Description of Rudra's Creation

Lord Kurma said, “After the departure of Lord Mahadeva, Brahma, the grand-sire, took refuge over the vast lotus flower, which had emerged out of the navel.

After a long time two demons possessing the enormous strength and known by the names of Madhu and Kaitabha arrived there.

Both of them were filled with rage. They were bom out of the ears of Vishnu, each holding a Sartiga bow.

At their arrival, Brahma, said to Narayana, “Both the demons are like the thorn for the three worlds. Therefore it would be quite proper to kill them.”

Listening to the words of Brahma, lord Hari commanded two warriors to kill them.

О Brahmanas, at the command of lord Vishnu, both the demons fought a great war with both the warriors. Visnu overpowered Kaitabha and Madhu.

Then Hari, the lord of the universe, feeling delighted spoke sweet words to Brahma, seated over the lotus seat.

 “O Lord, you better get down from the lotus being carried by me. I am unable to carry you further, because you are quite heavy and illustrious.

Brahma got down and then entered in the body of Visnu and uniting with Visnu, he became one with him and was overpowered with the Vaisnavl sleep.

Then Narayana, the carrier of sankha, cakra, gada and the lotus went to sleep with Brahma.

Both of them slept there for a long time. Thereafter Yogatma, at dawn, turning as the four faced one, taking refuge under Vaisnavism, created being of the same type.

The lord initially created Sanandana, and Sanaka, then Rbhu and Sanatkumara were created, who happen to be the ancient ancestors. All of them were free from heat and cold, disturbances and confusion and achieved the highest Vairagya (detachment). Realising the supreme knowledge by thus own efforts, and they established their wisdom accordingly .

Since finding them disinterested in creation, Brahma, under the influence of the Maya of Paramesthin, felt confused.

Then lord Visnu, the form of the universe, the Purdna Purusa, in order to relieve his son of the confusion, spoke to Brahma. “Have you forgotten lord Shiva, the holder of the trident? You had prayed to Shiva, to come in the form of a son. Then lord Shiva had made up his mind to emerge as your son.” At these words of Lord Govinda, Brahma, the grand-sire, bom out of the lotus, felt enlightened.

He then resolved, for the creation of the living beings, and performed severe tapas. While thus performing the tapas, he achieved nothing. At his failure, after a long time, he felt enraged with his eyes filled with anger, the tears started falling from his eyes.

From the drops of tears, several goblins and pretas were produced. Finding all the ugly creatures before him, Brahma was united with his soul ending his life at the same time. Thereafter Rudra was bom out of the enraged mouth of Brahma.

Rudra was resplendent like a thousand suns and looked like the fire of the time of dissolution. Then Mahadeva started crying aloud.

Then Brahma said to the crying Rudra, “Don't cry and in case you do so, you would be known in the world as Rudra.”

Thereafter Pitamaha-Brahma, gave him seven more names, besides eight types of the everlasting wives besides the sons.

The seven names are- Bhava, Sarva, Is'ana, Pasupati, Bhlma, Ugra and Mahadeva.

Their eight images include- the sun, water, earth, the fire, Vayu, eather, the initiated Brahmana and the moon.

The people who meditate upon the Rudras in those pedicular places, the lord endowed with eight types of bodies make them achieve the salvation.

The names of their eight wives are Suvarcala, Uma, Vikesi, Shiva, Svaha, Dig, Diksa and Rohini.

The names of their eight sons are: Sanaiscara, Sukra, Lohitanga, Manojava, Skanda, Sarga, Santana and Budha.

The lord Mahesvara- the god of gods, who was the said nature, discarding the duty of procreation and desire, achieved Vairagya (renunciation).

Не established his own soul in the soul and consuming the nectar like Brahman, achieved the position of Is'vara.

Again at the command of Brahma, Shiva of blue-complexion resorted to the creation of the subject. He created Rudras of his own mind, resembling himself.

All of them had the locks of hair over the head, were carefree, blue throated, holding the Pinaka bow and trident in hands, blissful and had three eyes each.

All of them were beyond the birth and death, having the huge bulls as their vehicles, were unattached and omniscient. They were created by the lord in crores of numbers.

The spotless blue complexioned Rudras were free from birth and death, and were born from Shiva, observing whom, Brahma then spoke to Нага.

О Lord, do not create the people who are devoid of birth and death. You resort to some other creation who should face birth and death.

Then lord Shiva, clad in tiger skin, destroyer of Kama replied, “I do not have such type of creation, therefore, you resort to such a type of creation.

Since that time lord Shiva, does not indulge in creating auspicious beings. He accompanied with his mind bom sons, becoming detached, got himself established.

For the same reason lord Shiva, the holder of trident, came to be known as Sthanu. Then ten qualities of Jfiana, Vairagya, riches tapas, truthfulness, forgiveness, patience, self- realisation, and leadership always remain present with Shiva. Then lord Shiva, the holder of Pinaka-bow is Paramesvara-incarnate.

Thereafter at the sight of the three eyed lord Mahadeva, with his sons, the eyes of Brahma, blossomed like the lotus flowers. Then realising the grandeur of lord Shiva. Brahma placing both his hands over the head in anjali pose, started praising Shiva, the lord of the universe.

Brahma said, “O Mahadeva, salutation to the you. Salutation to you О Parames'vara, Salutation to god Shiva, who is the form of Brahman. Salutation to the form of Brahman. Salutation to Mahesa, who is peaceful.

Salutation to the Supreme Purusa and the lord of the yoga. Salutation to Kala, Rudra, Mahagrasa and the carrier of Sula.

Salutation to the holder of the Pinaka bow. Salutation again and again to three eyed lord. Salutation to Trimiirti and the producer of Brahma. He is the lord of Brahmavidya, besides being the bestower of Brahmavidya. You are the secrets of the Vedas and the lord of Kala, Salutation to you.

You are the essence of Vedanta, the form of Vedatma. Salutation to you. Salutation to the enlightened Rudra. Salutation to the preceptor of the yogis. You are surrounded by the living beings who have been deprived of grief. You are Brahmanyadeva salutation to you. Salutation to Brahmadhipati.

Salutation to Trayambaka, Adideva, Paramesthl. Salutation to the one having the body without robes, holder of the skulls and the danda.

Salutation to the one who could be achieved with the application of dharma. Salutation to you since you can be achieved by yogic practices, Salutation to you since you are free from delusion and are the invisible one. Salutation to Brahman- the form of the universe. Salutation to you possessing the form of the great soul. The universe has been created by you and everything is enshrined in you.

You destroy everything from Pradhana Prakrti to entire world. You are Ishvara, Mahadeva, Supreme Brahman, and Mahes'vara. You are Paramesthl, Shiva, Peaceful, Purusa, Omnipotent, Нага, indestmctible, the supreme flame and Paramesvara in the form of Kala.

You are beyond destinction, Pradhana and Prakrti. The earth, water, fire, wind, sky and Ahamkara are your forms. Therefore salutation to you since you are equated with Brahman. The one whose head is the sky and the earth represents his two feet, the directions are his arms, they sky is his belly, I offer my salutation to the same Virat-Purusa.

The one who illumines the directions with his resplendence, the one who makes the world to suffer with his Brahmateja, I offer my salutation to such a soul of Stirya. The one who possesses the illustrious and terrific body, the one who carries the havya and kavya for the Pitrs, I offer my salutation to the same Purusa resembling the fire.

The one who makes the world shine with his lustre, whose rays are consumed by the groups of gods, I offer my salutation to the same moon. The Shakti1 of whom roaming inside, retains the rest of the bhutas, I offer my salutation to Purusa, having the form of the wind. The one who creates the universe according to the karmas of each one of them, I offer my salutation to the four faced lord who is established in the soul. The one who with his self experience, making use of the yoga, over­shadowing the world with his Maya, and sleeps over the serpent bed, I offer my salutation to Visnu.

The one who carries over his head the globe comprising of the fourteen bhuvanas, and the one who is the base of the entire world, salutation to him in the form of Sesa. The one who after the great dissolution feels blissful, performs the divine dance in ecstasy, the one who is the lone witness, and becomes glorious, I offer my salutation to lord Rudra. The one who is lodged in the heart of the living beings, as an Ishvara from whose locks of hair, flow the rivers and in whose belly all the four oceans aie lodged, I offer my salutation to the lord of waters.

1. The active power of a deity regarded as his wife. In the Hindu system of worship every deity is worshipped along with his consort. No worship is complete unless this active energy in the shape of a. female deity is adored. But Shakti, in Hindu mythology, popularly and generally referOs to Durga the consort of Shiva.

The one who is witness of all and pervades in the world, salutation to you. The one who is without sleep, the one who has controlled his breath, content, impartial, engaged in yogic practices, salutation to you. By the grace of whom, the yogic, becoming sinless, cross the vast ocean of Мауй, I offer my salutation to Parames'vara who is the form of vidya. With whose lustre, the sun shines, who is beyond darkness, I take refuge with lord Parames'vara, who is the form of Advaita. The one who is always blissful, without any support, spotless, extremely beneficial, I take refuge with the great Shiva, the unsullied, the perfect eternal bliss.”

Thus eulogising Mahadeva, getting influenced with his grace, Brahma, offering prayer to ancient Brahman, stood there with folded hands. Thereafter, Mahadeva, oestowed on Brahma, the divine and the best Yoga and the divine state of being in communion with Brahman as well as the Vairagya. Shiva, who removes the pain of the devotees, touched Brahma with his soft hands and spoke to him with a smile and said, “O Brahma, you had desired me to be your son. I have granted the same. Therefore you better busy yourself in making various types of creations. О Brahma, I alone function myself as Brahma, Visnu and Shiva,- by these three names.

Because of the qualities of creation, maintenance and destruction, I am Paramesvara, undivided. You are my son created simply for the creation of the universe.

You have been bom of my right side while Visnu has been bom of my left side. From heart of Sambhu, Indra has emerged. Or otherwise, I happen to be his earlier body. О Brahman, Brahma, Visnu and Shiva are responsible for creation, preservation and destruction respectively.

Inspite of his being one, Sankara, as per his own will, lives dividing himself into three parts. Their other forms have been created by me due to my Maya.

