Yudhishthira said O son of the River Ganga, you have heard all the names of the Lord of the universe. Tell us, O grandfather, all the names that are applied, O powerful one, to Him who is called Isha and Shambhu.

Tell us all those names which are applied to him who is called Babhru or vast, Him who has the universe for his form, Him who is the illustrious Lord of all the gods and the Asuras, who is called Shankara, and who has an origin that is unmanifest. Tell us also of the power of Mahadeva.

Bhishma said I am quite incompetent to recite the virtues of the highly intelligent Mahadeva. He pervades all things in the universe and yet is not seen anywhere.

He is the creator of Brahman. Vishnu, and Indra, and he is their lord. All the gods, from Brahman to the Pishachas, adore him.

He is above both Prakriti and Purusha. It is of Him that Rishis, conversant with Yoga and possessing a knowledge of all subjects think and reflect.

He is indestructible and Supreme Brahma. He is both existent and nonexistent. Agitating both Nature and Soul by his energy, He created therefrom the universal lord of creatures, viz., Brahman.

Who is there, who is competent to recount the virtues of that god of gods, who is gifted with supreme Intelligence? Man is subject to conception, birth, decrepitude, and death.

Being such, what man like me understand Bhava? Only Narayana, O son, that holder of the conch, the discus, and the mace, can comprehend Mahadeva.

can an He gifted with knowledge. He is the foremost of all beings in qualities. He is Vishnu, because he pervades the universe. He is irresistible. Gifted with spiritual vision, He is possessed of supreme Energy. He sees all things with the eye of Yoga.

On account of his devotion to the illustrious Rudra whom he pleased, O Bharata, in the hermitage of Badari, by penances, that the great Krishna has succeeded in overwhelming the entire universe.

O king of kings, it is through Maheshvara of celestial vision that Vasudeva has got the quality of universal agreeableness agreeableness which is much greater than riches.

For a full thousand years this Madhava practised the austerest penances and at last succeeded in pleasing the illustrious and boongiving Shiva, that lord of the mobile and the immobile universe.

In every new cycle has Krishna pleased Mahadeva. In every cycle has Mahadeva been pleased with the great devotion of the great Krishna.

Hari, who himself is above all decay, saw the power of the great Mahadeva that original cause of the universe, on the occasion of his penances in the retreat of Vadari undergone for getting a son.

I do not, O Bharata, see any one who is superior to Mahadeva. Only Krishna is competent to explain the names of that god of gods fully and without creating the desire of hearing more.

This mightyarmed one of Yadu's race is alone competent to tell the qualities of the illustrious Shiva. Verily, O king, only he is able to describe fully the power of the Supreme god.

Vaishampayana said Having said these words, the illustrious Bhishma, the grandfather of the Kurus, addressing Vasudeva, said the following words describing the greatness of Bhava, O king.

Bhishma said You are the Lord of all the gods and the Asuras. You are illustrious. You are Vishnu, because you pervade the entire universe. You should describe those subjects connected with Shiva of universal about which Yudhishthira has asked me.

In days of yore, the Rishi Tandin, originated from Brahman, recited in Brahman's region and before Brahman himself the thousand names of Mahadeva.

Do you recite those names before this assemblage of Rishis having asceticism for their wealth, observant of high vows, possessed hear you. of self-control, and numbering the Islandborn Krishna among them, may

Do you discourse the high blessedness of Him who is immutable, who is always cheerful and happy, who is Hotri, who is the universal Protector, who is Creator of the universe, and who is called Mundin and Kaparddin.

Vasudeva said The very gods with Indra, and the Grandfather Brahman numbering among them, and the great Rishis also, cannot understand the course of Mahadeva's deeds truly and full.

Even he is the end which all righteous people gain. The very Adityas, who are gifted with subtile sight, are unable to see his abode. How then can one who is merely a man succeed in comprehending Him?

I shall, therefore, truly recount to you some only of the qualities of that illustrious killer of Asuras, who is considered as the Lord of all sacrifices and vows.

Vaishampayana said Having said these words, the illustrious Vasudeva began his discourse on the qualities of the great Mahadeva gifted with the highest intelligence, after having purified himself by touching water.

Vasudeva said Hear, you foremost of Brahmanas, and you Yudhishthira also, O sire, and hear you too, O River's son, the names which are applied to Kaparddin.

Hear, you, how in days of yore. I gained a sight, so difficult to get, for the sake of Shamva. Verily, in those days was the illustrious god seen by me on account of Yogaabstraction.

After twelve years had passed from the time when Pradyumna, the son of Rukmini, who is gifted with great intelligence, killed the Asura Shamvara in days of yore, my wife Jambavati addressed me.

Indeed, seeing Pradyumna and Charudeshna and other sons born of Rukmini, Jamvavati, desirous of a son, said these words to me, O Yudhishthira, grant me, O you of undecaying glory, a heroic son, the foremost of powerful men, possessed of the most lovely features, sinless, and like your self. And, O, let there be no delay on your part in granting this prayer of mine!

There is noting in the three worlds which you cannot acquire! O perpetuator of Yadu's race, you can create other worlds if only you wish! Observing a vow for twelve years and purifying yourself, you had worshipped the Lord of all creatures (viz., Mahadeva), and then begotten upon Rukmini the sons that she has got from you, viz., Charudeshna and Sucharu and Charlshravas and Charuvesha and Yashodhana and Charuyashas and Pradyumna and Shambhu.

O killer of Madhu, do you grant me a son like those of great prowess whom you have begotten upon Rukmini.

Thus addressed by the princess, I replied to her having slender waist Let me have your permission, O queen! I shall certainly obey your command.

She answered me, saying Go, and acquire success and prosperity! Let Brahmana and Shiva and Kashyapa, the Rivers, those gods who preside over the mind, the soil, all deciduous herbs, those Chahandas who are considered as bearers of the libations poured in Sacrifices, the Rishis, Earth, the Oceans, the sacrificial presents, those syllables which are ultered for completing the cadences of Samans, the Rikshas, the Pitris, the Planets, the wives of the gods, the celestial maidens, the celestial mothers, the great cycles, kine, Chaudramas, Savitri, Agni, Savitri, the knowledge of the Vedas, the seasons, the year, the Kshanas, the Lavas, the Muhurtas, the Nimeshas, and the Yugas in succession, protect you, O Yadava, and keep you in happiness, wherever you may live. Let no danger overtake you on your way, and let no carelessness be thine, O sinless one.

Thus blessed by her, I took her leave, bidding farewell to the daughter of the prince of monkeys. Repairing them to the presence of that foremost of men, viz., my father, of my mother, of the king, and of Ahuka, I informed them of what the daughter of the king of the Vidyadharas, in great misery, had said to me. Bidding them farewell with a sorrowful heart, I then went to Gada and to Rama of great power.

These two gladly addressed me, saying Let your penances inultiply without any hinderance.

Having got the perinission of all of them, I thought of Garuda. He forthwith came to me and took me to Himavat. Arrived at Himavat, I sent him away.

There, on that foremost of mountains, I saw many wonderful spectacles. I saw an excellent, wonderful, and agreeable hermitage for the practice of penances.

That charming retreat was the property of the great Upamanyu who was a descendant of Vyaghrapada. That retreat is spoken highly of and respected by the gods and the Gandharvas and seemed to be covered with Vedic beauty.

It was adorned with Dhavas and Kakubhas and Kaomvas and cocoas with Kuruvakas and Kitakas and amvus and Paalas, with banians and Varunakas and Vatsanabhas and Vilwas, with Saralas and Kapitthas and Piyalas and Shalas and Palmyras, with Vadaris and Ingudis and Punnagas and Ashokas and Amras and Kovidaras and Champakas and Panashas, and with various other trees having fruits and flowers. And that retreat was also decked with the straight steins of the Musa Supienta.

Truly, that asylum was adorned with various other sorts of trees and with various kinds of fruits forming the food of various kinds of birds. Heaps of ashes were thrown in proper places all around, which enhanced the beauty of the scene.

It was full of Rurus and apes and tigers and lions and leopards, deer of various species and peacocks and cats and snakes.

Indeed, large numbers of other animals also were seen there, as also buffaloes and bears. Delicious breezes blew, continually carrying the sweet notes of celestial nymphs.

The babblings of mountain rivers and springs, the sweet notes of winged choristers, the gruntings of elephants, the delicious notes of Kinnaras, and the auspicious voice of ascetics singing the Samans, O hero, and various other kinds of music, made that retreat highly charming. The very imagination cannot conceive another hermitage as charming as the one I saw. There were also large houses in that asylum, intended for the preservation of the sacred fire, and covered all over with flowering creepers.

