Chapter 96 - Prayer to Śiva

The sages said:

1-3 “How did lord Mahādeva the cause of the annihilation of the universe, assume the hideous and very terrible form called Śarabha? What all daring acts were performed by him? Tell us everything.”

Sūta said:—

Thus requested by Devas, Parameśvara the abode of mercy resolved to curb the powerful lord called Nṛsiṃha. For that purpose he remembered Vīrabhadra of great strength.

4-5. Vīrabhadra was the terrible form of himself and the cause of the great Dissolution. Immediately he came smiling in front of^[1] the lord at the head of the Gaṇas. He was surrounded by extremely terrible leaders of the Gaṇas who were in their crores, who laughed boisterously, who had the forms of lionlike men and who were jumping about.

6-11. He was encircled by others also who were of the same number, who had not been seen before, who were joyful and who were playing with Brahma aud others of great courage as though with balls. He was saluted by heroes. He had the flames of the fire that occur at the end of the kalpas. He had three shining eyes and he wielded arms. He was embellished by the crescent moon that shone amidst his matted hairs. He had two curved fangs that resembled sprouts and had the shapes of two crescent moons. He possessed eyebrows which resembled parts of the bow of Indra (rainbow). By means of his fierce Huṃkāra (the gruff sound of “Hum”) he deafened all quarters. He had the features of the blue cloud and collyrium. His moustaches were terrible. He had a wonderful form. With his invincible arms he frequently whirled his all-conquering trident. Lord Vīrabhadra was fluttering in his heroic power. He submitted this to the lord:—“O lord of the universe, command us, What caused you to remember me? May favour be granted unto me.”

The lord said:—

12-16. A great terrible fear has cropped up untimely unto Devas. The fire of Nṛsiṃha is blazing. He cannot be approached. Subdue him. At the outset console him and make him understand. If he does not become calm thereby, show him my extremely terrible features. Destroy the subtle things by the subtle and the gross things by the gross splendour. At my behest make him realize his duty^[2] (or bring him in front of me.)

Thus commanded, the presiding deity of the Gaṇas assumed a calm physical form and hastened to the place the Man-lion was present. Thereafter, Vīrabhadra identical with Śiva enlightened Viṣṇu Nṛsiṃha. Like a father unto his bosom-born son Vīrabhadra spoke these words:—

Vīrabhadra said:—

17-22. O lord Viṣṇu, you have incarnated for the happiness of the world. You have been engaged by the great Parameṣṭhin for the purpose of sustenance. Multitudes of creatures have been saved by you in the form of a fish. You moved about in the vast ocean-like sheet of water formerly, after tying up the boat to your tail. You held aloft the Mandara mountain in the form of a tortoise; the earth was lifted up by the Boar. With this leonine, form Hiraṇyakaśipu was killed. Again Bali was bound by you in the form of Vāmana taking up three steps. You alone are the unchanging lord of all living beings. This is your prowess: whenever any misery befalls the world, you take incarnations and make your devotees free from ailments. O lord, devoutly attached to Śiva, no one excels you; there is none equal to you.

23-24. Dharmas and the Vedas were established along auspicious lines by you. O lord, the Asura for whom this incarnation was taken has been killed. O lord, your physical form of Manlion is extremely terrible. O soul of the universe, kindly withdraw this form yourself in my presence.

Sūta said:—

25. Thus addressed in mild words by Vīrabhadra, lord Nṛsiṃha (Man-lion) blazed more than before with extremely terrible wrath.

Lord Nṛsiṃha said:—

26-32. O dear, go back to that place wherefrom you have come. Do not be presumptuous enough to advise me what is beneficial to me. I shall now annihilate this universe of the mobile and immobile beings. There can’t be the annihilation of the annihilator at his own hands or from others. My sway extends everywhere. There is none to boss over me. Thanks to my favour that everything functions within limits. I alone am the instigator and restrainer of all Śaktis. O Gaṇādhyakṣa (presiding deity over the Gaṇas), know that everything that is glorious, rich, powerful and energetic in the world is a display of my splendour.^[3] Those who are conversant with the reality of deities know that I alone am the greatest deity. Brahma, Indra and other Devas who are equipped with power are my parts. The four-faced deity Brahmā was born out of my umbilical lotus formerly. The bull-bannered lord originated out of his forehead. The creator is well-endowed with Rajo-Guṇa; Rudra is called Tāmasa (abounding in Tamo-Guṇa). I am the restrainer and controller of everything. There is no deity greater than myself.

