Section XVII

"Vasudeva said, 'Concentrating his mind, O Yudhishthira. the regenerate Rishi Upamanyu, with hands joined together in reverence uttered this abstract of names (applying to Mahadeva), commencing from the beginning.'

"Upamanyu said, 'I shall adore that great Deity who deserves the adorations of all creatures, by uttering those names that are celebrated over all the worlds,—names some of which were uttered by the Grandsire Brahma, some by the Rishis, and some of which occur in the Vedas and the Vedangas. Those names have been applied (unto the great Deity) by persons that are eminent. Those names of him that are, again, true and fraught with success and are capable of accomplishing all the purposes which the utterer may have in view, have been applied unto Mahadeva by Tandi after calling them from the Vedic lore with the aid of his devotion. Indeed, with those names that have been uttered by many well-known persons of righteousness and by ascetics conversant with all the spiritual principles. I shall adore him who is the foremost, who is the first, who leads to heaven, who is ready to confer benefits upon all creatures, and who is auspicious. Those names have been heard everywhere in the universe, having spread from the region of Brahma (where they were originally invented). All of them are fraught with the element of Truth. With those names I shall adore him who is Supreme Brahman, who has been declared (unto the universe) by the Vedas, and who is Eternal. I shall now tell you, O chief of Yacht’s race those names. Do you hear them with rapt attention. You are a devoted worshipper of the Supreme Deity. Do you worship the illustrious Bhava, distinguishing him above all the deities. And because you are devoted to him, I shall therefore, recite those names in your hearing. Mahadeva is Eternal Brahman. Persons endued with Yoga; Yoga’s achievements are unable to know in even a hundred years, the glory and puissance of the great Deity in their entirety. Verily, the beginning, middle or end of Mahadeva cannot be apprehended by the very deities. Indeed, when the case is such, who is there O Madhava, that can recite the attributes of Mahadeva in their entirety? For all that, I shall through the grace of that illustrious and supreme Deity of perfect wisdom, extended to me for my devotion to him, recite his attributes as embodied in an abstract of few words and letters. The Supreme Lord is incapable of being adored by any one if he does not grant his permission to the adorer. As regards myself, it is only when I become fortunate enough to receive his permission that I succeed in adoring him. I shall indicate only a few names of that great Deity who is without birth and without destruction, who is the original cause of the universe, who is endued with the highest Soul, and whose origin is unmanifest. Hear, O Krishna, a few names, that were uttered by Brahma himself, of that giver of boons, that adorable deity, that puissant one who has the universe for his form, and who is possessed of supreme wisdom. These names that I shall recite are extracted from the ten thousand names that the great Grandsire had uttered in days of yore, as ghee is extracted from curds. As gold represents the essence of rocky mountains, as honey represents the essence of flowers, as Manda represents the extract from ghee, even so have these names been extracted from and represent the essence of those ten thousand names that were uttered by Grandsire Brahma. This abstract of names is capable of cleansing every sin, however heinous. It possesses the same merit that is attached to the four Vedas. It should be comprehended with attention by spiritual aspirants and engraved on the memory. These names fraught with auspiciousness, leading to advancement, destructive of Rakshasas,^[1] and great cleansers should be imparted to only him that is devoted to the great Lord, to him that has faith, to him that believes. Unto him that has no faith, him that is an unbeliever, him that has not subjugated his soul, it should never be communicated. That creature, O Krishna, who cherishes malice towards the illustrious Mahadeva who is the original cause of everything, who is the Supreme Soul, and who is the great Lord, has certainly to go to hell with all his ancestors before and all his children after him. This abstract of names that I shall recite to you is looked upon as Yoga.^[2] This is looked upon as the highest object of meditation. This is that which one should constantly recite as Japya. This is equivalent to Knowledge. This is the highest Mystery. If one, even during his last moments, recites it or hears it recited unto him, one succeeds in attaining to the highest end. This is holy. This is auspicious, this is fraught with every kind of benefit. This is the best of all things. Brahma, the Grandsire of all the universe, having in days of old composed it, assigned to it the foremost place among all excellent hymns. From that time, this hymn to the greatness and glory of the high-souled Mahadeva, which is held in the highest esteem by all the deities, has come to be regarded as the king of all hymns. This king of all hymns was first conveyed from the region of Brahman to heaven, the region of the celestials. Tandi then obtained it from heaven. Hence is it known as the hymn composed by Tandi. From heaven Tandi brought it down on Earth. It is the most auspicious of all auspicious things, and is capable of cleansing the heart from all sins however heinous. O you of mighty arms, I shall recite to you that best of all hymns. This hymn relates to him who is the Veda of the Vedas, and the most ancient of all ancient objects, to him who is the energy of all energies, and the penance of all penances; to him who is the most tranquil of all creatures endued with tranquillity, and who is the splendour of all splendours; to him who is looked upon as the most restrained of all creatures that are restrained, and him who is the intelligence of all creatures endued with intelligence; to him who is looked upon as the deity of all deities, and the Rishi of all Rishis; to him who is regarded as the sacrifice of all sacrifices and the most auspicious of all things fraught with auspiciousness; to him who is the Rudra of all Rudras and the effulgence of all things endued with effulgence; to him who is the Yogin of all Yogins, and the cause of all causes; to him from whom all the worlds start into existence, and unto whom all the worlds return when they cease to exist; to him who is the Soul of all existent creatures, and who is called Hara of immeasurable energy. Hear me recite those thousand and eight names of the great Sarva. Hearing those names, O foremost of all men, you shalt be crowned with fruition in respect of all your wishes,—Om! you are Immobile, you are Fixed, you are Puissant, you are Terrible, you are Foremost, you are boon-giving, and you are Superior.^[3] You are the Soul of all creatures, you are celebrated over all creatures, you are all things, you are the Creator of all, and you are Bhava."^[4] You are the bearer of matted locks on your head. You wearest animal skins for your vestments. You wearest a crest of matted hair on your head like the peacock. You are he who has the whole universe for your limbs.^[5] You are the Creator of all things. You are Hara in consequence of your being the destroyer of all things. You are he that has eyes resembling those of the gazelle. You are the destroyer of all creatures. You are the supreme enjoyer of all things. You are that Pravritti whence all actions flow. You are that Nivritti or abstention from acts. You are observant of fasts and vows, you are Eternal, you are Unchangeable. You are he that residest in crematoria, you are the possessor of the six well-known attributes of Lordship and the rest, you residest in the heart of every creature, you are he that enjoys all things with the senses, you are the grinder of all sinful creatures.^[6] You are he that deserves the salutations of all, you are of great feats, you are he that has penances for his wealth, you createst all the elements at your will, you concealest your real nature by putting on the guise of a lunatic. You are the Master of all the worlds and of all living creatures. You are of immeasurable form, you are of vast body, you are of the form of Righteousness, you are of great fame, you are of high Soul, you are the Soul of all creatures, you have the universe for your form.^[7] You are of vast jaws (for you swallowest the universe when the time comes for the dissolution of all things). You are the protector of all the lokas (the worlds). You are the soul residing in the inner heart and as such devoid of ahamkara originating from ignorance^[8] and is one and undivided; You are anandam (gladness). You are he whose car is borne by mules. You are he that protects Jiva from the thunderbolt of rebirth. You are adorable. You are obtained by purity and self-restraint and vows. You are again the refuge of all kinds of vows and observances including purity and self-restraint.^[9] You are the celestial artificer that is conversant with every art. You are Self-create (for no one has created you). You are the beginning of all creatures and things. You are Hiranyagarbha, the Creator of all things. You are inexhaustible puissance and felicity.^[10] You have a hundred eyes, you have eyes of vast power. You are Soma.^[11] You are he that causest all righteous creatures assume shapes of glory for shining in the firmament. You are Candramas, you are Surya, you are the planet Saturn, you are the descending node (of the moon), you are the ascending node, you are Mangala (Mars), and you are Vrihaspati (Jupiter) and Sukra (Venus), you are Vudha (Mercury) you are the worshipper of Atri’s wife, you are he who shot his shaft in wrath at Sacrifice when Sacrifice fled away from him in the form of a deer. You are sinless.^[12] You are possessed of penances that have conferred upon you the power of creating the universe. You are possessed of penances that have rendered you capable of destroying the universe. You are high minded (in consequence of your great liberality towards your devotees). You fulfillest the wishes of all who resign themselves to you. You are the maker of the year (for it is you who settest the wheel of Time revolving, by assuming the form of the sun and the planets). You are Mantra (in the form of Pranava and other sacred words and syllables). You are the authority for all acts (in the form of the Vedas and the scriptures). You are the highest Penance. You are devoted to Yoga. You are he who merges himself in Brahman (by Yoga-abstraction). You are the great seed (being the cause of causes). You are the displayer of what is unmanifest in the manifest form in which the universe exists. You are possessed of infinite might. You are he whose seed is gold.^[13] You are omniscient, (being as you are all things and the great knower). You are the cause of all things. You are he that has the seed of action (viz., ignorance and desire) for the means of sojourning from this world to the other and the other to this.^[14] You have ten arms. You have winkless eyes (for you seest at all times). You have a blue throat (in consequence of your bearing in your throat the poison that arose upon churning the ocean and which, if not so borne, was capable of destroying the universe). You are the Lord of Uma. You are the origin of all the infinite forms that occur in the universe. You are he whose superiority is due to thyself. You are a hero in might (in consequence of your having achieved such grand feats as the quick destruction of the triple city of the Asuras). You are inert matter (which cannot move unless co-existing with the Soul). You are all the tattvas (subjects of enquiry as counted by the Sankhyas). You are the ordainer and ruler of the tattvas. You are the chief of those beings that wait upon you and are called Ganas.^[15] You coverest infinite space.^[16] You are Kama, the God of Desire. You are conversant with Mantras (in the sense of knowledge being your penance).^[17] You are the highest Mantra for you are that philosophy which consists in the ascertainment of the nature and attributes of the soul (and its differences from the Non-soul). You are the cause of the universe (since all that exists has sprung from your Soul). You are universal destroyer (for all that ceases to exist becomes merged unto you who art as the unmanifest Brahman). You bearest in one of your hands the calabash, and in another you holdest the bow; in another hand you bearest shafts and in another you bearest a skull. You bearest the thunder-bolt. You are armed with the hundred-killer.^[18] You are armed with the sword. You wieldest the battle-axe. You are armed with the Sula (trident). You are adorable. You host the sacrificial ladle in one of your hands. You are of beautiful form. You are endued with abundant energy. You givest in the most liberal measure all that tends to adorn those that are devoted to you. You wearest a turban on your head. You are of beautiful face. You are he who swells with splendour and puissance. You are he that is humble and modest. You are exceedingly tall. You are he who has the senses for your rays.^[19] You are the greatest of preceptors. You are Supreme Brahman (being a state of pure felicitous existence).^[20] You are he that took the shape of a jackal (for consoling the Brahmana who, when insulted by a wealthy Vaisya, had resolved to commit suicide). You are he whose object are all crowned with fruition, of themselves and without waiting for the puissance (derivable from penances). You are one who bears a bald head (as the sign of the mendicant order). You are one who does good to all creatures. You are unborn. You have innumerable forms. You bearest all kinds of fragrance on your person. The matted locks on your head had sucked up the river Ganga when it first fell from heaven (although they again gave out the waters at the earnest solicitations of king Bhagiratha). You are the giver of sovereignty and lordship.^[21] You are a Brahmacarin without having ever fallen away from the rigid vow of continence. You are distinguished for your sexual continence. You always liest on your back. You have your abode in Puissance.