It was bedecked with the river Ganga of clear and sacred water. Indeed the daughter of Jahnu always remained there. It was decked also with many asce:ics who were the foremost of all pious persons, who had high souls, and who resembled fire itself in energy.

Some of those ascetics lived upon air and some upon water. Some were devoted to the silent recitation of sacred Mantras. And some were engaged in purifying their souls by practising the virtues of mercy and the rest. And some amongst them were Yogins devoted to the Yoga-meditation. Some amongst them lived upon smoke only, and some lived upon fire, and some upon milk. Thus was, that retreat adorned with many foremost of twice born persons.

And some there were amongst them who had taken thic vow of eating and drinking like kine that is, by giving up the use of the hands at once. And some used only two pieces of stone for husking their grain, and some who used their teeth only for that purpose. And some lived by drinking only the rays of the imoon, and some by drinking only froth. And some were following the vow of living like deer.

And some there were who lived upon the fruits of the Ficus religiosa, and some who used to lie upon water and some dressed themselves in rags and some in animal skins and some in barks of trees.

Indeed, I saw various ascetics of the foremost order observing these and other painful vows. I wished then to enter that asylum.

Verily, that asylum was honoured and adored by the gods and all great beings, by Shiva and others, O Bharata, and by all : creatures of pious deeds. Thus addressed, it stood in all its beauty on the breast of Himavata, like the lunar disc in the sky.

The mongoose sported there with the snake, and the tiger with the deer, like friends, forgetting their natural enmity, on account of the energy of those ascetics of blazing penances and for their being near to those great ones.

In that foremost of hermitages, which was charming to all creatures, inhabited by many foremost of Brahmanas fully conversant with the Vedas and their branches, and by many great Rishis well-known for the difficult vows they practised, I saw, as soon as I entered a powerful Rishi with matted locks on head and dressed in rags, who seemed to shine like fire with his penances and energy. Served by his disciples and possessed of tranquil soul, that foremost of Brahmanas was young to look at.

His name was Upamanyu. He said to me who bowed to him vith my head down: Welcome are you, O you of eyes like lotus petals! Today, by this visit of yours, we see that our penances have fructified. You are worthy of our adoration, but you worship us still. You are worthy of being scen, but you wish to see me.

Joining my hands I made of him the usual enquiries regarding the well-being of the animals and birds who lived in his asylum, of the progress of his righteousness, and of his disciples.

The illustrious Upamanyu then addressed me in words which were highly sweet and delightfulYou shall, O Krishna, obtain, forsooth, a son like yourself.

Practising severe penances, do you please Ishana, the Lord of all creatures. That divine Master called also Adhokshaja, sports here with his wife by his side.

O Janarddana, it was here that the gods with ali the Rishis, in days of yore, pleased that foremost of gods by their penances and celibacy and Truth and selfcontrol, and succeeded in realizing many high hopes. That illustrious god is verily the inexhaustible source of all energies and penances.

Coming into existence and withdrawing once more to himself all things fraught with good and evil, that inconceivable God whom you seek, O destroyer of enemies, lives here with his consort.

He who was born as the Danava named Hiranyakashipu, whose strength was so great that he could shake the very mountains of Meru, succeeded in getting from Mahadeva the power belonging to all the gods and enjoyed it for ten millions of years.

He who was the foremost of all his sons, and who was known by the name of Mandara, succeeded, through the boon he had got from Mahadeva, in fighting Shakra for a million of years.

The terrible discus of Vishnu and the thunderbolt of Indra were both unable to make the least impression, O Keshava, in days of yore, upon the body of that great source of universal misery.

The discus which you carry, O sinless one, was given to you by Mahadeva, after he had killed a Daitya who, proud of his strength, used to live within the waters.

That discus, effulgent as fire, was created by the great god having the bull for his emblem. Wonderful and irresistible in energy, it was given to you by that illustrious god.

On account of its blazing energy it was incapable of being looked at by and person except the holder of Pinaka. It was, therefore, that Bhava named it Sudarshanam.

From that time it passed by the name of Sudarshanam in all the worlds. Even that weapon, O Keshava, failed to make the least impression on the body of Hiranyakashipu's son Mandara, who appeared like an evil planet in the three worlds.

Hundreds of Chakras like you and thunderbolts like that of Shakra, could not inflict a scratch on the body of that evil planet gifted with great might, who had acquired a boon from Mahadeva.

Afflicted by the mighty Mandara, the gods, fought hard against him and his companions, all of whom had got boons from Mahadeva.

Pleased with another Danava named Vidyutprabha, Mahadeva granted to him the sovereignty of the three worlds. That Dana remained the king of the three worlds for a hundred thousand years.

And Mahadeva said to him You will become one of my attendants. Indeed, the powerful Lord further conferred upon him the boon of a hundred millions of children. The Unborn Lord of all creatures further gave the Danava the region known as Kushadvipa for his kingdom.

Another great Asura, named Shatamukha, was created by Brahman. For a hundred years he poured on the sacrificial fire the flesh of his own body.

Pleased with such penances, Shankara said to him What can I do for you Shatamukha replied, saying you the most wonderful, let me have the power of creating new creatures and animals.

Give also to me, O foremost of all gods, everlasting power. Thus addressed by him, the powerful lord said to him So be it.

Concentrating his mind in Yoga, the Selfcreate Brahman, in days of yore, made a sacrifice for three hundred years, with the object of getting children.

Mahadeva granted him a thousand sons having qualifications proportionate to the merits of the sacrifice. Forsooth, you know, O Krishna, the Lord of Yoga, him who is, who is sung by the gods.

The Rishi known by the name of Yajnavalkya is exceedingly virtuous. By worshipping Mahadeva he has gained great fame.

The great ascetic who is Parashara's son, viz., Vyasa bent on Yoga, has become famous by worshipping Shankara.

The Valakhilyas were on a former occasion dishonoured by Maghavat. Filled with anger at this, they pleased the illustrious Rudra.

That lord of the universe, that foremost one of all the gods, thus pleased by the Valakhilyas, said to them, You shall succeed by your penances in creating a bird which will rob Indra of the Ambrosia.

All the waters disappeared through the anger of Mahadeva on a former occasion. The gods pleased him by celebrating a sacrifice called Saplakapala, and caused, through his lavour, other waters to fiow into the worlds. Verily, when the threeeyed god, became pleased, water once more appeared in the World.

The wite of Atri, who was wellread in the Vedas, forsook her husband in anger and said I shall 110 longer live under that ascetic.

Having said these words, she sought the protection of Mahadeva. Through fear of her husband Atri, she passed three hundred years, abstaining from all food.

And all this time she slept on wooden clubs for picasing Bhava, The great god then appeared before her and then smilingly addressed her, saying You will have a son.

And you will have that son without the help of a husband, simply through the favour of Rudra. Forsooth, that son, born in the family of his father, shall become known for his merit, and assume a name after you. The illustrious Vikarna also, destroyer of Madhu, full of devotion 10 Mahadeva, pleased him with severe penances and got high and happy success.

Shakalya, too, of controlled soul worshipped Bhava in a mental sacrifice that he celebrated for nine hundred years, O Keshava.

Pleased with him, the illustrious god said to him You will become a great author. O son, your fame shall be eternal in the three worlds.

The illustrious Rudra said Your family also shall never come to an end and shall be adomed by many great Rishis born in it! Your son will become the foremost of Brahmanas and will make thc Sutras of your work.

There was a celebrated Rishi named Savarni in the golden age. Here in this hermitage, he practised sevcrc pchances for six thousand years.

Pleased with him, Mahadeva, that preceptor I am pleased with you, O sinless one. Without being subject to decrepitude or death, you will become an author celebrated through all the worlds. No one shall cqual you in energy and penances. You will always serve me with your songs and instrumental music.

In days of yore, Shakra also, in Varanasi, filled with devotion, O Janarddana, worshipped Mahadeva who has space, alone for his dress and who is smeared with ashes as an agreeable unguent.

Having worshipped Mahadeva thus, he acquired the sovereignty of the celestials. Narada also, in days of yore, worshipped the great Bhava with devotion of heart.

Hear also in full for what object, O you of great power, I invoked with controlled senses and mind that illustrious god gified with Supreme energy. Hear also, O Madhava, how formerly I succeeded in secing that god of gods, that Lord of all creatures, O lord.

