The Linga Purana

by J. L. Shastri | 1951 | 265,005 words | ISBN-10: 812080340X | ISBN-13: 9788120803404

This page describes Glory of Shrishaila which is chapter 92 of the English translation of the Linga Purana, traditionally authored by Vyasa in roughly 11,000 Sanskrit verses. It deals with Shaiva pilosophy, the Linga (symbol of Shiva), Cosmology, Yugas, Manvantaras, Creation theories, mythology, Astronomy, Yoga, Geography, Sacred pilgrimage guides (i.e., Tirthas) and Ethics. The Lingapurana is an important text in Shaivism but also contains stories on Vishnu and Brahma.

Chapter 92 - Glory of Śrīśaila

The sages said:

1- 2. O sūta of great intellect, if Vārāṇasī is so meritorious it behoves you to recount its greatness to us now. We are eager to hear in detail the excellent greatness of this holy centre Avimukta.

Sūta Said:

3. I shall succinctly mention the glory of Avimukta, of Vārāṇasī in the manner in which lord Bhava had narrated it.

4. O leading brahmins, even in hundreds and crores of years it cannot be mentioned in detail by me or by the noble Brahmā.

5- 6. Formerly, after his marriage, Śaṅkara, Nīlalohita started from the peak of the Himavān in the company of the goddess the daughter of the Himavān, and the leading Gaṇas. After reaching Vārāṇasī Śaṅkara showed his Liṅga Avimukteśvara and began to stay there.

7- 8. One can become an ascetic in the following places, viz., Vārāṇasī, Kurukṣetra,[1] Śrīparvata, Mahālaya,[2] Tuṅgeśvara,[3] and Kedāra.[4] But if one performs the yoga of Paśupati perfectly for a day, one becomes an ascetic. Hence, one shall eschew everything and perform the Pāśupata yoga.

9. One shall stay there in the garden of the Lord. There is an excellent garden of Śarva at that place. Rudra created mentally a splendid mansion also.

10. The lord accompanied by Nandin pointed out that divine excellent garden to the daughter of the Himavān.

11. Śaṅkara Parameśāna, Bhava mentioned to her the greatness of this holy centre Avimukta just for her pleasure.

12. The garden was rendered beautiful by the different clusters of trees in full bloom. It was very charming due to the spreading creepers, the Priyaṅgu plants with growing flowers, and the Ketaka plants in full bloom though covered with thorns.

13. It was overspread with clusters of the Tamāla trees. It was strewn with plenty of fragrant Bakula flowers all round. Hundreds of Aśoka and Punnāga trees were in full bloom. Swarms of bees hovered round the flowers.

14. In some places the garden was resonant with the birds, Sārasas (Indian cranes), Cakravākas (Ruddy geese) and the intoxicated excellent Dātyūhas (water-crows) all round. These birds were embellished by means of the pollen dust of the full-blown lotuses. They were chirping every moment.

15. In some places the excellent garden was resonant with the crowing sound of the peacocks; in some places it was resonant with the cackling sound of the Kāraṇḍava ducks; in some places the garden was rendered noisy by the swarms of the inebriate bees accompanied by their bee-mates equally agitated due to intoxication.

16. It abounded in charming and fragrant flowers. In some places it was full of Sahakāra (mango) trees with fresh sprouts; some places (in the garden) were hidden by Tilaka trees encircled by creepers. The Vidyādharas, Siddhas and Cāraṇas sang in some places in the garden.

17. The garden contained groups of Apsarases engaged in dance. It was resorted to by different kinds of delighted birds. It was resonant with the sound of the Hārīta pigeons. It abounded in birds whose minds were excited due to the roaring sound of the lord of beasts.

18. In some places it abounded in fragrant bunches of flowers and sprouts of the Darbha grass plucked by the deer. In some places it was embellished by lakes and ponds abounding in different charming full-blown lotuses.

19. The garden was charming by the grace of the bluenecked peacocks hiding amidst the clusters of branches. It was resonant with the sounds emanating from the exuberant birds. The intoxicated bees lay hidden, amidst the branches of the trees in full bloom. The tall branches of those trees were rendered more splendid due to the lustre of the fresh sprouts.

