SECTION XIV

"'Yudhishthira said, "O son of the River Ganga, thou hast heard all the

names of Maheshwara, the Lord of the universe. Do thou tell us, O

grandsire, all the names that are applied, O puissant one, unto Him who

is called Isa and Sambhu. Do thou tell us all those names that are

applied unto Him who is called Vabhru or vast, Him that has the universe

for his form, Him that is the illustrious preceptor of all the deities

and the Asuras, that is called Swayambhu (self-creating) and that is the

cause of the origin and dissolution of the universe. Do thou tell us also

of the puissance of Mahadeva."

"'Bhishma said, "I am quite incompetent to recite the virtues of Mahadeva

of highest intelligence. He pervades all things in the universe and yet

is not seen anywhere. He is the creator of universal self and the Pragna

(knowing) self and he is their master. All the deities, from Brahman to

the Pisachas, adore and worship him. He transcends both Prakriti and

Purusha. It is of Him that Rishis, conversant with Yoga and possessing a

knowledge of the tattwas, think and reflect. He is indestructible and

Supreme Brahman. He is both existent and non-existent. Agitating both

Prakriti and Purusha by means of His energy, He created therefrom the

universal lord of creatures, viz., Brahma. Who is there that is competent

to tell the virtues of that god of gods, that is endued with supreme

Intelligence? Man is subject to conception (in the mother's womb), birth,

decrepitude, and death. Being such, what man like me is competent to

understand Bhava? Only Narayana, O son, that bearer of the discus and the

mace, can comprehend Mahadeva. He is without deterioration. He is the

foremost of all beings in attributes. He is Vishnu, because of his

pervading the universe. He is irresistible. Endued with spiritual vision,

He is possessed of supreme Energy. He sees all things with the eye of

Yoga. It is in consequence of the devotion of the high-souled Krishna to

the illustrious Rudra whom he gratified, O Bharata, in the retreat of

Vadari, by penances, that he has succeeded in pervading the entire

universe. O king of kings, it is through Maheswara of celestial vision

that Vasudeva has obtained the attribute of universal agreeableness,--an

agreeableness that is much greater than what is possessed by all articles

included under the name of wealth.[32] For a full thousand years this

Madhava underwent the austerest penances and at last succeeded in

gratifying the illustrious and boon giving Siva, that Master of all the

mobile and the immobile universe. In every new Yuga has Krishna (by such

penances) gratified Mahadeva. In every Yuga has Mahadeva been gratified

with the great devotion of the high-souled Krishna. How great is the

puissance of the high-souled Mahadeva,--that original cause of the

universe,--has been seen with his own eyes by Hari who himself transcends

all deterioration, on the occasion of his penances in the retreat of

Vadari undergone for obtaining a son.[33] I do not, O Bharata, behold any

one that is superior to Mahadeva. To expound the names of that god of

gods fully and without creating the desire of hearing more only Krishna

is competent. This mighty-armed one of Yadu's race is alone competent to

tell the attributes of the illustrious Siva. Verily, O king, only he is

able to discourse on the puissance, in its entirety of the Supreme deity."'

"Vaisampayana continued, 'Having said these words, the illustrious

Bhishma, the grandsire of the Kurus, addressing Vasudeva, said the

following words, dealing with the subject of the greatness of Bhava, O

monarch.

"'Bhishma said, "Thou art the Master of all the deities and the Asuras.

Thou art illustrious. Thou art Vishnu in consequence of thy pervading the

whole universe. It behoveth thee to discourse on those subjects connected

with Siva of universal form about which Yudhishthira has asked me. In

days of yore, the Rishi Tandi, sprung from Brahma, recited in Brahma's

region and before Brahma himself the thousand names of Mahadeva. Do thou

recite those names before this conclave so that these Rishis endued with

wealth of asceticism, observant of high vows, possessed of

self-restraint, and numbering the Island-born Krishna among them, may

hear thee. Do thou discourse on 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."[34]

"'Vasudeva said, "The very deities with Indra, and the Grandsire Brahma

numbering among them, and the great Rishis also, are incompetent to

understand the course of Mahadeva's acts truly and in all their details.

Even He is the end which all righteous people attain. The very Adityas

who are endued with subtile sight, are unable to behold his abode. How

then can one that is merely a man succeed in comprehending Him?[35] I

shall, therefore, truly recite to you some of the attributes of that

illustrious slayer of Asuras, who is regarded as the Lord of all

sacrifices and vows."'

"Vaisampayana continued, 'Having said these words, the illustrious

Vasudeva began his discourse on the attributes of the high-souled

Mahadeva endued with the highest intelligence, after having purified

himself by touching water.'

"'Vasudeva said, "Hear, ye foremost of Brahmanas and thou Yudhishthira

also, O sire, and hear thou too, O Ganga's son, the names that are

applied unto Kaparddin. Hear ye, how in former days, I obtained a sight,

so difficult to obtain, (of that great god), for the sake of Samva.

Verily, in those days was the illustrious deity seen by me in consequence

of Yoga-abstraction.[36] After twelve years had expired from the time

when Pradyumna, the son of Rukmini, who is endued with great

intelligence, slew the Asura Samvara in days of yore, my spouse Jamvavati

addressed me. Indeed, beholding Pradyumna and Charudeshna and other sons

born of Rukmini, Jamvavati, desirous of a son, said these words unto me,

O Yudhishthira,--'Grant me, O thou of unfading glory, a son endued with

heroism, the foremost of mighty men, possessed of the most agreeable

features, sinless in conduct, and like unto thyself. And O, let there be

no delay on thy part in granting this prayer of mine. There is nothing in

the three worlds that is unattainable by thee, O perpetuator of Yadu's

race, thou canst create other worlds if only thou wishest it. Observing a

vow for twelve years and purifying thyself, thou hadst adored the Lord of

all creatures (viz., Mahadeva) and then begot upon Rukmini the sons that

she has obtained from thee, viz., Charudeshna and Sucharu and Charuvesa

and Yasodhana and Charusravas and Charuyasas and Pradyumna and Sambhu. O

slayer of Madhu, do thou grant to me a son like unto those of great

powers whom thou hast begotten upon Rukmini?'--Thus addressed by the

princess, I replied unto her of slender waist,--'Let me have thy

permission (to leave thee for some time), O queen. I shall certainly obey

thy behest.' She answered me, saying,--'Go, and may success and prosperity

always attend thee. Let Brahma and Siva and Kasyapa, the Rivers, those

deities that preside over the wind, the soil, all deciduous herbs, those

Chhandas (Rhymes) that are regarded as bearers of the libations poured in

sacrifices, the Rishis, Earth, the Oceans, the sacrificial presents,

those syllables that are uttered for completing the cadences of Samans,

the Rikshas, the Pitris, the Planets, the spouses of the deities, the

celestial maidens, the celestial mothers, the great cycles, kine,

Chandramas, Savitri, Agni, Savitri, the knowledge of the Vedas, the

seasons, the year, small and big divisions of time, e.g., the Kshanas,

the Labas, the Muhurtas, the Nimeshas, and the Yugas in succession,

protect thee, O Yadava, and keep thee in happiness, wherever thou mayst

stay. Let no danger overtake thee on thy way, and let no heedlessness be

thine, O sinless one.'--Thus blessed by her, I took her leave, bidding

farewell unto the daughter of the prince of apes. Repairing then into 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 prince of

the Vidyadharas, in great affliction, had said unto me. Bidding them

farewell with a sorrowful heart, I then repaired to Gada and to Rama of

great might. These two cheerfully addressed me saying,--Let thy penances

increase without any obstruction.--Having obtained the permission of all

of them, I thought of Garuda. He immediately came to me and bore me to

Himavat (at my bidding). Arrived at Himavat, I dismissed him. There on

that foremost of mountains, I beheld many wonderful sights. I saw an

excellent, wonderful, and agreeable retreat for the practice of penances.

