The Deluding of Tripura

Verse 1 (shiva.rudra.143.1)

व्यास उवाच । दैत्यराजे दीक्षिते च मायिना तेन मोहिते । किमुवाच तदा मायी किं चकार स दैत्यपः

vyāsa uvāca daityarāje dīkṣite ca māyinā tena mohite kimuvāca tadā māyī kiṁ cakāra sa daityapaḥ

Vyasa said: "When the daitya king had been initiated and deluded by that master of illusion, what did the illusion-maker then say, and what did that lord of daityas do?"

Verse 2 (shiva.rudra.143.2)

सनत्कुमार उवाच । दीक्षां दत्त्वा यतिस्तस्मा अरिहन्नारदादिभिः । शिष्यैः सेवितपादाब्जो दैत्यराजानमब्रवीत्

sanatkumāra uvāca dīkṣāṁ dattvā yatistasmā arihannāradādibhiḥ śiṣyaiḥ sevitapādābjo daityarājānamabravīt

Sanatkumara said: Having given him initiation, that ascetic Arihan, his lotus feet attended by Narada and his other disciples, spoke to the daitya king.

Verse 3 (shiva.rudra.143.3)

अरिहन्नुवाच । शृणु दैत्यपते वाक्यं मम संज्ञानगर्भितम् । वेदान्तसारसर्वस्वं रहस्यं परमोत्तमम्

arihannuvāca śṛṇu daityapate vākyaṁ mama saṁjñānagarbhitam vedāntasārasarvasvaṁ rahasyaṁ paramottamam

Arihan said: "Listen, O lord of daityas, to my teaching, pregnant with true knowledge — the very essence of Vedanta, the highest and most secret truth."

Verse 4 (shiva.rudra.143.4)

अनादिसिद्धः संसारः कर्तृकर्मविवर्जितः । स्वयं प्रादुर्भवत्येव स्वयमेव विलीयते

anādisiddhaḥ saṁsāraḥ kartṛkarmavivarjitaḥ svayaṁ prādurbhavatyeva svayameva vilīyate

"The world is beginningless and self-existent, devoid of any doer or deed; it arises of itself and dissolves of itself."

Verse 5 (shiva.rudra.143.5)

ब्रह्मादिस्तम्बपर्यन्तं यावद्देहनिबन्धनम् । आत्मैवैकेश्वरस्तत्र न द्वितीयस्तदीशिता

brahmādistambaparyantaṁ yāvaddehanibandhanam ātmaivaikeśvarastatra na dvitīyastadīśitā

"From Brahma down to a blade of grass, wherever there is embodiment, the self alone is the one lord there; there is no second ruler over it."

Verse 6 (shiva.rudra.143.6)

यद् ब्रह्मविष्णुरुद्राख्यास्तदाख्या देहिनामिमाः । आख्या यथास्मदादीनामरिहन्नादिरुच्यते

yad brahmaviṣṇurudrākhyāstadākhyā dehināmimāḥ ākhyā yathāsmadādīnāmarihannādirucyate

"The names 'Brahma', 'Vishnu', 'Rudra' — these are merely names given to embodied beings, just as names like 'Arihan' are given to ones such as us."

Verse 7 (shiva.rudra.143.7)

देहो यथास्मदादीनां स्वकालेन विलीयते । ब्रह्मादिमशकान्तानां स्वकालाल्लीयते तथा

deho yathāsmadādīnāṁ svakālena vilīyate brahmādimaśakāntānāṁ svakālāllīyate tathā

"Just as the body of beings like us dissolves in its own time, so too, from Brahma down to the smallest gnat, every body dissolves in its own time."

Verse 8 (shiva.rudra.143.8)

विचार्यमाणे देहेऽस्मिन्न किञ्चिदधिकं क्वचित् । आहारो मैथुनं निद्रा भयं सर्वत्र यत्समम्

vicāryamāṇe dehe'sminna kiñcidadhikaṁ kvacit āhāro maithunaṁ nidrā bhayaṁ sarvatra yatsamam

"When this body is examined, nothing is superior anywhere; food, sex, sleep, and fear are the same everywhere."