The said Mahadeva, is by nature formless, unparallel, and lodged in self. Beyond them is the form of Trimurti. His form of three eyed Mahes'vari, bestows peace on all the yogis. О Grand-sire, you take me to be the best form of Mahesvara.

The form, which possessing all the fortunes, Vijnana, and tejas combined into one, takes the form Kala and then under the influence of temoguna, devours the entire universe. No one can read my mind even in dream.

О Brahma, bom of lotus, when you adore me always, then О Sinless one, you shall achieve my closeness.” Thus speaking, Shiva, felicitating the preceptor Brahma, accompanied with his mind bom sons, disappeared in a moment. The lord Prajapati, also known as Narayana, depending on yoga, engaged himself in creating the universe as before. With the use of yoga- vidya, he created Marici, Bhrgu, Angira, Pulastya, Pulaka, Kratu, Dakra, Atri and Vasistha. These are the nine Brahmas (or nine sons of Brahma) who have been described. All of them inspite of being the Sadhakas, are comparable with Brahma, as exponents of the Vedas. Thus I have spoken to you the resolution (,Sankalpa), Dharma, various duties special to different Yugas and the deities identifying themselves with the abodes (sthanas).

 

Chapter 11

Incarnation of the Goddes

Lord Kiirma said, “Thus creating Marichi and other Prajapatis, the grand-Sire-lord of gods, started performing tapas with his mind-bom sons.

Thus performing the tapas, Rudra emerged from the mouth of Brahma, with the fire of the time of dissolution emerging out of him. He was holding a trident in his hand and had three eyes over the face. His body was half male and other half of a female. It was difficult to have a look at him. He was terrific in out look. Then Brahma, getting terrified, said, “Divide your soul” and thereafter he disappeared.

At these words he divided himself in two parts of a male and a female. Thereafter he divided Purusa into eleven parts.

О Brahmanas, those eleven Rudras, were known as Ishvaras in the three worlds. They are the well-known as Kapall and others, and are engaged in the task of the gods.

Thereafter Rudradeva also divided the female part into, peaceful and unpeaceful (disturbed) white and non white, besides beautiful and ugly.

О Brahmanas, all those vibhiitis become well known Shaktis on earth like Laksm! and others. They pervade the worlds being the forms of Shiva.

О Brahmanas, then Is'ani-the Shakti of Shiva, at the command of Shiva, divided herself into two parts and then she went to the grand-sire.

Brahma then said to Isani-Shakti, “You become the daughter of Daksa-Prajapati.” Thus at the command of Prajapati, she appeared as the daughter of Daksa-Prajapati.

Then at the command of Brahma, Sati, who was the foremost of the daughters of Daksa was presented to lord Rudra. Rudra-the carrier of trident also accepted her as his wife.

After sometime, the same Paramesvari Sati, at the command of Brahma, dividing her body in the yajna of Daksa, ended her life and was reborn as the daughter of Menaka. Then Himalaya, the best of the mountain, gave his daughter for the welfare of the gods as well as the three lokas to lord Shiva.

The same goddess who held half of the body of Shiva, was known by the names of Mahes'vari, Shiva, Sati and Hemavatl and was adored by the gods and the asuras alike. The enormous influence of the goddess was well known to Indra and all the gods, the sages, lord Shiva himself and lord Hari as well. О Brahmanas, the way in which lord Rudra became the son of Brahma, and the event cf the birth of Brahma out of lotus, besides the enormous influence of lord Shiva, has been described by me.

 

Chapter 12

Glory of the Goddes

Suta said, “Lord Visnu, who took to the form of Kurma when so narrated the story, the sages again offered their salutation to lord Visnu and asked.

The sages said, “Who is the goddess known as the batter half of the lord Shiva? Her names have been described as Shiva, Sat! and Haimavatl. You speak out the truth about her at our request.”

Listening to the words of those sages, Purusottama- the great Yogin, replied concentrating his mind over own highest region.

Kiirma said, “In earlier times, the grand-sire Brahma, lodged over the back of the Meru mountain, had narrated this mystrious secret knowledge which is to be protected perfectly.

This is the best of the Sankhya philosophy to the followers of Saihkhya-aoctrine. It is an excellent knowledge of Brahman. It rescues the people who are drowned in the ocean of the universe.

The Shakti of lord Mahesvara is the form of immense desire and the knowledge. She is Haimavatl, which is considered as highest point of perfection termed as Vyoman.

 She is the one who bestows welfare, pervading all, beyond the giinas, and is undivided. She being one, appears in many forms, she is frill of enormous desires.

Because of the splendour of Ishvara, she is enshrined in the undivided Reality, is endless and is spotless like the rays of the sun.

The Potency of lord Mahesvara is one (by herself), but due to conditioning factors, she assumes various greater and lesser forms and sports about in his presence.

The same Shakti is the performer of everything. The world happens to be the field of her activity. The people with wisdom know that Is'vara is neither a performer nor the cause.

О Best of the sages, the goddess has four Shaktis, who have been established in their own forms. You listen about them.

They are known by the names of Santi (peace), Vidya (knowledge), Pratistha (stability) and Nivrtti (renunciation). Because of this lord Mahadeva is known as Caturvyuha1 Paramesvra.

Because of the same Supreme Shakti, the lord feels blissfulnees (communion with his Atman). The same Mahesvara is also lodged in the Vedas in the form of CatnrmQrti (four forms).

1. Having four manifestations.

Her enormous fortunes have established from the ancient times. Because of her relation with lord Rudra, she is known as beyond measure.

This Goddess is the sovereign ruler of all and makes all beings function. Lord Hari is called as Kala, Prana (vital airs) and Supreme Lord.

The entire universe is absorbed in her. The people well-versed in the Vedas, offer prayer to lord Mahadeva being extolled as Kalagni (the destructive fire of the universe).

Vail Actually it is Kala (Time), who creates all the living beings and it is Kala who destroys the subjects. All the mobiles and immobiles are under the control of Kala, but Kala is beyond the control of anyone.

(ill Pradhana, Purusa, Mahat, Atman and Ahamkara, besides the other tattvas1 are pervaded by Kala, the Yogin.) The same goddess, which is the form of universe, is well known as Shakti or Maya. Isa, the wielder of Maya, the excellent Purusa deludes (whirls) this world by means of that Maya.

1. In Samkhya philosophy, tattvas are in 25 number, viz. a-vyakta, buddhi, ahamkara, the 5 tanmStras, the 5 Maha-bhfltas, the 11 organs including manas, and, lastly, Purusa, (Samkhya-karika).

The same ancient Shakti, the form of Maya and the performer of all the activities, illumines the universal form of lord Shiva. (II Other prominent Shaktis were also created by him which are of three types, viz., Jhdna-Shakti (the power of knowledge), Kriya-Shakti (the power of activity) and Prana-Shakti (the power of vital airs).

О Best of the Brahmanas, the lord of these Shaktis has also been created by means of Maya, who is eternal and indestructible.

The Maya is the form of the entire Shaktis, it cannot be averted and is unsurmountable one. Kala, the wielder of Maya, is the Lord of all these potencies, the lord of destruction and creation.

Kala on the other hand, creates all, destroys them as well. It is Kala which establishes the entire world. The universe is subservient to Kala.

Paramesthin, the lord of the gods who is beyond measure, lord of the entire world, soul of Kala, achieving the closeness of lord Shiva, achieves the same Maya, who happens to be all pervading, beyond measure, unchangeable and Shiva.

The same Shakti is one and Shiva also is one. Shiva is known as Shaktiman (possessor of potency). All other minor Shaktis as well as the Shaktiman are connected with the same Shiva- Shakti.

As per the realistic point of view, there is a difference between Shakti and those endowed with them, but the yogis, meditating on Reality, find no difference between them.

All these Shaktis represent the goddess Parvati, while Shiva is Shaktiman (Lord of powers). In the Puranas, this special difference is mentioned by the expounders of Brahman or Veda.

The chaste spouse of Mahesvara, the goddess of the universe, is the object which is to be enjoyed. While Shiva the Lord with matted locks of hair and red complexion is regarded as the enjoyer.

Shiva, the Lord of the universe, also known as the killer of Kama (god of love), is the thinker (the subject), while goddess Is'anI (Parvati) is proclaimed by the knowers, to be the intellect (the object).

О Brahmanas, the entire universe is produced by Shakti and Shaktiman and it has been so prescribed in the Vedas by the sages well-versed in the tattvas.

Thus the best and the divine glory of the goddess has been narrated by me, which has been well prescribed by the knowers of Brahman on the basis of the scriptures on Vedanta Sastras.

In this way, the all pervading, subtle, dweller of the mountain, immobile, and eternal great goddess, and her place is visualised by Yogins.

The one who is the form of bliss, form of indestructible Brahman, pure and perfect, the same place of the goddess is visualised by the great Yogins.

That great region of the goddess is greater than the greatest. It is the eternal Reality unswerving auspicious, merged within the infinite Prakrti.

The Supreme abode of the goddess, is auspicious, spotless, pure, absolute, without any differentiation, and is the subject of self- realisation.

She happens to be the creator, as well as the dispenser of destiny. She in combination with Ishvara, removes all the sufferings of the universe.

Therefore getting desirous of salvation, one should take refuge in her, the supreme Goddess, the Atman of all beings and of the nature of Shiva.

Achieving SarvanI as his daughter after performing severe penance, Himavan, should sought refuge in the great goddess Parvati, with his wife.

On seeing the noble-faced Parvati, who was bom out of her own free will, Mena, the wife of Himavan, said to the king of mountains.

Mena said, О King, look at this girl, who has the face like a lotus. She has been bom as a result of the performing of penance by both of us for the welfare of the living beings.

Listening to the words of Mena, Himalaya too glanced at the goddess. She had the lustre of the rising sun, had matted locks of hair over the head, having four faces and three eyes, with mind filled with affection. She had eight arms, wide eyes, ornamented with the crescent of the moon, absolute, devoid of the manifestation of both Sat and Asat, endowed with and devoid of gunas. He bowed down to her and spoke to that supreme goddess with his palm joined in reverence.

