The Removal of Hari's Delusion

Verse 1 (shiva.vayaviya.70.1)

उपमन्युरुवाच । अथाविरभवत्तत्र सनादं शब्दलक्षणम् । ओमित्येकाक्षरं ब्रह्म ब्रह्मणः प्रतिपादकम्

upamanyuruvāca | athāvirabhavattatra sanādaṃ śabdalakṣaṇam | omityekākṣaraṃ brahma brahmaṇaḥ pratipādakam

Upamanyu said: Then there arose there, characterized by sound, a resonant note — the single syllable OM, the very form of Brahman, which reveals Brahman.

Verse 2 (shiva.vayaviya.70.2)

तदप्यविदितं तावद् ब्रह्मणा विष्णुना तथा । रजसा तमसा चित्तं तयोर्यस्मात्तिरस्कृतम्

tadapyaviditaṃ tāvad brahmaṇā viṣṇunā tathā | rajasā tamasā cittaṃ tayoryasmāttiraskṛtam

That too remained unknown to Brahma and to Vishnu alike, because their minds had been obscured by rajas and tamas.

Verse 3 (shiva.vayaviya.70.3)

तदा विभक्तमभवच्चतुर्द्धैकं तदक्षरम् । अ उ मेति त्रिमात्राभिः परस्ताच्चार्द्धमात्रया

tadā vibhaktamabhavaccaturddhaikaṃ tadakṣaram | a u meti trimātrābhiḥ parastāccārddhamātrayā

Then that single syllable became divided fourfold: by the three measures A, U, M, and beyond them by the half-measure.

Verse 4 (shiva.vayaviya.70.4)

तत्राकारः श्रितो भागे ज्वलल्लिङ्गस्य दक्षिणे । उकारश्चोत्तरे तद्वन्मकारस्तस्य मध्यतः

tatrākāraḥ śrito bhāge jvalalliṅgasya dakṣiṇe | ukāraścottare tadvanmakārastasya madhyataḥ

There the sound A rested in the southern portion of the blazing Linga, U likewise in the northern portion, and M in its middle,

Verse 5 (shiva.vayaviya.70.5)

अर्धमात्रात्मको नादः श्रूयते लिङ्गमूर्धनि । विभक्तेऽपि तदा तस्मिन् प्रणवे परमाक्षरे

ardhamātrātmako nādaḥ śrūyate liṅgamūrdhani | vibhakte'pi tadā tasmin praṇave paramākṣare

while the resonance of the half-measure was heard at the crown of the Linga; even though the Pranava, that supreme imperishable syllable, had thus become divided —

Verse 6 (shiva.vayaviya.70.6)

विभावार्थं च तौ देवौ न किञ्चिदवजग्मतुः । वेदात्मना तदाव्यक्तः प्रणवो विकृतिं गतः

vibhāvārthaṃ ca tau devau na kiñcidavajagmatuḥ | vedātmanā tadāvyaktaḥ praṇavo vikṛtiṃ gataḥ

still, in order to make them understand, those two gods could grasp nothing of it. Then the Unmanifest Pranava, in the form of the Veda, underwent transformation:

Verse 7 (shiva.vayaviya.70.7)

तत्राकारो ऋगभवदुकारो यजुरव्ययः । मकारः साम सञ्जातो नादस्त्वाथर्वणी श्रुतिः

tatrākāro ṛgabhavadukāro yajuravyayaḥ | makāraḥ sāma sañjāto nādastvātharvaṇī śrutiḥ

there the sound A became the Rigveda, U became the imperishable Yajurveda, M became the Samaveda, and the resonance became the Atharva scripture.

Verse 8 (shiva.vayaviya.70.8)

ऋगयं स्थापयामास समासात्त्वर्थमात्मनः । रजोगुणेषु ब्रह्माणं मूर्तिष्वाद्यं क्रियास्वपि

ṛgayaṃ sthāpayāmāsa samāsāttvarthamātmanaḥ | rajoguṇeṣu brahmāṇaṃ mūrtiṣvādyaṃ kriyāsvapi

This Rigveda thus established its own meaning in brief: among the guṇas it placed Brahma in rajas; among the five forms, the first; and among the activities, likewise the first;

Verse 9 (shiva.vayaviya.70.9)

सृष्टिं लोकेषु पृथिवीं तत्त्वेष्वात्मानमव्ययम् । कलाध्वनि निवृत्तिं च सद्यं ब्रह्मसु पञ्चसु

sṛṣṭiṃ lokeṣu pṛthivīṃ tattveṣvātmānamavyayam | kalādhvani nivṛttiṃ ca sadyaṃ brahmasu pañcasu

among the worlds, the earth; among the tattvas, the imperishable self; along the path of kalā, the stage called nivṛtti; and among the five Brahmans, Sadyojāta;