That delightful retreat was owned by the high-souled Upamanyu who was a

descendant of Vyaghrapada. That retreat is applauded and reverenced by

the deities and the Gandharvas, and seemed to be covered with Vedic

beauty. It was adorned with Dhavas and Kakubhas and Kadamvas and Cocas,

with Kuruvakas and Ketakas and Jamvus and Patalas, with banians and

Varunakas and Vatsanabhas and Vilwas, with Saralas and Kapitthas and

Piyalas and Salas and palmyras with Vadaris and Kundas and Punnagas and

Asokas and Amras and Kovidaras and Champakas and Panasas, and with

diverse other trees endued with fruits and flowers. And that retreat was

also decked with the straight stems of the Musa Supienta.[37] Truly, that

asylum was adorned with diverse other kinds of trees and with diverse

kinds of fruits forming the food of diverse kinds of birds. Heaps of

ashes (of sacrificial fires) were thrown in proper places all around,

which added to the beauty of the scene. It abounded with Rurus and apes

and tigers and lions and leopards, with deer of diverse species and

peacocks, and with cats and snakes. Indeed, large numbers of other

animals also were seen there, as also buffaloes and bears. Delicious

breezes constantly blew bearing the melodious strains of celestial

nymphs. The babblings of mountain rivulets and springs, the sweet notes

of winged choristers, the gruntings of elephants, the delicious stains of

Kinnaras, and the auspicious voice of ascetics singing the Samans, O

hero, and diverse other kinds of music, rendered that retreat extremely

charming. The very imagination cannot conceive another retreat as

delightful as the one I beheld. There were also large houses in that

asylum, intended for keeping the sacred fire, and covered all over with

flowering creepers. It was adorned with the river Ganga of clear and

sacred water. Indeed, the daughter of Jahnu always remained there. It was

decked also with many ascetics who were the foremost of all righteous

persons, who were endued with high souls, and who resembled fire itself

in energy.[38] Some of those ascetics subsisted upon air and some upon

water, some were devoted to Japa or the silent recitation of sacred

Mantras, and some were engaged in cleansing their souls by practising the

virtues of compassion while some amongst them were Yogins devoted to the

abstraction of Yoga-meditation. Some amongst them subsisted upon smoke

only, and some subsisted upon fire, and some upon milk. Thus was that

retreat adorned with many foremost of regenerate persons. And some there

were amongst them that had taken the 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 used their

teeth only for that purpose. And some subsisted by drinking only the rays

of the moon, and some by drinking only froth. And some had betaken

themselves to vow of living like deer.[39] And some there were that lived

upon the fruits of the Ficus religiosa, and some that used to live upon

water. And some dressed themselves in rags and some in animal skins and

some in barks of trees. Indeed, I beheld diverse ascetics of the foremost

order observing these and other painful vows. I desired then to enter

that asylum. Verily, that asylum was honoured and adored by the deities

and all high-souled beings, by Siva and others, O Bharata, and by all

creatures of righteous acts. Thus addressed, it stood in all its beauty

on the breast of Himavat, like the lunar disc in the firmament. The

mongoose sported there with the snake, and the tiger with the deer, like

friends, forgetting their natural enmity, in consequence of the energy of

those ascetics of blazing penances and for their proximity to these

high-souled ones. In that foremost of asylums, which was delightful to

all creatures, inhabited by many foremost of Brahmanas fully conversant

with the Vedas and their branches, and by many high-souled Rishis

celebrated for the difficult vows they observed, I saw, as soon as I

entered, a puissant Rishi with matted locks on head and dressed in rags,

who seemed to blaze forth like fire with his penances and energy. Waited

upon by his disciples and possessed of tranquil soul, that foremost of

Brahmanas was young in aspect. His name was Upamanyu. Unto me who bowed

unto him with a nod of the head, he said,--'Welcome art thou, O thou of

eyes like lotus petals. Today, by this visit of thine, we see that our

penances have borne fruit. Thou art worthy of our adoration, but thou

adorest us still. Thou art worthy of being seen, but thou desirest to see

me.'--Joining my hands I addressed him the usual enquiries respecting the

well-being of the animals and birds that resided in his asylum, of the

progress of his righteousness, and of his disciples. The illustrious

Upamanyu then addressed me in words that were exceedingly sweet and

delightful,--'Thou shalt, O Krishna, obtain without doubt a son like unto

thyself. Betaking thyself to severe penances, do thou gratify Isana, the

Lord of all creatures. That divine Master, O Adhokshaja, sporteth here

with his spouse by his side. O Janarddana, it was here that the deities

with all the Rishis, in days of yore, gratified that foremost of deities

by their penances and Brahmacharyya and truth and self-restraint, and

succeeded in obtaining the fruition of many high desires. That

illustrious god is verily the vast receptacle of all energies and

penances. Projecting into existence and withdrawing once more unto

himself all things fraught with good and evil, that inconceivable Deity

whom thou seekest, O destroyer of foes, lives here with his spouse. He

who took his birth as the Danava named Hiranyakashipu, whose strength was

so great that he could shake the very mountains of Meru, succeeded in

obtaining from Mahadeva the puissance belonging to all the deities and

enjoyed it for ten millions of years. He who was the foremost of all his

sons and who was celebrated by the name of Mandara, succeeded, through

the boon he had obtained from Mahadeva, in fighting Sakra for a million

of years. The terrible discus of Vishnu and the thunderbolt of Indra were

both unable to make the slightest impression, O Kesava, in days of yore,

upon the body of that great cause of universal affliction.[40] The discus

which thou bearest, O sinless one, was given unto thee by Mahadeva after

he had slain a Daitya that was proud of his strength and used to live

within the waters. That discus, blazing with energy and like unto fire,

was created by the great god having for his device the bull. Wonderful

and irresistible in energy it was given unto thee by that illustrious

god. In consequence of its blazing energy it was incapable of being gazed

at by any person save Siva the wielder of Pinaka. It was for this reason

that Bhava (Siva) bestowed upon it the name of Sudarsana. From that time

the name Sudarsana came to be current in all the worlds. Even the weapon,

O Kesava, failed to make the slightest impression on the body of

Hiranyakashipu's son Mandara, that appeared like an evil planet in the

three worlds. Hundreds of Chakras like thine and thunderbolts like that

of Sakra, could not inflict a scratch on the body of that evil planet

endued with great might, who had obtained a boon from Mahadeva. Afflicted

by the mighty Mandara, the deities fought hard against him and his

associates, all of whom had obtained boons from Mahadeva. Gratified with

another Danava named Vidyutprabha, Mahadeva granted to him the

sovereignty of the three worlds. That Danava remained the sovereign of

the three worlds for a hundred thousand years. And Mahadeva said unto

him,--"Thou shalt become one of my attendants."--Indeed, the puissant Lord

further bestowed upon him the boon of a hundred millions of children. The

Master without birth, of all creatures further gave the Danava the region

known by the name of Kusadwipa for his kingdom. Another great Asura, of

the name of Satamukha, was created by Brahma. For a hundred years he

poured on the sacrificial fire (as offerings unto Mahadeva) the flesh of

his own body. Gratified with such penances, Sankara said unto him,--"What

can I do for thee?"--Satamukha replied unto him, saying,--"O thou that art

most wonderful, let me have the power of creating new creatures and

animals. Give also unto me, O foremost of all deities, eternal

power."--The puissant lord, thus addressed by him, said unto him,--"So be

it."--The Self-born Brahma, concentrating his mind in Yoga,[41] in days of

yore, made a sacrifice for three hundred years, with the object of

obtaining children. Mahadeva granted him a thousand sons possessed of

qualifications commensurate with the merits of the sacrifice. Without

doubt, thou knowest, O Krishna, the lord of Yoga, him that is, who is

sung by the deities. The Rishi known by the name of Yajnavalkya is

exceedingly virtuous. By adoring Mahadeva he has acquired great fame. The

great ascetic who is Parasara's son, viz., Vyasa, of soul set on Yoga,

has obtained great celebrity by adoring Sankara. The Valikhilyas were on

a former occasion disregarded by Maghavat. Filled with wrath at this,

they gratified the illustrious Rudra. That lord of the universe, that

foremost one of all the deities, thus gratified by the Valikhilyas, said

unto them,--"Ye shall succeed by your penances in creating a bird that

will rob Indra of the Amrita." Through the wrath of Mahadeva on a former

occasion, all the waters disappeared. The deities gratified him by

performing a sacrifice called Saptakapala, and caused, through his grace,

other waters to flow into the worlds. Verily, when the three-eyed deity

became gratified, water once more appeared in the world. The wife of

Atri, who was conversant with the Vedas, abandoned her husband in a huff

and said,--"I shall no longer live in subjection to that ascetic."--Having

said these words, she sought the protection of Mahadeva. Through fear of

her lord, Atri passed three hundred years, abstaining from all food. And

all this time she slept on wooden clubs for the purpose of gratifying

Bhava. The great deity then appeared unto her and then smilingly

addressed her, saying--"Thou shalt obtain a son. And thou shalt get that

son without the need of a husband, simply through the grace of Rudra.

Without doubt that son, born in the race of his father, shall become

celebrated for his worth, and assume a name after thee." The illustrious

Vikarna also, O slayer of Madhu, full of devotion to Mahadeva, gratified

him with severe penances and obtained high and happy success. Sakalya,

too, of restrained soul, adored Bhava in a mental sacrifice that he

performed for nine hundred years, O Kesava. Gratified with him the

illustrious deity said unto him,--"Thou shalt become a great author. O

son, inexhaustible shall thy fame be in the three worlds. Thy race also

shall never come to an end and shall be adorned by many great Rishis that

shall take birth in it. Thy son will become the foremost of Brahmanas and

will make the Sutras of thy work." There was a celebrated Rishi of the

name of Savarni in the Krita age. Here, in this asylum, he underwent

severe penances for six thousand years. The illustrious Rudra said,--"I am

gratified with thee, O sinless one! Without being subject to decrepitude

or death, thou shalt become an author celebrated through all the

worlds!"--In days of yore, Sakra, also, in Baranasi, filled with devotion,

O Janarddana, adored Mahadeva who has empty space alone for his garments

and who is smeared with ashes as an agreeable unguent. Having adored

Mahadeva thus, he obtained the sovereignty of the celestials. Narada

also, in days of yore, adored the great Bhava with devotion of heart.