I shall, O sinless one, tell you fully all that I succeeded in obtaining from that god of gods, viz., Maheshvara.

Formerly in the golden age, O son, there was a Rishi of great fame, named Vyaghrapada. O lord, listion from me in prolics all that by which I pacified Mahadeva, the great spendorous god with apurpose. O sinles, whatever I got from Maheshvara, the god of the gods, during long long past; I will tell you all that in detail. He was celebrated for his knowledge and mastery over the Vedas and their auxiliaries.

I was born as the son of that Rishi and Dhaumya was born as my younger brother. On a certain occasion, O Madhava, accompanied by Dhaumya, I arrived at the hermitage of certain Rishi of purified souls.

There I saw a cow that was being milked. And I saw the milk and it appeared to me to resemble nectar itself in taste.

I then came home, and actuated by childishness, I addressed my mother and said Give me some food prepared with milk.

There was no milk in the house, and accordingly my mother, was much sorry at my asking for it. My mother took a piece of cake and boiled it in water, O Madhava. The water became whitened and my mother placed it before us, saying that it was milk and asked us to drink it. I had before that drunk milk on one occasion, for my father had, at the time of a sacrifice, taken me to the house of some of our great kinsmen.

A celestial cow, who delights the gods, was being milked on that occasion. Drinking her milk that resembled nectar in taste, I knew the virtues of milk. I, therefore, at once understood the substance that my mother offered me, for milk. Verily, the taste of that cake, O son, did not give me any pleasure whatever.

Moved by childishness I then addressed my mother, saying O mother, which you have given me is not any preparation of milk.

Filled with grief and sorrow at this, and embracing me from affection and smelling my head, O Madhava, she said to me.

Whence, O child, can ascetics of purified souls get food prepared with milk? Such men always live in the forest and live upon bulbs and roots and fruits.

Whence shall we, who live by the banks of rivers which are the resort of the Valakhilyas, we, who have mountains and forests for our home whence, indeed, O child, shall we get milk?

We, dear child, live on air and on water. We live in asylums in the midst of forests and woods. We habitually abstain from all sorts of food that are taken by person living in villages and towns. We are accustomed to only such food as are supplied by the forest products.

There cannot be any milk, O child, in the forest where there are no offspring of Surabhi. Living on the banks of rivers, or in caves or on mountainbreasts, or in shrines and other places of the kind, we pass our time in the practice of penances and the recitation of sacred Mantras, Shiva being our highest refuge. Without pleasing the boongiving, Sthanu of undecaying glory him, who has three eyes whence, O child, can one get food prepared with milk and good dresses and other objects of enjoyment in the world? Do you devote yourself wholemindedly, O dear son, to Shankara.

Through his favour, O child, you are sure to obtain all such objects of wishes. Hearing those words of my mother, O destroyer of enemies, that day, I joined my hands in respect and bowing to her, said O mother, who is this Mahadeva? How can one please him?

Where does that god live? How may he be seen? With what does he become pleased? What also is the form of Sharva? How may one succeed in knowing him? If pleased, will he, O mother, appear before me?

After I had said these words, O Krishna, to my mother, she, filled with parental affection, smelt my head, O Govinda, her eyes bathed in tears.

Gently patting my body, o destroyer of Madhu, my mother, adopting a tone of great humility, addressed me in the following words, O best of the gods.

My mother said It is difficult for persons of impure souls to know Mahadeva. These men are incapable of bearing him in their hearts or understanding him at all. They cannot retain him in their minds. They cannot seize him nor can they see him.

Wise men say that his forms are manifold. Many are the places in which he lives. Many are the forms of his Grace.

Who is there who can understand in full all the excellent deeds, of Isha, or of all the forms that he has assumed in days of yore?

Who can describe how Sharva sports and how he becomes pleased? Maheshvara of universal form lives in the hearts of all Creatures.

While ascetics discoursed on the auspicious and excellent deeds of Ishana, I have heard from then how, moved by mercy towards his worshippers, he grants them a sight of his body.

For showing a favour to the Brahmanas, the dwellers of heaven have recited for their information the various forins which were assumed by Mahadeva in days of yore. You have asked me about these. I shall recite them to you, O) son.

My mother said Bhava assumes the forins of Brahman and Vishnu and the king of the gods: of the Rudras, the Adityas, and the Ashvins; and of those gods called Vishvedevas.

He assumes the forins also of men and women, of Pretas and Pishachas, of Kiratas and Shabaras, and of all aquatic animal. That illustrious god assumes the forms of also those Shabaras who live in the woods and forests.

He assumes the forms of tortoises and fishes and conchs. He assumes the form of those corals which are used as ornaments by men.

He assumes the forms of also Yakshas and Rakshasas and Snakes, of Daityas and Danavas. The illustrious god assumes the forms of all creatures too which live in holes.

He assumes the forms of tigers and lions and deer, of wolves and bears and birds, of owls and of jackals as well.

He assumes the forms of swans and crows and peacocks, of chameleons and lizards and storks. He assumes the forms of cranes and vultures and Chakravakas.

He assumes the forms of Chasas and of mountains also. O son, Mahadeva assumes the forms of kine and elephants and horses and camels and asses.

He assumes the forms of also goats and pards and various other animals. Bhava assumes the forins of various kinds of birds of beautiful plumage.

It is Mahadeva who assumes the form of the Sanyasin bearing the Darda (emblem of mendicancy), and also of the king with the Chhatra and the Brahman with the calabash. He sometimes becomes six faced and sometimes becomes multifaced. He sometimes assumes forins having three eyes and forms having many heads.

And he sometimes assumes forms having many millions of legs and forms having numberless stomachs and faces, and forms gified Hili numberless arms and numberless sides. Ile sometimes appears surrounded by numberless spirits and ghosts.

He assumes the forms of Rishis and (iandharvas, and of Siddhas and Charanas. He assumes a form wlich is rendered whilc with the ashes he smears on it and adorned with a hall-moon on the forchvad.

Adored with various hymns uttered with Various kinds of voice and adored with various Mantras fraught with encomiums, he, who is Sometimes called Sharva. is the Destroyer of all creatures in the universe, and it is upon hiin, again, that all creatures rest as common basis.

Mahadeva is the soul of all crcatures. He pervades all things. He is the speaker of all subjects. He lives everywhcre and should be known as living in the hearts of all creatures in the universe.

on their He knows the desire of every worshipper of his. He becomes acquainted with the object with which one pays hiin adorations. Do you, then, seek the protection of that king of the gods.

He sometimes rejoices, and sometimes becomes irate, and sometimes litters the syllable Hun with a very loud noise. He sometimes arms himself with the discus, sometimes with the trident, sometimes with the mace, sometimes with the heavy mullets, sometimes with the scimitar, and sometimes with the battle-axe.

He assumes the form of Shesha who keeps up the world on his head. He has snakes for his belt, and his cars are decked with car rings made of snakes. Snakes forin also the sacred thread he wears. An clephant skin is his upper garinent.

He sometimes laughs and sometimes sings and sometimes dances most beautifully. Surrounded by numberless spirits and ghosts, he sometimes plays on musical instruments. Various are the instruments upon which he plays, and sweet the sounds they yield.

He sometimes wanders, sometimes yawns, sometimes cries, and sometimes causes others to cry. He sometimes assumes the guise of a mad man, and sometimes of a drunkard, and he sometimes utters sweet words.

Endued with dreadful fierceness, he sometimes laughs loudly, frightening all creatures with his eyes. He sometimes sleeps and sometimes remains awake, and sometimes yawns as he pleases.

He sometimes recites sacred Mantras and sometimes becomes the god of those Mantras which are recited. He sometimes practises penances and sometimes becomes the god for whose adoration those penances are practised. He sometimes make gifts and sometimes receives those gifts; sometimes disposes himself in Yoga and sometimes becomes the object of the Yoga of others.

He may be seen on the sacrificial platform or in the sacrificial stake; in the midst of the cowpen or in the fire. He may not again be seen there. He may be seen as a boy or as an old man.

He sports with the daughters and the wives of the Rishis. His hair is long and erect. He is perfectly nude for he has the horizon for his dress. He has terrible eyes.

He is fair, he is darkish, he is dark, he is pale, he is of the colour of smoke, and he is red. He has eyes large and terrible. He has empty space for his covering and he covers all things.