^[22] You have three matted locks on your head. You are he that is clad in rags. You are Rudra (in consequence of your fierceness). You are the celestial generalissimo, and you are all pervading. You are he that moves about during the day. You are he that moves about in the night.^[23] You art of fierce wrath. You are possessed of dazzling effulgence (born of Vedic study and penances). You are the slayer of the mighty Asura who had come in the form of an infuriate elephant for destroying your sacred city of Varanasi. You are the slayer of such Daityas as become the oppressors of the universe. You are Kala or Time which is the universal destroyer. You are the supreme ordainer of the universe. You are a mine of excellent accomplishments. You are of the form of the lion and the tiger. You are he that is clad in the skin of an elephant. You are the Yogin who deceives Time by transcending its irresistible influence. You are the original sound.^[24] You are the fruition of all desires. You are he that is adored in four ways.^[25] You are a night-wanderer (like Vetala and others). You are he that wanders in the company of spirits. You are he that wanders in the company of ghostly beings. You are the Supreme Lord of even Indra and the other celestials. You are he that hast multiplied himself infinitely in the form of all existent and non-existent things. You are the upholder of both Mahat and all the innumerable combinations of the five primal elements. You are the primeval Ignorance or Tamas that is known by the name of Rahu. You are without measure and hence infinite. You are the supreme End that is attained by the Emancipate. You are fond of dancing. You are he that is always engaged in dancing. You are he that causes others to dance. You are the friend of the universe. You are he whose aspect is calm and mild. You are endued with penances puissant enough to create and destroy the universe. You are he who binds all creatures with the bonds of your illusion. You are he that transcends destruction. You are he who dwells on the mount Kailasa. You transcendest all bonds and art unattached in respect of all things, like Space. You are possessed of a thousand arms. You are victory. You are that perseverance which is the cause of success or victory. You are without idleness or procrastination that interferes with persevering activity. You are dauntless. You are fear, You are he who put a stop to Vali’s sacrifice.^[26] You fulfillest the desires of all your devotees. You are the destroyer of Daksha’s sacrifice. You are amiable. You are slightly amiable. You are exceedingly fierce and robbest all creatures of their energy. You are the slayer of the Asura Vala. You are always cheerful. You are of the form of wealth which is coveted by all. You have never been vanquished.^[27] There is none more adorable than you. You are he who utters deep roars (in the form of Ocean). You are that which is so deep that no one can measure it (because you are of the form of space). You are he whose puissance and the might of whose companions and of the bull have never been measured by anybody. You are the tree of the world (whose roots extend upwards and branches hang downwards). You are the banian.^[28] You are he that sleeps on a human leaf when the universe, after dissolution, becomes one infinite expanse of water. You are he that shows compassion to all worshippers assuming as you listest, the form of Hari or Hara or Ganesa or Arka or Agni or Wind, etc. You are possessed of teeth that are exceedingly sharp (since you are competent to chew innumerable worlds even as one munches nuts and swallows them speedily). You are of vast dimensions in respect of your forms. You are possessed of a mouth that is hast enough to swallow the universe at once. You are he whose troops are adored everywhere.^[29] You are he who dispelled all the fears of the deities when the prince of elephants had to be captured. You are the seed of the universe. You are he who has for his vehicle the same bull that forms again the device on his banner in battle. You have Agni for your soul. You are Surya who has green steeds yoked unto his car. You are the friend of Jiva. You are he that is conversant with the proper time for the accomplishment of all religious acts. You are he unto whom Vishnu paid his adorations (for obtaining his celebrated discus). You are the sacrifice being in the form of Vishnu. You are the ocean. You are the Barabanala Mare’s head that ranges within the ocean, ceaselessly vomitting fire and drinking the saline waters as if they were sacrificial butter. You are Wind, the friend of Agni. You are of tranquil soul like the ocean when at rest and unstirred by the mildest breeze. You are Agni that drinks the libations of clarified butter poured in sacrifices with the aid of Mantras. You are he whom it is difficult to approach. You are he whose effulgence spreads over the infinite universe. You are ever skilful in battle. You are well conversant with the time when one should engage in battle so that victory may be achieved. You are that science which treats of the motions of heavenly bodies.^[30] You are of the form of success or victory. You are he whose body is Time (for your body is never subject to destruction). You are a householder for you wearest a tuft of hair on your head You are a Sanyasin for your head is bald. You wearest matted locks on your head (being, as you are, a Vanaprastha).^[31] You are distinguished for your fiery rays (for the effulgent path by which the righteous proceed is identical with you). You are he that appears in the firmament in the heart encased in the body of every creature.^[32] You are he who enters into the cranium (brain) of every creature. You bearest the wrinkles of age. You bearest the bamboo flute. You have also the tabour. You bearest the musical instrument called Tali. You have the wooden vessel used for husking grain. You are he who covers that illusion which covers Yama.^[33] You are an astrologer inasmuch as your understanding is always directed towards the motion of the wheel of time which is made up of the luminaries in the firmament. You are Jiva whose understanding is directed to things that are the result of the attributes of Sattva, Rajas, and Tamas. You are that in which all things merge when dissolution overtakes them. You are stable and fixed, there being nothing in you that is subject to change or mutation of any kind. You are the Lord of all creatures. Your arms extend all over the vast universe. You are displayed in innumerable forms that are but fractions of thyself. You pervadest all things.^[34] You are he that has no mouth (for you enjoyest not the objects of your own creation). You are he who frees your creatures from the bonds of the world. You are easily attainable.^[35] You are he that manifested himself with a golden mail.^[36] You are he that appears in the phallic emblem. 'You are he that wanders in the forests in quest of fowls and animals. You are he that wanders over the Earth. You are, he that is omnipresent. You are the blare that is produced by all the trumpets blown in the three worlds. You are he that has all creatures for his relatives.^[37] You are of the form of a snake (for you are identical with the mighty Naga named Sesha). You are he that lives in mountain caves (like Jaigishavya), or any other Yogin. You are identical with Guha (the celestial generalissimo). You wearest garlands of flowers. You are he who enjoys the happiness that springs from the possession of worldly objects.^[38] You are he from whom all creatures have derived their three states of birth, existence, and destruction. You are he that upholds all things that exist or occur in the three stages of time viz., the Past, the Present, and the Future. You are he that frees creatures from the effects of all acts belonging to previous lives as well as those accomplished in the present life and from all the bonds due to Ignorance and Desire. You are he who is the binder or Asura chiefs. You are he who is the slayer of foes in battle.^[39] You are that which is attainable by knowledge alone. You are Durvasas. You are he who is waited upon and adored by all the righteous. You are he who causes the fall of even Brahma and the others. You are he that gives unto all creatures the just share of joy and grief that each deserves according to his own acts. You are he that is incomparable. You are well conversant with the shares that are given and appropriated in sacrifices.^[40] You residest in every place. You wanderest everywhere. You are he that has mean vestments.^[41] You are Vasava. You are immortal. You are identical with the Himavat mountains. You are the maker of pure gold. You are without acts. You upholdest in thyself the fruits of all acts. You are the foremost of all creatures that are regarded as upholders.^[42] You are he that has bloody eyes. You are he that has eyes whose vision extends over the infinite universe. You are he that has a car whose wheels are ever victorious. You are he that is possessed of vast learning. You are he that accepts your devotees for your servants. You are he that restrains and subjugates your senses. You are he that acts. You wearest clothes whose warp and woof are made of snakes. You are Supreme. You are he who is the lowest of the celestials.^[43] You are he that is well-grown. You ownest the musical instrument called Kahala. You are the giver of every wish. You are the embodiment of grace in all the three stages of Time, viz., the Past, the Present, and the Future. You are possessed of might that is always well spent. You are he who had assumed the form of Valarama (the elder brother of Krishna). You are the foremost of all colleted things, being Emancipation or the highest of all ends to which creatures attain. You are the giver of all things. Your face is turned towards all directions, You are he from whom diverse creatures have sprung even as all forms have sprung from space or are modifications or that primal element. You are he who falls into the pit called body.^[44] You are he that is helpless (for, falling into the pit constituted by the body, you canst not transcend the sorrow that is your portion). You residest in the firmament of the heart. You are exceedingly fierce in form. You are the Deity called Ansu. You are the companion of Ansu and art called Aditya. You are possessed of innumerable rays. You are endued with dazzling effulgence. You have the speed of the Wind.^[45] You are possessed of speed that is greater than that of the Wind. You are possessed of the speed of the mind. You are Nishacara as you enjoyest all things, being invested with Ignorance.^[46] You dwellest in every body. You dwellest with Prosperity as your companion. You are he that imparts knowledge and instruction. You are he who imparts instruction in utter silence. You are he that observes the vow of taciturnity (for you instructest in silence). You are he who passes out of the body, looking at the soul.^[47] You are he that is well adored. You are the giver of thousands (since the lord of all the treasures derived those treasures of his from you). You are the prince of birds, (being Garuda the son of Vinata and Kasyapa). You are the friend that renders aid. You are possessed of exceeding effulgence (for your splendour is like that of a million suns risen together). You are the Master of all created beings. You are he who provokes the appetites. You are the deity of Desire. You are of the form of lovely women that are coveted by all. You are the tree of the world. You are the Lord of Treasures. You are the giver of fame. You are the Deity that distributes unto all creatures the fruits (in the form of joys and griefs) of their acts. You are thyself those fruits which you distributest. You are the most ancient (having existed from a time when there was no other existent thing). You are competent to cover with a single footstep of thine all the three worlds. You are Vamana (the dwarf) who deceived the Asura chief Vali (and depriving him of his sovereignty restored it unto Indra). You are the Yogin crowned with success (like Sanatkumara and others). You are a great Rishi (like Vasishtha and others). You are one whose objects are always crowned with success (like Rishava or Dattatreya). You are a Sanyasin (like Yajnavalkya and others). You are he that is adorned with the marks of the mendicant order. You are he that is without such marks.^[48] You are he that transcends the usages of the mendicant order. You are he that assures all creatures from every sort of fear. You are without any passions thyself (so that glory and humiliation are alike to you). You are he that is called the celestial generalissimo. You are that Visakha who took his rise from the body of the celestial generalissimo when Indra hurled his thunder-bolt at him. You are conversant with the sixty tattvas or heads of enquiry in the universe. You are the Lord of the senses (for these achieve their respective functions guided by you). You are he that is armed with the thunder-bolt (and that rives the mountains). You are infinite. You are the stupefier of Daitya ranks in the field of battle. You are he that moves his car in circles among his own ranks and that makes similar circles among the ranks of his foes and who conies back safe and sound after devastating then. You are he that is conversant with the lowest depth of the world’s ocean (in consequence of your knowledge of Brahman). You are he called Madhu (who has founded the race in which Krishna has taken his birth). You have eyes whose colour resembles that of honey. You are he that has taken birth after Vrihaspati.^[49] You are he that does the acts which Adhyaryus have to do in sacrifices. You are he who is always adored by persons whatever their modes of life. You are devoted to Brahman. You wanderest amongst the habitations of men in the world (in consequence of your being a mendicant). You are he that pervadest all beings. You are he that is conversant with truth. You knowest and guidest every heart. You are he that overspreads the whole universe. You are he that collects or stores the good and bad acts of all creatures in order to award them the fruits thereof You are he that lives during even the night that follows the universal dissolution. You are the protector wielding the bow called Pinaka. You residest in even the Daityas that are the marks at which shootest your arrows. You are the author of prosperity. You are the mighty ape Hanuman that aided Vishnu in the incarnation of Rama in his expedition against Ravana. You are the lord of those Ganas that are your associates, You are each member of those diverse Ganas. You are he that gladdens all creatures. You are the enhancer of the joys of all.