Verse 9 (shiva.rudra.143.9)

निराहारपरीमाणं प्राप्य सर्वो हि देहभृत् । सदृशीमेव सन्तृप्तिं प्राप्नुयान्नाधिकेतराम्

nirāhāraparīmāṇaṁ prāpya sarvo hi dehabhṛt sadṛśīmeva santṛptiṁ prāpnuyānnādhiketarām

"Every embodied being, upon reaching the limit set by hunger, attains an equal satisfaction — no one more, no one less."

Verse 10 (shiva.rudra.143.10)

यथा वितृषिताः स्याम पीत्वा पेयं मुदा वयम् । तृषितास्तु तथान्येऽपि न विशेषोऽल्पकोऽधिकः

yathā vitṛṣitāḥ syāma pītvā peyaṁ mudā vayam tṛṣitāstu tathānye'pi na viśeṣo'lpako'dhikaḥ

"Just as we become free of thirst, drinking our fill with joy, so too do others when thirsty; there is no difference, small or great."

Verse 11 (shiva.rudra.143.11)

सन्तु नार्यः सहस्राणि रूपलावण्यभूमयः । परं निधुवने काले ह्यैकेवेहोपयुज्यते

santu nāryaḥ sahasrāṇi rūpalāvaṇyabhūmayaḥ paraṁ nidhuvane kāle hyaikevehopayujyate

"Let there be thousands of women, abodes of beauty and grace; yet at the time of union, only one alone is of use."

Verse 12 (shiva.rudra.143.12)

अश्वाः पराः शताःसन्तु सन्त्वनेकेऽप्यनेकधा । अधिरोहे तथाप्येको न द्वितीयस्तथात्मनः

aśvāḥ parāḥ śatāḥsantu santvaneke'pyanekadhā adhirohe tathāpyeko na dvitīyastathātmanaḥ

"Let there be hundreds of excellent horses, many of many kinds; still, in mounting, it is only one — there is no second for oneself."

Verse 13 (shiva.rudra.143.13)

पर्यङ्कशायिनां स्वापे सुखं यदुपजायते । तदेव सौख्यं निद्राभिर्भूतभूशायिनामपि

paryaṅkaśāyināṁ svāpe sukhaṁ yadupajāyate tadeva saukhyaṁ nidrābhirbhūtabhūśāyināmapi

"Whatever pleasure arises in the sleep of those who lie on couches — that very pleasure is found in the sleep of creatures who lie upon the bare earth."

Verse 14 (shiva.rudra.143.14)

यथैव मरणाद्भीतिरस्मदादिवपुष्मताम् । ब्रह्मादिकीटकान्तानां तथा मरणतो भयम्

yathaiva maraṇādbhītirasmadādivapuṣmatām brahmādikīṭakāntānāṁ tathā maraṇato bhayam

"Just as we, embodied beings such as ourselves, fear death, so too, from Brahma down to the smallest insect, there is fear of death."

Verse 15 (shiva.rudra.143.15)

सर्वे तनुभृतस्तुल्या यदि बुद्ध्या विचार्य्यते । इदं निश्चित्य केनापि नो हिंस्यः कोऽपि कुत्रचित्

sarve tanubhṛtastulyā yadi buddhyā vicāryyate idaṁ niścitya kenāpi no hiṁsyaḥ ko'pi kutracit

"If examined with reason, all embodied beings are equal; having ascertained this, no one, by anyone, should ever be harmed anywhere."

Verse 16 (shiva.rudra.143.16)

धर्मो जीवदयातुल्यो न क्वापि जगतीतले । तस्मात्सर्वप्रयत्नेन कार्या जीवदया नृभिः

dharmo jīvadayātulyo na kvāpi jagatītale tasmātsarvaprayatnena kāryā jīvadayā nṛbhiḥ

"There is no dharma on the face of this earth equal to compassion for living beings; therefore, with every effort, men must practice compassion for life."

