u k h ī , K ā m u k ī , K ā m a v a r d h a n ī a n d o t h e r divine Apsarases in all the worlds a n d the goddesses w h o a r e highly purified by doing the T ā n d a v a d a n c e for Śiva. 73b-74; M a y the Sun, M o o n , M a r s , M e r c u r y , J u p i t e r , Venus, S a t u r n , R ā h u a n d K e t u ( t h e ascending a n d descending nodes) dispel all affliction from evil p l a n e t s . 75-77a. M a y these twelve Rāśis (signs of z o d i a c ) , viz.,— Mesa, Vrsa, M i t h u n a , K a r k a t a k a , S i m h a , K a n y ā , T u l a , Vrścika, D h a n u s , M a k a r a , K u m b h a a n d M ī n a (i.e., from Aries to Pisces), all engaged in the worship of Śiva, dispel fear a n d sin t h r o u g h the grace of P a r a m e s t h i n . 77b-8ra. M a y the goddesses of the twenty-seven l u n a r mansions always dispel my impurity. T h e y a r e Aśvinī, Bharanī, K r t t i k ā , Rohinī, Mrgaśiras, Ardrā, Punarvasu, Pusya, Aślesā, M a g h ā , P ū r v a p h ā l g u n ī , U t t a r a p h ā l g u n ī , H a s t a , Citrā, Svātī, Viśākhā, A n u r ā d h ā , J y e s t h ā . M ū l ā , P ū r v ā s ā d h ā , U t t a r ā s ā d h ā , Ś r a v a n a , Śravisfhā, Satabhisak, P ū r v a b h ā d r a , P r o s d i a p a d ā 7 2 7 and Revatī. 81b-83. M a y these P r a m a t h a s , v i z . — J v a r a , K u m b h o d a r a , Śańkukarna, Mahābala, Mahākarna, Prabhāta, Mahābhūtapram a r d a n a , Śyenajit a n d Śivadūta, w h o increase one's delight as also i n n u m e r a b l e m o t h e r s of t h e Bhūtas, dispel my fear a n d sin t h r o u g h t h e grace of M a h ā d e v a . 7 2 7 . prostapadā—uttarā bhādrapadā.

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84-85a. M a y H i m a v ā n dispel my sin, w h o is engaged in the worship of Śiva, w h o resembles a watery e x p a n s e , w h o has t h e colour of t h e K u n d a flower a n d t h e m o o n , ™ w h o is inimi cal to t h e s u b m a r i n e fire a n d w h o pierces t h e face of V a d a v ā . 85b-87. M a y t h e lord of bulls ( N a n d i n ) dispel my sin; t h e bull w h o has four feet, w h o is grey in colour like the milk ocean, w h o is always stationed in t h e w o r l d of R u d r a along with t h e R u d r a s a n d t h e leaders o f t h e G a n a s , w h o holds t h e universe, w h o is t h e divine father of the e n t i r e universe, w h o is s u r r o u n d e d always by N a n d ā a n d o t h e r m o t h e r s a n d who is the suppressor of sacrifice. 729

88. M a y m o t h e r G a ń g ā , t h e m o t h e r o f t h e universe, stationed in t h e world of R u d r a , a delighted devotee of Śiva, dispel my sin. 89. M a y Goddess B h a d r ā of auspicious position stationed in the world of Śiva, t h e highly blessed m o t h e r of all kine, dis pel m y sin. 90. M a y S u r a b h i , w h o is auspicious all r o u n d , who is t h e destroyer of all sins a n d w h o is always engaged in t h e worship o f R u d r a dispel m y sin. 9 1 . M a y Suśīlā o f good c o n d u c t a n d glorious position, sanctified by Śiva a n d s t a t i o n e d in t h e world of Śiva dispel my sin. 92-95. M a y S e n ā p a t i ( S k a n d a ) t h e son of t h e lord of Devas dispel my sin. He is conversant w i t h t h e reality of t h e t e a c h i n g in t h e V e d a s a n d Śāstras; he p o n d e r s over all actions, he is richly endowed w i t h all a t t r i b u t e s , he is t h e eldest a n d t h e lord of a l l ; he is gentle, a n d h a s t h e b o d y of M a h ā v i s n u , he is t h e noble c o m m a n d e r of t h e a r m y , he is t h e mysterious suppressor of sacrifice; he rides on t h e e l e p h a n t Airāvata, he has black c u r l y h a i r s ; his limbs a r e black, his eyes a r e r e d ; m o o n a n d ser p e n t constitute his o r n a m e n t s ; he is s u r r o u n d e d by goblins, ghosts, evil spirits a n d K ū s m ā n d a s a n d he is engaged in the w o r s h i p of Śiva. 7 2 8 . kumbha-kundendu-bhūsanah—omitted in translation: 'adorned with the moon-like kumbha and kunda flowers, kumbham-tatsanjñakam puspam ST. a kind of flower. 729. The river Gańgā, the mother of the worlds (jaganmātā), is invoked in her various forms.

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96-97. M a y all these m o t h e r s a c c o m p a n i e d by Yoginīs dis pel all g r e a t s i n s : — B r a h m ā n ī , M ā h e ś ī , K a u m ā r ī , Vaisnavī, V ā r ā h i , M ā h e n d r ī , C ā m u n d a a n d Agneyikā. T h e y a r e worship p e d b y all t h e worlds a n d t h e y a r e p u r e a n d a t t e n t i v e . 98-103. V l r a b h a d r a of g r e a t splendour is t h e son of R u d r a . H e i s t h e l e a d e r o f t h e armies a n d lord o f t h e G a n a s . M a y h e dispel sin. H e resembles t h e snow, t h e K u n d a f l o w e r a n d t h e m o o n ; he is terrible, his g r e a t h a n d closely clinging to t h e t r i d e n t . H e i s omniscient a n d t h o u s a n d - a r m e d . H e holds all weapons. T h e t h r e e sacrificial fires constitute his eyes. He is t h e lord, t h e bestower of fearlessness on t h e three worlds. He is t h e p e r m a n e n t p r o t e c t o r of t h e m o t h e r s . H i s vehicle is t h e g r e a t bull. He is glorious a n d is bowed to by t h e t h r e e worlds. 730 H e i s e n g a g e d i n t h e w o r s h i p o f Śiva. H e b e h e a d e d Y a k s a ; 731 he destroyed t h e tooth of P ū s a n ; he r e m o v e d the h a n d of 732 733 t h e fire-god; he caused t h e eye of B h a g a to fall d o w n ; he p o u n d e d the limbs of S o m a by the big toe of his foot; he is t h e bodyguard of U p e n d r a , I n d r a , Y a m a and other Devas; he cut off t h e nose a n d lips of t h e g r e a t goddess S a r a s v a d . 7 3 4 M a y t h e lord of G a n a s dispel my sin. 104. M a y M a h ā l a k s m ī t h e m o t h e r of t h e universe dispel my sin. She is t h e eldest, most excellent, bestower of boons a n d bedecked in excellent o r n a m e n t s . 105. M a y t h e highly blessed M a h ā m o h ā ( t h e g r e a t delu sion) , s u r r o u n d e d by t h e g r e a t groups of goblins a n d engaged in t h e worship of Śiva dispel my sin. 106. M a y Laksmī w h o is endowed w i t h all attributes, w h o has all t h e characteristics, w h o is t h e goddess t h a t bestows all a n d w h o is o m n i p r e s e n t , dispel my sin. 107-108. M a y D u r g ā e n g a g e d in t h e worship of Śiva dis pel my sin. She is t h e great goddess riding on a lion. She is the u n c h a n g i n g d a u g h t e r of P ā r v a d . She is M a h ā m ā y ā of Visnu c o n s t i t u t i n g his slumber. She is w o r s h i p p e d by Devas. She h a s 730. The translators prefer yaksasya to yajñasya and translate accordingly. But the legends referred to in this verse relate to Daksa's sacrifice. Hence in 'yaksasya ca śirai chettā' 'yajñasya' for 'yaksasya' would suit the context—Editor. 7 3 1 - 7 3 3 . For the legends, see Purānic Encyclopaedia. 7 3 4 . This legend is not traceable.

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three eyes. She is the goddess w h o bestows boons. She h a d 785 suppressed the d e m o n M a h i s a . 109. M a y all t h e m e n t a l sons of Satī, t h e R u d r a s w h o sus tain t h e Cosmic egg, a n d who a r e worshipped by all the worlds, dispel my fear. 110. M a y t h e Bhūtas, Pretas, K ū s m ā n d a s , the leaders of G a n a s a n d of K ū s m ā n d a s dispel my sin. 111-112. Devas eulogised the lord with this h y m n a n d t h e n bowed down their heads as far as the g r o u n d . O excellent b r a h m i n s , he w h o reads this divine h y m n every m o n t h , or he w h o listens to this, sheds off all sins a n d is h o n o u r e d in the world of R u d r a . 113. He who seeks a virgin obtains h e r ; he w h o is desirous of victory shall a t t a i n victory; he w h o is desirous of wealth shall a t t a i n wealth a n d he w h o wishes for sons will obtain sons. 114-116. He w h o seeks l e a r n i n g obtains learning; he w h o seeks enjoyment of pleasures will a t t a i n pleasures. By listening to this, a m a n obtains i m m e d i a t e l y w h a t e v e r he desires. He will be favourite of Devas. If this meritorious h y m n is read on behalf of some one, t h e ailments arising from gas, bile, etc., d o n o t harass him. H e courts n o p r e m a t u r e d e a t h n o r i s h e bitten by snakes. 117-120. By repeating this h y m n a m a n obtains m a n y times t h e m e r i t of visiting holy centres, a n d doing Ajñās, giving charitable gifts a n d performing the vratas in particular. T h e slayer of cows, the ungrateful wretch, the m u r d e r e r of heroes, b r a h m i n s , m o t h e r a n d father, t h e slayer of those who seek refuge, the sinner w h o is guilty of b r e a c h of faith towards friends, all these wretched m e n dispel their sins a n d are honour ed in t h e world of Śiva.

7 3 5 . Mahisa—the asura from whom the country of Mysore is said to take its name.

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CHAPTER

EIGHTY/THREE

The holy rites of Śiva The Sages said: 1.

T h e meritorious v y a p o h a n a h y m n has b e e n attentively

h e a r d b y us. N o w m e n t i o n t o u s t h e v r a t a s p e r t a i n i n g t o t h e Lińgas. Sūta said: 2. O excellent sages, I shall m e n t i o n to you t h e auspicious vratas t h a t were n a r r a t e d b y N a n d i n t o t h e son o f B r a h m ā . 3-4. I shall m e n t i o n t h e m to you as I have h e a r d t h e m from Vyāsa. O n t h e e i g h t h a n d fourteenth days o f b o t h t h e fortnights, t h e devotee shall eat only once, at night, a n d conti n u e this rite for o n e y e a r a n d worship Śiva. He acquires t h e benefit of all sacrifices a n d a t t a i n s t h e greatest goal. 5-6. By performing this r i t e for one d a y a n d o n e n i g h t on P a r v a n days a n d b y m a k i n g t h e e a r t h t h e vessel, the devotee a t t a i n s the benefit of t h r e e nights on P a r v a n days. By performing t h e K s ī r a d h ā r ā v r a t a , 7 3 ' t h e devotee o b t a i n s t h e benefit of horse-sacrifice. He shall perform this holy r i t e on the t w o P r a t i p a d s (first d a y ) a n d two P a ñ c a m ī s (fifth day) in the m o n t h . 7. T h e devotee shall t a k e food o n l y once a d a y at n i g h t , between t h e e i g h t h a n d t h e fourteenth d a y i n the d a r k half o f t h e m o n t h . H e attains all worldly pleasures a n d goes t o the w o r l d of B r a h m ā . 8-9. T h e devotee shall perform this holy r i t e for a year in t h e n i g h t of all P a r v a n days. He shall be celibate, c o n q u e r anger a n d be devoted to m e d i t a t i o n on Śiva. At t h e end of a y e a r he shall d u l y feed leading b r a h m i n s . He t h e n a t t a i n s t h e w o r l d of Śiva. No d o u b t n e e d be e n t e r t a i n e d in this respect. 10. G r e a t e r t h a n t h e observance of fast is t h e p a r t a k i n g of alms a n d g r e a t e r still is food a c q u i r e d w i t h o u t begging. T a k i n g 736. Kslradhārāvratam—the observer of this vow Kves only on the milk-fluid.

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food only at n i g h t is g r e a t e r t h a n Ayācita ( t h e food a c q u i r e d 737 w i t h o u t b e g g i n g ) . H e n c e o n e shall d u l y p u r s u e N a k t a . 11-13a. F o o d is t a k e n in t h e forenoon by D e v a s ; in t h e m i d d a y b y sages; i n t h e afternoon b y pitrs a n d a t dusk b y G u h y a k a s , 7 8 8 a n d others. Passing over all these times, p a r t a king of t h e food at n i g h t is t h e best t h i n g . T h e devotee w h o regularly takes food at n i g h t shall p r a c t i c e t a k i n g in only Havisya, b a t h i n g , truthfulness, light food, rites in t h e fire, a n d sleeping o n t h e b a r e g r o u n d . 13b-14a. I shall m e n t i o n t h e excellent vratas of Śiva for each m o n t h . T h e s e v r a t a s function for the a t o n e m e n t of sins a n d for t h e acquisition of virtue, love, w e a l t h a n d salvation. 14b-19. The Vrata for

the month of Pausa.

T h e devotee shall worship t h e lord a n d t a k e food only at n i g h t . H e shall speak t r u t h a n d c o n q u e r a n g e r . His food shall consist o f Śāli r i c e , w h e a t a n d milk p r o d u c t s . H e shall assiduously observe fast on t h e Astamī (eighth) d a y in b o t h the fortnights. H e shall sleep o n t h e b a r e g r o u n d . A t t h e e n d , o n t h e full m o o n d a y h e shall b a t h e R u d r a , M a h ā d e v a b y m e a n s of g h e e a n d o t h e r m a t e r i a l . O b r a h m i n s , after worshipping t h e lord d u l y t h e devotee shall feed good b r a h m i n s serving t h e m b a r l e y cooked w i t h milk a n d g h e e . H e shall perform t h e j a p a of Ś ā n t i m a n t r a s in p a r t i c u l a r . He shall d e d i c a t e a tawny-coloured cow a n d a bull to B h a v a t h e lord of Devas, to Siva P a r a m e s t i i i n . O leading sages, he goes to t h e excellent world of t h e fire-god. After enjoying extensive pleasures he is liberated t h e r e itself. 20-22. The Vrata for

the month of Māgha.

I n t h e m o n t h o f M ā g h a t h e devotee shall worship the lord a n d take food only at n i g h t . He shall p a r t a k e of Krs'ara along w i t h ghee. H e shall restrain the sense-organs. H e shall observe fast on t h e fourteenth d a y in b o t h t h e fortnights. On t h e full m o o n day he shall offer R u d r a a black cow a n d a 7 3 7 . naktam—A kind of ritual explained in v-12 ff. 7 3 8 . guhyaka -a class of demi-gods who like the yaksas, kinnaras etc. are the attendants of Kubera and guardians of his treasures.

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413

a l o n g w i t h ghee a n d a b l a n k e t . He shall worship

Śiva a n d feed b r a h m i n s i n a c c o r d a n c e w i t h his m e a n s . H e t h e n a t t a i n s t h e w o r l d o f Y a m a a n d rejoices t h e r e . 23-26. The Vrata for the month of Phālguna. I n the m o n t h o f P h ā l g u n a t h e devotee shall take food a t n i g h t w i t h cooked rice o f Ś y ā m ā k a , ghee a n d milk. H e shall c o n q u e r a n g e r a n d t h e sense-organs. H e shall observe fast o n t h e eighth a n d t h e fourteenth day. O n t h e full m o o n d a y h e shall b a t h e a n d worship Śiva t h e g r e a t l o r d a n d d e d i c a t e t o t h e t r i d e n t - a r m e d lord, a cow a n d a b u l l h a v i n g t h e colour of c o p p e r . After feeding t h e b r a h m i n s h e shall p r a y t o P a r a m e ś v a r a . H e t h e n a t t a i n s identity w i t h t h e m o o n . N o d o u b t n e e d b e e n t e r t a i n e d i n this respect. 27-29a. The Vrata for the Caitra month. I n t h e m o n t h o f C a i t r a also t h e devotee shall worship R u d r a a n d h a v e n i g h t food a c c o r d i n g t o his pleasure, consis ting of Śāli rice cooked with milk a n d ghee. O excellent sages, h e shall b e d o w n i n t h e cowpen o n t h e b a r e g r o u n d a t n i g h t . H e shall t h e n r e m e m b e r B h a v a . O n t h e full m o o n d a y h e shall b a t h e Śiva a n d d e d i c a t e to h i m a cow a n d a bull, w h i t e i n colour. H e shall feed t h e b r a h m i n s . T h e devotee t h e n a t t a i n s t h e a b o d e of N i r r t i . 29b-30. The Vrata for the month ofVaiśākka. In t h e m o n t h of V a i ś ā k h a t h e devotee shall t a k e food at n i g h t . O n t h e full m o o n d a y h e shall b a t h e B h a v a b y m e a n s o f P a ñ c a g a v y a , ghee, etc., a n d dedicate a cow a n d a bull w h i t e in colour. He t h e n a t t a i n s t h e benefit of a horse-sacrifice. 739

740

739. pañcagavya—It consists of the five products of the cow, viz. milk, curd, butter, the liquid and solid excreta. 740. asvamedha—a sacrifice performed by kings for the achievement of universal supremacy. A horse was turned loose to wander at will for a year, attended by a guardian ; when the horse entered a foreign country, the ruler was bound either to submit or to fight. In this way, die horse returned at the end of a year, the guardian obtaining or enforcing the submission of princes whom he brought in his train. After the successful return of the horse, the horse was sacrificed amidst great rejoicings.

414

Lińgapurāna

31-34.

The Vrata for the month of Jyesfha. In t h e m o n t h of Jyestfia, t h e devotee shall, w i t h faith a n d devotion, worship Ś a r v a t h e lord of D e v a s , B h a v a the consort of U m ā . He shall t a k e food only at n i g h t consisting of red Śāli rice purified by m e a n s of honey, w a t e r , ghee, e t c . F o r half the night he shall be engaged in serving cows. He shall sit in t h e 741 Vīrāsana. O n t h e full m o o n d a y h e shall worship the lord o f Devas, t h e consort o f U m ā after b a t h i n g t h e deity. H e shall offer C a r u d u l y to t h e t r i d e n t - b e a r i n g lord. After feeding t h e b r a h m i n s a c c o r d i n g to his m e a n s t h e devotee shall give a cow a n d a b u l l smoke-like i n colour. H e shall t h e n b e h o n o u r e d i n the w o r l d o f V ā y u ( w i n d - g o d ) . 35-37a.

The Vrata for the month of Āsādha. I n t h e m o n t h o f A s ā d h a t h e devotee shall b e engaged i n taking food at n i g h t Consisting of fried g r a i n flour m i x e d with ghee, sugar c a n d y a n d milk p r o d u c t s . O n t h e full m o o n d a y h e shall b a t h e t h e d e i t y w i t h ghee, etc. a n d worship h i m d u l y . After feeding l e a r n e d b r a h m i n s w h o h a v e m a s t e r e d t h e V e d a s he shall give a w h i t e cow a n d a w h i t e b u l l . He shall t h e n attain the world of Varuna. 37b-40a.

The Vrata for the month of Śrāoana. O b r a h m i n s , in t h e m o n t h of Ś r ā v a n a t h e devotee shall take food at n i g h t consisting of Sasfika rice cooked w i t h milk, after w o r s h i p p i n g t h e b u l l - b a n n e r e d deity. O n t h e full m o o n d a y h e shall b a t h e t h e deity with ghee, etc., a n d worship h i m duly. H e shall t h e n feed t h e b r a h m i n s w h o h a v e sound learn ing a n d w h o h a v e mastered t h e Vedas. H e shall offer sugar c a n e 7 4 * a n d a cow a n d a b u l l w i t h w h i t e toes (above hoofs). T h e devotee t h e n a t t a i n s i d e n t i t y w i t h V ā y u a n d becomes all-pervasive like V ā y u .

7 4 1 . Vīrāsana—a particular post'i"* p ^ ^ ' s c d by ascetics in medita tion, sitting on the h a m s ^ l t is the same as paryañka. 7 4 a . paundrara—citram ST. wonderful. ST. quotes Viśva koia in support of this meaning. . .

Hymn

415

of purification

40b-43a. The Vrata for the month

of Bhādrapada.

O l e a d i n g b r a h m i n s , t h e devotee shall take food at n i g h t consisting of w h a t is left over after H o m a . D u r i n g d a y time he s'hall resort to t h e root of trees. On t h e full m o o n d a y he shall b a t h e a n d worship Śiva, t h e lord o f D e v a s . H e shall d e d i c a t e w i t h d e v o t i o n a cow a n d a bull w i t h b l u e shoulders. After feeding t h e b r a h m i n s w h o have mastered t h e V e d a s a n d t h e V e d ā ń g a s h e will a t t a i n t h e world o f Y a k s a s 7 4 3 a n d b e t h e i r king. The

44b-45. Vrata for

the month

of Āivayuja.

In t h e m o n t h of Aśvayuja t h e devotee shall take food at n i g h t consisting of ghee. As before, on t h e full m o o n days he shall w o r s h i p Śiva a n d feed t h e ever p u r e b r a h m i n s , t h e devotees of Śiva. By giving a blue-coloured b u l l with lifted chest a n d a cow he will a t t a i n t h e w o r l d of I ś ā n a . 46-48. The Vrata for the month

of Kārttika.

I n t h e m o n t h o f K ā r t t i k a t h e devotee shall take food a t n i g h t consisting of rice cooked w i t h milk a n d g h e e after wor shipping lord Bhava. O n t h e full m o o n d a y t h e d e v o t e e shall b a t h e t h e deity a n d offer C a m a s N a i v e d y a . H e shall feed t h e b r a h m i n s according to his m e a n s . As before, O b r a h m i n s , a cow a n d a b u l l of tawny-colour shall be d e d i c a t e d to t h e deity. H e t h e n a t t a i n s identity w i t h the sun. N o d o u b t need b e e n t e r t a i n e d in this r e g a r d . 49-51. The Vrata for the month of MārgaSirsa. In t h e m o n t h of M ā r g a ś ī r s a t h e d e v o t e e shall take food at n i g h t consisting of b a r l e y cooked w i t h ghee, milk, etc. On t h e full m o o n day he shall do towards Śarva, Ś a m b h u , w h a t has been m e n t i o n e d before. After feeding t h e p o o r b r a h m i n s w h o are masters of t h e V e d a s he shall d u l y m a k e a gift of a cow a n d a b u l l of yellowish w h i t e colour. T h e devotee t h e n 7 4 3 . yaksa-loka—Śiva's world or the region of Kubera with Alakā as the capital.

416

Lińgapurāna 744

attains t h e w o r l d o f t h e m o o n a n d rejoices with t h e m o o n . 52-54. T h e following shall be practised t h r o u g h o u t : non-violence, truthfulness, non-stealing, celibacy, forgiveness, mercifulness, t h r e e times a b l u t i o n , A g n i h o t r a , sleeping on t h e b a r e g r o u n d , food at n i g h t only, observance of fast on e i g h t h a n d fourteenth days i n b o t h t h e fortnights. T h u s t h e Ś i v a v r a t a for each m o n t h h a s b e e n fully r e c o u n t e d . O b r a h m i n s , t h e devotee shall observe this V r a t a for a year in t h e o r d e r m e n t i o n e d o r i n t h e reverse o r d e r . H e t h e n a t t a i n s identity 745 with Śiva a n d o b t a i n s t h e p a t h o f perfect k n o w l e d g e .

CHAPTER EIGHTYFOUR (The holy rite of Umā-Mahefvara) Sūta said :— 1. F o r the welfare of m e n , w o m e n a n d o t h e r creatures, O excellent sages, I shall r e c o u n t t h e holy rite of U m ā - M a h e śvara, m e n t i o n e d by ī ś v a r a himself. 2. F o r t h e p e r i o d of a year t h e d e v o t e e shall p r e p a r e Havisya a t n i g h t 7 4 5 o n t h e full m o o n a n d n e w m o o n days a n d o n the e i g h t h a n d fourteenth d a y a n d worship Bhava. 3-8. T h e devotee shall m a k e a splendid i m a g e of U m ā M a h e ś a in gold or in silver a n d instal it duly. At t h e end of t h e year, he shall feed t h e b r a h m i n s and give t h e m gifts accord ing to capacity. He shall take t h e lord of Devas to the. temple of R u d r a on chariots, etc., fitted with all excellent things a n d decorated w i t h umbrellas a n d chowries. H e shall d e d i c a t e the V r a t a u n t o Śiva, P a r a m e s t i u n . H e attains i d e n t i t y with Śiva. If the devotee is a w o m a n she will a t t a i n Sāyujya ( i d e n t i t y ) with t h e goddess. If t h e devotee is a virgin or a widow she shall abstain from t a k i n g food on the eighth and fourteenth 7 4 4 . Soma-lokam—Śivaloksun ST. 7 4 5 . jñāna-yoga : yoga of knowledge. Knowledge has been defined iaKūrma thus : *WT tf^t *PI«tH f=rSPTT %g?f <TC: I tfTSTTfTt *TfT^ t d ^ H R l R ī ^tldclH 11 cited in ST. 746. naktam—a vow of night. For detail, see v-ia of this chapter.

The

holy rite

of Umā-Maheśvara

417

day. She shall observe celibacy a n d continue the holy rite for a year. At t h e e n d of t h e year she shall m a k e an idol in accor d a n c e w i t h the injunction laid d o w n before a n d instal it duly. She shall t h e n feed t h e b r a h m i n s after taking t h e idol to the t e m p l e of R u d r a . T h a n k s to this holy rite she rejoices w i t h Bhavānī. 9-14. If a n y w o m a n continues for a year performing t h e rite only on the fourteenth d a y in the dark half, a n d , O b r a h m i n s , at t h e end of t h e year she makes an idol (of Śiva) in a n y m a t e r i a l whatsoever a n d worships as m e n t i o n e d above, she rejoices w i t h Bhavānī. T h e w o m a n devotee shall take n o food o n t h e N e w m o o n day. She shall observe all other restraints a n d c o n t i n u e the holy rite for a year. At t h e e n d of the year she shall m a k e a t r i d e n t in accor d a n c e with t h e injunctions a n d dedicate it to t h e lord. After the holy ablution she shall devoutly worship l i a n a with a thousand white lotuses. He shall dedicate a silver lotus with a gold pericarp. He shall give gifts to the b r a h m i n s . T h a t w o m a n u n d o u b t e d l y dispels all w a n t o n sins, such as t h e destruction of t h e foetus, by means of the holy rite of t h e d e d i c a t i o n of t h e trident. O excellent b r a h m i n s , she thus obtains the Sāyujya with Bhavānī. If a m a n devotee performs this holy rite, he attains Sāyujya with R u d r a . 15-18a. O excellent b r a h m i n s , a m a n or a w o m a n c a n perform this holy rite. T h e devotee observes fast on the full m o o n a n d on New moon d a y devotedly for one year. O excel lent b r a h m i n s , the holy rites, J a p a , D a n a (charitable gift), p e n a n c e a n d everything else should be performed by w o m e n , only at the behest of their husbands since women are never in de pe n de n t . Every m o n t h she shall dedicate all scented materials. At the e n d of the year t h a t lady of holy rites attains Sāyujya (identity) a n d Sārūpya (similarity in form) with Bhavānī. U n d o u b t e d l y I am telling you the t r u t h a n d t r u t h alone. 18b-21. T h e w o m a n devotee shall take food only once on the full moon d a y in the m o n t h of K ā r t t i k a . S h e shall observe forbearance, non-violence a n d other restraints a n d be celibate.

418

Lińgapurāna

She shall alertfully offer a B h ā r a 7 4 7 weight of black gingelly seeds cooked with ghee a n d jaggery to P a r a m e s d i i n a n d to b r a h m i n s in accordance w i t h h e r means. S h e shall observe fast o n the eighth a n d t h e fourteenth day. T h a t l a d y o f good holy rites attains S ā r ū p y a (similarity in form) a n d rejoices along with Bhavānī. 22-23. T h e c o m m o n characteristics o f all vratas a r e : — F o r b e a r a n c e , truthfulness, mercy, charity, cleanliness, c u r b on the sense-organs a n d t h e worship of R u d r a . I shall succincdy r e c o u n t to you t h e extensive holy v r a t a for every m o n t h in d u e order b e g i n n i n g w i t h M ā r g a ś ī r s a a n d e n d i n g with K ā r t t i k a . T h i s has b e e n r e c o u n t e d a t t h e outset b y N a n d i n . 24-31. In t h e m o n t h of M ā r g a ś ī r s a t h e w o m a n devotee shall d u l y embellish an excellent bull having all limbs in perfect c o n d i t i o n a n d d e d i c a t e i t t o Siva. T h e r e i s n o d o u b t a b o u t this t h a t she rejoices a l o n g with Bhavānī. I n t h e m o n t h o f P a u s a after d o i n g everything m e n t i o n e d before, the devotee shall instal t h e t r i d e n t a n d then d e d i c a t e it to t h e lord. She rejoices with Bhavānī. In t h e m o n t h of M ā g h a , the devotee shall m a k e a c h a r i o t e n d o w e d with all characteristics. After worshipping t h e lord of D e v a s she shall offer t h e chariot to t h e d e i t y a n d feed t h e b r a h m i n s . T h a t highly blessed lady shall, no d o u b t , rejoice with t h e goddess. In t h e m o n t h of P h ā l g u n a , she shall duly m a k e an image of gold or r a d i a n t silver according to h e r m e a n s , instal it a n d worship it. T h e n she shall deposit it in t h e shrine of Ś a ń k a r a . U n d o u b t e d l y she rejoices along with t h e g r e a t goddess. I n t h e m o n t h o f C a i t r a the w o m a n devotee shall duly m a k e t h e idols of Bhava, K u m ā r a a n d Bhavānī in copper or o t h e r metals, a n d instal t h e m duly. By offering t h e m to R u d r a , she rejoices a l o n g w i t h Bhavānī. 32-34. In t h e m o n t h of V a i ś ā k h a t h e devotee shall perform t h e excellent rite o f K a i l ā s a v r a t a t h u s : — T h e shining a b o d e 7 4 7 . bhāra : a particular weight equal to so tulās, measuring 2000 pal as of gold. ST. quotes pasupata tantra to define bhāra : rMUT' 5 M^HT

JTYW

TOFT'

ftrWañt

CT^ĪT

«>il*T*fw

mil «i*r»r*<«l i

The

holy

rite

of Umā-Maheivara

419

of K u b c r a (i.e., Kailāsa m o u n t a i n ) shall be m a d e o u t of silver w i t h ī ś v a r a a n d U m ā therein along with t h e lords o f G a n a s . I t must be embellished with all jewels a n d d u l y deposited in t h e splendid a b o d e of Bhava, P a r a m e ś a . T h e r e b y she attains the m o u n t a i n K a i l ā s a a n d rejoices along with Bhavānī. 35-38a. In t h e m o n t h of J y e s d i a the image of M a h ā d e v a , t h e consort of U m ā , shall be m a d e in Liñga form o u t of copper or o t h e r metals. B r a h m a a n d V i s n u should be depicted as p r a y i n g with palms joined in reverence a n d seated on the swan a n d on t h e b o a r respectively. O excellent b r a h m i n s , the splendid L i ń g a in t h e middle of which is Bhava, shall be in stalled d u l y . Thereafter she shall feed the b r a h m i n s . By dulv d e p o s i t i n g this i m a g e in an a b o d e of Śiva for o b t a i n i n g auspiciousness a n d by worshipping Śiva along with t h e b r a h m i n s t h e devotee will a t t a i n Sāyujya w i t h t h e goddess. 38b-46a. I n t h e splendid m o n t h o f Ā s ā d h a t h e devotee shall d u l y m a k e a splendid a b o d e with b a k e d bricks in accor d a n c e w i t h h e r m e a n s . I t m u s t b e f i l l e d w i t h all necessary seeds a n d liquids, w i t h all splendid household effects a n d utensils, t h e m o r t a r , pestle e t c . , a n d furnished w i t h m a i d s a n d m e n servants, w i t h all foodstuffs, b e d d i n g outfits, clothes etc. T h e y shall b e covered w i t h cloths all r o u n d . T h e lord M a h ā d e v a , consort of U m ā , shall be b a t h e d in ghee etc. A t h o u s a n d b r a h m i n s shall be d u l y fed. A b r a h m i n w h o is richly endowed w i t h l e a r n i n g a n d h u m i l i t y and w h o h a s mastered t h e V e d a s a n d w h o is in t h e first A ś r a m a 7 4 8 shall be d u l y a n d d e v o u t l y worshipped. A virgin of good waist line, a c c o m p a n i e d by t h e necessary requisites for the whole life shall be offered to h i m . So also a piece of land, a cow a n d a bull a n d a house shall be offered to h i m along w i t h the different kinds of d i v i n e perquisites as massive as the M e r u m o u n t a i n . She a t t a i n s t h e world Goloka a n d rejoices with Bhavānī. U n d o u b t e d l y she will b e c o m e similar to Bhavānī a n d r e m a i n u n c h a n g e d t h r o u g h o u t t h e kalpas, a n d shall i n t h e e n d a t t a i n Sāyujya w i t h Bhavānī. 46b-48a. I n t h e m o n t h o f Ś r ā v a n a the devotee shall m a k e a hillock of gingelly seeds scattered w i t h m i n e r a l s a n d em bellished w i t h b a n n e r s a n d dedicate these to ś a r v a . T h e offering 7 4 8 . ptathamasramiijam—brahmacarinam ST. one w h o lives a student's life.