Verse 10 (shiva.vayaviya.70.10)

लिङ्गभागेष्वधोभागं बीजाख्यं कारणत्रये । चतुःषष्टिगुणैश्वर्यं बौद्धं यदणिमादिषु

liṅgabhāgeṣvadhobhāgaṃ bījākhyaṃ kāraṇatraye | catuḥṣaṣṭiguṇaiśvaryaṃ bauddhaṃ yadaṇimādiṣu

among the parts of the linga, its lowest part; among the three causes, the one called the seed; and among the sixty-four powers beginning with aṇimā, those belonging to the intellect.

Verse 11 (shiva.vayaviya.70.11)

तदित्थमर्थैर्दशभिर्व्याप्तं विश्वमृचा जगत् । अथोपस्थापयामास स्वार्थं दशविधं यजुः

taditthamarthairdaśabhirvyāptaṃ viśvamṛcā jagat | athopasthāpayāmāsa svārthaṃ daśavidhaṃ yajuḥ

Thus, by these ten meanings, the Rigveda pervades the whole universe. Then the Yajurveda in turn established its own tenfold meaning:

Verse 12 (shiva.vayaviya.70.12)

सत्त्वं गुणेषु विष्णुं च मूर्तिष्वाद्यं क्रियास्वपि । स्थितिं लोकेष्वन्तरिक्षं विद्यां तत्त्वेषु च त्रिषु

sattvaṃ guṇeṣu viṣṇuṃ ca mūrtiṣvādyaṃ kriyāsvapi | sthitiṃ lokeṣvantarikṣaṃ vidyāṃ tattveṣu ca triṣu

among the guṇas, Vishnu in sattva; among the forms, the second; among the activities, sustenance; among the worlds, the atmosphere; and among the tattvas, the threefold vidyā;

Verse 13 (shiva.vayaviya.70.13)

कलाध्वसु प्रतिष्ठां च वामं ब्रह्मसु पञ्चसु । मध्यं तु लिङ्गभागेषु योनिं च त्रिषु हेतुषु

kalādhvasu pratiṣṭhāṃ ca vāmaṃ brahmasu pañcasu | madhyaṃ tu liṅgabhāgeṣu yoniṃ ca triṣu hetuṣu

along the path of kalā, the stage of pratiṣṭhā; among the five Brahmans, Vāmadeva; among the parts of the linga, its middle; and among the three causes, the yoni;

Verse 14 (shiva.vayaviya.70.14)

प्राकृतं च यथैश्वर्यं तस्माद्विश्वं यजुर्मयम् । ततोपस्थापयामास सामार्थं दशधात्मनः

prākṛtaṃ ca yathaiśvaryaṃ tasmādviśvaṃ yajurmayam | tatopasthāpayāmāsa sāmārthaṃ daśadhātmanaḥ

and among the powers, those born of Prakriti. Thus the whole universe is pervaded by the Yajurveda. Then the Samaveda in turn established its own tenfold meaning:

Verse 15 (shiva.vayaviya.70.15)

तमोगुणेष्वथो रुद्रं मूर्तिष्वाद्यं क्रियासु च । संहृतिं त्रिषु लोकेषु तत्त्वेषु शिवमुत्तमम्

tamoguṇeṣvatho rudraṃ mūrtiṣvādyaṃ kriyāsu ca | saṃhṛtiṃ triṣu lokeṣu tattveṣu śivamuttamam

among the guṇas, Rudra in tamas; among the forms, the third; among the activities, dissolution; among the three worlds, dissolution; and among the tattvas, the supreme Shiva-tattva;

Verse 16 (shiva.vayaviya.70.16)

विद्याकलास्वघोरं च तथा ब्रह्मसु पञ्चसु । लिङ्गभागेषु पीठोर्द्ध्वं बीजिनं कारणत्रये

vidyākalāsvaghoraṃ ca tathā brahmasu pañcasu | liṅgabhāgeṣu pīṭhorddhvaṃ bījinaṃ kāraṇatraye

among the vidyā-kalās, Aghora, and among the five Brahmans, Aghora likewise; among the parts of the linga, above the pedestal; and among the three causes, the possessor of the seed;

Verse 17 (shiva.vayaviya.70.17)