33-35. I am superior to the universe. I am independent lord of all. I am the maker and unmaker (annihilator). This is my greatest splendour. Who then wishes to hear your suggestion? Hence, seek refuge in me, be rid of ailments and go back. O great lord of the Bhūtas, understand this great feature of mine. O Vīrabhadra, I am Kāla (Time, Death). I am the cause of the destruction of Kāla. I am engaged in the activity of annihilation. Know me as Death unto the god of Death. It is due to my favour that these Devas are alive.

Sūta said:—

36. On hearing these haughty words of Nṛsiṃha, Vīrabhadra of unmeasured exploits laughed in derision. With throbbing lips he said thus.

Vīrabhadra said:—

37. Don’t you know the Pināka-bearing lord of the universe who is the annihilator? Wrong assertions and disputes will bring in only destruction unto you.

38. Out of your different incarnations what are they that remain now? Whatever may be the purpose for which they have been taken, it is only the story thereof that remains.^[4]

39. See this defect that you have attained such a plight. Within a trice, you will court destruction through Śiva who is an adept in annihilation.

40. You are Prakṛti and Rudra is Puruṣa. Power has been induced in you, it is not natural. The five-faced Brahma was born of your umbilical lotus.

41. Brahmā who was engaged in a severe penance thought of Śaṅkara within his forehead. It was for effecting creation that he thought of Nīlalohita the ancestor of the universe.

42. For the purpose of creation Śiva originated from his forehead. That is not disparaging to the lord Śiva. I am a part of the lord of Devas. I have assumed the form of Bhairava.

43-44. I have been employed to subdue you with humility at the outset, and if that fails, with force afterwards. You are endowed with the digit of his Śakti. Thus, you have torn asunder the Asura. Merely on account of this you are crying hoarse with haughtiness again and again. A help rendered to the wicked is conducive only to a malicious misbehaviour.

45. O lion, if you consider Maheśāna (lord Śiva) to be one born after you, you are mistaken. You are neither the creator nor the annihilator and never independent.

46-50. Like the potter’s wheel you have been activised by the Śakti of the Pināka-bearing lord. O immature one, even now, your skull is strung in the necklace of Śiva when you had assumed the form of a tortoise. Why don’t you understand it? Have you forgotten that your physical form of the Boar was tormented by Skanda, the enemy of Tāraka, with an imprecation and curved fang was partially uprooted? O Viṣvaksena (i.e. Viṣṇu), due to your deception, you have been burned at the tip of his trident. At the sacrifice of Dakṣa your head was cut off by me even as you had assumed the form of sacrifice. Even today the fifth head of Brahma^[5] your son has been cut off by me. He is born of your umbilical lotus. His strength is so only partial (?). You have been defeated by Dadhīca^[6] along with the Maruts in the course of a battle, even as he was scratching his head. How is it forgotten by you?

51-54. O Cakrapāṇi the discus is your favourite weapon, thanks to its exploits. Whence has it been acquired by you? By whom was it made? Even that has been forgotten by you. All your worlds have been seized from you. Overwhelmed by slumber you lie down, in the ocean. How then can you be a Sāttvika? Everything beginning with you and ending with blade of grass is the display of Rudra’s Śakti. The fire-god and you, though powerful all round, were deluded. Both of you were incompetent to realize the greatness of his splendour.

55-58. Only to the gross intellect appear the great forms of Viṣṇu, Indra, Agni, Yama, Varuṇa, of heaven and earth. You are born in the belly of the moon.^[7] You are Kāla. Parameśvara is Mahākāla. Maheśvara is Kālakāla. Hence, you will become the victim of Death through the burning digit of Ugra (Śiva). The lord with a steady bow is imperishable, heroic and superior to the universe. He destroys fear of fever.^[8] He is the lord of all animals and birdsand gold(?).Neither you nor the four-faced deity can be the overlord and ruler of the entire universe.

