Formerly, how was the skull severed from the body of Brahma, placed on the Earth by Lord Rudra, Sankara, of excessive brilliance ? Suta narrated :

We are eager to hear what the highly intelligent sage Krsna Dvaipayana did after arriving at the divine city of Varanasi.

After reaching the divine city Varanasi and perform¬ ing ablution in Gahga, he worshipped Lord Siva, Visvesvara.

O sages, listen ye all to the meritorious story that dis¬ pels sins, and the greatness of the intelligent Mahadeva, the lord of Devas.

Formerly, on the peak of Meru, the great sages bowed to the lord Pitamaha, the primordial cause of the worlds, and said “What is that one immutable Principle ?”

On seeing that the sage Vyasa had come there, the sages who resided there, worshipped that leading sage.

The deity from whom the worlds originated was delud¬ ed by the Maya ofMahesa. Not realising the greatest Being, he was over-bearing (enough) to say that he was (the unchanging principle).

Bowing down to him all of them requested him to relate the meritorious story with reference to Mahadeva, that destroyed all sins. They asked him about the eternal holy rites leading to salvation.

“I am the Creator, the source of the origin of the Universe. I am the single self-bom Isvara. I am the beginning¬ less greatest Brahman. By worshipping me, one is liberated.

The omniscient, great and holy sage recounted to them the greatness of the Lord of Devas—the greatness based on piety as pointed out by the Vedas.*

I am the deity who makes all Devas function as well as desist (from functioning). There is no one in the worlds superior to me.”

Among those leading sages Jaimini, the great sage and disciple of Vyasa, asked Vyasa about the eternal and mystic significance of those religious duties. Jaimini said :

O holy sage, it behoves you, the omniscient one, to dispel one of our doubts. There is nothing which is unknown to you, the great sage,

While he was professing like this, a portion of Nara- yana was born and spoke these words laughingly- “The three¬ eyed lord is annoyed. O Brahma, what is the reason for this ?

Some persons praise meditation. Others extol only Dharma (piety), some other people praise Sarhkhya as well as Yoga, while other great sages emphasize penance. Certainly other great sages speak in praise about Brahmacarya (celibacy). Others speak highly of non-violence and yet others extol re¬ nunciation. Some praise mercifulness, charitable gifts and study of the Vedas. Others speak highly of pilgrimage to holy places place of Dharma-cakra-pravartana by Gautama Buddha, it is sacred both to Jainas and Buddhists. It was the capital of the kingdom of Kasis— probably the same Aryan tribe mentioned as Kasrites in Central Asian inscriptions. The Kasis are mentioned in the Br. XIII. 5.4.21. The town is called Varanasi as it is situated between two ‘rivers’ Varana (mod. Barna) and Asi (rirfe V. 63 below). Being a highly sacred place, it has been eulogised and described in details in various Puranas such as the Mt. P. Chs. 180-185, NP. II. Chs. 48-51, Pd. P.I. Chs. 33-37, SK. P. IV (Kasi Khanda) and others. The KP. has devoted five chapters (Chs. 31-35) for describing the glory of Varanasi. *v.l. dharman veda-nidarSitan ‘‘religious duties ordained in the Vedas.”

While he was professing like this, a portion of Nara- yana was born and spoke these words laughingly- “The three¬ eyed lord is annoyed. O Brahma, what is the reason for this ?

Some persons praise meditation. Others extol only Dharma (piety), some other people praise Sarhkhya as well as Yoga, while other great sages emphasize penance. Certainly other great sages speak in praise about Brahmacarya (celibacy). Others speak highly of non-violence and yet others extol re¬ nunciation. Some praise mercifulness, charitable gifts and study of the Vedas. Others speak highly of pilgrimage to holy places place of Dharma-cakra-pravartana by Gautama Buddha, it is sacred both to Jainas and Buddhists. It was the capital of the kingdom of Kasis— probably the same Aryan tribe mentioned as Kasrites in Central Asian inscriptions. The Kasis are mentioned in the Br. XIII. 5.4.21. The town is called Varanasi as it is situated between two ‘rivers’ Varana (mod. Barna) and Asi (rirfe V. 63 below). Being a highly sacred place, it has been eulogised and described in details in various Puranas such as the Mt. P. Chs. 180-185, NP. II. Chs. 48-51, Pd. P.I. Chs. 33-37, SK. P. IV (Kasi Khanda) and others. The KP. has devoted five chapters (Chs. 31-35) for describing the glory of Varanasi. *v.l. dharman veda-nidarSitan ‘‘religious duties ordained in the Vedas.”

