Section CCLXXXV

"Yudhishthira said, 'It behoves you, O sire, to tell me those names by which Daksha, that progenitor of creatures, adored the great deity. O sinless one, a reverent curiosity impels me to hear them.'

"Bhishma said, 'Hear, O Bharata, what the names, both secret and proclaimed, are of that god of gods, that deity of extraordinary feats, that ascetic of secret vows.'

"Daksha said, 'I bow to you, O lord of all the gods to the destroyer of the forces of the Asuras. You are the paralyser of the strength of the celestial chief himself. You are adored by both gods and Danavas. You are thousand-eyed, you are fierce-eyed, and you are three-eyed. You are the friend of the ruler of the Yakshas. Your hands and feet extend in all directions to all places. Your eyes also and head and mouth are turned on all sides. Your ears too are everywhere in the universe, and you are thyself everywhere, O Lord! You are shaft-eared, you are large-eared, and you are pot-eared. You are the receptacle of the Ocean. Your ears are like those of the elephant, or of the bull, or like extended palms. Salutations to you! You have a hundred stomachs, a hundred revolutions, and a hundred tongues. I bow to you! The utterers of the Gayatri sing your praises in uttering the Gayatri, and the worshippers of the Sun adore you in adoring the Sun. The Rishis regard you as Brahmana, as Indra, and as the (illimitable) firmament above. O you of mighty form, the Ocean and the Sky are your two forms. All the deities dwell in your form even as kine dwell within the fold. In your body I behold Soma, and Agni, and the lord of the Waters, and Aditya, and Vishnu, and Brahmana, and Vrihaspati. You, O illustrious one, art Cause and Effect and Action and Instrument of everything unreal and real, and you are Creation and Destruction. I bow unto you that art called Bhava and Sarva and Rudra. I bow unto you that art the giver of boons. I bow always unto you that art the Lord of all creatures. Salutations to you that art the slayer of Andhaka. Salutations to you that hast three matted locks, to you that hast three heads, to you that art armed with an excellent trident; to you that hast three eyes and that art, therefore, called Tryamvaka and Trinetra! Salutations to you that art the destroyer of the triple city! Salutations to you that art called Canda, and Kunda; to you that art the (universal) egg and also the bearer of the (universal) egg; to you that art the holder of the ascetic’s stick, to you that hast ears everywhere, and to you that art called Dandimunda! Salutations to you whose teeth and hair are turned upwards, to you that art stainless and white, and that art stretched all over the universe; to you that art red, to you that art tawny, and to you that hast a blue throat! Salutations to you that art of incomparable form, that art of dreadful form, and that art highly auspicious! To you that art Surya, that hast a garland of Suryas round your neck, and that hast standards and flags bearing the device of Surya. Salutations to you that art the Lord of spirits and ghosts, to you that art bull-necked, and that art armed with the bow; to you that crushest all foes, to you that art the personification of chastisement, and to you that art clad in leaves (of trees) and rags. Salutations to you that bearest gold in your stomach, to you that art cased in golden mail, to you that art gold-crested, to you that art the lord of all the gold in the world! Salutations to you that hast been adored, that deserves to be adored, and that art still being adored; to you that art all things, that devourest all things, and that art the soul of all things! Salutations to you that art the Hotri (in sacrifices), that art the (Vedic) mantras uttered (in sacrifices), and that ownest white flags and standards. Salutations to you that art the navel of the universe, that art both cause and effect in the form of the five primal elements, and that art the coverer of all covers. Salutations to you that art called Krisanasa, that art of thin limbs, and that art thin. Salutations to you that art always cheerful and that art the personification of confused sounds and voices. Salutations to you that art about to be stretched on the earth, that art already stretched, and that standing upright. Salutations to you that art fixed, that art running, that art bald, and that bearest matted locks on your head. Salutation to you that art fond of dancing and that strikest your puffed cheeks making your mouth a drum.^[1] Salutations to you that art fond of lotuses that blow in rivers, and that art always fond of singing and playing on musical instruments. Salutations to you that art the eldest-born, that art the foremost of all creatures, and that art the crusher of the Asura Vala. Salutations to you that art the Master of Time, that art the personification of Kalpa; that art the embodiment of all kinds of destruction, great and small. Salutations to you that laughest awfully and as loud as the beat of a drum, and that observest dreadful vows! Salutations for ever to you that art fierce, and that hast ten arms. Salutations to you that art armed with bones and that art fond of the ashes of funeral pyres. Salutations to you that art awful, that art terrible to behold, and that art an observer of dreadful vows and practices. Salutations to you that ownest an ugly mouth, that hast a tongue resembling a scimitar, and that hast large teeth. Salutations to you that art fond of both cooked and uncooked meat, and that regardest the gourded Vina as highly dear. Salutations to you that causest rain, that helpest the cause of righteousness, that art identifiable with the form of Nandi, and that art Righteousness' self! Salutations to you that art ever moving like wind and the other forces, that the controller of all things, and that art always engaged in cooking all creatures (in the cauldron of Time).