20. In some places the beautiful creepers were chewed by the ladies of the Kimpuruṣa clan who walked in the garden in their elegant slow gait. In some places the beautiful trees were embraced by the creepers.

21. (?) The beautiful tops of the trees touched the clouds. The pigeons and doves sat on these tops and made a cooing noise. The tips of the trees had beautiful white forms that captivated the minds. The flowers that were scattered by these pigeons from tree tops disturbed the swans (in the lakes below). The garden was rendered charming by several groups of divine beings.

22. It contained number of garden lakes with full-blown lilies and lotuses spreading far and wide and these brightened up the path leading to the shrine of lord Śiva. The place was covered with different hedges and branches in combination with wonderful rows of flowers in the middle of the paths.

23. The borderlands of the garden were brightened up by charming Asoka trees with lofty tops and with their tall branches stooping down due to the weight of branches of the flowers. There were swings on either side of these trees and the songs of the birds resting therein caused pleasure to the ears. At night these trees in full bloom became indistinguishable from the Tilaka trees in bloom, thanks to the lustre of the moon. Herds of deer lay under the cool shade of the trees, some sleeping and some awake. Some of these deer had completely nibbled the tips of the Dūrvā grass.

24. The clear waters of the lakes were spreading out due to the moving lotuses which were set in motion by the wind from the fluttering of the wings of swans. Flocks of peacocks danced elegantly on seeing the plantain trees on the banks of these lakes set in motion by the waters coming to their roots. The lands in some places appeared beautiful due to the eyelets on the feathers strewn on the ground from the tails of these peacocks. In these spots, inebriate pigeons and doves of the species called “Hārīta” lurked leisurely and rejoiced.

25. In some places the spots were beautified by the Sāraṅga (flamingo) birds. Some places were covered with heaps of flowers of variegated colour. At other places the delighted Kinnara ladies played sweet songs on their lutes and danced.

26. The trees thickly growing there harboured the residences of the sages beneath them, with flowers strewn around. In some places the garden contained a lot of Jack trees, tall and spreading all round, with fruits growing from their very bottom.

27. The garden looked charming and resonant with the sounds of the golden anklets of the Siddhas and the Siddha women resorting to the grottos of Atimuktaka creepers in full bloom. The bees eagerly hovered round the bunches of flowers of the charming Priyaṅgu trees. Swarms of bees imbibed honey from the flowers of the mango and Kadamba trees.

28. The garden which bestows salvation on embodied beings looked charming with the water in the ponds gently shaken by the breeze and strewn with clusters of flowers. The fascinating hedges with bees humming therein beautified the garden. Herds of doves which got suddenly frightened by the gusts of wind took shelter within the thickets there.

29. The garden was heightened in beauty by the charming Tilaka trees as brindled as clusters of moon’s rays; by the Aśoka trees resembling saffron of the various types such as Sindura, Kuṃkuma and Kusumbha and by the Karṇikāra trees having the lustre of gold. These trees had large spreading branches and were in full bloom with plenty of flowers.

30. The ground was covered with flowers of various colours. In some places they had the lustre of powdered collyrium; in some places they resembled coral and in other places they were like gold.

31. Hundreds of birds chirped on the Punnāga trees. The red Aśoka trees bent down due to the weight of bunches of flowers. There were rest houses on the charming outskirts of the garden and they dispelled fatigue. The bees danced sportively on the full-blown lotuses.

32. Accompanied by the daughter of the mountain with snow-clad peaks, as well as by the friendly leaders of Gaṇas who were intoxicated, delighted, and well nourished with food, lord Śiva, the ruler of all the worlds, thus pointed out the extremely charming and extensive garden of trees of diverse kinds, to the goddess.

33. With divine ornaments evolved out of the most auspicious flowers of the forest, Śiva decorated the divine goddess who was present in the garden. The daughter of the snowcapped mountain also devoutly embellished Śiva the lord of Devas with divine flowers that were exceedingly auspicious and beautiful.