Gratified with him, Mahadeva, that preceptor of the celestial preceptor,

said these words.--"No one shall be thy equal in energy and penances. Thou

shalt always attend upon me with thy songs and instrumental music." Hear

also, O Madhava, how in former times I succeeded in obtaining a sight of

that god of gods, that Master of all creatures, O Lord. Hear also in

detail for what object, O thou of great puissance. I invoked with

restrained senses and mind that illustrious deity endued with supreme

energy. I shall, O sinless one, tell thee with full details all that I

succeeded in obtaining from that god of gods, viz., Maheswara. In ancient

times, viz., Krita age, O son, there was a Rishi of great fame, named

Vyaghrapada. He was celebrated for his knowledge and mastery over the

Vedas and their branches. I was born as the son of that Rishi and Dhaumya

took birth as my younger brother. On a certain occasion, Madhava,

accompanied by Dhaumya, I came upon the asylum of certain Rishis of

cleansed souls. There I beheld a cow that was being milked. I saw the

milk and it appeared to me to resemble Amrita itself in taste. I then

came home, and impelled 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 grieved at my asking for it. My

mother took a piece of (rice) cake and boiled it in water, Madhava. The

water became whitened and my mother placed it before us saying that it

was milk and bade us 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

residence of some of our great kinsmen. A celestial cow, who delights the

deities, was being milked on that occasion. Drinking her milk that

resembled Amrita in taste, I knew what the virtues are of milk. I

therefore, at once understood the origin of the substance that my mother

offered me, telling me that it was milk. Verily, the taste of that cake,

O son, did not afford me any pleasure whatever. Impelled by childishness

I then addressed mother, saying,--"This O mother, that thou hast given me

is not any preparation of milk."--Filled with grief and sorrow at this,

and embracing me from parental affection and smelling my head, O Madhava,

she said unto me,--"Whence, O child, can ascetics of cleansed souls obtain

food prepared with milk? Such men always reside in the forest and subsist

upon bulbs and roots and fruits. Whence shall we who live by the banks of

rivers that are the resort of the Valikhilyas, we who have mountains and

forest, for our home,--whence, indeed, O child, shall we obtain milk? We,

dear child, live (sometimes) on air and sometimes on water. We dwell in

asylums in the midst of forests and woods. We habitually abstain from all

kinds of food that are taken by persons living in villages and towns. We

are accustomed to only such food as is supplied by the produce of the

wilderness. There cannot be any milk, O child, in the wilderness where

there are no offspring of Surabhi.[42] Dwelling on the banks of rivers or

in caves or on mountain-breasts, or in tirthas and other places of the

kind, we pass our time in the practice of penances and the recitation of

sacred Mantras, Siva being our highest refuge. Without gratifying the

boon-giving Sthanu of unfading glory,--him, that is, who has three

eyes,--whence, O child, can one obtain food prepared with milk and good

robes and other objects of enjoyment in the world? Do thou devote

thyself, O dear son, to Sankara with thy whole soul. Through his grace, O

child, thou art sure to obtain all such objects as administer to the

indulgence of all thy wishes,"--Hearing these words of my mother, O slayer

of foes, that day, I joined my hands in reverence and bowing unto her,

said,--"O mother, who this Mahadeva? In what manner can one gratify him?

Where does that god reside? How may he be seen? With what does he become

pleased? What also is the form of Sarva? How may one succeed in obtaining

a knowledge of him? If gratified, will he, O mother, show himself unto

me?"--After I had said these words, O Krishna, to my mother, she, filled

with parental affection, smelt my head, O Govinda, her eyes covered with

tears the while. Gently patting my body, O slayer of Madhu, my mother,

adopting a tone of great humility, addressed me in the following words, O

best of the deities.

"'"'My mother said, "Mahadeva is exceedingly difficult to be known by

persons of uncleansed souls. These men are incapable of bearing him in

their hearts or comprehending him at all. They can retain him in their

minds. They cannot seize him, nor can they obtain a sight of him. Men of

wisdom aver that his forms are many. Many, again, are the places in which

he resides. Many are the forms of his Grace. Who is there that can

understand in their details the acts, which are all excellent, of Isa, or

of all the forms that he has assumed in days of yore? Who can relate how

Sarva sports and how he becomes gratified? Maheswara of universal form

resides in the hearts of all creatures. While Munis discoursed on the

auspicious and excellent acts of Isana, I have heard from them how,

impelled by compassion towards his worshippers, he grants them a sight of

his person. For the purpose of showing a favour unto the Brahmanas, the

denizens of heaven have recited for their information the diverse forms

that were assumed by Mahadeva in days of yore. Thou hast asked me about

these. I shall recite them to thee, O son."

"'"'My mother continued, "Bhava assumes the forms of Brahma and Vishnu and

the chief of the celestials of the Rudras, the Adityas, and the Aswins;

and of those deities that are called Viswadevas. He assumes the forms

also of men and women, of Pretas and Pisachas, of Kiratas and Savaras,

and of all aquatic animals. That illustrious deity assumes the forms of

also those Savaras that dwell in the woods and forests. He assumes the

forms of tortoises and fishes and conches. He it is that assumes the

forms of those coral sprouts that are used as ornaments by men. He

assumes also the forms of Yakshas, Rakshasas and Snakes, of Daityas and

Danavas. Indeed, the illustrious god assumes the forms of all creatures

too that 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

it is that assumes the forms of swans and crows and peacocks, of

chameleons and lizards and storks. He it is that assumes the forms of

cranes and vultures and Chakravakas. Verily, he it is that assumes the

forms of Chasas and of mountains also. O son, it is Mahadeva that assumes

the forms of kine and elephants and horses and camels and asses. He

assumes also the forms of goats and leopards and diverse other varieties

of animals. It is Bhava who assumes the forms of diverse kinds of birds

of beautiful plumage. It is Mahadeva who bears the forms of persons with

sticks and those with umbrellas and those with calabashes among

Brahmanas.[43] He sometimes becomes six-faced and sometimes becomes

multifaced. He sometimes assumes forms having three eyes and forms having

many heads. And he sometimes assumes forms having many millions of legs

and forms having innumerable stomachs and faces and forms endued with

innumerable arms and innumerable sides. He sometimes appears surrounded

by innumerable spirits and ghosts. He it is that assumes the forms of

Rishis and Gandharvas, and of Siddhas and Charanas. He sometimes assumes

a form that is rendered white with the ashes he smears on it and is

adorned with a half-moon on the forehead. Adored with diverse hymns

uttered with diverse kinds of voice and worshipped with diverse Mantras

fraught with encomiums, he, that is sometimes called Sarva, is the

Destroyer of all creatures in the universe, and it is upon him, again,

that all creatures rest as their common foundation. Mahadeva is the

soul of all creatures. He pervades all things. He is the speaker of all

discourses (on duties and rituals). He resides everywhere and should be

known as dwelling in the hearts of all creatures in the universe. He

knows the desire cherished by every one of his worshippers. He becomes

acquainted with the object in which one pays him adorations. Do thou

then, if it pleases thee, seek the protection of the chief of the

deities. He sometimes rejoices, and sometimes yields to wrath, and

sometimes utters the syllable Hum 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 it is that assumes the form of

Sesha who sustains the world on his head. He has snakes for his belt, and

his ears are adorned with ear-rings made of snakes. Snakes form also the

sacred thread he wears. An elephant skin forms his upper garment.[44] He

sometimes laughs and sometimes sings and sometimes dances most

beautifully. Surrounded by innumerable spirits and ghosts, he sometimes

plays on musical instruments. Diverse, again are the instruments upon

which he plays, and sweet the sounds they yield. He sometimes wanders

(over crematoria), sometimes yawns, sometimes cries, and sometimes causes

others to cry. He sometimes assumes the guise of one that is mad, and

sometimes of one that is intoxicated, and he sometimes utters words that

are exceedingly sweet. Endued with appalling 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 deity of those

Mantras which are recited. He sometimes performs penances and sometimes

becomes the deity for whose adoration those penances are undergone. He

sometimes makes gifts and sometimes receives those gifts; sometimes

disposes himself in Yoga and sometimes becomes the object of the Yoga

contemplation of others. He may be seen on the sacrificial platform or in

the sacrificial stake; in the midst of the cow-pen 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 spouses of the Rishis. His hair is long

and stands erect. He is perfectly naked, for he has the horizon for his

garments. He is endued with 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 is

possessed of eyes that are large and terrible. He has empty space for his

covering and he it is that covers all things. Who is there that can truly

understand the limits of Mahadeva who is formless, who is one and

indivisible, who conjures of illusions, who is of the cause of all

actions and destructive operations in the universe, who assumes the form

of Hiranyagarbha, and who is without beginning and without end, and who

is without birth.[45] He lives in the heart (of every creature). He is

the prana, he is the mind, and he is Jiva (that is invested in the

material case). He is the soul of Yoga, and it is that is called Yoga. He

is the Yoga-contemplation into which Yogins enter.[46] He is the Supreme

Soul. Indeed Maheswara, the purity in essence, is capable of being

comprehended not by the senses but through only the Soul seizing his

existence. He plays on diverse 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 thyself to him, setting

thy heart upon him, depending upon him, and accepting him as thy one

refuse, do thou, O son, adore Mahadeva and then mayst thou obtain the

fruition of all thy wishes." Hearing those words of my mother, O slayer of

foes, from that day my devotion was directed to Mahadeva, having nothing

else for its object. I then applied myself to the practice of the

austerest penances for gratifying Sankara. For one thousand years I stood

on my left toe. After that I passed one thousand years, subsisting only

upon fruits. The next one thousand years I passed, subsisting upon the

fallen leaves of trees. The next thousand years I passed, subsisting upon

water only. After that I passed seven hundred years, subsisting on air

alone. In this way, I adored Mahadeva for a full thousand years of the

celestials. After this, the puissant Mahadeva, the Master of all the

universe, became gratified with me. Desirous of ascertaining whether I

was solely devoted to him and him alone, he appeared before me in the

form of Sakra surrounded by all the deities. As the celebrated Sakra, he

had a thousand eyes on his person and was armed with the thunderbolt. And

he rode on an elephant whose complexion was of the purest white, with

eyes red, ears folded, the temporal juice trickling down his cheeks, with

trunk contracted, terrible to look at, and endued with four tusks.