I am lord Narayana, the primordial maker of the worlds, the Yajna incarnate. Without me, the whole universe cannot exist at all anywhere. I alone am the Supreme brilliance. I alone am the greatest goal. It was after being urged by me that the sphere of the Universe has been created by you.

I am lord Narayana, the primordial maker of the worlds, the Yajna incarnate. Without me, the whole universe cannot exist at all anywhere. I alone am the Supreme brilliance. I alone am the greatest goal. It was after being urged by me that the sphere of the Universe has been created by you.

Some persons praise meditation. Others extol only Dharma (piety), some other people praise Sarhkhya as well as Yoga, while other great sages emphasize penance. Certainly other great sages speak in praise about Brahmacarya (celibacy). Others speak highly of non-violence and yet others extol re¬ nunciation. Some praise mercifulness, charitable gifts and study of the Vedas. Others speak highly of pilgrimage to holy places place of Dharma-cakra-pravartana by Gautama Buddha, it is sacred both to Jainas and Buddhists. It was the capital of the kingdom of Kasis— probably the same Aryan tribe mentioned as Kasrites in Central Asian inscriptions. The Kasis are mentioned in the Br. XIII. 5.4.21. The town is called Varanasi as it is situated between two ‘rivers’ Varana (mod. Barna) and Asi (rirfe V. 63 below). Being a highly sacred place, it has been eulogised and described in details in various Puranas such as the Mt. P. Chs. 180-185, NP. II. Chs. 48-51, Pd. P.I. Chs. 33-37, SK. P. IV (Kasi Khanda) and others. The KP. has devoted five chapters (Chs. 31-35) for describing the glory of Varanasi. *v.l. dharman veda-nidarSitan ‘‘religious duties ordained in the Vedas.”

Some persons praise meditation. Others extol only Dharma (piety), some other people praise Sarhkhya as well as Yoga, while other great sages emphasize penance. Certainly other great sages speak in praise about Brahmacarya (celibacy). Others speak highly of non-violence and yet others extol re¬ nunciation. Some praise mercifulness, charitable gifts and study of the Vedas. Others speak highly of pilgrimage to holy places place of Dharma-cakra-pravartana by Gautama Buddha, it is sacred both to Jainas and Buddhists. It was the capital of the kingdom of Kasis— probably the same Aryan tribe mentioned as Kasrites in Central Asian inscriptions. The Kasis are mentioned in the Br. XIII. 5.4.21. The town is called Varanasi as it is situated between two ‘rivers’ Varana (mod. Barna) and Asi (rirfe V. 63 below). Being a highly sacred place, it has been eulogised and described in details in various Puranas such as the Mt. P. Chs. 180-185, NP. II. Chs. 48-51, Pd. P.I. Chs. 33-37, SK. P. IV (Kasi Khanda) and others. The KP. has devoted five chapters (Chs. 31-35) for describing the glory of Varanasi. *v.l. dharman veda-nidarSitan ‘‘religious duties ordained in the Vedas.”

While these two deities were arguing with a desire to subdue the other, the four Vedas came to the place where these two deities were present.

On hearing the words of Jaimini, Sage Krsnadvai- payana bowed down to the bull-bannered deity (Siva) and said in a majestic tone. The revered Vydsa said :

On seeing lord Brahma and the lord identical with Yajna (i.e. Narayana) seated (there), (the Vedas) with a pain¬ ful heart declared the reality of the Supreme Lord. ftgveda said :

O excessively blessed one, excellent, very nice. O sage, I shall explain what has been asked by you. It is the secret of secrets. May the other sages too hear it.