^[2] Salutations to you that art the foremost of all creatures, that art superior, and that art the giver of boons. Salutations to you that hast the best of garlands, the best of scents, and the best of robes, and that givest the best of boons to the best of creatures. Salutations to you that art attached, that art freed from all attachments, that art of the form of Yoga contemplation, and that art adorned with a garland of Akshas. Salutations to you that art united as cause and disunited as effects, and that art the form of shadow and of light. Salutations to you that art amiable, and that art frightful, and that art exceedingly so. Salutations to you that art auspicious, that art tranquil, and that art most tranquil. Salutations to you that art of one leg and many eyes, and that hast only one head; to you that art fierce, to you that art gratified with little offerings, and you that art fond of equity. Salutations to you that art the artificer of the universe, and that art ever united with the attribute of tranquillity. Salutations to you that bearest a foe-frightening bell, that art of the form of the jingle made by a bell, and that art of the form of sound when it is not perceptible by the ear.^[3] Salutations to you that art like a thousand bells jingled together, and that art fond of a garland of bells, that art like the sound that the life-breaths make, that art of the form of all scents and of the confused noise of boiling liquids. Salutations to you that art beyond three Huns, and that art fond of two Huns. Salutations to you that art exceedingly tranquil, and that hast the shade of mountain trees for your habitation.^[4] You are fond of the heart-flesh of all creatures, that cleansest from all sins, and that art of the form of sacrificial offerings. Salutations to you that art of the form of Sacrifice, that art the Sacrificer himself, that art the Brahmana into whose mouth is poured the sacrificial butter, and that art the fire into which is poured the butter inspired with mantras^[5] Salutations to you that art of the form of (sacrificial) Ritwijes, that hast your senses under control, that art made of Sattva, and that hast Rajas also in your make. Salutations to you that art of the banks of Rivers, of Rivers themselves, and of the lord of all Rivers (viz., the Ocean)! Salutations to you that art the giver of food, that art the lord of all food, and that art identical with him that takes food! Salutations to you that hast a thousand heads and a thousand feet-, to you that hast a thousand tridents uplifted in your hands, and a thousand eyes! Salutations to you that art of the form of the rising Sun, and that art of the form of a child, that art the protector of attendants all of whom are of the form of children,^[6] and that art, besides, of the form of children’s toys. Salutations to you that art old, that art covetous, that art already agitated, and that art about to be agitated. Salutations to you that hast locks of hair marked by the current of the Ganges, and that hast locks of hair resembling blades of Munja grass! Salutations to you that art gratified with the six (well-known) acts, and that art devoted to the performance of the three acts.^[7] Salutations to you that hast assigned the duties of the respective modes of life. Salutations to you that deserves to, be praised in sounds, that art of the form of sorrow, and that art of the form of deep and confused noise. Salutations to you that hast eyes both white and tawny, as also dark and red. Salutations to you that hast conquered your vital breaths, that art of the form of weapons, that rivest all things, and that art exceedingly lean. Salutations to you that always discoursest of Religion, Pleasure, Profit, and Emancipation. Salutations to you that art a Sankhya, that art the foremost of Sankhyas, and that art the introducer of the Sankhya-Yoga.^[8] Salutations to you that hast a car and that art without a car (for your journeys).^[9] Salutations to you that hast the intersections of four roads for your car; to you that hast the skin of a black deer for your upper garments, and that hast a snake for your sacred thread. Salutations to you that art Isana, that art of body as hard as thunderbolt, and that art of green locks. Salutations to you that art of three eyes, that art the lord of Amvika, that art Manifest, and that art Unmanifest.