Shiva Reveals Himself as Maheshvara

Verse 1 (shiva.vidyeshvara.9.1)

नन्दिकेश्वर उवाच । तत्रान्तरे तौ च नाथं प्रणम्य विधिमाधवौ । बद्धाञ्जलिपुटौ तूष्णीं तस्थतुर्दक्षवामगौ

nandikeśvara uvāca tatrāntare tau ca nāthaṁ praṇamya vidhimādhavau baddhāñjalipuṭau tūṣṇīṁ tasthaturdakṣavāmagau

Nandikeshvara said: Meanwhile, having bowed to the Lord, Brahma and Vishnu stood silently with joined palms, one to His right and one to His left.

Verse 2 (shiva.vidyeshvara.9.2)

तत्र संस्थाप्य तौ देवं सकुटुम्बं वरासने । पूजयामासतुः पूज्यं पुण्यैः पुरुषवस्तुभिः

tatra saṁsthāpya tau devaṁ sakuṭumbaṁ varāsane pūjayāmāsatuḥ pūjyaṁ puṇyaiḥ puruṣavastubhiḥ

There they seated the Deity, together with His family, upon an excellent seat, and worshipped that worshipful Lord with sacred and auspicious offerings.

Verse 3 (shiva.vidyeshvara.9.3)

पौरुषं प्राकृतं वस्तु ज्ञेयं दीर्घाल्पकालिकम् । हारनूपुरकेयूरकिरीटमणिकुण्डलैः

pauruṣaṁ prākṛtaṁ vastu jñeyaṁ dīrghālpakālikam hāranūpurakeyūrakirīṭamaṇikuṇḍalaiḥ

with articles both man-made and natural — known to be either long-lasting or short-lived — with necklaces, anklets, armlets, a crown, and jewelled earrings,

Verse 4 (shiva.vidyeshvara.9.4)

यज्ञसूत्रोत्तरीयस्रक्क्षौममाल्याङ्गुलीयकैः । पुष्पताम्बूलकर्पूरचन्दनागुरुलेपनैः

yajñasūtrottarīyasrakkṣaumamālyāṅgulīyakaiḥ puṣpatāmbūlakarpūracandanāgurulepanaiḥ

with the sacred thread, an upper cloth, garlands, silken robes and rings; with flowers, betel, camphor, and pastes of sandalwood and aloe,

Verse 5 (shiva.vidyeshvara.9.5)

धूपदीपसितच्छत्रव्यजनध्वजचामरैः । अन्यैर्दिव्योपहारैश्च वाङ्मनोतीतवैभवैः

dhūpadīpasitacchatravyajanadhvajacāmaraiḥ anyairdivyopahāraiśca vāṅmanotītavaibhavaiḥ

with incense, lamps, a white parasol, fans, banners and yak-tail whisks; and with other divine offerings of a splendor beyond speech or thought,

Verse 6 (shiva.vidyeshvara.9.6)

पतियोग्यैः पश्वलभ्यैस्तौ समार्चयतां पतिम् । यद्यच्छ्रेष्ठतमं वस्तु पतियोग्यं हितध्वज

patiyogyaiḥ paśvalabhyaistau samārcayatāṁ patim yadyacchreṣṭhatamaṁ vastu patiyogyaṁ hitadhvaja

with offerings fit for the Lord, unattainable by ordinary beings, the two worshipped Him well. O bearer of the auspicious banner, whatever object was most excellent and worthy of the Lord —

Verse 7 (shiva.vidyeshvara.9.7)

तद्वस्त्वखिलमीशोऽपि पारम्पर्यचिकीर्षया । सभ्यानां प्रददौ हृष्टः पृथक् तत्र यथाक्रमम्

tadvastvakhilamīśo ’pi pāramparyacikīrṣayā sabhyānāṁ pradadau hṛṣṭaḥ pṛthak tatra yathākramam

all of it, the Lord Himself, wishing to set a precedent for others to follow, joyfully distributed there to the members of the assembly, each in due order.