59-62. Thus viewing everything, restrain and withdraw the Ātman through the Ātman. Otherwise, death will befall you like the thunderbolt on a stump. You will be the victim of a severe wrath that has the form of great Bhairava.

Sūta said:

Nṛsiṃha who was thus addressed became agitated through anger. He roared and roared and then seized Vīrabhadra with the force and velocity of his body.

In the meantime, the extremely terrible form of Vīrabhadra born of the brilliant splendour of Śiva. manifested itself as invincible, spreading through the firmament and causing terror among his enemies.

63. It was not a golden splendour. It was not one pertaining to the moon or the sun nor was it fiery in origin. It was not similar to lightning or the moonlight. It belonged to Maheśvara and it was incomparable.

64. Then all fiery splendours merged into the splendour of Śaṅkara. The highly brilliant and immanent (i.e. Vīrabhadra) became manifest.

65. He assumed a hideous form characteristic of Rudra. Then. Parameśvara became visible in the form of the annihilator.

66. Raising auspicious shouts of victory Devas stood observing. Vīrabhadra adopted thousand arms. His hairs were matted. The crescent moon adorned his head.

67. Half of his body was an animal’s.^[9] With wings and a beak he was a bird. His great curved fangs were very sharp. Adamantine claws were his weapons.

68. He was blue-necked and long-armed. The beak and the feet were born of fire as it were. His majestic roaring sound resembled the terrible thunder of the cloud rising up at the close of a yuga.

69. His three eyes became round and furious like fiery balls. His lower lips and curved fangs became prominent. He thundered a Huṃkāra.

70- 75. At his very sight Nṛsiṃha lost his strength and exploit. He had the same uneasiness and flutter as that of a glow-worm beneath the thousand-rayed sun. Then Vīrabhadra seized him tying up his legs with his tail and inclosing the region of his arms within his arms. He whirled him [or shook him] with his wings clutching at his umbilicus and feet and hit in his chest. Just as the bird of pray lifts up a serpent and flies high up into the sky so also Vīrabhadra lifted up Nṛsiṃha. He was followed by Devas and sages out of fright. Sometimes he lifted up Man-lion and sometimes he let him fall down. Soaring high up into the air he struck him with his wings and rendered him unconscious. Devas followed that excellent Vīrabhadra, lord of the universe, who was carrying off Nṛsiṃha. They eulogised him with obeisance. Even as he was being carried away, Nṛsiṃha in his helpless state eulogised Parameśāna (Śiva) with palms joined in reverence. His pitiable plight was evident in his face. He eulogised the lord in elegant and graceful words.

Lord Nṛsiṃha said:

76-80, Obeisance to Rudra,^[10] to Śarva, to one who is all-consuming, all-pervading. Obeisance to Ugra,^[11] to Bhīma^[12] (the terrible), to Krodha (anger), to Manyu^[13] (wrath), to Bhava, to Śarva. Obeisance to you, to Śaṅkara, to Śiva,^[14] to Kālākāla, to Kala, to Mahākāla, to Mṛtyu, to the heroic Vīrabhadra; to the trident-bearing lord, to Kṣayadvīra^[15] (he who destroys powerful persons), to the great Mahādeva, to the lord of Paśus, to the sole,^[16] to Nīlakaṇṭha, to the Pināka-bearer, to Śrīkaṇṭha, to the infinite, to the subtle, to death,^[17] to wrath, to the greatest and noblest Īśa, to the greater than the greatest.^[18]