^[10] Salutations to you that art Desire, that art the Giver of all desires, that art the Killer of all desires, and that art the discriminator between the gratified and the ungratified. Salutations to you that art all things, the Giver of all things, and the Destroyer of all things. Salutations to you that art the hues which appear in the evening sky. Salutations to you that art of mighty strength, that art of mighty arms, that art a mighty Being, and that art of great effulgence. Salutations to you that lookest like a mighty mass of clouds, and that art the embodiment of eternity! Salutations to you that art of well-developed body, that art of emaciated limbs, that bearest matted locks on your head, and that art clad in barks of trees and skins of animals. Salutations to you that hast matted locks as effulgent as the Sun or the Fire, and that hast barks and skins for your attire. Salutations to you that art possessed of the effulgence of a thousand Suns, and that art ever engaged in penances. Salutations to you that art the excitement of Fever and that art endued with matted locks drenched with the waters of the Ganges characterised by hundreds of eddies. Salutations to you that repeatedly revolvest the Moon, the Yugas, and the clouds.^[11] You are food, you are he who eats that food, you are the giver of food, you are the grower of food, and you are the creator of food. Salutations to you that cookest food and that eatest cooked food, and that art both wind and fire! O lord of all the lords of the gods, you are the four orders of living creatures, viz., the viviparous, the oviparous, the filth-born, and plants. You are the Creator of the mobile and immobile universe, and you are their Destroyer! O foremost of all persons conversant with Brahma, they that are conversant with Brahma regard you as Brahma! The utterers of Brahma say that you are the Supreme source of Mind, and the Refuge upon which Space, Wind, and Light rest. You are the Richs and the Samans, and the syllable Om. O foremost of all deities, those utterers of Brahma that sing the Samans constantly sing you when they utter the syllables Hayi-Hayi, Huva-Hayi, and Huva-Hoyi.^[12] You are made up of the Yajuses, of the Richs, and of the offerings poured on the sacrificial fire. The hymns contained in the Vedas and the Upanishads adore you!^[13] You are the Brahmanas and the Kshatriyas, the Vaisyas, and the Sudras, and the other castes formed by intermixture. You are those masses of clouds that appear in the sky; you are Lightning; and you are the roar of thunder. You are the year, you are the seasons, you are the month, and you are the fortnight. You are Yuga, you are the time represented by a twinkle of the eye, you are Kashtha, you are the Constellations, you are the Planets, you are Kala. You are the tops of all trees, you are the highest summits of all mountains. You are the tiger among the lower animals, you are Garuda among birds, and you are Ananta among snakes. You are the ocean of milk among all oceans and you are the bow among instruments for hurling weapons. You are the thunder among weapons, and you are Truth among vows. You are Aversion and you are Desire: you are attachment and you are stupefaction (of judgment): you are Forgiveness and you are Unforgiveness. You are Exertion, and you are Patience: you are Cupidity: you are Lust and you are Wrath: you are Victory and you are Defeat. You are armed with mace, and you are armed with shaft: you are armed with the bow, and you bearest the Khattanga and the Jharjhara in your hands. You are he who cuttest down and piercest and smitest. You are he who leads (all creatures) and he who gives them pain and grief. You are Righteousness which is marked by ten virtues; you are Wealth or Profit of every kind; and you are Pleasure. You are Ganga, you are the Oceans, you are the Rivers, you are the lakes, and you are the tanks. You are the thin creepers, you are the thicker creeping plants, you are all kinds of grass, and you are the deciduous herbs. You are all the lower animals and you are the birds. You are the origin of all objects and acts, and you are that season which yields fruits and flowers. You are the beginning and you are the end of the Vedas; you are the Gayatri, and you are Om. You are Green, you are Red, you are Blue, you are Dark, you are of Bloody hue, you are of the colour of the Sun, you are Tawny, you are Brown, and you are Dark blue.^[14] You are without colour, you are of the best colour, you are the maker of colours, and you are without comparison. You are of the name of Gold, and you are fond of Gold. You are Indra, you are Yama, you are the Giver of boons, you are the Lord of wealth, and you are Agni. You are the Eclipse, you are the Fire called Citrabhanu, you are Rahu, and you are the Sun. You are the fire upon which sacrificial butter is poured. You are He who pours the butter. You are He in honour of whom the butter is poured, you are the butter itself that is poured, and you are the puissant Lord of all. You are those sections of the Brahmans that are called Trisuparna, you are all the Vedas; and you are the sections called Satarudriya in the Yajuses. You are the holiest of holies, and the auspicious of all auspicious things. You animatest the inanimate body. You are the Chit that dwellest in the human form. Invested with attributes, you becomest subject to Destruction. You are Jiva, that is He who is never subject to destruction when uninvested with attributes. You are full yet you becomest liable to decay and death in the form of the body which is Jiva’s accompaniment. You are the breath of life, and you are Sattva, you are Rajas, you are Tamas, and you are not subject to error. You are the breaths called Prana, Apana, Samana, Udana, and Vyana. You are the opening of the eye and shutting of the eye. You are the act of Sneezing and you are the act of Yawning. You are of red eyes which are ever turned inwards. You are of large mouth and large stomach.