पौरुषं च तथैश्वर्यमित्थं साम्ना ततं जगत् । अथाथर्वाह नैर्गुण्यमर्थं प्रथममात्मनः

pauruṣaṃ ca tathaiśvaryamitthaṃ sāmnā tataṃ jagat | athātharvāha nairguṇyamarthaṃ prathamamātmanaḥ

and among the powers, the personal powers — thus the universe is pervaded by the Samaveda. Then the Atharva declared, as its own first meaning, the state beyond the gunas;

Verse 18 (shiva.vayaviya.70.18)

ततो महेश्वरं साक्षात् मूर्तिष्वपि सदाशिवम् । क्रियासु निष्क्रियस्यापि शिवस्य परमात्मनः

tato maheśvaraṃ sākṣāt mūrtiṣvapi sadāśivam | kriyāsu niṣkriyasyāpi śivasya paramātmanaḥ

then, among the forms, Maheshvara himself as Sadashiva; and among the activities — even though the Supreme Self Shiva is beyond all activity —

Verse 19 (shiva.vayaviya.70.19)

भूतानुग्रहणं चैव मुच्यन्ते येन जन्तवः । लोकेष्वपि यतो वाचो निवृत्ता मनसा सह

bhūtānugrahaṇaṃ caiva mucyante yena jantavaḥ | lokeṣvapi yato vāco nivṛttā manasā saha

his grace towards all beings, by which creatures are liberated; and among the worlds, that realm from which speech, together with the mind, turns back;

Verse 20 (shiva.vayaviya.70.20)

तदूर्ध्वमुन्मनालोकात् सोमलोकमलौकिकम् । सोमः सहोमया यत्र नित्यं निवसतीश्वरः

tadūrdhvamunmanālokāt somalokamalaukikam | somaḥ sahomayā yatra nityaṃ nivasatīśvaraḥ

and above that, beyond the world of Unmana, the unearthly world of Soma, where the Lord, together with Uma, ever dwells;

Verse 21 (shiva.vayaviya.70.21)

तदूर्ध्वमुन्मनालोकाद्यं प्राप्तो न निवर्तते । शान्तिं च शान्त्यतीतां च व्यापिकां चै कलास्वपि

tadūrdhvamunmanālokādyaṃ prāpto na nivartate | śāntiṃ ca śāntyatītāṃ ca vyāpikāṃ cai kalāsvapi

and above that, beyond the world of Unmana, that supreme state which, once attained, none turns back from; and among the kalās, Śānti, Śāntyatītā, and Vyāpikā;

Verse 22 (shiva.vayaviya.70.22)

तत्पूरुषं तथेशानं ब्रह्म ब्रह्मसु पञ्चसु । मूर्द्धानमपि लिङ्गस्य नादभागेष्वनुत्तमम्

tatpūruṣaṃ tatheśānaṃ brahma brahmasu pañcasu | mūrddhānamapi liṅgasya nādabhāgeṣvanuttamam

among the five Brahmans, Tatpuruṣa and Īśāna; among the parts of the linga, its very crown; and among the resonance-portions, the unsurpassed summit,

Verse 23 (shiva.vayaviya.70.23)

यत्रावाह्य समाराध्यः केवलो निष्कलः शिवः । तत्तेष्वपि तदा बिन्दोर्नादात् शक्तेस्ततः परात्

yatrāvāhya samārādhyaḥ kevalo niṣkalaḥ śivaḥ | tatteṣvapi tadā bindornādāt śaktestataḥ parāt

where, once invoked, the pure and partless Shiva is to be worshipped; and beyond even these — beyond bindu, beyond nāda, and beyond Shakti still further —

Verse 24 (shiva.vayaviya.70.24)

तत्त्वादपि परं तत्त्वमतत्त्वं परमार्थतः । कारणेषु त्रयातीतान् मायाविक्षोभकारणात्

tattvādapi paraṃ tattvamatattvaṃ paramārthataḥ | kāraṇeṣu trayātītān māyāvikṣobhakāraṇāt

there is a tattva higher than every other tattva, which in the highest sense is beyond all tattva-ness; beyond the three causes, and beyond the cause that agitates Maya —

Verse 25 (shiva.vayaviya.70.25)

अनन्तात् शुद्धविद्यायाः परस्ताच्च महेश्वरात् । सर्वविद्येश्वराधीशान्न पराच्च सदाशिवात्

anantāt śuddhavidyāyāḥ parastācca maheśvarāt | sarvavidyeśvarādhīśānna parācca sadāśivāt

beyond Ananta, beyond Shuddhavidya, beyond Maheshvara, beyond the Lord of all lords of knowledge, and not different from Sadashiva —

Verse 26 (shiva.vayaviya.70.26)