420

Lińgapurāna

shall b e m a d e along w i t h t h e c a n o p y , b a n n e r s , clothes a n d all t h e minerals. By feeding t h e b r a h m i n s , everything m e n tioned before will h a p p e n . 48b-50a. I n t h e m o n t h o f B h ā d r a p a d a t h e d e v o t e e shall m a k e a splendid hillock of Śāli rice and d e d i c a t e it to t h e lord along with c a n o p y , b a n n e r s , clothes as well as minerals. After feeding t h e b r a h m i n s d u l y she shall present these to t h e m . She shall t h e n b e c o m e as resplendent as t h e rays of t h e sun a n d rejoice along w i t h B h a v ā n ī . 50b-51. I n t h e m o n t h of Aśvayuja s h e shall m a k e a massive hillock of grains along w i t h clothes of good colour. By worshipping Siva w i t h this offering a n d feeding t h e b r a h mins she will a t t a i n all things m e n t i o n e d before. 52-65.

Mahāmeru vrata.

T h e devotee shall m a k e a h u g e m o u n t a i n w i t h all grains, all seeds a n d juices. I t shall h a v e all minerals a n d shall b e be decked in all jewels. It shall h a v e four peaks. Its b e a u t y shall b e e n h a n c e d b y canopies a n d umbrellas, scented garlands a n d incenses of diverse kinds. T h e r e shall be d a n c e s a n d songs a n d t h e instruments of lute, conch, etc. of diverse kinds. It shall be r e n d e r e d highly meritorious by auspicious c h a n t i n g of sacred h y m n s . T h e r e shall be eight great b a n n e r s dazzling w i t h diffe r e n t f l o w e r s . I t shall represent t h e g r e a t m o u n t a i n M e r u , t h e excellent s u p p o r t of t h e three worlds. Śiva shall be depicted on its t o p , in t h e centre, by m e a n s of m i n e r a l s . In t h e south t h e four-faced B r a h m a shall b e d u l y represented. I n t h e n o r t h t h e devotee shall depict N ā r ā y a n a t h e lord of t h e chiefs of Devas, devoid of ailments. I n d r a a n d o t h e r g u a r d i a n s of the quarters shall be d u l y represented with devotion. After instal ling t h e deity t h e devotee shall b a t h e a n d worship M a h e ś v a r a . In the right h a n d of t h e lord shall be depicted t h e trident worshipped by Devas a n d in t h e left the noose. T h e lotus bedec ked in gold shall be depicted in the h a n d of Bhavānī. T h e devotee shall assiduously represent t h e conch, discus, iron club a n d lotus in t h e h a n d s of V i s n u . In t h e h a n d s of B r a h m a shall b e placed t h e rosary a n d t h e excellent K a m a n d a l u ( w a t e r - p o t ) . T h e respective weapons of t h e following shall be d u l y d e p i c t e d : t h e t h u n d e r b o l t of Indra; t h e g r e a t w e a p o n Śakti of A g n i ; t h e staff of Y a m a ; t h e sword of N i r r t i t h e night w a l k e r ; t h e terrible

The holy

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a n d w o n d r o u s noose; N ā g a o f V a r u n a ; t h e b a t o n o f V ā y u ; t h e i r o n c l u b of K u b e r a t h a t is worshipped by all t h e worlds a n d t h e axe of lord ī ś ā n a . N a i v e d y a shall be duly offered in t h e above o r d e r . T h e g r e a t worship of Śiva shall be performed with C a r u . T h e devotee shall worship all Devas i n a c c o r d a n c e with o n e ' s m e a n s . After performing t h e worship assiduously the devotee shall feed t h e b r a h m i n s . After performing t h e M a h ā m e r u v r a t a she shall offer it to M a h ā d e v a . A t t a i n i n g M a h ā m e r u she rejoices a l o n g w i t h M ā h ā d e v ī . U n d o u b t e d l y she will a t t a i n t h e Sāyujya of t h e g r e a t goddess for a long time. 66-72. In t h e m o n t h of K ā r t t i k a t h e w o m a n shall m a k e a splendid i m a g e of goddess U m ā fully bedecked in all o r n a m e n t s a n d m a r k e d w i t h all auspicious characteristics. T h e image m a y b e m a d e i n gold, c o p p e r e t c . a n d shall b e d u l y installed. T h e i m a g e of t h e lord of Devas shall be. e q u i p p e d with all characteristics. In front t h e fire-god shall be depicted. Brahmā shall be depicted h o l d i n g t h e sacrificial ladle. N ā r ā y a n a t h e munificent shall be depicted bedecked in all orna ments and surrounded by the guardians of quarters and Siddhas. T h e v r a t a shall be offered in t h e temple of R u d r a with devotion. By observing this v r a t a she will a t t a i n t h e b o d y of Bhavānī a n d rejoice with Bhava. In every m o n t h it is meritorious to h a v e t h e holy rite with one m e a l a day. T h u s , t h e holy rites beginning with t h e m o n t h of M ā r g a ś ī r s a a n d , e n d i n g with K ā r t t i k a have been observed. O excellent sages, they a r e for t h e benefit of all creatures, m e n or w o m e n . T h e devoted m a n will a t t a i n Sāyujya w i t h Śiva by performing t h e v r a t a a n d the devoted w o m a n will a t t a i n Sāyujya with t h e goddess. T h e r e is no d o u b t t h a t this has been so o r d a i n e d by Śiva.

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CHAPTER EIGHTYFrVE The glory of the Jive-syllabled Mantra

Sūta said: 1. O excellent b r a h m i n s , in all these holy rites, after wor shipping t h e lord of Devas, t h e consort of U m ā , t h e d e v o t e e 74 shall r e p e a t t h e f i v e - s y l l a b l e d * M a n t r a duly. 2 . T h e r e i s n o d o u b t a b o u t this t h a t t h e vratas a r e d u l y concluded only w i t h t h e j a p a a n d n o t otherwise. H e n c e , o n e shall r e p e a t t h e meritorious f i v e - s y l l a b l e d M a n t r a .

The sages said: 3. O highly blessed one, h o w is this five-syllabled M a n t r a ? H o w is it powerful ? T e l l us. We are eager to h e a r t h e m e t h o d s a n d m e a n s for its j a p a .

Sūta said: 4. I shall succinctly r e c o u n t t h e holy things, formerly r e c o u n t e d to P ā r v a t ī , by lord R u d r a , t h e lord of D e v a s .

The goddess said: 5. O lord, O M a h e ś v a r a of all the worlds, O lord of t h e chiefs of D e v a s , I wish to h e a r factually t h e glory of the fivesyllabled M a n t r a .

The lord said: 6. O gentle lady, even in h u n d r e d s a n d crores of years, it is n o t possible to r e c o u n t the glory of t h e five-syllabled M a n t r a . H e n c e , listen to it in brief. 7-8. At the a d v e n t of dissolution 7 5 0 w h e n t h e mobile a n d immobile beings, D e v a s a n d Asuras, serpents a n d Rāksasas, all a r e destroyed a n d w h e n everything dissolves i n t o P r a k r t i along with you also, 7 5 1 O gentle lady, only I do survive. T h e r e is no second being anywhere. 749. pañcāksarim vidyām. The five-syllabled mantra of Śiva is 'namah iivāya.' 750. pralaya—dissolution of the universe at the end of a kalpa. 7 5 1 . During the period of dissolution and re-creation, Prakrti re mains hidden in the body of Śiva. It again becomes manifest at the begin ning of creation. Thus the supreme lord Śiva alone is eternal and the abode of all beings, mobile and immobile.

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9. At t h a t time the Vedas a n d Scriptures are stationed in t h e f i v e - s y l l a b l e d M a n t r a . T h e y d o n o t a t t a i n destruction. T h e y a r e protected b y m y power. 10-11. I am t h e n present in two forms: Prakrti a n d A t m a n . L o r d N ā r ā y a n a adopts the b o d y of Prakrti a n d lies on t h e yogic couch in t h e midst of water. T h e five-faced B r a h m ā is b o r n of his umbilical lotus. 12. B r a h m ā was desirous of creating the three worlds. Being i n c o m p e t e n t for it w i t h o u t a helping h a n d , he, at t h e outset, c r e a t e d ten m e n t a l s o n s ' 5 8 of u n m e a s u r e d splendour. 13. B r a h m ā requested me to g r a n t power to create. He said: " O M a h ā d e v a , O M a h e ś v a r a , g r a n t power u n t o m y sons." 14. T h u s requested by h i m I w i t h five faces 7 8 3 u t t e r e d t h e five syllables to B r a h m ā . 15. B r a h m ā , the grandfather of the worlds grasped t h e m t h r o u g h his five faces 7 5 8 *. He understood P a r a m e ś v a r a in the form of the Being expressed by t h e t e r m of expression. 16. O gentle lady, Śiva w h o is worshipped by the three worlds is the Being expressed by t h e five syllables. T h e great five-syllabled M a n t r a itself is his expression. 17. After u n d e r s t a n d i n g properly the p r o c e d u r e (for j a p a ) a n d a t t a i n i n g Siddhi ( b y j a p a ) , the noble-souled f i v e - f a c e d deity ( B r a h m ā ) i m p a r t e d to his sons t h e five-syllabled M a n t r a t h a t was meaningful a n d conducive to the welfare of t h e universe. 18. After receiving t h e jewel a m o n g the M a n t r a s directly from the grandfather of the worlds they propitiated lord Śiva the greater Being t h a n the greatest. 19. T h e n lord Śiva who is greater t h a n the t h r e e deities 7 5 4 7 5 2 . daśa mānasān putrān. Their names are : Marici, Atri, Ańgiras, Pulastya, Pulaha, Kratu, Pracetas, Vasistha, Bhrgu and Nārada. Their distinctive features are brought out in many a legend related of them in the Purāna'!. 7 5 3 . five heads of Śiva : S e e p . 49 note 65. 7 5 3 a . five heads of Brahmā : When the four heads of Brahmā became thwarted in their functions because of Brahma's erotic impulse, then out of tapes was produced a fifth head on the top, and that head was covered with t u t t e d locks. B u t later on, this head was this statement, tee Ś P . 1 . 8 . 8 . 754.

C f . Lińga. 1 . 7 1 . 5 1 .

clipped

Rudra.

But

against

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became delighted. He granted t h e m the perfect knowledge a n d 36 the eight attributes such as A n i m ā (minuteness) e t c . ' 20-24. After obtaining the boons, those brahmins, desirous of propitiating me w e n t to the m o u n t a i n M u ñ j a v a t , on the beautiful peak of the M e r u . T h e glorious m o u n t a i n is my favourite a n d is always protected by my Bhūtas. Eager in the creation of the worlds they performed severe p e n a n c e for a thousand divine years near t h a t m o u n t a i n , living only on air. O gentle lady, those sages stood there for my blessings. On see ing their devotion I appeared before t h e m immediately. W i t h a desire for the welfare of the noble people of the worlds I told t h e m everything a b o u t the five-syllabled M a n t r a , its sage, its m e t r e , its deity, its Śakti, Bīja ( s e e d ) , N y ā s a (fixation), on six Ańgas ( l i m b s ) , D i g b a n d h a (the binding of the q u a r t e r s ) a n d Viniyoga ( a p p l i c a t i o n ) . 756

7 5 7

25. After hearing the glory of t h e M a n t r a , those sages whose assets were the austerities, performed activities by utilising the M a n t r a properly. 26-28. T h a n k s to its glory they created the worlds includ ing Devas, Asuras a n d h u m a n beings, the different castes a n d their sub-divisions as well as t h e splendid holy rites. T h e y h e a r d the Vedas as before a n d as descended from t h e previous kalpas. It is d u e to the prowess of the five-syllabled M a n t r a t h a t all these survive, v i z . — t h e worlds, t h e Vedas, the pious sages, the p e r m a n e n t holy rites, Devas a n d t h e entire universe. Therefore, I shall m e n t i o n it now to you. Listen to everything attentively. 29. T h i s M a n t r a has Ś i v a f o r its A t m a n . It consists of few letters b u t is full of great meanings. It is the essence of the Vedas. It yields liberation. It is u n d o u b t e d l y proficient in commanding. 30. T h i s is my valuable statement, accompanied by different kinds of realisation; it is pleasing to the minds of the people of this world a n d the divine beings; its m e a n i n g is decisive a n d it is majestic. 7 5 5 . See p. 134 note 2 4 1 . 7 5 6 . Muñjavān : a peak of the mountain Meru, well known for Soma production. It is also mentioned in the Rgvtda as Mūjavata. 7 5 7 . Meru, see p. 98 note 1 2 7 .

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3 1 . It is a M a n t r a t h a t can be easily u t t e r e d by t h e m o u t h ; it achieves all objects; it is the seed of all Vidyās; it is t h e first splendid M a n t r a . 32. It is very subtle a n d its m e a n i n g is g r e a t ; it is like t h e seed of the holy b a n y a n tree. It is the V e d a t h a t is beyond the t h r e e G u n a s ; it is t h e omniscient lord doing everything. 33-34. T h e " O m " i s the single-syllabled M a n t r a . T h e allp e r v a d i n g Śiva is stationed in it. T h e five syllables constitute his b o d y . He is stationed in the six-syllabled subtle M a n t r a in t h e form of the "expressed a n d the expression." Śiva is V ā c y a ( t h e expressed) since he is comprehensible. T h e M a n t r a is his V ā c a k a (expression). 35-36. T h e relation of t h e , expressed a n d the expression is a p r i m o r d i a l one between the two. In the V e d a s a n d in Śivāg a m a s the m a i n M a n t r a is the six-syllabled one b u t for purpose of secular activities it is t h e five-syllabled M a n t r a . 7 6 8 W h y should he have m a n y M a n t r a s a n d extensive scriptures ? 37. If anyone has r e t a i n e d this M a n t r a in his h e a r t he has studied t h e Vedas, he has h e a r d the sacred lore; he has perform ed everything. 38. If a scholar performs its j a p a after l e a r n i n g the Vedas in a c c o r d a n c e w i t h t h e injunctions it is e n o u g h ; the perfect knowledge of Śiva is this m u c h ; the greatest goal is thus far. 39-41 a. B r a h m a v i d y ā (learning p e r t a i n i n g to the Brah m a n ) is this m u c h . H e n c e , the learned m a n shall continuously perform its j a p a . T h i s M a n t r a consisting of t h e P r a n a v a a n d the five syllables is my h e a r t , it is the greatest esoteric secret greater t h a n all else; it is t h e excellent knowledge leading to salvation. I shall m e n t i o n t h e sage, t h e m e t r e a n d the deity controlling this M a n t r a , its Bīja, Śakti, Svara ( v o w e l ) , V a r n a ( l e t t e r ) , S t h ā n a (place of o r i g i n ) , letter by letter. 41b-43. T h e sage is V ā m a d e v a ; the m e t r e is P a ń k t i . I, Śiva alone, am the deity of this M a n t r a , O l a d y of excellent face. T h e syllables " n a " e t c . a r e t h e Bījas; they a r e i n the form of t h e five e l e m e n t s ; know t h a t the P r a n a v a is the u n c h a n g i n g Atman t h a t is all-pervasive, you a l o n e are its Sakti, O goddess bowed to by all Devas. 758.

The five-syllabled mantra of Śiva prefixed by om : " O m namai Sivāya".

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44. Something is your P r a n a v a a n d something is my P r a nava. O gentle l a d y , your P r a n a v a is u n d o u b t e d l y the Śakti, of all t h e M a n t r a s . 45-46. T h e letters 'a', c u ' a n d *m' are present in my Pra nava, t h e letters a, m a n d ā constitute in o r d e r your P r a n a v a , which has three M ā t r ā s a n d t h e P l u t a t o n e ( p r o l a t e d v o w s l ) . T h e S v a r a ( N o t e ) of O m k ā r a is U d ā t t a ( h i g h ) , t h e sage is B r a h m a a n d t h e body is white. 47-54. T h e m e t r e is Daivī G ā y a t r ī a n d t h e great Atman is t h e presiding d e i t y ; t h e first, second a n d fourth letters a r e U d ā t t a ( h i g h ) . T h e f i f t h i s Svarita (neither high n o r l o w ) , the m i d d l e one is N i s ā d a . T h e letter n is of yellow colour, its place of origin is t h e eastern face. I n d r a is t h e deity, Gāyatrī t h e m e t r e a n d G a u t a m a the sage. T h e letter mah is of black colour, its p l a c e of origin is t h e s o u t h e r n face, t h e m e t r e is Anusfup, t h e sage is Atri, R u d r a is the deity. T h e letter Śi is of smoky c o l o u r ; its place of origin is the western face; the sage is V i ś v ā m i t r a , t h e m e t r e is Trisfup a n d t h e deity is V i s n u . T h e letter vā is of golden colour, its place of origin is the n o r t h e r n face; B r a h m a is t h e deity, Brhatī is t h e m e t r e a n d Ańgiras the sage. T h e letter ya is of red c o l o u r ; its place of origin is the u p w a r d face; t h e m e t r e is Virāf; t h e sage is Bharadvāja a n d S k a n d a is t h e Deity. I shall now m e n t i o n t h e Nyāsa (fixing rite) t h a t is auspi cious a n d conducive to the achievement of all Siddhis. It is destructive of all sins too. Nyāsa is of three types; t h e difference being d u e to their connection with creation, sustenance a n d dissolution. 55-59. T h e s e Nyāsas belong respectively to the religious students, t h e householders a n d ascetics, i.e., the N y ā s a of U t p a t t i (creation) is for t h e religious s t u d e n t ; t h e Nyāsa of Sthiti (sustenance) is for t h e householders a n d t h e Nyāsa of S a m h r t i (dissolution) is for t h e ascetics; otherwise Siddhi can not be achieved. T h e Nyāsa is of three types viz., Ańganyāsa ( t h e fixation of t h e l i m b s ) ; K a r a n y ā s a ( t h a t of the h a n d ) a n d

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D e h a n y ā s a (that of the b o d y ) . O lady of splendid face, t h e Nyāsa of the three types relating to creation, etc. is being m e n tioned to you. O n e shall at the outset perform the Nyāsa of t h e h a n d ; thereafter he shall perform the Nyāsa of the body a n d thereafter he shall perform the Nyāsa of Añgas (limbs) in the order of the syllables of the m a n t r a . T h e fixation beginning with the head a n d ending with the feet is called the U t p a t t i nyāsa. O beloved one, that beginning with the feet a n d ending with the head is the Nyāsa of Sarhhāra (dissolution). T h e Nyāsa of the heart, face a n d t h r o a t is Sthitinyāsa ( t h a t of sustenance). 60-65. O splendid lady, these Nyāsas relate to the reli gious students, householders a n d the ascetics respectively. R e p e a t i n g the M a n t r a s one shall touch the body along with the bead. T h a t is c o m m o n to all householders, religious students a n d ascetics. Beginning with the t h u m b of the right h a n d a n d ending with t h e t h u m b of the left ? if the fingers are fixed it is called U t p a t t i n y ā s a ( t h e Nyāsa of c r e a t i o n ) . Its opposite is t h a t of dissolution. Fixing the Nyāsa beginning w i t h the t h u m b a n d ending with the little finger in b o t h the h a n d s is called Sthiti nyāsa ( t h a t of s u s t e n a n c e ) . O gentle lady, it yields m u c h pleasure to the householders. T h i s is the c o m m o n p r o c e d u r e — the N y ā s a of the h a n d is performed at first, t h e n t h e Nyāsa of the body a n d thereafter one shall perform the Nyāsa of the limbs. T h e n the devotee shall perform t h e N y ā s a over all the limbs a n d t h e n one by one with the full M a n t r a with O m k ā r a prefixed a n d suffixed 7 5 9 on all the ten fingers of the hands. T h e devotee shall perform the Nyāsa rite facing the east or the north after first washing the feet. He shall be clean a n d attentive. 65-72. At the outset he shall r e m e m b e r t h e sage, m e t r e , deity, Bīja, Sakti, Atman a n d preceptor, O l a d y of splendid face. R e p e a t i n g the M a n t r a , he shall wipe off the h a n d s a n d fix the P r a n a v a in the palms a n d in the first a n d last knots in all the fingers. He shall fix the Bījas along with t h e Bindus in the five m i d d l e knots. In accordance with the order of t h e 750.

The five-syllabled mantra of Śiva prefixed and suffixed by om : " O m namaś śivāya o m " .

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stages of life he shall perform the Nyāsa of creation, etc. with both h a n d s a n d beginning with t h e foot a n d ending with the h e a d . R e p e a t i n g the M a n t r a w i t h O r h k ā r a affixed he shall touch t h e body ( I ) on the h e a d , face, neck, h e a r t a n d in the private p a r t s ; a n d , on the two feet; (2) in the private parts a n d in the h e a r t a n d in the neck in the m i d d l e of the face a n d on t h e h e a d or (3) he shall fix in the heart, in the private p a r ts , on the feet, on the h e a d , in the face, a n d in the n e c k — h e shall fix w i t h the P r a n a v a , etc. in t h r e e ways. 73-76. After fixing the limbs thus, t h e devotee shall medi t a t e u p o n the faces (of Ś i v a ) . Beginning with the face in the east a n d ending w i t h the face u p w a r d he shall fix the syllables beginning w i t h na in d u e order. Thereafter he shall perform the Nyāsa rite of the six lirribs in the respective places with delight. T h e Nyāsa shall be a c c o m p a n i e d with the words N a m a s ( o b e i s a n c e ) , Svāhā, VaSat, H u m , V a u s a t a n d P h a t . T h e P r a n a v a is known as the h e a r t ; the syllable na the h e a d ; the syllable ma the tuft; the syllable "Śi" the c o a t of m a i l : the syllable "vā" the eye; the syllable "ya" the " A s t r a " (missile). After fixing the letters on the limbs as m e n t i o n e d the devotee shall b i n d the q u a r t e r s . 77-78. T h e deities of the four corners beginning with the south-east, a r e respectively Vighneśa, the m o t h e r D u r g ā a n d Ksetrajña ( ? ) . T h e devotee shall fix them with the tip of the t h u m b fixed on that of the index finger with a beaming face. After saying " P r o t e c t ye a l l " he shall make obeisance to t h e m severally. 79-80. T h e expert devotee shall perform the Nyāsa of the h a n d on t h e fingers beginning with the index finger with his t h u m b . He shall perform the Nyāsa on the m i d d l e of the neck also. T h i s Nyāsa rite is said to be splendid a n d destructive of sins. It is conducive to the achievement of Siddhis. It is holy, auspicious a n d affords all protection. 8 1 . W h e n t h e N y ā s a rite has been performed by means of the splendid M a n t r a the devotee shall be on a p a r with Siva, W i t h i n a m o m e n t , all the sins committed in the previous births a r e destroyed. 82. T h e intelligent devotee shall be p u r e in body by per forming this Nyāsa rite. Steady in the performance of holy rite

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he shall r e p e a t t h e five-syllabled M a n t r a after acquiring the same gracefully from a preceptor. 83-85. O splendid lady, henceforth, I shall recount t h e p r o c e d u r e for acquiring t h e M a n t r a . W i t h o u t it t h e M a n t r a is futile a n d with it, it is efficacious. T h e futile ones a r e the following:—Ājñāhīna (i.e. M a n t r a acquired w i t h o u t permis sion) , K r i y ā h ī n a (devoid of holy rites), Ś r a d d h ā h ī n a (devoid of f a i t h ) , A m ā n a s a ( n o n - m e n t a l i.e. if t h e devotee does n o t devote full a t t e n t i o n ) , A n ā j ñ a p t a m (that which has been prohib i t e d ) , D a k s i n ā h ī n a m ( p e r m i t t e d b u t devoid of gifts) a n d S a d ā j a p t a (indiscriminately r e p e a t e d always). T h e following M a n t r a s a r e fruitful—Ajñāsiddha (achieved with p e r m i s s i o n ) , K r i y ā s i d d h a ( a t t e n d e d w i t h r i t u a l s ) , Ś r a d d h ā s i d d h a (fully e q u i p p e d with faith), S u m ā n a s a (where the m i n d fully dwells) a n d D a k s i n ā s i d d h a ( a t t e n d e d with gifts). 86-91. T h e devotee shall a p p r o a c h the b r a h m i n preceptor who is conversant with the real m e a n i n g of t h e M a n t r a , who has perfect knowledge who is interested in the p a t h of medi tation a n d who is endowed with good qualities : W i t h emo tional p u r i t y t h e devotee shall assiduously p r o p i t i a t e h i m mentally, verbally, physically a n d monetarily. T h e disciple shall always worship t h e p r e c e p t o r w i t h all a t t e n t i o n . If he is suffi ciently affluent t h e disciple shall give these things devoutly to t h e p r e c e p t o r : — e l e p h a n t s , horses, chariots, jewels, fields, houses, o r n a m e n t s , clothes, a n d different kinds of grains. If he wishes for his Siddhi he shall n o t be stingy in spending money. O gentle lady, thereafter he shall d e d i c a t e himself along with his possessions a n d a t t e n d a n t s . After worshipping thus in accor d a n c e w i t h his capacity a n d n o t a t all a t t e m p t i n g deception, the disciple shall grasp the m a n t r a a n d perfect knowledge from t h e preceptor, g r a d u a l l y . 92-95. T h u s p r o p i t i a t e d , t h e preceptor shall m a k e t h e dis ciple take his b a t h after testing h i m t h u s . T h e disciple shall stay w i t h h i m for a y e a r a n d serve h i m . He shall be p u r e a n d devoid of egotism. He shall become e m a c i a t e d d u e to constant fasts. T h e p r e c e p t o r shall t h e n bless t h e disciple w i t h t h e ex cellent perfect knowledge of Śiva in a holy place at an auspi cious h o u r . T h e place m a y be t h e shore of t h e sea or t h e b a n k of a river, t h e cowpen or a temple, or a clean place in t h e house

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itself. T h e time shall be a T i t h i conducive to t h e fulfilment of desires; the constellation a n d t h e j u n c t i o n of planets shall be auspicious. It shall be devoid of defects in every respect. Even in the isolated place the p r e c e p t o r shall u t t e r t h e m a n t r a loudly a n d legibly w i t h a delighted m i n d . 96. T h e preceptor shall u t t e r himself a n d m a k e the dis ciple u t t e r after h i m . He shall t h e n bestow Siddhi (on the disci ple) s a y i n g — " M a y there be auspiciousness. M a y it be splen did. M a y i t b e p l e a s i n g " . 97. After acquiring t h e great M a n t r a a n d perfect know ledge from the preceptor the disciple shall repeat it every day with the d u e Sarhkalpa. He shall perform P u r a ś c a r a n a too. 98-99. As long as he lives, he shall r e p e a t this a thousand a n d eight times every d a y . W i t h o u t repeating it, he shall not take food. T h u s interested in it he attains t h e greatest goal. He w h o repeats this M a n t r a a h u n d r e d t h o u s a n d times for each syllable a n d t h e n repeats it four times with great a t t e n t i o n is known as o n e w h o has m a d e a P u r a ś c a r a n a . He shall take food only a t night. H e shall b e self-controlled. 100. A person w h o seeks for Siddhi, ere long, shall be one qf these t w o : — e i t h e r a P u r a ś c a r a n a repeater or daily repeater. 101. If a devotee performs P u r a ś c a r a n a a n d continues to be a daily repeater too, there is no one else in t h e world w h o is equally accomplished, self-controlled a n d c o m p e t e n t to bestow Siddhis. 102-103. Sitting in a comfortable posture he shall be silent w i t h his mind fully concentrated. He m a y sit facing the east o r the n o r t h a n d t h e n r e p e a t the excellent M a n t r a . A t the beginning of the j a p a a n d at its conclusion he shall restrain his b r e a t h . In t h e end, he shall repeat the excellent Bija m a n t r a a h u n d r e d a n d eight times in all. 104-105. T h e devotee shall restrain the b r e a t h forty times a n d r e p e a t t h e m a n t r a . T h u s t h e P r ā n ā y ā m a for the f i v e - s y l l a bled M a n t r a has been cited. T h a n k s to P r ā n ā y ā m a , his sins will be destroyed soon and the sense-organs shall become con trolled. H e n c e , one shall practise P r ā n ā y ā m a . 106. It should be known t h a t the j a p a performed in the house has ordinary benefit; t h a t performed in the cowpen shall be h u n d r e d times m o r e efficacious; if it is on the banks of a

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river it is h u n d r e d thousand times m o r e efficacious; if it is in t h e presence of Śiva it is endless. 107. T h e j a p a performed on the seashore in a divine p o n d , on a m o u n t a i n , in a temple a n d in a sacred hermitage has crore times the benefit. 108. T h e rite of j a p a is c o m m e n d e d if it is in the presence of Śiva or in front of the sun, the preceptor, the l a m p , cow or water. 109-111. O lady of auspicious face, if the n u m b e r of the repetitions is reckoned on the fingers it has the ordinary benefit; if lines a r e d r a w n a n d t h e n u m b e r is calculated the benefit is said to be eight times m o r e ; if it is reckoned by m e a n s of t h e fruits of Putrajīva it h a s ten times m o r e benefit; if it is cal c u l a t e d by m e a n s of conches a n d jewels t h e benefit is h u n d r e d times m o r e ; t h r o u g h coral t h e benefit a thousand times m o r e ; it is ten thousand times m o r e , if t h e reckoning is t h r o u g h crys tals; it is h u n d r e d thousand times m o r e if the calculation is by p e a r l s ; it is one million times m o r e if the calculation is by lotus-seeds; if it is calculated by gold pieces the benefit is ten million times m o r e . T h e benefit is infinite if the calculation is by knots of K u ś a grass or R u d r ā k s a beads. 112-115. T h e necklace of twenty-five R u d r ā k s a beads is conducive to salvation; t h a t of twenty-seven is nourishing, t h a t of thirty is conducive to the achievement of wealth a n d t h a t of fifty pertains to black magic. If the devotee faces the east a n d performs the j a p a it is V a ś y a (i.e. he will be a b l e to a t t r a c t o t h e r s ) ; facing the south p e r t a i n s to A b h i c ā r a ; facing t h e west bestows w e a l t h a n d facing the n o r t h is conducive to quiescence. O n e should know t h a t the t h u m b bestows l i b e r a t i o n ; t h e index finger destroys enemies; the m i d d l e finger yields w e a l t h ; the ring finger causes quiescence. O splendid lady, in the rite of j a p a t h e little finger bestows protection. T h e devotee shall perform j a p a with the t h u m b c o m i n g into contact with o t h e r fingers. 116. Any holy rite performed without t h e t h u m b is fruit less. Listen. T h e j a p a y a j ñ a excels all other sacrifices. 117-118. All the ritualistic sacrifices, charitable gifts a n d austerities do n o t merit even a sixteenth fraction of the j a p a -

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yajña. T h e other yajñas a r e attended with violence or killing but j a p a y a j ñ a has nothing to do with violence. N o w the greatness of only the V ā c i k a (i.e. c h a n t i n g w i t h audible voice) j a p a yajña has been glorified. 119-122. T h e U p ā m ś u ( m u m b l i n g ) is h u n d r e d times m o r e efficacious t h a n verbal a n d the M ā n a s a ( m e n t a l ) is t h o u s a n d times m o r e efficacious t h a n m u m b l i n g . If one utters the m a n t r a clearly with highly accented or lowly accented tones or without either, t h a t j a p a y a j ñ a is called Vācika ( v e r b a l ) . If one utters the m a n t r a w i t h a low tone, making t h e lips t h r o b slightly a n d m a k i n g only some sounds audible, t h a t J a p a is called U p ā m ś u ( m u m b l i n g ) . If the devotee ponders over the m e a n i n g of t h e words letter by letter a n d proceeds a h e a d with the series of syllables t h a t j a p a is called M ā n a s a ( m e n t a l ) . Of the three j a p a y a j ñ a s the latter one excels the earlier o n e . 123-127. T h e quality of the benefit varies according to the m o d e of yajña. If the deity is eulogised continuously by j a p a it becomes pleased a n d on being pleased it shall bestow extensive pleasures a n d p e r m a n e n t liberation. N e i t h e r the yaksas nor the Rāksasas, neither the Piśācas n o r the terrible a n d evil planets even a p p r o a c h t h e person doing the j a p a . T h e y are frightened all r o u n d . O n e shall entirely suppress by means of j a p a all the sins c o m m i t t e d in a n u m b e r of previous births. O n e wins worldly pleasures, Siddhis a n d liberation a n d also conquers d e a t h by m e a n s of j a p a . After thus acquiring perfect knowledge p e r t a i n i n g to Śiva a n d after u n d e r s t a n d i n g t h e p r o c e d u r e for the j a p a the devo tee shall a b i d e by good c o n d u c t . Continuously m e d i t a t i n g thus, he attains welfare. I shall now m e n t i o n s a d ā c ā r a (good conduct) perfect m e a n s of D h a r m a ( v i r t u e ) .

t h a t is the

128. Since p e r f o r m a n c e devoid of good c o n d u c t shall be fruitless good conduct is the greatest virtue, the greatest penance. 129. G o o d c o n d u c t is t h e greatest learning. Good conduct is the greatest goal. M e n of good conduct shall be fearless everywhere.