Verse 8 (shiva.vidyeshvara.9.8)

कोलाहलो महानासीत्तत्र तद्वस्तु गृह्यताम् । तत्रैव ब्रह्मविष्णुभ्यां चार्चितः शङ्करः पुरा

kolāhalo mahānāsīttatra tadvastu gṛhyatām tatraiva brahmaviṣṇubhyāṁ cārcitaḥ śaṅkaraḥ purā

A great uproar arose there, each one saying, "Let that object be mine!" There, Shankara, who had earlier been worshipped by Brahma and Vishnu,

Verse 9 (shiva.vidyeshvara.9.9)

प्रसन्नः प्राह तौ नम्रौ सस्मितं भक्तिवर्धनः । ईश्वर उवाच । तुष्टोऽहमद्य वां वत्सौ पूजयास्मिन् महादिने

prasannaḥ prāha tau namrau sasmitaṁ bhaktivardhanaḥ īśvara uvāca tuṣṭo ’hamadya vāṁ vatsau pūjayāsmin mahādine

pleased, and ever increasing His devotees' love, He spoke smilingly to the two who bowed before Him. Ishvara said: "O children, I am well pleased today by your worship on this great day.

Verse 10 (shiva.vidyeshvara.9.10)

दिनमेतत्ततः पुण्यं भविष्यति महत्तरम् । शिवरात्रिरिति ख्याता तिथिरेषा मम प्रिया

dinametattataḥ puṇyaṁ bhaviṣyati mahattaram śivarātririti khyātā tithireṣā mama priyā

From now on, this day shall become supremely sacred. This tithi, to be known as Shivaratri, is dear to Me.

Verse 11 (shiva.vidyeshvara.9.11)

एतत्काले तु यः कुर्यात् पूजां मल्लिङ्गवेरयोः । कुर्यात् स जगतः कृत्यं स्थितिसर्गादिकं पुमान्

etatkāle tu yaḥ kuryāt pūjāṁ malliṅgaverayoḥ kuryāt sa jagataḥ kṛtyaṁ sthitisargādikaṁ pumān

Whoever performs worship of My linga and image at this time accomplishes, as it were, all the world's great tasks — creation, preservation and the rest.

Verse 12 (shiva.vidyeshvara.9.12)

शिवरात्रावहोरात्रं निराहारो जितेन्द्रियः । अर्चयेद्वा यथान्यायं यथाबलमवञ्चकः

śivarātrāvahorātraṁ nirāhāro jitendriyaḥ arcayedvā yathānyāyaṁ yathābalamavañcakaḥ

On Shivaratri, fasting for a full day and night, with the senses mastered, one should worship rightly and without pretense, according to one's capacity.

Verse 13 (shiva.vidyeshvara.9.13)

यत्फलं मम पूजायां वर्षमेकं निरन्तरम् । तत्फलं लभते सद्यः शिवरात्रौ मदर्चनात्

yatphalaṁ mama pūjāyāṁ varṣamekaṁ nirantaram tatphalaṁ labhate sadyaḥ śivarātrau madarcanāt

Whatever merit is gained from worshipping Me without break for a full year, that same merit is obtained instantly through My worship on Shivaratri.

Verse 14 (shiva.vidyeshvara.9.14)

मद्धर्मवृद्धिकालोऽयं चन्द्रकाल इवाम्बुधेः । प्रतिष्ठाद्युत्सवो यत्र मामको मङ्गलायनः

maddharmavṛddhikālo ’yaṁ candrakāla ivāmbudheḥ pratiṣṭhādyutsavo yatra māmako maṅgalāyanaḥ

This is the season when My dharma waxes, as the ocean swells with the phases of the moon — the auspicious time for festivals such as My consecration.

Verse 15 (shiva.vidyeshvara.9.15)

यत्पुनः स्तम्भरूपेण स्वाविरासमहं पुरा । स कालो मार्गशीर्षे तु स्यादार्द्राऋक्षमर्भकौ

yatpunaḥ stambharūpeṇa svāvirāsamahaṁ purā sa kālo mārgaśīrṣe tu syādārdrāṛkṣamarbhakau

And, O children, the time when I formerly revealed Myself in the form of a pillar occurs in the month of Margashirsha, on the day of the Ardra star.