Verse 17 (shiva.rudra.143.17)

एकस्मिन् रक्षिते जीवे त्रैलोक्यं रक्षितं भवेत् । घातिते घातितं तद्वत्तस्माद्रक्षेन्न घातयेत्

ekasmin rakṣite jīve trailokyaṁ rakṣitaṁ bhavet ghātite ghātitaṁ tadvattasmādrakṣenna ghātayet

"When even a single life is protected, the three worlds are thereby protected; when one is killed, the three worlds are likewise killed. Therefore one should protect and never kill."

Verse 18 (shiva.rudra.143.18)

अहिंसा परमो धर्मः पापमात्मप्रपीडनम् । अपराधीनता मुक्तिः स्वर्गोऽभिलषिताशनम्

ahiṁsā paramo dharmaḥ pāpamātmaprapīḍanam aparādhīnatā muktiḥ svargo'bhilaṣitāśanam

"Non-violence is the highest dharma; sin is self-affliction; freedom from subjection to another is liberation; heaven is the eating of what one desires."

Verse 19 (shiva.rudra.143.19)

पूर्वसूरिभिरित्युक्तं सत्प्रमाणतया ध्रुवम् । तस्मान्न हिंसा कर्त्तव्या नरैर्नरकभीरुभिः

pūrvasūribhirityuktaṁ satpramāṇatayā dhruvam tasmānna hiṁsā karttavyā narairnarakabhīrubhiḥ

"This has been declared by the ancient sages as certain, upon good authority; therefore violence should never be committed by men who fear hell."

Verse 20 (shiva.rudra.143.20)

न हिंसासदृशं पापं त्रैलोक्ये सचराचरे । हिंसको नरकं गच्छेत्स्वर्गं गच्छेदहिंसकः

na hiṁsāsadṛśaṁ pāpaṁ trailokye sacarācare hiṁsako narakaṁ gacchetsvargaṁ gacchedahiṁsakaḥ

"There is no sin equal to violence in the three worlds, with all that moves and does not move; the violent go to hell, the non-violent go to heaven."

Verse 21 (shiva.rudra.143.21)

सन्ति दानान्यनेकानि किं तैस्तुच्छफलप्रदैः । अभीतिसदृशं दानं परमेकमपीह न

santi dānānyanekāni kiṁ taistucchaphalapradaiḥ abhītisadṛśaṁ dānaṁ paramekamapīha na

"There are many kinds of gifts — but what use are those that bear trifling fruit? There is not even a single gift here equal to the gift of freedom from fear."

Verse 22 (shiva.rudra.143.22)

इह चत्वारि दानानि प्रोक्तानि परमर्षिभिः । विचार्य नानाशास्त्राणि शर्मणेऽत्र परत्र च

iha catvāri dānāni proktāni paramarṣibhiḥ vicārya nānāśāstrāṇi śarmaṇe'tra paratra ca

"Having examined various scriptures, the great sages have declared here four gifts, for happiness both here and hereafter."

Verse 23 (shiva.rudra.143.23)

भीतेभ्यश्चाभयं देयं व्याधितेभ्यस्तथौषधम् । देया विद्यार्थिनां विद्या देयमन्नं क्षुधातुरे

bhītebhyaścābhayaṁ deyaṁ vyādhitebhyastathauṣadham deyā vidyārthināṁ vidyā deyamannaṁ kṣudhāture

"To the frightened, fearlessness should be given; to the sick, medicine; to the seeker of knowledge, knowledge; to the hungry, food."

Verse 24 (shiva.rudra.143.24)

यानि यानीह दानानि बहु मुन्युदितानि च । जीवाभयप्रदानस्य कलां नार्हन्ति षोडशीम्

yāni yānīha dānāni bahu munyuditāni ca jīvābhayapradānasya kalāṁ nārhanti ṣoḍaśīm

"Whatever many gifts have been spoken of by sages, they do not amount to even a sixteenth part of the gift of freedom from fear given to a living being."