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130-133. Similarly m e n devoid of good c o n d u c t shall meet with fear everywhere. O l a d y of excellent face, people a t t a i n Deva-hood a n d sage-hood by observing good c o n d u c t . Similarly, by trans gressing good c o n d u c t they a t t a i n b i r t h in lower a n d base state of society. A person w h o h a s eschewed good c o n d u c t becomes despicable. H e n c e , one w h o seeks perfect accomplish m e n t shall scrupulously cling to t h e good c o n d u c t . O n e w h o is wicked in c o n d u c t a n d activity is sinful. He is mostly u n c l e a n . He defiles perfect knowledge. H e n c e , one shall assiduously perform t h e holy rites prescri bed for respective castes a n d stages in life. 134-140. O n e w h o performs t h e rites laid d o w n for h i m is always my favourite. In t h e evening a n d in the m o r n i n g he shall practise worship with a delighted m i n d . He shall begin t h e rite, clean in m i n d a n d b o d y before sunrise a n d before sunset a n d perform it duly. A b r a h m i n shall n o t transgress S a n d h y ā d u e to lust, delusion, fear or covetousness. Since by giving up S a n d h y ā prayers, t h e b r a h m i n falls off from the status of b r a h m i n h o o d . O n e shall not tell lies. N o r shall one eschew t r u t h . T h e y say t h a t t r u t h is B r a h m a n . H e n c e , u n t r u t h defiles the B r a h m a n . These are all causes of sins:—viz, u n t r u t h , harshness (in s p e e c h ) , stubbornness a n d back-biting, N o t even mentally, verbally or physically shall one violate others' wives, or take away o t h e r s ' w e a l t h or injure others. O n e shall eschew t h e cooked rice of a Ś ū d r a , t h e cooked rice t h a t is stale, t h e N a i v e d y a offering, t h e Ś r ā d d h a ( p a r t a king of food t h e r e i n ) , the cooked rice for t h e masses a n d at social functions or served as the doles by t h e king. T h e purity of the c h a r a c t e r is based on the p u r i t y of food a n d not by m e a n s of clay or w a t e r . O n e can a t t a i n Siddhi only w h e n there is p u r i t y of c h a r a c t e r . H e n c e , he should be scrupulous a b o u t t h e food he takes. 141. E v e n those b r a h m i n s w h o are the expounders of B r a h m a n a r e defiled by accepting gifts from their patrons, kings, etc. T h e r e is no r e b i r t h u n t o those w h o a r e defiled by taking gifts, as u n t o t h e seeds t h a t a r e h e a t e d in fire. 142. Gift from kings is sinful. It is c o m p a r a b l e to poison. After realising this at t h e outset it shall be avoided by a learned m a n as he shall avoid t h e flesh of a d o g .

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143. O n e shall n o t take food w i t h o u t taking b a t h , or performing j a p a o r worshipping t h e f i r e . O n e shall not take food on the o u t e r side of a leaf. At night one shall n o t take food without a l a m p . 144-145. O n e shall never take food in a b r o k e n pot, in the o p e n street, a n d in t h e presence of fallen people. O n e shall n o t take food p a r t l y consumed by a Ś ū d r a n o r shall o n e take cooked rice along with infants. O n e shall take in only p u r e food which is unctuous, e m o l l i e n t ^ c o n s e c r a t e d a n d inspired w i t h m a n t r a s . While taking food o n e shall r e m e m b e r t h a t it is Śiva w h o eats. He shall keep silent a n d c o n c e n t r a t e d . 146. O n e shall n o t drink w a t e r , sipping s t a n d i n g , t h r o u g h folded h a n d s , n o r w i t h t h e left h a n d or seated on a bed even w i t h t h e right h a n d . 147. O n e shall n o t resort to t h e s h a d e of Vibhītaka,™ A r k a , 7 8 1 Karafija 7 * 2 a n d S n u h i 7 8 3 trees, n o r shall o n e stand in the shadow of a pillar, l a m p post, h u m a n beings a n d o t h e r animals. 148. O n e shall n o t go on a long j o u r n e y by oneself n o r cross a river w i t h one's h a n d s ; o n e shall never descend into a well n o r c l i m b tall trees. 149. O splendid lady, one shall never perform religious actions, j a p a s a n d o t h e r holy rites with t h e face t u r n e d away from t h e sun, fire, water, Devas a n d t h e preceptors. 150. O n e shall n o t w a r m one's feet over t h e fire; one shall n o t t o u c h t h e h a n d by means of legs; one shall n o t occupy a lofty place above the fire; one shall never cast impurities or o r d u r e into the fire. 151. O n e shall never kick the w a t e r with t h e feet; o n e shall never cast t h e d i r t of t h e limbs into the water. After washing t h e d i r t on the banks o n e shall take one's b a t h . 152. T h e w a t e r shaken off from t h e tip of t h e nail or hairs, from t h e g a r m e n t s after b a t h a n d from t h e w a t e r pot, is con d u c i v e to misfortune. If one touches it, it is i m p u r e . 153. If a m a n of deluded m i n d touches husks a n d dust particles licked up a n d raised by a goat, dog, donkey, 760. Vibhītaka—the tree Terminalia Bellerica. 7 6 1 . Arka—the plant Calotropis Gigantea. 762. Kārañja—pertaining to the Karañja tree Fongamia Glabra. 7 6 3 . Snuhi—the milk-hedge plant.

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of camel or swept off by a broom it will destroy fortune even if it belongs to Visnu. 154-158. A m a n who keeps a cat in his house is on a p a r w i t h a low caste person. If a m a n feeds leading b r a h m i n s in the presence of a cat it shall be considered to be similar to t h e act of a C ā n d ā l a . No d o u b t need be entertained in this respect. T h e wind from the buttocks, the wind from the win nowing basket, the wind coming out of the m o u t h s of animals, all these coming i n t o contact with a person dispel his merits. O n e shall never perform j a p a wearing a t u r b a n or a coat of m a i l . If one is naked or one has loosened the knots of hairs, or is dirty or is i m p u r e or has i m p u r e h a n d s , he shall n o t perform j a p a . H e shall n o t perform j a p a while conversing w i t h others. All these are inimical to j a p a , viz.—anger, arrogance, inebri a t i o n , thirst, lethargy, spitting, yawning, seeing a dog or a base m a n , slumber, a n d p r a t t l i n g . W h e n these occur one shall look at the sun a n d get purified. 159-161. By the sun the following a r e m e a n t . T h e sun, fire, m o o n , planets, stars a n d constellations—these are called lumi naries. W h e n anger, etc. occur one shall perform A c a m a n a or P r ā n ā y ā m a a n d t h e n continue the j a p a . v O n e shall n o t perform j a p a keeping the legs stretched. O n e shall not sit in the cock posture at the time of j a p a . N o r shall o n e be lying down, w i t h o u t sitting on a seat. T h e r e p e a t e r of the m a n t r a s shall not perform j a p a in the open street, or in the presence of the Śūdras or in a g r o u n d smeared with blood, or sitting in a cot. 162-165. T h e devotee shall mentally think about the m e a n i n g of m a n t r a . Seated on a cosy seat he shall perform j a p a perfectly. He shall have any of t h e following for a s e a t : — viz., a silk cloth, tiger skin, a cotton cloth, an u p p e r cloth or a cotton quilt, a wooden plank or a p a l m y r a leaf. T h e worship of the preceptor shall be performed in all the three Sandhyās by one who wishes for welfare. He who is the preceptor is also Śiva. He who is Śiva is the preceptor. As is Śiva so is the learning; as is the learning so is the preceptor. T h e knowledge a b o u t Śiva is obtained from the preceptor. T h e benefit accrues in accordance with devotion. O fair lady, indeed he (the pre-

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ceptor) is identical w i t h all D e v a s ; he is identical with all Śaktis. 166-172. T h e disciple shall b e a r the behests of his prece p t o r on his h e a d ( i . e, he shall obey him) w h e t h e r he is with or without good qualities. He w h o seeks welfare shall n o t trans gress, even mentally, t h e behests of the p r e c e p t o r . O n e w h o strictly conforms to t h e biddings of the preceptor attains the wealth of knowledge. W h a t e v e r he does in t h e presence of t h e p r e c e p t o r shall be d o n e with the permission of the preceptor viz.—going, standing, sleeping, eating, etc. N e i t h e r in front of the p r e c e p t o r n o r in the presence of the deity shall he be compla cently seated as he pleases, since the preceptor is the lord himself a n d his house is the temple of t h e lord. If one comes i n t o contact with sinners one will h a v e downfall d u e to their sins. If one comes i n t o contact with the preceptor one shall incur the benefit of his holy rites. J u s t as a piece of gold eschews its impurities after coming into c o n t a c t w i t h fire so also a m a n eschews sins d u e to his c o n t a c t with the p r e c e p t o r . J u s t as t h e ghee in a p o t placed n e a r fire becomes melted so also the sin of a person n e a r the preceptor becomes dissolved. J u s t as the blazing fire b u r n s o r d u r e a n d l u m b e r so also t h e c o n t e n t e d preceptor b u r n s sins by m e a n s of the power of his mantra. 173-179. U n d o u b t e d l y if the preceptor is satisfied, Bra h m ā , Visnu, R u d r a , Devas a n d sages are also satisfied a n d they bless h i m . O n e shall never infuriate the p r e c e p t o r physically, m e n t a l l y or verbally. By his w r a t h are b u r n e d the longevity, fortune, wisdom a n d good holy rites. T h e sacrifices of those who infuriate h i m a r e futile. His j a p a s a n d other observances a r e also futile. No d o u b t need be entertained in this respect. O n e shall assiduously refrain from m a k i n g a n y statement against the preceptor. If out of great delusion he speaks it out, he will fall into R a u r a v a hell. O fair lady, never should one falsely c h e a t the p r e c e p t o r mentally, or verbally or physically or mone tarily. If he proclaims the wicked qualities of his preceptor he will have h u n d r e d times t h a t wickedness. If he proclaims the good qualities he will have t h e benefit of all good qualities. W h e t h e r directed or n o t , he shall always do w h a t is beneficent a n d pleasing t o t h e p r e c e p t o r .

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180-181. W h e t h e r w i t h i n sight or o u t of sight of t h e pre c e p t o r , one shall do w h a t is beneficent or pleasing to t h e p r e c e p t o r . If he does a n y t h i n g against h i m m e n t a l l y , physically or verbally, he goes d o w n a n d revolves t h e r e itself. H e n c e , he should b e worshipped a n d saluted always. 182-185. T h e disciple shall speak to the p r e c e p t o r only after getting permission from h i m even w h e n he is nearby. O t h e r w i s e he shall n o t look at h i m straight in t h e face. T h e disciple w h o adheres to all these rules, w h o is devout, w h o is p e r p e t u a l l y engaged i n j a p a a n d w h o does everything pleasing to his p r e c e p t o r deserves to utilise t h e M a n t r a . I shall m e n t i o n t h e a p p l i c a t i o n a n d t h e purpose o f t h e M a n t r a t h a t has b e e n a c c o m p l i s h e d . If t h e devotee does n o t know t h e m o d e of appli c a t i o n , t h e m a n t r a becomes ineffective. T h a t should b e known as Viniyoga w h e r e b y t h e desired benefit is p u t in conjunction w i t h t h e activity. It is the benefit of this world as well as of t h e next. T h e benefit arising out of Viniyoga is longevity, h e a l t h , the p e r m a n e n c e of the b o d y [?] kingdom, royal glory, perfect knowledge, heaven a n d salvation. 186-193. T h e following rites shall be performed by r e p e a t i n g the f i v e - s y l l a b l e d M a n t r a eleven t i m e s : — P r o k s a n a (ritualistic sprinkling with w a t e r ) ; A b h i s e k a ( a b l u t i o n ) ; Aghama r s a n a ( p r a y i n g for forgiveness for sins) a n d t h e two b a t h s — o n e a t d a w n a n d one a t day. T h e intelligent devotee shall be clean a n d after climbing t h e m o u n t a i n shall alertfully r e p e a t the m a n t r a a h u n d r e d t h o u s a n d times, or two h u n d r e d t h o u s a n d times on t h e banks of a great river; he will a t t a i n long life. T e n t h o u s a n d H o m a s with t h e following m a t e r i a l s of worship a r e conducive t o longevity v i z : — T h e sprouts o f t h e D ū r v ā grass, gingelly seeds, V a n ! ( ? ) , G u d ū c ī a n d G h u t i k ā ( ? ) . T h e wise devotee shall r e p e a t t h e j a p a two h u n d r e d thousand times after resorting to the holy fig tree. By touching t h e Aśvattha tree on a S a t u r d a y t h e m a n obtains long life. T h e intelligent devotee shall touch the A ś v a t t h a tree with b o t h t h e h a n d s on S a t u r d a y s a n d repeat the j a p a h u n d r e d a n d eight times. I t will dispel p r e m a t u r e d e a t h . Facing the sun a n d with t h e m i n d n o t dwelling on a n y t h i n g else t h e devotee shall r e p e a t t h e j a p a a h u n d r e d thousand times. By performing h u n d r e d a n d eight H o m a s everyday with Arka twigs t h e devotee is

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liberated from ailments. F o r suppressing all ailments t h e m a n shall perform ten thousand sacrifices. By performing sacrifices the m a n shall be free from sickness. T h e devotee shall repeat the m a n t r a h u n d r e d a n d eight times a n d shall drink water in the presence of t h e sun. W i t h i n a m o n t h he shall be liberated from the gastric trouble. 194-201 a. O n e shall eat cooked rice a n d other foodstuffs a n d drink t h e beverages after inspiring t h e same with t h e m a n t r a eleven times. E v e n if it were poison it shall become n e c t a r . Everyday, iii t h e forenoon, t h e devotee shall perform h u n d r e d a n d eight offerings to t h e fire, r e p e a t t h e m a n t r a a h u n d r e d t h o u s a n d times a n d worship t h e sun. H e shall a t t a i n perfect h e a l t h . T h e devotee shall fill good p o t with river water. T o u c h i n g it he shall r e p e a t t h e j a p a ten t h o u s a n d times. If he b a t h e s in t h a t w a t e r it becomes an a n t i d o t e for ailments. Everyday t h e p u r e devotee shall r e p e a t t h e m a n t r a twentyeight times a n d t h e n take food or he shall perform H o m a with P a l ā ś a twigs. He will a t t a i n perfect h e a l t h . D u r i n g t h e days of l u n a r or solar eclipse t h e devotee shall be clean a n d observe fast at t h e outset. F o r t h e d u r a t i o n of eclipse he shall w i t h g r e a t concentra tion r e p e a t the m a n t r a on t h e banks of a river flowing into a sea a n d after t h e eclipse is over he shall r e p e a t the j a p a , thou sand a n d eight times a n d d r i n k t h e j u i c e of Brahmī. He shall t h e n a t t a i n in this world, good intellect capable of grasping all scriptures. His words shall be s u p e r h u m a n a n d similar to those of goddess Sarasvati. 201b-202a. If afflicted by evil planets a n d stars the m a n shall r e p e a t t h e j a p a devoutly ten thousand times. By perform ing a thousand a n d eight H o m a s , t h e affliction of t h e evil planets shall be dispelled. 202b-203a. On seeing evil dreams, t h e m a n shall take b a t h a n d r e p e a t t h e j a p a ten t h o u s a n d times. By performing h u n d red a n d eight H o m a s with ghee, there shall be i m m e d i a t e calmness. 203b-205a. D u r i n g the solar a n d l u n a r eclipses the devotee shall duly worship the Lińga. W h a t e v e r he m a y seek, O gentle lady, he shall perform ten thousand j a p a s earnestly in t h e presence of t h e lord. He shall be clean a n d keep his m i n d res trained. U n d o u b t e d l y t h a t person attains cherished desires.

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205b-207a. At the a d v e n t of ailments of elephants, horses a n d of t h e kine in p a r t i c u l a r t h e m a n shall be c l e a n a n d per form h o m a with twigs. He shall worship devoutly a n d d u l y r e p e a t the m a n t r a ten thousand times for a m o n t h . T h e r e will certainly be peace a m o n g t h e m a n d they will flourish. 207b-208a. D u r i n g uprisings a n d calamities as well as harassment from enemies t h e devotee shall be clean a n d per form ten thousand H o m a s with twigs of Palāśa. He will have p e a c e ; a n d disturbance, if any, will be suppressed. 208b-209a. O gentle lady, one' shall perform this w h e n there is h a r a s s m e n t from black magic, w h e n the power of t h a t magic shall t u r n r o u n d a n d afflict the enemy. 209b-210. In order to create h a t r e d the devotee shall perform eight H o m a s with V i b h i t a k a twigs or with wet blood repeating t h e syllables of the m a n t r a backwards. If the devotee smears himself with blood a n d performs the H o m a with poison it causes h a t r e d a m o n g m e n . 2 1 1 . I shall n o w r e c o u n t the m o d e of expiation for the a t o n e m e n t of sins. Since the a t o n e m e n t of sins is the cause of e n r i c h m e n t in perfect knowledge, all t h e holy rites will be futile if sins are n o t properly a t o n e d for. 212-215. Because knowledge dwindles, therefore sins must be properly a t o n e d for. O auspicious lady, for the b e t t e r m e n t of learning a n d fortune the devotee shall take handfuls of w a t e r and, m e d i t a t i n g on me (Śiva) a n d repeating the m a n t r a eleven times he shall p e r f o r m a b l u t i o n . For the eradication of the sin he shall take b a t h , r e p e a t i n g the m a n t r a h u n d r e d a n d eight times. It has the same benefit as the pilgrimage to all holy centres. It is auspicious a n d it dispels all sins. If there is a n y break in the continuity in the S a n d h y ā prayers the m a n shall perform h u n d r e d a n d eight j a p a s . 216. He shall not p a r t a k e of the cooked rice touched a n d defiled by pigs, C ā n d ā l a s , wicked people a n d cocks. If he eats it he shall r e p e a t t h e j a p a h u n d r e d a n d eight times. 217. F o r the a t o n e m e n t of the sin of b r a h m i n slaughter the m a n shall r e p e a t the m a n t r a thousand million times i.e. h u n d r e d crores. For the expiation of great sins he shall perform the j a p a to the extent of half t h a t n u m b e r . No d o u b t need be entertained in this respect.

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218. It is o r d a i n e d t h a t in t h e case of those who are de filed by subsidiary sins, the j a p a shall extend to half t h a t n u m ber. F o r t h e expiation of other sins one shall r e p e a t the j a p a five thousand times. 219. T h e m a n t r a has b e a r i n g on t h e knowledge of the A t m a n . It is a secret a n d it illuminates t h e u n d e r s t a n d i n g of Śiva. He w h o repeats the m a n t r a unexcitedly to t h e extent of five h u n d r e d t h o u s a n d times shall b e c o m e Śiva himself. 220-226a. T h e r e b y , O gentle lady, t h e m a n attains an easy victory over t h e five vital airs. T h e devotee shall t h e n restrain t h e sense organs with p u r i t y a n d r e p e a t t h e j a p a f i v e h u n d r e d thousand times. T h e r e b y , O l a d y of excellent face, he will have victory over t h e five sense organs. T h e m a n w h o meditates well a n d w h o unexcitedly repeats the m a n t r a f i v e h u n d r e d thousand times attains victory over the five objects of senses. T h e m a n who d e v o u d y repeats f i v e h u n d r e d thousand times the m a n t r a for the fourth time attains victory over t h e five elements. O lady of excellent face, he w h o assiduously restrains t h e m i n d a n d repeats t h e m a n t r a four h u n d r e d thousand times attains mastery over t h e organs. O lotus-faced lady, by means of t w o million five h u n d r e d thousand j a p a s the m a n attains victory over t h e twenty five principles. A m a n shall earnestly repeat t h e j a p a ten thousand times a t m i d n i g h t w h e n the wind is at a standstill. O beautiful lady, he attains t h e Siddhi of t h e B r a h m a n by m e a n s of this V r a t a . 226b-228. T h e devotee shall, without lethargy, repeat t h e m a n t r a a h u n d r e d thousand times in a place where t h e wind is still a n d where there is no sound at m i d n i g h t . U n d o u b t e d l y he perceives b o t h Sivā a n d Śiva. T h e r e shall be t h e destruction of darkness along with t h e bright illumination as of a l a m p , b o t h within t h e h e a r t a n d without. T h e self-possessed m a n shall repeat t h e m a n t r a ten thousand times for t h e achievement of all kinds of weather. 229. T h e devotee shall with purity a n d devotion repeat t h e m a n t r a t e n million times affixed w i t h t h e Bījas. He shall a t t a i n Sāyujya w i t h m e . W h a t else is greater t h a n this ? 230-231. T h u s , t h e m o d e a n d p r o c e d u r e for c h a n t i n g t h e f i v e - s y l l a b l e d M a n t r a has been recounted t o you. H e who reads this a n d listens to this, attains the greatest goal. He who

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n a r r a t e s this m o d e of p r o c e d u r e of t h e j a p a of t h e five-syllabled m a n t r a to pious b r a h m i n s at a divine rite or at t h e rite per t a i n i n g to t h e Pitrs, is h o n o u r e d in t h e world of Śiva.

CHAPTER EIGHTYSIX The sacrifice of meditation The sages said: 1. T h e b r a h m i n s w h o h a v e destroyed their sins say t h a t t h e m e r i t o r i o u s sacrifice of m e d i t a t i o n is b e t t e r t h a n j a p a for u n a t t a c h e d a n d e n l i g h t e n e d persons. 2. H e n c e , O S ū t a , tell us today a b o u t t h e sacrifice of m e d i t a t i o n suited for u n a t t a c h e d noble souls in d e t a i l a n d w i t h all effort. 3-4a. On h e a r i n g those words of t h e noble sages w h o h a d performed t h e sacrifice of long d u r a t i o n , S ū t a r e c o u n t e d to them w h a t R u d r a of universal a c t i o n 7 6 4 m e n t i o n e d after n e u t r a lising t h e poison Kālakūt,a 7 6 5 a n d entering his c a v e . 7 6 6 Sūta said: 4b-5. T h e sages of g r e a t discipline bowed d o w n to Śiva w h o e n t e r e d t h e cave a n d seated himself comfortably along w i t h Bhavānī. All of t h e m , t h e n , eulogised N ī l a k a n t h a , t h e consort of U m ā . 6. "O lord, O bull-bannered lord, t h e terrible poison K ā l a k ū t a has been neutralised by you. H e n c e everything has been stabilised by y o u . " 7. On hearing their words, lord Nīlalohita, t h e A t m a n of t h e Universe, smilingly said to those sages, S a n a n d a n a a n d others. 7 6 4 . Viśva-karmanā—viśvam karma yasya sah visvakarmā tena, Rudrena ST. by Rudra of multifarious activities. 7 6 5 . The poison Kālakūta or halāhala—a product of the churned ocean was swallowed by Śiva. The blue colour of his neck and his extreme ire are the effects of that poison. 766. guhā—i.e. Meru-guhā, the abode of Śiva.

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8 . " O excellent b r a h m i n s , o f w h a t consequence i s t h i s ? I shall m e n t i o n a n o t h e r m o r e terrible poison. He w h o nullifies that poison is really efficient. Of w h a t avail is this ? 9. W h a t is called K ā l a k ū j a is n o t at all poison w h e n c o m p a r e d to worldly existence which is the real poison. H e n c e , w i t h all efforts o n e shall try to dispel t h a t terrible poison. 10-13. T h e m u n d a n e existence is two-fold 7 6 7 in a c c o r d a n c e with one's rights a n d duties. I n r e g a r d t o m e n o f d e l u d e d minds, t h e m u n d a n e existence is very terrible a n d b u r d e n some. O sages of good holy rites, creation is caused by ignorance d u e to t h e defects of malice a n d a t t a c h m e n t . 7 * 8 It is certainly d u e to these, t h a t virtue a n d evil befall everyone. O b r a h m i n s , even in r e g a r d to things n o t n e a r at h a n d , 7 8 9 t h e scripture creates desire for t h e m even in t h e m i n d s of good m e n in t h e world merely by hearing of it. H e n c e , the perceptible w o r l d a n d t h e world o f V e d i c t r a d i t i o n 7 7 0 a n d rituals b o t h should b e eschewed 7 7 1 w i t h g r e a t effort. H e t h e n becomes V i r a k t a ( u n a t t a c h e d person) altogether. 14. T h a t p o r t i o n of t h e V e d a s w h i c h deals w i t h rituals is called scripture, O b r a h m i n s . It is t h e principal essence of t h e Vedas. T h e benefit of the rites goes to t h e sages. 7 7 1 3 15. T h o s e w h o do n o t know these things s a y : — " D e s i r e is n a t u r a l 7 7 2 in everyone. T h e opposite is n o t seen. It is t h e V e d a t h a t makes t h e m w o r k (for fulfilling such desires). 767. i.e. tāmasa and rājasa. 768. īsanā—iccbā ST. desire. rāgah—visaya-pritih ST. attachment with the objects of senses. 7 6 9 . asannikrste— that which is beyond the scope of sense-perception. 770. drstam—aihikam ST. pertaining to this world, ānuśravikam— pāralaukikam ST. pertaining to the world beyond. 7 7 1 . ST. disjoins'ucyate bhāgam' as 'ucyate abhāgam' and con strues with 'karmasu*. i.e. karrnasu abhāgam—non-participation in activities. ST. interprets : here metaphysics (ādhyātma-śāstra) is considered to be superior to the Vedas. 7 7 1 a . rsinām karmanah phalam : here karmanah—niskāmakarmanah ST, i.e., participation in activities without the expectation of their fruits. 7 7 2 . svabhāvah—participation in activities is natural. The Vedas enjoin activities such as the performance of agnisomīya. Cf. "agnisomiyam paśum ālabheta svargakāmah".

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16. T h e virtue of r e n u n c i a t i o n from worldly affairs, is i n t e n d e d for efficient p e r s o n s . 7 7 3 H e n c e , it is said t h a t worldly existence is caused by ignorance of all embodied persons. 17-18a. T h e Digit i s d r i e d u p d u e t o K a r m a n 7 7 4 o r t h e n a t u r e of others ( ? ) . I n d i v i d u a l s endowed with K a l ā s (?) a r e of t h r e e t y p e s . 7 7 8 T h e y a r e devoid of perfect knowledge d u e t o i g n o r a n c e . T h e t h r e e types a r e ( a ) those destined t o fall i n t o hell because they c o m m i t sin; ( b ) those destined to go to heaven because they perform meritorious deeds a n d they go to h e a v e n d u e to t h e weight of their m e r i t a n d (c) a m i x t u r e of these two. 18b-19. T h e living beings are classified u n d e r four h e a d s 7 7 6 v i z : — U d b h i j j a s ( g e r m i n a t i n g p l a n t s ) , Svedajas ( b o r n of sweat, i.e. germs a n d w o r m s ) , Andajas (oviparous beings), a n d J a r ā y u j a ( v i v i p a r o u s ) . T h u s t h e i g n o r a n t embodied being does n o t get relief t h r o u g h K a r m a n ( ? ) . 20. Salvation i s n o t a t t a i n e d b y good m e n t h r o u g h t h e i r progeny, t h r o u g h actions, o r t h r o u g h w e a l t h . 7 7 7 L i b e r a t i o n shall occur only t h r o u g h r e n u n c i a t i o n . H e w a n d e r s i n t h e w o r l d d u e to t h e absence of it ( r e n u n c i a t i o n ) . 2 1 . T h u s d u e to the fault of i g n o r a n c e a n d as a result of various K a r m a n s , t h e individual soul a d o p t s a b o d y p r o d u c e d by six K o ś a s 7 7 8 (vestures). 22. M a n y miseries a r e to be faced by t h e individual in the w o m b , in t h e vaginal passage, on t h e e a r t h , in boyhood, in y o u t h , in old age a n d in d e a t h . 773- samarthānām—viraktānām 57". 7 7 4 . For those who are unattached activities are not unavoidable. Gf. "pravrttir esā bhūtānām nivrttistu mahābalā"—Manu; Or activities have no fixed goal. Cf. Bhāga. 'vedoktam eva kurvāno nissañgārpitamīśvare/ naiskarmyam labhate siddhirh rocanārthā phalaśrutih // karmanā—niskāma-karmanā 57". by aimless activities. Life-seed (kalā=jivanakalā 57".) becomes unproductive (śosam āyāti)—a fact that leads one to emancipation. 775. trividhah jīvah—the invidividual soul is threefold (See V-18 below). 7 7 6 . caturdhā—in four ways. Cf. V-19 below. 777-

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2 3 . O b r a h m i n s , if d u l y p o n d e r e d over, good m e n have to face only misery t h r o u g h t h e c o n t a c t with w o m e n a n d similar activities. T h e miserable try To quell one misery only by a n o t h e r misery. 2 4 . L u s t is never quelled by m e a n s of enjoyment of plea sures. J u s t as fire blazes all the m o r e by Havis (ghee offer ing) so also lust is inflamed all the m o r e by indulging into pleasure.779 25-27. H e n c e , on p o n d e r i n g over, it will be seen t h a t t h e r e is no h a p p i n e s s u n t o m e n even d u e to coitus. T h e r e is misery in e a r n i n g wealth as also in preserving a n d spending it. O excellent b r a h m i n s , if we p o n d e r over it, there is misery amongst t h e Piśācas, Rāksasas, Yaksas, G a n d h a r v a s , in the world of the m o o n , in t h e world of m e r c u r y , in the world of P r a j ā p a t i , in the world of the B r a h m a n , in the w o r l d of P r a k r t i a n d P u r u s a also. O sages of good holy rites, there are miseries d u e to destruction of possessions, d u e to one's possession being excelled by a n o t h e r ' s , etc. T h e s e cause only o t h e r miseries. 28-30. O n e shall eschew those i m p u r e fortunes a n d riches. H e n c e , O sinless sages of good holy rites, all kinds of pleasures are really miseries to the discriminating person in whatever w a y you view t h e m , viz., eightfold or sixteenfold or of twentyfour, thirty two, fortyeight, fiftysix, or sixtyfour types. 31-32. T h e pleasures of t h e following types are u n d o u b t e dly miseries if p o n d e r e d over properly even to those yogins who talk of B r a h m a n : — P ā r t h i v a ( e a r t h l y ) , A p y a ( w a t e r y ) T a i j a s a (fiery), Vāyavya (gaseous), V y a u m a (of the firmament), M ā n a s a ( m e n t a l ) , A b h i m ā n i k a , (bringing p r i d e ) , B a u d d h a 7 8 0 ( i n t e l l e c t u a l ) , P r ā k r t a (pertaining to P r a k r t i ) . 33-37. T h e a t t r i b u t e s (?) of the leaders of the G a n a s are, on reflection, causes of misery. In all t h e worlds there is always misery in t h e beginning, in t h e m i d d l e a n d in t h e end. T h e present ones are miseries, the future ones are miseries. (?) In the lands defiled by faults, there are various kinds af miseries. 7 7 9 . Repeated I. 8. 2 5 ; 6 7 , 1 6 . 780. bauddham prākrtam eva ca : the intellectual enjoyment is also material.

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(?) T h o s e w h o consider ignorance as knowledge do n o t consi der the past events. (?) J u s t as t h e medicine is used to dispel ailments a n d n o t for positive pleasure so also t h e food t a k e n in is intended for dispelling the sickness of h u n g e r a n d n o t for any positive happiness. In the different seasons, the embo died beings u n d e r g o miseries t h r o u g h d u l l n e s s , heat , wind rains, etc. T h e r e i s n o d o u b t a b o u t i t ; b u t t h e i g n o r a n t d o not consider it t h a t way. O excellent sages, even in t h e hea ven t h e same thing h a p p e n s t h r o u g h the destruction, etc. of the m e r i t . 7 8 1 38. J u s t as the tree whose roots h a v e b e e n c u t falls down to the g r o u n d helplessly so also the living b e i n g overwhelmed by various kinds of ailments, passion, h a t r e d , fear, e t c . 7 8 2 39-41. Similarly the heaven-dwellers fall d o w n to the e a r t h d u e to t h e destruction of the tree of m e r i t . E v e n for heaven-dwellers w h o desire for things that cause misery a n d w h o a r e richly endowed w i t h pleasures t h a t cause misery, there is terrible misery w h e n they fall from t h a t heaven. T h e r e is definitely misery in the hell d u e to the fact t h a t even religious students resort to it w h e n they do n o t perform those rites t h a t are laid down, O leading sages. 42. J u s t as the deer frightened of d e a t h a n d uprooted from his h a b i t a t i o n does not o b t a i n sleep so also the noble-souled as cetic engaged in m e d i t a t i o n a n d frightened of the worldly existence does n o t o b t a i n slumber. 4 3 . U n h a p p i n e s s is seen even in germs, birds, animals, deer, elephants a n d horses. H e n c e there is great happiness u n t o a m a n w h o renounces. 44. O sages of good holy rites, there is misery u n t o even those officers on d u t y spread over t h e whole k a l p a who m o v e a b o u t i n aerial chariots, u n t o M a n u a n d others w h o take pride in their respective positions. 7 8 1 . The activities enjoined for the attainment of heaven are not without impurities. For instance, the agnisomīya sacrifice leads to heaven, but it is attended by violence (himsā)—the slaughter of the animal (Gf. agnisomlyam paśum ālabheta) for which the performer of sacrifice suffers pain (Gf. īśvarakrsna—dr?tavadānuśravikah sa hy aviśuddhi-ksayātiśayayuktah—SK.); secondly, heaven is not a permanent abode (Cf. V. 88 below). 782. As soon as he has exhausted merit the heaven-dweller falls from heaven. Cf.

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4 5 . Devas a n d D a i t y a s u n d e r g o misery d u e to their desire for m u t u a l conquest. Even kings a n d Rāksasas in t h e three worlds u n d e r g o misery. 46-48. In fact t h e Aśramas b r i n g a b o u t only misery or exhaustion (śrama) u n t o t h e different castes. People do n o t a t t a i n t h e A t m a n t h r o u g h A s r a m a s (stages in life), Vedas, yajñas, Sāmkhyas, ( n u m e r i c a l k n o w l e d g e ) , vratas (holy rites), severe penances, different kinds of c h a r i t a b l e gifts, etc. But people with knowledge o b t a i n it. H e n c e , w i t h all efforts o n e shall perform t h e P ā ś u p a t a r i t e . I n the holy r i t e o f Pāśu p a t a , t h e learned devotee shall perpetually lie on b h a s m a n , b e s m e a r e d w i t h ashes. 49-50. T h e l e a r n e d devotee, richly endowed with the knowledge of t h e five objects a n d h a v i n g great a t t e n t i o n to w a r d s t h e p r i n c i p l e of Siva shall a d o p t t h e yoga t h a t causes salvation a n d destroys fate a n d k a r m a n a n d shall b e c o m e intelligent a n d endowed w i t h t h e yoga of five objects. 7 8 3 T h e r e b y h e attains t h e e n d o f misery. T h e devotees u n d e r s t a n d t h e k n o w a b l e b y m e a n s o f P a r ā V i d y ā 7 8 4 a n d n o t b y A p a r ā Vidyā.™ 51-54. T w o Vidyās (topics of knowledge) a r e to be k n o w n : P a r ā a n d A p a r ā , O excellent b r a h m i n s , A p a r ā consists o f R g , Yajur, S ā m a , a n d A t h a r v a V e d a s . Siksā, K a l p a , g r a m m a r , semantics, prosody a n d astrology also constitute A p a r ā Vidyā. W h a t is imperishable is t h e P a r ā . It is imperceptible, in c o m p r e h e n s i b l e . I t h a s n o spiritual lineage, n o caste, n o colour, no eyes, no ears, no h a n d s a n d no feet. O excellent b r a h m i n s , it i s n o t b o r n . I t h a s n o p a s t . I t i s n o t describable b y words. 55-58. I t h a s n o t o u c h , n o form, n o taste, n o smell, n o c h a n g e , n o support. I t i s p e r p e t u a l , omnipresent a n d all-power ful. It it g r e a t a n d massive. O b r a h m i n s , it is u n b o r n a n d identical w i t h cit (consciousness); it is devoid o f P r ā n a s (vital a i r s ) ; it has no m i n d ; it is non-emollient a n d it is devoid of b l o o d . It is i n c o m p r e h e n s i b l e ; it is n e i t h e r stout n o r l o n g ; it is 7 8 3 . pañcārtha-yoga-sampannah—It can be interpreted at 'accom panied by knowledge derived from the practice of the five-syllabled mantra 'namas śivāya'. 7 8 4 . parā vidyā—knowledge of Brahma as taught in the Upartisads. 7 8 5 . aparā vidyā—knowledge of the ritual as taught in the Śrauta and Gfkya Sutras.