Verse 16 (shiva.vidyeshvara.9.16)

आर्द्रायां मार्गशीर्षे तु यः पश्येन्मामुमासखम् । मद्वेरमपि वा लिङ्गं स गुहादपि मे प्रियः

ārdrāyāṁ mārgaśīrṣe tu yaḥ paśyenmāmumāsakham madveramapi vā liṅgaṁ sa guhādapi me priyaḥ

Whoever beholds Me, the companion of Uma, or My image or linga, on Ardra in Margashirsha, becomes dearer to Me than even Guha, My own son.

Verse 17 (shiva.vidyeshvara.9.17)

अलं दर्शनमात्रेण फलं तस्मिन् दिने शुभे । अभ्यर्चनं चेदधिकं फलं वाचामगोचरम्

alaṁ darśanamātreṇa phalaṁ tasmin dine śubhe abhyarcanaṁ cedadhikaṁ phalaṁ vācāmagocaram

On that auspicious day, sight alone is enough to yield its fruit; and if worship is offered as well, the fruit is beyond the power of words to describe.

Verse 18 (shiva.vidyeshvara.9.18)

रणरङ्गतलेऽमुष्मिन् यदहं लिङ्गवर्ष्मणा । जृम्भितो लिङ्गवत्तस्माल्लिङ्गस्थानमिदं भवेत्

raṇaraṅgatale ’muṣmin yadahaṁ liṅgavarṣmaṇā jṛmbhito liṅgavattasmālliṅgasthānamidaṁ bhavet

Because on that battlefield I expanded in the form of a linga-body, this place shall henceforth become known as a seat of the linga.

Verse 19 (shiva.vidyeshvara.9.19)

अनाद्यन्तमिदं स्तम्भमणुमात्रं भविष्यति । दर्शनार्थं हि जगतां पूजनार्थं हि पुत्रकौ

anādyantamidaṁ stambhamaṇumātraṁ bhaviṣyati darśanārthaṁ hi jagatāṁ pūjanārthaṁ hi putrakau

This pillar, without beginning or end, shall shrink to the size of an atom, O sons, so that the world may behold and worship it.

Verse 20 (shiva.vidyeshvara.9.20)

भोगावहमिदं लिङ्गं भुक्तिमुक्त्येकसाधनम् । दर्शनस्पर्शनध्यानाज्जन्तूनां जन्ममोचनम्

bhogāvahamidaṁ liṅgaṁ bhuktimuktyekasādhanam darśanasparśanadhyānājjantūnāṁ janmamocanam

This linga confers enjoyment and is the sole means to both worldly prosperity and liberation; by seeing, touching, or meditating upon it, beings are freed from birth.

Verse 21 (shiva.vidyeshvara.9.21)

अनलाचलसङ्काशं यदिदं लिङ्गमुत्थितम् । अरुणाचलमित्येव तदिदं ख्यातिमेष्यति

analācalasaṅkāśaṁ yadidaṁ liṅgamutthitam aruṇācalamityeva tadidaṁ khyātimeṣyati

This linga, risen like a mountain of fire, shall become renowned by the name Arunachala.

Verse 22 (shiva.vidyeshvara.9.22)

अत्र तीर्थं च बहुधा भविष्यति महत्तरम् । मुक्तिरप्यत्र जन्तूनां वासेन मरणेन च

atra tīrthaṁ ca bahudhā bhaviṣyati mahattaram muktirapyatra jantūnāṁ vāsena maraṇena ca

Here many great sacred fords shall come to be; and here beings attain liberation, whether by dwelling in this place or by dying in it.

Verse 23 (shiva.vidyeshvara.9.23)

रथोत्सवादिकल्याणं जनावासं तु सर्वतः । अत्र दत्तं हुतं जप्तं सर्वं कोटिगुणं भवेत्

rathotsavādikalyāṇaṁ janāvāsaṁ tu sarvataḥ atra dattaṁ hutaṁ japtaṁ sarvaṁ koṭiguṇaṁ bhavet

Here auspicious festivities such as the chariot procession shall take place, with people dwelling here from every direction. Whatever is given in charity, offered in sacrifice, or recited here becomes a million times more fruitful.