Verse 25 (shiva.rudra.143.25)

अविचिन्त्यप्रभावं हि मणिमन्त्रौषधं बलम् । तदभ्यस्यं प्रयत्नेन नामार्थोपार्जनाय वै

avicintyaprabhāvaṁ hi maṇimantrauṣadhaṁ balam tadabhyasyaṁ prayatnena nāmārthopārjanāya vai

"The power of gems, mantras, and herbs is of inconceivable effect; that should be practiced diligently for the acquisition of fame and wealth."

Verse 26 (shiva.rudra.143.26)

अर्थानुपार्ज्य बहुशो द्वादशायतनानि वै । परितः परिपूज्यानि किमन्यैरिह पूजितैः

arthānupārjya bahuśo dvādaśāyatanāni vai paritaḥ paripūjyāni kimanyairiha pūjitaiḥ

"Having acquired wealth in various ways, the twelve 'seats' alone are to be honored all around — what use is there in worshipping other things here?"

Verse 27 (shiva.rudra.143.27)

पञ्चकर्मेन्द्रियग्रामाः पञ्च बुद्धीन्द्रियाणि च । मनो बुद्धिरिह प्रोक्तं द्वादशायतनं शुभम्

pañcakarmendriyagrāmāḥ pañca buddhīndriyāṇi ca mano buddhiriha proktaṁ dvādaśāyatanaṁ śubham

"The five organs of action, the five organs of perception, and mind and intellect — these are here declared to be the twelve auspicious seats."

Verse 28 (shiva.rudra.143.28)

इहैव स्वर्गनरकौ प्राणिनां नान्यतः क्वचित् । सुखं स्वर्गः समाख्यातो दुःखं नरकमेव हि

ihaiva svarganarakau prāṇināṁ nānyataḥ kvacit sukhaṁ svargaḥ samākhyāto duḥkhaṁ narakameva hi

"Heaven and hell for living beings are right here, nowhere else; pleasure is declared to be heaven, and pain is indeed hell itself."

Verse 29 (shiva.rudra.143.29)

सुखेषु भुज्यमानेषु यत्स्याद्देहविसर्ज्जनम् । अयमेव परो मोक्षो विज्ञेयस्तत्त्वचिन्तकैः

sukheṣu bhujyamāneṣu yatsyāddehavisarjjanam ayameva paro mokṣo vijñeyastattvacintakaiḥ

"That giving-up of the body which occurs while pleasures are being enjoyed — this alone is to be understood by seekers of truth as the highest liberation."

Verse 30 (shiva.rudra.143.30)

वासनासहिते क्लेशसमुच्छेदे सति ध्रुवम् । अज्ञानोपरमो मोक्षो विज्ञेयस्तत्त्वचिन्तकैः

vāsanāsahite kleśasamucchede sati dhruvam ajñānoparamo mokṣo vijñeyastattvacintakaiḥ

"When affliction, together with its latent impressions, is surely uprooted, the cessation of ignorance is to be understood by seekers of truth as liberation."

Verse 31 (shiva.rudra.143.31)

प्रामाणिकी श्रुतिरियं प्रोच्यते वेदवादिभिः । न हिंस्यात्सर्वभूतानि नान्या हिंसाप्रवर्तिका

prāmāṇikī śrutiriyaṁ procyate vedavādibhiḥ na hiṁsyātsarvabhūtāni nānyā hiṁsāpravartikā

"This alone is declared by the expounders of the Veda to be authoritative scripture: 'One should harm no being whatsoever' — no text that promotes violence is authoritative."

Verse 32 (shiva.rudra.143.32)

अग्निष्टोमीयमिति या भ्रामिका साऽसतामिह । न सा प्रमाणं ज्ञातॄणां पश्वालम्भनकारिका

agniṣṭomīyamiti yā bhrāmikā sā'satāmiha na sā pramāṇaṁ jñātṝṇāṁ paśvālambhanakārikā

"That text which speaks of the Agnishtoma sacrifice is a deceptive one, belonging to the wicked; it is no authority for those who truly know, for it prescribes animal slaughter."