Who is there that can truly understand the limits of Mahadeva who is formless, who is made up of illusion, who is of the form of all actions in the universe, who assumes the form of Hiranyagharbha, and who is without beginning and end, and birth.

He lives in the heart (of every creature). He is the vital air, he is the mind, and he is the individual soul. He is the soul of Yoga, and he is called Yoga. He is the Yoga meditation into which Yogins enter. He is the Supreme Soul. Indeed, Maheshvara is capable of being apprehended not by the senses but through only the Soul seizing his existence.

Hearing those words of my mother, O destroyer of enemies, from that day my devotion was directed to Mahadeva, having nothing clse for its object.

He plays on various musical instruments. He is a vocalist. He has a hundred thousand eyes. He has one mouth, he has two mouths, he has three mouths, and he has many mouths.

Devoting yourself to him, fixing your heart upon him, depending upon him, and accepting him as your one refuge, do you, O son, worship Mahadeva and then all your wishes will bear fruits!

I, then, began the practice of the austerest penances for pleasing Shankara. For one thousand years I stood on my left toe.

After that I passed one thousand years, living only upon fruits. The next one thousand years I passed, living upon the fallen leaves of trees. The next thousand years I passed, living upon water only.

After that I passed seven hundred ycars, living on air only. In this way I worshipped Mahadeva for a full thousand divine years.

After this, the powerful Mahadeva the Lord of all the universe became propitiated with me. Desirous of determining whether I was solely devoted to him only, he appeared before me in the form of Shakra surrounded by all the gods. As the celebrated Shakra, he had a thousand eyes on his body and was armed with the thunderbolt.

And he rode on an elephant which was entirely white, with eyes red, ears folded, the temporal juice trickling down his cheeks, with trunk contracted, dreadful to look at and having four tusks. Indeed riding on such an elephant, the illustrious king of the gods seemed to shine with his energy. With a beautiful crown on his head and adorned with garlands round his neck and bracelets round his arms, he came where I was.

A white umbrella was held over his head. And he was served by many Apsaras, and many Gandharvas sang his praise.

Addressing me he said, ( foremost of twice borns, I have been pleased with you. Beg of me whatever boon you wish.

Hearing these words of Shakra I was not gladdened. O Krishna, I answered the king of the gods in these words, I do not wish any boon from you, or from any other god. O amiable deity, I tell you truly that it is Mahadeva only from whom I may ask for boons.

True it is, O Shakra, true are those words that I say to you. No other words are at all agreeable to me except those about Maheshvara.

Commanded by that Lord of all creatures, I am ready to become a worm or a tree with many branches. If not acquired through the favour of Mahadeva's boons I would not accept the very sovereignty of the three worlds.

I may be born among the very Shvapakas but I will still be devoted to the feet of Hara! Without, again, being devoted to that Lord of all creatures, I would not like to be born in the palace of Indra himself.

If a person has no devotion to that Lord of the universe that Master of the gods and the Asuras his misery will not terminate even if from want of food he has to live upon only air and water.

Those persons who do not like to live even a moment without thinking of Mahadeva's feet, have no necessity of other subjects fraught with other kinds of morality and righteousness,

When the unrighteous or sinful cycle comes, one should never pass a moment without devoting his heart upon Mahadeva. One, who has drunk the ambrosia of the devotion to Hara, becomes freed from the fear of the world.

One, who has not acquired the favour of Mahadeva, can never succeed to devote himself to Mahadeva for a single day or for half a day or for a moment or for a Kshana or for a Lava.

Ordered by Mahadeva I shall cheerfully become a worm or an insect, but I do not desire for even the sovereignty of the three worlds if bestowed by you, O Shakra.

At the word, of Hara I would become even a dog. In fact, that is my highest wish. If not given by Maheshvara, I would not have the sovereignty of the very gods.

Indra said I do no wish to have this celestial dominion. I do not desire to have the sovereignty of the gods. I do not wish to have the region of Brahman. Indeed, I do not wish to have that extinction of individual existence which is called Liberation and which is a complete oneness with Brahma. But I want to become the slave of Hara.

As long as that Lord of all creatures, the illustrious Mahesha with crown on his head and body white like the lunar disc, does not become pleased with me, so long shall I cheerfully bear all those miseries consequent upon a hundred repetitions of decrepitude, death and birth, which embodied beings come by.

What persons in the universe can acquire tranquility without pleasing Rudra who is freed from decrepitude and death, who is effulgent like the Sun, the Moon, or the Fire, who is the root or original cause of everything real and unreal in the three worlds, and who exists as the one indivisible?

If on account of any faults, I come by rebirths, I shall, in those new births, devote myself solely to Bhava.

Shakra said What are your grounds for the existence of a Supreme Being or for His being the cause of all causes?

Upamanyu said I beg boons from Him whom Brahmavadins have described as existent and nonexistent, manifest and unmanifest, eternal or immutable, One and many.

I beg boons from Him who is without beginning and middle and end, who is Knowledge and Power, who is inconceivable and who is the Supreme Soul.

I pray for boons from Him whence is all Power who has not been produced by and one, who is immutable, and who, though himself not sprung from any seed, is the seed of all things in the universe.

I pray for boons from Him who is above the quality of Darkness, who is blazing Effulgence, who is the essence of all penances, who is above all our faculties and which we may devote for the purpose of comprehending him, and by knowing whom every one becomes liberated from grief or sorrow.

I adore him, O Purandara, who is conversant with the creation of all elements and the thoughts of all living creatures, and who is the original cause of the existence or creation of all creatures, who is omnipresent, and who has the power to give everything.

I pray for boons from Him who cannot be comprehended by argument, who is the object of the Sankhya and the Yoga systems of philosophy, and who is above all things, and whom all persons conversant with the topics of enquiry, adore, I pray for boons from Him, O Maghavat, who is the soul of Maghavat himself, who is said to be the God of the gods, and who is the Master of all creatures.

I pray for boons from Him who it was that first created Brahman, that creator of all the worlds, having filied Ether (with His energy) and called into being the primeval egg.

Who else than that Supreme Lord could have created Fire, Water, Wind, Earth, Space, Mind, and the principle of Greatness.

Tell me, O Shakra, who clse than Shiva could create Mind, Understanding, Ego, the subtile elements and the senses? Who is there higher than Shiva?

The wise say that the Grandfather Brahman is the creator of this universe. Brahman, however, got his great power and prosperity by worshipping and gratifying Mahadeva, that God of gods.

That great power, which is in that illustrious Being who created Brahman, Vishnu, and Rudra, was derived from Mahadeva. Tell me who is there who is superior to the Supreme Lord?

Who else than that God of gods can bestow upon the sons of Diti lordship and power judging by the sovereignty and the power of oppressing given to the foremost of the Daityas and the Danavas? are

The cardinal points, Time, the Sun, all luminous bodies, planets, wind, water, and the stars and constellations all from Mahadevas. Tell us who is the higher than the Supreme Lord?

Who else is there, than Mahadeva, in the creation of Sacrifice and the destruction of Tripura? Who else than Mahadeva has grinded the enemies, coming into contact with the Daityas and the Danavas?

What necessity, O Purandara, is there of giving vent to tall talks full of sophistry when I see you a thousand eyes, O best of the gods.

You who are adored by Siddhas and Gandharvas and the deities and the Rishis? O best of the Kushikas, all this is due to the favour of that God of gods, viz., Mahadeva.

Know, O Keshava, that this all, consisting of animate and inanimate creation with heaven and other unseen creation, which are in these worlds, and which has the allpervading Lord for its soul, has emanated from Maheshvara and has been created for enjoyment of the individual soul.

In the worlds that are known by the names of Bhu, Bhuva, Svah, and Maha, in the midst of the mountains of Lokaloka, in the islands, in the mountains of Meru, in all things which produce happiness, and in the hearts of all creatures, O illustrious Maghavat, lives Mahadeva, as held by persons conversant with all the topics of enquiry.

If, O Shakra, the gods and the Asuras could see any other powerful Being than Bhava, would not both of them, especially the former when opposed and oppressed by the latter, have sought the protection of that Being?

In all battles of the gods, the Yakshas, the Uragas, and the Rakshasas, which end in mutual destruction, it is Bhava who gives to those who meet with destruction power, befitting their position and acts.

Tell me, who else than Maheshvara is there for conferring boons upon, and once more taking them away from, Andhaka and Shukra and Dundubhi and Mahisha and many foremost of Yakshas and Bala and Rakshasas and the Nivatakavachas?