It is lord Mahesvara, within whom are stationed all living beings from whom everything functions and which they call the Supreme principle. Tajurveda said :

It is the Pinaka-bearing deity Siva who is worshipped by means of all the Yajnas and the Yoga and whom they call Lord Isvara. Samaveda said :

This eternal perfect knowledge was explained by Isvara formerly. It is a great secret disliked by non-intelligent persons but resorted to by men of subtle vision.

That great Deva is Sankara by whom this Universe revolves, who is the auspicious deity within the firmament and who is the principle Reality known and realised by the Yogins. Atharvaveda said :

This excellent knowledge, the best among all types of knowledge, should not be imparted to one who has no faith, nor to one who is not a devotee of Paramesthin; nor should it be given to one who is not the knower of Vedas.

The goddess, seated on her divine seat on the peak of Aleru asked Mahadeva, Isana, the enemy of the Tripuras. The glorious Goddess said :

That is lord Bhava whom the ascetics visualize and worship as the great lord of Devas, as the great Purusa, as the great Ruler Rudra.

On hearing this auspicious utterance of the Vedas, lord Brahma laughed utterly deluded, the Atman of the Universe (i.e. Brahma) then said : 514 Kurma Parana

O Mahadeva, O lord of Devas, O destroyer of the distress of devotees, how can a man perceive you, the lord, in a short while ?

O Sankara, the systems of Sarhkhya and Yoga, the penance, the meditation, the Vedic path of action and other things as well, they say, are very strenuous and tedious.

“Why does that great Brahman who ought to be devoid of all attachments, sport about alongwith his wife and the excessively arrogant Pramathas (attendants) ?”

When this was uttered, the eternal lord, of the nature of Pramva (OM), who is really formless, became embodied and spoke these words to Pitamaha (god Brahma). Pranava said :

O destroyer of Kama’s body, for the welfare of all devotees, please expound that secret-most knowledge, resorted to by Brahma and others, whereby the subtle lord will be visible to all embodied beings whether Yogins of great knowledge or men of confused minds. Hvara said :

O destroyer of Kama’s body, for the welfare of all devotees, please expound that secret-most knowledge, resorted to by Brahma and others, whereby the subtle lord will be visible to all embodied beings whether Yogins of great knowledge or men of confused minds. Hvara said :

“Indeed this lord Isa, Rudra never sports about with a goddess who is different from himself. Mahesvara is of that sort. He is that lord Isa, the eternal and the self-lumi¬ nous. The goddess Siva is one who has become his Bliss (i.e. his aspect called blissfulness) and not extraneous (coming from outside).”

“Indeed this lord Isa, Rudra never sports about with a goddess who is different from himself. Mahesvara is of that sort. He is that lord Isa, the eternal and the self-lumi¬ nous. The goddess Siva is one who has become his Bliss (i.e. his aspect called blissfulness) and not extraneous (coming from outside).”

This knowledge, excluded by (i.e. incomprehensible to) the ignorant, is of great mysterious meaning and is not to be revealed to anybody else. I shall explain it to you, precisely, as mentioned by great sages. 246 K urma Pur ana

Even when this was explained, the ignorance of Aja (Brahma) whose body is Yajna, was not dispelled due to the Maya of Isvara.

The city of Varanasi is my secret-most holy centre. It is the cause that enables all living beings to cross the ocean of worldly existence.

The great-souled devotees of mine who have taken to the observance of my vows and who adhere to those great observances, stay at that place.

In the meanwhile Virinca (i.e. god Brahma) the conceiver of the universe saw a divine wonderful and great brilliance filling up the space of the sky.

In the middle of it (that light) was stationed a sphere of brilliance shining with splendour. O excellent Brahmanas, a divine splendour in the middle of the firmament appeared in front of him.

It is the most excellent of all holy centres; the best of all abodes; the most excellent of all types of knowledge; it is my sacred place Avimukta.^

The holy centres and shrines situated in other places, in heaven, on earth and in cremation grounds are all found here.