Verse 33 (shiva.rudra.143.33)

वृक्षांश्छित्वा पशून् हत्वा कृत्वा रुधिरकर्द्दमम् । दग्ध्वा वह्नौ तिलाज्यादि चित्रं स्वर्गोऽभिलष्यते

vṛkṣāṁśchitvā paśūn hatvā kṛtvā rudhirakarddamam dagdhvā vahnau tilājyādi citraṁ svargo'bhilaṣyate

"Felling trees, killing animals, making a mire of blood, and burning sesame and ghee in the fire — strange indeed, that heaven is sought by such means!"

Verse 34 (shiva.rudra.143.34)

इत्येवं स्वमतं प्रोच्य यतिस्त्रिपुरनायकम् । श्रावयित्वाखिलान् पौरानुवाच पुनरादरात्

ityevaṁ svamataṁ procya yatistripuranāyakam śrāvayitvākhilān paurānuvāca punarādarāt

Having thus proclaimed his own doctrine, that ascetic, after making it heard by the lord of Tripura and all the citizens, again spoke with reverence.

Verse 35 (shiva.rudra.143.35)

दृष्टार्थप्रत्ययकरान्देहसौख्यैकसाधकान् । बौद्धागमविनिर्दिष्टान्धर्मान्वेदपरांस्ततः

dṛṣṭārthapratyayakarāndehasaukhyaikasādhakān bauddhāgamavinirdiṣṭāndharmānvedaparāṁstataḥ

He proclaimed dharmas taught in the Buddhist scriptures — producing conviction only in visible aims, accomplishing solely bodily pleasure — placing them above the Veda.

Verse 36 (shiva.rudra.143.36)

आनन्दं ब्रह्मणो रूपं श्रुत्यैवं यन्निगद्यते । तत्तथैवेह मन्तव्यं मिथ्या नानात्वकल्पना

ānandaṁ brahmaṇo rūpaṁ śrutyaivaṁ yannigadyate tattathaiveha mantavyaṁ mithyā nānātvakalpanā

"That which the scripture declares — 'Bliss is the very form of Brahman' — should be understood exactly in this sense here; the notion of multiplicity is false."

Verse 37 (shiva.rudra.143.37)

यावत्स्वस्थमिदं वर्ष्म यावन्नेन्द्रियविक्लवः । यावज्जरा च दूरेऽस्ति तावत्सौख्यं प्रसाधयेत्

yāvatsvasthamidaṁ varṣma yāvannendriyaviklavaḥ yāvajjarā ca dūre'sti tāvatsaukhyaṁ prasādhayet

"As long as this body is healthy, as long as the senses are not impaired, and as long as old age remains far off, one should pursue pleasure."

Verse 38 (shiva.rudra.143.38)

अस्वास्थ्येन्द्रियवैकल्ये वार्द्धके तु कुतः सुखम् । शरीरमपि दातव्यमर्थिभ्योऽतः सुखेप्सुभिः

asvāsthyendriyavaikalye vārddhake tu kutaḥ sukham śarīramapi dātavyamarthibhyo'taḥ sukhepsubhiḥ

"But in sickness, in the failing of the senses, or in old age, how can there be pleasure? Therefore those who desire happiness should give this very body over to it, while there is still time."

Verse 39 (shiva.rudra.143.39)

याचमानमनोवृत्तिप्रीणने यस्य नो जनिः । तेन भूर्भारवत्येषा समुद्रागद्रुमैर्न हि

yācamānamanovṛttiprīṇane yasya no janiḥ tena bhūrbhāravatyeṣā samudrāgadrumairna hi

"He whose birth serves no purpose even in gladdening the heart of one who comes begging — by him this earth is burdened, not by the mountains, oceans, and trees."