^[50] You takest away the sovereignty and prosperity of even such high beings as Indra and others. You are the universal slayer in the form of Death. You are he that resides in the four and sixty Kalas. You are very great. You are the Grandsire (being the sire of the great sire of all). You are the supreme phallic emblem that is adored by both deities and Asuras. You are of agreeable and beautiful features. You are he who presides over the variety of evidences and tendencies for action and non-action. You are the lord of vision. You are the Lord of Yoga (in consequence of your withdrawing all the senses into the heart and combining them together in that place). You are he that upholds the Krita and the other ages (by causing them to run ceaselessly). You are the Lord of seeds (in consequence of your being the giver of the fruits of all acts good and bad). You are the original cause of such seeds. You actest in the ways that have been pointed out in the scriptures beginning with those that treat of the Soul. You are he in whom reside might and the other attributes. You are the Mahabharata and other histories of the kind. You are the treatises called Mimansa. You are Gautama (the founder of the science of dialectics). You are the author of the great treatise on Grammar that has been named after the Moon. You are he who chastises his foes. You are he whom none can chastise. You are he who is sincere in respect of all his religious acts and observances. You are he that becomes obedient to those that are devoted to you. You are he that is capable of reducing others to subjection. You are he who foments quarrels among the deities and the Asuras. You are he who has created the four and ten worlds (beginning with Bhu). You are the protector and cherisher of all Beings commencing from Brahma and ending with the lowest forms of vegetable life (like grass and straw). You are the Creator of even the five original elements. You are he that never enjoys anything (for you are always unattached). You are free from deterioration. You are the highest form of felicity. You are a deity proud of his might. You are Sakra. You are the chastisement that is spoken of in treatises on morality and is inflicted on offenders. You are of the form of that tyranny which prevails over the world. You are of pure Soul. You are stainless (being above faults of every kind). You are worthy of adoration. You are the world that appears and disappears ceaselessly. You are he whose grace is of the largest measure. You are he that has good dreams. You are a mirror in which the universe is reflected. You are he that has subjugated all internal and external foes. You are the maker of the Vedas. You are the maker of those declarations that are contained in the Tantras and the Puranas and that are embodied in language that is human.^[51] You are possessed of great learning. You are the grinder of foes in battle. You are he that resides in the awful clouds that appear at the time of the universal dissolution. You are most terrible (in consequence of the dissolution of the universe that you bringest about). You are he who succeeds in bringing all persons and all things into your subjection. You are the great Destroyer. You are he that has fire for his energy. You are he whose energy is mightier than fire. You are the Yuga-fire that consumes all things. You are he that is capable of being gratified by means of sacrificial libations. You are water and other liquids that are poured in sacrifices with the aid of Mantras. You are in the form of the Deity of Righteousness, the distributor of the fruits that attach to acts good and bad. You are the giver of felicity. You are always endued with effulgence. You are of the form of fire. You are of the complexion of the emerald. You are always present in the phallic emblem. You are the source of blessedness. You are incapable of being baffled by anything in the prosecution of your objects. You are the giver of blessings. You are of the form of blessedness. You are he unto whom is given a share of sacrificial offerings. You are he who distributes unto each his share of that is offered in sacrifices. You are endued with great speed. You are he that is dissociated from all things. You are he that is possessed of the mightiest limb. You are he that is employed in the act of generation. You are of a dark complexion, (being of the form of Vishnu). You are of a white complexion (being of the form of Samva, the son of Krishna). You are the senses of all embodied creatures. You are possessed of vast feet. You have vast hands. You are of vast body. You are endued with wide extending fame. You have a vast head.^[52] You are of vast measurements. You are of vast vision. You are the home of the darkness of ignorance. You are the Destroyer of the Destroyer. You are possessed of vast years. You have vast lips. You are he that has vast cheeks. You have a vast nose. You are of a vast throat. You have a vast neck. You are he that tears the bond of body.^[53] You have a vast chest. You have a vast bosom. You are the inner soul which resides in all creatures. You have a deer on your lap. You are he from whom innumerable worlds hang down like fruits hanging down from a tree. You are he who stretches his lips at the time of the universal dissolution for swallowing the universe. You are the ocean of milk. You have vast teeth. You have vast jaws. You have a vast bristle.^[54] You have hair of infinite length. You have a vast stomach. You have matted locks of vast length. You are ever cheerful. You are of the form of grace. You are of the form of belief. You are he that has mountains for his bow (or weapons in battle). You are he that is full of affection to all creatures like a parent towards his offspring. You are he that has no affection. You are unvanquished. You are exceedingly devoted to (Yoga) contemplation.^[55] You are of the form of the tree of the world.^[56] You are he that is indicated by the tree of the world.^[57] You are never satiated when eating (because of your being of the form of fire, for of all elements, fire is never satiated with the quantity offered it for consumption). You are he that has the Wind for your vehicle for going from place to place (in consequence of your identity with fire). You are he that rangest over hills and little eminences. You are he that has his residence on the mountains of Meru. You are the chief of the celestials. You have the Atharvans for your head. You have the Samans for your mouth. You have the thousand Richs for your immeasurable eyes. You have the Yajushes for your feet and hands.^[58] You are the Upanishads. You are the entire body of rituals (occurring in the scriptures). You are all that is mobile. You are he whose solicitations are never unfulfilled. You are he who is always inclined to grace. You are he that is of beautiful form. You are of the form of the good that one does to another. You are that which is dear. You are he that always advances towards your devotees (in proportion as these advance for meeting you). You are gold and other precious metals that are held dear by all. Your effulgence is like that of burnished gold. You are the navel (of the universe). You are he that makes the fruits of sacrifices grow (for the benefit of those that perform sacrifices to your glory). You are of the form of that faith and devotion which the righteous have in respect of sacrifices. You are the artificer of the universe. You are all that is immobile (in the form of mountains and other inert objects). You are the two and ten stages of life through which a person passes.^[59] You are he that causes fright (by assuming the intermediate states between the ten enumerated). You are the beginning of all things. You are he that unites Jiva with Supreme Brahman through Yoga. You are identifiable with that Yoga which causes such a union between Jiva and Supreme Brahman. You are unmanifest (being the deepest stupefaction). You are the presiding deity of the fourth age (in consequence of your identity with lust and wrath and cupidity and other evil passions that flow from that deity).^[60] You are eternal Time (because of your being of the form of that ceaseless succession of birth and death that goes on in the universe). You are of the form of the Tortoise.^[61] You are worshipped by the Destroyer himself. You livest in the midst of associates. You admittest your devotees as members of your Gana. You hast Brahma himself for the driver of your car. You sleepest on ashes.^[62] You protectest the universe with ashes.^[63] You are he whose body is made of ashes.^[64] You are the tree that grants the fruition of all wishes. You are of the form of those that constitute your Gana. You are the protector of the four and ten regions. You transcendent all the regions. You are full, (there being no deficiency). You are adored by all creatures. You are white (being pure and stainless). You are he that has his body, speech and mind perfectly stainless. You are he who has attained to that purity of existence which is called Emancipation. You are he who is incapable of being stained by impurity of any kind. You are he who has been attained to by the great preceptors of old. You residest in the form of Righteousness or duly in the four modes of life. You are that Righteousness which is of the form of rites and sacrifices. You are of the form of that skill which is possessed by the celestial artificer of the universe. You are he who is adored as the primeval form of the universe. You are of vast arms. Your lips are of a coppery hue. You are of the form of the vast waters that are contained in the Ocean. You are exceedingly stable and fixed (being of the form of mountains and hills). You are Kapila. You are brown. You are all the hues whose mixture produces white. You are the period of life. You are ancient. You are recent. You are a Gandharva. You are the mother of the celestials in the form of Aditi (or the mother of all things, in the form of Earth). You are Garuda, the prince of birds, born of Vinata by Kasyapa, otherwise called Tarkshya. You are capable of being comprehended with ease. You are of excellent and agreeable speech. You are he that is armed with the battle-axe. You are he that is desirous of victory. You are he that assists others in the accomplishment of their designs.^[65] You are an excellent friend.^[66] You are he that bears a Vina made of two hollow gourds. You are of terrible wrath (which you displayest at the time of the universal dissolution). You ownest for your offspring, beings higher than men and deities (viz., Brahma and Vishnu). You are of the form of that Vishnu who floats on the waters after the universal dissolution. You devourest all things with great ferocity. You are he that procreates offspring. You are family and race, continuing from generation to generation. You are the blare that a bamboo flute gives out. You are faultless. You are he every limb of whose body is beautiful. You are full of illusion. You dost good to others without expecting any return. You are Wind. You are Fire. You are the bonds of the worlds which bind Jiva. You are the creator of those bonds. You are the tearer of such bonds. You are he that dwells with even the Daityas (who are the foes of all sacrifices). You dwellest with those that are the foes of all acts (and that have abandoned all acts). You are of large teeth, and you are of mighty weapons. You are he that has been greatly censured. You are he that stupefied the Rishis dwelling in the Daruka forest. You are he that did good unto even your detractors, viz., those Rishis residing in the Daruka forest. You are he who dispels all fears and who dispelling all the fears of those Rishis gave them Emancipation. You are he that has no wealth (in consequence of his inability to procure even his necessary wearing apparel). You are the lord of the celestials. You are the greatest of the gods (in consequence of your being adored by even Indra and others that are regarded as the highest of the celestials). You are an object of adoration with even Vishnu. You are the slayer of those that are the foes of the deities. You are he that resides (in the form of the snake Sesha) in the nethermost region.^[67] You are invisible but capable of being comprehended, even as the wind which though invisible is perceived by every body. You are he whose knowledge extends to the roots of everything and unto whom all things, even in their inner nature, are known. You are the object that is enjoyed by him that enjoys it. You are he among the eleven Rudras who is called Ajaikapat. You are the sovereign of the entire universe. You are of the form of all Jivas in the universe (in consequence of your being covered by the three well-known attributes of Sattva, Rajas, and Tamas). You are he that is not subject to those three attributes. You are he that transcends all attributes and is a state of pure existence which is incapable of being described with the aid of any adjective that language can yield. You are the prince of physicians called Dhanvantari. You are a comet (in consequence of the calamities that flow from you unto the sinful). You are the celestial generalissimo called Skanda. You are the king of the Yakshas, called Kuvera, who is your inseparable associate and who is the Lord of all treasures in the world. You are Dhatri. You are Sakra. You are Vishnu. You are Mitra. You are Tashtri (the celestial artificer). You are the Pole Star. You are he that upholds all things. You are he called Prabhava amongst the Vasus. You are the wind which is capable of going everywhere (being the Sutra-atma that connects all things in the universe with a thread). You are Aryaman. You are Savitri. You are Ravi. You are that ancient king of great celebrity known by the name of Ushangu. You are he who protects all creatures in diverse ways. You are Mandhatri (because of your competence to gratify all creatures). You are he from whom all creatures start into life. You are he who exists in diverse form. You are he who causes the diverse hues to exist in the universe. You are he who upholds all desires and all attributes (because of these flowing from you). You are he who has the lotus on your navel.