Himalaya said, “O Goddess with wide eyes, who are you? Who are you, ornamented with the moon crescents. О daughter, I do not know you well and because of that, I ask you.”

Then listening to the words of the lord of mountains, Paramesvarl, the bestower of fearlessness unto the Yogins, said to Himalaya.

The goddess said, You should recognize me as the Supreme Shakti of lord Mahesvara and I am non-different from him, unchanging and absolute, who is adored by the people desirous of moksa. I happen to be the soul of all conceived beings, besides being the bestower of welfare.

I am the form of eternal fortunes and perfect knowledge, and am the source behind the movement of all. I am beyond measure and make the people to cross through the ocean of the universe.

I bestow on you the divine eyes with which you can visualise my divine form. Thus speaking, she bestowed on Himalaya, the special type of knowledge, exhibiting at the same time, her divine form.

Her form was resplendent with the lustre of crores of suns, with illustrious body, unperturbed, adorned with thousand garlands of flames, resembling lakhs of kalagnis (world- destructive conflagrations), terrific with fangs wearing the muhita of the matted locks of hair, holding a club, conch, discus and trident. She had the awful form, horrible to look at, simultaneously, completely peaceful form too, having beautiful face with utmost surprise, having the head adorned with the moon digit, having the lustre of crores of suns, wearing the kirita crown, holding a club in hand, decorated with anklets adorned with a divine garland and clad in the divine garments, besmeared with the divine fragrance. She was quite attractive, having three eyes, clad in tiger skin, spread inside and outside the globe, pervading inside and outside of all the living beings, omnipotent, having pleasant complexion, the ancient one and the form of all, adored by Brahma, Indra, Upendra and the Yogins at her lotus like feet, having the hands, feet, the eyes and the heads on all the sides. Having such a type of form, and the one who covered all, such a goddess Parmesvari, was seen by Himalaya.

Looking at the best form of Mahesvarl, the mountain king, feeling panicky, felt delighted at the same time.

Then he concentrating his mind in his own soul and reciting the Откат mantra, quite loudly, he started eulogising Paramesvarl with a thousand and eight epithets.

Himavan said, You are Shiva, Uma, and the Supreme Shakti, beyond measure, beyond change and spotless. You are peaceful, Mahesvarl, everlasting, Sas'vati (permanent) and Paramaksara (the supreme imperishable). You are beyond comprehension, absolute, beyond measure, the soul of Shiva, the Supreme soul, without beginning, the one without decline, the spotless one, the divine soul, all pervading and the immobile one.

You have single as well as the multiplied forms, beyond Maya, extremely spotless, the great Mahesvarl, Satya, MahadevI, Niranjana (the untainted), Katha (the highest point), pervading all the living beings, Cicchakti (the power of consciousness), Atilalasa (highly solicitous), Nanda (delightful one), Sarvatmika (of the soul of all), Vidya (learning), Jyoti-riipa (the form of brilliance), Amrta (immortal), Aksara (imperishable), Santi (peace), Pratitha (stability), Nivrtti (renunciation), Amrtaprada (nectar-giver), Vyomamurti (having ether as her form), Vyomalaya (the seat of dissolution of the firmament), Vyomadhara (support of the firmament), Acyuta (the unswerving), Amara (the immortal), Anadinidhana (having neither beginning nor destruction), Amogha (un­failing), Karanatma (the soul of the cause), Akulakula (much agitated), Svatah Prathamaja (self-born at the outset), Amrtasya nabhi (navel of immortality) and Atma-Samsraya (self- supporting).

Pranesvarapriya (beloved to the Lord), Mata, Maha-mahisavasinI (dweller on a great buffalo), Pranesvarl (goddess of the vital breath), Pranariipa (form of vital air), Pradhana- purusesvari (controller of Pradhana and Purusa), Mahamaya, SaduspQra (very difficult to be filled up), Mulaprakrti (the original), Is'varl, Sarvas'aktivalavara, Jyotsna (moon-light), Dyauh (the firmament of moonlight), Mahimaspada (the cause of grandeur), Sarvakayaniyantrl (controller of all beings), Sarvabhutes'vares'varl (the goddess of the Lord of all living beings), Samsarayoni (the source of origin of all the worlds), Sakala (having the due digits), Sarvas'akti-samudbhava (originated with all powers), Sarhsarapota (protecter of the world), Durvara (unthwartable), Dumiriksya (difficult to be seen), Durasada (not attainable easily), PranaShakti (the vital energy and power), Pranavidya (lore of vital breath), YoginI, Parama Kala (the Supreme art).

Mahavibhuti (form of great riches), Durdhara (unslightable), MCilaprakrti-sambhava (originated from principal Nature), Anadyanantavibhava (having the form of beginningless and infinite), Paramadya (the earliest one), Apakarsini (remover). Sargasthityantakarani (creator, protector and annihilator), Sudurvacya (difficult to be described), Duratyaya (difficult to be surmounted), Sabda-yoni (the source of origin of words and sounds), Sabdamayl (of the form of sounds), Nadakhya (having the epithet ‘sound’), Nadavigraha (having Nada as the physical body), Anadi (beginningless), Avyaktaguna (with unmanifest gunas), Mahananda (with great delight), Sanatani (eternal), Akasayoni (source of the origin of ether), Yogastha (well-established in Yoga), Maha-yoges'varesvari (goddess of the great lords of Yogas), Mahamaya, Suduspara (extremely difficult to cross), Mulaprakrti, Isvarl, Pradhana- Purusatita (beyond Pradhana and Purusa), Pradhana-purusatmika (the soul of Prakrti and Purusa).

Purana (the ancient one), Cinmayl (of the form of consciousness), Adipurusarilpa (of the form of the primeval Person), Bhutantarastha (stationed in the heart of living beings), Kutastha (abiding in the soul of all), Mahapursasamjnita (tenued as a great Purusa), Janma-mrtyu-jaratita (who is beyond birth, death and old age), Sarvas'akti-samnvita, Vyapini (all-pervasive), Anavacchinna (who is unrestricted), Pradhananupravesini (who permeates into Pradhana), Ksetrajna-Shakti (potency of the soul), Avyaktalaksana (of unmanifest characteristics), Malavarjita (devoid of dirt or impurities), Anadimaya-sambhinna (who is distinct from the primordial Maya), Tritattva, Prakrtigraha, Mahamayasamutpanna (bom of great Maya), TamasI, PaurusI, Dhruva, Vyakta-avyaktatmika (of the nature of both manifest and unmanifest), Krisna (of dark colour), Rakta (having red-complexion), Prasutika (mother).

Akarya (non-effect), Karyajanan! (cause of effect), Nityam prasavadharminl (having the attriute of continuous procreation), Sargapralayanirmukta (free from creation and dissolution), Srstisthityantadharmin! (having the attributes of creation, sustenance and annihilation), Brahmagarbha, Caturvimsa (being characterised by 24 principles), Padmanabha, Acyutatmika, VaidyutI (of the nature of lightning), Sas'vatl, Yoni, Jaganmata, Ishvarapriya, Sarvadhara (support of everything), Mahampa, Sarvaisvaryasamanvita (endowed with all kinds of prosperity), Visvampa, Mahagarbha, VisvesecchanuvartinI (following the wish of the lord of universe), MahlyasI (very great), Brahmayoni, Mahalakshmi-samudbhava, Mahavimana-madhyastha (stationed in the middle of the great aerial chariot), Mahanidra (of long slumber), Atmahetuka (cause of soul).

Sarvasadharani (common to all), Sukshma (subtle), Avidya, Paramarthika (the real entity), Anantarfipa, Anantastha, Dev!, Purusha-mohin! (fascinator of the Purusa), Anekakarasamsthana (remaining in various shapes), Kalatraya- vivarjita (devoid of three Kalas), Brahmajanma, Harer Murti, Brahmavisnus'ivatmika (having nature of Brahma, Visnu and Shiva), Brahmesa- Vishnujanan! (mother of Brahma, Isa and Vishnu), Brahmakhya, Brahmasamsraya (residing within Brahman), Vyakta, Prathamaja (first-bom), Brahml, Mahat!, BrahmampinI, Vairagyaisvaryadharmatma (of the nature of detachment, prosperity and piety), Brahmamurti, Hrdisthita (stationed within the heart), Apamyoni (source of the origin of the waters), Svayambhuti (self-bom), Manas! (mentally conceived), Tattvasambhava (origin of the principles). IshvaranI, SarvanI, Sankarardha-sanrin! (forming half the person of Sankara), Bhavan!, RudranI, Mahalakshmi, Ambika, MahesVarasamutpanna (born of Mahes'vara), Bhukti-mukti-phala-prada (yielder of the fruits of enjoyment and salvation), Sarvesvari, Sarvavandya, Nityamudita-manasa (always delighted in the mind), Brahmendropendranamita (adored by Brahma, Indra and Upendra), Sankarecchanuvartin! (abiding by the wish of Sankara), Ishvararddhasanamgata (occupying half the seat of Is'vara), Mahesvara-pativrata, Sakrdvibhata (dawning but once), Sarvartisamudraparisosin! (the drier-up of the ocean of everyone’s distress), Parvati, Himavatputri, Paramanandadayin! (bestower of highest bliss).

