Hari's Delusion Regarding the Linga

Verse 1 (shiva.vayaviya.69.1)

उपमन्युरुवाच । नित्यनैमित्तिकात्काम्याद्या सिद्धिरिह कीर्तिता । सा सर्वा लभ्येत सद्यो लिङ्गबेरप्रतिष्ठया

upamanyuruvāca | nityanaimittikātkāmyādyā siddhiriha kīrtitā | sā sarvā labhyeta sadyo liṅgaberapratiṣṭhayā

Upamanyu said: The accomplishment that comes here from the nitya, naimittika and kāmya rites has been described; all of that may be obtained at once through the establishment of a linga-image.

Verse 2 (shiva.vayaviya.69.2)

सर्वो लिङ्गमयो लोकः सर्वं लिङ्गे प्रतिष्ठितम् । तस्मात्प्रतिष्ठिते लिङ्गे भवेत्सर्वं पतिष्ठितम्

sarvo liṅgamayo lokaḥ sarvaṃ liṅge pratiṣṭhitam | tasmātpratiṣṭhite liṅge bhavetsarvaṃ patiṣṭhitam

The entire world is made of the linga; everything is established in the linga. Therefore, when the linga is established, everything becomes established.

Verse 3 (shiva.vayaviya.69.3)

ब्रह्मणा विष्णुना वापि रुद्रेणान्येन केन वा । लिङ्गप्रतिष्ठामुत्सृज्य क्रियते स्वपदस्थितिः

brahmaṇā viṣṇunā vāpi rudreṇānyena kena vā | liṅgapratiṣṭhāmutsṛjya kriyate svapadasthitiḥ

Whether by Brahma, Vishnu, Rudra, or anyone else — setting aside the establishment of the linga, one's own station cannot be secured by any other means.

Verse 4 (shiva.vayaviya.69.4)

किमन्यदिह वक्तव्यं प्रतिष्ठां प्रति कारणम् । पर्तिष्ठितं शिवेनापि लिङ्गं वैश्वेश्वरं यतः

kimanyadiha vaktavyaṃ pratiṣṭhāṃ prati kāraṇam | partiṣṭhitaṃ śivenāpi liṅgaṃ vaiśveśvaraṃ yataḥ

What more need be said here as the reason for its establishment, when even by Shiva himself the universal Lord's linga has been established?

Verse 5 (shiva.vayaviya.69.5)

तस्मात्सर्वप्रयत्नेन परत्रेह च शर्मणे । स्थापयेत्परमेशस्य लिङ्गं बेरमथापि वा

tasmātsarvaprayatnena paratreha ca śarmaṇe | sthāpayetparameśasya liṅgaṃ beramathāpi vā

Therefore, with every effort, for well-being both here and hereafter, one should install the linga of the Supreme Lord, or else his image.

Verse 6 (shiva.vayaviya.69.6)

श्रीकृष्ण उवाच । किमिदं लिङ्गमाख्यातं कथं लिङ्गी महेश्वरः । कथं च लिङ्गभावोऽस्य कस्मादस्मिञ्छिवोऽर्च्यते

śrīkṛṣṇa uvāca | kimidaṃ liṅgamākhyātaṃ kathaṃ liṅgī maheśvaraḥ | kathaṃ ca liṅgabhāvo'sya kasmādasmiñchivo'rcyate

Shri Krishna said: What is this linga that has been spoken of? How is Maheshvara the possessor of the linga? And how does he have the nature of the linga — why is Shiva worshipped in it?

Verse 7 (shiva.vayaviya.69.7)

उपमन्युरुवाच । अव्यक्तं लिङ्गमाख्यातं त्रिगुणप्रभवाप्ययम् । अनाद्यनन्तं विश्वस्य यदुपादानकारणम्

upamanyuruvāca | avyaktaṃ liṅgamākhyātaṃ triguṇaprabhavāpyayam | anādyanantaṃ viśvasya yadupādānakāraṇam

Upamanyu said: The Unmanifest is called the linga — the source and dissolution of the three gunas, without beginning or end, the material cause of the universe.

Verse 8 (shiva.vayaviya.69.8)

तदेव मूलप्रकृतिर्माया च गगनात्मिका । तत एव समुत्पन्नं जगदेतच्चराचरम्

tadeva mūlaprakṛtirmāyā ca gaganātmikā | tata eva samutpannaṃ jagadetaccarācaram

That very Unmanifest is the root-Prakriti, and it is Maya, of the nature of space; from it alone this whole world, moving and unmoving, arose.