सर्वमन्त्रतनोर्देवात् शक्तित्रयसमन्वितात् । पञ्चवक्त्राद्दशभुजात् साक्षात् सकलनिष्कलात्

sarvamantratanordevāt śaktitrayasamanvitāt | pañcavaktrāddaśabhujāt sākṣāt sakalaniṣkalāt

beyond the God whose body is composed of all mantras, endowed with the three Shaktis, five-faced, ten-armed, at once with form and without form —

Verse 27 (shiva.vayaviya.70.27)

तस्मादपि पराद्बिन्दोरर्धेदोश्च ततः परात् । ततः परान्निशाधीशान्नादाख्याच्च ततः परात्

tasmādapi parādbindorardhedośca tataḥ parāt | tataḥ parānniśādhīśānnādākhyācca tataḥ parāt

and beyond even that, beyond bindu, beyond the crescent moon higher still, beyond the Lord of night higher still, and beyond that called Nāda still higher —

Verse 28 (shiva.vayaviya.70.28)

ततः परात् सुषुम्नेशाद् ब्रह्मरन्ध्रेश्वरादपि । ततः परस्मात् शक्तेश्च परस्तात् शिवतत्त्वतः

tataḥ parāt suṣumneśād brahmarandhreśvarādapi | tataḥ parasmāt śakteśca parastāt śivatattvataḥ

and beyond that, beyond the Lord of Sushumna, beyond the Lord of the Brahmarandhra, and beyond that Shakti, and beyond even the Shiva-tattva itself —

Verse 29 (shiva.vayaviya.70.29)

परमं कारणं साक्षात्स्वयं निष्कारणं शिवम् । कारणानां च धातारं ध्यातारां ध्येयमव्ययम्

paramaṃ kāraṇaṃ sākṣātsvayaṃ niṣkāraṇaṃ śivam | kāraṇānāṃ ca dhātāraṃ dhyātārāṃ dhyeyamavyayam

there is Shiva, the supreme cause in person, himself uncaused, the ordainer of all causes, meditator, and the imperishable object of meditation —

Verse 30 (shiva.vayaviya.70.30)

परमाकाशमध्यस्थं परमात्मोपरि स्थितम् । सर्वैश्वर्येण सम्पन्नं सर्वेश्वरमनीश्वरम्

paramākāśamadhyasthaṃ paramātmopari sthitam | sarvaiśvaryeṇa sampannaṃ sarveśvaramanīśvaram

abiding in the midst of the supreme ether, situated above even the Supreme Self, endowed with all sovereignty, the Lord of all, himself ruled by none.

Verse 31 (shiva.vayaviya.70.31)

ऐश्वर्याच्चापि मायेयादशुद्धान् मानुषादिकात् । अपराच्च परात्त्याज्यादविशुद्धाध्वगोचरात्

aiśvaryāccāpi māyeyādaśuddhān mānuṣādikāt | aparācca parāttyājyādaviśuddhādhvagocarāt

Beyond even worldly lordship, beyond the impure Maya from which the human and other states arise, beyond the lower state that must be abandoned, beyond the range of the impure path —

Verse 32 (shiva.vayaviya.70.32)

तत्परात् शुद्धविद्याद्यादुन्मनान्तात्परात्परात् । परमं परमैश्वर्यमुन्मनाद्यमनादि च

tatparāt śuddhavidyādyādunmanāntātparātparāt | paramaṃ paramaiśvaryamunmanādyamanādi ca

beyond that, beyond the path beginning with Shuddhavidya and ending in Unmana, higher than the highest, there is the supreme, ultimate sovereignty, without beginning, itself the source of Unmana and the rest —

Verse 33 (shiva.vayaviya.70.33)

अपारमपराधीनं निरस्तातिशयं स्थिरम् । इत्थमर्थैर्दशविधैरियमाथर्वणी श्रुतिः

apāramaparādhīnaṃ nirastātiśayaṃ sthiram | itthamarthairdaśavidhairiyamātharvaṇī śrutiḥ

boundless, dependent on nothing else, beyond all comparison, and everlasting. Thus, by these ten kinds of meaning, this is the Atharva scripture —

Verse 34 (shiva.vayaviya.70.34)

यस्माद् गरीयसी तस्माद्विश्वं व्याप्तमथर्वणा । ऋग्वेदः पुनराहेदं जाग्रद्रूपं मयोच्यते

yasmād garīyasī tasmādviśvaṃ vyāptamatharvaṇā | ṛgvedaḥ punarāhedaṃ jāgradrūpaṃ mayocyate

and because it is thus the greatest, the universe is pervaded by the Atharva. The Rigveda, moreover, declares this: 'By me the state of waking is spoken of' —

Verse 35 (shiva.vayaviya.70.35)