Ciunadhya (endowed with good qualities), Yogaja (bom of Yoga), Jnanamurti, VivasinI, Savitrl, Kamala, Lakshmi, Sri, Ananta, Urasisthita, Sarojanilaya (residing in lotus), Ganga, Yoganidra, AsurardinI (destroyer of the demons), Sarasvatl, Sarvavidya, Jagajjyetha (eldest in the universe), Sumangala, VagdevI (goddess of speech), Varada (bestower of boons), Avacya (inexpressible), Klrti, Sarvarthasadhika (accomplisher of all affairs), Yogls'varT, Brahmavidya, Mahavidya, Susobhana (highly auspicious), Guhyavidya (having the secret lore), Atmavidya, Dharmavidya, Atmabhavita (purified by the soul), Svaha, Visvambhara (the earth), Siddhi (super-normal power), Svadha, Medha (intellect), Dhrti (fortitude), Sruti, Niti (policy), Sunlti, Sukrti, Madhavl, Naravahini, Pujya, Vibhavatl (lustrous), Saumya (gentle), BhoginI (enjoyer), Bhogasayin! (lying on the body of the serpent), Sobha, Sankarl, Lola (oscillating), MalinI (wearing the garlands), Paramesthini, Trailokyasundarl, Namya (worthy of being bowed to), Sundarl (charming), Kamacarini (moving about as she pleases), Mahanubhava (highly dignified), Sattvastha (established in the Sattvaguna), MahamahisamardinI, Padmanabha, Papahara, Vicitramukutangada (having wonderful coronet and bracelets), Kanta (shining), Citrambaradhara (wearing clothes of variegated colours), Divyabharana-bhQsita (bedecked in divine ornaments), Hamsakhya (bearing the appellation swan), Vyomanilaya (having the firmament as the abode), JagatsrstivivardhinI (increaser of the creation of the universe).

Niyantrl (the controller), Yantramadhyastha (stationed in the middle of the mystic diagram), Hand ini (delighter), Bhadrakalika, Adityavama (having the lustre of the sun), Kauberl, Mayiiravara-vahana (having excellent vehicle of peacock), Vrsasanagata (going about, seated on the bull), Gaurl, Mahakall, Surarcita (worshipped by Devas), Aditi, Niyata (well- restrained), Raudra (terrible), Padmagarbha (having lotus for the womb), Vivahana (having a bird for vehicle), VirupaksI (with odd number of eyes), Lelihana (licking up), M a h a s и r a v i n a s' i n I, Mahaphala, Anavadyangl (having faultless, limbs), Kamariipa (having pleasant features), Vibhavarl (night), Vicitraratna-mukuta, PranatartiprabhanjanI (the breaker of the distress of those who bow down), Kausiki, KarsanI (the dragger), Ratrl (night), TridasartivinasinI (destroyer of the distress of Gods), Bahurapa, Svampa, Viriipa, Rupavarjita, BhaktartisamanI (suppressor of distress of the devotee), Bhavya, Bhavatapa-vinasini (suppressor of the distress due to worldly existence), Nirguna, Nityavibhava (having perpetual wealth), Nihsara (of topmost excellence), Nirapatrapa (devoid of bashfulness), TapasvinI (female ascetic), Samaglti (Saman songs), Bhavankanilayalaya (having the lap of Bhava as abode and residence), Dlksa, Vidyadharl, Dlpta, MahendravinipatinI (bringing about the downfall of Mahendra), Sarvatis'ayini (excelling everyone), Vis'va, Sarvasidhi-pradayinI, Sarvesvara-priya-bharya (the beloved wife of the lord of all), SamudrantaravasinI (resident in the middle of the ocean), Akalanka (blemishless), Niradhara (devoid of support), Nityasiddha, Niramaya (devoid of ailments), Kamadhenu (wish-yielding divine cow), Brhadgarbha, Dhlmati (intelligent), MohanasinI (destoyer of delusion), Nihsankalpa (devoid of conception), Niratahka (devoid of agony), Vinaya, Vinayapriya, Jvalamalasahasradhya (richly endowed w'ith thousands of clusters of flames), DevadevI, Manomaya, Mahabhagavatl, Bharga, Vasudevasamudbhava (born of Vasudeva), MahendropendrabhaginI (sister of Mahendra and Upendra), Bhaktigamya (accessible only through devotion), Paravara (the greatest and most excellent), Jnanajneya (being both the knowledge and the knowable), Jaratlta (beyond old age), Vedantavisaya (the object of the Vedanta), Gati (the final goal), Daksina (dexterous), Dahati (self-immolation into fire), Dlrgha (long), SarvabhOtanamaskrta (bowed to by all living beings), Yogamaya, Vibhagajna (knower of the divisions), Mahamoha (great delusion), GarlyasI (very great).

Sandhya (twilight), Sarvasamudbhiiti (cause of birth of all by means of Brahmavidya-s'raya, i.e. doctrine of Brahman, and others means), Bljankurasamudbhuti (cause of the origin of seeds and shoots), Mahas'akti, Mahamati, Ksanti, Prajna, Citi (knowledge), Sat-cit (existence and consciousness), Mahabhoglndras'ayinl (lying on the couch of the body of the leader of serpents), Vikrti, Sankarl, Sasti (the rule), Ganagandharvasevita (served by Ganas and Gandharvas), Vais'vanarl (the cosmic fire), Mahas'ala (the great hall of the divine fire Vaisvanara), Mahasena, Guhapriya, Maharatri, Shivananda (bestower of bliss on Shiva), Saclduhsvapanas'inl (destroyer of the bad dream of Saci), Ijya (sacrifice), Pujya, Jagaddhatrl (the nursing mother of the universe), Durvijneya (extremely difficult to be comprehended), SurapinI (having a beautiful form), TapasvinI (a female ascetic), Samadhistha (absorbed in trance), Trinetra, Divi sarhsthita (stationed in the heaven), Guhambika (the mother of Guha or Karttikeya), Gunotpatti (the cause of origin of all qualities), Mahapltha, Marutsuta, Havyavahantaragadi (having fondness etc. for the sacrificial fire), Havyavahasamudbhava (bom of sacrificial fire), Jagadyoni, Jaganmata, Janma-mrtyu-jaratiga (going beyond the barriers of birth, death and old age), Buddhi, Mahabuddhimatl, Purusantaravasinl (staying within Purusa), TarasvainI (of great velocity), Samadhistha (absorbed in a trance), Trinetra, Divi sarhsthita (stationed into heaven), Sarvendriyamanomata (mother of all sense organs and mind), Sarvabhiitahrdisthita (stationed in the hearts of all living beings), Samsaratarini, Vidya, Brahmavadimanolaya (residing in the minds of expounders of Brahman), Brahman!, Brhatl, Brahml, Brahmabhuta, Bhavaranl. Hiranmay! (of golden form), Maharatri, Sarhsaraparivartika (the transformer of the Sarhsara), Sumalin! (having good garlands), Surnpa, BhavinI, HarinI, Prabha, Unmllanl (eye- opener), Sarva-saha (endurer of everything), Sarva-pratyaya-saksin! (witness of all notions), Susaumya, Candravadana, Tandavasakta- manasa (whose mind is interested in Tandava dance), Sattva-suddhikar! (purifier of the mind), Suddhi, Malatrayavinasin! (destroyer of three typesof impurities), Jagatpriya, Jaganmurti, Trimurti, Amrtasraya (receptacle of the nectar), Nirasraya, Nirahara, Nirankusapadodbhava (bom of that free curbless region), Candrahasta, Vicitrangl, Sragvin! (having garlands), PadmadharinI, Paravara-vidhanajna (knower of the greater as well as smaller procedures), Mahapurusa-purvaja (bom prior to great Purusa), Visvesvara-priya, Vidyut, Vidyujjihva (having lightning for her tongue), Jitas'rama (who has conquered exhaustion), Vidyamayl, SahasraksI, Sahasra-vadanatmaja (daughter of the thousand-faced), Sahasra-ras'mi (having thousand rays), Sattvastha, Mahes'varapadasraya, Ksalin! (one who washes), Mmmayi (of the nature of earth), Vyapta, Taijasv!, Padmabodhika (opener of the lotus), Mahamayasraya, Manya (worthy of honour), Mahadevamanorama (pleasing to the mind of Mahadeva), Vyomalaksm! (splendour of the firmament), Simharatha (having a lion- yoked chariot), Cekitana (conscious), Amitaprabha (of unmeasured lustre), Vlres'vari (goddess of heroes), Vimanastha, Visoka (devoid of sorrow).