Verse 9 (shiva.vayaviya.69.9)

अशुद्धं चैव शुद्धं यच्छुद्धाशुद्धं च तत्त्रिधा । ततः शिवो महेशश्च रुद्रो विष्णुः पितामहः

aśuddhaṃ caiva śuddhaṃ yacchuddhāśuddhaṃ ca tattridhā | tataḥ śivo maheśaśca rudro viṣṇuḥ pitāmahaḥ

It is threefold — the impure, the pure, and that which is both pure and impure; from it arose Shiva, Mahesha, Rudra, Vishnu, and the Grandsire Brahma.

Verse 10 (shiva.vayaviya.69.10)

भूतानि चेन्द्रियैर्जाता लीयन्तेऽत्र शिवाज्ञया । अत एव शिवो लिङ्गो लिङ्गमाज्ञापयेद्यतः

bhūtāni cendriyairjātā līyante'tra śivājñayā | ata eva śivo liṅgo liṅgamājñāpayedyataḥ

The elements, born together with the senses, dissolve back into it by Shiva's command; for this very reason Shiva is the linga — because he governs the linga.

Verse 11 (shiva.vayaviya.69.11)

यतो न तदनाज्ञातं कार्याय प्रभवेत्स्वतः । ततो जातस्य विश्वस्य तत्रैव विलयो यतः

yato na tadanājñātaṃ kāryāya prabhavetsvataḥ | tato jātasya viśvasya tatraiva vilayo yataḥ

Because, without his command, it cannot of itself become capable of producing an effect; and because the universe, once born from it, dissolves again into that very same source —

Verse 12 (shiva.vayaviya.69.12)

अनेन लिङ्गता तस्य भवेन्नान्येन केनचित् । लिङ्गं च शिवयोर्देहस्ताभ्यां यस्मादधिष्ठितम्

anena liṅgatā tasya bhavennānyena kenacit | liṅgaṃ ca śivayordehastābhyāṃ yasmādadhiṣṭhitam

by this reasoning alone does his linga-nature come about, not by any other means; and the linga is the shared body of Shiva and Shakti, since it is presided over by both of them together.

Verse 13 (shiva.vayaviya.69.13)

अतस्तत्र शिवः साम्बो नित्यमेव समर्चयेत् । लिङ्गवेदी महादेवी लिङ्गं साक्षान्महेश्वरः

atastatra śivaḥ sāmbo nityameva samarcayet | liṅgavedī mahādevī liṅgaṃ sākṣānmaheśvaraḥ

Therefore, there, Shiva together with Amba should ever be worshipped: the pedestal of the linga is the Great Goddess, and the linga itself is Maheshvara in person.

Verse 14 (shiva.vayaviya.69.14)

तयोः सम्पूजनादेव स च सा च समर्चितौ । न तयोर्लिङ्गदेहत्वं विद्यते परमार्थतः

tayoḥ sampūjanādeva sa ca sā ca samarcitau | na tayorliṅgadehatvaṃ vidyate paramārthataḥ

By the worship of these two together, both he and she are worshipped; in the ultimate sense, it is not that they truly have the nature of a linga-and-a-body.

Verse 15 (shiva.vayaviya.69.15)

यतस्त्वेतौ विशुद्धौ तौ देहस्तदुपचारतः । तदेव परमा शक्तिः शिवस्य परमात्मनः

yatastvetau viśuddhau tau dehastadupacārataḥ | tadeva paramā śaktiḥ śivasya paramātmanaḥ

For these two are in truth wholly pure; the body is spoken of them only figuratively. That is verily the supreme Power of Shiva, the Supreme Self.

Verse 16 (shiva.vayaviya.69.16)

शक्तिराज्ञां यदादत्ते प्रसूते तच्चराचरम् । न तस्य महिमा शक्यो वक्तुं वर्षशतैरपि

śaktirājñāṃ yadādatte prasūte taccarācaram | na tasya mahimā śakyo vaktuṃ varṣaśatairapi

Whatever command the Shakti receives, that she brings forth as the moving and unmoving world; her greatness cannot be told even in a hundred years.