34. After seeing the extremely charming garden, after worshipping the lord worthy of being worshipped by the leaders of the gods and after bowing down to the lord who was accompanied by the leading Gaṇas, Nandin and others the goddess spoke to the lord.

The exalted goddess said:

35. O lord, the garden equipped with excessive lustre has been seen by me. It behoves you now to recount all the qualities of this holy centre.

36. O lord of Devas, O bull-emblemed lord it behoves you now to recount the glory of this holy centre, Avimukta in every respect.

Sūta said:

37. O hearing those words of the goddess the excellent lord, the lord of Devas smelt her lotus-like face. Then he laughingly spoke to her.

The lord said:

38. This extremely mysterious holy centre of mine, viz. Varāṇasī is the hidden cause of the liberation of all creatures.

39. O fair lady, many Siddhas have adopted my Vrata in this holy centre. They have taken up different types of Liṅgas and they always desire my world.

40-41. They are saintly souls one with the supreme spirit. They have conquered their sense-organs. They practise the greatest yoga in this garden abounding in different trees and birds and embellished by lakes abounding in lotus and lily-flowers. This holy place is always resorted to by Apsarases and Gandharvas.

42-43. Why this residence appeals to me, listen. One whose mind is fixed in. me, one who is devoted to me, one who has always dedicated his holy rites to me does not attain liberation anywhere else in the same manner as here. O fair lady, a creature that dies here becomes competent to attain salvation.

44-47. This great and divine city of mine is the most mysterious of all mysterious places. Brahmā, Siddhas and others who are desirous of liberation know this. The goal in me is the greatest one. Hence, this holy centre will never be abandoned by me nor has it been eschewed by me. This holy centre, therefore, is known as Avimukta.[5] Absolution is not obtained by taking dip in Naimiṣa,[6] Kurukṣetra,[7] Gaṅgādvāra85a and Puṣkara[8] nor by resorting to these. But it is obtained here. Hence, this excels all those holy centres.

48. Liberation may be achieved either at Prayāga or here, thanks to my adopting them. This Avimukta is more auspicious than even Prayāga which is the foremost of all holy centres.

49. Truthfulness is the esoteric principle underlying virtue; self-control is the esoteric principle underlying salvation: but excellent learned men do not know the esoteric principle underlying holy centres and sacred waters.

50. Taking food, sleeping, sporting and performing different activities as one pleases, one shall cast off one’s vital airs in Avimukta. The creature is then competent to achieve liberation.

51. For men it is better to commit thousands of sins and court Piśācahood than to become Indra in thousands of births without resorting to the city of Kāśī.

52. Hence, Avimukta should be resorted to for achieving salvation. It is here that Jaigīṣavya[9] of great penance attained Siddhi.

53. The excellent cave of Jaigīṣavya is purified, thanks to the glory of this holy centre and by means of devotion to me. It is considered to be the abode of yogins.

54. They always meditate upon me at this place. The yogic fire shines brilliantly here. They attain the greatest salvation which is inaccessible even to Devas.

55. Here itself, salvation is attained by the sages who have the unmanifest' for their symbols and who know the basic tenets. It is difficult of access anywhere else.

56. To them I expound the excellent glory of the yogic practice, the Sāyujya type of salvation of the Atman as well as the desired abode.

57. Kubera[10] dedicated his holy rites to me at this holy centre. It is by having recourse to this holy centre that he attained the leadership of the Gaṇas.

58. Saṃvarta[11] who is yet to be born will be my devotee. O fair lady, propitiating me here alone he will attain excellent perfection.

59. The yogin sage Vyāsa,[12] son of Parāśara, will be performing here a great penance. He will be my devotee and he will inaugurate the institution of the Vedas.

60-61. O lotus-eyed lady, that leading sage will be sporting about in this holy centre. Brahmā along with the divine sages, Viṣṇu, Sun, Indra and all other noble-souled heavendwellers do worship me here, O lady of good holy rites.