^[15] The bristles on your body are like needles. The beard is green. Your hair is turned upwards. You are swifter than the swiftest. You are conversant with the principles of music both vocal and instrumental, and fond of both vocal and instrumental music.^[16] You are a fish roving in the waters, and you are a fish entangled in the net. You are full, you are fond of sports, and you are of the form of all quarrels and disputes. You are Time, you are bad time, you are time that is premature, and you are time that is over-mature.^[17] You are the killing, you are the razor (that kills), and you are that which is killed. You are the auxiliary and you are the adversary, and you are the destroyer of both auxiliaries and adversaries. You are the time when clouds appear, you are of large teeth, and you are Samvartaka and Valahaka.^[18] You are manifest in the form of splendour. You are concealed in consequence of being invested with Maya (or illusion). You are He who connects creatures with the fruits of their acts. You have a bell in your hand. You playest with all mobile and immobile things (as with your toys). You are the cause of all causes. You are a Brahma (in the form of Pranava), you are Svaha; you are the bearer of the Danda, your head is bald, and you are he who has his words, deeds and thoughts under control.^[19] You are the four Yugas, you are the four Vedas, you are He from whom the four (Sacrificial) fires have flowed.^[20] You are the Director of all the duties of the four modes of life. You are the maker of the four Orders. You are always fond of dice. You are cunning. You are the chief of the spirits distributed into ganas (clans), and their ruler. You are adorned with red garlands and attired in robes that are red. You sleepest on the mountain-breast, and you are fond of the red hue. You are the artisan; you are the foremost of artists; and it is you from whom all arts have flowed. You are the tearer of the eyes of Bhaga; you are Fierce, and you are He who destroyed the teeth of Pushan.^[21] You are Svaha, you are Svadha, you are Vashat, you are Salutation’s form, and you are the words Namas-Namas uttered by all worshippers. Your observances and your penances are not known to others. You are Pranava; you are the firmament bespangled with myriads of stars. You are Dhatri, and Vidhatri, and Sandhatri, Vidhatri, and the Refuge of all things in the form of the Supreme cause, and you are independent of all Refuge. You are conversant with Brahma, you are Penance, you are Truth, you are the soul of Brahmacarya, and you are Simplicity.^[22] You are the soul of creatures, you are the Creator of all creatures, you are absolute Existence, and you are the Cause whence the Past, the Present, and the Future, have sprung. You are Earth, you are Firmament, and you are Heaven. You are Eternal, you are Self-restrained, and you are the great god. You are initiated, and you are not initiated. You are forgiving; you are unforgiving; and you are the chastiser of all who are rebellious. You are the lunar month, you are the cycle of the Yugas (i.e., Kalpa), you are Destruction, and you are Creation. You are Lust, you are the vital seed, you are subtile, you are gross, and you are fond of garlands made of Karnikara flowers. You have a face like that of Nandi, you have a face that is terrible, you have a handsome face, you have an ugly face, and you are without a face. You have four faces, you have many faces, and you have a fiery face when engaged in battles. You are gold-stomached (i.e., Narayana), you are (unattached to all things like) a bird (unattached to the earth whence it derives its food and to which it belongs), you are Ananta (the lord of mighty snakes), and you are Virat (hugest of the huge). You are the destroyer of Unrighteousness, you are called Mahaparswa, you are Candradhara, and you are the chief of the spirit-clans. You lowedst like a cow, you were the protector of kine, and you have the lord of bulls for your attendant.^[23] You are the protector of the three worlds, you are Govinda, you are the director of the senses, and you are incapable of being apprehended by the senses. You are the foremost of all creatures, you are fixed, you are immobile, you tremblest not, and you are of the form of trembling!^[24] You are incapable of being resisted, you are the destroyer of all poisons, you are incapable of being borne (in battle), and you are incapable of being transcended, you canst not be made to tremble, you canst not be measured, you canst not be vanquished, and you are victory.