Verse 40 (shiva.rudra.143.40)

सत्वरं गत्वरो देहः सञ्चयाः सपरिक्षयाः । इति विज्ञाय विज्ञाता देहसौख्यं प्रसाधयेत्

satvaraṁ gatvaro dehaḥ sañcayāḥ saparikṣayāḥ iti vijñāya vijñātā dehasaukhyaṁ prasādhayet

"The body passes away swiftly; all accumulations end in loss — knowing this, the wise one should pursue the pleasure of the body."

Verse 41 (shiva.rudra.143.41)

श्ववायसकृमीणां च प्रातर्भोज्यमिदं वपुः । भस्मान्तं तच्छरीरं च वेदे सत्यं प्रपठ्यते

śvavāyasakṛmīṇāṁ ca prātarbhojyamidaṁ vapuḥ bhasmāntaṁ taccharīraṁ ca vede satyaṁ prapaṭhyate

"This body is, by morning, but food for dogs, crows, and worms; that the body ends in ashes is truly declared in the Veda."

Verse 42 (shiva.rudra.143.42)

मुधा जातिविकल्पोऽयं लोकेषु परिकल्प्यते । मानुष्ये सति सामान्ये कोऽधमः कोऽथ चोत्तमः

mudhā jātivikalpo'yaṁ lokeṣu parikalpyate mānuṣye sati sāmānye ko'dhamaḥ ko'tha cottamaḥ

"This distinction of caste is vainly imagined among people; humanity being common to all, who indeed is low, and who is high?"

Verse 43 (shiva.rudra.143.43)

ब्रह्मादिसृष्टिरेषेति प्रोच्यते वृद्धपूरुषैः । तस्य जातौ सुतौ दक्षमरीची चेति विश्रुतौ

brahmādisṛṣṭireṣeti procyate vṛddhapūruṣaiḥ tasya jātau sutau dakṣamarīcī ceti viśrutau

"It is said by the ancient sages that this world is the creation of Brahma and others; at his birth, two sons, Daksha and Marichi, are renowned."

Verse 44 (shiva.rudra.143.44)

मारीचेन कश्यपेन दक्षकन्याः सुलोचनाः । धर्मेण किल मार्गेण परिणीतास्त्रयोदश

mārīcena kaśyapena dakṣakanyāḥ sulocanāḥ dharmeṇa kila mārgeṇa pariṇītāstrayodaśa

"By Marichi's son Kashyapa, the thirteen fair-eyed daughters of Daksha were, by the path of dharma, taken in marriage."

Verse 45 (shiva.rudra.143.45)

अपीदानीन्तनैर्मर्त्यैरल्पबुद्धिपराक्रमैः । अपि गम्यस्त्वगम्योऽयं विचारः क्रियते मुधा

apīdānīntanairmartyairalpabuddhiparākramaiḥ api gamyastvagamyo'yaṁ vicāraḥ kriyate mudhā

"Yet now, by mortals of little intelligence and little power, this question of who may or may not be approached in marriage is vainly debated."

Verse 46 (shiva.rudra.143.46)

मुखबाहूरुसञ्जातं चातुर्वर्ण्यं सहोदितम् । कल्पनेयं कृता पूर्वैर्न घटेत विचारतः

mukhabāhūrusañjātaṁ cāturvarṇyaṁ sahoditam kalpaneyaṁ kṛtā pūrvairna ghaṭeta vicārataḥ

"That the four varnas arose together, born from the mouth, arms, and thighs — this is a fabrication made by the ancients; it does not hold up under examination."

Verse 47 (shiva.rudra.143.47)

एकस्यां च तनौ जाता एकस्माद्यदि वा क्वचित् । चत्वारस्तनयास्तत्किं भिन्नवर्णत्वमाप्नुयुः

ekasyāṁ ca tanau jātā ekasmādyadi vā kvacit catvārastanayāstatkiṁ bhinnavarṇatvamāpnuyuḥ

"If, indeed, four sons were born from a single body, from a single father, would they then acquire different varnas?"