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n o t excessively c l e a r ; it is n o t s h o r t ; it is impassable; it is bliss; it is unswerving; n o t o p e n ; w i t h o u t a second; infinite; not perceivable, a n d n o t covered; P a r ā is identical w i t h t h e A t m a n 7 8 8 a n d n o t otherwise. 59. B u t these P a r ā a n d A p a r ā are n o t t h e real. I a l o n e a m i d e n t i c a l w i t h t h e universe; t h e universe i s i n m e alone. 60-61. E v e r y t h i n g originates from m e , stays within me a n d gets dissolved in m e ; there is n o t h i n g different from m e . This shall be realised m e n t a l l y , verbally a n d physically. T h e devotee shall w i t h c o n c e n t r a t i o n see e v e r y t h i n g : t h e 'sat' (the existent) a n d t h e ' a s a t ' ( t h e non-existent), i n t h e A t m a n . O n e seeing everything i n t h e A t m a n does n o t allow t h e m i n d t o stray t o o t h e r objects. 62. O n lowering t h e vision, one shall see t h e A t m a n s t a t i o n e d i n Vitasti a b o v e t h e umbilicus i n t h e h e a r t , t h e a b o d e of t h e universe. 63-64. In t h e m i d d l e of this h e a r t is stationed t h e lotus 7 8 7 w i t h d h a r m a for its b u l b o u s root a n d knowledge for its splen d i d Jtalk. T h e eight a c c o m p l i s h m e n t s a r e its eight petals; vairāgya ( d e t a c h m e n t ) is its w h i t e p e r i c a r p ; t h e q u a r t e r s are its pores filled w i t h t h e vital airs. 65-71. I t sees m o s d y a n d i n d u e o r d e r o n b e i n g united w i t h P r ā n a , e t c . O l e a d i n g sages, each of t h e veins ( N ā d ī s ) carries t h e ten P r ā n a s (vital a i r s ) . Altogether t h e r e a r e seventyt w o t h o u s a n d N ā d ī s . T h e J a g r a t ( w a k i n g stage) i s stati o n e d i n t h e eyes, t h e s v a p n a ( d r e a m stage) i n t h e n e c k ; t h e s u s u p t a (sleeping stage) i n t h e h e a r t a n d turīya ( t h e fourth a b o v e t h e t h r e e ) i n t h e h e a d . T h e presiding deity i n t h e j a g r a t state i s b r a h m ā ; i n S v a p n a V i s n u ; I ś v a r a i n S u s u p t a a n d i n T u r i y a M a h e ś v a r a . O t h e r s say a s follows:—when t h e p e r s o n is in full possession of his senses a n d organs it is called J a g r a t ; w h e n only t h e four organs, m i n d , intellect, e g o a n d c i t t a function, it is S v a p n a . O sages of good holy rites, w h e n t h e o r g a n s a n d senses a r e m e r g e d into t h e A t m a n 786.

para

vidyS

anyathā

n a — a n y a - p r a k a r e n a v a r n i t u m aśakyā ST.

C f . " y a t o vāeo nivartante." T h e realization o f B r a h m a c a n n o t b e described i n words. 787.

pundarlkam—hrtkamalam

a b i d i n g p l a c e o f the m i n d .

ST.

the

lotus-heart

which

the

448

Lińgapurāna

it is Susupta. T h e fourth ( T u r ī y a ) is different from t h e organs a n d senses. T h e greatest Siva w h o is beyond t h e fourth is t h e p r i m e cause. 72-79. T h e four states J ā g r a t (wakefulness), S v a p n a ( d r e a m ) , Susupti (slumber) a n d T u r i y a (the fourth) h a v e been m e n t i o n e d . I shall now describe t h e Ā d h i b h a u t i k a , A d h y ā t m i k a a n d Ādhidaivika terms, O leading b r a h m i n s . It should be known by t h e learned t h a t all these are I myself. O great sages, t h e A d h y ā t m i k a (organic) is said to be fourteen in all, viz., t h e sense organs (five), the organs of action (five) a n d the m i n d , intellect, ego, a n d will (four). 0 excellent sages, t h e following constitute the A d h i b h a u t i k a ( t h e extraneous m a t t e r ) , v i z . — w h a t should be seen, what should b e h e a r d , w h a t should b e smelt, w h a t should b e tested, w h a t should be touched, w h a t should be t h o u g h t of, w h a t should be understood, w h a t should b e taken p r i d e in, w h a t should b e willed, w h a t should be spoken, w h a t should be grasped, w h a t should be traversed, w h a t should be e v a c u a t e d a n d w h a t should be enjoyed. T h e following fourteen constitute the Adhidaivika (the Divine factor), v i z . — t h e sun, quarters, e a r t h , V a r u n a ( w a t e r ) , wind, B r a h m a , R u d r a , Ksetrajña, Agni, I n d r a , Visnu, m o o n , lord M i t r a a n d Prajāpati. 80-81. T h e following a r e fourteen Nātfīs ( t u b u l a r vessels), viz.—Rājñī, S u d a r ś a n ā , J i t ā , S a u m y ā , M o g h ā , R u d r ā , M r t ā , ( A m r t ā ) , Satyā, M a d h y a m ā , N ā d ī r a , Śiśukā, Asurā, K r t t i k ā a n d Bhāsvatī. 82-87. T h e r e a r e fourteen carrying w i n d s 7 8 8 stationed in the m i d d l e o f N ā d ī s : — T h e y are P r ā n a , Vyāna, A p ā n a , U d ā n a , S a m ā n a , V a i r a m b h a , the i m p o r t a n t A n t a r y ā m a , P r a b h a ñ j a n a , K ū r m a k a , Śyena, Sveta, K r s n a , Anila a n d N ā g a . 1 am t h e lord present in all these as the great A t m a n a n d the devotees shall worship m e . I am present, O sages of good holy rites, in the eyes, in w h a t is to be seen, in the sun, in the N ā d ī , in t h e P r ā n a , (five types) in the Vijñāna, a n d in ā n a n d a (bliss), in the h e a r t , in t h e firmament, a n d within all these. I am t h e sole A t m a n , moving within. T h e lord is ageless, infinite, devoid of sorrow, i m m o r t a l a n d stable. He is t h e sole being 788. arteries.

vāyavaśca caturdasa—the fourteen vital airs stationed in the

449

The sacrifice of meditation

moving amidst these fourteen types of objects. O b r a h m i n s , all these m e r g e i n t o h i m as there is n o t h i n g else. 88. T h e omniscient Being is only o n e . T h e r e is only o n e lord of all. He is t h e overlord of all. He is t h e i m m a n e n t soul of jjtfiat lustre. 8§T O n ^ b e i n g worshipped, the e t e r n a l lord g r a n t s h a p p i ness. O excellent b r a h m i n s , if one does n o t worship h i m o n e 789 does n o t a t t a i n h a p p i n e s s . 90. He is being worshipped by the Vedas a n d other scrip tures. But this omniscient lord does n o t go u n t o t h e m for succour. 790

9 1 . T h i s visible universe i s his A n n a ( f o o d ) . H e does n o t b e c o m e t h e A n n a himself ( u n t o anyone else). N o w h e r e does one d e v o u r A n n a g u a r d e d by one's own self. 92. I am the food taken in by the living beings everywhere. I am the k n o t of t h e living beings a n d I b r i n g a b o u t all g r e a t things. I am five-fold A t m a n divided into several p a r t s . 9 3 . I am the soul of t h e living beings identical w i t h A n n a . W h a t is taken in is called A n n a . I am t h e soul of t h e sense-organs identical w i t h P r ā n a (vital b r e a t h s ) . I am t h e soul of m e n t a l conceptions identical w i t h the m i n d . 94. As S o m a I am K ā l ā t m a n (the soul of T i m e ) , identi cal with Vijñāna (perfect k n o w l e d g e ) . As M a h e ś a P a r a m e ś v a r a I become identical with A n a n d a (Bliss). 7 9 1 9 5 . T h u s I am the e n t i r e universe a n d everything is stationed in m e . I am i n d e p e n d e n t b u t everything is d e p e n d e n t o n m e . This c a n b e understood o n p o n d e r i n g over t h e real form of various things. 96.

E v e n t h e state of being one (i.e. e k a t v a ) is n o t present

789. The lord stationed in the subtle body is the source of pleasure for others but he has no source of pleasure for himself. 790. The lord is the source of food for others but he has no source of food for himself. Gf. BhagavadgitS: s r - f t " R T ? R t -xpn 5 T T f - J F ī t ^ - n f « r " T :

7 9 1 . pañcakośa or pancakañcuka of Śaiva philosophy constitutes the five sheaths of the self-luminous lord. They are the products of āvaranaśakti (power of concealment) of Māyā (lord's power of projection).

Lińgapurāna

450 792

there as a distinct a t t r i b u t e . T h e n , how can there be D v a i t a (duality) ? So also there is no m o r t a l being. W h e n c e can there be an i m m o r t a l b o r n of the u n b o r n ? 97. T h e A t m a n is neither A n t a h p r a j ñ a (having intellectual awareness w i t h i n ) n o r Bahihprajña (having the intellectual awareness without) nor is He in b o t h w a y s ( U b h a y a t a h p r a j ñ a ) . He is n o t P r a j ñ ā n a g h a n a (solid in perfect knowledge) n o r P r ā j ñ a (wise being) nor A j ñ ā n a p ū r v a k a (having i g n o r a n c e ) . 98-99. B r a h m a n is n o t one that is known n o r o n e to be k n o w n . In fact it is N i r v a n a (extinction, Kaivalya, Nihśreyasa. A n ā m a y a (devoid of a i l m e n t s ) , A m r t a ( i m m o r t a l ) , Aksara imperishable, B r a h m a n , P a r a m a A t m a n , P a r ā t p a r a ( g r e a t e r t h a n the g r e a t e s t ) , Nirvikalpa (devoid of doubtful a l t e r n a t i v e s ) , N i r ā b h ā s a (devoid of fallacious a p p e a r a n c e s ) , J ñ ā n a (know l e d g e ) ; all these are synonyms (for perfect k n o w l e d g e ) . 100. W h e n it is pleased a n d concentrated in a single form it is known as J ñ ā n a (Perfect k n o w l e d g e ) . Everything else is A j ñ ā n a ( I g n o r a n c e ) . N o d o u b t n e e d b e e n t e r t a i n e d i n this regard. 101-104. Perfect clear knowledge certainly originates from c o n t a c t w i t h the preceptor. It is u n c o n t a m i n a t e d by lust, hat red, falsehood, anger, passion, covetousness a n d the like. It should be known as the bestower of salvation. Since the m a n h a s the i m p u r i t y of ignorance he is c o n t a m i n a t e d . Salvation takes place only w h e n i m p u r i t y is dispelled a n d n o t otherwise, e v e n if one takes a crore of births. W i t h o u t perfect knowledge 7 9 3 n e i t h e r merit n o r demerit is destroyed. H e n c e , O most excellent ones a m o n g the knowers of the B r a h m a n , practise knowledge alone as t h e m e a n s of liberation. It is only by practice of per fect knowledge t h a t the intellect of m e n becomes free from impurities. 105-109. H e n c e , one shall always practise perfect know ledge having t h a t as the foundation a n d the u l t i m a t e goal. O leading b r a h m i n s , a yogin who is satiated with knowledge 792. ekatvam api nāsti—The terms ekatva (singleness), etc., are relative and hence, they shall be avoided in regard to the exposition of Brahman. 793. Cf. "jñānād eva hi kaivalyam"—cited in 57".; also "rte jñānān na muktih".

The sacrifice of meditation

451

a l o n e a n d w h o has eschewed all contacts with worldly objects h a s no further d u t y . If he has, he is no longer a knower of 794 reality. N e i t h e r in this world n o r in the o t h e r has he any d u t y , since he is a liberated soul. H e n c e , the knower of B r a h m a n is t h e knower of t h e reality of perfect knowledge a n d perpetually engaged in t h e practice of perfect knowledge. He eschews t h e practice of all duties. He obtains perfect knowledge alone. O excellent b r a h m i n s , if o n e who takes p r i d e in his position in v a r n ā ś r a m a ( a s B r a h m i n , ksatriya, etc.) takes pleasure in o t h e r things (other t h a n B r a h m a n ) certainly h e i s d e l u d e d a n d i g n o r a n t , even though he m i g h t have discarded anger. I g n o r a n c e is t h e cause of worldly existence a n d a d o p t i o n of physical bodies m e a n s worldly existence. 110-11.1. Similarly, J ñ ā n a (perfect knowledge) is the cause of salvation. T h e liberated m a n abides in his o w n Ā t m a n . O leading b r a h m i n s , t h e r e is no d o u b t a b o u t this t h a t w r a t h e t c . , occur only w h e n t h e r e is ignorance. W r a t h , delight, cove tousness, delusion, a r r o g a n c e , v i r t u e a n d evil, all these, O e x c e l l e n t b r a h m i n s , cause a d o p t i o n of physical bodies. 112-114. T h e r e is distress a n d p a i n only w h e n there is b o d y . H e n c e , t h e learned shall eschew Avidyā ( I g n o r a n c e , ill usion) . O n l y if the yogin eschews Avidyā by m e a n s of Vidyā do anger, virtue, evil etc. perish, O b r a h m i n s . If they perish t h e ( A t m a n ) is n o t u n i t e d further with the physical body. He is liberated from m u n d a n c e existene. He is devoid of t h e t h r e e types of miseries. 7 9 8 T h u s , O leading b r a h m i n s , the m e d i t a t o r c a n n o t m e d i t a t e w i t h o u t perfect knowledge. 115. Perfect knowledge is o b t a i n e d by personal contact w i t h t h e p r e c e p t o r a n d n o t t h r o u g h words in fact. After realis ing the C a t u r v y ū h a 7 9 6 thus a n d after d e e p thinking, one shall practise m e d i t a t i o n . 7 9 4 . ātmānaih ced vijanīyād ahamasmīti pūru;ah kim japan kasya kāmāya iarlram ami sam jvaret —PaiicadatiVVl. i. 7 9 5 . duhkha-traya: threefold misery: (i) ādhyātmika, (ii) ādhibhautika, (iii) ādhidaivika; for detail, see Vācaspati's gloss on IsVarakrsna's Sāmkhya-kārikā, karikā I. 7 9 6 . Caturvyūha—four categories of the supreme soul: taijasa, Viśva, Frājña and Turiya.

452

Lińgapurāna

116. Like fire t h a t b u r n s t h e dry fuel quickly, t h e fire of knowledge b u r n s sins whether i n b o r n or extraneous or origi n a t i n g from bones a n d speech (i.e. physically a n d verbally). 117. T h e r e is n o t h i n g greater t h a n perfect knowledge for the destruction of all sins. O n e shall always practise perfect knowledge after eschewing all a t t a c h m e n t to worldly objects. 118. T h e r e is no d o u b t t h a t all the sins of a Tñānin shall perish. Even if he indulges in dalliance he is not affected by sins. 119-120. As is knowledge so is meditation. H e n c e , one should practise m e d i t a t i o n . 7 9 7 At the outset m e d i t a t i o n is laid down as Savisaya (having an object) a n d t h e n Nirvisaya (having no o b j e c t ) . T h e leading yogin shall practise m e d i t a t i o n in six w a y s 7 9 8 as follows:—for the d u r a t i o n of two, four, six, ten, twelve a n d sixteen units of time in order. Certainly he shall be liberated. 121-125a. At the outset he meditates on a form as resplen d e n t as p u r e g o l d 7 9 9 or like the b u r n i n g coal without smoke, of yellow, red or white colour or having the lustre similar to t h a t of a crore of lightning streaks. O r 8 0 0 t h e m e d i t a t o r keeps his m i n d assiduously stationed in the B r a h m a r a n d h r a (cerebral orifice). H e shall r e m e m b e r t h a t it ( t h e object of m e d i t a t i o n ) is n e i t h e r white n o r black n o r yellow. He shall thereby b e c o m e the knower of B r a h m a n . He shall be non-violent, truthful in speech, a n d non-stealer. He shall by all m e a n s m a i n t a i n celibacy a n d avoid gifts. He shall be stable in observing holy rites, c o n t e n t e d richly endow ed with cleanliness a n d always engaged in t h e study of the Vedas. He shall be d e v o t e d to me a n d practise m e d i t a t i o n , of course, as instructed by the p r e c e p t o r . 125b-127a. O excellent b r a h m i n s , after fixing his m i n d , the m e d i t a t o r does n o t know a n y t h i n g else. T h e yogin does not identify himself w i t h a n y t h i n g else. He does .not see all 797. In Śaiva system of thought, emphasis is laid upon knowledge and meditation. For detail, see Siva-rahasya, section X. 798. For detail about the varieties of meditation, ibid, section X. 799. śuddha-jāmbunada. The verse describes the form of the lord in the savikalpaka samādhi. Cf. munīnām jfiānadātri ca sadaivopanisac chrutā kaivalya-śruti-bodhyā śri mūrtir mama maheśvari—Siva-rahasya cited in ST. 800. The verse describes the state of the mind in the stage of nirvikalpaka samādhi.

The sacrifice of meditation

453

r o u n d n o r smell n o r h e a r a n y t h i n g . H e has dissolved h i m self in his A t m a n . He does n o t feel t h e t o u c h of a n y t h i n g . He is t h e n k n o w n as h a v i n g a c q u i r e d e q u a l taste in everything. 801 127b-131a. H e shall think i n order t h u s :—Brahma in t h e mass of e a r t h ; V i s n u in the principle of w a t e r ; K ā l a r u d r a in t h e principle of F i r e ; M a h e ś v a r a in t h e principle of V ā y u a n d Śiva in firmament. I am lord P a ś u p a t i , stationed in eight 803 forms. In e a r t h I am lord Sarva. In waters lord B h a v a ; I am R u d r a in fire; Ugra in wind; in firmament, I am Bhīma; in the sphere of Sun I am Iśāna a n d in l u n a r disc as M a h ā d e v a . 131b-137. E v e r y t h i n g firm a n d solid in b o d y is spoken of as p e r t a i n i n g to the e a r t h ; w h a t is liquid in form pertains to w a t e r ; w h a t is called colour belongs to A g n i ( f i r e ) ; w h a t moves a b o u t is V ā y u ( w i n d ) . O excellent b r a h m i n s , w h a t a p p e a r s like a hole is t h e firmament. O b r a h m i n s , perfect knowledge originating from sound is b o r n of firmament; similarly, t h e knowledge of w h a t is called " t o u c h " originates from V ā y u ; t h a t o f R ū p a ( c o l o u r ) from V a h n i ; O b r a h m i n s , w h a t belongs to w a t e r is full of t a s t e ; a n d w h a t is called " s m e l l " belongs to t h e e a r t h . Again he shall m e d i t a t e in order : — t h e sun in t h e right e y e ; the m o o n in the left eye; t h e lord in t h e h e a r t ; t h e principle of e a r t h up to t h e k n e e ; the sphere of w a t e r u p t o the umbilicus; the principle of fire u p t o the neck; the principle of wind u p t o t h e forehead. Beginning with t h e forehead a n d ending with t h e tuft is t h e principle called firmament; above the firmament a n d beyond t h a t is t h e B r a h m a n called Harhsa. T h i s first entity called V y o m a n is stationed in t h e middle of firmament. 138-139. T h e s e principles including the first entity J ī v a , P r a k r t i , sattva, rajas, tamas, intellect, the ego, the subtle ele ments, t h e sense-organs, t h e elements b e g i n n i n g with e t h e r are n o t r e a l 8 0 3 . Because he stands steady pervading the universe he is called S t h ā n u . 801. The verse describes the method of pañcatattva-devatā-dhyāna in the savikalpaka samādhi. 802. This refers to the asta-mūrti-devatādhyāna. 803. najivah—In fact, meditation, its varieties and ancillaries are all due to mSyā—the lord's power of projection. Actually, meditation, medi tator and the object meditated upon are all unreal, vide Pañcadaii vi. 35.

454

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140-142. It is at the behest of Bhava t h a t t h e frightened sun rises, 8 0 4 the w i n d blows a n d purifies, t h e m o o n shines, t h e fire blazes, waters flow, the e a r t h holds aloft a n d t h e firmament gives room. H e n c e , O b r a h m i n s , one shall think a b o u t all these. O excellent b r a h m i n s , all these are presided over by h i m a l o n e . O n e shall r e m e m b e r Bhava, thinking t h a t he is identical w i t h all forms in the universe. 143. To those who a r e scorched by t h e poison of m u n d a n e existence, t h e only a n t i d o t e is the nectar-like perfect knowledge a n d m e d i t a t i o n . O excellent b r a h m i n s , no other solution h a s been laid down anywhere. 144. Perfect knowledge originates directly from D h a r m a ( v i r t u e ) . Vairāgya ( d e t a c h m e n t ) originates from knowledge; from Vairāgya arises t h e supreme knowledge t h a t illuminates the true meanings of objects. 145. O excellent b r a h m i n s , he w h o is endowed with know ledge a n d d e t a c h m e n t attains Yogic Siddhi. O n e w h o abides by sattva g u n a attains liberation t h r o u g h yogic siddhi a n d n o t otherwise. 146. It is surprising t h a t his u n c h a n g i n g region is covered by the words tamas a n d Avidyā. O b r a h m i n s , one should a d o p t Sattvaśakti (the power of Sattvaguna) a n d worship Śiva. 147-152a. My devotee abides by the sattva g u n a . He is engrossed in my worship. He clings to virtue in every respect. He is enthusiastic always. He is endowed with concentration. He is bold a n d endures all D v a n d v a s ( m u t u a l l y clashing p a i r s ) . He is engaged in t h e welfare of all living beings. He is straight forward by n a t u r e . He is continuously healthy a n d n o r m a l in his m i n d . He is always soft-natured. He is n o t a r r o g a n t . He is intelligent a n d quiescent. O excellent b r a h m i n s , he eschews rivalry. He is always desirous of liberation. He is conversant with virtue. He is m a r k e d with t h e characteristics of t h e supreme soul. 8 0 5 He is released from t h e threefold indebted ness in the previous b i r t h a n d is meritorious. After becoming 804. udeti—Gf. bhi?āsmād vātah pavate TA.8.8.1; TU. 2 . 8 . 1 ; Nrp.U. 2.4 805. rna-trayam— a man owes three debts, viz.— (i) brahmacarya 'or study of the Vedas,' to the rsis; (ii) sacrifice and worship, to the gods; (iii) procreation of the son, to the manes.

Suppression

455

of delusion

an aged b r a h m i n or even otherwise he shall serve his preceptor 806 w i t h sincerity a n d avoid hypocritical attitudes. O b r a h m i n s , he reaches t h e heavenly world a n d enjoys pleasures in the p r o p e r order. T h e n g r a d u a l l y h e comes t o the sub-continent B h ā r a t a a n d is b o r n as a knower of B r a h m a n . 152b-157. T h a n k s to t h e contact with a J ñ ā n i n (a m a n with perfect knowledge), he shall acquire perfect knowledge a n d b e c o m e conversant with yoga. O excellent b r a h m i n s , this is t h e order in which o n e full of impurities a t t a i n s perfect knowledge. H e n c e , O leading sages, he shall proceed along this p a t h a n d be steady in his holy rite. Eschewing a t t a c h m e n t with worldly objects he is liberated from the poison K ā l a k ū t a in the form of t h e worldly existence. T h u s , succinctly, I have incidentally r e c o u n t e d to y o u t h e greatness of perfect knowledge t h a t is splendid a n d unswerving. O leading sages, this P ā ś u p a t a yoga m e n t i o n e d by ī ś v a r a , Śiva should n o t be given to a n y o n e a n d everyone. It should be i m p a r t e d gladly to a yogin who always clings to Bhasman. T h e m a n w h o reads this c h a p t e r on suppression of worldly existence or listens to it certainly attains Sāyujya w i t h t h e B r a h m n a .

CHAPTER EIGHTYSEVEN Suppression

Sūta

said

delusion

1. After hearing it, those sages of great intellect S a n a t a n d others w h o were frightened, bowed to the Pināka-bearing lord P a r a m e ś v a r a w h o was pleased a n d spoke to him thus : 2. " I f it is so, O M a h e ś v a r a , how do you sport a b o u t with the goddess, t h e d a u g h t e r of t h e H i m a v ā n a n d enjoy various pleasures. It behoves you to mention t h i s . " 806.

śraddhayā—with faithful devotion. Gf. d

*TTCJ ^ W ? f o T ' T t T % 5 r T *prf%

||—cited in ST.

456

Lińgapurāna

Sūta said : 3. T h u s requested, t h e Pināka-bearing lord, Nīlalohita laughingly glanced at A m b i k ā a n d spoke to those b r a h m i n s w h o stood by after b o w i n g to h i m . 4-5. " I a m one w h o c a n a d o p t a n y b o d y a s I choose. 807 H e n c e , I h a v e n e i t h e r b o n d a g e nor l i b e r a t i o n . He w h o is n o t an agent is i g n o r a n t . T h e jīva is P a ś u (one in b o n d a g e ) . T h e all-pervading L o r d is the enjoyer. M a n is only an a t o m . He w h o is b o u n d by M ā y ā a n d disallusioned is the one w h o is entangled in K a r m a n s . O b r a h m i n s , t h e Atman has n e i t h e r knowledge n o r m e d i t a t i o n , n e i t h e r b o n d a g e nor liberation. 6-7. He too w h o realises this in me h a s n o n e of these. T h i s 808 H a i m a v a t ī is V i d y ā a n d I am V e d y a ( o n e w h o should be k n o w n ) . She is P r a j ñ ā ( i n t e l l e c t ) . She is Śruti a n d S m r t i . She is D h r t i (fortitude) stabilized by m e . She is t h e power of know ledge, K r i y ā ( r i t e ) ; a n d Icchā (will). She is Ajñā (Behest). U n d o u b t e d l y we a r e t h e two Vidyās. 8. T h i s P r a k r t i does n o t belong to t h e J ī v a . N o r is she a Vikrti on consideration. She is M ā y ā . She is n o t a V i k ā r a (effect). She is devoid of clarity of ' S a t ' a n d 'Asat'. 9. Formerly she originated from my m o u t h at my behest. She is t h e e t e r n a l deity of five faces. She is t h e highly blessed a n d bestows fearlessness on t h e worlds. 10-11. After e n t e r i n g her the Ajñā ( b e h e s t ) , I think a b o u t t h e welfare of the worlds. I am Śiva. I p e r v a d e all along with her in twenty-seven 8 0 8 forms. O excellent b r a h m i n s since t h e n begins t h e work for s a l v a t i o n . " Sūta

said

After saying t h u s , P a r a m e ś v a r a looked at Bhavānī. 12-13. On seeing h i m , the u n c h a n g i n g Bhavānī r e m o v e d t h e M ā y ā . R i d of the impurities of M ā y ā those sages looked at Pārvatī, b e c a m e pleased a n d were liberated. H e n c e she is 807. cf. JT H

f*rO*"ct T "*ft?T%-f 9T3Jt "T ""ī Ti^J * 3"*^

" - ^ ^ r j r II —Pañcadaii VI. 3 5 . 808. esā vidyā—this U m ā is identical with knowledge or with Primor dial nature in association with Purusa. 809. Cf. p. 3 note. 1 2 .

Suppression

of delusion

457

t h e greatest goal. In fact, t h e r e is no difference at all between Ū m ā and Sańkara.810 14-17. T h e r e is no d o u b t t h a t he is stationed after a d o p t i n g the two forms. W h e n there is a c o n t a c t w i t h V i j ñ ā n a (perfect knowledge) at t h e behest of P a r a m e s d i i n , liberation occurs within a m o m e n t a n d n o t otherwise, even w i t h crores of holy rites. H e r e the o r d e r intended for t h e living beings is n o t a p p l i c a b l e . By t h e grace of P a r a m e s t h i n liberation takes place in a trice. T h i s is u n d o u b t e d l y the vow of t h e lord. T h e c r e a t u r e ( i . e . individual soul) is liberated, thanks to the grace of Pararhesdiin even when he is in t h e w o m b or w h e n he is b o r n , or w h e n he is a boy, a y o u n g m a n or an old m a n . By the grace of t h e lord of Devas every living being is liberated w h e t h e r it is oviparous or a p l a n t or one b o r n of sweat. No d o u b t need b e e n t e r t a i n e d i n this r e g a r d . 18-22a. He alone is the lord of the worlds; S iva is the cause o f b o n d a g e a n d liberation. T h e worlds v i z : — B h ū h , Bhuvah, Svah, M a h a h , J a n a , T a p a s a n d Satya the i n n u m e r a b l e Cosmic Eggs as well as t h e e i g h t 8 1 1 coverings of t h e Cosmic E g g con stitute the b o d y of t h e lord. M o b i l e a n d immobile beings w h o reside in t h e seven continents, on the m o u n t a i n s , in the forests a n d oceans, a n d in t h e layers of winds a n d in o t h e r worlds also a r e b o r n from the p a r t s of the lord. I n d e e d , he alone is the goal u n t o t h e m all. 22b-25. R u d r a is all. Obeisance u n t o the noble-souled P u r u s a . T h i s universe, all living beings a r e b o r n of R u d r a . T h i s goddess A m b i k ā is the Ajñā (behest) of R u d r a . Salvation is effected t h r o u g h H e r . T h u s , the Siddhas, the heaven-walkers proclaimed w i t h de lighted m i n d s . W h e n the lord stands b y a n d glances a t t h e m gracefully along w i t h Ambikā the heaven-walkers a t t a i n identity with the lord.

8 t o . In fact Prakrti and Purusa are identical. 8 u . S e e p . 4 note 1 3 , p. 1 1 . note 18.

458

Lińgapurāna CHAPTER EIGHTYEIGHT Review

of pāśupata

yoga

The Sages said:— 1. By w h a t yoga do the good m e n obtain good attributes ? H o w do the yogins become endowed with Animā a n d o t h e r siddhis? O Sūta, it behoves you to recount everything in detail now. Sūta

said:—

2. Henceforth, I shall recount the yoga, extremely diffi cult of access. At the outset, t h e devotee shall r e m e m b e r the 81 eternal deity after fixing h i m in the m i n d in five * different forms. 3-4. O excellent b r a h m i n s , he shall fix the lotus posture accompanied by the m o o n , sun a n d fire. It shall be combined with the twentysix Śaktis. Thereafter, O b r a h m i n s , the devotee shall r e m e m b e r t h e lord, t h e consort of U m ā , in the m i d d l e first in eight ways, t h e n in sixteen a n d again in twelve ways. 5-6. He shall r e m e m b e r the u n b o r n lord of eight cosmic bodies, 8 1 3 a c c o m p a n i e d by eight Śaktis, along with t h e m R u d r a s of eight types a n d then of sixty-four types. Similarly all the Śaktis endowed with the eight G u n a s a r e to be r e m e m bered. After o b t a i n i n g perfect knowledge gradually o n e shall a d o p t this p r o c e d u r e . 7. T h e yoga p e r t a i n i n g to P a ś u p a t i is one t h a t bestows salvation. O b r a h m i n s , only he w h o practices the yoga does get the attributes, A n i m ā , etc. and n o t otherwise, even through crores of holy rites. 8. T h e r e the Aiśvarya of the yogins is said to comprise of e i g h t 8 1 4 attributes. U n d e r s t a n d all these being n a r r a t e d in the proper order. 8 1 2 . pañcadhā—in five forms i.e. Sadyojāta and others. 8 1 3 . astasakti—eight powers personified and named. Gf. -fīīlī -nir-^ī -TOT TirśfT "PT^T f*T*f"r*OTt -T«TĪ I wvf^ñ farfvft msmTtffi •fan 11 "ī"Tt"""T"ft' "TTT *"fT""2ft— Siva-rahasya—cited in ST. 814. See p. 134 note 241.