^[25] You are of swift speed, you are the Moon, you are Yama (the universal destroyer), you bearest (without flinching) cold and heat and hunger and weakness and disease. You are all mental agonies, you are all physical diseases, you are the curer of all diseases, and you are those diseases themselves which you curest. You are the destroyer of my Sacrifice which had endeavoured to escape in the form of deer. You are the advent and the departure of all diseases. You have a high crest. You have eyes like lotus-petals. Your habitation is in the midst of a forest of lotuses. You bearest the ascetic’s staff in your hands. You have the three Vedas for your three eyes. Your chastisements are fierce and severe. You are the destroyer of the egg (whence the universe springs). You are the drinker of both poison and fire, you are the foremost of all deities, you are the drinker of Soma, you are the lord of the Maruts.^[26] You are the drinker of Nectar. You are the Master of the universe. You shinest in glory, and you are the lord of all the shining ones. You protectest from poison and death, and you drinkest milk and Soma. You are the foremost of the protectors of those that have fallen off from heaven, and you protectest him who is the first of the deities.^[27] Gold is your vital seed. You are male, you are female, you are neuter. You are an infant, you are a youth, you are old in years with your teeth worn out, you are the foremost of Nagas, you are Sakra, you are the Destroyer of the universe, and you are its Creator. You are Prajapati, and you are adored by the Prajapatis, you are the supporter of the universe, you have the universe for your form, you are endued with great energy, and you have faces turned towards all directions. The Sun and the Moon are your two eyes, and the Grandsire is your heart. You are the Ocean. The goddess Sarasvati is your speech and Fire and Wind are your might. You are Day and Night. You are all acts including the opening and the shutting of the eye. Neither Brahman, nor Govinda, nor the ancient Rishis, are competent to understand your greatness, O auspicious deity, truly. Those subtile forms which you have are invisible to us. Rescue me and, O, protect me as the sire protects the son of his loins. O, protect one! I deserve your protection. I bow to you, O sinless one! You, O illustrious one, art full of compassion for your devotees. I am always devoted to you. Let him be always my protector who stays alone on the other side of the ocean, in a form that is difficult to be apprehended, and overwhelming many thousands of persons!^[28] I bow to that Soul of Yoga who is beheld in the form of an effulgent Light by persons that have their senses under control, that are possessed of the attribute of Sattva, that have regulated their breaths, and that have conquered sleep.^[29] I bow to him who is endued with matted locks, who bears the ascetic’s staff in his hand, who is possessed of a body having a long abdomen, who has a kamandalu tied to his back, and who is the Soul of Brahman. I bow to Him who is the soul of water, in whose hair are the clouds, in the joints of whose body are the rivers, and in whose stomach are the four oceans. I seek the protection to Him who, when the end of the Yuga comes, devours all creatures and stretches himself (for sleep) on the wide expanse of water that covers the universe. Let him who entering Rahu’s mouth drinks Soma in the night and who becoming Svarbhanu devours Surya also, protect me!^[30] The deities, who are mere infants and who have all sprung from you after Brahman’s creation, enjoy their respective shares (in sacrificial offerings). Let them (peacefully) enjoy those offerings made with Svaha and Svadha, and let them derive pleasure from those presents. I bow to them.^[31] Let those Beings that are of the stature of the thumb and that dwell in all bodies, always protect and gratify me.^[32] I always bow to those Beings who dwelling within embodied creatures make the latter cry in grief without themselves crying in grief, and who gladden them without themselves being glad. I always bow to those Rudras who dwell in rivers, in oceans, in hills and mountains, in mountain-caves, in the roots of trees, in cow-pens, in inaccessible forests, in the intersections of roads, in roads, in open squares, in banks (of rivers and lakes and oceans), in elephant-sheds, in stables, in car-sheds, in deserted gardens and houses, in the five primal elements, and in the cardinal and subsidiary directions. I bow repeatedly unto them that dwell in the space amidst the Sun and the Moon, as also in rays of the Sun and the Moon, and them that dwell in the nether regions, and them that have betaken themselves to Renunciation and other superior practices for the sake of the Supreme.^[33] I bow always unto them that are unnumbered, that are unmeasured, and that have no form, unto those Rudras, that is, that are endued with infinite attributes. Since you, O Rudra, art the Creator of all creatures, since, O Hara, you are the Master of all creatures, and since you are the indwelling Soul of all creatures, therefore were you not invited by me (to my Sacrifices). Since you are He who is adored in all sacrifices with plentiful gifts, and since it is You that art the Creator of all things, therefore I did not invite you. Or, perhaps, O god, stupefied by your subtile illusion I failed to invite you. Be gratified with me, blessed by thyself, O Bhava, with me possessed by the quality of Rajas. My Mind, my Understanding, and my Citta all dwell in you, O god!