Indeed, riding on such an elephant, the illustrious chief of the deities

seemed to blaze forth with his energy. With a beautiful crown on his head

and adorned with garlands round his neck and bracelets round his arms, he

approached the spot where I was. A white umbrella was held over his head.

And he was waited upon by many Apsaras, and many Gandharvas sang his

praise. Addressing me, he said,--"O foremost of regenerate persons, I have

been gratified with thee. Beg of me whatever boon thou desirest,"--Hearing

these words of Sakra I did not become glad. Verily, O Krishna, I answered

the chief of the celestials in these words.--"I do not desire any boon at

thy hands, or from the hands of any other deity. O amiable deity, I tell

thee truly, that it is Mahadeva only from whom I have boons to ask. True,

true it is, O Sakra, true are these words that I say unto thee. No other

words are at all agreeable to me save those which relate to Maheswara. At

the command of Pashupati, that Lord of all creatures, I am ready to

become a worm or a tree with many branches. If not obtained through the

grace represented by Mahadeva's boons, the very sovereignty of the three

worlds would not be acceptable to me. Let me be born among the very

Chandalas but let me still be devoted to the feet of Hara. Without,

again, being devoted to that Lord of all creatures, I would not like to

have birth in the palace of Indra himself. If a person be wanting in

devotion to that Lord of the universe,--that Master of the deities and

the Asuras,--his misery will not end even if from want of food he has to

subsist upon only air and water.[47] What is the need of other discourses

that are even fraught with other kinds of morality and righteousness,

unto those persons who do not like to live even a moment without thinking

of feet of Mahadeva? When the unrighteous or sinful Kali Yuga comes, one

should never pass a moment without devoting his heart upon Mahadeva. One

that has drunk the Amrita constituted by the devotion to Hara, one

becomes freed from the fear of the world. One that has not obtained the

grace of Mahadeva can never succeed to devote oneself to Mahadeva for a

single day or for half a day or for a Muhurta or for a Kshana or for a

Lava (very small unit of time). At the command of Mahadeva I shall

cheerfully become a worm or an insect, but I have no relish for even the

sovereignty of the three worlds, if bestowed by thee, O Sakra. At the

word of Hara I would become even a dog. In fact, that would accord with

my highest wish. If not given by Maheswara, I would not have the

sovereignty of the very deities. I do not wish to have this dominion of

the Heavens. I do not wish to have the sovereignty of the celestials. I

do not wish to have the region of Brahma. Indeed, I do not wish to have

that cessation of individual existence which is called Emancipation and

which involves a complete identification with Brahma. But I want to

become the slave of Hara. As long as that Lord of all creatures, the

illustrious Mahesa, with crown on his head and body possessed of the pure

white complexion of the lunar disc, does not become gratified with me, so

long shall I cheerfully bear all those afflictions, due to a hundred

repetitions of decrepitude, death and birth, that befall to the lot of

embodied beings. What person in the universe can obtain tranquillity,

without gratifying Rudra that is freed from decripitude and death, that

is endued with the effulgence of the Sun, the Moon, or the fire, that is

the root or original cause of everything real and unreal in the three

worlds, and that exists as one and indivisible entity? If in consequence

of my faults, rebirths be mine, I shall, in those new births, devote

myself solely to Bhava."

"'"'Indra said, "What reason canst thou assign for the existence of a

Supreme Being or for His being the cause of all causes?"'

"'"Upamanyu said, '"I solicit boons from that great Deity named Siva whom

utterers of Brahma have described as existent and non-existent, manifest

and unmanifest, eternal or immutable, one and many. I solicit boons from

Him who is without beginning and middle and end, who is Knowledge and

Puissance, who is inconceivable and who is the Supreme Soul. I solicit

boons from Him whence comes all Puissance, who has not been produced by

any one, who is immutable, and who, though himself unsprung from any

seed, is the seed of all things in the universe. I solicit boons from Him

who is blazing Effulgence, (beyond Darkness) who is the essence of all

penances, who transcends all faculties of which we are possessed and

which we may devote for the purpose of comprehending him, and by knowing

whom every one becomes freed from grief or sorrow. I worship him, O

Purandara, who is conversant with the creation of all elements and the

thought 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 puissance to give everything.[48] I solicit boons from Him who cannot

be comprehended by argument, who represents the object of the Sankhya and

the Yoga systems of philosophy, and who transcends all things, and whom

all persons conversant with the topics of enquiry worship and adore.[49]

I solicit 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 solicit boons from Him who it is that first created

Brahma, that creator of all the worlds, having filled Space (with His

energy) and evoked into existence the primeval egg.[50] Who else than

that Supreme Lord could be creator of Fire, Water, Wind, Earth, Space,

Mind, and that which is called Mahat? Tell me, O Sakra, who else than

Siva could create Mind, Understanding, Consciousness or Ego, the

Tanmatras, and the senses? Who is there higher than Siva?[51] The wise

say that the Grandsire Brahma is the creator of this universe. Brahma,

however, acquired his high puissance and prosperity by adoring and

gratifying Mahadeva, that God of gods. That high puissance (consisting of

all the three attributes of creation, protection, and destruction), which

dwells in that illustrious Being who is endowed with the quality of being

one, who created Brahma, Vishnu, and Rudra, was derived from Mahadeva.

Tell me who is there that is superior to the Supreme Lord?[52] Who else

than that God of gods is competent to unite the sons of Diti with

lordship and puissance, judging by the sovereignty and the power of

oppressing conferred upon the foremost of the Daityas and Danavas?[53]

The different points of the horizon, Time, the Sun, all fiery entities,

planets, wind, water, and the stars and constellations,--these, know

thou, are from Mahadeva. Tell us who is higher than the Supreme Lord? Who

else is there, except Mahadeva, in the matter of the creation of

Sacrifice and the destruction of Tripura? Who else except Mahadeva, the

grinder of the foes, has offered lordship to the principal?[54] What

need, O Purandara, of many well-sounding statements fraught with spacious

sophisms, when I behold thee of a thousand eyes, O best of the

deities,--thee that art worshipped by Siddhas and Gandharvas and the

deities and the Rishis? O best of the Kusikas, all this is due to the

grace of that God of gods viz., Mahadeva. Know, O Kesava, that this all,

consisting of animate and inanimate existences with heaven and other

unseen entities, which occur in this world, and which has the

all-pervading Lord for their soul, has flowed from Maheswara and has been

created (by him) for enjoyment by Jiva.[55] In the worlds that are known

by the names of Bhu, Bhuva, Swah, and Maha, in the midst of the mountains

of Lokaloka, in the islands, in the mountains of Meru, in all things that

yield happiness, and in the hearts of all creatures, O illustrious

Maghavat, resides Mahadeva, as persons conversant with all the topics of

enquiry say. If, O Sakra, the Devas (deities) and the Asuras could see

any other puissant form than Bhava's, would not both of them, especially

the former, when opposed and afflicted by the latter, have sought the

protection of that form? In all hostile encounters of the deities, the

Yakshas, the Uragas and the Rakshasas, that terminating in mutual

destruction, it is Bhava that gives unto those that meet with

destruction, puissance commensurate with their respective locations as

dependent upon their acts. Tell me, who else than Maheswara is there for

bestowing boons upon, and once more chastising the Andhaka and Sukra and

Dundubhi and Maharshi and many foremost of Yakshas, Indra and Vala and

Rakshasas and the Nivatakavachas? Was not the vital seed of Mahadeva,

that Master of both the deities and the Asuras, poured as a libation upon

the fire? From that seed sprung a mountain of gold. Who else is there

whose seed can be said to be possessed of such virtue?[56] Who else in

this world is praised as having the horizon only for his garments? Who

else can be said to be a Brahmacharin with his vital seed drawn up? Who

else is there that has half his body occupied by his dear spouse?[57] Who

else is there that has been able to subjugate Kama, the god of desire?

Tell me, O Indra, what other Being possesses that high region of supreme

felicity that is applauded by all the deities? Who else has the

crematorium as his sporting ground? Who else is there that is so praised

for his dancing? Whose puissance and worship remain immutable? Who else

is there that sports with spirits and ghosts? Tell me, O deity, who else

has associate that are possessed of strength like his own and that are,

therefore, proud of that strength or puissance?[58] Who else is there

whose status is applauded as unchangeable and worshipped with reverence

by the three worlds? Who else is there that pours rain, gives heat, and

blazes forth in Energy? From whom else do we derive our wealth of herbs?