येनाहमात्मतत्त्वस्य नित्यमस्म्यभिधायकः । यजुर्वेदोऽवदत्तद्वत्स्वप्नावस्था मयोच्यते

yenāhamātmatattvasya nityamasmyabhidhāyakaḥ | yajurvedo'vadattadvatsvapnāvasthā mayocyate

'since I am ever the one who proclaims the truth of the Self.' The Yajurveda likewise declared, 'By me the dream state is spoken of' —

Verse 36 (shiva.vayaviya.70.36)

भोग्यात्मना परिणता विद्या वेद्या यतो मयि । साम चाह सुषुप्त्याख्यमेवं सर्वं मयोच्यते

bhogyātmanā pariṇatā vidyā vedyā yato mayi | sāma cāha suṣuptyākhyamevaṃ sarvaṃ mayocyate

'since in me the knowledge to be known has transformed into the nature of the enjoyed object.' And the Sama declared the state called deep sleep: 'Thus is everything spoken by me' —

Verse 37 (shiva.vayaviya.70.37)

ममार्थेन शिवेनेदं तामसेनाभिधीयते । अथर्वाह तुरीयाख्यं तुरीयातीतमेव च

mamārthena śivenedaṃ tāmasenābhidhīyate | atharvāha turīyākhyaṃ turīyātītameva ca

'by my own meaning — the state of Tamas — this is spoken of as belonging to Shiva.' The Atharva declared the states called Turīya and beyond-Turīya —

Verse 38 (shiva.vayaviya.70.38)

मयाभिधीयते तस्मादध्वातीतपदोऽस्म्यहम् । अध्वात्मकं तु त्रितयं शिवविद्यात्मसंज्ञितम्

mayābhidhīyate tasmādadhvātītapado'smyaham | adhvātmakaṃ tu tritayaṃ śivavidyātmasaṃjñitam

'by me these are spoken of; therefore I am the state that transcends the path.' The threefold state belonging to the path is known by the names Shiva, Vidya, and Atma —

Verse 39 (shiva.vayaviya.70.39)

तत्त्रैगुण्यं त्रयीसाध्यं संशोध्यं च पदैषिणा । अध्वातीतं तुरीयाख्यं निर्वाणं परमं पदम्

tattraiguṇyaṃ trayīsādhyaṃ saṃśodhyaṃ ca padaiṣiṇā | adhvātītaṃ turīyākhyaṃ nirvāṇaṃ paramaṃ padam

that threefold state, bound to the three gunas, is what is to be accomplished by the Vedas and is to be purified by one who seeks the highest state; that which transcends the path is called Turīya, final liberation, the supreme state —

Verse 40 (shiva.vayaviya.70.40)

तदतीतं च नैर्गुण्यादध्वनोस्य विशोधकम् । द्वयोः प्रमापको नादो नादान्तश्च मदात्मकः

tadatītaṃ ca nairguṇyādadhvanosya viśodhakam | dvayoḥ pramāpako nādo nādāntaśca madātmakaḥ

and beyond even that, by reason of its being free of guṇas, is that which purifies both of these paths; nāda is the means of knowing both, and Nādānta is of the nature of bliss —

Verse 41 (shiva.vayaviya.70.41)

तस्मात् ममार्थस्वातन्त्र्यात् प्रधानः परमेश्वरः । यदस्ति वस्तु तत्सर्वं गुणप्राधान्ययोगतः

tasmāt mamārthasvātantryāt pradhānaḥ parameśvaraḥ | yadasti vastu tatsarvaṃ guṇaprādhānyayogataḥ

therefore, by the independence of my own nature, the Supreme Lord is called Pradhāna, the primary source; whatever thing exists, all of it exists by its connection with the predominance of the guṇas —

Verse 42 (shiva.vayaviya.70.42)

समस्तं व्यस्तमपि च प्रणवार्थं प्रचक्षते । सर्वार्थवाचकं तस्मादेकं ब्रह्मैतदक्षरम्

samastaṃ vyastamapi ca praṇavārthaṃ pracakṣate | sarvārthavācakaṃ tasmādekaṃ brahmaitadakṣaram

and, whether taken together or separately, all of this is declared to be the meaning of the Pranava. Therefore this single imperishable syllable is the one Brahman that expresses every meaning.

Verse 43 (shiva.vayaviya.70.43)

तेनोमिति जगत्कृत्स्नं कुरुते प्रथमं शिवः । शिवो हि प्रणवो ह्येष प्रणवो हि शिवः स्मृतः

tenomiti jagatkṛtsnaṃ kurute prathamaṃ śivaḥ | śivo hi praṇavo hyeṣa praṇavo hi śivaḥ smṛtaḥ

By that very syllable OM, Shiva first creates the entire universe; for this Pranava is indeed Shiva, and Shiva is remembered as this very Pranava.