Verse 24 (shiva.vidyeshvara.9.24)

मत्क्षेत्रादपि सर्वस्मात् क्षेत्रमेतन्महत्तरम् । अत्र संस्मृतिमात्रेण मुक्तिर्भवति देहिनाम्

matkṣetrādapi sarvasmāt kṣetrametanmahattaram atra saṁsmṛtimātreṇa muktirbhavati dehinām

This sacred field surpasses all My other sacred fields; here, mere remembrance alone grants liberation to embodied beings.

Verse 25 (shiva.vidyeshvara.9.25)

तस्मान्महत्तरमिदं क्षेत्रमत्यन्तशोभनम् । सर्वकल्याणसम्पूर्णं सर्वमुक्तिकरं शुभम्

tasmānmahattaramidaṁ kṣetramatyantaśobhanam sarvakalyāṇasampūrṇaṁ sarvamuktikaraṁ śubham

Therefore this sacred field is exceedingly great and supremely beautiful, replete with every blessing, auspicious, and the giver of liberation to all.

Verse 26 (shiva.vidyeshvara.9.26)

अर्चयित्वात्र मामेव लिङ्गे लिङ्गिनमीश्वरम् । सालोक्यं चैव सामीप्यं सारूप्यं सार्ष्टिरेव च

arcayitvātra māmeva liṅge liṅginamīśvaram sālokyaṁ caiva sāmīpyaṁ sārūpyaṁ sārṣṭireva ca

By worshipping Me here — the Lord who resides within the linga — in the linga's form, one attains salokya (dwelling in My realm), samipya (nearness to Me), sarupya (My form) and sarshti (My majesty) —

Verse 27 (shiva.vidyeshvara.9.27)

सायुज्यमिति पञ्चैते क्रियादीनां फलं मतम् । सर्वेऽपि यूयं सकलं प्राप्स्यथाशु मनोरथम्

sāyujyamiti pañcaite kriyādīnāṁ phalaṁ matam sarve ’pi yūyaṁ sakalaṁ prāpsyathāśu manoratham

— and sayujya (union with Me): these five are held to be the fruits of ritual worship and the like. All of you shall likewise soon attain the fulfillment of every desire.

Verse 28 (shiva.vidyeshvara.9.28)

नन्दिकेश्वर उवाच । इत्यनुगृह्य भगवान् विनीतौ विधिमाधवौ । यत्पूर्वं प्रहतं युद्धे तयोः सैन्यं परस्परम्

nandikeśvara uvāca ityanugṛhya bhagavān vinītau vidhimādhavau yatpūrvaṁ prahataṁ yuddhe tayoḥ sainyaṁ parasparam

Nandikeshvara said: Having thus graced the humbled Brahma and Vishnu, the Lord then turned to their two armies, which had earlier struck each other down in battle —

Verse 29 (shiva.vidyeshvara.9.29)

तदुत्थापयदत्यर्थं स्वशक्त्यामृतधारया । तयोर्मौढ्यं च वैरं च व्यपनेतुमुवाच तौ

tadutthāpayadatyarthaṁ svaśaktyāmṛtadhārayā tayormauḍhyaṁ ca vairaṁ ca vyapanetumuvāca tau

— He revived them completely with a stream of nectar from His own power; then, to dispel the delusion and the enmity of the two gods, He spoke to them thus.

Verse 30 (shiva.vidyeshvara.9.30)

सकलं निष्कलं चेति स्वरूपद्वयमस्ति मे । नान्यस्य कस्यचित्तस्मादन्यः सर्वोऽप्यनीश्वरः

sakalaṁ niṣkalaṁ ceti svarūpadvayamasti me nānyasya kasyacittasmādanyaḥ sarvo ’pyanīśvaraḥ

"I alone possess a twofold nature — sakala, the manifest, and nishkala, the unmanifest. This belongs to no one else; therefore everyone other than Me, without exception, is not the Supreme Lord.

Verse 31 (shiva.vidyeshvara.9.31)

पुरस्तात् स्तम्भरूपेण पश्चाद् रूपेण चार्भकौ । ब्रह्मत्वं निष्कलं प्रोक्तमीशत्वं सकलं तथा

purastāt stambharūpeṇa paścād rūpeṇa cārbhakau brahmatvaṁ niṣkalaṁ proktamīśatvaṁ sakalaṁ tathā

First in the form of a pillar, and then, O children, in embodied form — My nature as Brahman is called nishkala, and My nature as Ishvara is called sakala.