Who else upholds all kinds of wealth? Who else sports as much as he

pleases in the three worlds of mobile and immobile things? O Indra, know

Maheswara to be the original cause (of everything). He is adored by

Yogins, by Rishis, by the Gandharvas, and by the Siddhas, with the aid of

knowledge, (of ascetic) success, and of the rites laid down in the

scriptural ordinances.[59] He is adored by both the deities and the

Asuras with the aid of sacrifices by acts and the affliction of the

ritual laid down in the scriptures. The fruits of action can never touch

him for he transcends them all. Being such, I call him the original cause

of everything.[60] He is both gross and subtile. He is without compare.

He cannot be conceived by the senses. He is endued with attributes and he

is divested of them. He is the lord of attributes, for they are under his

control. Even such is the place that is Maheswara's. He is the cause of

the maintenance and the creation (of 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. Verily, He is

the cause of every thing. He is that which is mutable, He is the

unmanifest, He is Knowledge; He is ignorance; He is every act, He is

every omission; He is righteousness; and He is unrighteousness. Him, O

Sakra, do I call the cause of every thing. Behold, O Indra, in the image

of Mahadeva the indications of both the sexes. That god of gods, viz.,

Rudra, that cause of both creation and destruction, displays in his form

the indications 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 that is higher than Isa,

O Sakra. If it pleases thee, do thou throw thyself on his kindness and

protection. Thou hast visible evidence, O chief of the celestials, of the

fact that the universe has sprung from the union of the sexes (as

represented by Mahadeva). The universe, thou knowest, is the sum of what

is vested with attributes and what else is divested of attributes and has

for its immediate cause the seeds of Brahma and others. Brahma and Indra

and Hutasana and Vishnu and all the other deities, along with the Daityas

and the Asuras, crowned with the fruition of a thousand desires, always

say that there is none that is higher than Mahadeva.[61] Impelled by

desire, I solicit, with restrained mind, that god known to all the mobile

and immobile universe,--him, that is, who has been spoken of as the best

and highest of all the gods, and who is auspiciousness itself, for

obtaining without delay that highest of all acquisitions, viz.,

Emancipation. What necessity is there of other reasons (for establishing)

what I believe? The supreme Mahadeva is the cause of all causes. We have

never heard that the deities have, at any time, adored the sign of any

other god than Mahadeva. If Maheswara be not accepted, tell me, if thou

hast ever heard of it, who else is there whose sign has been worshipped

or is being worshipped by all the deities? He whose sign is always

worshipped by Brahma, by Vishnu, by thee, O Indra, with all the other

deities, is verily the foremost of all adorable deities. Brahma has for

his sign the lotus, Vishnu has for his the discus, Indra has for his sign

the thunder-bolt. But the creatures of the world do not bear any of the

signs that distinguish these deities. On the other hand, all creatures

bear the signs that mark Mahadeva and his spouse. Hence, all creatures

must be regarded as belonging to Maheswara. All creatures of the feminine

sex, have sprung from Uma's nature as their cause, and hence it is they

bear the mark of femininity that distinguishes Uma; while all creatures

that are masculine, having sprung from Siva, bear the masculine mark that

distinguishes Siva. That person who says 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 spouse should be regarded as very wretched and should not

be counted among the creatures of the universe. Every being with the mark

of the masculine sex should be known to be of Isana, while every being

with the mark of the feminine sex should be known to be of Uma. This

universe of mobile and immobile creatures is provided by two kinds of

forms (viz., male and female). It is from Mahadeva that I wish to obtain

boons. Failing in this, O Kausika, I would rather prefer dissolution

itself. Go or remain, O Sakra, as thou, O slayer of Vala, desirest. I

wish to have boons or curses from Mahadeva. No other deity shall I ever

acknowledge, nor would I have from any other deity the fruition of all my

wishes.--Having said these words unto the chief of the celestials, I

became overwhelmed with grief at the thought of Mahadeva not having been

gratified with me not withstanding my severe austerities. Within the

twinkling of an eye, however, I saw the celestial elephant I had beheld

before me transformed into a bull as white as a swan, or the Jasminum

pubescens, 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 hue of its eyes was

tawny like that of honey. Its horns were hard as adamant and had the

colour of gold. With their very sharp ends, whose hue was a mild red, the

bull seemed to tear the Earth. The animal was adorned all over with

ornaments made of the purest gold. Its face and hoofs and nose and ears

were exceedingly beautiful and its waist too exceedingly well-formed. Its

flanks were possessed of great beauty and its neck was very thick. Its

whole form was exceedingly agreeable and beautiful to look at. Its hump

shone with great beauty and seemed to occupy the whole of its

shoulder-joint. And it looked like the summit of a mountain of snow or

like a cliff of white clouds in the sky. Upon the back of that animal I

beheld seated the illustrious Mahadeva with his spouse Uma. Verily,

Mahadeva shone like the lord of stars while he is at his full. The fire

born of his energy resembled in effulgence the lightening that flashes

amid clouds. Verily, it seemed as if a thousand suns rose there, filling

every side with a dazzling splendour. The energy of the Supreme Lord

looked like the Samvartaka fire which destroys all creatures at the end

of the Yuga. Overspread with that energy, the horizon became such that I

could see nothing on any side. Filled with anxiety I once more thought

what it could mean. That energy, however, did not pervade every side for

any length of time, for soon, through the illusion of that god of gods,

the horizon became clear. I then beheld the illustrious Sthanu or

Maheswara seated on the back of his bull, of blessed and agreeable

appearance and looking like a smokeless fire. And the great god was

accompanied by Parvati of faultless features. Indeed, I beheld the

blue-throated and high-souled Sthanu, unattached to everything, that

receptacle of all kinds of force, endued with eight and ten arms and

adorned with all kinds of ornaments. Clad in white vestments, he wore

white garlands, and had white unguents smeared upon his limbs. The colour

of his banner, irresistible in the universe, was white. The sacred thread

round his person was also white. He was surrounded with associates, all

possessed with prowess equal to his own, who were singing or dancing or

playing on diverse kinds of musical instruments. A crescent moon, of pale

hue, formed his crown, and placed on his forehead it looked like the moon

that rises in the autumnal firmament. He seemed to dazzle with splendour,

in consequence of his three eyes that 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

beheld, O Govinda, the weapons in their embodied forms and fraught with

every kind of energy, that belong to Bhava of immeasurable prowess. The

high-souled deity held a bow whose hues resembled those of the rainbow.

That bow is celebrated under the name of the Pinaka and is in reality a

mighty snake. Indeed, that snake of seven heads and vast body, of sharp

fangs and virulent poison, of large neck and the masculine sex, was

twined round with the cord that served as its bowstring. And there was a

shaft whose splendour looked like that of the sun or of the fire that

appears at the end of the Yuga. Verily, that shaft was the excellent

Pasupata that mighty and terrible weapon, which is without a second,

indescribable for its power, and capable of striking every creature with

fear. Of vast proportions, it seemed to constantly vomit sparks of fire.

Possessed of one foot, of large teeth, and a thousand heads and thousand

stomachs, it has a thousand arms, a thousand tongues, and a thousand

eyes. Indeed, it seemed to continually vomit fire. O thou of mighty arms,

that weapon is superior to the Brahma, the Narayana, the Aindra, the

Agneya, and the Varuna weapons. Verily, it is capable of neutralising

every other weapon in the universe. It was with that weapon that the

illustrious Mahadeva had in days of yore, burnt and consumed in a moment

the triple city of the Asuras. With the greatest ease, O Govinda,

Mahadeva, using that single arrow, achieved that feat. That weapon, shot

by Mahadeva's arms, can, without doubt consume in half the time taken up

by a twinkling of the eyes the entire universe with all its mobile and

immobile creatures. In the universe there is no being including even

Brahma and Vishnu and the deities, that are incapable of being slain by

that weapon. O sire, I saw that excellent, wonderful and incomparable

weapon in the hand of Mahadeva. There is another mysterious and very

powerful weapon which is equal or perhaps superior to the Pasupata

weapon. I beheld that also. It is celebrated in all the worlds as the Sum

of the Sula-armed Mahadeva. Hurled by the illustrious deity, that weapon

is competent to rive the entire Earth or dry up the waters of the ocean

or annihilate the entire universe. In days of yore, Yuvanaswa's son, king

Mandhatri, that conqueror of the three worlds, possessed of imperial sway

and endued with abundant energy, was, with all his troops, destroyed by

means of that weapon. Endued with great might and great energy and

resembling Sakra himself in prowess, the king, O Govinda, was slain by

the Rakshasa Lavana with the aid of this Sula which he had got from Siva.