Was not the seminal fluid of Mahadeva, that Master of both the gods and the Asuras, poured as a libation upon the fire? From that seed originated a mountain of gold. Who else is there whose seed can be said to be possessed of such power.

Who else in this world is described as having the horizon only for his dress? Who else can be said to be a celibate with vital seed drawn up? Who else is there who has half his body occupied by his dear wife. Who else is there who has been able to subjugate Cupid?

Tell me, O Indra, what other Being possesses that high region of supreme happiness which is highly spoken of by all the deities? Who else has the crematorium as his play ground? Who else is there who is so lauded for his dancing?

Whose worship and power remains unchangeable? Who else is there who plays with spirits and ghosts. Tell me, O god, who else has companions who are possessed of strength like his own and who are, therefore, proud of that strength or power?

Who else is there whose place is described as unchangeable and adored with reverence by the three worlds? Who else is there who pours rain, gives heat, and blazes forth in Energy?

From whom else do we get our precious herbs? Who else upholds all kinds of riches. Who else sports as much as he likes in the three worlds of mobile and immobile things?

O Indra, know Maheshvara to be the original Cause. He is worshipped by Yogins, by Rishis, by the Gandharvas, and by the Siddhas, with the help of knowledge, of success, and of the rites laid down in the scriptures.

He is worshipped by both the gods and the Asuras with the help of sacrifices by acts and the ritual laid down in the scriptures. The fruits of action can never touch him for he is above them all. Being such, I call him the original cause of everything.

He is both gross and subtile. He is peerless. He cannot be comprehended by the senses. He is endued with qualities and he is shorn of them. He is the lord of qualities, for they are under his control. Even such is Maheshvara's place.

He is the cause of the continuance and the creation (to the universe). He is the cause of the universe and the cause also of its destruction. He is the Past, the Present and the Future. He is the parent of all things. He is the cause of every thing.

He is mutable, he is the unmanifest, he is Knowledge; he is Ignorance; he is virtue; and he is sin. O Shakra, do I call Him the cause of everything.

See, O Indra, in the image of Mahadeva the marks of both the sexes. That god of gods, viz., Rudra, that cause of both creation and destruction, shows in his form the marks of both the sexes as the one cause of the creation of the universe.

My mother formerly told me that he is the cause of the universe and the one cause of everything. There is no one who is higher than Isha, O Shakra. If it pleases you, do you throw yourself on his kindness and protection.

You have evidence, o king of the gods, of the fact that the universe has originated from the union of the sexes. The universe, you kuow, is the sum of what has qualities and what has not them and has for its immcdiate cause the seeds of Brahman and others. Brahman and Indra and Hutasha and Vishnu and all the other gods, along with the Daityas and the Asuras, having the fruition of a thousand desires, always say that there is none who is higher than Ma.ladeva.

Moved by desire, I solicit, with controlled mind, that god known to all the mobile and immobile universe, him, who is, who has been described as the best and highest of all the celestials, and who is auspiciousness itself, for getting forth with that highest of all acquisitions, viz., Liberation.

What necessity is there, of other reasons? The great Mahadeva is the cause of all causes. We have never heard that the celestials have, at any time worshipped the emblem of any other god than Mahadeva.

If Mahesvara be not accepted, tell me, if you have ever heard of it, who else is there whose einblem has been adored or is being adored by all the celestials?

That god is, indeed, the most worshipful of all celestials whose emblem Brahma, Vishnu, you, O Indra, with all the other gods, always adore. Brahma has for his emblem the lotus. Vislinu has for his the discus. Indra has for his the thunderbolt. But the creatures of the world do not bear any of the signs which mark these celestials. On the other hand, all creatures bear the signs which mark Mahadeva and his consort. Hence all creatures inust be considered as belonging to Maheshvara.

All female creatures, have originaled from Uma, and hence it is they have the mark of femininity which characterises Uma; while all masculine creatures, who have originated from Shiva bear the masculine mark that marks Shiva, out. That person who holds that there is, in the three worlds with their mobile and immobile creatures, any other cause than the Supreme Lord, and that which is not marked with the mark of either Mahadeva or his wife, should be considered as very wretched and should not be numbered with the creatures of the universe.

Every being having the mark of the masculine sex should be known to be of Ishana, while every being with the mark of the feminine sex should be known as belonging to Uma. This universt of mobile and immobile crcatures is pervaded by two forms (viz., male and female).

It is from Mahadeva that I wish to get boons. Not getting this, O Kaushika, I would rather prefer dissolution itself. Go or remain, O Shakra, as you like, O slayer of Vala.

I wish to have boons or curses from Mahadeva. No, I shall not acknowledge any other god. Nor would I have my desires fulfilled from any other deity.

Having said these words to the king of the celestials, I became stricken with grief thinking that Mahadeva had not been propitiated despite my severe austerities.

Within the twinkling of an eye, however, I saw the celestial clephant I had seen before me Changed into a bull as while as a swan, or the Jasminum puboscons, or a stalk of the lotus, or silver, or the ocean of milk. Of huge body, the hair of its tail was black and the colour of its cyes was twany like that of honey.

Its horns were hard as adamant and had the Tue of gold. With their very sharp ends, whose hue was a mild red, the bull appeared to tcar the Earth.

The animal was bedecked all over with ornaments made of the purest gold. Its face and hoofs and nose and ears were beautiful and its waist too wellformed.

Its flanks were beautiful, and its neck was very thick. Its whole form was beautiful to look at. Its hump was charming and seemed to occupy the whole of its shoulder joint.

And it looked like the summit of a snowclad mountain or like a cliff of white clouds in the sky. Upon the back of that animal I saw seated the illustrious Mahadeva with his wife Uma.

Mahadeva shone like the full-moon. The fire born of his energy shone ini effulgence like lightning that flashes amid clouds. It seemed as if a thousand suns rose there, filling every quarter with a dazzling splendour. That energy of the Supreme Lord looked like the Samvartaka fire which destroys all creatures at the end of the Yoga.

Filled to the fill with that energy, the horizon became such that I could not see anything on any side. Filled with anxiety I once more, thought that it could mean.

That energy, however, did not pervade every side for a long time, for soon, through the illusion of that god of gods, the horizon became clear. I then saw the illustrious Sthanu or Maheshvara, seated on the back of his bull, of blessed and sweet appearance and loO king like a smokeless fire.

And the great god was accompanied by Parvati of perfect features. Indeed, I saw the bluc-throated and great Sthanu unattached to everything, that receptacle of all sorts of energy or force, having eighteen arms, and bedecked with all sorts of ornainents.

Clad in white robes, he wore white garlands, and had white unguents sincared upon his person. His banner, irresistible in the universe, was white. The thread round his body was also white.

He was cncircled by companions all endued with prowess equal to his own, who were singing or dancing or playing on various inusical instruments.

A crescent moon, of pale colour, formed his crown, and put on his forehead it looked like the moon which rises in the autumnal sky. He seemed to dazzle with splendour on account of his three cyes which looked like three suns.

The garland, of the purest white, that was on his body, shone like a wreath of lotuses, of the purest white, adorned with jewels and gems.

I also saw, O Govinda, the weapons in their embodied forms and fraught with every sort of energy, that belong to Bhava of peerless prowess.

The great god held a rainbow-coloured bow. That bow known as Pinaka as is in reality a powerful snake.

Indeed, that snake of seven heads and huge body, of sharp fangs and virulent venom, of large neck and the masculine sex was twined round, with the cord that served as its bowstring. a a

And there was an arrow which shone like that of the sun or of the fire that appears at the end of the cycle. Verily, that arrow was the excellent Pashupata, that mighty and dreadful weapon, which is without second, indescribable for its power, and capable of terrorising every creature. Of huge proportions, it seemed to constantly emit sparks of fire.

Having one foot, large teeth, and a thousand heads and thousand stomachs, it had thousand arms, a thousand tongues, and a thousand eyes. Indeed, it seemed to continually emit fire.

O you of great arms, that weapon is superior to the Brahma, the Narayana, the Aindra, the Ageneya, and the Varuna weapons. Indeed, it is capable of neutralising every other weapon in the universe.

It was with that weapon that the great Mahadeva had, formerly burnt and consumed in a moment the triple city of the Asuras. With the greatest ease, O Govinda, Mahadeva, using that single arrow, performed that feat.

That weapon, discharged by Mahadeva's arms, can, forsooth, consume in half the time taken up by a twinkling of the eye the entire universe with all its mobile and immobile creatures.