^[68] You are he within whose womb are innumerable mighty creatures. You are of face as beautiful as the moon. You are wind. You are fire. You are possessed of exceeding might. You are endued with tranquillity of soul. You are old. You are he that is known with the aid of Righteousness.^[69] You are Lakshmi. You are the maker of the field of those actions (by which persons adore the supreme Deity). You are he who lives in the field of action. You are the soul of the field of action. You are the medicine or provoker of the attributes of sovereignty and the others.^[70] All things lie in you (for, as the Srutis declare, all things becomes one in you, thyself being of the nature of that unconsciousness which exhibits itself in dreamless slumber). You are the lord of all creatures endued with life-breaths. You are the god of the gods. You are he who is attached to felicity. You are Sat (in the form of cause). You are Asat (in the form of effect). You are he who possesses the best of all things. You are he who resides on the mountains of Kailasa. You are he who repairs to the mountains of Himavat. You washest away all things besides you like a mighty current washing away trees and other objects standing on its banks. You are the maker of Pushkara and other large lakes and pieces of natural water. You are possessed of knowledge of infinite kinds. You are the giver of infinite blessings. You are a merchant (who conveys the goods of this country to that country and brings the goods of that country to this for the convenience of human beings). You are a carpenter. You are the tree (of the world that supplies the timber for your axe). You are the tree called Vakula (Mimusops Elengi, Linn.) You are the sandal-wood tree (Santalum album, Linn.). You are the tree called Chcchada (Alstonia Scholaris, syn Echitis, Scholaris, Roxb.). You are he whose neck is very strong. You are he whose shoulder joint is vast. You are not restless (but endued with steadiness in all your acts and in respect of all your faculties). You are the principal herbs and plants with their produce (in the form of rice and wheat and the other varieties of grain). You are he that grants success upon others in respect of the objects upon which they bestow their heart. You are all the correct conclusions in respect of both the Vedas and Grammar.^[71] You are he who utters leonine roars. You are endued with leonine fangs. You ridest on the back of a lion for performing your journeys. You ownest a car that is drawn by a lion. You are he called the truth of truth.^[72] You are he whose dish or plate is constituted by the Destroyer of the universe.^[73] You are always engaged in seeking the good of the worlds. You are he who rescues all creatures from distress (and leads them to the felicity of Emancipation). You are the bird called Saranga. You are a new (Young) swan. You are he who is displayed in beauty in consequence of the crest you bearest on your head (like the cock or the peacock). You are he who protects the place where assemblies of the wise sit for dispensing justice. You are the abode of all creatures. You are the cherisher of all creatures. You are Day and Night (which are the constituent elements of Eternity). You are he that is without fault and therefore, never censured. You are the upholder of all creatures. You are the refuge of all creatures. You are without birth. You are existent. You are ever fruitful. You are endued with Dharana and Dhyana and Samadhi. You are the steed Uccaisravas. You are the giver of food. You are he who upholds the life-breaths of living creatures. You are endued with patience. You are possessed of intelligence. You are endued with exertion and cleverness. You are honoured by all. You are the giver of the fruits of Righteousness and sin. You are the cherisher of the senses (for the senses succeed in performing their respective functions in consequence of you that presidest over them). You are the lord of all the luminaries. You are all collections of objects. You are he whose vestments are made of cowhides. You are he who dispels the grief of his devotees. You have a golden arm. You are he who protects the bodies of Yogins who seek to enter their own selves. You are he who has reduced to nothingness all his foes.^[74] You are he the measure of whose gladness is very great. You are he who achieved victory over the deity of desire that is irresistible. You are he who has subjugated his senses. You are the note called Gandhara in the musical octave. You are he who has an excellent and beautiful home (in consequence of its being placed upon the delightful mountains of Kailasa). You are he who is ever attached to penances. You are of the form of cheerfulness and contentment. You are he called vast or infinite.^[75] You are he in whose honour the foremost of hymns has been composed. You are he whose dancing is characterised by vast strides and large leaps. You are he who is adored with reverence by the diverse tribes of Apsaras. You are he who owns a vast standard (bearing the device of the bull). You are the mountains of Meru. You are he who roves among all the summits of that great mountain. You are so mobile that it is very difficult to seize you. You are capable of being explained by preceptors to disciples, although you are incapable of being described in words. You are of the form of that instruction which preceptors impart to disciples. You are he that can perceive all agreeable scents simultaneously or at the same instant of time. You are of the form of the porched gates of cities and palaces. You are of the form of the moats and ditches that surround fortified towns and give the victory to the besieged garrison. You are the Wind. You are of the form of fortified cities and towns encompassed by walls and moats. You are the prince of all winged creatures, (being, as you are, of the form of Garuda). You are he who multiplies the creation by union with the opposite sexes. You are the first of all in respect of virtues and knowledge. You are superior to even him who is the first of all in virtues and knowledge. You transcendest all the virtue and knowledge. You are eternal and immutable as also dependent on thyself. You are the master and protector of the deities and Asuras. You are the master and protector of all creatures. You are he who wears a coat of mail. You are he whose arms are competent to grind all foes. You are an object of adoration with even him who is called Suparvan in heaven.^[76] You are he who grants the power of bearing or upholding all things.^[77] You are thyself capable of bearing all things. You are fixed and steady (without being at all unstable). You are white or pure (being, as you are, without any stain or blot). You bearest the trident that is competent to destroy (all things).^[78] You are the grantor of bodies or physical forms unto those that constantly revolve in the universe of birth and death. You are more valuable than wealth. You are the conduct or way of the righteous (in the form of goodness and courtesy). You are he who had torn the head of Brahma after due deliberation (and not impelled by mere wrath). You are he who is marked with all those auspicious marks that are spoken of in the sciences of palmistry and phrenology and other branches of knowledge treating of the physical frame as the indicator of mental peculiarities. You are that wooden bar which is called the Aksha of a car and, therefore, art you he who is attached to the car represented by the body. You are attached to all things (in consequence of your pervading all things as their soul). You are endued with very great might, being as you are a hero of heroes. You are the Veda. You are the Smritis, the Itihasas, the Puranas, and other scriptures. You are the illustrious deity of every sacred shrine. You are he who has the Earth for his car. You are the inert elements that enter into the composition of every creature. You are he who imparts life into every combination of those inert element. You are the Pranava and other sacred Mantras that instil life into dead matter. You are he that casts tranquil glances. You are exceedingly harsh (in consequence of your being the destroyer of all things). You are he in whom are innumerable precious attributes and possessions. You have a body that is red. You are he who has all the vast oceans as so many ponds filled for your drinking.^[79] You are the root of the tree of the world. You are exceedingly beautiful and shinest with surpassing grandeur. You are of the form of ambrosia or nectar. You are both cause and effect. You are an ocean of penances (being as you are a great Yogin). You are he that desirous of ascending to the highest state of existence. You are he that has already attained to that state. You are he who is distinguished for the purity of his conduct and acts and observances. You are he who possessed of great fame (in consequence of the Righteousness of his behaviour). You are the ornament of armies (being as you are of the form of prowess and courage), You are he who is adorned with celestial ornaments. You are Yoga. You are he from whom flow eternal time measured by Yugas and Kalpas. You are he who conveys all creatures from place.^[80] You are of the form of Righteousness and sin and their intermixture (such as are displayed in the successive Yugas). You are great and formless. You are he who slew the mighty Asura that had approached against the sacred city of Varanasi in the form of an infuriate elephant of vast proportions. You are of the form of death. You givest to all creatures such fruition of their wishes as accords with their merits. You are approachable. You are conversant with all things that are beyond the ken of the senses. You are conversant with the Tattvas (and therefore, thoroughly fixed). You are he who incessantly shines in beauty. You wearest garlands that stretch down from your neck to the feet. You are that Hara who has the Moon for his beautiful eye. You are the salt ocean of vast expanse. You are the first three Yugas (viz., Krita, Treta, and Dvapara). You are he whose appearance is always fraught with advantage to others. You are he who has three eyes (in the form of the scriptures, the preceptor, and meditation). You are he whose forms are exceedingly subtile (being as you are the subtile forms of the primal elements). You are he whose ears are bored for wearing jewelled Kundalas. You are the bearer of matted locks. You are the point (in the alphabet) which indicates the nasal sound. You are the two dots i.e., Visarga (in the Sanskrit alphabet which indicate the sound of the aspirated H). You are possessed of an excellent face. You are the shaft that is shot by the warrior for encompassing the destruction of his foe. You are all the weapons that are used by warriors. You are endued with patience capable of bearing all things. You are he whose knowledge has arisen from the cessation of all physical and mental functions.^[81] You are he who has become displayed as Truth in consequence of the cessation of all other faculties. You are that note which, arising from the region called Gandhara, is exceedingly sweet to the ear. You are he who is armed with the mighty bow (called Pinaka). You are he who is the understanding and the desires that exist in all creatures, besides being the supreme upholder of all beings. You are he from whom all acts flow. You are that wind which rises at the time of the universal dissolution and which is capable of churning the entire universe even as the staff in the hands of the dairy-maid churns the milk in the milkpot. You are he that is full. You are he that sees all things. You are the sound that arises from slapping one palm against another. You are he the palm of whose hand serves as the dish or plate whence to take his food. You are he who is possessed of an adamantine body. You are exceedingly great. You are of the form of an umbrella. You are he who has an excellent umbrella. You are well-known to be identical with all creatures. You are he who having put forth three feet covered all the universe with two and wanted space for the remaining one. You are he whose head is bald. You are he whose form is exceedingly ugly and fierce. You are he who has undergone infinite modifications and become all things in the universe. You are he who bears the well-known badge of Sanyasa, viz., the stick. You are he who has a Kunda. You are he who is incapable of being attained to by means of acts. You are he who is identical with the green-eyed king of beasts (viz., the lion). You are of the form of all the points of the compass. You are he who is armed with the thunder. You are he who has a hundred tongues. You are he who has a thousand feet and thousand heads.^[82] You are the lord and chief of the celestials. You are he that is made up of all the gods. You are the great Master or preceptor. You are he who has a thousand arms. You are he who is competent to obtain the fruition of every wish. You are he whose protection is sought by every one. You are he who is the creator of all the worlds. You are he who is the great cleanser of all from every kind of sin, in the form of shrines and sacred waters. You are he who has three high Mantras.^[83] You are the youngest son of Aditi and Kasyapa, (being in the form of the dwarf who is otherwise known by the name of Upendra and who beguiled the Asura Vali of his lordship of the three worlds and restored it to the chief of the celestials). You are both black and tawny (being of the form which is known as Hari-Hara). You are the maker of the Brahmana’s rod.^[84] You are armed with the hundred-killer, the noose, and the dart. You are he that took his birth within the primeval lotus.