The Sula has a very keen point. Exceedingly terrible, it is capable of

causing everybody's hair stand on its end. I saw it in the hand of

Mahadeva, as if roaring with rage, having contracted its forehead into

three wrinkles. It resembled, O Krishna, a smokeless fire or the sun that

rises at the end of the Yuga. The handle of that Sula, was made of a

mighty snake. It is really indescribable. It looked like the universal

Destroyer himself armed with his noose. I saw this weapon, O Govinda, in

the hand of Mahadeva. I beheld also another weapon, viz., that

sharp-edged battle-axe which, in days of yore, was given unto Rama by the

gratified Mahadeva for enabling him to exterminate the Kshatriyas. It was

with this weapon that Rama (of Bhrigu's race) slew in dreadful battle the

great Kartaviryya who was the ruler of all the world. It was with that

weapon that Jamadagni's son, O Govinda, was able to exterminate the

Kshatriyas for one and twenty times. Of blazing edge and exceedingly

terrible, that axe was hanging on the shoulder, adorned with a snake, of

Mahadeva. Indeed, it shone on Mahadeva's person like the flame of a

blazing fire. I beheld innumerable other celestial weapons with Mahadeva

of great intelligence. I have, however named only a few, O sinless one,

in consequence of their principal character. On the left side of the

great god stood the Grandsire Brahma seated on an excellent car unto

which were attached swans endued with the speed of the mind. On the same

side could be seen Narayana also, seated on the son of Vinata, and

bearing the conch, the discus, and the mace. Close to the goddess Uma was

Skanda seated on his peacock, bearing his fatal dart and bells, and

looking like another Agni. In the front of Mahadeva I beheld Nandi

standing armed with his Sula and looking like a second Sankara (for

prowess and energy). The Munis headed by the Self-born Manu and Rishis

having Bhrigu for their first, and the deities with Sakra at their head,

all came there. All the tribes of spirits and ghosts, and the celestial

Mothers, stood surrounding Mahadeva and saluting him with reverence. The

deities were engaged in singing the praises of Mahadeva by uttering

diverse hymns. The Grandsire Brahma uttering a Rathantara, praised

Mahadeva. Narayana also, uttering the Jyestha Saman, sang the praises of

Bhava. Sakra also did the same with the aid of those foremost of Vedic

Mantras, viz., the Sata-Rudriam. Verily, Brahma and Narayana and

Sakra,--those three high-souled deities,--shone there like three

sacrificial fires. In their midst shone the illustrious God like the sun

in the midst of his corona, emerged from autumnal clouds. I beheld

myriads of suns and moons, also in the sky, O Kesava. I then praised the

illustrious Lord of everything, the supreme Master of the universe."'

"'"Upamanyu continued, 'I said, "Salutations to thee, O illustrious one, O

thou that constitutest the refuge of all things, O thou that art called

Mahadeva! Salutations to thee that assumest the form of Sakra, that art

Sakra, and that disguisest thyself in the form and vestments of Sakra.

Salutations to thee that art armed with the thunder, to thee that art

tawny, and thee that art always armed with the Pinaka. Salutations to

thee that always bearest the conch and the Sula. Salutations to thee that

art clad in black, to thee that art of dark and curly hair, to thee that

hast a dark deer-skin for thy upper garment, to thee that presidest over

the eighth lunation of the dark fortnight. Salutations to thee that art

of white complexion, to thee that art called white, to thee that art clad

in white robes, to thee that hast limbs smeared with white ashes, to thee

that art ever engaged in white deeds. Salutations to thee that art red of

colour, to thee that art clad in red vestments, to thee that ownest a red

banner with red flags, to thee that wearest red garlands and usest red

unguents. Salutations to thee that art brown in complexion, to thee that

art clad in brown vestments, to thee that hast a brown banner with brown

flags, to thee that wearest brown garlands and usest brown unguents.

Salutations to thee that hast the umbrella of royalty held over thy head,

to thee that wearest the foremost of crowns. Salutations unto thee that

art adorned with half a garland and half an armlet, to thee that art

decked with one ring for one year, to thee that art endued with the speed

of the mind, to thee that art endued with great effulgence. Salutations

to thee that art the foremost of deities, to thee that art the foremost

of ascetics, to thee that art the foremost of celestials. Salutations to

thee that wearest half a wreath of lotuses, to thee that hast many

lotuses on thy body. Salutations to thee that hast half thy body smeared

with sandal paste, to thee that hast half thy body decked with garlands

of flowers and smeared with fragrant unguents.[62] Salutations to thee

that art of the complexion of the Sun, to thee that art like the Sun, to

thee whose face is like the Sun, to thee that hast eyes each of which is

like the Sun. Salutations to thee that art Soma, to thee that art as mild

as Soma, to thee that bearest the lunar disc, to thee that art of lunar

aspect, to thee that art the foremost of all creatures, to thee that art

adorned with a set of the most beautiful teeth. Salutations to thee that

art of a dark complexion, to thee that art of a fair complexion, to thee

that hast a form half of which is yellow and half white, to thee that

hast a body half of which is male and half female, to thee that art both

male and female. Salutations to thee that ownest a bull for thy vehicle,

to thee that proceedest riding on the foremost of elephants, to thee that

art obtained with difficulty, to thee that art capable of going to places

unapproachable by others. Salutations to thee whose praises are sung by

the Ganas, to thee that art devoted to the diverse Ganas, to thee that

followest the track that is trod by the Ganas, to thee that art always

devoted to the Ganas as to a vow. Salutations to thee that art of the

complexion of white clouds, to thee that hast the splendour of the

evening clouds, to thee that art incapable of being described by names,

to thee that art of thy own form (having nothing else in the universe

with which it can be compared). Salutations to thee that wearest a

beautiful garland of red colour, to thee that art clad in robes of red

colour. Salutations to thee that hast the crown of the head decked with

gems, to thee that art adorned with a half-moon, to thee that wearest

many beautiful gems in thy diadem, to thee that hast eight flowers on thy

head. Salutations to thee that hast a fiery mouth and fiery eyes, to thee

that hast eyes possessing the effulgence of a thousand moons, to thee

that art of the form of fire, to thee that art beautiful and agreeable,

to thee that art inconceivable and mysterious. Salutations to thee that

rangest through the firmament, to thee that lovest and residest in lands

affording pasture to kine, to thee that walkest on the Earth, to thee

that art the Earth, to thee that art infinite, to thee that art

exceedingly auspicious. Salutations to thee that art unclad (or has the

horizon alone for thy vestments), to thee that makest a happy home of

every place where thou mayst happen to be for the moment. Salutations to

thee that hast the universe for thy home, to thee that hast both

Knowledge and Felicity for thy Soul. Salutations to thee that always

wearest a diadem, to thee that wearest a large armlet, to thee that hast

a snake for the garland round thy neck, to thee that wearest many

beautiful ornaments on thy person. Salutations to thee that hast the Sun,

the Moon, and Agni for thy three eyes, to thee that art possessed of a

thousand eyes, to thee that art both male and female, to thee that art

divested of sex, to thee that art a Sankhya, to thee that art a Yogin.

Salutations to thee that art of the grace of those deities who are

worshipped in sacrifices, to thee that art the Atharvans, to thee that

art the alleviator of all kinds of disease and pain, to thee that art the

dispeller of every sorrow. Salutations to thee that roarest as deep as

the clouds, to thee that puttest forth diverse kinds of illusions, to

thee that presidest over the soil and over the seed that is sown in it,

to thee that art the Creator of everything. Salutations to thee that art

the Lord of all the celestials, to thee that art the Master of the

universe, to thee that art endued with the speed of the wind, to thee

that art of the form of the wind. Salutations to thee that wearest a

garland of gold, to thee that sportest on hills and mountains[63], to

thee that art adorned by all who are enemies of the gods, to thee that

art possessed of fierce speed and energy. Salutations to thee that torest

away one of the heads of the Grandsire Brahma, to thee that hast slain

the Asura named Mahisha, to thee that assumest three forms, to thee that

bearest every form. Salutations to thee that art the destroyer of the

triple city of the Asuras, to thee that art the destroyer of (Daksha's)

sacrifice, to thee that art the destroyer of the body of Kama (the deity

of Desire), to thee that wieldest the rod of destruction. Salutations to

thee that art Skanda, to thee that art Visakha, to thee that art the rod

of the Brahmana, to thee that art Bhava, to thee that art Sarva, to thee

that art of universal form. Salutations to thee that art Isana, to thee

that art the destroyer of Bhaga, to thee that art the slayer of Andhaka,

to thee that art the universe, to thee that art possessed of illusion, to

thee that art both conceivable and inconceivable.[64] Thou art the one

end of all creatures, thou art the foremost, thou art the heart of

everything. Thou art the Brahma of all the deities, thou art the

Nilardhita Red and Blue of the Rudras. Thou art the Soul of the

creatures, thou art He who is called Purusha in the Sankhya philosophy,

thou art the Rishabha among all things sacred, thou art that which is

called auspicious by Yogins and which, according to them, is without

parts (being indivisible). Amongst those that are observant of the

different modes of life, thou art the House-holder, thou art the great

Lord amongst the lords of the universe. Thou art Kuvera among all the

Yakshas, and thou art Vishnu amongst all the sacrifices.[65] Thou art

Meru amongst mountains, thou art the Moon among all luminaries of the

firmament, thou art Vasishtha amongst Rishis, thou art Surya among the

planets. Thou art the lion among all wild animals, and among all domestic

animals, thou art the bull that is worshipped by all people. Among the

Adityas thou art Vishnu (Upendra), among the Vasu thou art Pavaka, among

birds thou art the son of Vinata (Garuda), and among snakes thou art

Ananta (Sesha). Among the Vedas thou art the Samans, among the Yajushes

thou art the Sata-Rudriyam, among Yogins thou art Sanatkumara, and among

Sankhyas thou art Kapila. Among the Maruts thou art Sakra, among the

Pitris thou art Devarat, among all the regions (for the residence of

created beings) thou art the region of Brahman, and amongst all the ends

that creatures attain to, thou art Moksha or Emancipation. Thou art the

Ocean of milk among all oceans, among all rocky eminences thou art

Himavat, among all the orders thou art the Brahmana, and among all

learned Brahmanas thou art he that has undergone and is observant of the

Diksha. Thou art the Sun among all things in the world, thou art the

destroyer called Kala. Thou art whatever else possessed of superior

energy of eminence that exists in the universe. Thou art possessed of

supreme puissance. Even this is what represents my certain conclusion.