62. Other divine yogins, noble souls in disguise, worship me here always with their minds not turning to anything else.

63. Even a man whose mind is attracted by mundane affairs and who has eschewed interest in religious piety may not be reborn in this world if he dies at this holy centre.

64. But those who are bold and free from ego, who maintain the Sattva Guṇa, who have conquered their sense-organs, who maintain holy rites and who have eschewed unholy ones—all these have their emotional attachment to me.

65. Resorting to me, all the intelligent persons devoid of attachment have attained salvation here due to my favour, O lady of holy rites.

66. Thanks to my favour, O lady of holy rites, one attains salvation easily here itself which a yogin might attain in the course of thousand births.

67. This holy centre Goprekṣaka has been formerly established by Brahmā. O excellent lady, see the divine abode Kailāsa here.

68. Going to Goprekṣaka the man shall visit me here. Thereby, he avoids evil mishaps and is released forthwith from sins.

69. The great holy Tīrtha named Kapilāhrada has been made here by Brahmā. This Tīrtha, evolved out of the milk from the udders of cows, is extremely holy and sacred.

70. Here I am known as the bull-bannered lord. O gentle lady, I am present here as seen by you.

71-72. See the deep pool of water here made by Brahmā. It is named Bhadratoya (having auspicious waters). O gentle lady, I have been propitiated in this place by all Devas saying “Be subdued, O lord” and I became calm. I have been brought by Brahmā Parameṣṭhin and installed here.

73. I was seized by Viṣṇu from Brahmā and re-installed by him. Then Viṣṇu was addressed by Brahmā with a dejected mind.

74. “This Liṅga has been brought by me. Wherefore have you installed it.” Viṣṇu then said to Brahmā, with anger evident in his face.

75. “My devotion to lord Rudra is extremely great and noble. Although the Liṅga has been installed by me it will be known after your name.”

76. Therefore, I have occupied this place by the name of Hiraṇyagarbha. Man shall visit this lord of Devas and attain my world thereby.

77. Thereafter, Brahmā who was equipped with the greatest devotion once again duly installed this auspicious Liṅga of mine.

78. I am known here as Svarlīneśvara (the lord who has merged into the heaven). I have come here voluntarily. A man who gives up his life here is not reborn anywhere.

79-80. That goal is not attained by any one else. It is what is known as the goal of yogins. In this place a haughty powerful Daitya who was a thorn to Devas, was killed by me after assuming the form of a tiger. I am perpetually settled here and am well known as Vyāghreśvara (Tiger-Lord).

81-82. By visiting Vyāghreśvara one will avoid courting disaster. There were two Daityas Utpala and Vidala[13] who were, as ordained by Brahmā previously, destined to be killed by a lady. They were therefore killed by you in a battle with a ball contemptuously thrown at them. Their bodies have occupied this place.

83. It was here that I came and settled at the outset along with the leaders of the Gaṇas. Hence, this is the greatest abode of mine. Its vision is conducive to merit.

84. These Liṅgas have been installed all round by Devas. Hence, by visiting the lord in Liṅgas man shall invariably be a Gaṇa when he dies.

85-86. Realising that this place is pleasing and beneficial to me a Liṅga has been established by your father Himavān, the king of mountains. It is known as Śaileśvara. May this be seen with respect. O gentle lady, by visiting this no men shall court disaster or become wretched.

87. O gentle lady, this river Varuṇā[14] is holy. It liberates one from sins. It embellishes this holy centre and becomes united with the Ganges.

88. An excellent Liṅga has been installed by Brahmā at this confluence. It is known in the world as Saṅgameśvara, (lord of the confluence).

89. If a man shall become pure taking his bath at the confluence of the divine river and then worship Saṅgameśa whence need he fear rebirth?

90. I consider this great holy centre as the exalted abode of the yogins. I am self-born in the centre of this holy spot occupying the acme of the same.

91-92. It is glorified by all Devas and Asuras as Madhyameśvara (Lord of the centre). Indeed this is the abode of Śiddhas who observe the holy rites pertaining to me. It is the abode of yogins desirous of salvation and of those who are interested in the path of knowledge. By visiting this Madhyameśāna one will not bevail one’s birth.