On seeing that divine face over his head, the grand¬ father of the worlds saw a sphere of splendour spotless and terrible.

My abode is not in contact with the earth, it is in the firmament. Those who are not liberated do not perceive it; the liberated ones observe it through the mind.

The fifth head of Brahma blazed with great fury. Instantaneously the great Purusa, Nilalohita, the tawny coloured trident-bearing lord, having the serpents for his sacred thread was seen. Lord Brahma spoke to Sankara, Nilalohita.

The fifth head of Brahma blazed with great fury. Instantaneously the great Purusa, Nilalohita, the tawny coloured trident-bearing lord, having the serpents for his sacred thread was seen. Lord Brahma spoke to Sankara, Nilalohita.

This city is known as Avimukta (not deserted by me). It is the well-known cremation ground.^ O beautiful women; it is here that I annihilate this universe after becoming Kala.

(Defective verse) * O Sankara, you are bom of my forehead formerly for the sake of knowledge (?) You are called Mahesana. Hence, seek refuge in me.”

O goddess, of all my secret abodes, this is the most lovable to me. Whenever my devotees go here, they enter me alone.

On hearing the arrogant words of the lotus-born deity, Isvara depatched his man Kalabhairava, the burner of worlds ♦KP. Crt. ed. reads jartami bhavatah pirvath laldtad eva Aankara pradm- ihavam / “O Sankara, I know your birth from my forehead formerly.”

What is offered there as a charitable gift, the Japa performed there, the Homas, the Yajhas and the penances performed there, the meditation, the study of the Vedas and the knowledge pursued there—all these shall be inexhaustible in benefit here.

All sins accumulated previously in the course of thousands of births are annihilated, the moment one enters the holy centre of Avimukta.

After fighting a great battle with Brahma, Kala- Bhairava slit the fifth face of Virinca (Brahma.)

Brahma whose face was cut by lord Sambhu, died; but by means of the Yogic power of Isa, the holder of the universe (Brahma) regained his life.

Brahmanas, Ksatriyas, Vaisyas, Sudras, those of mixed castes, women, people of alien outcaste origin, sinners of

Then he saw Isana, the eternal Mahadeva seated alongwith the great goddess and stationed in an other sphere of light.

Brahmanas, Ksatriyas, Vaisyas, Sudras, those of mixed castes, women, people of alien outcaste origin, sinners of

Brahmanas, Ksatriyas, Vaisyas, Sudras, those of mixed castes, women, people of alien outcaste origin, sinners of

He had the royal serpents for his bracelet; the cre¬ scent-moon as an ornament; he resembled a crore of suns (in brilliance), he shone with his matted hair.

He was clad in the hide of a tiger; he was bedecked in divine garlands; he held the trident in his hand; he was a Yogin who could not be looked at (due to his brilliance.)

A sinner dying in Avimukta never goes to hell. All of them blessed by Isvara, attain the great goal.

Realising that salvation is very difficult to achieve and the world is very terrible, a man should strike his feet with stone and stay on in Varanasi.

He saw the primordial deity, the first deity, great lord whom those who are stabilised in Yoga see within their hearts as Is vara and Brahman.

Verily, the great Lord whose supreme power, the god¬ dess, is designated as the sky (v.l. established in the firmament) and whose Yogic soul (?) infinite mfcayia (divine potencies like ■omniscience, omnipresence etc.) is seen indeed.

O Paramesvarl, it is very rare that a living being attains penance * there, but to him who dies there, the goal is conducive to liberation from worldly existence.

That Rudra, on merely bowing to whom once, the deluding seed of the entire universe gets dissolved, is seen indeed.

O daughter of the lord of mountains, thanks to my grace, sin perishes here. But insensible men, deluded by my Maya do not perceive it.

(Defective Verse). Those who do not strictly abide by rules of good conduct but who are only great devotees of him are liberated by the Atman of the worlds. That Lord is now seen, indeed.

Those who are deluded and enveloped by darkness do not perceive Avimukta. They enter in the midst of faeces, urine and semen again and again.