81-87. Obeisance to the lord greater than the greatest.^[19] Obeisance to Viśva, to Viśvamūrti (cosmic-formed), to Viṣṇukalatra (one with Viṣṇu as bride^[20] (since Viṣṇu represents Prakṛti), to Viṣṇukṣetra (having Viṣṇu as wife), to Bhānu (the blazing one), to Kaivarta (fisherman), to Kirāta (hunter), to the great hunter, to the permanent being, to Bhairava worthy of being sought refuge in, to one of the form of Mahābhairava, to the annihilator of Man-lion, to the slayer of Kāma, Kala and the Tripuras, to the destroyer of great tangles of Pāśa (bondage), to one who causes the end of Viṣṇu’s Māyā, to Tryambaka (three-eyed), to Tryakṣara (three-syllabled one), to Śipiviṣṭa^[21] (bold man in the midst of rays of light), to the bountiful one, to the conqueror of Mṛtyu (death), to Śarva, to Sarvajña (the omniscient), to the enemy of sacrifice. Obeisance to the lord of Makha (sacrifice), to the most excellent one, to you of the form of fire, to Mahāghrāṇa (one of huge nose), to Mahājihva (one of long tongue), to the deity that sets Prāṇa and Apāna in motion, to one of three Guṇas, to the the lord who identifies himself with the continuous flow of mundane existence, to the deity who makes the great Yantra function, to one having the moon, fire and sun (as his eyes), to the cause of the mysterious liberation, to the bestower of boons, to the incarnation, to the cause of all reasons.

88-91. Obeisance to Kapālin [one having the skull (in the hand) ], to the terrible one, to the lord of meritorious renown, to the Amogha (one who is never futile), to the fiery-eyed one, to Nakulīśa, to Śambhu, to the greatest physician, to one having shaven head, to one holding a staff, to one of yogic form, to the lord having the cloud for vehicle. Obeisance to the lord of Pārvatī, to the unmanifest, to one devoid of grief, to the steady one, to one with steady bow, to Sthāṇu, to one having tiger-skin, as garment, to the cause of the five substances, to the bestower of boons, to one of a simple foot, to one who has the crescent moon on his head, to the king of Adhvaras^[22] (sacrifices), obeisance to the lord of yogins.

92-94. Obeisance to the lord of yogins, to the permanent Being, to the truthful Being, to Parameṣṭhin, to the Ātman of all, to the lord of all, to you once, twice, thrice, four times, five times, ten times, a thousand times, unlimited number of times infinite number of times. Obeisance, obeisance, obeisance, again and again to you.

Sūta said:

95. After eulogising Śarabheśvara (Śiva) with these hundred and eight names identical with nectar, Nṛsiṃha prayed again to the lord (in the form of a Śarabha).

96. O Parameśvara, whenever I am defiled by ignorance and great haughtiness I must be saved by you.

97-98. The delighted Man-lion thus submitted to Śaṅkara. Then. Vīrabhadra, said: “O Viṣṇu, you are indeed a weakling. You have been defeated till the end of your life”. Then Vīrabhadra skinned off his body which was now left only with bone and then reduced him to a mere face.^[23]

Devas said:

99-10L “O Vīrabhadra, all of us including Brahmā have been enlivened by you by your mere sight like the trees by the cloud. You are that deity fearing whom the fire burns, the sun rises, the wind blows. You are that Mṛtyu who destroys the five elements. O lord, the expounders of Brahman say that you are Sadāśiva, beyond the digits, unmanifest, the greatest firmament and Bhava (the source of all).

102. O Parameśvara, who are we to understand you the support of the universe?^[24] Know that we are unable to describe your beauty of form.

103. O Overlord of the Gaṇas, protect us in the course of all calamities. O lord with eleven souls, you are the embodiment of Śiva.

104-105. O Śiva, on seeing these incarnations of yours let not doubt about you enter us. Let no worry trouble us. You have unmeasured forms as black berries on the ridges of mountains.^[25] Please withdraw this form. Let it not frighten the world.

106. The brahmins conversant with the Vedas know that Rudra has two bodies: one Ghora (the terrible) and the other Śiva (calm and pleasing). Each one of them is manifold.

107. O lord, whose great strength is never obstructed, protect us here. Indeed, the entire universe is pervaded by you with your own splendour.