Anahata (non-struck spiritual sound), Kundalin! (decorated with ear-rings or having spiral coils of the Yogic form), Nalin!, PadmabhasinI, Sadananda, Sadaklrti, Sarvabhutas'ryasthita (stationed in support of all living beings), Vagdevata (deity of speech), Brahmakala, Kalatlta (going beyond the digit), KalaranI, BrahmasrI, Brahmahrdaya, Brahma- Visnu-Shiva-priya, VyomaShakti (power of firmament), KriyaShakti, Jnana-Shakti, Paragati (greatest goal), Ksobhika (agitator), Bhedya (who can be differentiated), Bhedabhedavivarjita (devoid of difference and non-difference), Abhinna (non-different), Bhinnasamsthana (having varied resting places), Vasin! (submissive), Vamsaharin! (captivater of the race), Guhya-Shakti (having concealed power), Gunatlta (transcender of Gunas), Sarvada (bestower of everything), Sarvatomukh! (having faces in all directions), BhaginI (fortunate woman), Bhagvatpatnl, Sakala (perfect), KalaharinI, Saravavit (knower of all), Sarvatobhadra (having welfare all round), GuhyatTta (going beyond the hidden), Guhavall (having groups of caves), Prakriya, Yogamata, Ganga, Visvesvaresvarl Kalila (impervious), Kapila (tawny-coloured), Kanta, Kamalabha, Kalantara (the heart of fine arts), Punya, Puskarini, Bhoktri, Purandarapurassara (going ahead of Indra), PosinI (nourisher), Paramaisvarya-bhutida (bestower of supreme power and prosperity), Bhiitibhusana (having holy ashes as ornament), Pancabrahmasamutpatti (bom of five Brahmans), Paramartharthavigraha (embodiment of reality), Dharmodaya (rise of piety), Bhanumatl (having rays), Yogijneya, Manojava (possessing speed of the mind), Manorama (beautiful), Manoraska (having mind in the chest), Tapas! (ascetic), VedampinI (having the form of Veda), Vedas'akti, Vedamata, Vedavidya-prakas'inI (revealer of Vedic lore), Yogayogesvarl, Mata, MahaShakti, Manomayl, Vis'vavastha, Viyanmilrti (having the form of the firmament), Vidyunmala, Vihayasi (having nature of the sky), Kinnarl, Surabhl, Vidya, NandinI, Nandivallabha, Bharat!, Paramananda, Paraparavibhedika (identifier between the greater and the smaller), Sarvapraharanopeta (having all weapons), Kamya (desirable), Kamesvaresvarl, Acintya (inconceivable), Anantavibhava (with infinite riches), Bhulekha (line of the ground), Kanakaprabha (having golden lustre), Kiismandl, Dhanaratnadhya (endowed with riches and jewels), Sugandha, GandhadayinI, Trivikramapadodbhflta (bom of the feet of Trivikrama i.e., Visnu), Dhanuspani (weilder of bow in her hand), Sivodaya (of auspicous rise), Sudurlabha (very rare), Dhanadhyaksa (presiding deity over riches), Dhanya (greatfulness), Pingalalocana (having yellow eyes), Santi, Prabhavatl (splended-one), Dipt!, Pankajayatalocana (the one having lotus like eyes), Adya (the first), Bhuh (the earth), Kamalodbhuta (lotus-bom), Gomata, Ranapriya (fond of battle), Satkriya (performer of good ritual), Girlsa, Suddhi, Nityaputa (perpetually nourished), Nirantara (having no weak points), Durga, Katyayani, Candl (terrible), Carcitanga (limbs embodied with fragrance substance), Suvigraha (having beautiful body), Hiranyavama, Jagatl, Jagadyantra-pravarttika (operator of the machine of the universe), Mandaradrinivasa (dweller on mount Mandara), Garaha (destroyer of poison),Svarnamalinl, Ratnamala, Ratnagarbha, Pusti, Vis'vapramathinI (destroyer of the world), Padmanabha, Padmanibha (resembling a lotus), Nityarusta (perpetually angry), Amrtodbhava (bom of the nectar), Dhunvatl (shaking), Dusprakampa (difficult to be shaken), Suryamata, Drsadvat! (a Vedic river), MahendrabhaginI (sister of Indra), Saumya (gentle), Varenya (excellent), Varadayika (bestower of the boons), KalyanI, Kamalavasa, Pancacflda (having five locks of hair), Varaprada, Vacya (expressible), Amaresvari, Vidya, Durjaya (invincible), Duratikrama (one who cannot be transgressed), Kalaratri, Mahavega (having great speed), Virabhadrapriya, Hita (benefactress),Bhadrakall, Jaganmata, Bhaktanam bhadra- dayinl (granter of welfare on devotees), Karala (terrible), Pirigalakara (of tawny features), Kamabheda, Mahasvana (having loud voice), YasasvinI (famous), Yasoda, Sadadhva- parivartika (revolving through the six paths), Sankhini, PadminI, Samkhya, Samkhyayoga- pravartika (promulgator of Samkhya and Yoga systems), Caitra, Sarhvatsararudha (riding on the year), Jagatsampuran! (the filler of the universe), Dhvaja, Sumbhari (enemy of Sumbha), Khecarl (moving in the firmament), Svastha (stationed in heaven), Kambugriva (conch-necked), Kalipriya (fond of quarrel), Khagadhvaja (bird-bannered), Khagamdha (riding on a bird), Varahi (of the boar incarnation), Pugamalini (having Areca palms as galands), Ais'varyapadmanilaya (having riches as the lotus abode), Virakta (detached), Garudasana (seated on Garuda),JayantI (victorious), Hrdguhagamya (comprehensible in the cavity of the heart), Gahvarestha (stationed in the cavity), GanagranI (chief of the groups), Samkalpasiddha (possessing achievements by mere conception), Samyastha (stationed in similarity), Sarvavijnanadayinl (bestower of all perfect enlightenment), Kali Kalkavihantrl (destroyer of dirt and hypocrisy), Guhyopanisaduttama (having the excellent secret well guarded), Nistha, Drsti, Smrti, Vyapti, Pusti, Tusti, Kriyavatl, Vis'vamaresvares'ana (controller of all the gods), Bhukti, Mukti, Shiva, Amrta, Lohita (red), Sarpamala, Bhlsanl, VanamalinT, Anantasayana, Ananta, Nara-narayanodbhava (bom of Nara and Narayana), Nrsiriihl (man- lion-formed), DaityamathanI (suppressor of the demons), Sankha-cakra-gada-dhara (holder of conch, discus and iron-club),SamkarsanI (squeezing and dragging), Samutpatti, Ambikapadasamsraya (having the feet of Ambika for support), Mahajvala, Mahabluiti (of great prosperity), Sumiirti, Sarvakamadhuk (yielding all desires), Subhra (white in complexion), Sustana (having good breasts), Saurl (of solar lustre), Dharma- kamarthamoksada (bestower of the four Purusarthas viz. Dharma, love, wealth and salvation), BhrOmadhyanilaya (residing in the middle of the eyebrows), Aptirva (unprecedented), Puranapurusaran! (having Visnu as the consort), Mahavlbhutida (bestower of great prosperity), Madhya, Sarojanayana (lotus-eyed), Asama (unequalled), Astadasabhuja (having eighteen arms), Anadya (beginningless), Nllotpaladalaprabha (having the lustre of petals of a blue lotus), Sarvasaktyasamamdha (riding on the seat of all Shaktis), Dnarmadharmavivarjita (transcendental to both piety and impiety), Vairagyajnananirata (absorbed in perfect knowledge and detachment), Niraloka (devoid of light), Nirindriya (devoid of sense organs), Vicitragahanadhara (support of deep and wonderful things), Sas'vatasthanavasinI (resident of the permanent abode), Sthanes'varl (goddess of the proper abode), Nirananda (devoid of bliss), Tris'ulavaradharinl (holder of excellent trident), Asesadevatamurti (having the form of the entire group of lords), Devatavaradevata (excellent among the deities), Ganambika (mother of the ganas), Girehputri (daughter of the mountain), Nisumbhavinipatin! (the overthrower of Nisumha), Avarna (devoid of castes), Varnarahita (devoid of colour), Trivarna (having three castes or colours), Jlvasambhava (cause of birth of the living beings), Anantavarna, Ananyastha (stationed in the lord), SankarT, Santamanasa (of quite mind), Agotra (having no spiritual lineage), Gomatl (possessing cows or words), Goptri (protectress), Guhyarupa (having secret form), Gunottara (foremost in attributes), Gauh (cow), Glh (word), Gavyapriya (fond of milk products), Gaunt (of Guna traits), Ganesvaranamaskrta (bowed down by the leader of the Ganas), Satyabhama, Satyasandha (strictly adhering to truth), Trisandhya (having three junctions), Sandhivarjita (devoid of joints), Sarvavadasraya (support of all schools of philosophers), Sankhya (reason), Sankhyayogasamudbhava (bom of the schools of Samkhya and Yoga philosophy), Asarhkhyeyaprameyakhya (having innumerable and immeasurable names), Sunya (void), Suddhakulodbhava (bom of pure family), Bindunadasamutpatti (cause of the origin of Bindu and Nada), Sambhuvama (consort of Shiva), Sas'iprabha (having the lustre of the moon), Pisanga (tawny coloured), Bhedarahita (devoid of differences), Manojna (beautiful), Madhusudanl (destroying Madhu), Mahasrlh, Srlsamutpatti, Tamahpare pratisthita (established beyond darkness ), Tritattvamata (mother of three principles), Trividha, SusQksmapadasamsraya (resorting to very subtle position), Santa (quiescent), Bhlta (of fearing nature), Malatlta (going beyond dirt), Nirvikara (changeless) and Shivasraya (having the support of Shiva).

You are well known by the name of Shivakhya, Cittanilaya (having the mind as the abode), ShivajnanasvarQpini, DaityadanavanirmathI (suppressor of the demons), KasyapI (of the race of Kasyapa), Kalakarnika (the pericarp of Kala), Sastrayoni (the source of the origin of the scripture), Kjriyamttrti (having activity as form), Caturvargapradarsika (the revealer of the four types of human aims), NarayanI, Narotpatti, Kaumudllingadharini (wearing the symbols of moonlight), Kamukl-kalitabhava (possessing the traits of a loving women), Paravaravibhutida (bestower of the greater and smaller riches), Parangajatamahima (having the greatness arising out of the great limbs), Badava (mare), Vamalocana (having beautiful eyes), Subhadra, DevakI, Sita, Vedavedangaparaga (one who has mastered the Vedas and Vedangas), ManasvinI (high-minded), Manyumata (mother of anger), Mahamanyusamudbhava (bom of great Manyu or Maharudra).