Verse 17 (shiva.vayaviya.69.17)

येनादौ मोहितौ स्यातां ब्रह्मनारायणावपि । पुरा त्रिभुवनस्यास्य प्रलये समुपस्थिते

yenādau mohitau syātāṃ brahmanārāyaṇāvapi | purā tribhuvanasyāsya pralaye samupasthite

By that very power were even Brahma and Narayana once deluded, long ago, when the dissolution of these three worlds had drawn near —

Verse 18 (shiva.vayaviya.69.18)

वारिशय्यागतो विष्णुः सुष्वापानाकुलः सुखम् । यदृच्छया गतस्तत्र ब्रह्मा लोकपितामहः

vāriśayyāgato viṣṇuḥ suṣvāpānākulaḥ sukham | yadṛcchayā gatastatra brahmā lokapitāmahaḥ

Vishnu, having gone to his bed of waters, slept happily and undisturbed; by chance, Brahma, the grandsire of the worlds, came there.

Verse 19 (shiva.vayaviya.69.19)

ददर्श पुण्डरीकाक्षं स्वपन्तं तमनाकुलम् । मायया मोहितः शम्भोर्विष्णुमाह पितामहः

dadarśa puṇḍarīkākṣaṃ svapantaṃ tamanākulam | māyayā mohitaḥ śambhorviṣṇumāha pitāmahaḥ

He saw the lotus-eyed one sleeping there, undisturbed; deluded by Shambhu's Maya, the Grandsire spoke to Vishnu:

Verse 20 (shiva.vayaviya.69.20)

कस्त्वं वदेत्यमर्षेण प्रहृत्योत्थाप्य माधवम् । स तु हस्तप्रहारेण तीव्रेणाभिहतः क्षणात्

kastvaṃ vadetyamarṣeṇa prahṛtyotthāpya mādhavam | sa tu hastaprahāreṇa tīvreṇābhihataḥ kṣaṇāt

"Who are you? Speak!" — and in anger he struck Madhava and roused him. Struck by that fierce blow of the hand, he awoke in an instant.

Verse 21 (shiva.vayaviya.69.21)

प्रबुद्धोत्थाय शयनाद्ददर्श परमेष्ठिनम् । तमाह चान्तः सङ्क्रुद्धः स्वयमक्रुद्धवद्धरिः

prabuddhotthāya śayanāddadarśa parameṣṭhinam | tamāha cāntaḥ saṅkruddhaḥ svayamakruddhavaddhariḥ

Awakened, he rose from his bed and saw the Supreme Being; inwardly enraged, yet outwardly as though unangered, Hari said to him:

Verse 22 (shiva.vayaviya.69.22)

कुतस्त्वमागतो वत्स कस्मात्त्वं व्याकुलो वद । इति विष्णुवचः श्रुत्वा प्रभुत्वगुणसूचकम्

kutastvamāgato vatsa kasmāttvaṃ vyākulo vada | iti viṣṇuvacaḥ śrutvā prabhutvaguṇasūcakam

"Where have you come from, child? Tell me why you are so agitated." Having heard these words of Vishnu, indicating a claim to lordship —

Verse 23 (shiva.vayaviya.69.23)

रजसा बद्धवैरस्तं ब्रह्मा पुनरभाषत । वत्सेति मां कुतो ब्रूषे गुरुः शिष्यमिवात्मनः

rajasā baddhavairastaṃ brahmā punarabhāṣata | vatseti māṃ kuto brūṣe guruḥ śiṣyamivātmanaḥ

Brahma, his enmity bound up by rajas, spoke again to him: "Why do you call me 'child,' as a teacher would call his own pupil?

Verse 24 (shiva.vayaviya.69.24)

मां न जानासि किं नाथं प्रपञ्चो यस्य मे कृतिः । त्रिधात्मानं विभज्येदं सृष्ट्वाथ परिपाल्यते

māṃ na jānāsi kiṃ nāthaṃ prapañco yasya me kṛtiḥ | tridhātmānaṃ vibhajyedaṃ sṛṣṭvātha paripālyate

Do you not know me as the Lord, whose handiwork this whole manifest universe is? Having divided myself threefold, I create this and then sustain it,

Verse 25 (shiva.vayaviya.69.25)

संहरामि नमे कश्चित्स्रष्टा जगति विद्यते । इत्युक्ते सति सोऽप्याह ब्रह्माणं विष्णुरव्ययः

saṃharāmi name kaścitsraṣṭā jagati vidyate | ityukte sati so'pyāha brahmāṇaṃ viṣṇuravyayaḥ

and I withdraw it again; there exists no other creator of the world besides me." When this was said, the imperishable Vishnu in turn said to Brahma:

Verse 26 (shiva.vayaviya.69.26)