93-94. This Liṅga has been, installed by Śukra the son of Bhṛgu. It is named Śukreśvara and is worshipped by all the Siddhas and immortal beings. By visiting this deity the man who has self-control is immediately liberated from all sins. The creature that dies here is not reborn in the world.

95-99. Formerly, an Asura who was a thorn to Devas assumed the form of a jackal. The jackal was not capable of being caught by others as he had acquired boons from Brahmā. O daughter of Himavān, he was killed by me here and so I am called Jambukeśa even today. I am known as such bowed to by Devas and Asuras. By visiting this lord of Devas one shall attain all cherished desires. These Liṅgas have been installed by the planets beginning with Śukra. See these sacred Liṅgas that bestow all cherished desires. Thus, O Pārvatī, these sacred Liṅgas wherein I reside have been recounted. Listen to another esoteric secret of mine in this holy centre. This is glorified as extending to four Krośas in every direction.

100-101. O lady of charming features, this place extending to a yojana bestows immortality after death. Know, that, by visiting me stationed in the Mahālaya mountain and in Kedāra, one attains the state of being a Gaṇa. Salvation is obtained in this place. That liberation is excellent since one attains the headship of Gaṇas.

102. O lady of excellent face, this Avimukta is known as the most sacred holy centre greater than even Mahālaya, Kedāra and Madhyama.

103. These holy centres are sacred in the Bhūrloka (earth):—viz. Kedāra, Madhyama Kṣetra and the holy spot Mahālaya. This Avimukta is more sacred than all these.

104. Ever since these worlds have been created, this auspicious holy centre has never been abandoned by me. Hence it became Avimukta (un-abandoned).[15]

105. By visiting the Liṅga named Avimukteśvara the man is immediately liberated from sins. He is liberated from the bondages of jīva.

106-108. By visiting all these holy centres, viz:—Śaileśa, Saṅgameśa, Svarlīna, Madhyameśvara, Hiraṇyagarbha, Goprekṣa, Vṛṣadhvaja Upaśānta Śiva (?) the deity residing in Jyeṣṭhasthāna, Śukreśvara, Vyāghreśa and Jambukeśvara a man is not born again in the world which is the ocean of misery.

Sūta said:

After saying thus, Mahādeva surveyed all the quarters.

109. When Maheśvara the lord of Devas stopped after surveying, that place suddenly became blazing as it were.

110-114. Then hundreds of Śiddhas who were devotees of Paśupati, who were white by being bathed in ashes, who were great souls devoted to Maheśvara and who invariably observed holy rites came there and bowed down to Maheśvara. They then observed the lord of the yogas and adopted Dhyānayoga (path of meditation) assiduously. They took to the support of the Atman and stationed themselves as though they would merge into Maheśvara. Even as they stood by, the consort of Umā, the lord of Devas, the lord Puruṣa assumed the greatest of his physical forms. He stood as though towards the close of the worlds in order to make the entire universe present in one place. With hairs standing on their ends due to her delight, the daughter of the lord of the mountains could not look at the lord of the universe who had assumed the greatest of his physical forms.

115-118. Then she understood that that form which had not been seen before was stationed in Prakṛti, and so Parameśvarī adopted the form of the Prakṛti by means of yoga. Then she could see the form of the noble soul. Then the yogins engaged in the meditation of merging (laya) entered the heart of the Puruṣa. They burnt all the seeds of mundane existence by remembering the splendid Bīja of the five-syllabled Mantra. Then the Lord established his divine and holy form which dispels all sins and which had been revealed formerly in this Nīlalohita image.

119-121. On seeing him, the daughter of the mountains had horripilation all over the body. She bowed down to his feet and eulogised him. Then she said:—“O lord, who are these?” Then the most excellent one among Devas spoke to the gentle lady, the daughter of the lord of the mountains.

The lord said:

These are the best of brahmins who possess devotion to me and who resort to my vrata by practising all yogas that they have learnt. O beautiful lady, thanks to the greatness of this holy centre and their devotion to me, they are blessed by me through this physical form in the course of a single birth.