That Siva whose Linga is always worshipped by Brahma and other Devas as well as by the sages, the expoun¬ ders of Brahman, has indeed become visible.

If buffeted by hundreds of calamities, a person enters and stays at my city, he attains the highest beatitude from which there is no return.

That Sankara is seen whose side (i.e. proximity) is never left off by Isvara*, the cause of origin of the entire universe and whose body is Vijndna (Perfect knowledge). *Isvara not leaving the side or proximity of Sankara is confusing. livari would be a better reading as that would qualify tanu ‘body’ and mean "whose divine body.’ 516 Kurma Purdna

He enters the abode of Siva that is free from births, deaths and old age. That is the goal of those who seek salvation, who have no further fear of death.

After attaining it a learned man shall feel that they have attained their objective in life and are contented. The excellent goal that is attained in Avimukta is not attained by means of charitable gifts, or by penances, or by Tajhas or even by learning. Learned men know that Avimukta is the specific and efficacious greatest penacea for those people of different castes, the casteless, the hated ones, the Candalas and others, those who are full of serious and intense sins.

That Isvara is indeed seen—Isvara, the son of Hiranyagarbha, in whose circular halo of light is seen the Lord who is accompanied by Vidya.

Indeed that Rudra is seen—Rudra atwhose feet (if) anyone were to pour water or place a flower or a leaf, he crosses the ocean of existence.

After attaining it a learned man shall feel that they have attained their objective in life and are contented. The excellent goal that is attained in Avimukta is not attained by means of charitable gifts, or by penances, or by Tajhas or even by learning. Learned men know that Avimukta is the specific and efficacious greatest penacea for those people of different castes, the casteless, the hated ones, the Candalas and others, those who are full of serious and intense sins.

Due to his presence, the eternal Time controls the entire universe (and Time-units ?). The god whose soul is Yoga and who is the governor ofKala*

After attaining it a learned man shall feel that they have attained their objective in life and are contented. The excellent goal that is attained in Avimukta is not attained by means of charitable gifts, or by penances, or by Tajhas or even by learning. Learned men know that Avimukta is the specific and efficacious greatest penacea for those people of different castes, the casteless, the hated ones, the Candalas and others, those who are full of serious and intense sins.

That Soma (god Siva who is accompanied by Uma) is seen—the god whose ornament is Soma (the moon)—the life of all the worlds and an ornament unto the three worlds.

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The great God (Mahadeva) whose natural eternal union with goddess Uma is ever seen and the great liberation (on seeing hirri) is extolled (as being attained) is now seen.

(Defective) Yogins, well-versed in the principles of Yoga, always meditate upon his union with the goddess, though he always faces separation** from the world (?) That Yogin is indeed seen.

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On seeing the eternal Mahadeva seated in an excel¬ lent seat along with the great goddess, he attained the greatest perfect recollection.

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51-52. *v.l. tapasa capi putasya (to a person who though purified with penance, attainment of liberation f rom Saihsara is not easy if he dies at any other place except Varanasi). 248 Kurma Pur ana

Gaining the divine recollection pertaining to Mahes- vara, lord Aja (Brahma) propitiated the moonbedecked lord,, the bestower of boons who was accompanied by Uma. Brahma said :

Obeisance|[to the great God. Repeated bows to the great goddess. Hail to Siva the quiescent; perpetual obeisance unto Siva (goddess Uma).

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Translation not available.

Om bow unto you the Brahman, obeisance, obeis¬ ance to you who are the Vidya (Maya), Obeisance to you *Kalah Kalo in Venkt. Edt. is rather obscure. If emended as Kala-kalo it means “God who is the Kala (destroyer and hence controller) of kdla (of time or god of death.) ’ **viyogabhirmtkho'niSam (Venk. Text). If emended as viyogabhimukha aniSam will mean ‘yogins who set their face against (the world)’. The metrical defect can be condoned by a double-sandhi mukhaniSam.