अहमेवादिकर्तास्य हर्ता च परिपालकः । भवानपि ममैवाङ्गादवतीर्णः पुराव्ययात्

ahamevādikartāsya hartā ca paripālakaḥ | bhavānapi mamaivāṅgādavatīrṇaḥ purāvyayāt

"I alone am the original creator of this universe, its destroyer, and its sustainer; you too were born of old from my own imperishable body,

Verse 27 (shiva.vayaviya.69.27)

मन्नियोगात्त्वमात्मानं त्रिधा कृत्वा जगत्त्रयम् । सृजस्यवसि चान्ते तत्पुनः प्रतिसृजस्यपि

manniyogāttvamātmānaṃ tridhā kṛtvā jagattrayam | sṛjasyavasi cānte tatpunaḥ pratisṛjasyapi

and by my command, having made yourself threefold, you create the three worlds, sustain them, and at the end you dissolve them again.

Verse 28 (shiva.vayaviya.69.28)

विस्मृतोऽसि जगन्नाथं नारायणमनामयम् । तवापि जनकं साक्षान्मामेवमवमन्यसे

vismṛto'si jagannāthaṃ nārāyaṇamanāmayam | tavāpi janakaṃ sākṣānmāmevamavamanyase

You have forgotten Narayana, the untroubled Lord of the world; you thus disrespect me, who am in truth your very father."

Verse 29 (shiva.vayaviya.69.29)

तवापराधो नास्त्यत्र भ्रान्तोऽसि मम मायया । मत्प्रसादादियं भ्रान्तिरपैष्यति तवाचिरात्

tavāparādho nāstyatra bhrānto'si mama māyayā | matprasādādiyaṃ bhrāntirapaiṣyati tavācirāt

"There is no fault of yours in this — you are deluded by my Maya; by my grace this delusion of yours will soon depart.

Verse 30 (shiva.vayaviya.69.30)

शृणु सत्यं चतुर्वक्त्र सर्वदेवेश्वरो ह्यहम् । कर्ता भर्ता च हर्ता च न मयास्ति समो विभुः

śṛṇu satyaṃ caturvaktra sarvadeveśvaro hyaham | kartā bhartā ca hartā ca na mayāsti samo vibhuḥ

Hear the truth, four-faced one: I alone am the lord of all the gods — the creator, the sustainer, and the destroyer; there is no lord equal to me."

Verse 31 (shiva.vayaviya.69.31)

एवमेव विवादोऽभूद् ब्रह्मविष्ण्वोः परस्परम् । अभवच्च महायुद्धं भैरवं रोमहर्षणम्

evameva vivādo'bhūd brahmaviṣṇvoḥ parasparam | abhavacca mahāyuddhaṃ bhairavaṃ romaharṣaṇam

In this way a dispute arose between Brahma and Vishnu with each other, and a great and terrible battle broke out, one that made the hair stand on end.

Verse 32 (shiva.vayaviya.69.32)

मुष्टिभिर्न्निघ्नतोस्तीव्रं रजसा बद्धवैरयोः । तयोर्दर्पापहाराय प्रबोधाय च देवयोः

muṣṭibhirnnighnatostīvraṃ rajasā baddhavairayoḥ | tayordarpāpahārāya prabodhāya ca devayoḥ

As the two, their enmity bound by rajas, struck each other fiercely with their fists — then, to take away the pride of those two gods and to awaken them —

Verse 33 (shiva.vayaviya.69.33)

मध्ये समाविरभवल्लिङ्गमैश्वरमद्भुतम् । ज्वालामालासहस्राढ्यमप्रमेयमनौपमम्

madhye samāvirabhavalliṅgamaiśvaramadbhutam | jvālāmālāsahasrāḍhyamaprameyamanaupamam

between them there suddenly appeared the wondrous Linga of the Lord, rich with a thousand garlands of flame, immeasurable and beyond compare,

Verse 34 (shiva.vayaviya.69.34)

क्षयवृद्धिविनिर्मुक्तमादिमध्यान्तवर्जितम् । तस्य ज्वालासहस्रेण ब्रह्मविष्णू विमोहितौ

kṣayavṛddhivinirmuktamādimadhyāntavarjitam | tasya jvālāsahasreṇa brahmaviṣṇū vimohitau

free from decrease or increase, without beginning, middle, or end; Brahma and Vishnu were both bewildered by its thousand flames.