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459

9-10. A n i m ā (minuteness), L a g h i m ā (lightness), M a h i m ā (greatness), P r ā p t i ( t h e power of obtaining a n y t h i n g ) , P r ā k ā m y a m (irresistible w i l l ) ; Iśitva (lordship) over everything, Vaśitva (ability to make others subservient) a n d K ā m ā vasāyitā (when everything h a p p e n s according to one's desires), these a r e eight types. T h i s Aiśvarya desired by everyone should be k n o w n as of three types. 11-15. T h e t h r e e types a r e S ā v a d y a , N i r a v a d y a a n d Sūksma. W h a t is termed Sāvadya is of the n a t u r e of five elements. T h e function of the Sūksma (subtle) is in respect of the sense organs, m i n d a n d ego. T h e function is again of the n a t u r e of five elements (?). T h e sense-organs, m i n d , will, intellect a n d e g o — t h e Atman comes into contact with all these. This three fold c o n t a c t functions only in the subtle things. Again the eight attributes a r e laid d o w n only in the subtle forms. I shall m e n tion their n a t u r e as described by the lord a n d as they a r e known a m o n g all living beings of the three worlds. 16. T h e Animā, etc. are self-evident. T h e y a r e well esta blished everywhere. T h e y a r e cited as difficult of access to all living beings in the three worlds. 17-19. On attaining t h e first Aiśvarya, the devotee gets the p o w e r of the yogins. This will m a k e h i m assume such forms t h a t will enable h i m to cross or float ( o n water or a i r ) . T h e second (Laghimā) is known as the a t t a i n m e n t of great quick ness ( Ś ī g h r a t v a ) a m o n g all living beings. In all the three worlds h o n o u r a m o n g all living beings is d u e to one's greatness. Therefore, the t h i r d yoga (i.e. Aiśvarya) is called M a h i t v a ( = M a h i m ā ) in the world. P r ā p t i enables one to m i x at one's will a n d pleasure with all living beings in the three worlds. 20. By P r ā k ā m y a the devotee enjoys all desired objects. It is t h r o u g h obstruction somewhere t h a t happiness a n d misery are brought a b o u t in all living beings in t h e three worlds. 2 1 . T h e knower of the yoga Iśitva (sixth Aiśvarya) be comes the overlord everywhere in every stage. In the three worlds consisting of the mobile a n d immobile beings all the living beings become subservient to h i m . T h i s is Vaśitva the seventh Aiśvarya. 22. W h e r e there is Kāmāvasāyitva (the eighth a n d highest Aiśvarya) forms occur a n d cease to be as the devotee wishes

460

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a m o n g all the three worlds consisting of t h e mobile a n d im mobile beings. 2 3 . W h e n all these Siddhis or Aiśvaryas a r e attained, sound, touch, taste, smell, colour a n d t h e m i n d , all function or cease to function as the devotee wishes. 24-27. He is neither b o r n nor dies. He is neither cut nor pierced. He is n e i t h e r b u r n e d n o r illusioned. He is neither a t t r a c t e d n o r afflicted by a n y t h i n g . He does not waste away n o r does he perish. He is never depressed a n d he is n o t at all m a d e to change or undergoes change. He is devoid of smell, taste a n d colour, touch o r sound. H e has n o colour o r caste. H e has no t o n e ; everywhere he is without an e q u a l . He enjoys the objects of pleasure, b u t he does n o t become a t t a c h e d to any. T h a n k s to his being m i n u t e , he is extremely subtle. T h a n k s to his being subtie, he is worthy of salvation. 28. T h a n k s to salvation, he is all-pervasive. Being all-per vasive, he is called P u r u s a . D u e to his subtle n a t u r e , P u r u s a is stationed in the greatest Aiśvarya (prosperity a n d glory). 29-30. T h e Aiśvaryas are said to be subtler a n d greater in ascending order all r o u n d . After obtaining the excellent yoga a n d the u n i m p e d e d Aiśvaryas, one shall a t t a i n salvation. T h a t is the greatest subtle goal. O leading sages, the yoga pertaining to Paśupati should be known thus. 31-32. It bestows the benefits of h ea v e n a n d salvation. It is the cause of identity with Śiva. O r , o n e who has no perfect knowledge m a y perform holy rites d u e to a t t a c h m e n t s . After enjoying Rājasa a n d T ā m a s a pleasures he is liberated there itself(i.e. in this w o r l d ) . Similarly, he w h o performs meritorious deeds attains t h e benefit in heaven. 33-37. But the m o m e n t his merits a r e exhausted the ex cellent m a n reverts to the m o r t a l world from t h a t a b o d e . H e n c e B r a h m a n is t h e greatest happiness. B r a h m a n is the best a n d p e r m a n e n t goal. O n e shall resort to the B r a h m a n a l o n e . B r a h m a n alone is the greatest happiness. All yajñas are mere waste of energy a n d no good results from t h e m . O n e becomes a prey to d e a t h by resorting to Yajñas. So liberation is the sole happiness. After seeing the divine P u r u s a of universal names with faces all r o u n d , the devotee, engaged in meditation, devoutly engrossed in the principle of the B r a h m a n can-

Review

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461

not be dislodged even in h u n d r e d s of m a n v a n t a r a s . T h e divine P u r u s a has universal feet, h e a d s a n d necks. He is lord of t h e universe. H e h a s universal forms (colours) a n d smell. T h e universe is his g a r l a n d . He is t h e lord wearing t h e universal clothes. 38-41. T h e rays of the sun fajl on t h e e a r t h b u t do n o t go back to t h e sun a n d reproduce h i m . O n e c a n see t h e lord only t h r o u g h yoga a n d n o t b y t h e e y e — t h e lord w h o is t h e ancient sage, w h o is subtler t h a n t h e subtlest, w h o is the chastiser, w h o is greater t h a n t h e greatest, w h o is t h e golden-coloured P u r u s a without sense-organs, w h o h a s no symbol, w h o is devoid of attributes, w h o is p e r p e t u a l , who is sentient, w h o is p r e s e n t always a n d everywhere, w h o is t h e essence of all. Devotees w h o a r e purified by H i m see t h e deity shining w i t h His splendour a n d possessing massive refulgence. 815 H e has n e i t h e r h a n d s n o r feet n o r belly n o r sides n o r tongue. He is beyond the scope of t h e sense-organs. He is o n e a n d very subtle. T h o u g h H e has n o eyes, yet H e sees; t h o u g h H e has n o ears yet H e h e a r s . H e has n o intellect; yet t h e r e i s n o t h i n g t h a t H e does n o t u n d e r s t a n d . H e knows everything b u t n o n e knows h i m . So they call h i m t h e great a n d foremost Purusa. 42. T h e yogins w h o a r e in union with the d e i t y see t h e P r a k r t i of all living beings as a c e t a n ā (insentient) subtle, allpervasive a n d h a b i t u a l l y giving b i r t h to m a n y effects. 4 3 . S h e h a s h a n d s a n d feet all r o u n d . S h e h a s eyes, h e a d s a n d faces all r o u n d . She has e a r 3 all r o u n d . She stands enve loping everything in t h e world. 44. O n e w h o is endowed with yoga a n d knows the e t e r n a l P u r u s a , t h e lord of all living beings, never gets disillusioned. 45. O n e who meditates on the unchanging, great and n o b l e B r a h m a n which is t h e soul of all living beings, a n d which is t h e greatest A t m a n , does n o t get disillusioned. 46. J u s t as t h e w i n d m o v i n g amongst all bodies is per ceptible so also the P u r u s a . Because he lies d o w n in t h e p u b 8 1 8 so he is called P u r u s a [ p u r i ś e t e ] . He is too difficult to be grasped. 815. This verse is found in most of the Upanisads. 816. puri śete iti purusah. puri=liñga-śar ire, in the subtle body. Purusa is so called because he is stationed in the subtle body.

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47-48. If o n e neglects D h a r m a , t h a t m a n is b o r n in t h e 817 818 •womb with t h e residue of his activities. When a man and a w o m a n indulge in intercourse a n d the semen gets mixed with t h e blood, in d u e course, the sperm becomes t h e foetus. 49-52. In d u e course, t h e foetus becomes a b u b b l e . 8 2 0 J u s t as the l u m p of clay assumes some form of an image on being whirled in t h e wheel a n d shaped by the potter's h a n d s so also t h e physical b o d y is evolved, endowed with organic m a t t e r a n d filled with vital airs. As long as the external a i r 8 2 0 does n o t touch t h e child in the w o m b he thinks t h u s — " w h e n I leave off the vaginal passage 8 2 1 I shall resort to M a h e ś v a r a a n d worship M a h ā d e v a . T h e foetus becomes a h u m a n being accord ing to the pre-ordained form a n d age. 5 3 . W i n d originates from the firmament, from wind w a t e r is evolved; from w a t e r originates t h e vital a i r a n d t h e semen is generated a n d it flourishes through the vital airs. 54. T h i r t y t h r e e parts of blood are mixed with fourteen p a r t s of semen. W h e n halves of these parts mix together the foetus is evolved. 5 5 . T h e n t h e child in the womb is encircled by the five vital airs. T h e child's form is evolved limb by limb from the physical body of t h e father. 56. T h r o u g h t h e umbilical region t h e child is sustained by t h e food taken in by t h e m o t h e r , by t h e liquid drink a n d by the lambatives licked. 57. F o r nine m o n t h s t h e child undergoes the pain a n d 8 1 7 . brahma-garbha —brāhmana-yonau ST. He is born in the brahman a caste. Cf. śucinām śrimatām gehe yogabhrasto 'bhijāyate. —Bhagavad gitā. 8 1 8 . avaiistaih karmabhih. tgi-f ""*Plfa "STFta • " W W "TR-T 819.

•*-sr.'S--rra-f-T

wfa z^H, 1

"faff

ŚP:—cited in ST. f^fsr' *pm zwzz:

II Sivagītā— cited in ST. 8ao. vaisnavam—the external air which the babe breathes when he comes out of the womb. 8 2 1 . Gf. -=JTT"}* J T T STĪ'WT "*T""n"""ī"ft*'""r "TRTñT: I

- ^ ^ r i ^ n i f ^ i i H ; -ra^s^-<Rr?"*<: 11

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pāśupata

yoga

463

s t r a i n ; his neck is encircled by t h e umbilical c o r d . His b o d y is curled up as t h e space w i t h i n the w o m b is not sufficient. 58. After spending nine m o n t h s in t h e w o m b the child falls d o w n t h r o u g h t h e vaginal passage with his h e a d down w a r d s . T h e n in t h e course of his life on the earth he commits sins a n d d u e to these sins he falls i n t o hell after d e a t h . 59. For example, he m a y fall into t h e hells of A s i p a t r a v a n a a n d Ś ā l m a l i c c h e d a n a . T h e r e he m a y h a v e to suffer being beaten, e a t e n or forced to p a r t a k e of foeted blood. 60-61. J u s t as t h e w a t e r becomes sdcky a n d b i n d i n g to gether w h e n things a r e c u t a n d t h r o w n in, so also t h e living beings are cut a n d t h r o w n into t h e places of t o r t u r e . T h e y a r e scorched by m e a n s of t h e sins c o m m i t t e d by themselves. T h e y shall a t t a i n misery or happiness a c c o r d i n g to t h e residue of their actions. 62. O n e h a s to go alone after leaving off all people. O n e has to experience pleasure or p a i n all alone. H e n c e , one shall p e r f o r m meritorious rites. 6 3 . W h e n he starts on his j o u r n e y after d e a t h , n o n e follows h i m a s h e goes a h e a d . T h e action performed b y h i m follows him. 6 4 . T h e y function t h u s i n the realms o f Y a m a . W h e n t h e t r e a t m e n t is against their liking they always g r o a n loudly. T h e i r bodies a r e dessicated by diversified tortures a n d s u r r o u n d e d by t o r m e n t s a n d agonies. 65. T h e p r a c t i c e of w h a t one repeatedly resorts to mentally, physically a n d verbally influences h i m . H e n c e , one shall per form auspicious things always. 65. T h e u n i n t e r r u p t e d series of previous actions of the embodied soul has no beginning : T h e individual soul adopts six types of terrible worldly existence full of t a m a o g u n a . 67-71. F r o m h u m a n form it a d o p t s t h e form of cow (domestic a n i m a l ) ; from t h a t of a cow, the domestic a n i m a l , he m a y b e c o m e a wild a n i m a l ; from t h a t of a wild a n i m a l he m a y a t t a i n b i r d - h o o d ; from t h a t the form of a reptile a n d from t h a t h e m a y a t t a i n the form o f a n immobile being. W h e n h e a t t a i n s t h e form of an immobile being it whirls like t h e wheel of t h e p o t t e r there itself till the soul is uplifted. T h u s is t h e worldly existence beginning from h u m a n being a n d ending

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with t h e i m m o b i l e b e i n g . I t should b e known a s T ā m a s a . T h e soul revolves t h e r e itself. T h e existence of B r a h m ā , etc. is Sāttvika worldly existence. T h e existence of e m b o d i e d beings beginning with B r a h m ā a n d e n d i n g w i t h Piśāca should b e known as existing in t h e heavenly abodes. T h e existence of B r a h m ā is p u r e l y of t h e n a t u r e of S a t t v a , t h a t of the immobile being is of the n a t u r e of T ā m a s a a l o n e . 72-75. In t h e m i d d l e of t h e fourteen abodes, Rajas is t h a t w h i c h impedes or fixes firmly even as t h e vital parts of the b o d y of t h e e m b o d i e d being w h o is in agony, a r e being c u t a n d pierced. H o w c a n t h e b r a h m i n t h e n r e m e m b e r t h e greatest B r a h m a n ? T h e worldly existence is p r o m p t e d by t h e impression a n d effects of the previous D h a r m a a n d accordingly h u m a n b i r t h is achieved. H e n c e o n e shall practise m e d i t a t i o n always. O n e shall realise t h a t t h e zone of t h e worlds is of four teen types a n d so shall be frightened of it a n d begin to practise D h a r m a . T h e n , h e c h a n g e s a n d g r a d u a l l y crosses worldly ex istence. 76. H e n c e , one shall always be engaged in yoga a n d interested i n m e d i t a t i o n . H e shall m e d i t a t e o n t h e greatest being. He shall so begin the practice of yoga t h a t he sees t h e A t m a n within himself. 77-78. He is t h e waters. He is the greatest light. He is t h e excellent bridge. He is t h e cause of all living beings by m e a n s o f evolution a n d c o m b i n a t i o n . H e i s t h e p e r m a n e n t o n e . H e n c e , one shall worship M a h e ś v a r a t h e bridge, t h e A t m a n , the fire with faces all r o u n d , a n d stationed in t h e h e a r t of all living beings. 79-84. T h e devotee shall m e d i t a t e on R u d r a , t h e lord w h o is stationed within w h o is embellished by his o w n Śakti w h o , for t h e sake of creation, is stationed in a series of e i g h t 8 2 2 different forms a n d w h o is stationed in the h e a r t by compres sing t h e fire. W i t h t h e m i n d c o n t e m p l a t i n g t h e fire stationed in t h e h e a r t he shall perform five offerings. He shall drink p u r e water silently once ( i n t h e ritualistic w a y ) in t h e squatting position. H e shall u t t e r " P r ā n ā y a S v ā h ā " . T h i s i s t h e f i r s t 822. The lord is stationed in the heart in the eight-fold way, viz., earth, etc., or in eight forms, viz., Bhava, etc., or in eight mūrtis— Vāma deva etc.

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offering. T h e second offering is for A p ā n a , t h e third for V y ā n a , t h e fourth for U d ā n a a n d the fifth for S a m ā n a . After offering these severally w i t h t h e u t t e r a n c e of Svāhā, t h e devotee shall p a r t a k e of t h e r e m a i n i n g offering as he pleases. He shall drink w a t e r once again a n d perform t h e rite of Ā c a m a n a . After t h a t he shall touch t h e heart. 85. He shall perform t h e rite of satiety with this 823 m a n t r a : — " y o u are the knot of the vital a i r s . R u d r a is Atman. Atman is t h e destroyer of the subjects. R u d r a , indeed,

is t h e vital air of t h e Atman." 86-87. At t h e time of Ś r ā d d h a he shall perform five offer ings as per i n j u n c t i o n : — ( 1 ) I n d e e d , R u d r a is e m b e d d e d in P r ā n a ( 2 ) H e n c e , h e himself i s identical with P r ā n a , ( 3 ) O n e performs the excellent n e c t a r u n t o P r ā n a a n d R u d r a , ( 4 ) O Śiva, O Is a, enter me, (5) Svāhā u n t o B r a h m a t m a n himself. 88-90. T h e H o m a shall be concluded with the following m a n t r a s : — Y o u are P u r u s a . You lie d o w n in the body, in t h e size of the t h u m b . I ś a is t h e great cause of all t h o u g h based on t h e t h u m b . 8 2 4 M a y t h e p e r m a n e n t lord o f all t h e Universe b e pleased. You are t h e eldest of all Devas. You are R u d r a . For merly you were I n d r a . You are soft by n a t u r e . M a y this sacri ficial offering u n t o you be our food. T h u s , everything has been m e n t i o n e d with special emphasis on the a t t a i n m e n t of good a t t r i b u t e s . 91-93. T h e p r a c t i c e of yoga has been formerly m e n t i o n e d by B r a h m a himself. T h u s , t h e perfect knowledge belonging to P a ś u p a t i should be known w i t h effort. O n e shall take b a t h with B h a s m a n . O n e shall smear Bhasman. H e w h o reads this, listens to this or n a r r a t e s this to excellent b r a h m i n s in divine rites or in those of t h e Pitrs attains t h e greatest goal.

823.

"Prānānārh granthir asi" TA. 10. 31.1; Mahān. U. 16.2.

824.

añgustbm&tro'yam. TA. 10.38. 1; Mahān. U. 16. 3.

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CHAPTER Characteristics Sūta

EIGHTYNINE of good conduct

said:

1. Henceforth, I shall m e n t i o n the characteristics of p u r i t y a n d good conduct. On acting according to it t h e p u r e soul will a t t a i n the highest goal after d e a t h . 2. T h i s h a s b e e n formerly m e n t i o n e d by B r a h m ā for t h e welfare of living beings. T h i s is the s u m m a r y of t h e implication of the Vedas. It is a collection of things e x p o u n d i n g t h e Brah man. 3. It is conducive to t h e rise of cleanliness. It is the excellent position of t h e sages. T h e sage w h o does n o t err in this does n o t come to grief. 4. H o n o u r and d i s h o n o u r a r e two things w h i c h they call poison a n d n e c t a r . D i s h o n o u r is n e c t a r a n d h o n o u r is poison. 5. H e , t h e disciple, shall live w i t h t h e p r e c e p t o r for a y e a r engaged in t h e welfare of t h e p r e c e p t o r . He shall always be u n e r r i n g i n t h e holy observances a n d restraints. 6. After o b t a i n i n g his permission along with t h e excellent p a t h of knowledge he shall walk over t h e e a r t h [i. e. fulfil the d u t i e s of t h e m u n d a n e existence] w i t h o u t r e p u g n a n c e to Dharma. 7. O n e shall traverse t h e p a t h sanctified by the eyes; one shall drink t h e w a t e r r e n d e r e d p u r e by a cloth (i. e. wellfiltered); one shall speak out words sanctified by t r u t h ; o n e shall practise those things t h a t a r e purified by the m i n d . 8 2 5 8. If one drinks i m p u r e w a t e r for a d a y o n e incurs t h a t sin which a fisherman incurs in t h e course of six m o n t h s . 9 . O n d r i n k i n g i m p u r e water one shall a s expiation perform f i v e h u n d r e d j a p a s o f Aghora m a n t r a a n d then a t t a i n purity. 10. Or he shall worship Śiva w i t h e l a b o r a t e details, such as ablution with ghee, etc. T h e n he shall c i r c u m a m b u l a t e the deity three times, w h e n he shall u n d o u b t e d l y be purified. 11. T h e knower of yoga shall not go a n y w h e r e to receive hospitality as a guest or to p a r t a k e of Ś r ā d d h a s a n d Yajñas. It 825.

Cf. Manusmrti V I . 46.

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is t h o u g h t t h a t the yogin will be non-violent only in this manner. 12. T h e intelligent mendicant shall go in for alms to a house where all people h a v e taken food b u t still there is plenty of fire without smoke. But he shall not go to the same house every day. 13. In t h a t case people will insult h i m a n d the enemies will disgrace a n d humiliate h i m . So one shall beg for alms in the p r o p e r m a n n e r . He shall not defile the D h a r m a of good men. 14. O n e shall beg for alms in the houses of v a g r a n t mendicants and in the houses situated in the forests. T h e latter shall be the better m o d e of sustenance. 15. O brahmins, thereafter he shall go in for alms at the places of h u m b l e householders w h o h a v e faith, w h o have control over the sense-organs a n d who are noble-souled scholars of the Vedas. 16. Thereafter, he shall go in for alms in the houses of the non-defiled a n d not-fallen. T h e practice of begging for alms from people of other castes is considered the meanest of all modes. 17. Any of the following things can be received in the form of alms, viz. gruel, butter milk, milk, barley water, ripe fruits a n d roots, bits of grains, oil-cakes a n d powdered fried grains. 18. T h e items of food mentioned by me are those t h a t increase the accomplishments of the yogins. If they are realised the alms are said to be excellent. 19. Of these two persons, viz. one who begs for alms by means t h a t are justifiable and the other w h o , ( b y way of p e n a n c e ) drinks a drop of water by means of the tip of the d a r b h a grass once in a m o n t h , the former excels the latter. 20. Bhaiksya is so called because it removes the sins of one w h o is afraid of old age, death, rebirth, residence in hells, etc. 2 1 . Those w h o are addicted to the regular use of curds or milk or those who cause wastage in the individual souls— all these do not merit even a sixteenth p a r t of one w h o p a r t a k e s of the alms.

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22. O n e shall always lie down on B h a s m a n ; with control over the sense-organs he shall beg for alms. He w h o wishes for the greatest a b o d e shall perform the P ā ś u p a t a v r a t a . 2 3 . T h e rite of G ā n d r ā y a n a shall be most excellent for all yogins. According to his capacity, the devotee shall per form it once, twice, thrice or four times. 24. Bhiksus (mendicants) have five vratas, viz:—Asteya (non-stealing); Brahmacarya (celibacy); Alobha (noncovetousness); T y ā g a (renunciation) a n d Ahimsā (non-vio lence) w h i c h is t h e greatest. 25. T h e niyamas (observances a n d restraints) are t h e following:—akrodha (abstention from a n g e r ) , guruśuśrūsā (service to t h e p r e c e p t o r ) , ś a u c a (cleanliness), ā h ā r a l ā g h a v a (lightness of food) a n d study of t h e V e d a s regularly. 26. T h e qualities of t h e seed, t h e vagina a n d b o n d a g e with the objects—are d u e to k a r m a n s ( ? ) . J u s t as in t h e case of the e l e p h a n t in t h e forest so also in regard to m e n it is laid down. 27. All t h e sacrificial rites are e q u a l to Devas. B u t j a p a is superior to sacrificial rites; perfect knowledge is superior to m e d i t a t i o n ; a n d meditation, devoid of a t t a c h m e n t , is still supe rior to t h a t . W h e n t h a t is acquired, the eternal goal is obtained. 28. T h o s e persons whose intellects h a v e been purified by perfect knowledge say t h a t the following are auspicious qualities, v i z : — c o n t r o l of t h e m i n d , suppression of the senseorgans, truthfulness, state of being free from sins, silence, straightforwardness in regard to all living beings a n d the knowledge of those objects beyond t h e scope of t h e senseorgans. 29. O n l y a noble soul w h o h a s c o n c e n t r a t i o n , w h o is devoted to t h e B r a h m a n , w h o does not err, w h o is p u r e , w h o likes seclusion, a n d w h o has conquered the sense-organs shall a t t a i n this yoga. T h u s , say t h e sages w h o a r e devoid of i m p u r i ties a n d a r e above censure. 30. T h e devotee w h o has destroyed even t h e seeds of sins by m e a n s of this p u r e p a t h , restrained by the s a m e goad (of p u r e p a t h ) a t t a i n s the desired places. 3 1 . Quiescent persons engaged i n good c o n d u c t a n d

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m a i n t a i n i n g t h e i r own D h a r m a c o n q u e r all the worlds and attain, t h e w o r l d of B r a h m a n . 32.

T h e eternal D h a r m a has been imparted by Brahma

himself for t h e utility of t h e people. Listen n o w w h e n I r e c o u n t it t o y o u . 3 3 . O n e shall duly perform his duties such as obeisance a n d s t a n d i n g up by way of welcome towards elderly persons w h o h a v e acquired instructions from preceptors a n d w h o stri ctly a d h e r e to their r o u t i n e ( i . e . t h e rules relating to their Aśrama). 34. O sages of good holy rites, t h e b r a h m i n a n d t h e prece p t o r a r e to be h o n o u r e d by obeisance w i t h eight limbs touch ing t h e g r o u n d w i t h the following three set aside v i z : — h e a d dress, u p p e r g a r m e n t a n d footwear a n d with three c i r c u m a m bulations. 35. All elderly persons should be respected. If one wishes for excellent Siddhi one shall never b r e a k their behests. 36. O n e shall avoid all these t h i n g s : — T a k i n g u p i r o n a n d o t h e r metals for sustenance, living in a desert or u n p r o d u c t i v e soil 8 2 9 a n d using worthless m a n t r a s as m e a n s of support, sn:>kec h a r m i n g 8 2 7 a n d backbiting, f l a t t e r y 8 2 7 a o r scandal. 37-40. O n e shall scrupulously avoid deception, stinginess in spending money, censure of others. In t h e presence of preceptors a n d elders o n e shall avoid laughter, haughtiness, sportive dalliance a n d wilfulness. O n e shall n e v e r c o n t r a d i c t the p r e c e p t o r ; one shall never speak u n b e c o m i n g words against h i m . O n e shall scrupulously avoid m e n t i o n i n g things disliked by t h e preceptor a n d shall n o t think evil of h i m . O n e shall never t o u c h these things w i t h one's f o o t — t h e clothes, staff, etc., of ascetics, their sandals, garlands, places of sleep [i. e. bedm a t t r e s s e t c . ] , vessel, s h a d o w a n d the requisite things of use in sacrifices. 41.

O b r a h m i n s , o n e shall scrupulously avoid t r e a c h e r y

826. bila-ksetram—ūsarabhūmih ST. barren field. 827. Visa-grahah— visa-yuktaiarpādinām mantradinā grahanam ST. profession of a snake-charmer. It is hazardous as well as degrading. 8 2 7 a . Vidambah—anyānukaranam S T . mimicry.

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to the deities a n d preceptors. If one unwillingly commits it, o n e shall perform ten t h o u s a n d j a p a s of the P r a n a v a . 42-43. If he repeats the j a p a s a crore of times he is purified from the sins of treachery to the preceptor a n d the deities. F o r the expiation of great sins, one shall repeat Siva's m a n t r a in accordance with the injunction. If the sinner is, otherwise, of good c o n d u c t he is purified by half t h e n u m b e r of j a p a s . O sages of good holy rites, all the U p a p ā t a k i n s (those who c o m m i t subsidiary sins) get purified by half the n u m b e r of j a p a s . 4 4 . A b r a h m i n guilty of t h e omission of S a n d h y ā prayers becomes p u r e by r e p e a t i n g it thrice. If the daily routine is violated, it shall be r e p e a t e d h u n d r e d a n d one times. 45. In the following circumstances, o n e is purified by r e p e a t i n g the m a n t r a for t h o u s a n d times. T h e instances a r e : — violating agreements, eating forbidden food a n d speaking w h a t should not be spoken. 46. T h e r e is no d o u b t in this t h a t if one kills birds like crows, owls a n d doves, etc., he is liberated from the sin by repeating the m a n t r a h u n d r e d a n d eight times. 47. T h e excellent b r a h m i n who knows the t r u t h a n d has realised B r a h m a n becomes p u r e merely by r e m e m b e r i n g the deity. No d o u b t need be entertained in this respect. 48. T h e r e a r e no expiatory rites n o r injunctions regard ing t h e m in the case of the knowers of the A t m a n . People who are conversant w i t h t h e learning of the b r a h m a n a r e p u r e themselves (because they a r e engaged) in the welfare of the universe. 49. Those w h o a d h e r e to yoga a n d d h y ā n a are stainless like gold. T h e y b e c o m e p u r e by resorting to B r a h m a vidyā a n d there is no further purification for persons already p u r e . 50. O n e shall avoid turbid water. He shall perform all rites by means of waters t h a t have been purified by filtering t h r o u g h the pores of a cloth a n d t h a t do not contain cold foams. 51-52. O n e shall avoid waters of these t y p e s : — t h a t which has defective smell, colour a n d taste; t h a t which stagnates in i m p u r e places; t h a t which is defiled by m u d a n d pebbles, the sea water, the water from puddles, the w a t e r mingled with

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moss a n d water t h a t is otherwise defiled. O brahmins, o n e shall perform all rites e q u i p p e d w i t h the cleanliness of clothes. 53. O n e shall perform the rites of obeisance as well as service to the preceptors with p u r e a n d clean clothes. O n e devoid of cleanliness a n d purity in clothes is u n d o u b t e d l y impure. 54. It is desired t h a t the clothes used in divine rites should be washed every d a y . O t h e r clothes should be washed when they b e c o m e dirty. 55-57. O b r a h m i n s , one shall scrupulously eschew the clothes w o r n by others. Woollen g a r m e n t s a n d silken clothes shall be washed by m e a n s of h a r d coarse substances. Woven-silk g a r m e n t s should be washed w i t h w h i t e m u s t a r d seeds. Silk garments called arhśupaftas shall be washed w i t h bilva fruits. T h e peculiar type of blankets called K u t a p a s should be washed w i t h soap-berry n u t s . T h e cleansing of leather, wickerwork baskets a n d caneboxes is in the same way as t h a t of clothes. L e a d i n g sages who know t h e b r a h m a n have m e n t i o n e d t h a t the cleansing of bark g a r m e n t s of all varieties, of t h e umbrella a n d of the chowrie is like t h a t of clothes. 58. Bell metal is purified by B h as m an , iron is purified by a c i d ; O b r a h m i n s , copper, tin a n d lead a r e cleaned w i t h vinegar. 59. O excellent b r a h m i n s , the pots of gold a n d silver c a n be purified by water. T h e cleansing of jewels, rock, conch a n d pearls is similar to t h a t of metals. 60. T h e p u r i t y of excessively p o l l u t e d things is t h r o u g h c o n t a c t with fire a n d water. T h e cleansing of all beverages is called U t p l a v a n a . 6 1 . Objects m a d e of grass, wood, etc., are purified by sprinkling t h e m w i t h sacred water. T h e p u r i t y of Sruk and Sruva (the sacrificial plate a n d ladle) is t h r o u g h hot water. 62. T h e cleansing of the utensils of yajñas, t h a t of the m o r t a r a n d pestle a n d the purification of those m a d e of horn, bone, wood a n d ivory is by m e a n s of p o r i n g . 6 3 . O highly blessed ones, sprinkling is the means of purification of compact solid bodies; if the things are disjointed the-" shall be severally cleansed.

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64. If a portion of a h e a p of grains n o t eaten, is defiled t h a t portion is removed a n d t h e r e m a i n i n g p a r t is sprinkled with K u ś a grass-water. 65. It is desirable t h a t vegetables, roots a n d fruits a r e purified like grains. T h e house is purified by sweeping a n d scrubbing. A m u d - p o t is purified by heating it over fire. 66. T h e floor can be cleansed by scraping, digging, bed aubing, sweeping, sprinkling a n d by tethering cows over it. 67-68. T h e w a t e r stagnating over t h e surface of lands becomes p u r e if a cow drinks from there a n d quenches its thirst, b u t filth should not spread over it along with foul smell, taste a n d colour. T h e calf is purified in a spring; a n d t h e b i r d by throwing a fruit at it. D u r i n g sexual intercourse the m o u t h of t h e wife is p u r e for t h e loving householder. 69. T h e excellent k n o w e r of D h a r m a s shall sprinkle with K u ś a grass water, t h e cloth m a n u a l l y washed by a w a s h e r m a n duly, a n d t h e n take it for use. 70. M e r c h a n d i s e spread in a c c o r d a n c e with the division of castes a n d stages of life is p u r e . T h i n g s taken out of mines a r e n a t u r a l l y p u r e . A h o u n d is ptfre w h e n it catches hold of a deer. 71. All these are p u r e even w h e n they c o m e i n t o contact with t h e body, viz.—shadow, drops of water, b r a h m i n s , flies etc., dust, ground, w i n d a n d fire, O excellent b r a h m i n s . 72. O b r a h m i n s , even w h e n one is p u r e , one shall perform t h e ā c a m a n a rite after sleeping, taking food, sneezing, drinking a n d spitting. At t h e beginning of t h e study of t h e Vedas a n d on similar occasions one shall perform t h e ā c a m a n a rite. 73. If t h e drops of w a t e r fall on t h e feet while others per form the ā c a m a n a rite they shall be known as earthly things. O n e shall n o t become i m p u r e thereby. 74-75. After sexual intercourse a n d after touching a fallen m a n , cocks, pig, crows, dog, camel, donkey, post, c ā n d ā l a a n d others, o n e becomes p u r e , j u s t by a b a t h . O n e shall n o t touch a w o m a n in h e r m o n t h l y course, a w o m a n after delivery a n d a Śūdra woman.

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76. O n e defiled by pollution after b i r t h or d e a t h shall n o t t o u c h their dust. I f h e touches h e shall b e p u r e b y taking bath. 77. O sages of good holy rites, the following persons are not defiled by p o l l u t i o n — a s c e t i c s , forest-dwellers, religious students, life-long celibates, kings a n d rulers of provinces. 78. O n l y w h e n t h e r e a r e i m p e d i m e n t s in their tasks, do kings, sages a n d b r a h m i n s w h o h a v e fallen b e c o m e i m p u r e a n d n o t otherwise. 79-80. T h e A ś a u c a of the b r a h m i n s is u p t o the collection of bones after c r e m a t i o n a n d they a r e purified merely by taking b a t h . Similarly for those w h o are i n i t i a t e d in t h e sacrifice. It has b e e n m e n t i o n e d by t h e self-born deity t h a t for those w h o h a d performed sacrifices the pollution is for o n e d a y . T h e n for those w h o h a v e studied their respective b r a n c h e s of the Vedas it is for four days. 8 1 . O excellent b r a h m i n s , kinsmen do n o t h a v e pollution d u e to b i r t h or d e a t h b e y o n d t h r e e days (if they h e a r of the b i r t h o r d e a t h ) after t h e eleventh d a y . 82. If one is present at t h e time of d e a t h o n e is purified merely by taking b a t h . If t h e fact of d e a t h is k n o w n after t h r e e seasons ( i . e . six months) 8 2 8 t h e pollution is for one day. 83-84. If t h e fact of d e a t h is k n o w n before seven y e a r s 8 2 9 t h e pollution is for three days a n d b e y o n d t h a t for t h e b r a h mins, it is for t e n days. T h e pollution d u e to b i r t h is for t h e first d a y in the case of the father. O sages, in the case of t h e m o t h e r it is for ten days. If t h e fact is k n o w n after three y e a r s , 8 3 0 the p u r i t y is a t t a i n e d by b a t h by the father as well as by kinsmen. 831

85. If t h e fact is k n o w n after eight y e a r s t h e kinsmen become p u r e w i t h i n a day. O sages of good holy rites, if t h e fact 828. rtu-trayād arvāk—before three seasons, i. e. before six months, if the deceased is not six months old. Editor. 829. arvāk sapta-varsat—if the deceased is not seven years old. Editor. 830. arvāk sapta-varsāt—if the deceased is not seven years old. Editor. 831. asjābdāt—if the deceased is not eight years old. Editor.