"Hearing these adorations, that Lord of all creatures, viz., Mahadeva, ceased (to think of inflicting further injuries on Daksha). Indeed, highly gratified, the illustrious deity addressed Daksha, saying, 'O Daksha of excellent vows, pleased have I been with these adorations of thine. You needst not praise me more. You shalt attain to my companionship. Through my grace, O progenitor of creatures, you shalt earn the fruit of a thousand horse-sacrifices, and a hundred Vajapeyas (in consequence of this one incomplete sacrifice of thine).

"Once more, Mahadeva, that thorough master of words, addressed Daksha and said unto him these words fraught with high consolation, 'Be you the foremost of all creatures in the world. You should not, O Daksha, entertain any feelings of grief for these injuries inflicted on your Sacrifice. It has been seen that in former Kalpas too I had to destroy your Sacrifice.^[34] O you of excellent vows, I shall grant you again some more boons. Take them from me. Dispelling this cheerlessness that overspreads your face, listen to me with undivided attention. With the aid of arguments addressed to reason the deities and the Danavas have extracted from the Vedas consisting of six branches and from the system of Sankhya and Yoga a creed in consequence of which they have practised the austerest penances for many long years. The religion, however, which I have extracted, is unparalleled, and productive of benefits on every side. It is open to men in all modes of life to practise it. It leads to Emancipation. It may be acquired in many years or through merit by persons who have restrained their senses. It is shrouded in mystery. They that are divested of wisdom regard it as censurable. It is opposed to the duties laid down in respect of the four orders of men and the four modes of life, and agrees with those duties in only a few particulars. They that are well-skilled in the science of (drawing) conclusions (from premises) can understand its propriety: and they who have transcended all the modes of life are worthy of adopting it. In days of yore, O Daksha, this auspicious religion called Pasupata had been extracted by me. The proper observance of that religion produces immense benefits. Let those benefits be thine, O highly blessed one! Cast off this fever of your heart.' Having said these words, Mahadeva, with his spouse (Uma) and with all his attendants disappeared from the view of Daksha of immeasurable prowess. He who would recite this hymn that was first uttered by Daksha or who would listen to it when recited by another, would never meet with the smallest evil and would attain to a long life. Indeed, as Siva is the foremost of all the deities, even so is this hymn, agreeable with the Srutis, is the foremost of all hymns. Persons desirous of fame, kingdom, happiness, pleasure, profit, and wealth, as also those desirous of learning, should listen with feelings of devotion to the recital of this hymn. One suffering from disease, one distressed by pain, one plunged into melancholy, one afflicted by thieves or by fear, one under the displeasure of the king in respect of his charge, becomes freed from fear (by listening or reciting this hymn). By listening to or reciting this hymn, one, in even this earthly body of his, attains to equality with the spirits forming the attendants of Mahadeva. One becomes endued with energy and fame, and cleansed of all sin (through the virtue of this hymn). Neither Rakshasas, nor Pisacas, nor ghosts, nor Vinayakas, create disturbances in his house where this hymn is recited. That woman, again, who listens to this hymn with pious faith, observing the while the practices of Brahmacarya, wins worship as a goddess in the family of her sire and that of her husband.^[35] All the acts of that person become always crowned with success who listens or recites with rapt attention to the whole of this hymn. In consequence of the recitation of this hymn all the wishes one forms in one’s mind and all the wishes one clothes in words become crowned with fruition. That man obtains all objects of enjoyment and pleasure and all things that are wished for by him, who, practising self-restraint, makes according to due rites offerings unto Mahadeva, Guha, Uma, and Nandi, and after that utters their names without delay, in proper order and with devotion. Such a man, departing from this life, ascends to heaven, and has never to take birth among the intermediate animals or birds. This was said even by the puissant Vyasa, the son of Parasara.'"