In the universe there is no one including, even Brahman and Vishnu and the celestials, who cannot be killed by that weapon. O sire, I saw that excellent, wonderful and peerless weapon in the hand of Mahadeva.

There is another mysterious and very strong weapon which is equal or, perhaps, superior to the Pashupata. I saw that also. It is known in all the worlds as the Shula of the Shula-armed Mahadeva.

Hurled by the illustrious god, that weapon can rive the entire Earth or dry up the waters of the occan or annihilate the entire universe.

Formerly Yuvanashva's son, king Mandhatri, that conqueror of the three worlds, having imperial sway and gifted with profuse energy, was, with all his armies, killed by means of that weapon.

Gifted with great might and great energy and resembling Shakra himself in prowess, that king, O Govinda, was killed by the Rakshasa Lavana with the help of this Shula which he had got from Shiva.

That Shula is keen-pointed. Highly terrible, it is capable of causing everybody's hair stand erect. 1 beheld it in the hand of Mahadeva, as if roaring with anger, having contracted its forehead into three wrinkles.

It resembled, O Krishna, a smokeless fire or the sun that rises at the end of the cycle. The handle of that Shula was made of a great snake. It is really indescribable. It looked like the universal Destroyer armed with his noose.

I saw this weapon, O Govinda, in the hand of Mahadeva. I saw also another weapon, viz., that shar-pedged battle-axe which, was given, formerly unto Rama by Mahadeva for enabling him to root out the Kshatriyas. It was with this weapon that Rama killed in dreadful battle the great Karttaviryya who was the king of the entire world.

It was with that weapon that Jamadagni's son, O Govinda, was able to root out the Kshatriyas for twenty-one times.

Of blazing edge and highly terrible, that axe was hanging on the shoulder, adorned with a snake, of Mahadeva. Indeed, it appeared on Mahadeva's body like the flame of a burning fire.

I saw with the highly intelligent Mahadeva numberless other celestial weapons. I have, however, named only a few principal ones, O sinless one.

On the left side of the great god stood the Grandfather Brahman seated on an excellent car to which were yoked swans fleet-coursing like the mind.

On the same side was Narayana also, seated on Garuda and bearing the conch, the discus, and the mace.

Near the goddess Uma was Skanda seated on his peacock, bearing his dreadful arrow and bells, and loO king like another Fire-God.

Before Mahadeva I saw Nandi standing armed with his Shula and loO king like a second Shankara.

The Munis headed by the Self create Manu, and the Rishis having Bhrigu for their first, and the gods with Shakra at their head, all came there.

All the clans of spirits and ghosts, and the celestial Mothers, stood surrounding Mahadeva and saluting him with respect.

The gods were engaged in singing the praises of Mahadeva in various hymns. The Grandfather Brahman, uttering a Rathantara, landed Mahadeva.

Ultering the Jyeshtha Saman Narayana also sang the praises of Bhava, Shakra also did the same with the help of those foremost of Vedic Mantras, viz., the Shata-Rudriyam.

Verily, Brahman and Narayana and Shakra, those three great gods shone there like three sacrificial fires.

In their midst was the illustrious god like the sun in the midst of his corona, come from autumnal clouds.

I saw countless suns and moons also in the sky, O Keshava. I then lauded the illustrious Lord of everything, the Great Master of the universe.

Upamanyu said I said, Salutations to you, O illustrious one, O you who are the refuge of all things, O you who are called Mahadeva! Salutations to you who assume the form of Shakra, who are Shakra and who disguise yourself in the form of Shakra.

Salutations to you who are armed with the thunder, to you who are tawny, and you who are red. Salutations to you who are always armed with the Pinaka, to you who always bear the conch and the Shula.

Salutations to you who are clad in black, to you who are of dark and curly hair, to you who have dark deerskin for your upper garment, to you who preside over the eighth lunation of the dark fortnight.

Salutations to you who are of white hue, to you who are called white, to you who are clad in white dress, to you who have limbs smeared with white ashes, to you who are ever engaged in white deeds.

Salutations to you who are red in colour, to you who are clad in red dress, to you who have a red banner with red flags, to you who wear red garlands and use red unguents.

Salutations to you who are brown coloured, to you who are clad in brown dress, to you who have a brown banner with brown flags, to you who wear brown garlands and use brown unguents. Salutations to you who have the umbrella of royalty held over your head, to you who wear the foremost of crowns.

Salutations to you who are adorned with half a garland and half an armlet, to you who are decked with one ring for one ear, to you who are endued with the speed of the wind, to you who are highly effulgent.

Salutations to you who are the foremost of gods, to you who are the foremost of Munis, to you who are the foremost of celestials! Salutations to you who wear half a wreath of lotuses, to you who have many lotuses on your body. Salutations to you have half your body smeared with sandal paste, to you who have half your body decked with garlands of flowers and sıncared with fragınent unguents.

I bow to you who are bright-hued like the Sun, to you who are like the Sun, to you whose face is like the Sun, to you who have eyes each of which is like the Sun.

I bow to you who are Soma, to you who are as mild as Soma, to you who bear the lunar disc, to you who are of lunar aspect, to you who are the foremost of all creatures, to you who are adorned with most beautiful teeth.

I bow to you who are of a dark colour, to you who are of a fair complexion, to you who have a form half of which is yellow and half white, to you who have a body half of which is male and half female, to you who are both male and female.

I bow to you who have bull for your vehicle, to you who proceed riding on the foremost of elephants, to you who are obtained with difficulty, to you who are capable of going to places unapproachable by others. I bow to you whose praises are sung by the Ganas, to you who are devoted to the various Ganas, to you who follow the track that is trod by the Ganas, to you who are always devoted to the Ganas as to a vow.

I bow to you who are of the complexion of white clouds, to you who have the splendour of the evening clouds, to you who are incapable of being described by names, lo you who are of your own form. I bow to you having a garland of red colour, to you who are clad in robes of red.

I bow to you whose crown is set with gems, to you who are adorned with a crescent, to you who wear many beautiful gems in your diadem, to you who have eight flowers on your head.

I bow to you who have a fiery mouth and fiery eyes, to you who have eyes effulgent like a thousand moons, to you who are of the form of fire, to you who are beautiful and agreeable, to you who are inconceivable and mysterious.

I bow to you who range in the sky, to you who delight in living in pasture grounds, to you who walk on the Earth, to you who are the Earth, to you who are infinite, to you who are highly auspicious.

I bow to you who are nude, to you who make a happy home of every place where you may happen to be for the time being. I bow to you who have the universe for your home, to you who have both Knowledge and Felicity for your Soul.

I bow to you who always wear a diadem, to you who wear a large armlet, to you who have a snake for the garland round your neck, to you who wear many beautiful ornaments on your body.

I bow to you who have the Sun, the Moon, and Agni for your three eyes, to you who have a thousand cyes, to you who are both male and female, to you who are divested of sex, to you who are a Sankhya, to you who are a Yogin.

I bow to you who are the grace of those gods who are adored in sacrifices, to you who are the Atharvans, to you who remove all sorts of disease and pain, to you who remove every sorrow.

I bow to you who roar as deep as the clouds, to you who display diverse kinds of illusions, to you who, lord over the soil and over the seed that is sown in it, to you who are the Creator of everything.

I bow to you who are the Lord of all the deities, to you who are the Master of the universe, to you who are fleet like the wind, to you who are of the forin of the wind.

I bow to you who wear a garland of gold, to you who play on hills and mountains, to you who are adored by all who are enemics of the gods, to you who are endued with fierce speed and energy.

I bow to you who cut off one of the heads of the Grandfather Brahma, to you who have killed the Asura named Mahisha, to you who have three forms, to you who have every form.

I bow to you who are the destroyer of the triple city of the Asuras, to you who are the destroyer of (Daksha's) sacrifice, to you who are the destroyer of the person of Kama (the god of love) to you who hold the rod of destruction.

I bow to you who are Skanda, to you who are Visakha, to you who are the rod of the are Brahmana, to you who are Bhava, to you who are Sarvam, to you who are of universal form.

I bow to you who are Ishana, to you who are the destroyer of Bhaga, to you who are the slayer of Andhaka, to you who are the universe, to you who are possessed of illusion, 10 you who both conceivable and inconceivable.

You are the one end of all creatures, you are the foremost, you are the heart of everything. You are the Brahman of all the gods, you are the Red and Blue of the Rudras.

You are the Soul of all creatures, you are He called Purusha in the Sankhya philosophy, you are the Rishava among all sacred things, you are the auspicious of the Yogins which, according to them, is indivisible.