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is k n o w n after twelve y e a r s 8 8 1 * or beyond t h a t , the ladies will h a v e pollution for t h r e e days. 86. S a p i n d a t ā (the state of b e i n g k i n s m a n by w a y of offering t h e funeral rice balls) recedes in t h e seventh genera tion. If t h e ten days i m m e d i a t e l y after d e a t h have elapsed, o n e shall be i m p u r e for t h r e e days. 87. T h e b r a h m i n b e y o n d t h a t p e r i o d or after a y e a r has elapsed, becomes p u r e merely by taking b a t h . 88. If one touches a d e a d b o d y , one becomes p u r e after t h r e e days. It is for t h e sake of D h a r m a t h a t a b l u t i o n is enjoin e d i n r e g a r d t o t h e persons w h o c r e m a t e t h e d e a d body. I f h e is n o t a relative he n e e d t a k e b a t h alone. 89. If one follows t h e d e a d b o d y , one becomes p u r e by taking b a t h a n d d r i n k i n g ghee. W h e n t h e p r e c e p t o r dies, o r w h e n a vedic-scholar passes away, pollution r e m a i n s for t h r e e d a y s . 8 3 2 90-92. O b r a h m i n s , if m a t e r n a l uncles a n d t h e i r wives or brothers die, if kings a n d rulers die, t h e people b e c o m e p u r e immediately. O excellent b r a h m i n s , the p o l l u t i o n of t h e K s a triyas is for twelve days. A crowned king need n o t observe pollution if his kinsmen die in b a t t l e . A V a i ś y a becomes p u r e in fifteen days. A Ś ū d r a becomes p u r e w i t h i n a m o n t h . T h u s , t h e excellent m o d e of purification has been described to y o u in brief. 93. Ascetics do n o t have to observe pollution accruing from birth or death. O b r a h m i n s , I shall n o w m e n t i o n a n o t h e r i m p u r i t y , i.e., t h e m o n t h l y m e n s t r u a l discharge of t h e w o m e n . 94. D u e t o t h e n a t u r e o f t h e yuga, i n t h e K r t a age, ladies gave b i r t h b u t once. T h e blessed ones r e p a i r e d to t h e forests 833 along w i t h their wives like t h e K u r u s . the

95. O sages of good holy rites, t h e a r r a n g e m e n t regarding castes a n d stages of life began ever since t h e T r e t ā yuga.

8 3 1 a . strī?u—if the married woman who has not completed twelfth year dies (in her father's house). Cf. ŕ T C f f l f i ^ K i q i - ^ g r ŕ c T s r r ^ ^ T J T T H S F T : Agnipurāna— cited in ST. T

832. paksini—a night with the two days enclosing it. Cf. g H f l l ^ N K l f a y ? q f ^ r ^ n ŕ w T — c i t e d by V.S. Apte : The practical Sanskrit-English Dictionary, p. 557. 833. Kuravah—Kuruvarsīyāh ST. the residents cf Kuru varsa.

Characteristics of good conduct

475

T h i s a r r a n g e m e n t is observed only in the southern sub-continent of B h a r a t a a n d n o t in t h e other. 96. D h a r m a is observed in t h e following continents a n d sub-continents, viz. M a h ā v ī t a , 8 3 4 Suvīta, 8 8 8 J a m b ū d v ī p a 8 8 8 a n d its eight other sub-continents, a n d Śākadvīpa, 8 3 7 etc. a n d in Bharata.838 97-99. In K r t a yuga, t h e sustenance of people was from taking l i q u i d s ; in T r e t ā yuga from domestic trees. But this was discontinued d u r i n g the subsequent ages. T h e same occurred in regard to the untimely intercourse, d u r i n g t h e m e n s t r u a l dis charge, d u e to lust of m e n . O Brahmins, so barley and other plants of t h e village a n d forest as well as t h e fourteen types of medicinal h e r b s were cultivated untimely a n d destroyed, as in the case of sexual intercourse d u r i n g the m e n s t r u a l period d u e to t h e passion of m e n . 100. H e n c e , one shall assiduously avoid conversing with a w o m a n in h e r monthly course. On the first day, she has to be avoided like a c ā n d ā l a w o m a n . 101-102. O brahmins, on the second day, she is to be treat ed like a w o m a n who has slain a b r a h m i n . On the third d a y , 8 3 8 she has half t h a t sinful n a t u r e . O sages of good holy rites, she shall take b a t h on the fourth d a y . 8 4 0 She shall t h e n be p u r e w i t h i n half a m o n t h . F r o m the sixteenth d a y onwards t h e w o m e n shall observe cleanliness in r e g a r d to passing of u r i n e . 103. If the menstrual discharge continues she c a n n o t be touched for five d a y s . 8 4 1 As far as twenty days she is defiled by the m e n s t r u a l discharge a n d remains u n t o u c h a b l e . 834. Mahāvlta—see p. 206 note 333. 835. Suvita—not identifiable. 836. Jambūdvipa, see p. 189 note 292a. 837. ST. does not construe 'astasu' with 'śāka-dvīpādisu' but takes it with 'kimpurusādisu* which it supplies since it does not occur in the verse. It explains 'śāka-dvipādisu' along with plaksadvīpāntikesu, on the authority of Lińga. I. 46. 46. 838. Bharata, see p. 186 note 289; p. 202 note 3 1 8 . 839. trtīyā'hni—on the third day of menstruation she is as impure as the washerwoman: 'trtiye rajakī proktā'—cited in ST. 840. She becomes pure on the fourth day: 'bhartuh śuddhā caturthehni'—cited in ST. 841. If her menses do not stop after three days she remains impure for five nights. But Apastamba considers her to be impure so long as her menses continue: IT-IT f~f"{~T T"""f"T -TTfTffT • P * ^ ^ 11

476

Lińgapurāna

104-107. A w o m a n in h e r m o n t h l y course shall avoid b a t h , toilet, singing, crying, laughing, going in vehicles, applying collyrium, playing dice, applying unguents, sleeping d u r i n g t h e daytime, washing t h e teeth, sexual intercourse, worship of deities w h e t h e r m e n t a l , verbal or physical as well as bowing down. A woman in h e r m o n t h l y course shall avoid touching a n o t h e r w o m a n in her m o n t h l y course a n d talking to her also. She shall assiduously avoid changing her g a r m e n t s . A w o m a n in h e r m o n t h l y course shall not touch a n o t h e r m a n after her bath. 108. She shall look at t h e brilliant sun a n d d r i n k Brahmakurca or P a ñ c a g a v y a or milk for self purification. 109-110. T h e h u s b a n d shall not indulge in sexual intercourse on the fourth night after the monthly discharge has started. If he indulges thus, the child born will be short-lived. T h e son b o r n of this sexual contact will be devoid of learning, depraved, deviating from the observance of holy rites, violating the chastity of o t h e r m e n ' s wives a n d immersed in the ocean of —enury. T h e w o m a n should be a p p r o a c h e d on the fifth night if he seeks a d a u g h t e r . 111. If the blood is predominant, the child will be a girl; if the semen is p r e d o m i n a n t the child will be a b o y ; if both a r e equal the child will be an e u n u c h ; if the sexual intercourse is on the fifth night t h e child will be a girl. 112. T h e blessed lady shall be a p p r o a c h e d on t h e sixth n i g h t ; she will be the m o t h e r of a good son. T h e son will be excessively brilliant a n d he will remain dutiful as a son. 113. T h e w o r d P u m means " h e l l " a n d they say t h a t hell is miserable. She will give b i r t h to a son w h o will save his parents from P u m (i.e. hell). ** 8

114. T h e h u s b a n d w h o seeks a d a u g h t e r shall a p p r o a c h h e r on the seventh night. She will give b i r t h to a d a u g h t e r . If a p p r o a c h e d on the eighth night she will give b i r t h to a son e q u i p p e d with everything. 115. He w h o seeks a daughter shall a p p r o a c h his wife on 843

842. Cf. Manu. IX. 138. 843. saiva prasūyate —Bandhyā bhavati ST. she becomes barren. ST. quotes Nirnaya-sindhu in support of his view: "saptamyām aprajā yosit." But this meaning is not borne out by the text.

Characteristics of good conduct

477

t h e n i n t h n i g h t ; if a p p r o a c h e d on t h e t e n t h n i g h t a scholarly son will be b o m ; if a p p r o a c h e d on t h e eleventh n i g h t she will 844 give b i r t h to a girl as before. 116-117. If a p p r o a c h e d on t h e twelfth n i g h t she will give b i r t h to a son w h o is conversant with t h e principle of D h a r m a a n d w h o will observe t h e holy rites laid d o w n in Srutis a n d Smrtis. If a p p r o a c h e d on t h e t h i r t e e n t h n i g h t she will give b i r t h to a sluggish girl w h o will bring a b o u t m i x t u r e of castes. H e n c e , one shall assiduously avoid h e r on t h a t night. If he approaches her on t h e fourteenth n i g h t she will be t h e m o t h e r of a son. 118-122. If a p p r o a c h e d on t h e fifteenth n i g h t she will give b i r t h to a virtuous d a u g h t e r ; if a p p r o a c h e d on t h e sixteenth n i g h t she will give b i r t h to a son w h o will be a master of per fect knowledge. If at t h e t i m e of t h e sexual intercourse t h e air passes t h r o u g h t h e left side of t h e w o m a n she will give b i r t h to a d a u g h t e r ; if it passes t h r o u g h t h e r i g h t side she will give b i r t h to a boy. T h e t i m e of sexual intercourse shall be free from t h e influence of evil planets. At t h e time m e n t i o n e d t h u s t h e hus b a n d shall r e m a i n clean a n d a p p r o a c h t h e p u r e a n d smiling wife joyously. T h u s , in t h e context of collecting together virtuous rites of the ascetics, the good conduct of all living beings has been r e c o u n t e d to you. T h e p u r e m a n w h o reads this discourse o n the good c o n d u c t or listens to it or n a r r a t e s this to t h e b r a h m i n s w h o have des troyed their sins will a t t a i n t h e world of lord B r a h m ā a n d rejoice along w i t h t h e lord.

8 4 4 . Construe 'purvāt' with the following verse, i. e. dvādaśyām pūrvavat (=panditavat) dharma-tattvajñam (sutam prasūte).

478

Lińgapurāna CHAPTER NINETY The expiatory rites of the

ascetics

Sūta said:— 1. Henceforth, I shall m e n t i o n decisively t h e m o d e of expiation by asectics. T h i s is r e c o u n t e d by Śiva a n d it makes a d e q u a t e a t o n e m e n t for the sins of ascetics. 2. Sins a r e of three t y p e s : those originating from speech, m i n d a n d b o d y . It is by these t h a t t h e universe is en compassed always, by d a y a n d by night. 3. " W i t h o u t activities the world c a n n o t be sustained even for a m o m e n t " , says the sacred Śruti. It is the only i n s t r u m e n t t h a t is conducive to longevity a n d sustenance. 4. It is only to t h e u n e r r i n g t h a t the yoga becomes accessi ble. I n d e e d , yoga is t h e greatest strength. T h e r e is no o t h e r auspicious t h i n g for m e n t h a t is greater t h a n yoga. 5-7. H e n c e , learned m e n endowed with v i r t u e praise yoga. T h e y shall c o n q u e r ( i g n o r a n c e ) b y knowledge a n d a t t a i n excellent aiśvarya. After seeing t h e greatest being inferior to n o n e , t h e self-possessed ones will a t t a i n t h a t region. T h e r e are m a i n a n d subsidiary holy rites to be observed by t h e m e n d i cants (Bhiksus). Expiatory rites are also laid down for violating a n y of t h e m . By carnally a p p r o a c h i n g a w o m a n the m e n d i c a n t incurs sin a n d for t h a t t h e following expiatory rite is m e n t i o n e d . 8. He shall perform P r ā n ā y ā m a a n d observe t h e rite S ā n t a p a n a . 8 4 5 T h e n w i t h great concentration a n d attention a t t h e e n d , he shall perform the K r c c h r a 8 4 8 r i t e in a c c o r d a n c e with t h e direction. 9-10. Again the Bhiksu shall r e t u r n to t h e h e r m i t a g e a n d perform the rite alertfully. L e a r n e d m e n say t h a t a virtuous falsehood does n o t injure one. Still it should not be p u r s u e d . Its m e r e context is terrible. T h e expiatory rite is fasting for a night and a day and a hundred Prānāyāmas. 845. sāntapanam—a rigid penance; cf. Manu. 1 1 . 2 1 3 ; also Mitāksarā on Yājñavalkya (prāyascitta). 846. ST. supplies prājāpatyam with krcchram. For detail, see p. 45 note 62.

The expiatory rites of the ascetics

479

11. Evil u t t e r a n c e a n d discussion shall n o t be p u r s u e d by a n ascetic desirous o f a t t a i n i n g D h a r m a . T h i e v i n g shall n o t b e i n d u l g e d in even w h e n he is in g r e a t distress. 12-13. Śruti says t h a t t h e r e is no evil g r e a t e r t h a n stealing. W h a t is m e n t i o n e d as " s t e a l i n g " is a g r e a t violence t h a t is inseparable from it. W h a t is n a m e d " w e a l t h " constitutes t h e e x t e r n a l vital airs ( P r ā n a s ) . H e n c e , h e w h o takes away t h e wealth of a n y o n e really takes away t h e vital airs of t h a t person. 14-15. A person w h o is wicked in m i n d becomes o n e w h o has transgressed t h e b o u n d s of good c o n d u c t by d o i n g so ( i . e . b y s t e a l i n g ) . H e becomes o n e w h o h a s fallen d o w n from his holy rite. H e shall r e p e n t for i t a g a i n a n d again a n d perform t h e rite of C ā n d r ā y a n a 8 * 7 for a y e a r in a c c o r d a n c e w i t h t h e injunctions laid d o w n in scriptures. So says Ś r u t i . At the e n d of t h e y e a r he shall eliminate all his sins. T h e Bhiksu shall t h e n alertfully r e p e n t a n d perform t h e rites. 16-17a. T h e Bhiksu shall abstain from injury to all living beings mentally, verbally a n d physically. If t h e Bhiksu injures animals a n d w o r m s even unwittingly h e shall perform t h e rite of K r c c h r ā t i k r c c h r a or C ā n d r ā y a n a . 17b-18a. If, on seeing a w o m a n , t h e ascetic w e r e to h a v e i n v o l u n t a r y emission of semen d u e to his weakness, he shall observe sixteen p r ā n ā y ā m a s . 18b-19a. N o w t h e expiatory rite of a b r a h m i n w h o has seminal emission d u r i n g t h e d a y time, is laid d o w n . He shall observe fast for t h r e e nights a n d perform h u n d r e d p r ā n ā y ā m a s . 19b-20a. If he has n o c t u r n a l emission he shall take a clean b a t h a n d have twelve D h ā r a n ā s . O b r a h m i n s , by m e a n s of t h e p r ā n ā y ā m a , one becomes a p u r e soul a n d free from sins. 20b-21, T h e following a r e forbidden foodstuffs for ascetics v i z . — a l m s from a single house every day, h o n e y , wine, flesh ( m e a t ) , uncooked food as W e l l as salt itself. E x p i a t o r y rites a r e laid d o w n for violating a n y o n e of these. 22-23. He is freed from t h a t sin by t h e observance of P r ā j ā p a t y a a n d K r c c h r a . I n r e g a r d t o o t h e r transgressions w h e t h e r m e n t a l , verbal o r physical h e shall consult good m e n a n d perform w h a t they lay d o w n . 847. Cāndrāyana : See p. 45 note 6 1 .

480

Lińgapurāna

24. O n e shall view a l u m p of clay a n d gold alike a n d parform the rites. H e shall b e p u r e a n d clean. H e shall h a v e great concentration a n d a t t e n t i o n in regard to all living beings. By living thus he attains t h a t stable, u n c h a n g i n g a n d great a b o d e from w h e r e he is not b o r n again.

CHAPTER NINETYONE Portentous

phenomena

1. H e n c e f o r t h , I shall m e n t i o n the Arisjas ( t h e p h e n o m e n a t h a t indicate misfortune a n d even d e a t h ) ; u n d e r s t a n d t h e m . It is by m e a n s of this special knowledge t h a t the yogins visua lise d e a t h . 2. He w h o is not able to see A r u n d h a t ī (a constellation a m o n g t h e Pleiades) D h r u v a (Pole s t a r ) , the shadow of t h e m o o n a n d t h e M a h ā p a t h a (Milky W a y ) shall n o t live m o r e t h a n a year. 3. He w h o sees the sun w i t h o u t rays a n d the fire w i t h rays will n o t live b e y o n d the eleventh m o n t h . 4 . H e w h o d r e a m s t h a t h e vomits, passes u r i n e a n d eva cuates stools in the form of gold a n d silver shall n o t live full ten m o n t h s thereafter. 5. He w h o sees a gold-coloured tree, the G a n d h a r v a city, (i.e. the h a l l u c i n a t i o n o f a n i m a g i n a r y c i t y ) , ghosts a n d spirits shall live only for n i n e m o n t h s . 6. He w h o becomes stout or lean all of a sudden, i.e., he w h o thus moves away from his n a t u r e shall live only for eight months. 7. He whose footprint appears split in front or behind in the dust or in m u d lives only up to seven m o n t h s . 8. If a crow, or a dove, or a v u l t u r e or any other b i r d of prey perches on one's h e a d , one shall n o t survive six m o n t h s . 9. He w h o goes in t h e c o m p a n y of rows of crows or of a dust storm, he w h o sees his own shadow in a deformed state shall live only for four or five m o n t h s .

Portentous

481

phenomena

10. He w h o sees lightning in a spot t h a t is n o t the sky a n d the lightning in t h e southern direction or he w h o sees the rain bow in t h e w a t e r shall live for only one or two m o n t h s . 11. If o n e is not able to see oneself either in water or in t h e m i r r o r or if he sees it devoid of t h e h e a d he will n o t live beyond a m o n t h . 12. If t h e b o d y emits t h e o d o u r of a d e a d b o d y or of fat, his d e a t h is i m m i n e n t . He will not live beyond a fortnight. 13. If immediately after t h e b a t h t h e h e a r t a p p e a r s to dry up or smoke is seen coming out of t h e h e a d , he will n o t live even for ten days. 14. If t h e b u r s t i n g wind pierces t h e vital parts, if t h e hairs do n o t stand on their ends on being sprinkled w i t h water, his d e a t h is i m m i n e n t . 15. If one d r e a m s of going towards the southern direction in a c h a r i o t to which monkeys a n d bears are yoked, a n d sings a n d dances in t h e m e a n t i m e , it should be known t h a t d e a t h is i m m i n e n t . 16. If in t h e d r e a m , a singing dark-complexioned w o m a n w h o wears black clothes leads a person to the southern direc tion he will n o t live long. 17. If a m a n sees a slit in his own neck in t h e d r e a m , or d r e a m s of a n a k e d ś r a m a n a (Buddhist recluse), know t h a t d e a t h is i m m i n e n t . 18. ' T h e p e r s o n sinks into t h e ocean of mire u p t o t h e h e a d ' . On seeing a d r e a m like this, he ceases to live immediately. 19. A person who sees ashes, b u r n i n g coal, hairs, d r y river, a n d serpents in d r e a m does n o t live for ten days thereafter. 20. He who is b e a t e n in d r e a m by dark-complexioned hideous persons with arms lifted up or hit by stones, ceases to live i m m e d i a t e l y . 2 1 . If jackals howl directly at a person early in the m o r ning, at sunrise, t h a t person's days are n u m b e r e d . 2 2 . If the h e a r t is excessively p a i n e d i m m e d i a t e l y after t h e b a t h a n d there is a morhjd sensitiveness in the teeth one can say t h a t he is sure to die. 23.

If a person is extremely frightened w h e t h e r at n i g h t

<jl]

Ś<J

482

Lińgapurāna

or d u r i n g d a y d m e a n d he is u n a b l e to perceive t h e smell of t h e l a m p one shall know t h a t d e a t h is i m m i n e n t . 24. If o n e sees t h e r a i n b o w at n i g h t or t h e cluster of stars d u r i n g t h e d a y a n d is u n a b l e to see himself in t h e eyes of others, he ceases to live. 25. If one of t h e eyes begins to water, if t h e ears are dis lodged a n d if t h e nose becomes b e n t in d r e a m t h e m a n is sure to die soon. 26. If t h e tongue becomes black a n d rough, if t h e face be comes red like lotus, a n d if the cheeks develop r e d fleshy swelling, his d e a t h is i m m i n e n t . 27. If a m a n w i t h dishevelled h a i r were to c o m e face to face in t h e southern d i r e c d o n , singing, l a u g h i n g a n d d a n c i n g , his life ends with t h a t . 28. If t h e b o d y is frequently pale, w h i t e in colour w i t h t h e lustre of white clouds or like white m u s t a r d his d e a t h is imminent. 29. If one d r e a m s t h a t camels a n d donkeys a r e yoked to chariots they a r e inauspicious. If the c h a r i o t is seen going t o w a r d s t h e southern direction he wijl cease to live. 30-31. T h e following d r e a m s indicate t h a t d e a t h is im m i n e n t : — A n y two of t h e previous portents occurring simultane ously, n o t hearing noise in t h e ear, n o t seeing lustre in the eye, falling i n t o a pit, inability to rise up from t h e p i t a n d closing of a door. 32. These a r e signs of i m m i n e n t d e a t h : T h e eyes are t u r n e d u p w a r d s , they a r e not steady, they a r e red, they revolve, there is dryness in t h e m o u t h , there is a hole in t h e umbilicus a n d t h e urine is excessively h o t . T h e person is indeed in difficulties. 33. W h e t h e r d u r i n g d a y or night if a person is directly killed b u t he does n o t see the m u r d e r e r his life is extinct. He will cease to live. 34. If at the e n d of a d r e a m , a m a n sees t h a t he enters fire a n d does not r e m e m b e r it at all, his life ends with t h a t . 35. If a m a n sees his own white blanket as a black one, in t h e course of the d r e a m or as a red one, his d e a t h is i m m i n e n t . 36. If t h e portents a r e indicated in the b o d y a n d t h a t time of d e a t h has arrived, the intelligent m a n shall eschew sorrow a n d dejection a n d treat it with indifference.

Portentous

phenomena

483

37-39. W i t h cleanliness a n d p u r i t y he shall set off in t h e d i r e c t i o n of east or n o r t h . He shall sit in a steady level g r o u n d in a secluded spot devoid of creatures. He shall sit facing t h e east or t h e n o r t h a n d perform t h e rite of ā c a m a n a . He shall sit in t h e posture of Svastika a n d bow to M a h e ś v a r a . T h e body, t h e h e a d a n d t h e neck shall be erect like a l a m p in a wind less spot. He shall be steady w i t h o u t flickering. He shall n o t look a t a n y t h i n g else while practising D h ā r a n ā ( R e t e n t i o n ) . 40-43. T h e knower of scriptures shall practise yoga in t h e spot facing t h e north-east. He shall restrain lust, d o u b t , pleasure, happiness a n d misery mentally a n d only c o n c e n t r a t e o n clean m e d i t a t i o n . He shall m e d i t a t e on the nose, tongue, eyes, skin, ears a n d m i n d . H e shall r e t a i n t h e m i n t h e intellect a n d chest. After realising t h e time a n d actions he shall r e t a i n these parts of t h e b o d y in t h e groups perpetually. T h i s r e t e n t i o n of the twelve p a r t s of t h e b o d y is called y o g a d h ā r a n ā . T h e m a n shall p e r f o r m h u n d r e d o r f i f t y such D h ā r a n ā s o n t h e h e a d . 44-45. If he becomes exhausted d u e to t h e p r a c t i c e of D h ā r a n ā , t h e w i n d begins t o function u p w a r d s . H e shall f i l l t h e b o d y with t h e wind along with t h e O ń i k ā r a . T h e yogin identifying himself with O m k ā r a shall merge himself in imperi s h a b l e being. H e shall become imperishable t h u s . Henceforth, I shall m e n t i o n the characteristics of t h e a t t a i n ment of Omkāra. 4 6 . T h i s should b e k n o w n a s having three M a t r ā s ( u n i t s ) , t h e consonant in it is t h e deity. T h e first M ā t r ā is Vidyutī (pertaining to l i g h t n i n g ) . T h e second is T ā m a s ī [having Tamo-Guna]. 4 7 . T h e t h i r d i s N i r g u n ā (devoid o f a t t r i b u t e s ) . I t covers up t h e imperishable Being. It should be known as G ā n d h ā r ī t o o , because it originates from t h e G ā n d h ā r a n o t e (the t h i r d of t h e seven p r i m a r y notes o f I n d i a n G a m u t ) . 48. W h e n the O m k ā r a t h a t i s u t t e r e d recedes t o t h e h e a d t h e devotee feels t h e t o u c h of t h e moving a n t . 49-52. T h e yogin identical with t h e O m k ā r a becomes identi cal w i t h the imperishable Being. P r a n a v a is the bow, A t m a n is t h e arrow a n d B r a h m a n i s t h e target. I t should b e pierced b y o n e w h o does not err. He shall be c o n c e n t r a t e d therein as in r e g a r d t o the arrow. T h e single-syllabled w o r d O m i s h i d d e n i n

484

Lińgapurāna

the cavity. T h e O m k ā r a is identical w i t h the three worlds, the three V e d a s , the three sacrificial fires, t h e three steps of Vi?nu, the three scriptures, viz.—Rk, S ā m a n s a n d Y a j u r m a n t r a s . I t should be known t h a t they a r e really the three a n d a half M ā t r a s . T h e yogin w h o u t t e r s i t attains identity with t h e deity. 5 3 . T h e letter " A " should b e known a s Aksara ( I m p e r i s h able) ; t h e letter " U " i s t h e n along with it. I n c l u d i n g the letter " M " , O m k ā r a becomes o n e w i t h t h r e e M ā t r ā s . 54. T h e letter " A " i s the Bhūrloka; the letter " U " i s Bhuvarloka, the letter " M " i s Svarloka. 55. T h e O m represents t h e three worlds. Its h e a d i s t h e H e a v e n . All the worlds constitute its limbs ( b o d y ) . Its feet are constituted b y B r a h m a l o k a . 56. R u d r a ' s world is the foot of the M ā t r ā , Śiva's region is devoid of M ā t r ā s (i.e. above t h e m ) . It is w i t h this special knowledge that, t h a t region is worshipped. 57. H e n c e , the devotee shall be interested in m e d i t a t i o n . I n d e e d t h a t imperishable Being devoid of M ā t r ā s , should be assiduously worshipped by one w h o wishes for p e r m a n e n t happiness. 58-59. T h e first M ā t r ā is a short, t h e next one is l o n g ; the t h i r d M ā t r ā i s P l u t a ( p r o l a t e d vowel). These M ā t r ā s should b e known i n their p r o p e r order. T h e y a r e t o b e retained only as long as it is possible. 60. H e w h o always meditates o n t h e sense-organs, m i n d a n d intellect in t h e Ā t m a n a n d listens to even half a M ā t r ā shall a t t a i n its benefit. 6 1 . T h a n k s to t h a t M ā t r ā , o n e attains the m e r i t which a person attains by a horse-sacrifice every m o n t h , continuing it for a h u n d r e d years. 62. N e i t h e r by a severe p e n a n c e n o r by sacrifices with plenty of gifts c a n t h a t m e r i t be obtained which is perfectly obtained by means of the M ā t r ā . 6 3 . T h e householder yogins shall practise only t h a t M ā t r ā which is t a u g h t as P l u t ā (Prolated V o w e l ) . 64. T h i s M ā t r ā alone comprises the eightfold Aiśvarya 848 beginning with A n i m ā . H e n c e , O b r a h m i n s , be in c o m m u nion w i t h it. 848. Animā, etc. Cf. p. 134 note 241.

Portentous

phenomena

485

6 5 . O b r a h m i n s , he w h o knows a n d realises t h e A t m a n 849 o b t a i n s everything. H e shall b e e n d o w e d w i t h y o g a . H e shall b e p u r e . H e shall s u b d u e t h e sense-organs. H e shall control t h e m . 66. H e n c e , t h e l e a r n e d m a n shall c o n t e m p l a t e t h e A t m a n by m e a n s of t h e yoga p e r t a i n i n g to P a ś u p a t i . T h o s e who know the A t m a n a r e certainly p u r e beings. 67. It is t h r o u g h t h e knowledge of yoga t h a t the b r a h m i n , t h i n k e r on spiritual topics, attains t h e R k , S ā m a n , Yajur m a n t r a s , in fact all the Vedas a n d the U p a n i s a d s . 68. He becomes identical w i t h all Devas a n d devoid of all elements. He gets rid of t h e necessity of passing t h r o u g h w o m b s a n d attains t h e p e r p e t u a l region. 69. J u s t as the r i p e fruit falls off t h e tree on being tossed a b o u t by t h e w i n d , so also sin perishes by the g r a c e of R u d r a . 70. W h e r e t h e obeisance to R u d r a yields t h e benefits of all K a r m a n s , one shall n o t a t t a i n those benefits t h r o u g h t h e obei sance to t h e o t h e r deities. 71-72. H e n c e , t h e yogin shall worship M a h e ś v a r a repeat ing t h e P r a n a v a twice. He w h o enlarges the scope of t h e V e d a s ten times m o r e by e l a b o r a t i n g the Vedic texts shall m e d i t a t e a n d t h e n forsake the b o d y . H e uplifts t h r e e generations a n d attains Sāyujja salvation with Śiva. 73-76. Or after seeing a n y evil p o r t e n t a n d w h e n the time of d e a t h has arrived t h e m a n shall go to Avimukteśvara in V ā r ā n a s ī a n d perform t h e expiatory rite. Somehow t h e m a n shall a b a n d o n his body there w h e n , O leading b r a h m i n s , he i s liberated. T h e m a n m a y a b a n d o n his body o n t h e m o u n t a i n , Ś r ī p a r v a t a . 8 8 0 H e attains identity with Śiva. N o d o u b t need b e e n t e r t a i n e d in this r e g a r d . Avimukta is a greatest shrine always bestowing salvation o n t h e creatures. T h e intelligent m a n shall resort to it always especially w h e n d e a t h is i m m i n e n t .

849. S T . defines'yoga-jñānam' as yoga-yuktam jñānam'i. e. know ledge joined with meditation. Yoga is the means for the attainment of right or perfect knowledge 'yogo hi jñāna-sādhanam.' 850. Śrīparvata—See p. 381 note 678.

486

Lińgapurāna CHAPTER NINETYTWO Glory

of Śriśaila

The sages said: 1-2. O suta of g r e a t intellect, if V ā r ā n a s i is so meritori ous it behoves you to r e c o u n t its greatness to us now. We a r e eager to h e a r in detail t h e excellent greatness of this holy centre Avimukta. Sūta Said : 3. I shall succincdy m e n t i o n t h e glory of Avimukta, of Vārānasī i n the m a n n e r i n w h i c h lord Bhava h a d n a r r a t e d it. 4. O leading b r a h m i n s , even in h u n d r e d s a n d crores of years i t c a n n o t b e m e n t i o n e d i n detail b y m e o r b y t h e noble Brahmā. 5-6. F o r m e r l y , after his m a r r i a g e , S a ń k a r a , N ī l a l o h i t a start ed from t h e peak of t h e H i m a v ā n in the c o m p a n y of t h e goddess t h e d a u g h t e r o f t h e H i m a v ā n , a n d the leading G a n a s . After r e a c h i n g Vārānasī ś a ń k a r a showed his Lińga Avimukteśvara a n d b e g a n to stay t h e r e . 7-8. O n e c a n become an ascetic in t h e following places, viz., Vārānasī, K u r u k s e t r a , 8 8 1 Śrīparvata, M a h ā l a y a , 8 5 8 T u ń g e ś v a r a , 8 5 8 a n d K e d ā r a . 8 5 4 B u t if one performs the yoga of P a ś u p a t i perfecdy for a day, o n e becomes an ascetic. H e n c e , one shall eschew everything a n d perform t h e P ā ś u p a t a yoga. 9. O n e shall stay there in the g a r d e n of t h e L o r d . T h e r e is an excellent g a r d e n of Śarva at t h a t place. R u d r a created mentally a splendid mansion also. 10. T h e lord a c c o m p a n i e d b y N a n d i n p o i n t e d o u t t h a t divine excellent g a r d e n to the d a u g h t e r of t h e H i m a v ā n . 11. Ś a ń k a r a P a r a m e ś ā n a , Bhava m e n t i o n e d to h e r t h e greatness of this holy centre Avimukta j u s t for h e r pleasure. 8 5 1 . Kuruksetra—See p. 381 note 683. 852. Mahālaya— See p. 95 note 1 1 5 . 853. Tuñgeśvara—not identifiable. 854. Kedāra—See p. 381 note 681.