Verse 48 (shiva.rudra.143.48)

वर्णावर्णविभागोऽयं तस्मान्न प्रतिभासते । अतो भेदो न मन्तव्यो मानुष्ये केनचित्क्वचित्

varṇāvarṇavibhāgo'yaṁ tasmānna pratibhāsate ato bhedo na mantavyo mānuṣye kenacitkvacit

"Therefore this division into varna and non-varna does not truly hold; hence no distinction should be entertained by anyone, anywhere, among human beings."

Verse 49 (shiva.rudra.143.49)

सनत्कुमार उवाच । इत्थमाभाष्य दैत्येशं पौरांश्च स यतिर्मुने । सशिष्यो वेदधर्मांश्च नाशयामास चादरात्

sanatkumāra uvāca itthamābhāṣya daityeśaṁ paurāṁśca sa yatirmune saśiṣyo vedadharmāṁśca nāśayāmāsa cādarāt

Sanatkumara said: Having thus addressed the lord of the daityas and the citizens, O sage, that ascetic, together with his disciples, diligently set about destroying the Vedic dharmas.

Verse 50 (shiva.rudra.143.50)

स्त्रीधर्मं खण्डयामास पातिव्रत्यपरं महत् । जितेन्द्रियत्वं सर्वेषां पुरुषाणां तथैव सः

strīdharmaṁ khaṇḍayāmāsa pātivratyaparaṁ mahat jitendriyatvaṁ sarveṣāṁ puruṣāṇāṁ tathaiva saḥ

He broke down the great dharma of women centered on chastity, and likewise the self-mastery of all the men.

Verse 51 (shiva.rudra.143.51)

देवधर्मान्विशेषेण श्राद्धधर्मांस्तथैव च । मखधर्मान् व्रतादींश्च तीर्थश्राद्धं विशेषतः

devadharmānviśeṣeṇa śrāddhadharmāṁstathaiva ca makhadharmān vratādīṁśca tīrthaśrāddhaṁ viśeṣataḥ

He especially destroyed the dharmas of divine worship, the rites for the ancestors, the dharmas of sacrifice, the vows, and especially the shraddha rites at holy fords.

Verse 52 (shiva.rudra.143.52)

शिवपूजां विशेषेण लिङ्गाराधनपूर्विकाम् । विष्णुसूर्यगणेशादिपूजनं विधिपूर्वकम्

śivapūjāṁ viśeṣeṇa liṅgārādhanapūrvikām viṣṇusūryagaṇeśādipūjanaṁ vidhipūrvakam

He destroyed especially the worship of Shiva beginning with the adoration of the linga, and the duly prescribed worship of Vishnu, Surya, Ganesha, and the rest.

Verse 53 (shiva.rudra.143.53)

स्नानदानादिकं सर्वं पर्वकाले विशेषतः । खण्डयामास स यतिर्मायी मायाविनां वरः

snānadānādikaṁ sarvaṁ parvakāle viśeṣataḥ khaṇḍayāmāsa sa yatirmāyī māyāvināṁ varaḥ

That illusion-working ascetic, foremost among masters of illusion, broke down all rites of bathing, almsgiving and the rest, especially at the times of sacred festivals.

Verse 54 (shiva.rudra.143.54)

किं बहूक्तेन विप्रेन्द्र त्रिपुरे तेन मायिना । वेदधर्माश्च ये केचित्ते सर्वे दूरतः कृताः

kiṁ bahūktena viprendra tripure tena māyinā vedadharmāśca ye kecitte sarve dūrataḥ kṛtāḥ

What need of many words, O foremost of brahmins? By that illusion-maker, whatever Vedic dharmas existed in Tripura were all cast far away.

Verse 55 (shiva.rudra.143.55)

यतिधर्माश्रयाः सर्वा मोहितास्त्रिपुराङ्गनाः । भर्तृशुश्रूषणवतीं विजहुर्मतिमुत्तमाम्

yatidharmāśrayāḥ sarvā mohitāstripurāṅganāḥ bhartṛśuśrūṣaṇavatīṁ vijahurmatimuttamām

All the women of Tripura, deluded, taking refuge in the ascetic's doctrine, gave up their excellent resolve to serve their husbands.