Salutation to one whose body is Vijnana; obeisance, obeisance to you Cinta (goddess of contemplation) ; Hail to the destroyer of Kala; obeisance again and again to Isvara (the goddess).

Translation not available.

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Obeisance, again and again to Rudra; salutations again and again to RudranI; obeisance, obeisance to you, Kala (Time or Death); Repeated bows to you, the Maya (the Deluding Potency).

Obeisance to the controller of all effects; obeisance to her who agitates. Hail to you, the Prakrti and obeisance to Narayana.

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- Obeisance to you the bestower of Yoga. Salutations to the preceptor of Yogins; obeisance to one abiding in the world* (?). Bow to the source of origin of the world.

Obeisance be to the lord of perpetual Bliss; Hail to one whose very form is Bliss; obeisance to one devoid of actions; salutation to the material cause of the universe.

Obeisance to you whose body is Oihkara; obeisance to you stationed therein. Hail to you stationed in the firma¬ ment ; obeisance, again and again to the Sakti (potency) of the firmament.

Making obeisance thus to Isa by means of “Somas- taka” (eight verses eulogising the lord accompanied by Uma) god Brahma fell on the ground like a piece of log, repeating the mantras of Satarudriya.

Then Lord Mahadeva, Hara, the remover of the distress of those who bow to him, raised him by means of his hands and said : “I am now pleased with you.”

After bestowing great Yoga and the great unequalled AiSvarya (prowess) on him (Brahma) he (god Siva) spoke to' Rudra, Lord Nilalohita who was standing in front of him.

This is god Brahma. He is the most venerable one unto this universe. He is the first one to stay in this universe; He is elder to you by means of the Guna; He is to be protected by you. He is your father. *v.l. samsdra-ndsaka ‘destroyer ofsaiiisaia). 518 K urma Purdna

He is the ancient Purusa; O sinless one, he should not be killed by you. Thanks to the greatness of his Yoga and Aiivarya (divine powers and faculties), he has sought refuge in me alone.

And he is sacrifice and that is his pride (v.l. He is the venerable sacrifice himself). His pride is to be chastened by you. You have to carry with you Brahma’s head.

Demonstrating to the world the expiatory rite for dispelling the sin of the slaughter of a Brahmana, go abegging. You should establish Devas and the Brahmanas.”

After addressing these words to Paramesvara (i.e. Rudra), the supreme lord went to his divine natural abode, the greatest region.

Thereafter, lord Isa, Nilalohita of matted hairmade Kalabhairava hold god Brahma’s head.

For the purpose of quelling the sin (of Brahmana- slaughter) you perform the beneficial holy rite in the world. With the skull in the hand, you beg for alms all round.”

After saying thus, he sent his daughter well known as Brahmahatya whose face was terrible due to the curved fangs and who had clusters of flames for ornaments.

Assuming a terribly hideous form follow the trident¬ bearing deity as long as he enters the divine city of Varanasi.”

After saying this, he spoke to Kalagni (Kala bhairava) the great Isvara of the worlds—“At my behest, wander over all the worlds seeking alms.

When you will meet Narayana, the lord of Devas, free from ailments, he will tell you clearly the means of expiation for the sin.”

On hearing the statement of the Lord of the deities. Lord Hara, the Atman of the universe wandered over the three worlds with the skull in his hand.

He assumed a hideous dress and form. He shone by means of his own brillance. His form was holy, comely and endowed with glory. He had three eyes.

That great god with eyes like the fire of universal destruction, who was surrounded by Siddhas and the leaders of Pramathas (attendants) shines (shone dazzling) like crore of suns.

After imbibing the divine nectar, the bliss of Para- mesthin, the lord full of shining sports and pastimes, came down to the world.

On seeing Sankara, the black-faced Kala Bhairava, endowed with beauty and comely form, hosts of women followed him.

They began to sing different kinds of songs; they began to dance in front of the lord; looking at his smiling face, they knitted their eyebrows.

After passing through the lands of Devas, Danavas and others, the trident-bearing lord went to the region ofVisnu where Purusottama stayed.