Amongst those who follow the different modes of life, you are the Householder, you are the great Lord amongst the patriarchs. You are Kubera among all the Yakshas, and you are Vishnu amongst all the sacrifices.

You are Meru amongst mountains, you are the Moon among all luminaries of the sky, you are Vashishtha amongst Rishis, yon are the Sun among the planets.

You are the lion among all the beasts, and the bull adored of all among all domestic animals. are are

Among the Adityas, you are Vishnu (Upendra), among the Vasus, you are Pavaka, among birds you are Garuda, and among snakes you are Ananta.

Among the Vedas you arc thc Samans, among the Yajushes you the Shatarudriyam, among Yogins you Sanatkumara, and among Sankhyas you are Kapila.

Among the Maruts you are Shakra, among the Pitris you are Devarat, among all the regions you are the region of Brahman, and you are emancipation amongst all the ends of creatures.

Of all oceans you are the Ocean of Milk, among all mountains you are Himavat, among all the castes you are the Brahmanas, and among all learned Brahmanas you are he who has undergone the initiation.

You are the Sun among all things in the worlds, you are the destroyer called Kala. You are whatever else gifted with superior energy or eminence existing in the universe.

You are endued with supreme power. This is my certain conclusion. I bow to you, O powerful and illustrious one, O you who are kind to all your worshippers.

I bow to you, O lord of Yogins. I bow to you, O original Cause of the universe. Be you pleased with me that am your worshipper, that am very miserable and helpless.

O Eternal Lord, do you become the refuge of this adorer of yours who is very weak and miserable! O Supreme Lord, you should pardon me for all the sins i have committed, taking mercy on me for my being your devoted worshipper.

I ain stupefied by you, O Lord of all the gods, on account of the disguise in which you appeared before me. O Maheshvara, I did not give you the Arghya or water to wash your feet.

Having sung thus the praises of Ishana, I offered him, with great devotion, water to wash his feet and the articles of the Arghya, and then, with joined hands I resigned myself to him, ready to carry out his command.

Then, O sire, an auspicious shower of flowers dropped upon my head, carrying celestial fragrance and bedewed with cold water.

The divine musicians began to play on their kettle drums. A delicious breeze fragrant and sweet, began to blow and fill me with pleasure.

Then Mahadeva accompanied by his wife, and having the bull for his emblem, having been pleased with me, addressed the deities assembled there in these words, filling me with great joy Behold, your gods, the devotion of the great Upamanyu. Indeed, steady and great is that devotion, and entirely fixed, for it remains unaltered.

Thus addressed by the great God armed with the Shula, the gods, O Krishna, having bowed down to him and joined their hands in respect, said these words O illustrious one, O God of the gods, O Lord of the universe, O Lord of all, let this best of twice born persons obtain from you the fruition of all his desires!

Thus addressed by all the gods with the Grandfather Brahman among them, Sharva, otherwise called Isha and Shankara, said these words, as if smiling, to ine.

The illustrious Shankara said O dear Upamanyu, I am pleased with you. See me, O foremost of ascetics! O learned Rishi, you are firmly devoted to me and you have been well tested by me.

I have been very highly pleased with you on account of this your devotion to Shiva. I Shall, therefore, give you today the fruition of your desires.

Thus' addressed by the highly wise Mahadeva, tears of joy came into my eyes and my hair stood crect.

Kneeling down to him and bowing to him repeatedly, I then with a voice that was Suppressed with joy, said to him.

O illustrious god, it appears to me that I was hitherto dead and that it is only today that I have taken my birth, and that my birth has today bomc fruit, since I am standing now in the presence of Him who is the Master of both the gods and the Asuras!

Who clse is more praiseworthy than I, since I am seeing with these eyes of mine Him of immeasurable prowess whom the very gods are unable to see without first paying hearty worship?

The learned and the wise consider that as the highest of all topics, which is Eternal, which is distinguished from all else, which is unborn, which is Knowledge, which is indestructible, at one with you o powerful and illustrious one, you who are the beginning of all the topics, you who are indestructible and challengeless, you who know all the ordinances, you who are the foremost of Purushas, you who are the highest of the high.

You who had created from your right side the Grandfather Brahman, the Creator of all things, you are he who had created from your leftside Vishnu for protecting the Creation.

You are that powerful Lord who did create Rudra when the end of the cycle came and when the Creation was once more to be destroyed! That Rudra who originated from you destroyed the Creation with all its mobile and immobile beings, assuming the form of highly powerful Kala, of the cloud Samvartaka, and of the all destroying fire. Indeed, when the time for the dissolution of the universe sets in, that Rudra stands, ready to swallow up the universe.

You are that Mahadeva who is the original Creator of the universe with all its mobile and immobile creatures. You are he who, at the end of the aeon stands, withdrawing all things into yourself.

You are he who pervades all things, you are the Soul of all things, you are the Creator of all principles. Incapable of being beheld by even any of the gods, you are he who exists, pervading all principles.

If, O Lord, you have been pleased with me and if you would grant me boons, let this be the boon, O Lord of all the gods, that my devotion to you may remain unchanged.

O best of the gods, let me through your grace, have knowledge of the Present, the Past, and the Future.

I shall also, with all my kinsmen and friends, always eat food mixed with milk. And let your illustrious self be for ever present at our gifted hermitage.

Thus addressed by me, the illustrious Maheshvara gifted with supreme energy, that Master of all mobile and immobile creations, viz., Shiva, adored of all the universe, then said to me these words.

The Illustrious God said Be free from every misery and pain and be above decrepitude and death. Be gifted with fame, be endued with great energy, and spiritual knowledge.

You shall through my grace, be always sought by the Rishis. Be your behaviour good and righteous. May you possess all attributes and universal knowledge. Be you of agreeable appearance.

May you possess everlasting youth, and let your energy be like that of fire. Whenever, again, you may wish for the presence, which is so agreeable to you, of the ocean of milk, there shall that ocean appear before you. Do you, with your friends, always obtain food prepared with milk, with the celestial nectar being mixed। with it.

After the expiration of an acon you will enjoy my company. Unending shall be your family and race and Kinsmen.

O foremost of twiceborn ones, your devotion to me shall be eternal. And, O best of Brahmanas. I shall always be present at your hermitage.

Live, O son, wherever you like shorn of anxiety. Thought of by you, I shall, O learned Brahmana, appear before you again.

Having said these words, and granted me these boons, the illustrious Ishana, effulgent like millions of Suns, disappeared there and then.

It was even, O Krishna, that I saw, with the help of austere penances, that God of gods. I also got all that was said by the great God endued with supreme intelligence.

See, O Krishna, before your eyes, these Siddhas living here and these Rishis and Vidyadharas and Yakshas and Gandharvas and Apsaras.

See these trees and creepers and plants yielding all sorts of flowers and fruits. See them bearing the flowers of every season, with beautiful leaves, and spreading a sweet smell all around.

O you of mighty arms, all these are gifted with a celestial nature through the favour of that god of gods, that supreme Lord, that great Deity.

Vasudeva continued Hearing these words of his and seeing, as it were, with my own eyes all that he had described to me, I became filled with wonder. I then addressed the great ascetic Upamanyu and said to him, Highly praiseworthy as you are, O foremost of learned Brahmanas, for what righteous man is there except you whose retreat enjoys the distinction of being honoured with the presence of that God of gods.

Will the powerful Shiva, will the great Shankara, O chief of ascetics, grant me also a sight of his body and show me favour?

Upamanyu said Forsooth, O you having eyes like lotus petals, you will very soon see Mahadeva as, O sinless one, I succeeded in seeing him.

O you of immeasurable prowess, I see with my spiritual eyes that you will in the sixth month from, this, succeed in getting a sight of Mahadeva, O best of all persons.

You, O foremost of the Yadus, will obtain from Maheshvara and his wife twentyfour boons. I tell you what is true.

Through the favour of that Deity gifted with supreme wisdom, I know the Past, the Future, and the Present.

The great Hara has favoured these thousands of Rishis and others. Why will not the powerful Deity show favour to you, O Madhava! I always like the meeting of the gods as does one like you, who is devoted to the Brahmanas, who is full of mercy and who is full of faith. I shall give you certain Mantras. Recite them continuously. By this you are sure to see Shankara!

The blessed Vishnu said I then said to him O twiceborn one, through your favour, O great ascetic, I shall see the lord of the deities, that grinder of Diti's numberless sons.