You are he who is endued with a vast womb. You are he who has the Vedas in his womb. You are he who takes his rise from that infinite waste of waters which succeeds the dissolution of the universe. You are he who is endued with rays of effulgent light. You are the creator of the Vedas. You are he who studies the Vedas. You are he who is conversant with the meaning of the Vedas. You are devoted to Brahman. You are the refuge of all persons devoted to Brahman. You are of infinite forms. You are the bearer of innumerable bodies. You are endued with irresistible prowess.^[85] You are the soul or nature that transcends the three universal attributes (of Sattva, Rajas, and Tamas). You are the lord of all Jivas. You are endued with the speed of the wind. You are possessed of the fleetness of the mind. You are always smeared with sandal-paste. You are the end of the stalk of the primeval lotus.^[86] You are he who brought the celestial cow Surabhi down from a superior station to an inferior one by denouncing a curse upon her.^[87] You are that Brahma who was unable to see your end. You are adorned with a large wreath of Karnikara flowers. You are adorned with a diadem of blue gems. You are the wielder of the bow called Pinaka. You are the master of that knowledge which treats of Brahman.^[88] You are he who has subjugated his senses by the aid of your knowledge of Brahman. You are he who bearest Ganga on your head.^[89] You are the husband of Uma, the daughter of Himavat. You are mighty (in consequence of your having assumed the form of the vast Boar for raising the submerged Earth). You are he who protects the universe by assuming diverse incarnations. You are worthy of adoration. You are that primeval Being with the equine head who recited the Vedas with a thundering voice. You are he whose grace is very great. You are the great subjugator. You are he who has slain all his foes (in the form of passions). You are both white and tawny (being as you are half male and half female).^[90] You are possessed of a body whose complexion is like that of gold.^[91] You are he that is of the form of pure joy, (being, as you are, above the five sheathes which the Jiva consists of, viz., the Anna-maya, the Prana-maya, the Mano-maya, the Vijnana-maya, and the Ananda-maya ones). You are of a restrained soul. You are the foundation upon which rests that Ignorance which is called Pradhana and which, consisting of the three attributes of Sattva, Rajas, and Tamas is the cause whence the universe has sprung. You are he whose faces are turned to every direction.^[92] You are he who has three eyes (in the forms of the Sun, the Moon, and Fire). You are he who is superior to all creatures (in consequence of your righteousness whose measure is the greatest). You are the soul of all mobile beings. You are of the form of the subtile soul (which is incapable of being perceived). You are the giver of immortality in the form of Emancipation as the fruit of all acts of righteousness achieved by creatures without the desire of fruits.^[93] You are the preceptor of even those that are the gods of the gods. You are Vasu, the son of Aditi. You are he who is endued with innumerable rays of light, who brings forth the universe, and who is of the form of that Soma which is drunk in sacrifices. You are Vyasa, the author of the Puranas and other sacred histories. You are the creations of Vyasa’s brain (because of your being identical with the Puranas and other sacred histories) both abridged and unabridged. You are the sum total of Jivas. You are the Season. You are the Year. You are the Month. You are the Fortnight. You are those sacred Days that end or conclude these periods. You are the Kalas. You are the Kashthas. You are the Lavas. You are the Matras. You are the Muhurtas and Days and Nights. You are the Kshanas.^[94] You are the soil upon which the tree of the universe stands. You are the seed of all creatures [being of the form of that Unmanifest Caitanya (consciousness) endued with Maya or illusion whence all creatures spring]. You are Mahattatwa. You are the sprout of Jiva, (being of the form of Consciousness which springs up after Mahattatwa). You are Sat or Effect. You are Asat or Cause. You are Manifest (being seizable by the senses). You are the Father. You are the Mother. You are the Grandfather. You are the door to Heaven (because of your identity with Penances). You are the door of the generation of all creatures (because of your identity with desire). You are the door of Emancipation (because of your identity with the absence of Desire which alone can lead to the merging into Brahman). You are those acts of righteousness which lead to the felicity of heaven. You are Nirvana (or that cessation of individual or separate existence which is Emancipation). You are the gladdener (who gives all kinds of joy to every creature). You are that region of Truth (to which they that are foremost in righteousness attain). You are superior to even that region of Truth which is attainable by the righteous. You are he who is the creator of both the deities and the Asuras. You are he who is the refuge of both the deities and the Asuras. You are the preceptor of both the deities and the Asuras (being as you are of the form of both Vrihaspati and Sukra). You are he who is ever victorious. You are he who is ever worshipped by the deities and the Asuras. You are he who guides the deities and the Asuras even as the Mahamatra guides the elephant. You are the refuge of all the deities and the Asuras. You are he who is the chief of both the deities and the Asuras (being as you are of the form of both India and Virocana). You are he who is the leader in battle of both the deities and the Asuras (being as you are of the form of Karttikeya and Kesi, the leaders of the celestial and the Daitya armies). You are he who transcends the senses and shines by himself. You are of the form of the celestial Rishis like Narada and others. You are the grantor of boons unto the deities and Asuras (in the form of Brahman and Rudra). You are he who rules the hearts of the deities and the Asuras. You are he into whom the universe enters (when it is dissolved). Thus art the refuge of even him who is the ruler of the hearts of both the deities and the Asuras. You are he whose body is made up of all the deities.^[95] You are he who has no Being superior to you of whom to think. You are he who is the inner soul of the deities. You are he who has sprung from his own self. You are of the form of immobile things. You are he who covers the three worlds with three steps of his. You are possessed of great learning. You are stainless. You are he who is freed from the quality of Rajas. You are he who transcends destruction. You are he in whose honour hymns should be sung. You are the master of the irresistible elephant represented by Time. You are of the form of that lord of Tigers who is worshipped in the country of the Kalingas.^[96] You are he who is called the lion among the deities (in consequence of the pre-eminence of your prowess). You are he who is the foremost of men. You are endued with great wisdom. You are he who first takes a share of the offerings in sacrifice. You are imperceptible. You are the sum-total of all the deities. You are he in whom penances predominate. You are always in excellent Yoga. You are auspicious. You are armed with the thunder-bolt. You are the source whence the weapons called Prasas have taken their origin. You are he whom your devotees attain to in diverse ways. You are Guha (the celestial generalissimo). You are the supreme limit of felicity.^[97] You are identical with your creation. You are he who rescues your creatures from death (by granting them Emancipation). You are the cleanser of all including Brahma himself. You are of the form of bulls and other horned animals. You are he who is fond of mountain summits. You are the planet Saturn. You are Kuvera, the chief of the Yakshas. You are complete faultlessness. You are he who inspires gladness. You are all the celestials united together. You are the cessation of all things. You are all the duties that appertain to all the modes of life. You are he who has an eye on his forehead. You are he who sports with the universe as his marble ball. You are of the form of deer. You are endued with the energy that is of the form of knowledge and penance. You are the lord of all immobile things (in the form of Himavat and Meru). You are he who has subjugated his senses by various regulations and vows. You are he whose objects have all been fulfilled. You are identical with Emancipation. You are different from him whom we worship. You have truth for your penances. You are of a pure heart. You are he who presides over all vows and fasts (in consequence of your being the giver of their fruits). You are the highest (being of the form of Turiya). You are Brahman. You are the highest refuge of the devotees. You are he who transcends all bonds (being Emancipate). You are freed from the linga body. You are endued with every kind of prosperity. You are he who enhances the prosperity of your devotees. You are that which is incessantly undergoing changes.'