108. O Maheśvara, we, the chief of Devas, Brahmā, Viṣṇu. Indra, Soma and all other Devas and Asuras are born of you.

109-110. O lord, you support the universe after dividing your body as Brahmā, Indra, Viṣṇu, Yama, etc. in eight ways.^[26] Protect us, Devas, by granting us our desired gifts.

111-112. The lord Vīrabhadra spoke to Devas and the ancient great sages. Just as water mixed with water, milk with milk, and ghee with ghee, all merge into one, in the same manner Viṣṇu has merged into Śiva. This deity in the form of Nṛsiṃha has great strength and is haughty.

113. This man-lion has been made to function by him who causes the annihilation of the universe. He should be worshipped and made obeisance to by those who desire to achieve my pleasure.

114. After saying this, lord Vīrabhadra of great strength vanished there itself, even as all the Bhūtas were watching.

115. Ever since that day, Śaṅkara is said to wear the skin of Nṛsiṃha (as his garment). The lion’s face is also set as the leading bead in the garland of skulls.

116. Thereafter, Devas became free from agony. They began to repeat and glorify this story. Their eyes became beaming with wonder. They went back to their respective abodes.

117. If any one reads or listens to this great and holy narrative pertaining to Devas he becomes free from miseries.

118. It is conducive to the attainment of wealth, renown, longevity and good health. It increases nourishment, subdues all obstacles and dispels all ailments.

119. It prevents premature death. It causes great peace. It is auspicious. It subdues multitudes of enemies and destroys all mental agonies.

120. It removes evil dreams; it prevents evil spirits; it reduces the ill effects of poison and evil planets; it causes the increase of sons and grandsons.

121. It bestows yogic Siddhis; it illuminates the knowledge of Śiva; it is the staircase leading to the world of Śeṣa; it is the sole means of attaining all desired objects.

122. It dispels the Māyā of Viṣṇu; it gives the real knowledge of the deities; it bestows the Siddhi of all ambitions; it is the means of achievement of prosperity and wisdom.

123. This great form of the Pināka-bearing lord having the shape of the Śarabha should be revealed among devotees and also when great endeavours are undertaken.

124. In the course of all festivals of Śiva on Caturdaśī (fourteenth) and on Aṣṭamī (eighth) days, this should be read and listened to by devotees whose minds dwell in Śiva.

125-128. If one reads this at the installation of Śiva’s image, it establishes the presence of Śiva. It shall be read when there is fear from kings and from thieves, tigers, serpents and lions. It shall be read on the following occasions too, viz:—when there are evil portents, earthquakes, forest fires, dust storms, falling of comets and meteors, stormy gusts of winds without rain and heavy downpour. The learned devotee of Śiva, firm in the observance of holy rites shall read this always.

He who reads or listens to this excellent hymn fully will attain Rudra-hood and then become a follower of Rudra.

Footnotes and references:

[1]:

purā—pūrvabhāga [pūrvabhāge] Śivatoṣiṇī: but probably for puraḥ—in front of.

[2]:

vaktram ānaya kṛttiñ ca—[vaktraṃ mukhaṃ kṛttiṃ tvacañ ca ānaya] Śivatoṣiṇī. you bring his head as well as his skin. There is a variant kṛtyam for kṛttim which the translators have adopted here. But this does not suit the context. The translation may be emended according to the NS. reading ‘kṛttim’ for ‘kṛtyam.’—Editor.

[3]:

With minor variations, the verse occurs in the Bhagavad Gītā, X. 41.

[4]:

As your past incarnations in the form of fish, boar, tortoise, etc. have remained as mere tales, so you too in this (man-lion’s) form will become a thing of the past, to be remembered merely in tales.

[5]:

See p. 60. note. 78.

[6]:

Of. Liṅga, part I. chs. 35, 36.

[7]:

Vīrabhadra refers tauntingly to the various forms of Viṣṇu, such as Vāmana from Aditi, Jayanta from Indra, Kārttikeya from Agni, Nārāyaṇa from Yama, Bhṛgu from Varuṇa and Budha from Soma, implying thereby the subordinate position of Viṣṇu.