Glory of Sriśaila

487

12. T h e g a r d e n was r e n d e r e d beautiful by t h e different clusters of trees in full b l o o m . It was very c h a r m i n g d u e to t h e s p r e a d i n g creepers, t h e Priyańgu p l a n t s w i t h growing flowers, a n d t h e K e t a k a p l a n t s in full b l o o m t h o u g h covered w i t h thorns. 13. It was overspread with clusters of t h e T a m ā l a trees. It was strewn with plenty of fragrant Bakula flowers all r o u n d . H u n d r e d s of A i o k a a n d P u n n ā g a trees were in full b l o o m . S w a r m s of bees hovered r o u n d t h e flowers. 14. In some places t h e g a r d e n was r e s o n a n t w i t h t h e birds, Sārasas ( I n d i a n c r a n e s ) , C a k r a v ā k a s ( R u d d y geese) a n d t h e i n t o x i c a t e d excellent D ā t y ū h a s (water-crows) all r o u n d . T h e s e birds w e r e embellished by m e a n s of the pollen d u s t of t h e full-blown lotuses. T h e y were c h i r p i n g every m o m e n t . 15. In some places t h e excellent g a r d e n was r e s o n a n t with t h e crowing s o u n d of t h e p e a c o c k s ; in some places it was r e s o n a n t w i t h t h e cackling sound o f t h e K ā r a o d a v a d u c k s ; in some places t h e g a r d e n was r e n d e r e d noisy by t h e swarms of t h e i n e b r i a t e bees a c c o m p a n i e d by t h e i r bee-mates equally a g i t a t e d d u e t o intoxication. 16. I t a b o u n d e d i n c h a r m i n g a n d fragrant f l o w e r s . I n some places it was full of S a h a k ā r a (mango) trees w i t h fresh s p r o u t s ; some places (in t h e g a r d e n ) were h i d d e n by T i l a k a trees encircled b y creepers. T h e V i d y ā d h a r a s , S i d d h a s a n d C ā r a n a s sang in some places in t h e g a r d e n . 17. T h e g a r d e n c o n t a i n e d groups of Apsarases engaged in d a n c e . It was resorted to by different kinds of delighted birds. I t was r e s o n a n t w i t h t h e sound o f t h e H ā r ī t a pigeons. I t a b o u n d e d in b i r d s whose m i n d s were excited d u e to t h e r o a r i n g sound of t h e lord of beasts. 18. In some places it a b o u n d e d in fragrant b u n c h e s of flowers a n d sprouts of t h e D a r b h a grass plucked by t h e deer. In some places it was embellished by lakes a n d p o n d s a b o u n d i n g in different c h a r m i n g full-blown lotuses. 19. T h e g a r d e n was c h a r m i n g by t h e g r a c e of t h e bluenecked peacocks h i d i n g a m i d s t the clusters of b r a n c h e s . It was r e s o n a n t w i t h t h e sounds e m a n a t i n g from t h e e x u b e r a n t birds. T h e intoxicated bees lay h i d d e n amidst t h e b r a n c h e s of t h e

488

Lińgapurāna

trees in full bloom. T h e tall b r a n c h e s of those trees were ren d e r e d m o r e splendid d u e to t h e lustre of t h e fresh sprouts. 20. In some places t h e beautiful creepers w e r e chewed by the ladies of the K i m p u r u s a clan w h o walked in t h e g a r d e n in their elegant slow gait. In some places t h e beautiful trees were e m b r a c e d by the creepers. 2 1 . (?) T h e beautiful tops of t h e trees t o u c h e d the clouds. T h e pigeons a n d doves sat on these tops a n d m a d e a cooing noise. T h e tips of t h e trees h a d beautiful while forms t h a t c a p t i v a t e d . t h e m i n d s . T h e f l o w e r s t h a t were scattered b y these pigeons from tree tops disturbed t h e swans (in t h e lakes b e l o w ) . T h e g a r d e n was r e n d e r e d c h a r m i n g b y several groups of divine beings. 22. It c o n t a i n e d n u m b e r of g a r d e n lakes w i t h full-blown lilies a n d lotuses s p r e a d i n g far a n d wide a n d these brightened up t h e p a t h leading to the shrine of lord Śiva. T h e place was covered w i t h different hedges a n d b r a n c h e s in c o m b i n a t i o n with wonderful rows of flowers in t h e m i d d l e of t h e paths. 2 3 . T h e b o r d e r l a n d s o f the g a r d e n were b r i g h t e n e d u p b y c h a r m i n g Aśoka trees w i t h lofty tops a n d with t h e i r tall bran ches stooping d o w n d u e to t h e weight of b r a n c h e s of t h e flowers. T h e r e were swings on e i t h e r side of these trees a n d t h e songs of t h e birds r e s d n g therein caused pleasure to t h e ears. At n i g h t these trees in full b l o o m b e c a m e indistinguishable from t h e T i l a k a trees in bloom, thanks to t h e lustre of t h e m o o n . H e r d s of deer lay u n d e r the cool shade of t h e trees, some sleeping a n d some a w a k e . Some of these d e e r h a d completely nibbled t h e tips of t h e D ū r v ā grass. 24. T h e clear w a t e r s of t h e lakes were s p r e a d i n g out d u e to t h e moving lotuses w h i c h were set in motion by t h e w i n d from the fluttering of t h e wings of swans. Flocks of peacocks d a n c e d elegantly on seeing t h e p l a n t a i n trees on t h e b a n k s of these lakes set in m o t i o n by t h e waters coming to their roots. T h e lands in some places a p p e a r e d beautiful d u e to t h e eyelets on t h e feathers strewn on t h e g r o u n d from t h e tails of these peacocks. In these spots, i n e b r i a t e pigeons a n d doves of t h e species called " H ā r ī t a " lurked leisurely a n d rejoiced. 2 5 . In some places t h e spots were beautified by t h e S a r a ń g a (flamingo) b i r d s . S o m e places w e r e covered with

Glory

of Srīśaila

489

h e a p s of flowers of variegated colour. At o t h e r places t h e delighted K i n n a r a ladies played sweet songs on their lutes a n d danced. 26. T h e trees thickly growing t h e r e h a r b o u r e d t h e resi dences of t h e sages b e n e a t h t h e m , with flowers strewn a r o u n d . In some places t h e g a r d e n contained a lot of J a c k trees, tall a n d s p r e a d i n g all r o u n d , w i t h fruits growing from their very bottom. 27. T h e g a r d e n looked c h a r m i n g a n d r e s o n a n t w i t h the sounds of t h e golden anklets of the S i d d h a s a n d t h e S i d d h a w o m e n resorting to t h e grottos of A t i m u k t a k a creepers in full b l o o m . T h e bees eagerly hovered r o u n d the b u n c h e s of flowers of the c h a r m i n g Priyañgu trees. Swarms of bees imbibed honey from the flowers of the m a n g o a n d K a d a m b a trees. 2 8 . T h e g a r d e n which bestows salvation o n embodied beings looked c h a r m i n g w i t h t h e w a t e r in t h e p o n d s gently shaken by t h e breeze a n d strewn with clusters of flowers. T h e fascinating hedges with bees h u m m i n g therein beautified the g a r d e n . H e r d s of doves which got suddenly frightened by t h e gusts of w i n d took shelter within the thickets there. 29. T h e g a r d e n was heightened i n b e a u t y b y t h e c h a r m ing T i l a k a trees as brindled as clusters of m o o n ' s rays; by the Aśoka trees resembling saffron of t h e various types such a s Sindūra, K u m k u m a a n d K u s u m b h a a n d b y t h e K a r n i k ā r a trees h a v i n g t h e lustre of gold. These trees h a d large spreading b r a n c h e s a n d were in full b l o o m with p l e n t y of flowers. 30. T h e g r o u n d was covered w i t h flowers of various colours. In some places they h a d t h e lustre of p o w d e r e d col ly r i u m ; in some places t h e y resembled c o r a l a n d in o t h e r places they were like gold. 3 1 . H u n d r e d s o f birds chirped o n t h e P u n n ā g a trees. T h e r e d Aśoka trees b e n t d o w n d u e t o t h e weight o f bunches of flowers. T h e r e were rest houses on the c h a r m i n g outskirts of t h e g a r d e n a n d they dispelled fatigue. T h e bees d a n c e d spor tively on t h e full-blown lotuses. 32. A c c o m p a n i e d b y t h e d a u g h t e r o f t h e m o u n t a i n with snow-clad peaks, as well as by t h e friendly leaders of G a n a s who were intoxicated, delighted, a n d well nourished w i t h food, lord Siva, t h e ruler of all the worlds, thus pointed o u t the

490

Lińgapmāna

extremely c h a r m i n g a n d extensive g a r d e n of trees of diverse kinds, to t h e goddess. 33. W i t h divine o r n a m e n t s evolved o u t of t h e most auspi cious flowers of t h e forest, Siva d e c o r a t e d t h e divine goddess who was present in the g a r d e n . T h e d a u g h t e r of t h e snow c a p p e d m o u n t a i n also devoutly embellished Śiva t h e lord of Devas w i t h divine flowers t h a t were exceedingly auspicious a n d beautiful. 34. After seeing the extremely c h a r m i n g g a r d e n , after worshipping t h e lord worthy of being worshipped by t h e leaders of t h e gods a n d after bowing d o w n to t h e lord w h o was a c c o m p a n i e d b y t h e leading G a n a s , N a n d i n a n d others t h e goddess spoke to t h e lord. The

exalted goddess said:

35. O lord, t h e g a r d e n e q u i p p e d w i t h excessive lustre h a s been seen b y m e . I t behoves you now t o r e c o u n t all t h e quali ties of this holy c e n t r e . 36. O lord of Devas, O bull-emblemed lord it behoves you now to r e c o u n t t h e glory of this holy c e n t r e , Avimukta in every respect. Sūta

said:

37. O h e a r i n g those words of t h e goddess the excellent lord, the lord of Devas smelt her lotus-like face. T h e n he laughingly spoke to her. The

lord

said:

38. T h i s extremely mysterious holy c e n t r e of m i n e , viz. Vārānasī is the h i d d e n cause of the liberation of all creatures. 39. O fair lady, m a n y Siddhas have a d o p t e d my V r a t a in this holy c e n t r e . T h e y h a v e taken up different types of Liñgas a n d they always desire my world. 40-41. T h e y a r e s a i n d y souls one w i t h t h e supreme spirit. T h e y h a v e conquered their sense-organs. T h e y practise t h e greatest yoga in this g a r d e n a b o u n d i n g in different trees a n d birds a n d embellished by lakes a b o u n d i n g in lotus a n d lily flowers. T h i s holy p l a c e is always resorted to by Apsarases a n d Gandharvas. 42-43. W h y this residence appeals to m e , listen. O n e

Glory of ŚriSaila

491

whose m i n d is fixed in m e , one who is devoted to m e , one w h o has always dedicated his holy rites to me does n o t a t t a i n liberation anywhere else in t h e same m a n n e r as here. O fair lady, a c r e a t u r e t h a t dies h e r e becomes c o m p e t e n t to a t t a i n salvation. 44-47. T h i s great a n d divine city of mine is the most mys terious of all mysterious places. B r a h m a , Siddhas a n d others w h o a r e desirous of liberation know this. T h e goal in me is t h e greatest one. H e n c e , this holy centre will never be a b a n d o n e d by me n o r has it b e e n eschewed by m e . T h i s holy centre, therefore, is known as A v i m u k t a . 8 5 5 Absolution is n o t o b t a i n e d b y taking d i p i n N a i m i s a , 8 5 6 K u r u k s e t r a , 8 5 7 G a ñ g ā d v ā r a 8 8 8 a n d P u s k a r a 8 5 9 n o r by resorting to these. B u t it is obtained here. H e n c e , this excels all those holy centres. 48. L i b e r a t i o n m a y be achieved either at Prayāga or h e r e , thanks to my a d o p t i n g t h e m . This Avimukta is m o r e auspicious t h a n even P r a y ā g a which is t h e foremost of all holy centres. 49. Truthfulness is the esoteric principle u n d e r l y i n g vir t u e ; self-control is t h e esoteric principle u n d e r l y i n g salvation: b u t excellent learned m e n d o n o t know t h e esoteric principle u n d e r l y i n g holy centres a n d sacred waters. 50. T a k i n g food, sleeping, sporting a n d performing dif ferent activities as one pleases, o n e shall cast off one's vital airs in Avimukta. T h e c r e a t u r e is t h e n c o m p e t e n t to achieve libera tion. 5 1 . F o r m e n it is b e t t e r to c o m m i t thousands of sins a n d court Piśācahood t h a n to b e c o m e I n d r a in thousands of births without resorting to the city of K ā ś ī . 52. H e n c e , A v i m u k t a should be resorted to for achieving salvation. It is here t h a t J a i g ī s a v y a 8 8 0 of g r e a t p e n a n c e a t t a i n e d Siddhi. 53. T h e excellent cave of J a i g ī s a v y a is purified, t h a n k s to 8 5 5 . Avimukta—See p. 1 1 7 note 198. For a different interpretation of the name, see verse 143 of this chapter. 856. Naimisa—See p. 1 note 4. 857. Kuruksetra See p. 381 note 683. 858* Gangādvāra—See p. g3 note 107. 8 5 9 . Puskara—p. 381 note 685. 860. Jaigisavyah—an ancient sage (named along with Asita Devala), Mbh. ii. iz, xii. There is a lińga Jaigīsavyeśvara in Vārapail.

492

Lińgapurāna

the glory of this holy centre a n d by means of devotion to m e . It is considered to be the a b o d e of yogins. 54. T h e y always m e d i t a t e u p o n m e a t this place. T h e yogic fire shines brilliantly h e r e . T h e y a t t a i n t h e greatest salvation which is inaccessible even to Devas. 55. H e r e itself, salvation is a t t a i n e d by the sages w h o have t h e unmanifest for their symbols a n d w h o know t h e basic tenets. It is difficult of access anywhere else. 56. To t h e m I expound the excellent glory of the yogic practice, t h e Sāyujya type of salvation of the A t m a n as well as the desired a b o d e . 57. K u b e r a 8 4 1 dedicated his holy rites to me at this holy centre. It is by having recourse to this h o l y centre t h a t he attained t h e leadership of t h e G a n a s . 5 8 . S a m v a r t a 8 8 2 w h o is yet to be b o r n will be my devotee. O fair lady, propitiating me h e r e alone he will a t t a i n excellent perfection. 59. T h e yogin sage V y ā s a , 8 8 8 son of P a r ā ś a r a , will be performing here a g r e a t p e n a n c e . He will be my devotee a n d he will i n a u g u r a t e the institution of t h e V e d a s . 60-61. O lotus-eyed lady, t h a t leading sage will be spor ting a b o u t in this holy c e n t r e . B r a h m ā along with the divine sages, Visnu, Sun, I n d r a a n d all other noble-souled heavendwellers do worship me here, O lady of good holy rites. 62. O t h e r divine yogins, n o b l e souls in disguise, worship me here always with their m i n d s n o t t u r n i n g to anything else. 63. E v e n a m a n whose m i n d is a t t r a c t e d by m u n d a n e affairs a n d w h o has eschewed interest in religious piety m a y not be r e b o r n in this world if he dies at this holy centre. 64. B u t those w h o are bold a n d free from ego, w h o m a i n tain the S a t t v a G u n a , who have conquered their sense-organs, 8 6 1 . Kubera—also named Vaiśravana. He is of deformed body (Ku bera) , having three legs and only eight teeth. He is regarded as the son of Viśravas by Idavidā. He is represented as the god of riches and treasure. He is the regent of the northern quarter, the chief of the Yaksas and a friend of Rudra. 8 6 a . Samvarta—a muni and legislator. There are references to Samvarta-smrti and Brhat-samvarta-snvrti in smrti works. 8 6 3 . Vyāsa—See p. 2. note 6.

Glory

SrUaila

493

w h o m a i n t a i n holy rites a n d w h o have eschewed u n h o l y ones — a l l these h a v e their e m o t i o n a l a t t a c h m e n t t o m e . 65. Resorting to m e , all t h e intelligent persons devoid of a t t a c h m e n t h a v e a t t a i n e d salvation h e r e d u e to my favour, O lady of holy rites. 66. T h a n k s to my favour, O l a d y of holy rites, one a t t a i n s salvation easily here itself w h i c h a yogin m i g h t a t t a i n in t h e course of t h o u s a n d births. 67. T h i s holy centre G o p r e k s a k a h a s b e e n formerly esta blished by B r a h m a . O excellent lady, see t h e divine a b o d e Kailāsa here. 6 8 . G o i n g t o G o p r e k s a k a t h e m a n shall visit m e h e r e . T h e r e b y , he avoids evil mishaps a n d is released forthwith from sins. 6 9 . T h e g r e a t holy T ī r t h a n a m e d K a p i l ā h r a d a has b e e n m a d e h e r e b y B r a h m a . T h i s T ī r t h a , evolved o u t o f t h e milk from t h e u d d e r s of cows, is extremely holy a n d sacred. 70. H e r e I am known as t h e bull-bannered lord. O gentle lady, I am present h e r e as seen by you. 71-72. See t h e d e e p pool of w a t e r here m a d e by B r a h m a . It is n a m e d B h a d r a t o y a ( h a v i n g auspicious w a t e r s ) . O gentle lady, I have b e e n propitiated in this place by all Devas saying " B e subdued, O l o r d " a n d I b e c a m e calm. I h a v e b e e n b r o u g h t b y B r a h m a P a r a m e s t h i n a n d installed h e r e . 7 3 . I was seized by V i s n u from B r a h m a a n d re-installed by h i m . T h e n V i s n u was addressed by B r a h m a w i t h a dejected mind. 74. " T h i s L i ń g a has b e e n b r o u g h t b y m e . Wherefore have you installed i t . " V i s n u t h e n said to B r a h m a , with anger evident in his face. 75. " M y devotion t o lord R u d r a i s extremely g r e a t a n d n o b l e . Although t h e Lińga has b e e n installed by me it will be known after your n a m e . " 76. Therefore, I have occupied this place by t h e n a m e of H i r a n y a g a r b h a . M a n shall visit this lord o f Devas a n d a t t a i n my world thereby. 77. Thereafter, B r a h m a who was e q u i p p e d with t h e greatest devotion once a g a i n d u l y installed this auspicious L i ń g a of m i n e .

494

Lińgapurāna

78. I am known here as Svarlīnesvara (the lord w h o h a s m e r g e d i n t o t h e h e a v e n ) . I h a v e c o m e h e r e voluntarily. A m a n w h o gives up his life here is not r e b o r n anywhere. 79-80. T h a t goal is not a t t a i n e d by a n y o n e else. It is w h a t is k n o w n as t h e goal of yogins. In this place a h a u g h t y power ful D a i t y a w h o was a t h o r n to Devas, was killed by me after assuming t h e form of a tiger. I am perpetually settled here a n d am well k n o w n as V y ā g h r e ś v a r a ( T i g e r - L o r d ) . 81-82. By visiting Vyāghreśvara one will avoid courting disaster. T h e r e were t w o D a i t y a s U t p a l a 8 * 4 a n d Vidala 8 ** w h o were, as o r d a i n e d by B r a h m ā previously, destined to be killed by a lady. T h e y were therefore killed by you in a b a t t l e with a ball contemptuously t h r o w n at t h e m . T h e i r bodies h a v e occu pied this place. 8 3 . It was h e r e t h a t I c a m e a n d settled at t h e outset along with t h e leaders of t h e G a n a s . H e n c e , this is t h e greatest abode of m i n e . I t s vision is conducive to m e r i t . 8 4 . T h e s e Lińgas h a v e b e e n installed all r o u n d by Devas. H e n c e , by visiting t h e lord in Lińgas m a n shall invariably be a G a n a w h e n h e dies. 85-86. Realising t h a t this place is pleasing a n d beneficial to me a L i ń g a has b e e n established by y o u r father H i m a v ā n , t h e king of m o u n t a i n s . It is k n o w n as Śaileśvara. M a y this be seen with respect. O gentle lady, by visiting this no m e n shall c o u r t disaster or b e c o m e w r e t c h e d . 87. O g e n d e lady, this river V a r u n a is holy. It liberates one from sins. It embellishes this holy c e n t r e a n d becomes u n i t e d w i t h t h e Ganges. 8 8 . An excellent Lińga has been installed by B r a h m ā at this confluence. It is k n o w n in t h e world as Sańgameśvara, ( l o r d of t h e confluence). 89. If a m a n shall b e c o m e p u r e taking his b a t h at t h e confluence of t h e divine river a n d then worship S a ń g a m e ś a w h e n c e need he fear r e b i r t h ? 90. I consider this g r e a t holy centre as t h e exalted a b o d e of the yogins. I am self-born in t h e centre of this holy spot occupying t h e a c m e of t h e same. 8 6 4 . Utpala and Vidala—two daityas who were killed by Śiva. 8 6 5 . Varuna—a sacred river which joins the Ganges at Kāśi and has given name to Vārānasl. '

Glory of SriSaila

495

91-92. It is glorified by all Devas a n d Asuras as M a d h y a m e ś v a r a (Lord of the c e n t r e ) . I n d e e d this is t h e a b o d e of S i d d h a s w h o observe t h e holy rites p e r t a i n i n g to m e . It is t h e a b o d e of yogins desirous of salvation a n d of those w h o a r e interested in t h e p a t h of knowledge. By visiting this M a d h y a m e ś a n a o n e will n o t bevail one's birth. 93-94. T h i s L i ń g a has b e e n installed by Ś u k r a t h e son of B h r g u . It is n a m e d Śukreśvara a n d is worshipped by all t h e Siddhas a n d i m m o r t a l beings. By visiting this deity t h e m a n w h o h a s self-control is immediately liberated from all sins. T h e c r e a t u r e t h a t dies h e r e i s n o t r e b o r n i n t h e world. 95-99. Formerly, an Asura w h o was a thorn to Devas assumed t h e form of a j a c k a l . T h e jackal was n o t capable of being c a u g h t by others as he h a d acquired boons from B r a h m a . O d a u g h t e r of H i m a v ā n , he was killed by me here a n d so I am called J a m b u k e ś a even today. I am known as such b o w e d to by D e v a s a n d Asuras. By visiting this lord of D e v a s o n e shall a t t a i n all cherished desires. These Lińgas h a v e b e e n installed by the planets beginning w i t h Śukra. See these sacred L i ń g a s t h a t bestow all cherished desires. T h u s , O Pārvatī, these s a c r e d Lińgas wherein I reside h a v e b e e n r e c o u n t e d . Listen to a n o t h e r esoteric secret of m i n e in this holy c e n t r e . T h i s is glorified as extending to four K r o ś a s in every direction. 100-101. O l a d y of c h a r m i n g features, this place exten d i n g to a yojana bestows i m m o r t a l i t y after d e a t h . K n o w , t h a t , b y visiting m e stationed i n t h e M a h ā l a y a m o u n t a i n a n d in K e d ā r a , o n e attains the state of being a G a n a . Salvation is o b t a i n e d in this p l a c e . T h a t liberation is excellent since o n e a t t a i n s t h e h e a d s h i p of G a n a s . 102. O lady of excellent face, this Avimukta is known as the most sacred holy centre g r e a t e r t h a n even M a h ā l a y a , Kedāra and Madhyama. 103. T h e s e holy centres a r e sacred in t h e B h u r l o k a ( e a r t h ) :—viz. K e d ā r a , M a d h y a m a K s e t r a a n d t h e holy spot M a h ā l a y a . T h i s Avimukta is m o r e sacred t h a n all these. 104. Ever since these worlds h a v e b e e n created, this auspicious holy c e n t r e has never b e e n a b a n d o n e d b y m e . H e n c e i t b e c a m e Avimukta ( u n - a b a n d o n e d ) . 8 8 5 a 8 6 5 a . F o r a different interpretation of t h e n a m e , see p. 4 9 8 , verse 1 4 3 .

496

Liñgapurāna

105. By visiting t h e L i ń g a n a m e d Avimuktesvara t h e m a n is i m m e d i a t e l y liberated from sins. He is l i b e r a t e d from the bondages of j ī v a . 106-108. By visiting all t h e s e holy centres, v i z : — Ś a i l e ś a , Sańgameśa, Svarlina, M a d h y a m e ś v a r a , H i r a n y a g a r b h a , G o p r eksa, Vrsadhvaja U p a ś ā n t a Śiva (?) t h e d e i t y residing in Jyestiiasthāna, Śukreśvara, Vyāghreśa and J a m b u k e ś v a r a a m a n is n o t b o r n a g a i n in t h e world w h i c h is t h e o c e a n of misery. Sūta

said:

After saying t h u s , M a h ā d e v a surveyed all t h e q u a r t e r s . 109. W h e n M a h e ś v a r a t h e l o r d of D e v a s stopped after surveying, t h a t p l a c e suddenly b e c a m e b l a z i n g as it were. 110-114. T h e n h u n d r e d s of Siddhas w h o were devotees o f P a ś u p a t i , w h o w e r e w h i t e b y b e i n g b a t h e d i n ashes, w h o were g r e a t souls devoted to M a h e ś v a r a a n d w h o invariably obs erved holy r i t e s c a m e t h e r e a n d bowed d o w n t o M a h e ś v a r a . T h e y t h e n observed t h e lord o f t h e yogas a n d a d o p t e d D h y ā n a y o g a ( p a t h of m e d i t a t i o n ) assiduously. T h e y took to t h e s u p p o r t of t h e A t m a n a n d stationed themselves a s t h o u g h t h e y would m e r g e i n t o M a h e ś v a r a . E v e n as they stood by, t h e consort of U m ā , t h e lord o f Devas, t h e lord P u r u s a assumed t h e greatest of his physical forms. He stood as t h o u g h t o w a r d s t h e close o f t h e worlds i n o r d e r t o m a k e t h e e n t i r e universe p r e s e n t i n one p l a c e . W i t h hairs s t a n d i n g o n t h e i r e n d s d u e t o h e r delight, d i e d a u g h t e r of t h e lord of t h e m o u n t a i n s could n o t look a t t h e l o r d o f t h e universe w h o h a d assumed t h e g r e a t e s t of his physical forms. 115-118. T h e n she u n d e r s t o o d t h a t t h a t form w h i c h h a d not b e e n seen before w a s stationed in P r a k r t i , a n d so P a r a m e ś varī a d o p t e d t h e form of t h e P r a k r t i by m e a n s of yoga. T h e n she could see t h e form of t h e n o b l e soul. T h e n t h e yogins engaged in t h e m e d i t a t i o n of m e r g i n g (Iaya) e n t e r e d t h e h e a r t o f t h e P u r u s a . T h e y b u r n t all t h e seeds o f m u n d a n e existence by r e m e m b e r i n g t h e splendid Bīja of t h e five-syllabled M a n t r a . T h e n t h e L o r d established his d i v i n e a n d holy form which dispels all sins a n d w h i c h h a d b e e n revealed formerly in this N ī l a l o h i t a i m a g e . 119-121.

O n seeing h i m ,

the

daughter of the mountains

Glory

of Śriśaila

497

h a d h o r r i p i l a d o n all over t h e body. S h e bowed down to his feet a n d eulogised h i m . T h e n she s a i d : — " O lord, who a r e these ? " T h e n the most excellent o n e a m o n g D e v a s spoke t o t h e gentle lady, the d a u g h t e r of t h e lord of the m o u n t a i n s . The

lord said:

T h e s e a r e the best of b r a h m i n s w h o possess devotion to me a n d who resort t o m y v r a t a b y practising all yogas t h a t they h a v e l e a r n t . O beautiful lady, thanks to the greatness of this holy centre a n d their devotion to m e , they a r e blessed by me t h r o u g h this physical form in t h e course of a single b i r t h . 122-127. H e n c e , this great holy c e n t r e is resorted to by B r a h m ā a n d others, by l e a d i n g b r a h m i n s well-versed in the V e d i c l e a r n i n g a n d by ascetics of great accomplishments. O goddess, t h e deity is worshipped at V ā r ā n a s ī on the eighth a n d fourteenth d a y in b o t h the fortnights every m o n t h . It is p a r t i c u l a r l y worshipped on solar a n d l u n a r eclipse days, espe cially in t h e m o n t h of K ā r t t i k a , d u r i n g all full m o o n a n d new m o o n days, a n d d u r i n g equinoctial a n d solstitial transits. All t h e T i r t h a s of the e a r t h resort to the holy G a ń g ā flowing n o r t h a t V ā r ā n a s ī , the G a ñ g ā t h a t f l o w e d o u t o f m y m a t t e d hairs, the G a ń g ā t h a t is t h e d a u g h t e r of y o u r father H i m a v ā n the king of m o u n t a i n s , the G a ń g ā t h a t is stationed in t h e holy a b o d e a n d flows towards sacred quarters always. O lady of excellent face, w h a t a r e these T i r t h a s ? Listen. 128-133. T h e s e T i r t h a s a c c o m p a n i e d by h u n d r e d s of T ī r t h a s f l o w t h r o u g h K u r u k s e t r a , P u s k a r a , Naimisa, P r a y ā g a w h e r e there is p l e n t y of water, a n d D r u m a k s e t r a . O fair lady, they flow t h r o u g h all the holy centres all r o u n d . T h e deities, sages, Sandhyās, seasons, rivers, lakes, oceans a n d the divine T i r t h a s join G a ń g ā d u r i n g the P a r v a n days. O lady of good holy rites, O goddess of Devas, by visiting Avimukteśvara a n d Trivisfapa a n d r e a c h i n g K ā l a b h a i r a v a , the holy centre, m e n b e c o m e rid of their sins d u r i n g the Parvans. T h e sacred rivers of the e a r t h a n d the great shrines a n d abodes enter G a ń g ā at V ā r ā n a s ī in t h e course of holy Parvans. 134-139. T h e different shrines in a n d a r o u n d this place are as follows:—Avimukta is t h e most excellent holy centre. It dispels great sins. T h e L i ń g a t h a t is at K e d ā r a ,

Lińgapurāna

498 8

the Lińga t h a t is in Mahālaya, ** t h e M a d h y a m e ś v a r a , 887 t h e P ā ś u p a t e ś v a r a , . Śańkukarneśvara, G o k a m ā r c i , Druma888 candeśvara, Bhadreśvara, S t h ā n e ś v a r a , Ekāgra, Kāleśvara, 8 ** Ajeśvara, Bhairaveśvara, I ś ā n a , Omkāra,** 8 a Amareśa,870 M a h ā k ā l a , the Jyotirlińga, Bhasmagātraka, etc, all those holy centres of m i n e on the e a r t h n u m b e r i n g sixtyeight a n d all o t h e r well-established shrines c o m e t o m e a t V ā r ā n a ā d u r i n g t h e holy Parvans. T h u s the mysterious secret has been revealed to you. 140. Therefore, t h e creature t h a t dies here a t t a i n s t h e divine i m m o r t a l ' region if he takes a b l u t i o n in the G a ń g ā a n d visits m e , O auspicious lady. 141-143. T h e c r e a t u r e i m m e d i a t e l y obtains a benefit equal to t h a t of h u n d r e d s a n d thousands of sacrifices. W h a t is m o r e wonderful t h a n t h a t ? O fair lady, of all t h e i m p o r t a n t shrines on t h e e a r t h a n d on m o u n t a i n s , Avimukta is t h e grea test. U n d e r s t a n d w h a t has been said by m e . T h e sin m e n t i o n e d in the V e d a s is r e c o u n t e d by b r a h m i n s by t h e w o r d " A v i " . T h e holy centre is called Avimukta because it is free from Avi ( i . e. s i n ) 8 7 1 a n d resorted to by m e . 144-147. After saying this, t h e lord of all the worlds s a i d — " O goddess of Devas, Avimukta is my a b o d e . See it well." After saying this, t h e lord, the consort of U m ā , p o i n t e d out t h e excellent Ś r ī p a r v a t a to her. He stayed at Avimukteśvara p e r m a n e n t l y along with her. In view of his ability to go every where, t h e lord of Devas, t h e soul of all, identical with ' S a t ' a n d 'Asat' c a m e to Śrīparvata along w i t h t h e goddess. H e , the lord of all living beings, pointed out to her the following holy centres a n d idols: 148-155. K u n d ī p r a b h a ; t h e great a n d divine Vaiśravaneśv a r a ; Āśālińga; D e v e ś a j t h e divineBāleśvara; t h e great R ā m e ś 866. Mahālaya—This peak of the Himalayas has not been identified so far. 867. Gokarna—See p. 94 note 1 1 3 . 868. Sthāneśvara -See p. 144 note 350. 860.. Kāleśvara—the same as Mahākāleśvara in Ujjayini, mod. Ujjain, Greek Ozene. 870. Amareśa -the same as Omkāreśvara in Orhkāra Māndhātā in the Nimar district, Madhya Pradesh. 8 7 1 . Avimuktaka—For a different interpretation of the name, see verses 104-105 of this chapter.

Glory of SriSaila

499

v a r a 8 7 1 * t h a t h a d been installed by V i s n u ; lord K u n d a l e ś v a r a at the sides of the southern g a t e ; the excellent T r i p u r ā n t a k a stationed n e a r the eastern g a t e ; the idol t h a t increased in size along w i t h the m o u n t a i n a n d was bowed to by t h e chiefs of D e v a s ; w h a t is well known in the three worlds as M a d h y a m e ś v a r a ; A m a r e ś v a r a t h e bestower of boons, formerly installed by D e v a s ; lord G o c a r m e ś v a r a ; the wonderful shrine I n d r e ś v a r a ; the large idol K a r m e ś v a r a installed by B r a h m ā on purpose. O u n c h a n g i n g lady, t h e holy Siddhavafa is my per p e t u a l residence. T h e divine splendid Ajabila is consecrated by Aja himself; there itself in my divine Bilesvara a r e my divine sandals. In the m i d d l e of the m o u n t a i n Ś r ń g ā t a is the idol Śrńgātakeśvara installed by Śrīdevī. It is in the shape of Ś r ń g ā t a k a . M a l l i k ā r j u n a is my splendid residence. 156-157. T h e shrine Rajeśvara is installed in succession by m e a n s of R a j a s ; the Gajesvara, the V a i ś ā k h a idol, the u n c h a n g i n g K a p o t e s v a r a ; O fair lady, see now the splendid great T ī r t h a K o t ī ś v a r a , which was formerly resorted to by crores of the G a n a s of R u d r a a n d which is superior to all the o t h e r shrines. 158. A splendid rocky idol was installed by B r a h m ā in t h e s o u t h a n d a n o t h e r was installed in the n o r t h by Visnu. Both these together constitute the shrine called Dvidevakula. 159. See, on the western m o u n t a i n a Liñga of h u g e size h a d been installed by me formerly. It is called Brahmeśvara, Maleśvara. 160. A shrine is r e m e m b e r e d by the n a m e A l a m g r h a . T h e lord said t h u s : — " O B r a h m ā , this has been embellished by you at the outset, along with the sages." After saying this he stayed in the house. H e n c e , the shrine c a m e to be known as Alam grha. 161. O lady conversant with the T i r t h a s , see there is a T ī r t h a a n d a Vyomalińga of m i n e there also. This is called K a d a m b e ś v a r a , installed by S k a n d a himself. 162-164. T h e shrine G o m a n d a l e ś v a r a is installed by N a n d a a n d others. O lady of excellent face, see these holy spots a n d shrines installed by I n d r a a n d his Devas on t h e 8 7 1 a . Rāmeśvara—one of the twelve great lińgas set up by Rāma at Rāmeśvaram, Deccan Bharata. It is a celebrated place of pilgrimage and contains a magnificent temple.