"I have thus, 'O Krishna, hymned the praises of the illustrious Deity by reciting his names in the order of their importance. Who is there that can hymn the praises of the lord of the universe, that great Lord of all who deserves our adorations and worship and reverence, whom the very gods with Brahma at their head are unable to praise and whom the Rishis also fail to sing? Aided, however, by my devotion to him, and having received his permission, I have praised that Lord of sacrifices, that Deity of supreme puissance, that foremost of all creatures endued with intelligence. By praising with these names that enhance one’s auspiciousness of the great lord of blessedness, a worshipper of devoted soul and pure heart succeeds in attaining to his own self. These names constitute a hymn that furnishes the best means of attaining to Brahman. With the aid of this hymn one is sure to succeed in attaining to Emancipation. Rishis and the deities all praise the highest deity by uttering this hymn. Hymned by persons of restrained soul Mahadeva becomes gratified with those that hymn his praises so. The illustrious deity is always full of compassion towards his devotees. Endued with omnipotence, he it is that gives Emancipation to those that worship him. So also, they among men that are foremost, that are possessed of faith and devotion hear and recite for others and utter with reverence the praises of that highest and eternal Lord viz. Isana, in all their successive lives and adore him in thought, word, and deed, and adoring him thus at all times, viz. when they are lying or seated or walking or awake or opening the eyelids or shutting them, and thinking of him repeatedly, become objects of reverence with all their fellowmen and derive great gratification and exceeding joy. When a creature becomes cleansed of all his sins in course of millions of births in diverse orders of being, it is then that devotion springs up in his heart for Mahadeva. It is through good luck alone that undivided devotion to Bhava who is the original cause (of the universe) fully springs up in the heart of one that is conversant with every mode of worshipping that great Deity.^[98] Such stainless and pure devotion to Rudra, that has singleness of purpose and that is simply irresistible in its course, is seldom to be found among even the deities, and never among men. It is through the grace of Rudra that such devotion arises in the hearts of human beings. In consequence of such devotion, men, identifying themselves wholly with Mahadeva, succeed in attaining to the highest success. The illustrious Deity who is always inclined to extend his grace towards them that seek him with humility, and throw themselves with their whole soul upon him rescues them from the world. Except the great Deity who frees creatures from rebirth, all other gods constantly nullify the penances of men, for men have no other source of puissance that is as great as these.^[99] It was even thus Tandi of tranquil soul, resembling Indra himself in splendour, praised the illustrious Lord of all existent and non-existent things,—that great Deity clad in animal skins. Indeed, Brahma had sung this hymn in the presence of Sankara. You are a Brahmana (being conversant with Brahman and devoted to those that are conversant with Brahman). You shalt, therefore, comprehend it well. This is cleansing, and washes away all sins. This confers Yoga and Emancipation and heaven and contentment. He who recites this hymn with undivided devotion to Sankara succeeds in attaining to that high end which is theirs that are devoted to the doctrines of the Sankhya philosophy. That worshipper who recites this hymn daily for one year with singleness of devotion succeeds in obtaining the end that he desires. This hymn is a great mystery. It formerly resided in the breast of Brahma the Creator. Brahma imparted it unto Sakra. Sakra imparted unto Mrityu. Mrityu imparted it unto the Rudras. From the Rudras Tandi got it. Indeed Tandi acquired it in the region of Brahman as the reward of his severe austerities. Tandi communicated it to Sukra, and Sukra of Bhrigu’s race communicated it to Gautama. Gautama in his turn, O descendant of Madhu, communicated it to Vaivasvata-Manu. Manu communicated it unto Narayana of great intelligence, numbered among the Sadhyas and held exceedingly dear by him. The illustrious Narayana, numbered among the Sadhyas and possessed of glory that knows no diminution, communicated it to Yama. Vaivasvat Yama communicated it to Naciketa. Naciketa, O you of Vrishni’s race, communicated to Markandeya. From Markandeya, O Janarddana, I obtained it as the reward of my vows and fasts. To you, O slayer of foes, I communicate that hymn unheard by others. This hymn leads to heaven. It dispels disease and bestows long life. This is worthy of the highest praise, and is consistent with the Vedas.'