122-127. Hence, this great holy centre is resorted to by Brahmā and others, by leading brahmins well-versed in the Vedic learning and by ascetics of great accomplishments. O goddess, the deity is worshipped at Varāṇasī on the eighth and fourteenth day in both the fortnights every month. It is particularly worshipped on solar and lunar eclipse days, especially in the month of Kārttika, during all full moon and new moon days, and during equinoctial and solstitial transits. All the Tīrthas of the earth resort to the holy Gaṅgā flowing north at Vārāṇasī, the Gaṅgā that flowed out of my matted hairs, the Gaṅgā that is the daughter of your father Himavān the king of mountains, the Gaṅgā that is stationed in the holy abode and flows towards sacred quarters always. O lady of excellent face, what are these Tīrthas? Listen.

128-133. These Tīrthas accompanied by hundreds of Tīrthas flow through Kurukṣetra, Puṣkara, Naimiṣa, Prayāga where there is plenty of water, and Drumakṣetra. O fair lady, they flow through all the holy centres all round. The deities, sages, Sandhyās, seasons, rivers, lakes, oceans and the divine Tīrthas join Gaṅgā during the Parvan days. O lady of good holy rites, O goddess of Devas, by visiting Avimukteśvara and Triviṣṭapa and reaching Kālabhairava, the holy centre, men become rid of their sins during the Parvans. The sacred rivers of the earth and the great shrines and abodes enter Gaṅgā at Vārāṇasī in the course of holy Parvans.

134-139. The different shrines in and around this place are as follows:—Avimukta is the most excellent holy centre. It dispels great sins. The Liṅga that is at Kedāra, the Liṅga that is in Mahālaya,[16] the Madhyameśvara, the Pāśupateśvara, Śaṅkukarṇeśvara, Gokarṇārci,[17] Drumacaṇḍeśvara, Bhadreśvara, Sthāneśvara,[18] Ekāgra, Kāleśvara,[19] Ajeśvara, Bhairaveśvara, Īśāna, Oṃkāra, Amareśa,[20] Mahākāla, the Jyotirliṅga, Bhasmagātraka, etc, all those holy centres of mine on the earth numbering sixty-eight and all other well-established shrines come to me at Vārāṇasī during the holy Parvans. Thus the mysterious secret has been revealed to you.

140. Therefore, the creature that dies here attains the divine immortal region if he takes ablution in the Gaṅgā and visits me, O auspicious lady.

141-143. The creature immediately obtains a benefit equal to that of hundreds and thousands of sacrifices. What is more wonderful than that? O fair lady, of all the important shrines on the earth and on mountains, Avimukta is the greatest. Understand what has been said by me. The sin mentioned in. the Vedas is recounted by brahmins by the word “Avi”. The holy centre is called Avimukta because it is free from Avi (i.e., sin)[21] and resorted to by me.

144-147. After saying this, the lord of all the worlds said—“O goddess of Devas, Avimukta is my abode. See it well.” After saying this, the lord, the consort of Umā, pointed out the excellent Śrīparvata to her. He stayed at Avimukteś vara permanently along with her. In view of his ability to go everywhere, the lord of Devas, the soul of all, identical with ‘Sat’ and ‘Asat’ came to Śrīparvata along with the goddess. He, the lord of all living beings, pointed out to her the following holy centres and idols:

148-155. Kuṇḍīprabha; the great and divine Vaiśravaṇeśvara; Āśāliṅga; Deveśa; the divine Bāleśvara; the great Rāmeśvara[22] that had been installed by Viṣṇu; lord Kuṇḍaleśvara at the sides of the southern gate; the excellent Tripurāntaka stationed near the eastern gate; the idol that increased in size along with the mountain and was bowed to by the chiefs of Devas; what is well known in the three worlds as Madhyameśvara; Amareśvara the bestower of boons, formerly installed by Devas; lord Gocarmeśvara; the wonderful shrine Indreśvara; the large idol Karmeśvara installed by Brahmā on purpose. O unchanging lady, the holy Siddhavaṭa is my perpetual residence. The divine splendid Ajabila is consecrated by Aja himself; there itself in my divine Bileśvara are my divine sandals. In the middle of the mountain Śṛṅgāṭa is the idol Śṛṅgāṭakeśvara installed by Śrīdevī. It is in the shape of Śṛṅgāṭaka. Mallikārjuna is my splendid residence.