Verse 56 (shiva.rudra.143.56)

अभ्यस्याकर्षणीं विद्यां वशीकृत्यमयीमपि । पुरुषाः सफलीचक्रुः परदारेषु मोहिताः

abhyasyākarṣaṇīṁ vidyāṁ vaśīkṛtyamayīmapi puruṣāḥ saphalīcakruḥ paradāreṣu mohitāḥ

The men, having practiced arts of attraction and even of enchantment, and being deluded, made them succeed upon other men's wives.

Verse 57 (shiva.rudra.143.57)

अन्तः पुरचरा नार्यस्तथा राजकुमारकाः । पौराः पुराङ्गनाश्चापि सर्वे तैश्च विमोहिताः

antaḥ puracarā nāryastathā rājakumārakāḥ paurāḥ purāṅganāścāpi sarve taiśca vimohitāḥ

The women of the inner apartments, likewise the princes, the citizens and the city's women — all of them were utterly deluded by them.

Verse 58 (shiva.rudra.143.58)

एवं पौरेषु सर्वेषु निजधर्मेषु सर्वथा । पराङ्मुखेषु जातेषु प्रोल्ललास वृषेतरः

evaṁ paureṣu sarveṣu nijadharmeṣu sarvathā parāṅmukheṣu jāteṣu prollalāsa vṛṣetaraḥ

Thus, when all the citizens had turned away completely from their own proper dharma, Adharma himself exulted greatly.

Verse 59 (shiva.rudra.143.59)

माया च देवदेवस्य विष्णोस्तस्याज्ञया प्रभो । अलक्ष्मीश्च स्वयं तस्य नियोगात्त्रिपुरं गता

māyā ca devadevasya viṣṇostasyājñayā prabho alakṣmīśca svayaṁ tasya niyogāttripuraṁ gatā

And, O lord, by the command of that god of gods, Vishnu, Maya and Alakshmi herself, at his direction, entered Tripura.

Verse 60 (shiva.rudra.143.60)

या लक्ष्मीस्तपसा तेषां लब्धा देवेश्वराद्वरात् । बहिर्गता परित्यज्य नियोगाद्ब्रह्मणः प्रभोः

yā lakṣmīstapasā teṣāṁ labdhā deveśvarādvarāt bahirgatā parityajya niyogādbrahmaṇaḥ prabhoḥ

That Lakshmi which had been obtained by their austerity, through the boon of the lord of gods, departed and left them, by the command of lord Brahma.

Verse 61 (shiva.rudra.143.61)

बुद्धिमोहं तथाभूतं विष्णोर्मायाविनिर्मितम् । तेषां दत्त्वा क्षणादेव कृतार्थोऽभूत्स नारदः

buddhimohaṁ tathābhūtaṁ viṣṇormāyāvinirmitam teṣāṁ dattvā kṣaṇādeva kṛtārtho'bhūtsa nāradaḥ

Having thus bestowed upon them, in an instant, that delusion of intellect wrought by Vishnu's maya, Narada thereby accomplished his purpose.

Verse 62 (shiva.rudra.143.62)

नारदोऽपि तथारूपो यथा मायी तथैव सः । तथापि विकृतो नाभूत्पारमेशादनुग्रहात्

nārado'pi tathārūpo yathā māyī tathaiva saḥ tathāpi vikṛto nābhūtpārameśādanugrahāt

Narada too, though become a worker of illusion just like that master of illusion, was yet not himself corrupted, by the grace of the Supreme Lord.

Verse 63 (shiva.rudra.143.63)

आसीत्कुण्ठितसामर्थ्यो दैत्यराजोऽपि भो मुने । भ्रातृभ्यां सहितस्तत्र मयेन च शिवेच्छया

āsītkuṇṭhitasāmarthyo daityarājo'pi bho mune bhrātṛbhyāṁ sahitastatra mayena ca śivecchayā

O sage, the daitya king too, together with his two brothers and with Maya, became there one whose power was blunted, by the will of Shiva.