"Krishna continued, 'That person, O Partha, who recites this hymn with a pure heart observing the vow of Brahmacarya, and with his senses under control, regularly for one whole year, succeeds in obtaining the fruits of a horse-sacrifice. Danavas and Yakshas and Rakshasas and Pisacas and Yatudhanas and Guhyakas and snakes can do no injury to him.'"

Footnotes and references:

[1]:

i.e., if recited, it destroys all fear or Rakshasas, for these either fly away at its sound or are even killed.

[2]:

i.e., it has the merit that is attached to either Meditation or Yoga.

[3]:

Both Sthira and Sthanu imply immutability or freedom from change.

[4]:

The commentator explains that Bhava is here used in the sense of that from which all things now and into which all things merge when the universal dissolution comes. Or, it may imply, mere existence, without reference, that is, to any attribute by which it is capable of being described or comprehended.

[5]:

i.e., Virat or vast or Infinite.

[6]:

The task of rendering these names is exceedingly difficult. In the original, many of these names are such that they are capable of more than one interpretation. The commentator often suggests more than one meaning. Each name would require a separate note for explaining all its bearings. Niyata is literally one who is observant of fasts and vows and who has restrained his senses. Hence it means an ascetic. Mahadeva is an ascetic. Smasanu is either a crematorium, the place where dead creatures lie down, or, it may mean Varanasi, the sacred city of Siva, where creatures dying have not to take rebirth. Siva is both a resident of crematoria and of Varanasi.

[7]:

Or, the universe is displayed in you.

[8]:

Probably, what is said here is that Mahadeva is the Pratyag Soul free from ignorance.

[9]:

By Niyama is meant purity both internal and external, contentedness, with whatever is got, penances, Vedic studies, meditation on the Deity, etc.

[10]:

Nidhi implies the largest number that can be named in Arithmetical notation. Hence, it implies, as the commentator correctly explains, the possessor of inexhaustible felicity and gladness.

[11]:

Sahasraksha is either Indra or possessor of innumerable eyes in consequence of Mahadeva’s being identical with the universe. Visalaksha is one whose eyes are of vast power, because the Past and the Future are seen by them even as the Present. Soma implies either the Moon or the juice of the Soma i.e. the libations poured in the sacrificial fire. All righteous persons, again, become luminaries in the firmament. It is Mahadeva that makes them so i.e., he is the giver of glorious forms to those that deserve them.

[12]:

Many of these names require comments to be intelligible. Ketu is no plant but Hindu astronomers name the descending node of the Moon by that name. Hence Rahu is the ascending node of the Moon. Graha, is that which seizes; Grahapati is Mangala, so called for its malevolence, Varah is Vrihaspati or Jupiter, who is the counterself of Sukra or Venus. In Hindu mythology, Sukra is a male person, the preceptor of the Daityas and Asuras. Atri is Vudha or Mercury, represented as the sons of Atri. Atryahnamaskarta is Durvasas who was the son of Atri’s wife, got by the lady through a boon of Mahadeva. Daksha’s Sacrifice sought to fly away from Siva, but the latter pursued it and shot his arrow at it for destroying it downright.

[13]:

Suvarna-retas is explained by the commentator as follows: At first he created water and then cast his seed into it. That seed became a golden egg. It may also mean that Mahadeva is Agni or the deity of fire, for gold represents the seed of Agni.

[14]:

The sense is this: Jiva carries that seed of acts, i.e., Ignorance and Desire, with him. In consequence of this seed, Jiva travels from one world into another ceaselessly. This seed, therefore, is the conveyance or the means of locomotion of Jiva. Mahadeva is Jiva. The soul is called the rider, and the body is the car that bears the Soul on it.

[15]:

Ganapati is Ganesa, the eldest son of Mahadeva. The Ganas are mighty beings that wait upon Mahadeva. This make up the first hundred names. The commentator takes Avala and Gana together.

[16]:

Digvasas means nude. The Puranas say that for stupefying the wives of certain ascetics, Mahadeva became nude on one occasion. The real meaning, however, is that he is capable of covering and does actually cover even infinite space. In the sense of nude, the word means one that has empty space for his cover or vestments.

[17]:

The meaning is that with you Knowledge is penance instead of actual physical austerities being so. This is only another way of saying that you have Jnanamayam Tapah.

[18]:

Sataghni a killer of hundred; Wilson thinks it was a kind of rocket.

[19]:

Harikesa means one having the senses for one’s rays, i.e., one who displays all objects before the soul through the doors of the senses. The meaning is that Mahadeva is he through whose puissance the mind succeeds in acquiring knowledge through the senses.

[20]:

Krishna is explained by the commentator thus. Krish is a word signifying Bhu or Existence. The letter n (the palatal one) signifies nivritti. Hence Krishna is anandatanmatra.

[21]:

Kaparddin is thus explained by the commentator Kam Jalam pivati iti kapah. So called because of the incident noted in the text, for the matted locks of Mahadeva had sucked up the river Ganga when it first fell from heaven. Then Rit means sovereignty or lordship. Riddah is one that gives sovereignty. Combining the two, the compound Kaparddin is formed.

[22]:

Nabhah means space which implies puissance. That Nabhah is the sthala or abode of Mahadeva. The Bengal texts which read Nabhastala are vicious.

[23]:

The deities are said to move about during the day, while the Asuras and Rakshasas during the night. What is said, therefore, here is that you are the deities and you are their foes of the Daityas and others.

[24]:

Sound, only when manifested, becomes perceptible. When unmanifest and lying in the womb of eternal space, it is believed to have an existence. Unmanifest Brahman is frequently represented as anahatah savdah or unstruck sound.

[25]:

These four ways are as enumerated by commentator, Visva, Taijasa, Prajna, Sivadhyana.

[26]:

It may also mean that you are he called Buddha who preached against all sacrifices.

[27]:

The commentator explains that Mahadeva’s defeat at the hands of Krishna in the city of Vana was due to Mahadeva’s kindness for Krishna, even as Krishna broke his own vow of never taking up arms in the battle of Kurukshetra, for honouring his worshipper Bhishma who had vowed that he would compel Krishna to take up arms.

[28]:

The sense is this: when the universal destruction cones and all becomes a mighty expanse of water, there appears a banian tree under whose shade the immortal Rishi Markandeya sees a boy who is Mahavishnu.

[29]:

It may also mean that you are he at whose approach all the Daitya troops fled in all directions.

[30]:

i.e., you are Time itself. This is the implication.

[31]:

By these three names what is indicated is that Mahadeva is a householder, it Sanyasin and a forest-recluse. House-holders bear a tuft of hair on their heads, Sanyasins have bald heads, while forest recluses or Vanaprasthis have matted locks.

[32]:

The sense is that Brahman is felt by every one in the firmament of his own heart. Mahadeva, as identical with Brahman is displayed in the heart that is within the physical case. Hence, he may be said to take birth or appear in his effulgence within every one’s body.

[33]:

Kalakatankatah is explained by the commentator as follows:—Kala is Yama. He is covered over with the illusion of the Supreme Deity. This all covering illusion, again, has the Supreme Deity for its cover. You are that Supreme Deity.

[34]:

Vibhaga and Sarvaga, the commentator explains, are used for indicating that you are the universe as Vyashti and Samashti.

[35]:

Some editions read susaranab, meaning you are he who well protects the universe.

[36]:

The golden mail being the illusion of the Supreme Deity in consequence of which the universe has become displayed.

[37]:

You are Pasupati; atodyah pratodanarhah pasavah yasya iti.