Verse 32 (shiva.vidyeshvara.9.32)

द्वयं ममैव संसिद्धं न मदन्यस्य कस्यचित् । तस्मादीशत्वमन्येषां युवयोरपि न क्वचित्

dvayaṁ mamaiva saṁsiddhaṁ na madanyasya kasyacit tasmādīśatvamanyeṣāṁ yuvayorapi na kvacit

Both of these natures are established in Me alone, in no one else; therefore lordship belongs to no other — not even to the two of you.

Verse 33 (shiva.vidyeshvara.9.33)

तदज्ञानेन वां वृत्तमीशमानं महाद्भुतम् । तन्निराकर्तुमत्रैवमुत्थितोऽहं रणक्षितौ

tadajñānena vāṁ vṛttamīśamānaṁ mahādbhutam tannirākartumatraivamutthito ’haṁ raṇakṣitau

Out of that very ignorance, a most extraordinary pride of lordship arose in you both; it was to remove that pride that I rose up here on this battlefield in this manner.

Verse 34 (shiva.vidyeshvara.9.34)

त्यजतं मानमात्मीयं मयीशे कुरुतं मतिम् । मत्प्रसादेन लोकेषु सर्वोऽप्यर्थः प्रकाशते

tyajataṁ mānamātmīyaṁ mayīśe kurutaṁ matim matprasādena lokeṣu sarvo ’pyarthaḥ prakāśate

Abandon your own pride, and fix your minds on Me, the Lord. By My grace alone does every aim come to fulfillment throughout the worlds.

Verse 35 (shiva.vidyeshvara.9.35)

गुरूक्तिर्व्यञ्जकं तत्र प्रमाणं वा पुनः पुनः । ब्रह्मतत्त्वमिदं गूढं भवत्प्रीत्या भणाम्यहम्

gurūktirvyañjakaṁ tatra pramāṇaṁ vā punaḥ punaḥ brahmatattvamidaṁ gūḍhaṁ bhavatprītyā bhaṇāmyaham

In this matter, the teacher's word is what reveals the truth, confirmed again and again by scripture. I now speak this hidden truth of Brahman out of My love for you both.

Verse 36 (shiva.vidyeshvara.9.36)

अहमेव परं ब्रह्म मत्स्वरूपं कलाकलम् । ब्रह्मत्वादीश्वरश्चाहं कृत्यं मेऽनुग्रहादिकम्

ahameva paraṁ brahma matsvarūpaṁ kalākalam brahmatvādīśvaraścāhaṁ kṛtyaṁ me ’nugrahādikam

I alone am the Supreme Brahman; My own nature is both sakala and nishkala. Because I am Brahman, I am also Ishvara, and grace and the other divine acts belong to Me.

Verse 37 (shiva.vidyeshvara.9.37)

बृहत्त्वाद् बृंहणत्वाच्च ब्रह्माहं ब्रह्मकेशवौ । समत्वाद्व्यापकत्वाच्च तथैवात्माहमर्भकौ

bṛhattvād bṛṁhaṇatvācca brahmāhaṁ brahmakeśavau samatvādvyāpakatvācca tathaivātmāhamarbhakau

By virtue of vastness and of that which causes all things to grow, I — not Brahma or Keshava alone — am Brahman; and by virtue of equality and all-pervasiveness, I, O children, am likewise the Self.

Verse 38 (shiva.vidyeshvara.9.38)

अनात्मानः परे सर्वे जीवा एव न संशयः । अनुग्रहाद्यं सर्गान्तं जगत्कृत्यं च पञ्चकम्

anātmānaḥ pare sarve jīvā eva na saṁśayaḥ anugrahādyaṁ sargāntaṁ jagatkṛtyaṁ ca pañcakam

All others besides Me are, without doubt, mere individual souls, not the Self. The fivefold cosmic function — from grace to the world's final dissolution —

Verse 39 (shiva.vidyeshvara.9.39)

ईशत्वादेव मे नित्यं न मदन्यस्य कस्यचित् । आदौ ब्रह्मत्वबुद्ध्यर्थं निष्कलं लिङ्गमुत्थितम्

īśatvādeva me nityaṁ na madanyasya kasyacit ādau brahmatvabuddhyarthaṁ niṣkalaṁ liṅgamutthitam

— belongs eternally to Me alone, by virtue of My lordship, to no one else. At the very beginning, the nishkala linga arose in order to make known My nature as Brahman.