Verse 44 (shiva.vayaviya.70.44)

वाच्यवाचकयोर्भेदो नात्यन्तं विद्यते यतः । चिन्तया रहितो रुद्रो वाचो यन्मनसा सह

vācyavācakayorbhedo nātyantaṃ vidyate yataḥ | cintayā rahito rudro vāco yanmanasā saha

For there is no ultimate difference between the thing signified and the sign that signifies it; Rudra is free of ordinary thought, and it is from him that speech, together with the mind,

Verse 45 (shiva.vayaviya.70.45)

अप्राप्य तन्निवर्तन्ते वाच्यस्त्वेकाक्षरेण सः । एकाक्षरादकाराख्यादात्मा ब्रह्माभिधीयते

aprāpya tannivartante vācyastvekākṣareṇa saḥ | ekākṣarādakārākhyādātmā brahmābhidhīyate

turns back, unable to reach him; yet he is signified by the single syllable OM. From the single syllable's portion called A, the Self called Brahma is designated;

Verse 46 (shiva.vayaviya.70.46)

एकाक्षरादुकाराख्याद् विद्या विष्णुरुदीर्यते । एकाक्षरान्मकाराख्यात् शिवो रुद्र उदाहृतः

ekākṣarādukārākhyād vidyā viṣṇurudīryate | ekākṣarānmakārākhyāt śivo rudra udāhṛtaḥ

from the portion called U, Vishnu, called Vidya, is proclaimed; from the portion called M, Shiva, as Rudra, is declared.

Verse 47 (shiva.vayaviya.70.47)

दक्षिणाङ्गान् महेशस्य जातो ब्रह्मात्मसंज्ञकः । वामाङ्गादभवद्विष्णुस्ततो विद्येति संज्ञितः

dakṣiṇāṅgān maheśasya jāto brahmātmasaṃjñakaḥ | vāmāṅgādabhavadviṣṇustato vidyeti saṃjñitaḥ

From the right side of Maheśa, the one called Brahma-ātman was born; from his left side arose Vishnu, thereafter known by the name Vidya;

Verse 48 (shiva.vayaviya.70.48)

हृदयान्नीलरुद्रोऽभूच्छिवस्य शिवसंज्ञकः । सृष्टेः प्रवर्तको ब्रह्मा स्थितेर्विष्णुर्विमोहकः

hṛdayānnīlarudro'bhūcchivasya śivasaṃjñakaḥ | sṛṣṭeḥ pravartako brahmā sthiterviṣṇurvimohakaḥ

and from the heart of Shiva was born Nila-Rudra, called by the name Shiva. Brahma is the initiator of creation; Vishnu, the great deluder through Maya, is the sustainer of preservation;

Verse 49 (shiva.vayaviya.70.49)

संहारस्य तथा रुद्रस्तयोर्नित्यं नियामकः

saṃhārasya tathā rudrastayornityaṃ niyāmakaḥ

and Rudra likewise is the lord of dissolution, and the eternal controller of these other two.

Verse 50 (shiva.vayaviya.70.50)

तस्मात्त्रयस्ते कथ्यन्ते जगतः कारणानि च । कारणत्रयहेतुश्च शिवः परमकारणम्

tasmāttrayaste kathyante jagataḥ kāraṇāni ca | kāraṇatrayahetuśca śivaḥ paramakāraṇam

Therefore these three are said to be the causes of the world; and Shiva, the cause of these three causes, is the ultimate cause of all.

Verse 51 (shiva.vayaviya.70.51)

अर्थमेतमविज्ञाय रजसा बद्धवैरयोः । युवयोः प्रतिबोधाय मध्ये लिङ्गमुपस्थितम्

arthametamavijñāya rajasā baddhavairayoḥ | yuvayoḥ pratibodhāya madhye liṅgamupasthitam

Because you two, your enmity bound by rajas, did not understand this truth, the Linga appeared between you, in order to awaken you both.