[8]:

upahastā jvaram—jvaraṃ tatsaṃjnaka-rogam upahastā upahāsakaraḥ Śivatoṣiṇī.—said of Śiva who scoffs even at the dreadful disease called jvara.

[9]:

This refers to the Śarabha incarnation of Śiva. Śarabha is an animal with eight legs, stronger than a lion.

[10]:

rudrāya—For the derivation of the name rudra, see Śiva-Purāṇa. Vāyavīya 12.25-30—[rodanād dravaṇāccaiva te rudrā nāmataḥ smrtāḥ]. On the authority of Ahobala-rudrabhāṣya, Śivatoṣiṇī. gives another derivation: one who brings about the union of the individual soul with the supreme soul by means of ‘Om’.—[athavā paramātmānaṃ rutyā praṇavarūpayā | pratipādayatītyevaṃ rudraśabdaṃ pracakṣmahe ||]

[11]:

ugrāya—[ucyati (krudhā) sambadhyate iti ugraḥ] Śivatoṣiṇī. Cf. Ahobala-rudrabhāṣya—cited in Śivatoṣiṇī.

[12]:

bhīmāya—cf. [bhīsā'smāt pavate vātaḥ].

[13]:

manyave—[manyur avabodharūpaḥ, kraturūpo vā] Śivatoṣiṇī. of the form of knowledge or sacrifice.

[14]:

śivāya—[kalyāṇarūpāya] Śivatoṣiṇī. Cf. Ahobala:—[śivo niṣkalmaṣo yadvā saccidānandalakṣaṇaḥ | yadvā nirdhāmako[?] yadvā kalyāṇātmeti manmahe ||]

[15]:

ksayadvīra [ksayadvīrāya]—[kṣayad vīram pāpaṃ yasmād asau] Śivatoṣiṇī. For

[16]:

vīra—pāpa, see Sy. on Rudra-bhāṣya, as cited by Śivatoṣiṇī.

[17]:

mṛtyumanyu [mṛtyu-manyave]. Cf. “namaste rudra manyave”, Vājasaneyisaṃhitā of Śuklayajurveda. 16.1; Tattirīya Saṃhitā.

[18]:

parāt paratarāya.—para is jīva (the individual soul): paratara is Śiva (the supreme soul).

[19]:

parāt parāya—uttama-puruṣa-rupāya Śivatoṣiṇī. Cf.—[uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ | yo lokatrayamāviśya bibhartyavyaya īśvaraḥ]—cited in Śivatoṣiṇī.

[20]:

Viṣṇukṣetra [viṣṇu-kṣetrāya]—Viṣṇuḥ kṣetram strī yasya.—Cf. Kūrma.—[yo'nantaḥ puruṣo yonirlokānāmavyayo hariḥ | strīveṣaṃ viṣṇurāsthāya so'nugacchati śūlinam ||]—or [viṣṇuḥ kṣetraṃ bījanirvāpaṇaṃ yasya].—Cf. Liṅga:—[prakṛtis tvam pumān rudras tvayi vīryam samāhitam | tvannābhīpaṅkajāj jātaḥ pañcavaktraḥ pitāmahaḥ //]—Compare also the preceding name: Viṣṇukalatra.

[21]:

śipiviṣṭa [śipiviṣṭāya]—śipiṣu pāśuṣu viśatīti.—Cf Ahobala: [yajñarūpaḥ

[22]:

śvipir visṇuḥ paśavaḥ śipayaḥ smṛtāḥ]—cited in Śivatoṣiṇī.

[23]:

tadvaktra—Vīrabhadra reduced Man-lion to a mere skeleton of bones, devoid of skin, but having a face.

[24]:

dhātukye—jagaddhārakāya Śivatoṣiṇī. the support of the universe.

[25]:

Śivatoṣiṇī. interprets 104-105 as follows: “O lord, on looking at these incarnations of yours, let not a doubt enter our mind. May we not give up thinking on you. Withdraw your dreadful form, shining as the black berries on a mount. Do not destroy this world which you pervade by your soul.”

[26]:

aṣṭadhā tanum, see p. 208 note 326.