Salutations to thee, O puissant and illustrious one, O thou that art kind

to all thy worshippers. Salutations to thee, O lord of Yogins. I bow to

thee, O original cause of the universe. Be thou gratified with me that am

thy worshipper, that am very miserable and helpless. O Eternal Lord, do

thou become the refuge of this adorer of thine that is very weak and

miserable. O Supreme Lord, it behoveth thee to pardon all those

transgressions of which I have been guilty, taking compassion upon me on

the ground of my being thy devoted worshipper. I was stupefied by thee, O

Lord of all the deities, in consequence of the disguise in which thou

showest thyself to me. O Maheswara, I did not give thee the Arghya or

water to wash thy feet."[66] Having hymned the praises of Isana in this

way, I offered him, with great devotion, water to wash his feet and the

ingredients of the Arghya, and then, with joined hands, I resigned myself

to him, being prepared to do whatever he would bid. Then, O sire, an

auspicious shower of flowers fell upon my head, possessed of celestial

fragrance and bedewed with cold water. The celestial musicians began to

play on their kettle-drums. A delicious breeze, fragrant and agreeable,

began to blow and fill me with pleasure. Then Mahadeva accompanied by his

spouse, and having the bull for his sign, having been gratified with me,

addressed the celestials assembled there in these words, filling me with

great joy,--"Behold, ye deities, the devotion of the high-souled Upamanyu.

Verily, steady and great is that devotion, and entirely immutable, for it

exists unalterably."--Thus addressed by the great God armed with the Sula,

the deities, O Krishna, having bowed down unto him and joined their hands

in reverence, said these words,--"O illustrious one, O God of the gods, O

master of the universe, O Lord of all, let this best of regenerate

persons obtain from thee the fruition of all his desires."--Thus addressed

by all the deities, with the Grandsire Brahma among them. Sarva,

otherwise called Isa and Sankara, said these words as if smiling unto

me.'

"'"'The illustrious Sankara said, "O dear Upamanyu, I am gratified with

thee. Behold me, O foremost of Munis, O learned Rishi, thou art firmly

devoted to me and well hast thou been tested by me. I have been very

highly pleased with thee in consequence of this thy devotion to Siva. I

shall, therefore, give thee today the fruition of whatever desires thou

mayst have in thy heart." Thus addressed by Mahadeva of great wisdom,

tears of joy came into my eyes and my hair stood on its end (through

emotion). Kneeling down unto him and bowing unto him repeatedly, I then,

with a voice that was choked with delight, said unto him,--"O illustrious

god, it seems to me that I was hitherto dead and that it is only today

that I have taken my birth, and that my birth hath today borne fruit,

since I am staying now in the presence of Him who is the Master of both

the deities and the Asuras! Who else is more praiseworthy than I, since I

am beholding with these eyes of mine, Him of immeasurable prowess whom

the very deities are unable to behold without first paying hearty

worship? That which they that are possessed of learning and wisdom say is

the highest of all topics, which is Eternal, which is distinguished from

all else, which is unborn, which is Knowledge, which is indestructible,

is identical with thee, O puissant and illustrious one, thee that art the

beginning of all the topics, thee that art indestructible and changeless,

thee that art conversant with the ordinances which govern all the topics,

thee that art the foremost of Purushas, thee that art the highest of the

high. Thou art he that hadst created from thy right side the Grandsire

Brahma, the Creator of all things. Thou art he that hadst created from

thy left side Vishnu for protecting the Creation. Thou art that puissant

Lord who didst create Rudra when the end of the Yuga came and when the

Creation was once more to be dissolved. That Rudra, who sprang from thee

destroyed the Creation with all its mobile and immobile beings, assuming

the form of Kala of great energy, of the cloud Samvartaka (charged with

water which myriads of oceans are not capacious enough to bear), and of

the all consuming fire. Verily, when the period comes for the dissolution

of the universe, that Rudra stands, ready to swallow up the universe.

Thou art that Mahadeva, who is the original Creator of the universe with

all its mobile and immobile entities. Thou art he, who, at the end of the

Kalpa, stands, withdrawing all things into thyself. Thou art he that

pervadest all things, that art the Soul of all things, thou art the

Creator of the Creator of all entities. Incapable of being seen by even

any of the deities, thou art he that exists, pervading all entities. If,

O lord, thou hast been gratified with me and if thou wouldst grant me

boons, let this be the boon, O Lord of all the deities, that my devotion

to thee may remain unchanged. O best of the deities, let me, through thy

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 thy illustrious self be for ever present at our retreat."--Thus

addressed by me, the illustrious Maheswara endued with supreme energy,

that Master of all mobile and immobile, viz., Siva, worshipped of all the

universe, then said unto me these words.'

"'"'The illustrious Deity said, "Be thou free from every misery and pain,

and be thou above decrepitude and death. Be thou possessed of fame, be

thou endued with great energy, and let spiritual knowledge be thine. Thou

shalt, through my grace, be always sought for by the Rishis. Be thy

behaviour good and righteous, be every desirable attribute thine, be thou

possessed of universal knowledge, and be thou of agreeable appearance.

Let undecaying youth be thine, and let thy energy be like that of fire.

Wherever, again, thou mayst desire the presence of the ocean of milk that

is so agreeable to thee, there shall that ocean appear before thee (ready

for being utilised by thee and thy friends for purposes of thy food). Do

thou, with thy friends, always obtain food prepared with milk, with the

celestial nectar besides being mixed with it.[67] After the expiration of

a Kalpa thou shalt then obtain my companionship. Thy family and race and

kinsmen shall be exhaustless. O foremost of regenerate ones, thy devotion

to me shalt be eternal. And, O best of Brahmanas, I shall always accord

my presence to thy asylum. Live, O son, whithersoever thou likest, and

let no anxiety be thine. Thought of by thee, I shall, O learned Brahmana,

grant thee a sight of myself again."--Having said these words, and granted

me these boons, the illustrious Isana, endued with the effulgence of

millions of Suns, disappeared there and then. It was even thus, O

Krishna, that I beheld, with the aid of austere penances, that God of

gods. I also obtained all that was said by the great Deity endued with

supreme intelligence. Behold, O Krishna, before thy eyes, these Siddhas

residing here and these Rishis and Vidyadharas and Yakshas and Gandharvas

and Apsaras. Behold these trees and creepers and plants yielding all

sorts of flowers and fruits. Behold them bearing the flowers of every

season, with beautiful leaves, and shedding a sweet fragrance all around.

O thou of mighty arms, all these are endued with a celestial nature

through the grace of that god of gods, that Supreme Lord, that

high-souled Deity.'

"'Vasudeva continued, "Hearing these words of his and beholding, as it

were, with my own eyes all that he had related to me, I became filled

with wonder. I then addressed the great ascetic Upamanyu and said unto

him,--'Deserving of great praise art thou, O foremost of learned

Brahmanas, for what righteous man is there other than thou whose retreat

enjoys the distinction of being honoured with the presence of that God of

gods? Will the puissant Siva, will the great Sankara, O chief of

ascetics, grant me also a sight of his person and show me favour.'

"'"Upamanyu said, 'Without doubt, O thou of eyes like lotus-petals, thou

wilt obtain a sight of Mahadeva very soon, even as, O sinless one, I

succeeded in obtaining a sight of him. O thou of immeasurable prowess, I

see with my spiritual eyes that thou wilt, in the sixth month from this,

succeed in obtaining a sight of Mahadeva, O best of all persons. Thou, O

foremost of the Yadus, wilt obtain from Maheswara and his spouse, four

and twenty boons. I tell thee what is true. Through the grace of that

Deity endued with supreme wisdom, the Past, the Future and the Present

are known to me. The great Hara has favoured these Rishis numbering by

thousands and others as numerous. Why will not the puissant Deity show

favour to thee, O Mahadeva? The meeting of the gods is always commendable

with one like thee, with one that is devoted to the Brahmanas, with one

that is full of compassion and that is full of faith. I shall give thee

certain Mantras. Recite them continuously. By this thou art certain to

behold Sankara.'"