Footnotes and references:

[1]:

Every worshipper of Mahadeva must fill his mouth with air and then, shutting his lips, strike his cheeks, letting the air gently out at each stroke, and helping it with air from the lungs for keeping the current steady. By doing this a kind of noise is made like Bom, Bom, Babam, Bom. Mahadeva is himself fond of this music and is represented as often making ???.

[2]:

Vrisha is explained by the commentator as vrishti-kartri; Vrishya as Dharmavriddhikartri; Go-vrisha as Nandirupa; Katankata as Nityagamanasila; Danda as Niyantri.

[3]:

Godhead is frequently likened to anahatasavda or sound not perceptible by the ear, or sound in its nascent state.

[4]:

Huns are mystic sounds that stand as emblems for various things. 'Beyond three Huns means, perhaps, 'beyond the influence of wrath.'

[5]:

In Sacrifice the butter is poured with mantras into the mouth of a selected Brahmana who represents the gods, and into also the sacred fire. What is said here is that the great god is of the form of that Brahmana and of the sacred fire.

[6]:

This alludes to the sports of Krishna in the groves of Vrinda with the rustic children who were his companions.

[7]:

The sacred stream of the Ganges, issuing out of Vishnu’s feet, is held by Brahman in his Kamandalu or jar. Thence it issues out, and coursing through the heavens fall down on the head of Siva, for Siva alone is mighty enough to bear that fall. The matted locks of Siva bear the mark of the fall. This six well-known acts here referred to are Yajana, Yajana, Adhyayana, Adhyapana, Dana, and Pratigraha (i.e., performing sacrifices, assisting at the sacrifices of others, studying, teaching, making gifts, and accepting gifts). The three acts in which Siva is engaged are Yajana, Adhyayana, and Dana (i.e., the first, the third, and the fifth in the above enumeration).

[8]:

The commentator explains that by Sankhya the speaker means 'the propounder of the sceptical philosophy.' By Sankhya-mukhya which I render, 'the foremost of Sankhyas' is meant 'follower of the theistic philosophy of Patanjala.' By Sankhya-yoga is meant both Vedanta and Yoga.

[9]:

'That hast a car and that hast no car' means, as the commentator explains, 'capable of coursing, without obstruction, through Water, Fire, Wind, and Space.'

[10]:

Isana is 'much desired' or 'much coveted by all persons.'

[11]:

i.e., you createst and destroyest these repeatedly or settest them in motion.

[12]:

These are syllables with all singers of the Samans utter for lengthening short words in order to keep up the metre.