500

Lińgapurāna

borders of D e v a h r a d a . O fair lady, in the p l a c e where your necklace fell d o w n in H ā r a p u r a , 8 7 2 t h e sacred pit of H ā r a k u n d a has been m a d e by you for t h e welfare of h u m a n beings. O lady of good holy rites, in Ś i v a r u d r a p u r a , t h e idol Acaleśvara has been installed by your father on the m o u n t a i n . 165-169. Formerly, t h e B r a h m a n was embellished by me along w i t h t h e sages. O fair lady, t h e shrine Candikeśv a r a is evolved by C a n d i k ā — C a n d i k e ś ā is your d a u g h t e r — T h i s spot is t h e excellent A m b i k ā T ī r t h a . T h e shrine Rucikeśvara i s h e r e . T h i s splendid D h ā r ā ( c u r r e n t of w a t e r ) is tawny-coloured. O fair lady, t h e devotee who worships me devoutly in these different holy centres a n d T i r t h a s , shall rejoice w i t h m e . T h e b r a h m i n w h o a b a n d o n s his body on Śriśaila destroys his all sins. U n d o u b t e d l y he is liberated in t h e same splendid m a n n e r as in t h e holy c e n t r e Avimukta. O lady of good h o l y rites, he who duly performs t h e g r e a t holy rite of a b l u d o n n a m e d M a h ā s n ā n a by m e a n s of ghee in these holy shrines a n d spots a t t a i n s i d e n t i t y w i t h m e . 170-174. If t h e ablution is m a d e w i t h twentyfive Palas of t h e sacred m a t e r i a l of worship it should be k n o w n as Abhy a ń g a ; if it is with a h u n d r e d Palas, it should be k n o w n as S n ā n a . T w o thousand P a l a s of t h e material are said to consti t u t e a M a h ā s n ā n a (great a b l u d o n ) . T h e devotee b a t h e s my Lińga at t h e outset with cow's ghee. T h e n he consecrates it with the o t h e r materials. Thereafter he washes w i t h water. T h e benefit of a h u n d r e d Yajñas is a t t a i n e d by t h e m e r e rite of wiping off the L i ń g a ; by b a t h i n g it t h e benefit of ten thou s a n d sacrifices is a t t a i n e d ; by worship the benefit of h u n d r e d thousand sacrifices is o b t a i n e d . T h e benefit of those w h o sing a n d p l a y on instruments of music is infinite. By m e a n s of t h e great b a t h eight times t h e benefit of b a t h is acquired. If t h e devotee wishes to perform t h e rite of a b l u t i o n by m e a n s of w a t e r alone he shall do so by m e a n s of fragrant scented water with devotion. T h e u n g u e n t in every case is by m e a n s of twentyfive Palas of t h e m a t e r i a l used. 175. T h e devotee shall use Śamī flower, Bilva leaves a n d lotuses duly. He can use o t h e r flowers also b u t he shall not a b a n d o n t h e Bilva leaf. 8 7 2 . Hārapura—not identifiable.

Glory of Śrīśaila

501

176. He shall worship M a h ā d e v a w i t h four measures or eight D r o n a s of flowers etc. T h e N a i v e d y a (food offering) shall be t e n D r o n a s or eight D r o n a s . 177. If t h e devotee is a b r a h m i n devoid of wealth, he a t t a i n s t h e same benefit a n d m e r i t as with t h e worship of a h u n d r e d D r o n a s even w h e n h e worships only w i t h a n Ā d h a k a m e a s u r e . N o d o u b t need b e e n t e r t a i n e d i n this respect. 178-184. T h e devotee shall keep awake d u r i n g t h e n i g h t by playing on various musical instruments such as Bherī, M r d a ń g a , M u r a j a , T i m i r ā , P a f a h a , e t c . H e shall effect o t h e r types of sounds too. He shall d u l y p r a y . A c c o m p a n i e d by his servants, sons, wife, relatives a n d kinsmen he shall c i r c u m a m b u l a t e t h e excellent Lińga a n d p r a y t h u s : — "O lord of Devas, O Ś a ń k a r a , it behoves y o u to forgive all my sins. Forgive me if my worship is devoid of t h e requisite materials, faith a n d r i t e s . " After saying this he shall immediately perform t h e J a p a of T v a r i t a R u d r a a n d o t h e r Śānti m a n t r a s . H e shall t h e n r e p e a t t h e Bīja o f t h e f i v e - s y l l a b l e d m a n t r a . H e a t t a i n s t h e same benefit as is o b t a i n e d by visiting t h e holy centres a n d perform ing t h e sacrifices. He attains the same goal as one w h o dies in V ā r ā n a s ī . Similarly, he shall u n d o u b t e d l y a t t a i n Sāyujya ( i d e n t i t y with m e ) . For the sake of p r o p i t i a t i n g m e , these rites should be performed d u l y by my devotees. If they neglect, certainly they are n o t my devotees. Sūta

said:

185-188. On h e a r i n g these words, the goddess went to Vārānasī. She b a t h e d t h e L i ń g a Avimukteśvara with milk a n d ghee. She worshipped R u d r a the lord of Devas, t h e leader of t h e worlds. O n t h e M a n d a r a m o u n t a i n (?) i n Avimukta she p r o p i t i a t e d t h e great A t m a n by means of p e n a n c e . She built a shrine on t h e M a n d a r a t h a t has beautiful caves. It was here t h a t t h e lord blessed t h e great d a i t y a A n d h a k a , t h e son of H i r a n y ā k s a . Sportively he blessed h i m with t h e offer of G a n a hood. T h u s t h e e n t i r e story has b e e n r e c o u n t e d to you in d e t a i l . 189-190. He w h o reads or listens to t h e glory of t h e shrines shall immediately a t t a i n those merits which one attains by visiting holy centres. He shall n a r r a t e this to all t h e b r a h -

502

Lińgapurāna

mins who a r e clean i n body a n d m i n d a n d who have conque red their sense-organs. T h a t m a n alone shall a t t a i n the benefit of all sacrifices.

CHAPTER NINETY T H R E E The The sages said

Narrative of the Asura

Andhaka

:—

1-5. H o w did the leading Daitya n a m e d A n d h a k a o b t a i n the chieftaincy of the G a n a s from M a h e ś v a r a after being sub dued in the M a n d a r a m o u n t a i n with m a n y c h a r m i n g caves ? It behoves you to recount it in the m a n n e r it h a p p e n e d a n d in the way you have h e a r d . Sūta said :

I shall succinctly m e n t i o n how Andhaka was blessed, how he was d e d i c a t e d on the M a n d a r a m o u n t a i n a n d how he a t t a i n e d boons. I shall m e n t i o n everything briefly. Formerly a son was born to H i r a n y ā k s a . He was c o m p a r a b l e to H i r a n y a n a y a n a (i.e. his father in prowess). He was well known as A n d h a k a . By means of p e n a n c e he a t t a i n e d great prowess. T h a n k s to the grace of B r a h m ā , he a t t a i n e d i m m u n i t y from d e a t h . He enjoy ed the whole of the three worlds. Formerly, he conquered the city of I n d r a sportively a n d terrified I n d r a without any strain. 6. All Devas, N ā r ā y a n a a n d others were oppressed, beaten, b o u n d a n d struck down b y h i m . T h e y b e c a m e frightened a n d entered M a n d a r a . 7. After afflicting Devas thus, A n d h a k a t h e great Asura h a p p e n e d to come casually to the m o u n t a i n M a n d a r a with c h a r m i n g caves. 8. T h e n all those leading Devas including Sādhyas, a p p r o a c h e d M a h e ś a , the lord of all Devas a n d said t h u s : — " W e have b e e n split a n d pierced by the weapons of And haka, the king of Daityas. We are of very little virility. H e n c e , we are quickly struck a n d split in every l i m b . 9-10. On h e a r i n g thus of the arrival of the D a i t y a through his leading G a n a s the lord set o u t against A n d h a k a . At t h a t

The Narrative of the Asm a Andhaka

503

place, I n d r a , t h e lotus-born B r a h m a , Visnu a n d other leading Devas a n d t h e excellent b r a h m i n s shouted victories to t h e lord from all sides. T h e y kept their joined p a l m s on their crown to show their reverence. 11-13. R e d u c i n g t h e entire host of the Asuras to ashes in crores a n d h u n d r e d s of crores, M a h ā d e v a pierced A n d h a k a with his trident. O n seeing t h a t A n d h a k a was pierced a n d t h a t his coat of m a i l of sin h a d been b u r n t , B r a h m a , shouted in j o y after bowing down t o īśa. O n h e a r i n g t h a t shout Devas bowed down t o t h e lord a n d shouted. T h e sages d a n c e d . T h e G a n a s rejoiced. 14. T h e n Devas showered plenty of flowers on lord Śiva. T h e whole of t h e three worlds rejoiced w i t h delight a n d shouted. 15. Transfixed to t h e t r i d e n t a n d b u r n e d like a d e a d b o d y i n f i r e t h e d e m o n assumed Sāttvika emotions a n d t h o u g h t thus in his m i n d . 16-19. "Previously, lord M a h e ś v a r a h a d been p r o p i t i a t e d by me in t h e previous birth since I have been b u r n e d n o w by Siva. H e n c e , this has come to pass. Otherwise, this does not fit in. H e w h o remembers R u d r a even once i n his m i n d a t t h e time of d e a t h attains identity with h i m . W h y n o t then he who r e m e m b e r s m a n y times. B r a h m a , Visnu, a n d Devas including I n d r a seek refuge in h i m . O n e shall certainly seek refuge in him a l o n e . " After thinking thus, A n d h a k a , delighted in his m i n d , eulogised Śiva, ī ś ā n a who h a d suppressed h i m . I t was d u e t o the weightiness of his m e r i t t h a t A n d h a k a could eulogise thus. 20-21. On being p r a y e d to by h i m , lord Śiva, t h e lord of Devas, t h e dispeller of dejection, said to A n d h a k a t h e son of H i r a n y a n e t r a , w h o was fixed to t h e tip of t h e trident. G l a n c i n g at the D ā n a v a , the lord spoke w i t h mercy. 22. " O d e a r one, I a m delighted with you. Welfare u n t o you. W h a t cherished desire of yours shall I fulfil. O leading D a i t y a , O A n d h a k a , choose t h e boons. I am k n o w n as t h e bestower of boons. 23. On h e a r i n g t h e words of t h e lord, t h e son of H i r a n y a n a y a n a spoke t h u s to M a h e ś v a r a in words choked within, d u e to excess of delight. 24.

lord- O S a n k a r a , the dispeller of t h e agony of y o u r

504

Lińgapurāna

devotees, O lord of the chiefs of Devas, I crave for y o u r devo tion if a b o o n is to be given u n t o m e . O Iśa, be pleased." 25-26. O n h e a r i n g t h e words o f A n d h a k a , t h e g r e a t A t m a n , Bhava of g r e a t lustre g r a n t e d h i m p u r e devotion w h i c h is diffi cult of access. He conferred on h i m the chieftancy of t h e G a n a s . T h e l e a d i n g Devas a n d others bowed d o w n t o h i m w h o h a d been thus established in t h e position as t h e chieftain of t h e Ganas.

CHAPTER NINETYFOUR Uplifting

the

Earth

The sages said:

1-2. H o w was his father t h e terrible d e m o n H i r a n y ā k s a , slain by Visnu ? H o w did Visnu assume t h e form of a Boar ? H o w did his h o r n a t t a i n t h e status o f a n o r n a m e n t o f M a h e ś a . O S ū t a , it behoves y o u to n a r r a t e all this to us in detail. Sūta

said:

3. T h e b r o t h e r of H i r a n y a k a ś i p u is k n o w n as H i r a n y ā k s a . He w a s c o m p a r a b l e to K ā l a the destroyer. He was the father of A n d h a k a t h e lord of t h e Asuras. 4 . T h i s l e a d i n g D a i t y a defeated all D e v a s . H e b o u n d t h e e a r t h t h a t h a s t h e lustre of blue lotus a n d took it to N e t h e r regions. He m a d e it his prisoner. 5-8. Devas i n c l u d i n g B r a h m ā were oppressed, struck a n d b o u n d by this cruel leader of t h e Daityas, H i r a n y ā k s a , t h e strong a n d wicked soul. T h e i r facial splendour b e c a m e faded. T h e y bowed d o w n their heads t o Vi?nu w h o formerly h a d suppressed crores of Daityas. T h e y s u b m i t t e d to h i m the news a b o u t t h e i m p r i s o n m e n t o f t h e e a r t h . O n h e a r i n g this, L o r d V i s n u assumed t h e form of Y a j ñ a v a r a h a ' as at the time of the manifestation of the Lińga. W i t h t h e t i p of his curved fangs he killed H i r a n y ā k s a the leading D a i t y a of g r e a t strength. After 8

873.

Yajñavaraha—The

boar-form

of Visnu.

On the symbolic

interpretation of Yajñavaraha, see Matsyapurāna—A Study, pp. 311-334.

Uplifting

the

Earth

505

killing h i m along with other Daityas, t h e lord the slayer of the Daityas shone splendidly. 9-14. J u s t as in the beginnings of kalpas before, he enter ed t h e N e t h e r regions a n d b r o u g h t the e a r t h o u t of t h e ocean a n d m a d e h e r seated o n his lap. T h e n B r a h m ā , t h e best o f Devas, a c c o m p a n i e d by I n d r a a n d others eulogised Visnu t h e lord of Devas with words choked w i t h g r e a t emotion. O b e i s a n c e to the p e r p e t u a l V a r ā h a with the curved fangs a n d the staff. Obeisance to N ā r ā y a n a w h o is identical with all. Obeisance t o B r a h m a n t h e greatest A t m a n . Obeisance t o t h e m a k e r of all. Obeisance to the holder of t h e e a r t h . Obeisance to t h e slayer of t h e enemies of Devas. O b e i s a n c e to the creator a n d leader of t h e chiefs of Devas a n d the chastiser of all. You are A s t a m ū r t i (having eight cosmic b o d i e s ) . Y o u h a v e infinite forms. You a r e the p r i m o r d i a l D e v a . You are known as A n a n t a (Eternal B e i n g ) . Everything has been created by you, O lord of Devas, be pleased, O lord of the worlds, O V a r ā h a , O Visnu. O Visnu the fulfiller of o u r desires, all t h e i m p o r t a n t Daityas were killed in a trice by y o u w i t h half of a h u n d r e d millionth p a r t of t h e tip of o n e of y o u r curved fangs, along with their sons a n d servants. 15. O lord of earth, t h e e a r t h was lifted up by you a n d held at t h e tip of your curved fangs, O lord, h a v i n g t h e lustre of clouds, O lotus-faced G o d , served by all the people, all t h e m o u n t a i n s , all the oceans, a n d by all Devas a n d Asuras. 16. O lord, it was by you alone t h a t t h e victory of the. Devas was b r o u g h t a b o u t . Ha ! a b o o n has b e e n given; t h e goddess of speech has been bestowed on the lotus-born deity, O lord, be pleased. 17. All t h e leading i m m o r t a l beings find a place in your h a i r s ; t h e m o o n a n d t h e sun i n your eyes; t h e e a r t h t h a t h a d b e e n t a k e n to t h e n e t h e r worlds was placed at t h e pair of y o u r feet. All t h e constellations find a place on your back. 18. O lord, O preceptor of t h e universe, t h e e a r t h t h a t h a d b e e n t a k e n to t h e cavity of the n e t h e r regions, has b e e n uplifted by y o u w i t h o u t the help of any a r m y , for the welfare of t h e worlds. Everything has b e e n held by you alone. 19. T h u s , t h e lord of speech, Prajāpati, bowed down to Visnu along with Devas r e p e a t i n g different h y m n s a n d wor-

506

Lińgapurāna

shipping h i m in different ways. F r o m Visnu he ( B r a h m a ) o b t a i n e d different boons. He was himself h a v i n g the b o d y originating from the umbilical lotus of Visnu. 20. Devas a n d t h e leading sages received on their heads the e a r t h t h a t h a d been uplifted by h i m . In t h e presence of t h e discus-bearing lord they kept the e a r t h on their heads a n d bowed down to h i m . 21-22. "O e a r t h , O bestower of boons, you have been redeemed by this V a r ā h a alone, by K r s n a , by Visnu w h o has h u n d r e d s of h a n d s a n d whose activities are not strained. O e a r t h , you a r e highly blessed. O u n c h a n g i n g o n e , y o u are an extensive being. O e a r t h , y o u a r e the s u p p o r t e r of all t h e worlds. Dispel o u r sins. 2 3 . O lotus-eyed bestower of boons, it is by y o u r favour t h a t we live after o u r sins have been destroyed by you, mentally, verbally a n d physically." 24-26a. O n being thus addressed b y Devas t h e e a r t h s a i d : — " O b r a h m i n s , h e w h o keeps o n his h e a d t h e p i n c h o f e a r t h b r o k e n by t h e curved fangs of V a r ā h a , r e p e a t i n g this M a n t r a , shall be liberated from sins. He shall be long-lived a n d strong. He shall be blessed w i t h sons a n d grandsons. After leaving t h e e a r t h he reaches h e a v e n a n d rejoices along with Devas. At t h e end of his K a r m a n he r e t u r n s to the e a r t h . 26b-27. W h e n V a r ā h a t h e lord h a d gone back to milk ocean after leaving off the form of t h e boar, t h e e a r t h shook again. T h e curved fangs of intelligent lord of Devas, pressed down by t h e weight of t h e e a r t h fell d o w n t h e r e . 28-32. B h a v a , t h e lord of t h e universe, w h o casually went t h a t way, saw t h a t curved fang a n d took it up for his own embellishment. M a h ā d e v a kept it on his h e a d as well as on his chest. D e v a s including I n d r a eulogised Bhava, t h e lord of Devas. T h e e a r t h was t h u s stabilised sportingly by t h e lord of Devas d u r i n g dissolution. If t h e lord h a d not thus d e c o r a t e d himself with p a r t s of Visnu, B r a h m a a n d o t h e r Devas sportingly h o w could the b r a h m i n s a t t a i n salvation. H e n c e , M a h e ś v a r a wears curved fang ( D a m s t r ā ) as his o r n a m e n t .

The Exploits of Nrsirhha

the

50?

Man-lion

CHAPTER NINETYFIVE The Exploits

of Nrsirhha

the

Man-lion

The sages said :

1. It is heard t h a t H i r a n y a k a ś i p u the elder b r o t h e r of H i r a n y ā k s a was formerly killed by Nrsirhha. H o w was he killed by h i m , kindly tell us. Sūta

said:

2. T h e son of H i r a n y a k a ś i p u was known by t h e n a m e P r a h l ā d a . H e was conversant with virtue endowed w i t h t r u t h fulness, asceticism a n d intelligence. 3-4. Ever since his birth he devoutly worshipped t h e u n c h a n g i n g omniscient Visnu who is lord of Devas, w h o is o m n i present, w h o is t h e cause of origin of all Devas, who is t h e p r i m o r d i a l P u r u s a , who has the form of B r a h m a n , w h o is t h e overlord of B r a h m ā a n d who is the cause of c r e a t i o n , susten ance a n d annihilation. 5-6. T h e enemy of Devas saw t h a t his son was frequently r e p e a t i n g " O G o v i n d a , Obeisance t o N ā r ā y a n a . " H e observed t h a t his son was devoted to Visnu. T h e d e m o n of sinful intellect looked at his son as though he would b u r n h i m a n d s a i d : — " O boy o f wicked intellect, you d o n ' t know m e t h e lord o f all D a i t y a s as well as Devas. 7-8. O heroic P r a h l ā d a , O my wicked son, I am t h e cause of a g o n y to t h e b r a h m i n s as well as Devas. W h o is Visnu ? W h o is lotus-born (Brahmā) ? W h o is I n d r a , V a r u n a , Vāyu, Soma ( M o o n ) , I ś ā n a or Pāvaka (Fire) to be considered equal to me ? W o r s h i p me alone with devotion a n d never the insignificant N ā r ā y a n a , be

9-12. O P r a h l ā d a , listen to me if you have any desire to alive."

E v e n after h e a r i n g t h e t h r e a t e n i n g words of H i r a n y a k a ś i p u , t h e intelligent b o y P r a h l ā d a worshipped Visnu a n d u t t e r e d " O N ā r ā y a n a obeisance t o you Obeisance t o N ā r ā y a n a " H e t a u g h t all t h e D a i t y a boys the same excellent Brahmavidyā. H i r a n y a k a ś i p u saw t h a t his c o m m a n d h a d been transgressed by his son, t h e c o m m a n d t h a t could not be transgressed even

508

Lińgapurāna

b y I n d r a a n d others. O n knowing t h a t his behest h a d been violated H i r a n y a k a ś i p u said to D ā n a v a s ; " I t behoves you to kill this wicked son of m i n e who is worthy of being p u t to d e a t h in various ways." 13. T h u s ordered by t h a t D a i t y a of extremely wicked h e a r t , D ā n a v a s h i t a n d struck the u n d a u n t e d P r a h l ā d a who considered himself a servant of the lord of Devas. 14. O excellent b r a h m i n s , w h a t h a d been evilly p e r p e t r a t e d then by those Asuras on t h e son of the king of Daityas b e c a m e futile, thanks to t h e brilliance of t h e lord w h o lies down in the milk ocean. 15-16. In o r d e r to kill H i r a n y a k a ś i p u w h o was furious d u e to his haughtiness, t h e lord assumed t h e form of the man-lion and manifested himself there itself. G l a n c i n g at t h e son kindly he hit t h e father the base D ā n a v a . At t h e very same m o m e n t he split him with his s h a r p claws. 17. T h e n , the dispeller of sins killed t h a t D a i t y a along with his kinsmen. Like a fire of annihilation at t h e close of yugas he harassed t h e leading D a i t y a . 18. O b r a h m i n s of good holy rites, the entire universe be c a m e terrified d u e to t h e terrible roar of N r s i m h a . All the worlds beginning w i t h the world of B r a h m a trembled. 19-21. On seeing Nrsimha, Devas, Asuras, Nāgas, Siddhas, Sādhyas, Visnu, B r a h m a a n d others left off their courage a n d strength a n d w e n t off in different directions in order to pro tect their lives. W h e n they h a d gone, the lord N r s i m h a who h a d a thousand shapes, who h a d all feet a n d all arms, w h o had a thousand eyes, whose three eyes were t h e m o o n , sun a n d fire, who was the wielder of M ā y ā r e m a i n e d there enveloping every thing. T h e excellent Devas w h o were stationed on t h e Lokāloka accompanied b y B r a h m a , Siddhas, Y a m a a n d the M a r u t s , eulogised h i m . Prayer

22-30. You a r e t h e B r a h m a n t h a t is greater t h a n the greatest. You a r e the greatest of realities. You are the greatest splendour a m o n g all luminaries. You are t h e greatest A t m a n . You a r e identical w i t h the universe. You are gross a n d subtle; n a y d i e subtlest. You a r e t h e auspicious being identical with Ś a b d a b r a h m a n . Y o u are b e y o n d

The

Exploits of Nrsimha

the

509

Man-lion

t h e scope of speech a n d devoid of support. You a r e free from D v a n d v a s ( m u t u a l l y clashing opposites) i m p e d i m e n t s a n d calamities. 24. You a r e t h e p a r t a k e r of sacrifices of sacrificers. Y o u a r e the lord bestowing fruits on those w h o perform sacrifices. You assume the form of a fish. 8 ' 4 You a r e stationed in the universe after assuming the form of a tortoise. 8 7 8 2 5 . You have assumed the forms of the Boar a n d t h e lion for saving t h e k i n g d o m of Devas by killing t h e lord of Daityas. 26. U n d e r the pretext of the curse of b r a h m i n (i.e. Bhrgu) you sportingly i n c a r n a t e d on t h e e a r t h . N o t h i n g is seen as distinctly different from you. You are t h e whole universe con sisting of t h e mobile a n d immobile beings. 27. You a r e Visnu, R u d r a , a n d B r a h m a . You are t h e b e g i n n i n g a n d t h e e n d ; O lord, you a l o n e are w e . 28. Y o u alone a r e t h e universe. O lord, of w h a t avail is m e r e p r a t t l i n g . O lord, t h a t which is non-dualistic is stationed in manifold ways, d u e to M ā y ā . 29-30. H o w shall we eulogise y o u ? O lord of t h e p a ś u s ! O lord of Devas, h o w you shine !" Although t h e lord was thus eulogised w i t h different hymns, w i t h emotional feelings, O b r a h m i n s , t h e lord did not become calm because he was h o n o u r i n g the species in which he m a n i fested himself (i. e. a l i o n ) . H e w h o reads this h y m n pertaining t o the M a n - l i o n , o r he who p o n d e r s over its m e a n i n g or he w h o n a r r a t e s this to t h e b r a h m i n s , is h o n o u r e d in t h e world of Visnu. 31-34. I n the m e a n t i m e , Devas including I n d r a a n d B r a h m a c a m e to lord Śiva a n d eulogised h i m after informing him a b o u t the activities of Visnu w h o assumed the form of a beast ( L i o n ) . T h e n B r a h m a a n d others eulogised P a r a m e ś v a r a . T h e y sought refuge in h i m w h o is t h e great cause, for saving t h e i r souls. Accompanied by Devas a n d extremely afraid, B r a h m a eulogised P a r a m e ś v a r a M a h ā d e v a who was staying on t h e M a n d a r a m o u n t a i n sporting with U m ā a n d who was served b y 874-875. boar a n d

T h e verse* 34-35 of this chapter refer

man-lion

AvatSra, p p . 3 3 - 3 8 .

incarnations

of V i s n u .

F o r detail,

the fish, tortoise, see H.M.

under

510

Lińgapurāna

his Ganas, G a n d h a r v a s , Siddhas a n d Apsarses. B r a h m ā prost rated on the ground a n d eulogised P a r a m e ś v a r a with words choked in the throat. Brahmā said

35 Obeisance u n t o you the destroyer of d e a t h ; obeisance u n t o the w r a t h of R u d r a ; obeisance u n t o Śiva, R u d r a ; obei sance to you Śiva, 8 ' 6 Ś a ń k a r a . 36 You are U g r a ( T e r r i b l e ) , the retainer of all living beings; you are Siva (auspicious) u n t o u s ; obeisance to Śiva, Śarva, Śańkara the dispeller of dejection. 37. Obeisance to M a y a s k a r a , 8 7 7 obeisance to Viśva, to Visnu, to B r a h m ā ; obeisance to you t h e destroyer ; obeisance to the lord of U m ā . 38. Obeisance to H i r a n y a b ā h u ( o n e with golden arms) ; obeisance to the lord of H i r a n y a (gold) ; obeisance to Śarva, 8 7 8 having_all forms ; obeisance to P u r u s a . 39. Obeisance u n t o one devoid of distinction between ' S a t ' a n d 'Asat'; obeisance u n t o you the cause of ' m a h a t ' ; obeisance to the p e r m a n e n t Being of t h e form of t h e universe t h a t is being born. 40. Obeisance u n t o one b o r n in m a n y Ways ; obeisance u n t o the plentiful being ; obeisance to R u d r a ; obeisance to N ī l a r u d r a ; to K a d r u d r a ; obeisance to Pracetas. 4 1 . Obeisance to K ā l a of d a r k complexion ; obeisance to the destroyer of K ā l a ; obeisance to lord M i d h u s t a m a 8 7 8 ( b o u n t i ful ) : obeisance to you Śitikantha ( b l u e - n e c k e d ) . 42. Obeisance to you the great one ; to th» perpetual destroyer of Daityas ; obeisance to T ā r a 8 8 0 ( r e d e e m e r ) a n d t o S u t ā r a ( t h e excellent r e d e e m e r ) ; obeisance t o T ā r a n a ( o n e engaged in redeeming sinners). 8 7 6 . śivaya—moksarūpāya ST. of the form of salvation. Gf. "śivam mokse sukhe bhadre."—Viśva. 877. mayaskarāya—sukhakariya ST. the bestower of happiness. 878. śarvāya—trnāti jagat hinastlti śarvah 57". the destroyer of the universe. 879. midhuatam&ya—sarva-varsakāya ST. the best among those who grant withes. 880. tārāya—pranavarūpāya ST. of the form of pranava (om)'

The Exploits of Nfsirhha

the

Man-lion

511

43. O b e i s a n c e to Harikeśa (one with tawny hair) ; obeis a n c e to Ś a m b h u the great A t m a n ; obeisance to you t h e benefactor of Devas ; obeisance to one t h e benefactor of living beings. 44. Obeisance to the benefactor of U m ā , the d a u g h t e r of H i m a v a n ; obeisance to w r a t h in the form of R u d r a ; obeis a n c e to K a p a r d i n (one with m a t t e d h a i r ) . Obeisance to Kālakant-ha ( t h e b l u e - n e c k e d ) . 45. Obeisance to gold-complexioned M a h e ś a ; obeisance to Ś r l k a n t h a ; obeisance to one who is smeared with ashes; obeis ance to D a n d e ś v a r a (lord with the staff or rod of p u n i s h m e n t ) ; obeisance to M u n d ī ś v a r a (lord with skulls). 46. Obeisance to H r a s v a (short o n e ) ; to D ī r g h a ( l o n g o n e ) ; obeisance to V ā m a n a (dwarf), to the terrible trident-bear ing lord ; obeisance to t h e fierce being. 47. O b e i s a n c e to B h ī m a (the t e r r i b l e ) , to one of terrible form ; obeisance to you interested in terrible activities ; obeis ance to one, the foremost a m o n g t h e a n n i h i l a t o r s ; obeisance to one w h o can kill from far. 48. O b e i s a n c e to D h a n v i n ( o n e with a b o w ) , to Śūlin ( t h e trident-bearing) ; obeisance to you t h e G a d i n (one with an iron c l u b ) , to H a l i n ( o n e w i t h ) p l o u g h s h a r e (as w e a p o n ) , to Cakrin ( o n e with discus), to V a r m i n (one with coat of m a i l ) , to the p e r p e t u a l destroyer of the activities of Daityas. 49. Obeisance to you, the Sadya, S a d y a r ū p a , a n d Sadyo881 j ā t a ; obeisance to you the V ā m a , V a m a r ū p a , Vāmanetra; 50-51. Obeisance to you the lord with hideous form a n d s h a p e ; obeisance to P u r u s a r ū p a ; to T a t p u r u s a ; to t h e sole P u r u g a ; 8 8 5 obeisance to the bestower of P u r u s ā r t h a s (aims of life); obeisanc* to the lord, to P a r a m e s t h i n ; obeisance to you, to ī ś ā n a , to īśvara. 52-54. Obeisance to B r a h m a , to one of the form of B r a h m a n ; obeisance to you, to Śiva himself. 8 8 1 . Vāmarūpāya—sundararupāya ST. of charming features. 882. purusaika-tatpurusāya—purusesu ekas tatpurusah uttamapurusa-rūpa ityarthah ST. the best among men. Gf. "uttamah purusas tvanyah paramātmetyudāhrtah"—Bhagavad Gitā

512

Lińgapurina

O Śarva, Visnu the maker of t h e universe has assumed t h e form of Nrsimha. F o r t h e welfare of t h e worlds t h a t lord himself has killed H i r a n y a k a ś i p u with his s h a r p claws along with m a n y leading Daityas. B u t being in t h e leonine form he is harassing the universe. O lord of Devas, kindly do w h a t matter.

should be d o n e in the

55. You are U g r a (fierce) ; you a r e t h e restrainer of all wicked ones ; you a r e o u r benefactor. P r o t e c t us t h r o u g h your bodies of Kālakūfa, etc. We have sought refuge in you. 56-58. O lord of the universe, y o u r c o n d u c t is spotless j we are b u t tools of your g a m e . O u r dissolution a n d rise depend u p o n t h e closing or opening of y o u r eyes. E v e n w h e n you are wide awake, O lord, we a r e distressed by Visnu of unmeas u r e d splendour. O Śiva, o u r destruction c a n n o t h a p p e n wben you a r e wide awake. It behoves y o u to c u r b a n d check Nr simha, for t h e welfare of t h e worlds. Sūta said :

T h e lord w h o was thus addressed by them* replied smilingly. 59-63. T h e lord offered t h e m fearlessness saying "I shall kill h i m . " I n d r a bowed to t h e lord along with Devas. L o r d Bra h m a a n d Devas r e t u r n e d to their homes. Soon after M a h i d e v a assumed the form of a Ś a r a b h a a n d a p p r o a c h e d the haughty Man-lion. T h e lord in the form of Ś a r a b h a took away his life a n d was worshipped by Devas. F r o m the form of a lion Visnu assum ed his original form a n d went away gradually. T h e lord too who was thus eulogised by Devas went away. He who" reads or listens to this excellent h y m n of Siva attains his world a n d rejoices along with h i m .