"'The blessed Vishnu continued, "I then said unto him, 'O regenerate one,

through thy grace, O great ascetic, I shall behold the lord of the

deities, that grinder of multitudes of Diti's 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 Diksha (initiation)

according to due rites, at the hands of that Brahmana and received the

staff from his hands. I underwent the prescribed shave. I took up a

quantity of Kusa blades in my hand. I wore rags for my vestments. I

rubbed my person with ghee. I encircled a cord of Munja grass round my

loins. For one month I lived on fruits. The second month I subsisted upon

water. The third, the fourth and the fifth months I passed, living upon

air alone. I stood all the while, supporting myself upon one foot and

with my arms also raised upwards, and foregoing sleep all the while. I

then beheld, O Bharata, in the firmament an effulgence that seemed to be

as dazzling as that of a thousand Suns combined together. Towards the

centre of that effulgence, O son of Pandu, I saw a cloud looking like a

mass of blue hills, adorned with rows of cranes, embellished with many a

grand rainbow, with flashes of lightning and the thunder-fire looking

like eyes set on it.[68] Within that cloud was the puissant Mahadeva.

himself of dazzling splendour, accompanied by his spouse Uma. Verily, the

great Deity seemed to shine with his penances, energy, beauty,

effulgence, and his dear spouse by his side. The puissant Maheswara, with

his spouse by his side, shone in the midst of that cloud. The appearance

seemed to be like that of the Sun in the midst of racking clouds with the

Moon by his side. The hair on my body, O son of Kunti, stood on its end,

and my eyes expanded with wonder upon beholding Hara, the refuge of all

the deities and the dispeller of all their griefs. Mahadeva was adorned

with a diadem on his head. He was armed with his Sula. He was clad in a

tiger-skin, had matted locks on his head, and bore the staff (of the

Sanyasin) in one of his hands. He was armed, besides with his Pinaka and

the thunderbolt. His teeth was sharp-pointed. He was decked with an

excellent bracelet for the upper arm. His sacred thread was constituted

by a snake. He wore an excellent garland of diversified colours on his

bosom, that hung down to his toes. Verily, I beheld him like the

exceedingly bright moon of an autumnal evening. Surrounded by diverse

clans of spirits and ghosts, he looked like the autumnal Sun difficult of

being gazed at for its dazzling brightness. Eleven hundred Rudras stood

around that Deity of restrained soul and white deeds, then seated upon

his bull. All of them were employed in hymning his praises. The Adityas,

the Vasus, the Sadhyas, the Viswedevas, and the twin Aswins praised that

Lord of the universe by uttering the hymns occurring in the scriptures.

The puissant Indra and his brother Upendra, the two sons of Aditi, and

the Grandsire Brahma, all uttered, in the presence of Bhava, the

Rathantara Saman. Innumerable masters of Yoga, all the regenerate Rishis

with their children, all the celestial Rishis, the goddess Earth, the Sky

(between Earth and Heaven), 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, and all beings conversant with Truth, were seen

bowing down unto that Supreme Preceptor, that great Father, that giver

(or origin) of Yoga. Sanatkumara, the Vedas, the Histories, Marichi,

Angiras, Atri, Pulastya, Pulaha, Kratu, the seven Manus, Soma, the

Atharvans, and Vrihaspati, Bhrigu, Daksha, Kasyapa, Vasishtha, Kasya, the

Schandas, Diksha, the Sacrifices, Dakshina, the Sacrificial Fires, the

Havis (clarified butter) poured in sacrifices, and all the requisites of

the sacrifices, were beheld by me, O Yudhishthira, standing there in

their embodied forms. All the guardians of the worlds, all the Rivers,

all the snakes, the mountains, the celestial Mothers, all the spouses and

daughters of the celestials, thousands upon thousands and millions of

ascetics, were seen to bow down to that puissant Lord who is the soul of

tranquillity. The Mountains, the Oceans, and the Points of the compass

also did the same, the Gandharvas and the Apsaras highly skilled in

music, in celestial strains, 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, adorned, in

thought, word and deed, that puissant Lord. Before me, that Lord of all

the gods viz., Sarva, appeared seated in all his glory. Seeing that Isana

had showed himself to me by being seated in glory before my eyes, the

whole universe, with the Grandsire and Sakra, looked at me. I, however,

had not the power to look at Mahadeva. The great Deity then addressed me

saying, 'Behold, O Krishna, and speak to me. Thou hast adorned me

hundreds and thousands of times. There is no one in the three worlds that

is dearer to me than thou.' After I had bowed unto him, his spouse, viz.,

the goddess Uma, became gratified with me. I then addressed in these

words the great God whose praises are hymned by all the deities with the

Grandsire Brahma at their head.'"

"'The blessed Vishnu said, "I saluted Mahadeva, saying,--'Salutations to

thee, O thou that art the eternal origin of all things. The Rishis say

that thou art the Lord of the Vedas. The righteous say that thou art

Penance, thou art Sattwa, thou art Rajas, thou art Tamas, and thou art

Truth. Thou art Brahman, thou art Rudra, thou art Varuna, thou art Agni,

thou art Manu, thou art Bhava, thou art Dhatri, thou art Tashtri, thou

art Vidhatri, thou art the puissant Master of all things, and thou art

everywhere. All beings, mobile and immobile, have sprung from thee. This

triple world with all its mobile and immobile entities, has been created

by thee. The Rishis say that thou art superior to the senses, the mind,

the vital breaths, the seven sacrificial fires, all others that have

their refuge in the all-pervading Soul, and all the deities that are

adored and worthy of adoration. Thou, O illustrious one, art the Vedas,

the Sacrifices, Soma, Dakshina, Pavaka, Havi, and all other requisites of

sacrifice. The merit obtained by sacrifices, gifts made to others, the

study of the Vedas, vows, regulations in respect of restraint, Modesty,

Fame, Prosperity, Splendour, Contentment, and Success, all exist for

leading to thee.[69] Desire, Wrath, Fear, Cupidity, Pride, Stupefaction,

and Malice, Pains and Diseases, are, O illustrious one, thy children.

Thou art all acts that creatures do, thou art the joy and sorrow that

flow from those acts, thou art the absence of joy and sorrow, thou art

that Ignorance which is the indestructible seed of Desire, thou art the

high origin of Mind, thou art Puissance, and thou art Eternity.[70] Thou

art the Unmanifest, thou art Pavana, thou art inconceivable, thou art the

thousand-rayed Sun, thou art the effulgent Chit, thou art the first of

all the topics, and thou art the refuge of life.[71] The use of words

like Mahat, Soul, Understanding, Brahman, Universe, Sambhu, and Self-born

and other words occurring in succession (in the Vedas), show that thy

nature has been judged (by persons conversant with the Vedas) as

identical with Mahat and Soul. Verily, regarding thee as all this, the

learned Brahmanas win over that ignorance which lies at the root of the

world. Thou residest in the heart of all creatures, and thou art adored

by the Rishis as Kshetrajna. Thy arms and feet extend to every place, and

thy eyes, head, and face are everywhere. Thou hearest everywhere in the

universe, and thou stayest, pervading all things. Of all acts that are

performed in the Nimeshas and other divisions of time that spring in

consequence of the puissance of the Sun, thou art the fruit.[72] Thou art

the original effulgence (of the supreme Chit). Thou art Purusha, and thou

residest in the hearts of all things. Thou art the various Yogic

attributes of success, viz., Subtility and Grossness and Fruition and

Supremacy and Effulgence and Immutability.[73] Understanding and

intelligence and all the worlds rest upon thee. They that are devoted to

meditation, that are always engaged in Yoga, that are devoted to or firm

in Truth and that have subjugated their passions, seek thee and rest on

thee.[74] They that know thee for one that is Immutable, or one that

resides in all hearts, or one that is endued with supreme puissance, or

one that is the ancient Purusha, or one that is pure Knowledge, or one

that is the effulgent Chit, or one that is the highest refuge of all

persons endued with intelligence, are certainly persons of great

intelligence. Verily, such persons stay, transcending intelligence.[75]

By understanding the seven subtile entities (viz., Mahat, Ego, and five

subtile primal elements called Tanmatras), by comprehending thy six

attributes (of Omniscience, Contentment of Fullness, Knowledge without

beginning, Independence, Puissance that is not at fault at any time and

that is infinite), and being conversant with Yoga that is freed from

every false notion, the man of knowledge succeeds in entering into thy

great self.'--After I had said these words, O Partha, unto Bhava, that

dispeller of grief and pain, the universe, both mobile and immobile, sent

up a leonine shout (expressive of their approval of the correctness of my

words). The innumerable Brahmanas there present, the deities and the

Asuras, the Nagas, the Pisachas, the Pitris, the birds, diverse

Rakshasas, diverse classes of ghosts and spirits, and all the great

Rishis, then bowed down unto that great Deity. There then fell upon my

head showers of celestial flowers possessed of great fragrance, and

delicious winds blew on the spot. The puissant Sankara then, devoted to

the good of the universe, looked at the goddess Uma and the lord of the

celestials and myself also, and thus spoke unto me,--'We know, O Krishna,

that thou, O slayer of foes, art filled with the greatest devotion

towards us. Do what is for thy good. My love and affection for thee is

very great. Do thou ask for eight boons. I shall verily give them unto

thee, O Krishna. O best of all persons, tell me what they are, O chief of

the Yadavas. Name what thou wishest. However difficult of attainment they

be, thou shalt have them still.'"'"[76]