[13]:

i.e., He who is adored in these hymns is thyself and no other.

[14]:

These are the ten colours known to the Rishis.

[15]:

Lohitantargata-drishtih is explained by the commentator as Lohita antargata ca drishtirasya. By 'red eyes' is, of course, meant eyes of the colour of the lotus. By 'eyes turned inwards' is meant one whose gaze is upon his soul, i.e., one who is engaged in Samadhi.

[16]:

Chalachalah is explained as exceedingly chalah or swift. Achalah is nasti chalo yasmat; hence chaleshu (api) achalah is swift amongst the swift, or swifter than the swiftest.

[17]:

The great god is a fish wandering in the waters, i.e., as Jiva wanders in space; he is a fish in the net, i.e., as Jiva, invested with Darkness or Illusion, is obliged to take birth.

[18]:

Meghakala is the time when clouds appear, i.e., the time of the universal deluge. Samvartaka and Valahaka are the two clouds that appear on the occasion of the universal destruction.

[19]:

Mili-Mili is explained by the commentator differently. According to him, one connected with all things as cause is Mili. It is duplicated to show that Siva is always so. I prefer taking the word as meaning 'cause of causes.' 'The bearer of Danda, with, again, a bald head' is a Paramahansa, i.e., one who has renounced the world and its ways.

[20]:

The four Sacrificial fires are Treta, Avasathya, Dakshina, and Sahya.

[21]:

Silpika is one who is not well-skilled, or is ill-skilled, in the arts. It implies a common artisan.

[22]:

Dhatri is adikartri or Vishnu. Vidhatri is the four-headed. Brahman Sandhatri is he who joins all things into one; the second Vidhatri means the designer of destinies.

[23]:

The identity of Mahesvara with Narayana or Krishna is here preached. In his incarnation of Krishna, Vishnu sported with the children of the cowherds of Vrinda and sportively lowed as a cow. He also protected the kine of Vrinda from floods, poison, etc. Govrishesvara is Nandi, the attendant of Mahadeva.

[24]:

The word Go in Gomargah is used to signify the senses.

[25]:

Durvaranah is explained by the commentator as 'irresistible when coming as Death.' Durvishah is 'destroyer of all kinds of poison in your form of Amrita.' Durdharshah is incapable of being frightened. Durvishah is incapable of being measured.

[26]:

Vishagnipah is drinker of poison and fire. Siva is represented as the acceptor of all things that are rejected by others. In this consists his true divinity, for to the Deity nothing in the universe can be unacceptable or worthy of being cast off. The ashes of the funeral pyre are p. 326 his, the poison produced by the churning of the ocean was his. He saved the universe by swallowing the poison on that occasion.

[27]:

Tushitadyapah is the correct reading. You protectest him who is the adya of the tushita, i.e., you protectest Brahman himself.

[28]:

The commentator explains that what is meant by Mahadeva’s staying 'alone' is that he is the knower, the known, and knowledge. 'On the other side of the ocean' means 'on the other side of desire and attachment, etc.' 'Overwhelming many thousands of persons' means overwhelming all creatures,' i.e., transcending them by his energy and knowledge.

[29]:

Of course, Yogins are spoken of.

[30]:

The eclipses of both the Moon and the Sun are caused, according to the Pauranic mythology, by Rahu devouring the Moon and the Sun at certain well-known intervals. Rahu is an Asura whose head only is still alive. Vide Adi Parva, On Churning of the Ocean.

[31]:

Garbhah means embryos or infants in the womb. The deities ere referred to by this word, for they are embryos that have been born in Mahadeva, Patitah has twattah understood after it. Anu means 'after' i.e., 'after Brahman’s creation.'

[32]:

These Beings are Rudras or portions of the great Rudra.

[33]:

Tasmaih paramgatah,—param is utkrishtam i.e., Renunciation and other superior practices. Tasmai is 'for the sake of That,' i.e., for Isvarah.

[34]:

Hence in this, the present Kalpa too, I am obliged to do the same, for all Kalpas must be similar in respect of the events that transpire in them.

[35]:

Matri-pakshe seems to be a misreading for bhartripakshe.