You are Amanyu (devoid of anger), Amrtasvada (tasting nectar), Puruhuta (frequently invoked), Purustuta (much eulogised), Asocya (not pitiable), Bhinnavishaya (having different objects), Hiranyarajatapriya (fond of gold and silver), HiranyarajanI (golden night), Haima (golden), Hemabharanabhusita (bedecked in golden ornaments), Vibhrajamana (shining), Durjneya (incomprehensible), Jyotitomaphalaprada (bestower of the fruits of sacrifice Jyotistoma), Mahanidra-samudbhiiti (bom of great slumber), Anidra, Satyadevata, Dlrgha, Kakudmini (lofty), Hrdya, Santida (bestower of peace), SantivardhinI, Laksmyadis'aktijananI (mother of Lakshml and other goddesses), Shakticakrapravartika (operator of Shakti-cakra), Tris'akti-Janani (creator of three Shaktis), Janya (bride’s maid), Sadurmiparivarjita (devoid of the six waves viz. sorrow, delusion, hunger, thirst, old age and death), Sudhauta (well washed), KarmakaranI (performer of activities), Yuganta-dahanatmika (of the nature of the fire at the close of the Yugas), Sarhkarsani, Jagaddhatri, KamayonI, Klritinl (wearing the crown), AindrI (belonging to Indra), Trailokyanamita (adored to by three worlds), Vaisnavi, Paramesvarl, Pradyumna- dayita (beloved of Pradyumna), Datrl (donor), Yugmadrsti (having a pair of visions), Trilocana (three-eyed), Madotkata (excessively rapturous), Hamsagati (having the gait of a swan), Pracanda (very fierce), Candavikrama (of fierce exploits), Vrsavesa (having enthusiasm for piety), Viyanmata, VindhyaparvatavasinI (residing on the Vindhya mountain), Himavanmerunilaya (having her abode in mountains Himavat and Mem), KailasagirivasinI, Canurahantrtanaya (daughter of the slayer of Canura), Nitijna (knower of the right policy), Kamariipinl (assuming any fonn at will), Brahmas'ailanivasinI, Virabhadrapraja (progeny of Vlrabhadra), Vlrabhadrapriya, Vlra (heroic), Mahakamasamudbhava (bom of great love), Vidyadharapriya, Siddha (of achievement), Vidyadharanirakrti (refutation of the Vidyadhara), Apyayanl (developer and nourisher), HarantI (captivating), Pavanl (sacrificer), PosanI, Kala, Matrka, Manmathodbhuta (bom of Kama), Varija (bom of water), Vahanapriya, KarisinI (goddess of wealth), SudhavanI (nectar-speeched), Vinavadanatatpara (exclusively devoted to playing the lute), Sevita (one who is served), Sevika (server), Sevya (worthy of being served), Sinlvall (new moon night with the moon slightly visible), Gamtmatl (having Garuda), Arundhatl, HiranyaksI (golden eyed), Mrganka (deer- marked), ManadayinI (bestower of honour), Vasuprada, Vasumatl, Vasordhara (continuous flowof riches), Vasundhara, Dharadhara (holder of continuous current), Vararoha (possessing excellent waist), Paravasasahas-ada (bestower of thousands of great residences), Srlphala (having fortune as fruits), Srlmatl, Srisa (goddess of glory), Srinivasa, Shivapriya, Srldhara (holder of furtune), Srlkari (maker of fortune), Katya (auspicious), Srldharardhasarlrin! (sharer of half of the body of Srldhara), Anantadrshtl (with infinite vision), Aksudra (not insignificant), Dhatrisa (goddess of the earth), Dhanadapriya (beloved of Kubera), Daityasangha-nihantrl (the killer of groups of demons), Siriihika (lioness), Sirhhavahana (having a lion as vehicle), Suvarcala (shining brilliantly), SusronI (having good buttocks), Suklrti, Chinnasamsaya (with all doubts cleared), Rasajna (knower of taste), Rasada (giver of taste), Rama (a good looking woman), Lelihana (licking), Amrtasrava (producing continuous flow of nectar), Nityodita (rising perpetually), Svayamjyotih (self-enlighted), Utsuka (curious), Amrtajlvana (having nectarine life), Vajradanda (having thunderbolt as staff), Vajra-jlhva (having adamantine tongue), Vaidehl, Vajra-vigraha (having adamantine physical body), Mangalya, Mangalamala, Nirmala (pure), MalaharinI (dispeller of impurities), GandharvI, Karuna (mercy), Candri (belonging to moon), Kambalasvatarapriya (fond of blanket and mule), SaudaminI (lightning), Janananda (giving delight to people), Bhrukutlkutilanana (having a face with crooked eyebrows), Kamikarakara (having the kamikara flower in the hand), Kaksa (room), KamsapranapaharinI (destroyer of Kamsa’s life), Yugandhara (bearer of the yoke), Yugavarta (repeating in every Yuga), Trisandhya (the three junctions), HarsavardhanI (increaser of joy), Pratyaksadevata, Divya, Divyagandha (with divine fragrance), Divahpara (beyond heaven), Sadhya, Cara-sarasana (wielder of beautiful bow), Ista (desirable), Visista (specialized), Sistesta (desirable to Sistas), Sistasista-prapfijita (adored by both good and wicked), Satampa, Satavarta (hundred times repeated), Vinata (humble), Surabhi, Sura (wine), Surendramata (mother of the ruler of Devas), Sudyumna (having good energy and splendour), Susumna, SOryasarhsthita, Samlksya (worthy of being seen), Satpratistha, Nivrtti (renunciation), Jnanaparaga (going beyond the shares of knowledge), D h a r m a s a s t r a1 - к us a 1 a (expert in the interpretation of scriptures on Dharma), Dharmajiia (knower of Dharma), Dharmavahana, Dharmadharmavinirmatri (maker of Dharma and Adharma), Dharmikanam Shivaprada (giver of welfare on the virtuous), DharmaShakti, Dharmamayi (full of piety), Vidharma (of special virue), VisvadharminI,Dharmantara, Dharmamayi (full of virtue), Dharmaphrva, Dhanavaha (bestower of wealth), Dharmopadestrl (instructress in virtue), Dharmatma (soul of the virtue), Dharmagamya (approachable through virtue), Dharadhara (support of the earth), Kapalisakala (the digit of the lord Kapalin), Murti (form), Kalakalitavigraha (having the body constructed of the digits), Sarvas'aktivinirmukta (free from all Shaktis), Sarvasaktyasrayasraya (the supporter of the supporter of all Shaktis), Sarva (all), Sarvesvarl, Suksma, SuksmajnanasvarQpinI (having the subtle knowledge as the form), Pradhanapurusesa (goddess of Pradhana and Purusa), Isa (controller), Mahadevaikasaksinl (the sole witness of Mahadeva), Sadas'iva (perpetually auspicious), Viyanmtxrti (having the ether as the form), Vedamurti (having the Vedas for her form) and Amurtika (formless). Thus eulogising the goddess with a thousand names, offering his salutation to her again, folding his hands in panic, he said, “O Paramesvarl, this Isvarl from of yours is quite awful, looking at which I feel frightened. Please you take to another form.” At these words of the king of the mountain, Parvati, winding up her awful form, atonce appeared in another form, which resembled the blue lotus and having the fragrance of the same.

1. The General body of law comprehending acara (ritual) Vyavahara (civil acts and rules) and Prayascitta (expiation) is denominated the Dharma Sastra.

The Dharma Sastra is to be sought primarily in the Samhitas (collections or institutes) of the holy sages, whose number according to the list given by Yajnavalkya is twenty: namely, Manu, Atri, Visnu, Harita, Yajnavalkya, Usana, Angira, Yama, Apastamba, Sarhvarta, Katyayana, Brhaspati, Paras'ara, Vyasa, Sankha and Likhita, Daksa, Gautama, Satatapa and Vasistha, Paras'ara, whose name appears in the above; list, enumerates also twenty select authors; but instead of Yama and Vyasa, he gives Kashyapa, Gargya and Praceta, The Padma-purana omitting the name of Atri which is found in Yajnavalkya’s list, completes the number of thirty-six by adding Marichi, Pulastya, Praceta, Bhrgu, Narada, Kas'yapa, Vis'vamitra, Devala, Rsyas'rnga, Gargya, Baudhayana, Paithinasi, Jabali, Sumantu, Paraskara, Lokaksi and Kuthumi. RcmaKrisna in his gloss to the Grhya or Grihya- siitras of Paraskara, mentions thirty-nine, of whom nine are not to be found in any of the above lists. These (nine) are Agni, Cyavana, Chagaleya, Jatukarna, Pitamaha, Prajapati, Buddha, Satayana and Soma.

By Parasara, author of one of the Samhitas, (referring to the Hindu division of the world into, four ages are assigned, as appropriate to the Krta- yuga or first age, the institutes of Manu, to the Treta or second, the ordinances of Gautama, to the Dvapara or third those of Sankha and Likhita and to the Kali or fourth, (the present sinful age as it is deemed,) his (Parasara's) own ordinances. The distinction, however, does not seem ever to have been actually observed, the institutes of all and every one of the sages being respected as of equal authority next to those of Manu.

The Mdnava Dharma Sastra or the Samhita of Manu, is above all of them : it is regarded by us Hindus as next in sancitity to our scriptures, the Vedas and is the oldest of the memorial laws. The author of the Manu-Samhita is that Munu, who is Svayambhuva (sprung from the Self-Existent.) He is the grandson of Brahma and the first of the seven Manus who governed the world. It was he who produced the holy sages and the rest and was not only the oldest but also the greatest of the legislators.

Besides the usual matters treated of in a code of laws, the Laghu Samhita of Manu, which comprises in all 2, 685 slokas or couplets and is divided into twelve chapters, comprehends a system of cosmogony, the doctrines of metaphysics, precepts regulating the conduct, rules for religious and ceremonial duties, pious observances and expiation and abstinence, moral maxims, regulations concerning things political, military and commercial, the doctrine of rewards and punishments after death and the transmigration of souls together with the means of attaining eternal beatitude.

The other sages wrote Samhitas on the same model and they all cited Manu for authority, whose Samhita. must therefore be fairly considered to be the basis of all text-books on the system of Hindu jurisprudence. The law of Manu was so much revered even by the sages that no part of their codes was respected if it contradicted Manu. The sage Brhaspati, now supposed to preside over the planet Jupiter, says in the law tract, that" Manu held the first rank among legislators, because he had expressed in his code the whole sense of the Veda; that no code was approved, which contradicted Manu; that other Sastras and treatises on grammar or logic retained splendour so long only as Manu, who taught the way to just wealth, to virtue and to final happi ness, was not seen in competition with them. Vyasa too, the son of Parasara before mentioned, has decided, that the Veda with its Angus or the six compositions deduced from it, the revealed system of medicine, the Puranas or sacred histories and the code of Manu were four works of supreme authority, which ought never to be shaken by arguments merely human. Above all he is highly honored by name in the Veda itself where it is declared that what Manu pronounced was a medicine for the soul.                               

She had two eyes and two arms, she was immensely beautiful decorated with black hair over the head. Her soles were red like the lotus and her palms were also red. She was quite graceful, sportive and with noble intentions. She had a bright tilakam over the forehead. Her tender body was adorned with various types of beautiful ornaments. A beautiful long garland of beads was falling over her breasts. Her face bore the serene smile. Her lips resembled the ripe wood apple fmit. Her anklets issued the giggling sound. Her face was delightful, as well as glorious. Finding her in this form, the lord of mountains, getting panicky, spoke to Paramesvarl (the Supreme Goddess).

Himavan said, Му life has become successful today. My penance too has become successful because, you, the invisible one, have appeared before me. You have created the entire universe. The world of which Pradhana is the first principal, is stationed in you. The entire world gets absorbed in you. You are the supreme position, some of the people call you Prakrti, and some consider you to be beyond Prakrti. Some of the people call you Shiva, since you are related to Shiva. The Prakrti, Purusa, Mahat, Brahma and Ishvara are all lodged in you.