After reaching the divine abode, Sankara, the bene¬ factor of the worlds, began to enter it along with the Prominent Bhutas.

Without knowing the divine and great being of Paramesvara, the powerful gatekeeper prevented the trident¬ bearing lord.

He was famous by the name of Visvaksena. He was born of a part of Visnu. He held conch, discus and the mace in his hands; he was mighty armed and clad in yellow robes. (Verse in the bracket) Then the gatekeeper, born of Visnu fought with the terrible- looking attendant of Siva, called Kalavega (who attacked him) by the order of Bhairava.

After routing Kalavega, the gatekeeper with his eyes turned red due to fury, rushed against Rudra and hurled the Sudarsana disc against him.

Lord Mahadeva, the conqueror of foes, the trident¬ bearing god, the destroyer of the Tripuras, contemptuously looked at him, as he rushed against him

In the meanwhile, a great goblin comparable to the fire at the end of the Yugas, pierced his heart by means of the trident and felled him to the ground.

Mortally struck down by the trident (the gatekeeper) lost all his great strength and abandoned his life like persons afflicted by sickness on seeing death.

After killing the servant of Visnu and taking his 520 Kurma Fur ana body with him, Rudra entered the inner apartment alongwith the leading Pramathas.

On seeing Isvara, the cause of the universe, Lord Hari broke a vein in his forehead and let the blood flow out.

“O suppressor of the Tripuras, O excessive splend- oured,(0 deity of unmeasured splendour), accept alms (offered) by me. No other kind of alms is worthy of you.”

The blood continued to flow out in a continuous stream for a thousand divine years. Still that skull of Brahma, Paramesthin could not be filled up.

After eulogising him with different emotional ways (?) (v.l. with various Vedic mantras) and great respect, lord Hari Narayana spoke to Kalarudra.

“Why are you carrying this skull of Brahma ?” Mahesvara, the lord of Devas, recounted everything that happened.

Acyuta (Visnu), Hrsikesa (Lord of senses) called Brahmahatya (the evil spirit of the slaughter of a Brahmana) and requested her “Please let go the trident-bearing deity.”

Though requested by the enemy of Mura (i.e. Visnu), she did not leave off his (Rudra’s) side. After meditating on the source of origin of the universe, the omniscient Lord spoke to Sankara.

“O lord, go unto the auspicious divine city of Varanasi where Isvara (god Siva) quickly destroys the sins of the worlds.”

Thereafter, the lord sportively went to the holy centres and shrines with a desire for the welfare of all the worlds.

Here and there, he was eulogised by the Pramathas of great Yogic power. The great Yogin with the dead body on his hands danced.

Assuming another form, lord Hari, Narayana followed him, desirous of seeing his dance.

On seeing Govinda, the bull-bannered lord of infinite Yogic soul, danced again and again smilingly.

Following Rudra, Hari with the Dharma as his carrier, reached the city of Mahadeva, well-known as Varanasi.

As soon as the lord of the universe with matted hair

After entering the greatest abode, lord Kara, Sankara, placed the skull of Brahma in front of the attendants.

After placing it (the skull), Mahadeva, the ocean of mercy, handed over the dead body to Visnu with the words “May this come to life.”

“Those who always remember this Kapala dress of mine find their sin here and hereafter perish quickly.

After coming to the excellent holy centre and performing the ablutions duly, one should propitiate the Pitrs, manes and Devas after which one is liberated from the sin of slaughter of Brahmana.

Realising that the world is transient, ye all go to the greatest city. At the time of death the perfect knowledge imparted by me yields the highest region.”

After saying this and embracing Janardana (Visnu), the lord instantaneously vanished alongwith the leading attendants.

After regaining his servant Visvaksena from the trident-bearing lord, the lord Krsna silently went back to his land. (?)

Thus the meritorious story that quells great sins has been recounted to you. The holy centre Kapalamocana is very auspicious and is extremely liked by Sthanu.

He who reads this chapter in the presence of Brahmanas is released from all sins mental, verbal and physical. 522 Kurma Pur ana

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