156-157. The shrine Rajeśvara is installed in succession by means of Rajas; the Gajeśvara, the Vaiśākha idol, the unchanging Kapoteśvara; O fair lady, see now the splendid great Tīrtha Koṭīśvara, which was formerly resorted to by crores of the Gaṇas of Rudra and which is superior to all the other shrines.

158. A splendid rocky idol was installed by Brahmā in the south and another was installed in the north by Viṣṇu. Both these together constitute the shrine called Dvidevakula.

159. See, on the western mountain a Liṅga of huge size had been installed by me formerly. It is called Brahmeśvara, Maleśvara.

160. A shrine is remembered by the name Alaṃgṛha. The lord said thus:—“O Brahmā, this has been embellished by you at the outset, along with the sages.” After saying this he stayed in the house. Hence, the shrine came to be known as Alaṃgṛha.

161. O lady conversant with the Tīrthas, see there is a Tīrtha and a Vyomaliṅga of mine there also. This is called Kadambeśvara, installed by Skanda himself.

162-164. The shrine Gomaṇḍaleśvara is installed by Nanda and others. O lady of excellent face, see these holy spots and shrines installed by Indra and his Devas on the borders of Devahrada. O fair lady, in the place where your necklace fell down in Hārapura,[23] the sacred pit of Hārakuṇḍa has been made by you for the welfare of human beings. O lady of good holy rites, in Śivarudrapura, the idol Acaleśvara has been installed by your father on the mountain.

165-169. Formerly, the Brahman was embellished by me along with the sages. O fair lady, the shrine Caṇḍikeśvara is evolved by Caṇḍikā—Caṇḍikeśā is your daughter—This spot is the excellent Ambikā Tīrtha.

The shrine Rucikeśvara is here. This splendid Dhārā (current of water) is tawny-coloured. O fair lady, the devotee who worships me devoutly in these different holy centres and Tīrthas, shall rejoice with me. The brahmin who abandons his body on Śrīśaila destroys his all sins. Undoubtedly he is liberated in the same splendid manner as in the holy centre Avimukta. O lady of good holy rites, he who duly performs the great holy rite of ablution named Mahāsnāna by means of ghee in these holy shrines and spots attains identity with me.

170-174. If the ablution is made with twenty-five Palas of the sacred material of worship it should be known as Abhyaṅga; if it is with a hundred Palas, it should be known as Snāna. Two thousand Palas of the material are said to constitute a Mahāsnāna (great ablution). The devotee bathes my Liṅga at the outset with cow’s ghee. Then he consecrates it with the other materials. Thereafter he washes with water. The benefit of a hundred Yajñas is attained by the mere rite of wiping off the Liṅga; by bathing it the benefit of ten thousand sacrifices is attained; by worship the benefit of hundred thousand sacrifices is obtained. The benefit of those who sing and play on instruments of music is infinite. By means of the great bath eight times the benefit of bath is acquired. If the devotee wishes to perform the rite of ablution by means of water alone he shall do so by means of fragrant scented water with devotion. The unguent in every case is by means of twentyfive Palas of the material used.

175. The devotee shall use Śamī flower, Bilva leaves and lotuses duly. He can use other flowers also but he shall not abandon the Bilva leaf.

176. He shall worship Mahādeva with four measures or eight Droṇas of flowers etc. The Naivedya (food offering) shall be ten Droṇas or eight Droṇas.

177. If the devotee is a brahmin devoid of wealth, he attains the same benefit and merit as with the worship of a hundred Droṇas even when he worships only with an Āḍhaka measure. No doubt need be entertained in this respect.