Several of the Padarthas, like Avidya, Niyati (destiny), Maya, Кй1а and others have emerged from you. You are Ananta, the Supreme Shakti as well as ParamesthinI, you know all the secrets, and you are the refuge of all the secrets. О Yogesvari, after establishing you, lord Mahadeva, lord Mahesvara creates the entire universe beginning with Pradhana and dissolves it. By combining with you, lord Mahadeva enjoys the self-pleasure.

You alone are blissful, bestower of greatest bliss, besides being indestructible, Mahdkosa (the imperishable firmament), form of Mahajyoti (the unsullied ethereal light), and without blemish. You are the form of Shiva, pervading in all the padarthas, subtle, Sanatana, and the form of Supreme Brahman. You are like Indra among the gods, besides being Brahma, among those well-versed in Brahman. О Goddess, you are the wind among the forceful ones, Sanatkumara among the yogis, Vasistha among the Rishis, Vyasa among those well-versed in the Vedas, Kapila among those well-versed in Samkhya philosophy and Shiva among the Rudras. You are Upendra (Visnu) among the Adityas,1 while Pavaka among the Vasus.

You are Samaveda among the Vedas, Gayatrl among the metres, Adhyatmavidya (spiritual science) among the lores, Paramagati (salvation) among the gatis\ you are Maya of all the Shaktis, and Kalarupa among the destroyers; you are Orinkara among the secret padarthas. Brahmana among the castes, Grhasthasrama among the asramas and Mahesvara among the gods. You are the unique Purusa among all the living beings. You are, О Goddess, Guhyopanisad among the Upanisads, you are Is'ana-kalpa among the kalpas, while you are Krta Yuga, among the yugas.

You are Adityariipa (solar path) among the paths, Sarasvati among the speeches; among the divine forms you are Lakshmi, and Visnu among the gods possessing Мйуй. Among the Satis (chaste woman), you are Arundhati, and Garuda among the birds; you are Purusha-Siikta among the Suktas, and you are the Jyestha Saman among the Samans; You are Savitri among the recitable mantras and are Satarudriya among the yajnas. You are Mahameru among the mountains, and Anantanaga among the serpents. You are the form of Supreme Brahman among all objects, and everything is pervaded by you.

1. A son of Aditi, god, divinity in general Name of 12 divinities (Suns) taken collectively, then 12 Suns are supposed to shine only at the destruction of the Universe or Name of Visnu in the 5th dwarf Incarnation.

О Goddess, your form is free from all the blemishes. You are imperceivable, spotless, having a single form, free from the beginning, middle or end. You are infinite, darkness, and are truthful in form. I offer my salutation to you. The people who can well interpret the provisions of Vedanta, conceive you as the creator of the universe, I take refuge with Pranava (От) the bestower of bliss. You pervade in all the living beings, being the cause of the union and separation of Prakrti and Purusa, illustrious, beyond the birth and death, I therefore offer my salutation to the form of Prana (vital breath).

You are beyond beginning or end, you are the form of the soul of the earth, you have many forms, beyond Prakrti, and invisible body, have the name of Purusa. Therefore salutation to you. You are the refuge of all, organiser of the entire universe, all pervading, beyond birth and death, subtle, astonishing, Triguna, Pradhana, and devoid of the difference in forms. I offer my salutation to your form. You are primordial, Mahat, form of Purusa, established in Prakrti, Sattva, Rajas and Tamas and their seeds, the fortunes, besides being the coordinator of the opposite Dharmas, salutation to you.

I offer my salutation to your form with the astonishing secrets with fourteen Bhuvanas lodged in the water and are controlled by a single master, which inspite of its various divisions is given the name of the cosmic egg. You have the forms of all the Vedas, who illumines the universe with her own lustre, I offer my salutation to you. You have the form of all the Vedas, lodged in the solar region, I offer my salutation to your form. You have a thousand heads, you fill in the world with your lustre and are lonely, eternal, the cause of the three units of time (past, present and future) and known as ParamesthI, I offer my salutation to you. You possess unlimited prowess, possessing thousands of arms and heads of infinite power, You are Purana Purusa, well known as Narayana sleeping in the oceanic waters. I offer my salutation to you. You are awful with your fangs, adorable by the gods, you are fire of the time of dissolution. Salutation to you. The one who destroys the egg of all the living beings, I offer my salutation to such form of Kala. You are adored by the great serpents each possessing thousand hoods, on whose body rides Janardana, I offer my salutation to such a deity known by the name of Sesa. I bow in reverence before your form. You possess enormous fortunes, have three eyes, you remain alive even at the end of the yuga and are well aware of the nectar of the bliss of Brahman. You are the form of Rudra, dancing in the space, I offer my salutation to you. О Goddess, О Bhavanl, I offer my salutation to your present form, which is devoid of grief, is formless, whose lotus like feet are adored by the gods and demons. О MahadevI, salutation to you, О Paramesvarl, I offer my salutation to you, О Bhagavatl, О IsanI, О Shiva, salutation to you again and again.

I am complete with your form alone, and you alone happen to be my base. О Paramesvarl, be pleased with me. I take refuge in you. There is no God or Demon comparable with me in this world, because, it is with the influence of my tapas (penances), that you are known as the universal mother and have been bom to me as my daughter. О Ambika, О Goddess, your mother Mena, the daughter of the Pitrs, has become the mother of the rest of the world. This is due to the grace of my merits.

О mistress of the gods, both Mena and you should always protect me. I offer my salutation at your feet and also seek refuge in Shiva.

It is a matter of great fortune for me, that I could have an audience with you. О MahadevI, О Parvati, get me a command, what should I do?

Speaking these words, the Lord of mountains, Himalaya, with folded hands, reached before Parvati.

Thereafter, listening to his words, Parvati, resembling the fire of the universe and remembering Pasupati (Shiva), her husband in her mind, smilingly spoke to her father.

SridevI, said, О Best of the mountains, you listen to my message, which is secret, known to Is'varl, and served by the people well-versed in Brahman. My form is all powerful, beyond measure, extremely surprising, and the best, therefore, you listen to my message, you should have complete faith in the above form, with a peaceful mind, concentrating on the same. Getting relieved of pride, having full faith in me, you should take refuge in me.

O Father, with utmost devotion, having full faith in me, you should adore that form by means of performing yajnas, tapas, besides the charities.

You visualise that form with your mind, meditate on the same, besides eulogising it. О sinless one, with my advice, I shall divert your worldly intelligence from the worldly affairs. Because of your utmost devotion, I shall make you cross the ocean of the universe with your mind absorbed in yoga.

O Best of the mountains by means of meditation, karmayoga devotion (the path of desireless action) and jhana, I can easily be achieved, and not by performing of the crores of ritualistic acts.

The best of dharmas enshrined in the Srutis and Smrtis, are also meant for salvation. All of them should be followed with the divine knowledge of self.

It is from Dharrna, the devotion develops,and with the devotion, one achieves the Supreme goal viz. Brahman as well as the moksa. The dharma defined in the Srutis and Smrtis, has been equated with the yajha.

One cannot achieve dharma by any other means. The following of the Vedas develops dharma. Therefore those desirous of moksa (ultimate liberation) and dharma should resort to the Vedas which are my embodiment.

It is my own ancient and supreme potency that is termed as the Vedas. The same takes to the form of Rgveda, Yajurveda, and Samaveda at the start of the creation.

For the protection of the same Vedas, Lord Brahma, created the Brahmanas and established them in their respective activities.

The one who does not recite my dharma, the Tamisra hells of the lower regions has been made for them by Brahma.

There is no other scripture, except the Vedas in this world which could establish dharma. A person who devotes to the other scriptures, discarding the Vedas, the Brahmanas should have no talk with such people.

Those various scriptures which are against the Srutis and Smrtis seen in this y/qrid, are based on Tamo-guna or ignorance and belief or devotion in them is of tamasika nature.

All other Sastras like Kapalas, Bhairavas, Yamalas, Vama, Arhata-Bauddha and Jaina,* 1 are simply to create confusion.

Such of the people who try to mislead the public by means of the denounced Sastras, I have created my own Sastras in order to confuse them in the next birth.

The people who have well interpreted the Smrtis as activity belonging to the Vedas, have prescribed some karmas to be performed by the people, and the people who perform them, they are extremely dear to me.

In order to shower grace on the people of all the Varnas, the Virat Purusa (great personality), Svayambhuva Manu himself formerly promulgated the Code of Dharma to the sages, at my behest.

The other ascetics also listening to the same dharma from his mouth, further created the Sastras (codes of Dharmas) for the establishment of dharma.

At the time of the end of the yuga, with the disappearing of the those Sastras, at the command of Brahma, those MahaRishis, continued to compose Sastras in each one of the yugas.

О King, eighteen major Puranas were composed by the sage Vyasa, at the command of Brahma, in which the Dharma had been enshrined.

1. Enlightened. A general term applied to the chief saints of the Buddha sect. They are ranked by them as superior to the gods of other sects.

His disciples composed the Upa-Puranas. In each and every yuga, those well-versed in the Dharma-Sastras, composed these up-Puranas, in every yuga.

2. It is the dialectic philosophy of Gautama dealing with the metaphysics of Logic. The text of Gautama's Nyaya Sutras is a collection of Sutras in five books or lectures each divided into two daily lessons and these again are sub-divided into sections.

Besides there are other important treatises namely of Kesava Misra (3) Tarkabhasaprakasa of Govardhana Misra (4) Bhavartha-dipika of Gaurikanta (5) Tarkabhasasara Manjarl of Mahadeva (6) Nyaya Sangraha of Ramalingaklrti.

There is another compendious work on Indian Logic Padarthadtpika by Kanda-bhatta a noted grammarian. There are some metrical treatises the most important of which are KusumUnjali and Nyaya Sanksepa.

Doctrine. The order observed both by Gautama and Kanada, hr delivering the precepts of the science which they engage to unfold is enunciation, definition and investigation. Enunciation (Uddesa) is the mention of a thing by its name. Definition (Laksana) sets forth a peculiar property, constituting the essential character of a thing. Investigation (Pariksa) consists in disquisition upon the pertinence and sufficiency of the definition. Constantly to this the teachers of philosophy premise the terms of the science, proceed to the definition and then pass on to the examination of subjects so premised.