Verse 40 (shiva.vidyeshvara.9.40)

तस्मादज्ञातमीशत्वं व्यक्तं द्योतयितुं हि वाम् । सकलोऽहमतो जातः साक्षादीशस्तु तत्क्षणात्

tasmādajñātamīśatvaṁ vyaktaṁ dyotayituṁ hi vām sakalo ’hamato jātaḥ sākṣādīśastu tatkṣaṇāt

Therefore, in order to make plain to you both My lordship, which had gone unrecognized, I manifested at that very instant as sakala, directly as Ishvara.

Verse 41 (shiva.vidyeshvara.9.41)

सकलत्वमतो ज्ञेयमीशत्वं मयि सत्वरम् । यदिदं निष्कलं स्तम्भं मम ब्रह्मत्वबोधकम्

sakalatvamato jñeyamīśatvaṁ mayi satvaram yadidaṁ niṣkalaṁ stambhaṁ mama brahmatvabodhakam

From this you should at once understand that both sakala-ness and lordship reside in Me. This nishkala pillar is what reveals My nature as Brahman.

Verse 42 (shiva.vidyeshvara.9.42)

लिङ्गलक्षणयुक्तत्वान्मम लिङ्गं भवेदिदम् । तदिदं नित्यमभ्यर्यं युवाभ्यामत्र पुत्रकौ

liṅgalakṣaṇayuktatvānmama liṅgaṁ bhavedidam tadidaṁ nityamabhyaryaṁ yuvābhyāmatra putrakau

Because it bears the defining marks of a linga, this shall be My linga; therefore, O sons, it is to be worshipped here by you both for all time.

Verse 43 (shiva.vidyeshvara.9.43)

मदात्मकमिदं नित्यं मम सान्निध्यकारणम् । महत्पूज्यमिदं नित्यमभेदाल्लिङ्गलिङ्गिनोः

madātmakamidaṁ nityaṁ mama sānnidhyakāraṇam mahatpūjyamidaṁ nityamabhedālliṅgaliṅginoḥ

This is forever one with My own self, and it is the very cause of My presence. Since the linga and the One it embodies are not different, it is forever supremely worthy of worship.

Verse 44 (shiva.vidyeshvara.9.44)

यत्र प्रतिष्ठितं येन मदीयं लिङ्गमीदृशम् । तत्र प्रतिष्ठितः सोऽहमप्रतिष्ठोऽपि वत्सकौ

yatra pratiṣṭhitaṁ yena madīyaṁ liṅgamīdṛśam tatra pratiṣṭhitaḥ so ’hamapratiṣṭho ’pi vatsakau

Wherever such a linga of Mine is installed, and by whomever, there I Myself become present, O children — even though, in truth, I stand in need of no installation at all, being everywhere present.

Verse 45 (shiva.vidyeshvara.9.45)

मत्साम्यमेकलिङ्गस्य स्थापने फलमीरितम् । द्वितीये स्थापिते लिङ्गे मदैक्यं फलमेव हि

matsāmyamekaliṅgasya sthāpane phalamīritam dvitīye sthāpite liṅge madaikyaṁ phalameva hi

Installing a linga once is said to yield, as its fruit, equality with Me; installing it there a second time yields, indeed, the fruit of very union with Me.

Verse 46 (shiva.vidyeshvara.9.46)

लिङ्गं प्राधान्यतः स्थाप्यं तथा वेरं तु गौणकम् । लिङ्गाभावे न तत्क्षेत्रं सवेरमपि सर्वतः

liṅgaṁ prādhānyataḥ sthāpyaṁ tathā veraṁ tu gauṇakam liṅgābhāve na tatkṣetraṁ saveramapi sarvataḥ

The linga is to be installed as the principal object of worship, while the image (vera) is secondary. Without a linga, that place does not become a sacred kshetra at all, even if it possesses an image.