178-184. The devotee shall keep awake during the night by playing on various musical instruments such as Bherī, Mṛdaṅga, Muraja, Timirā, Paṭaha, etc. He shall effect other types of sounds too. He shall duly pray. Accompanied by his servants, sons, wife, relatives and kinsmen he shall circumambulate the excellent Liṅga and pray thus:—

“O lord of Devas, O Śaṅkara, it behoves you to forgive all my sins. Forgive me if my worship is devoid of the requisite materials, faith and rites.”

After saying this he shall immediately perform the Japa of Tvarita Rudra and other Śānti mantras. He shall then repeat the Bīja of the five-syllabled mantra. He attains the same benefit as is obtained by visiting the holy centres and performing the sacrifices. He attains the same goal as one who dies in Vārāṇasī. Similarly, he shall undoubtedly attain Sāyujya (identity with me). For the sake of propitiating me, these rites should be performed duly by my devotees. If they neglect, certainly they are not my devotees.

Sūta said:

185-188. On hearing these words, the goddess went to Vārāṇasī. She bathed the Liṅga Avimukteśvara with milk and ghee. She worshipped Rudra the lord of Devas, the leader of the worlds. On the Mandara mountain (?) in Avimukta she propitiated the great Atman by means of penance. She built a shrine on the Mandara that has beautiful caves. It was here that the lord blessed the great daitya Andhaka, the son of Hiraṇyākṣa. Sportively he blessed him with the offer of Gaṇa-hood.

Thus the entire story has been recounted to you in detail.

189-190. He who reads or listens to the glory of the shrines shall immediately attain those merits which one attains by visiting holy centres. He shall narrate this to all the brahmins who are clean in body and mind and who have conquered their sense-organs. That man alone shall attain the benefit of all sacrifices.

Footnotes and references:

[1]:

Kurukṣetra—See p. 381 note 683.

[2]:

Mahālaya—See p. note 115.

[3]:

Tuṅgeśvara—not identifiable.

[4]:

Kedāra—See p. 381 note 681.

[5]:

Avimukta—See p. 117 note 198. For a different interpretation of the name, see verse 143 of this chapter.

[6]:

Naimiṣa—See p. 1 note 4.

[7]:

Kurukṣetra See p. 381 note 683.

[8]:

Puṣkara—p. 381 note 685.

[9]:

Jaigīṣavya [jaigīṣavyaḥ]—an ancient sage (named along with Asita Devala), Mahābhārata. ii. ix, xii. There is a liṅga Jaigīṣavyeśvara in Vārāṇasī.

[10]:

Kubera—also named Vaiśravaṇa. He is of deformed body (Kubera), having three legs and only eight teeth. He is regarded as the son of Viśravas by Iḍaviḍā. He is represented as the god of riches and treasure. He is the regent of the northern quarter, the chief of the Yakṣas and a friend of Rudra.

[11]:

Saṃvarta—a muni and legislator. There are references to Saṃvarta-smṛti and Bṛhatsaṃvarta-smṛti in smṛti works.

[12]:

Vyāsa—See p. 2. note 6.

[13]:

Utpala and Vidala—two daityas who were killed by Śiva.

[14]:

Varuṇā—a sacred river which joins the Ganges at Kāśī and has given name to Vārāṇasī.

[15]:

For a different interpretation of the name, see p. 498; verse 143.

[16]:

Mahālaya—This peak of the Himālayas has not been identified so far.

[17]:

Gokarṇa—See p. 94 note 113.

[18]:

Sthāneśvara—See p. 144 note 250.

[19]:

Kāleśvara—the same as Mahākāleśvara in Ujjayinī, mod. Ujjain, Greek Ozene.

[20]:

Amareśa—the same as Oṃkāreśvara in Oṃkāra Māndhātā in the Nimar district, Madhya Pradesh.

[21]:

Avimuktaka—For a different interpretation of the name, see verses 104-105 of this chapter.

[22]:

Rāmeśvara—one of the twelve great liṅgas set up by Rāma at Rāmeśvaram [Rameshwaram], Deccan Bharata. It is a celebrated place of pilgrimage and contains a magnificent temple.

[23]:

Hārapura—not identifiable.

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