In a logical arrangement the "predicaments" padartha or object of proof are six as they are enumerated by KanSda; viz substance, quality, action, community, particularity and aggregate or intimate relation, to which a seventh is added by other authors, privation or negation. These again compose a twofold arrangement positive and negative, Bhava and abhava, the first comprising six and the latter one's.

According to the Buddhists this padartha or predicament is knowledge (jnana) and according to the Vedantists the predicament or object is Brahma the universal being in whom all exists.

Gautama enumerates sixteen heads or topics : among which, proof or evidence and that which is to be proven are chief the rest are subsidiary or accessory as contributing to knowledge and ascertainment of truth. They are (1) proof (2) that which is to be known and proven (3) doubt (4) motive (5) instance (6) demonstrated truth (7) member of a regular argument or Syllogism (8) reasoning by reduction to absurdity (9) determination or ascertainment (10) detennination or disquisition (ii) controversy (12) objection (13) fallacious reason (14) perversion (15) futility (16) confutation.

There is no discrepancy between these two arrangements. They are held to be reconcilable; the one more ample, the other more succinct; but both leading to like results.

Nyaya as well as the Samkhya concur with other schools of psychology in promising beatitude and moska, deliverance from the evil for the reward of a thorough knowledge of the principles which they teach.

Soul then is that which is to be known and proven. Gautama, how ever, enumerates under this head, besides soul, it associate body, the external sense, intellect or understanding, mind of the internal organ, activity, fault, transmigration, fruit or consequence of deeds, pain or physical evil and lastly liberation, making together with soul twelve objects of proof.

I Evidence or proof by which these objects are known and demonstrated is of four kinds: (1) perception (2) inference of three sorts (consequent, antecedent and analogous) (3) comparison and (4) affirmation (comprising tradition and as well as revelation), (a) The first and most important, of twelve objects of evidence or matters to be proven enumerated by Gautama, is soul. It is the site of knowledge or sentiment; distinct from body and from the senses; different for each individual co­existent person, infinite eternal, perceived by the mental organ. This is the living soul jivatman or animating spirit of an individual person. But the Supreme Soul or Paramatma is one, the seat of eternal knowledge; demonstrated as the maker of all things.

These Sastras are supportive of s'iksiJ (phonetics), kalpa (the rules regarding holy rites), Vyakarana (Grammar), Nirukta (Etymology), C handas (Prosody), Jyotisa (Astrology) and n yaya-vidya (Logic),2 besides expanding them. Thus, О Best of the Brahmanas, these fourteen Sastras are appended and are linked with the Vedas. Dharma is enshrined in these Sastras and no where else.

Thus the dharma as established by the grand sire, is continued to be further established by Manu, Vyasa and others, till the end of the time of dissolution.

All these sages, on the arrival of Pratisah- carapralaya (the time of the dissolution of the world), after attaining realization of the Atman, enter the great region together with Brahma.

Therefore making all the efforts, one should take refuge with the Vedas for the following of the dharma, because the knowledge with Dharma illumines the Parabrahman.

A person, who discarding the attraction, takes refuge with me, and getting established in the divine yoga of Ishvara, always adores me with devotion, and remains compassionate on all the living beings, besides being peaceful, merciful, devoid of jealousy, devoid of pride, wise, perform penances and vows, and devote his mind and the life in me, engaged in the spreading of the knowledge about me, becomes either recluse, Vanaprasthin (forest-hermit) or Brahmacarin, for all such people who are devoted to dharma, I remove their darkness with the lamp of divine knowledge and destroy the delusion that rises up in them, without any delay as they are intelligent and persevering,

When the darkness of their ignorance is removed, then with achieving of the Kevala- jiiana (perfect knowledge), they become like me. They transforming themselves in blissful form, are never bom in the world again and again.

Therefore devoting yourself to me in every way and being fully absorbed in me, worship me exclusively, seeking me mentally as your refuge.

In case one is unable to concentrate on this form of mine which is eternal, then one should take refuge in my supreme form beginning with Kala (time).

Therefore, О Father, whatever form of mine is enshrined in your mind, then getting devoted to the same form, you should serve the same.

My perfect form which is pure consciousness, entire auspiciousness, devoid of all conditioning factors, the imperishable, the supreme goal, that supreme position could be achieved by with difficulty, by making the best of efforts for spiritual knowledge. Those who comprehend that spiritual knowledge can enter into me, because in that same form, they are filled with intelligence, Atman dwelling on it and stabilised therein, and having that as the ultimate resort, they washing away their sins with jnana, never return to the world. О Rajendra, without having refuge in me, one cannot achieve that great state of bliss, the region devoid of impurities. Therefore you should take refuge in me.

О King, with the adoring of a single form of mine or by different forms or in both ways, you would be able to achieve moksa.

О King, without taking refuge in me, you cannot know about the spotless Shivatattva (the ultimate Reality which is pure by nature and auspicious). Therefore, you take refuge in me. " Therefore, you, making all the efforts, should adore the form of Ishvara, and by so doing, you shall be relieved of the darkness of ignorance.

By your action, thought or speech, you should always adore Shiva who will make you achieve moksa.

Those who are deluded by my Maya, do not attain that lord Mahadeva, who is eternal, beyond measure, the Supreme Paramesvara, and beyond birth. The same Shiva is lodged in all the living beings in the form of the soul. He is the support of all, unblemished, always blissful, invisible, Nirguna (transcendent), devoid of tamoguna, not dualistic, unshakable, devoid of deceitfulness, self-known, beyond knowledge, and is lodged in the space.

The people having been overpowered with my everlasting subtle, Maya of ignorance, are bom again and again in the ocean of the world.

О King, by means of the utmost devotion and adequate knowledge for getting free from the bondage of birth and death, one should devote himself for the search of the Brahman.

Therefore, discarding involvement in pride, jealousy, passions, anger, attraction and adharma, one should take refuge with vairagya or detachment.

One should visualise all the living beings in his own soul and his own soul in all the living beings. In this way the soul be visualised by means of the soul and by so doing, one becomes the form of Brahman.

Turning himself as Brahman he becomes a delightful soul, and provides protection to all. Such a person ultimately achieves, the utmost devotion of the lord.

He gets an audience with unchanging, lordly, unsullied, supreme tattva of Brahman and becoming free from the entire world he gets absorbed in Brahman.

Lord Shiva himself is the one who establishes the supreme Brahman himself. He is Mahesvara, beyond destruction, unparallel and the foundation of all the bMtas.

О King, for the achieving of the salvation in the universe, you take refuge with Ishvara, by means of jnanayoga (the path of perfect knowledge), bhaktiyoga (path of devotion) and karmayoga (path of action).

О Lord of the mountains, I have delivered this secret advice to you. Now you should act as you please.

At the demand of the gods, I become, all powerful, emerging from Paramesvara, I had denounced Daksa Prajapati, my own father who had denounced Mahesvara and for the establishment of dharma, and because of your devotion for me, I have been bom out of the body of Mena. I am now dependent on you as my father. You at the inspiration or the command of Brahmadeva, should hand me over to Rudradeva, in svayamvara.1

Because of the relationship of Mahesvara with me and yourself, Indra and all other gods shall bow in reverence to you. On the other hand, lord Shiva shall also feel pleased. Therefore you take me to be the form of Is /ага by all the means. Adoring lord Shiva, you should go and take refuge with him.

Thus Parvati, the goddess of the gods, spoke to Himachala, the lord of the mountains. He then offered his salutation with folded hands and spoke to the goddess.

 “O Spouse of lord Mahesa, you enlighten me on yoga, knowledge about self, the Yoga and the means for the same.” Thereafter, Ishvara spoke on the supreme knowledge, the best of yoga, and the means for the same in detail.

Himavan, the lord of mountains, listening to the supreme jnana from the mouth of the Goddess Parvati, felt attracted towards yoga.

Because of the height of the good fortune and at the command of Brahma, Himalaya in association with the gods, gave over Parvati to Mahesa.

He who with devotion reads this chapter recounting the greatness of goddess Parvati in the presence of Shiva, becomes pure by the merger of his heart in the goddess and shall be free from all sins. He will be endowed with divine Yoga and will go beyond the world of Brahma and shall attain the abode of the goddess.

A person who, with a concentrated mind shall reads this stotra in the presence of Brahmanas, he shall be relieved of all the sins.

A thousand and eight names of the goddess have been highlighted in this chapter, well- realising which, a person, contemplating her in the sphere of the sun, endowed with devotion, should adore the goddess with sandal-paste, fragrance and then remembering lord Mahes'vara as well, should recite the hymn regularly. Such a Brahmana, by so doing, achieves the supreme Brahman at the end. Or otherwise he is reborn in the best of the Brahmana family and because of his earlier noble deeds, he achieves Brahmavidya well.  

Such a person by achieving the extremely divine Yoga concerning Paramesvara, concentrating his mind, achieves Sayujya (identity) with lord Shiva.

1. This was a ceremony prevalent In ancient India. A royal maiden used to invite all the eligible bride­grooms and select one after her heart. The following account of the condition of her Svayamvara occurs in the Adi Parva, CLXXXVII of Mahabharata. "Causing a machinery to be erected in the sky the king Drupada set up a mark to be shot through that machinery. He said; He who will string this bow and he who will be able to shoot the mark above the machinery with these ornamented arrows, will obtain my daughter.

A person, who reciting (the thousand and eight names), thrice a day, performing the Нота, shall be relieved from all the evil effects of epidemics and malefic planets.

A person desirous of fortunes, who adoring the goddess Parvati and the three-eyed Shiva, performs the japam regularly for a year, he achieves enormous riches by the grace of lord Shiva.

Therefore, the Brahmanas, making all the efforts, for the removal of all the sins, should recite the thousand names stotra of the goddess.

Stita said, “O Brahmanas, I have narrated the excellent glory of the goddess, in this context. After this, you listen attentively, the creation of Bhrgu and others.”

 

Chapter 13

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