Eight days, O Bharata, passed there like an hour, all of us being thus occupied with talk on Mahadeva.

On the eighth day, I underwent the initiation according to due rites, at the hands of that Brahmana. I received the staff from his hands. I went through the prescribed shave. I took up a quantity of Kusha blades in my hand. I wore rags for my raiment's. I rubbed my person with clarified butter. I put a cord of Munja grass round my loins.

For one month, I lived on fruits. The second month I lived upon water. The third, the fourth, and the fifth months I passed, living upon air only.

I stood all the while, upon one foot, and with my arms also raised upwards, and giving up sleep for all the time. I then saw, O Bharata, in the sky a light that seemed to be as dazzling as that of a thousand Suns.

Towards the centre of that effulgence, O son of Pandu, I saw a cloud loO king like a mass of blue hills, adorned with rows of cranes, decorated with many a grand rainbow, with flashes of lightning and the fire loO king like eyes set on it.

Within that cloud was the powerful Mahadeva, himself of dazzling splendour, accompanied by his consort Uma. Indeed, the great God appeared to shine with his penances, energy, beauty, effulgence, and his beloved consort by his side.

The powerful Maheshvara, with his wife by his side, shone in the midst of that cloud. The appearance seemed to be like that of the Sun in the midst of clouds with the Moon by his side.

The hair on my body, O son of Kunti, stood erect, and my eyes expanded with wonder upon seeing Hara, the refuge of all the gods and the remover of all their griefs.

Mahadeva was adorned with a diadem on his head. He was armed with his Shula. He was clad in a tigerskin, had matted locks on his head, and bore the staff in one of his hands. He was armed, besides, with his Pinaka and the thunderbolt. His teeth were sharp pointed. He was adorned with an excellent bracelet for the upper arm. His sacred thread was formed by a snake.

He wore an excellent garland of various colours on his bosom, that hung down to his toes. Indeed, I saw him like the highly bright moon of an autumnal evening.

Surrounded by various clans of spirits and ghosts, he appeared like the autumnal Sun difficult of being looked at for its dazzling brightness.

A thousand and hundred Rudras stood around that God of controlled soul and white deeds, seated upon his bull. All of them were employed in singing his praises.

The Adityas, the Vasus, the Sadhyas, the Vishvedevas, and the twin Ashvins praised that Lord of the universe, by singing the hymns.

The powerful Indra and his brother Upendra, the two sons of Aditi, and the Grandfather Brahman, all sang in the presence of Bhava the Rathantara Saman.

Numberless masters of Yoga, all the twiceborn Rishis with their children, all the celestial Rishis, the goddess Earth, the Sky, the Constellations, the Planets, the Months, the Fortnights, the Seasons, Night, the Years, the Kshanas, the Muhurtas, the Nimeshas, the Yugas one after another, all the celestial Sciences and branches of knowledge, all beings conversant with Truth, were seen bowing down that Supreme Preceptor, that great Father, that giver of Yoga.

Sanatkumara, the Vedas, the Histories, Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, the seven Manus, Soma, the Atharvans, and Brihaspati, Bhrigu, Daksha, Kashyapa, Vasishtha, Kashya, the Chchandas, Diksha, the Sacrifices, Dakshina, the Sacrificial Fires, the Haris poured in sacrifices, and all the articles of the sacrifices, . were seen by me, O Yudhishthira, standing there in their embodied forms.

All the presiding deities of the worlds, all the Rivers, all the snakes, the mountains, the celestial Mothers, all the wives and daughters of the celestials, thousands upon thousands and millions of ascetics, were seen to bow down to that powerful Lord who is the soul of tranquility. The Mountains, the Oceans, and the Points of the compass also did the same, the Gandharvas and the Apsaras highly proficient in music, in celestial songs, sang and hymned the praises of Bhava who is full of wonder, The Vidyadharas, the Danavas, the Guhyakas, the Rakshasas, and all created beings mobile and immobile were worshipping, in thought, word, and deed that powerful Lord.

That Lord of all the gods, viz., Sarva, appeared before me, seated in all his glory. Seeing that Ishana had showed himself to me by being seated in glory before my eyes, the whole universe, with the Grandfather and Shakra, looked at me.

I, however, had not the power to look at Mahadeva. The great god then addressed me, saying see, OKrishna, and speak to me!

You have worshipped me hundreds and thousands of times. There is no one in the three worlds who is dearer to me than you!

After I had bowed to him, his wife, viz., the goddess Uma, became pleased with me. I then addressed in these words the great God whose praises are hymned by all the gods headed by the Grandfather Brahman.

I saluted Mahadeva, saying I bow to you, o you, who are the origin of all things. The Rishis declare that you are the master of the Vedas. The pious hold that you are Penance, you are Sattwa, you are Rajas, you are Tamas, and you are Truth.

You are Brahman, you are Rudra, you are Veruna, you are Agni, you are Manu, you are Bhava, you are Dhatri, you are Tashtri, you are Vidhatri, you are the powerful Lord of all things, you are everywhere.

All beings, mobile and immobile, have originated from you. You have created this world with all its mobile and immobile creations.

The Rishis say that you are superior to the senses, the mind, the vital air, the seven fires, everything else which rests upon the allpervading Soul and all the celestials who are worshipped.

You, O illustrious one, are the Vedas, the Sacrifices, Soma. Dakshina, Pavaka, Havi and all other ingredients of sacrifice.

The merit of sacrifices, gifts, the study of the Vedas, vows, practices of restraint, Modesty, Fame, Prosperity, Glory, Contentment, and Success, are all for acquiring you.

Desire, Anger, Fear, Cupidity, Pride, Stupefaction, and Malice, Pains and Diseases, are, O illustrious one, all your offspring.

You are the acts of creatures, you are the joy and sorrow of those acts, you are the absence of joy and sorrow, you are that Nescience which is the eternal seeds of Desire, you are the great origin of Mind, you are Power, and you are Eternity.

You are the Unmanifest, you are Pavana, you are inconceivable, you are the thousand rayed Sun, you are the shining intelligence, you are the first of all the subjects, and you are the support of life.

By the words Greatness, Soul Understanding, Brahman, Universe, Shambhu, and Selfcreate, as well as other words seen (in the Vedas), your nature is comprehended as being at one with Greatness and Soul. Knowing you as all this, the learned Brahmana conquers that Ignorance which is the root of the world.

You are the heart of all creatures, and you are worshipped by the Rishis as Soul. Your arms and feet extend to every place, and your eyes, head, and face are everywhere. You hear everywhere in the universe, and you exist permeating everything.

You are the fruit of all acts which are performed in the Nimeshas and other divisions of time which originate from the Sun.

You are the original lustre. You are Male Being living in the hearts of all things. You are the successful fruits of Yoga.

Understanding and Intelligence and all the worlds depend upon you. Those who are given to meditation, who are always busy with Yoga, who are devoted to or firm in Truth and who have conquered their passions, seek you and depend on you.

They who know you the unchangeable, or one who lives in all hearts, or one who is endowed with supreme power, or one who is the ancient Male Being, or one who is pure Knowledge, or one that is the effulgent understanding, or one that is the highest refuge of all persons gifted with intelligence, are, indeed, highly intelligent men. Indeed such persons reign supreme over intelligence. as one seven

By understanding the subtile principles, by comprehending your six attributes, and by mastering the true Yoga, the man of knowledge succeeds in entering into your great self.

After I had said these words, O Partha, to Bhava, that remover of grief and pain, the universe, both mobile and immobile, roared like a lion.

The numberless Brahmans present there, the gods and the Asuras, the Nagas, the Pishachas, the Pitris, the birds, various Rakshasas various classes of ghosts and spirits, and all the great Rishis, then bowed down to that great Deity.

There then, dropped upon my head showers of highly fragrant celestial flowers and sweet winds blew on the spot.

The powerful Shankara then, given to the behoof of the universe, looked at the goddess Uma, and the king of the celestials and myself also, and thus spoke to me.

We know, O Krishna, that you, O slayer of foes, are greatly devoted to us! Do what is for your good. My love and affection for you is very great.

Do you ask for eight boons. I shall grant them, O Krishna, O best of all persons. Tell me what they are, O chief of the Yadavas. Say what you wish. You will have them, however difficult of attainment they may be.

Do you ask for eight boons. I shall grant them, O Krishna, O best of all persons. Tell me what they are, O chief of the Yadavas. Say what you wish. You will have them, however difficult of attainment they may be.