[38]:

The commentator explains that Tarangavit, which is literally conversant with waves means one that is acquainted with the joys or pleasures that arise from the possession or enjoyment of worldly things, for such joys may truly be likened to waves which appear and disappear on the bosom of the sea or ocean of Eternity.

[39]:

The commentator explains that the binder of Asura chiefs refers to the Supreme Deity’s form of Vishnu in which he had bound Vali, the chief of the Asuras. The plural form has reference to successive Kalpas.

[40]:

The sense is that you are he that is well conversant with the ritual of sacrifices.

[41]:

Or, it may mean that you are he that has no vestments, for no vestments can cover your vast limbs.

[42]:

Those that uphold others are, for example, the elephants that stand at the different points of the compass, the snake Sesha, etc. What is said here is that you are the best of all these or all such beings.

[43]:

The sense is that you are Vishnu who is the foremost of the celestials and you are Agni who is the lowest of the celestials; i.e., you are all the celestials.

[44]:

The body is as it were a pit into which the soul falls, determined by Desire and Ignorance.

[45]:

Vasu, the commentator explains, indicates the Wind, for it means that which establishes all things into itself.

[46]:

Nisacara is one acting through nisa, or Avidya, i.e., one who enjoys all objects, implying Jiva invested with Ignorance.

[47]:

The Soul can view the Soul or itself, if it can transcend the body with the aid of Yoga.

[48]:

The commentator explains that the first word means that you are Hansa and that the second word means you are Paramahansa.

[49]:

Varhaspatya is a word that is applied to a priest. The deities first got their priest for assisting them at their sacrifices. Human beings then got theirs. Those born after Vrihaspati are Vrihaspatyas.

[50]:

This word Nandivardhanah may also mean he that withdraws or takes away the joys previously conferred.

[51]:

The language of the Veda is divine. That of the scriptures is human.

[52]:

Literally, crown of the head.

[53]:

i.e., that succeeds in effecting his Emancipation.

[54]:

Mahanakha refers to the incarnation of Narasingha or the Man-lion assumed for slaying the Daitya Hiranyakasipu, the father of Prahlada. Maharoman has reference to the form of the mighty or vast Boar that the Supreme Deity assumed for raising the submerged Earth on his tusks.

[55]:

Mahamuni may mean either one that is very mananasilah or one that is exceedingly taciturn.

[56]:

How the world has been likened to a tree has been explained in the Moksha sections of the Santi Parvan.

[57]:

This is explained in the sense of no one being able to enquire after Brahman unless he has a body, however subtile, with the necessary senses and understanding. It may also mean that the tree of the world furnishes evidence of the existence of the Supreme Deity.

[58]:

Both the vernacular translators have rendered many of these names most carelessly. The Burdwan translator takes Yaju as one name and Padabhuja as another. This is very absurd.

[59]:

These are the ten previously enumerated, beginning with residence in the mother’s womb and ending with death as the tenth, with heaven the eleventh and Emancipation the twelfth.

[60]:

It should be remembered that Kali which is either the age of sinfulness or the presiding deity of that age and, therefore, a malevolent one, is highly propitious to Emancipation. The world being generally sinful, those who succeed in living righteously in this age or under the sway of this malevolent deity, very quickly attain to heaven if heaven be their object, or Emancipation if they strive for Emancipation.

[61]:

Implying that you assumest the form of the constellation called the Great Bear, and moving onward in space causest the lapse of Time. This constellation, in Hindu astronomy, is known by the name of Sisumara because of its resemblance with the form of a tortoise.

[62]:

The word bhashma, meaning ashes, literally signifies anything that dispels, tears off all bonds, and cures every disease. Ashes are used by Sanyasins for rubbing their bodies as a mark of their having consumed every sin and cut off every bond and freed themselves from all diseases.

[63]:

Mahadeva gave a quantity of ashes to his devotees for protecting them from sin.

[64]:

Vide the story of Mankanaka. The Rishi of that name, beholding vegetable juice issuing from his body, began to dance in joy. The whole universe, overpowered by a sympathetic influence, began to dance with him. At this, for protecting the universe, Mahadeva showed himself to Mankanaka and, pressing his fingers, brought out a quantity of ashes, thus showing that his body was made of ashes.

[65]:

Anukari literally means an accessory. In the form of Vishnu or Krishna, the Supreme Deity addrest himself to aid Arjuna in slaying Bhishma.

[66]:

As Krishna the friend of Arjuna.

[67]:

In the Pauranik myth, the Earth is described as being supported in empty space by a mighty snake called Sesha. Mahadeva is that Sesha, otherwise called Ananta.

[68]:

i.e., Mahavishnu, from whose navel arose the primeval lotus within which was born Brahma.

[69]:

The Bombay text has a misprint. It reads Punya-chanchu for Punya-chunchu. In printing the commentary also, the well-known grammatical Sutra vrittanschanchu etc. The Burdwan translator repeats the misprint in his rendering. K. P. Singha avoids it.

[70]:

The word Kurukshetra or its abbreviation Kuru means the field or department of action. It means also the actual field, so called, on which king Kuru performed his penances, and which is so sacred that its very dust cleanses a person of all sins.

[71]:

The commentator explains that Siddharthah means Siddhantah, and that the following compound is its adjective.

[72]:

Literally, the Soul of real existence.

[73]:

People eat off plates of silver or gold or of other metals. Mahadeva has for his plate Kala or destroyer of the universe. Both the vernacular translators have erred in rendering this word. K. P. Singha takes the compound as really consisting of two names, etc.

[74]:

The sense is that Mahadeva is the foremost of Sadhakas or worshippers engaged in acquiring a particular object, for he has emaciated or reduced to nothingness all his foes in the form of all passions good and evil. Prakarshena tanukritah arayah kamadayo yena sah.

[75]:

Narah is thus explained by the commentator.

[76]:

The commentator explains that he who is called Suparvan in heaven is otherwise called Mahan.

[77]:

Sarva-sahana-samarthya pradah as the commentator explains. Hence, it means that Mahadeva is he who makes creatures competent to bear all things, i.e. all griefs and all joys, as also the influence all physical objects that is quietly borne without life being destroyed.

[78]:

The etymology of Hara is thus explained by the commentator; Hanti iti ha sulah; tam rati or adatte. This is very fanciful.

[79]:

The sense is this: a nipana is a shallow pond or ditch where cattle drink. The very oceans are the nipanas or Mahadeva.

[80]:

The commentator thinks that this has reference to the incarnation of Trivikrama i.e., the dwarf suddenly expanding his form till with two steps he covered Heaven and Earth and demanded space for his third step.

[81]:

i.e., you are possessed of Yoga knowledge.

[82]:

The two together form one name.

[83]:

These are Vija, Sakti, and Kilakani. A kakud is a hump or elevated place in the body.

[84]:

The thin bamboo rod in the hand of the Brahmana is mightier than the thunderbolt of Indra. The thunder scorches all existing objects upon which it falls. The Brahmana’s rod (which symbolizes the Brahmana’s might in the form of his curse) blasts even unborn generations. The might of the rod is derived from Mahadeva.

[85]:

Sayambhuvah Tigmatejah is one name. The commentator explains that Brahman could not look at Mahadeva; hence this reference to his prowess.

[86]:

Brahma, after his birth within the primeval lotus, became desirous of seeing the end of the stalk of that lotus. He went on and on, without succeeding to find what he sought. The meaning of the word, therefore, by implication is that Mahadeva is infinite.

[87]:

Once Brahma asked Surabhi to bear evidence before Vishnu to the statement that Brahma has seen the foremost part of Siva. Surabhi having given false evidence out of fear for Brahma was cursed by Siva that her offspring will eat unholy substances.

[88]:

Uma is another name for Brahmavidya.

[89]:

Falling from the celestial regions, the river Ganga was held by Mahadeva on his head, among his matted locks. At the earnest solicitations of King Bhagiratha he gave her out so that flowing along the surface of the Earth she met the ocean, first passing over the spot where the ashes of Bhagiratha’s ancestors, the sixty thousand sons of king Sagara of the solar race, lay.

[90]:

This form is called Hara-Gauri, as explained before.

[91]:

Some texts read Pritatma, implying one of contented soul. The reading noticed by the commentator is Pitatma, meaning gold-complexioned. The Burdwan translator takes Pritatma as one name. This is not correct.

[92]:

Mahadeva is represented as possessed of five heads, four on four sides and one above.

[93]:

Amritogovrisherwarah is one name.

[94]:

These are names for different portions of time.

[95]:

The Srutis declare that Fire is his head, the Sun and the Moon are his eyes, etc.

[96]:

Mahadeva has an image in the country of the Kalingas that is called Vyaghresvara.

[97]:

Kantah is thus explained. Kasya Sukhasya antah sima.

[98]:

Undivided, i.e., having nothing else for its object, Sarva-bhavatah is bhagvat. The sense is that unless one becomes conversant with all the modes of worshipping Bhava, i.e., in thought, word and deed, and unless one has special good luck, one cannot have such devotion to Bhava.

[99]:

There are numerous instances of the gods having become alarmed at the penances of men and done their best to nullify those penances by despatching celestial nymphs for attracting them of carnal pleasures.