Verse 35 (shiva.vayaviya.69.35)

विसृज्य युद्धं किं त्वेतदित्यचिन्तयतां तदा । न तयोस्तस्य याथात्म्यं प्रबुद्धमभवद्यदा

visṛjya yuddhaṃ kiṃ tvetadityacintayatāṃ tadā | na tayostasya yāthātmyaṃ prabuddhamabhavadyadā

Abandoning their battle, they both wondered, "What is this?" But when the true nature of it did not become clear to either of them —

Verse 36 (shiva.vayaviya.69.36)

तदा समुद्यतौ स्यातां तस्याद्यन्तं परीक्षितुम्

tadā samudyatau syātāṃ tasyādyantaṃ parīkṣitum

then the two of them set out together to examine its beginning and its end.

Verse 37 (shiva.vayaviya.69.37)

तत्र हंसाकृतिर्ब्रह्मा विश्वतः पक्षसंयुतः । मनोऽनिलजवो भूत्वा गतस्तूर्ध्वं प्रयत्नतः

tatra haṃsākṛtirbrahmā viśvataḥ pakṣasaṃyutaḥ | mano'nilajavo bhūtvā gatastūrdhvaṃ prayatnataḥ

There Brahma, taking the form of a swan furnished with wings on every side, became as swift as mind and wind, and strove upward with great effort.

Verse 38 (shiva.vayaviya.69.38)

नारायणोऽपि विश्वात्मा नीलाञ्जनचयोपमम् । वाराहममितं रूपमास्थाय गतवानधः

nārāyaṇo'pi viśvātmā nīlāñjanacayopamam | vārāhamamitaṃ rūpamāsthāya gatavānadhaḥ

Narayana too, the Self of the universe, taking on a boundless boar-form resembling a mass of black collyrium, went downward.

Verse 39 (shiva.vayaviya.69.39)

एवं वर्षसहस्रं तु त्वरन् विष्णुरधोगतः । नापश्यदल्पमप्यस्य मूलं लिङ्गस्य सूकरः

evaṃ varṣasahasraṃ tu tvaran viṣṇuradhogataḥ | nāpaśyadalpamapyasya mūlaṃ liṅgasya sūkaraḥ

Thus for a thousand years Vishnu, hastening downward, went on and on, yet as the Boar he could not see even the smallest trace of the root of that Linga.

Verse 40 (shiva.vayaviya.69.40)

तावत्कालं गतश्चोर्ध्वं तस्यान्तं ज्ञातुमिच्छया । श्रान्तोऽत्यन्तमदृष्ट्वान्तं पापताधः पितामहः

tāvatkālaṃ gataścordhvaṃ tasyāntaṃ jñātumicchayā | śrānto'tyantamadṛṣṭvāntaṃ pāpatādhaḥ pitāmahaḥ

For that same span of time Brahma, desiring to know its end, went upward; utterly wearied, and unable to see its end, the Grandsire turned back and descended.

Verse 41 (shiva.vayaviya.69.41)

तथैव भगवान् विष्णुः श्रान्तः संविग्नलोचनः । क्लेशेन महता तूर्णमधस्तादुत्थितोऽभवत्

tathaiva bhagavān viṣṇuḥ śrāntaḥ saṃvignalocanaḥ | kleśena mahatā tūrṇamadhastādutthito'bhavat

Likewise the Lord Vishnu too, exhausted, his eyes filled with anxiety, after great toil quickly turned back and rose up from below.

Verse 42 (shiva.vayaviya.69.42)

समागतावथान्योन्यं विस्मयस्मेरवीक्षणौ । मायया मोहितौ शम्भोः कृत्याकृत्यं न जग्मतुः

samāgatāvathānyonyaṃ vismayasmeravīkṣaṇau | māyayā mohitau śambhoḥ kṛtyākṛtyaṃ na jagmatuḥ

The two then came back together, gazing at each other with astonished, faint smiles; deluded by Shambhu's Maya, neither could tell what ought or ought not to be done.

Verse 43 (shiva.vayaviya.69.43)

पृष्ठतः पार्श्वतस्तस्य चाग्रतश्च स्थितावुभौ । प्रणिपत्य किमात्मेदमित्यचिन्तयतां तदा

pṛṣṭhataḥ pārśvatastasya cāgrataśca sthitāvubhau | praṇipatya kimātmedamityacintayatāṃ tadā

Standing, one behind it and to its side and the other in front of it, both then bowed down, wondering to themselves, "What indeed is this?"