Verse 52 (shiva.vayaviya.70.52)

एवमोमिति मां प्राहुर्यदिहोक्तमथर्वणा । ऋचो यजूंषि सामानि शाखाश्चान्याः सहस्रशः

evamomiti māṃ prāhuryadihoktamatharvaṇā | ṛco yajūṃṣi sāmāni śākhāścānyāḥ sahasraśaḥ

Thus they declare of me, 'OM' — as has been said here by the Atharva — the Riks, the Yajus verses, the Samans, and the other thousand branches of the Veda —

Verse 53 (shiva.vayaviya.70.53)

वेदेष्वेवं स्वयं वक्त्रैर्व्यक्तमित्थं वदत्स्वपि । स्वप्नानुभूतमिव तत्ताभ्यां नाध्यवसीयते

vedeṣvevaṃ svayaṃ vaktrairvyaktamitthaṃ vadatsvapi | svapnānubhūtamiva tattābhyāṃ nādhyavasīyate

though this was thus openly declared in the Vedas by their own mouths, still it was not grasped by the two of them, remaining as unresolved as something experienced in a dream.

Verse 54 (shiva.vayaviya.70.54)

तयोस्तत्र प्रबोधाय तमोपनयनाय च । लिङ्गेऽपि मुद्रितं सर्वं यथा वेदैरुदाहृतम्

tayostatra prabodhāya tamopanayanāya ca | liṅge'pi mudritaṃ sarvaṃ yathā vedairudāhṛtam

Therefore, to awaken them and to remove their darkness of ignorance, everything that had been declared by the Vedas was, there, sealed within the Linga itself as well.

Verse 55 (shiva.vayaviya.70.55)

तद् दृष्ट्वा मुद्रितं लिङ्गे प्रसादाल्लिङ्गिनस्तदा । प्रशान्तमनसौ देवौ प्रबुद्धौ सम्बभूवतुः

tad dṛṣṭvā mudritaṃ liṅge prasādālliṅginastadā | praśāntamanasau devau prabuddhau sambabhūvatuḥ

Seeing this sealed within the Linga, then, by the grace of the Lord of the Linga, the two gods, their minds now at peace, both became awakened.

Verse 56 (shiva.vayaviya.70.56)

उत्पत्तिं विलयं चैव यथात्म्यं च षडध्वनाम् । ततः परतरं धाम धामवन्तं च पूरुषम्

utpattiṃ vilayaṃ caiva yathātmyaṃ ca ṣaḍadhvanām | tataḥ parataraṃ dhāma dhāmavantaṃ ca pūruṣam

They came to know the origin and dissolution and the true nature of the six paths; and, beyond that, the supreme Light, and the Person possessed of that Light;

Verse 57 (shiva.vayaviya.70.57)

निरुत्तरतरं ब्रह्म निष्कलं शिवमीश्वरम् । पशुपाशमयस्यास्य प्रपञ्चस्य सदा पतिम्

niruttarataraṃ brahma niṣkalaṃ śivamīśvaram | paśupāśamayasyāsya prapañcasya sadā patim

the Brahman beyond which there is nothing further, partless Shiva, the Lord — the eternal master of this whole manifest world made of bound souls and their bonds;

Verse 58 (shiva.vayaviya.70.58)

अकुतोभयमत्यन्तमवृद्धिक्षयमव्ययम् । वाह्यमाभ्यन्तरं व्याप्तं बाह्याभ्यन्तरवर्जितम्

akutobhayamatyantamavṛddhikṣayamavyayam | vāhyamābhyantaraṃ vyāptaṃ bāhyābhyantaravarjitam

utterly free from fear from any quarter, without increase or decrease, imperishable, pervading both what is outer and what is inner, yet itself beyond both outer and inner;

Verse 59 (shiva.vayaviya.70.59)

निरस्तातिशयं शश्वद्विश्वलोकविलक्षणम् । अलक्षणमनिर्देश्यमवाङ्मनसगोचरम्

nirastātiśayaṃ śaśvadviśvalokavilakṣaṇam | alakṣaṇamanirdeśyamavāṅmanasagocaram

beyond all comparison, eternal, utterly distinct from every worldly thing, without worldly marks, indescribable, beyond the reach of speech and mind;

Verse 60 (shiva.vayaviya.70.60)

प्रकाशैकरसं शान्तं प्रसन्नं सततोदितम् । सर्वकल्याणनिलयं शक्त्या तादृशयान्वितम्

prakāśaikarasaṃ śāntaṃ prasannaṃ satatoditam | sarvakalyāṇanilayaṃ śaktyā tādṛśayānvitam

of the single nature of pure light, tranquil, serene, ever risen, the abode of all auspiciousness, joined with a Shakti of that very same nature —

Verse 61 (shiva.vayaviya.70.61)

ज्ञात्वा देवं विरूपाक्षं ब्रह्मनारायणौ तदा । रचयित्वाञ्जलिं मूर्ध्नि भीतौ तौ वाचमूचतुः

jñātvā devaṃ virūpākṣaṃ brahmanārāyaṇau tadā | racayitvāñjaliṃ mūrdhni bhītau tau vācamūcatuḥ

having thus come to know the God of strange eyes, Brahma and Narayana, now afraid, joined their palms above their heads and spoke these words:

Verse 62 (shiva.vayaviya.70.62)

ब्रह्मोवाच । अज्ञो वाहमभिज्ञो वा त्वयादौ देव निर्मितः । ईदृशीं भ्रान्तिमापन्न इति कोऽत्रापराध्यति

brahmovāca | ajño vāhamabhijño vā tvayādau deva nirmitaḥ | īdṛśīṃ bhrāntimāpanna iti ko'trāparādhyati

Brahma said: "Whether ignorant or wise, I was fashioned by you in the beginning, O God; having thus fallen into such delusion, who indeed is at fault here?

Verse 63 (shiva.vayaviya.70.63)

आस्तां ममेदमज्ञानं त्वयि सन्निहते प्रभो । निर्भयः कोऽभिभाषेत कृत्यं स्वस्य परस्य वा

āstāṃ mamedamajñānaṃ tvayi sannihate prabho | nirbhayaḥ ko'bhibhāṣeta kṛtyaṃ svasya parasya vā

Let this ignorance of mine remain as it is, now that you, O Lord, stand present before us; who, indeed, could speak fearlessly of what is proper to himself or to another in your presence?

Verse 64 (shiva.vayaviya.70.64)

आवयोर्देवदेवस्य विवादोऽपि हि शोभनः । पादप्रणामफलदो नाथस्य भवतो यतः

āvayordevadevasya vivādo'pi hi śobhanaḥ | pādapraṇāmaphalado nāthasya bhavato yataḥ

Indeed, even this dispute of ours has turned out well, since it has borne the fruit of prostration at the feet of you, O God of gods, our Lord."

Verse 65 (shiva.vayaviya.70.65)

विष्णुरुवाच । स्तोतुं देव न वागस्ति महिम्नः सदृशी तव । प्रभोरग्रे विधेयानां तूष्णीम्भावो व्यतिक्रमः

viṣṇuruvāca | stotuṃ deva na vāgasti mahimnaḥ sadṛśī tava | prabhoragre vidheyānāṃ tūṣṇīmbhāvo vyatikramaḥ

Vishnu said: "O God, there is no speech equal to praising your greatness; and yet, for those who are to be commanded, silence before their Lord is itself an offense.

Verse 66 (shiva.vayaviya.70.66)

किमत्र सङ्घटेत्कृत्यमित्येवावसरोचितम् । अजानन्नपि यत्किञ्चित् प्रलप्य त्वां नतोऽस्म्यहम्

kimatra saṅghaṭetkṛtyamityevāvasarocitam | ajānannapi yatkiñcit pralapya tvāṃ nato'smyaham

So, wondering 'What should be done that is fitting to this occasion?' — even though I do not know, having babbled out whatever words came, I bow before you.

Verse 67 (shiva.vayaviya.70.67)

कारणत्वं त्वया दत्तं विस्मृतं तव मायया । मोहितोऽहङ्कृतश्चापि पुनरेवास्मि शासितः

kāraṇatvaṃ tvayā dattaṃ vismṛtaṃ tava māyayā | mohito'haṅkṛtaścāpi punarevāsmi śāsitaḥ

The status of a cause, which you yourself had granted me, I forgot, through your own Maya; deluded and filled with pride, I have now again been corrected by you.

Verse 68 (shiva.vayaviya.70.68)

विज्ञापितैः किं बहुभिर्भीतोऽस्मि भृशमीश्वर । यतोऽहमपरिच्छेद्यं त्वां परिच्छेत्तुमुद्यतः

vijñāpitaiḥ kiṃ bahubhirbhīto'smi bhṛśamīśvara | yato'hamaparicchedyaṃ tvāṃ paricchettumudyataḥ

What use is there in many pleas? I am, O Lord, exceedingly afraid, because I set out to measure you, though you are immeasurable.

Verse 69 (shiva.vayaviya.70.69)

त्वामुशन्ति महादेवं भीतानामार्तिनाशनम् । अतो व्यतिक्रमं मेऽद्य क्षन्तुमर्हसि शङ्कर

tvāmuśanti mahādevaṃ bhītānāmārtināśanam | ato vyatikramaṃ me'dya kṣantumarhasi śaṅkara

They call you Mahadeva, the destroyer of the suffering of the frightened; therefore, O Shankara, you ought today to forgive this transgression of mine."

Verse 70 (shiva.vayaviya.70.70)

इति विज्ञापितस्ताभ्यामीश्वराभ्यां महेश्वरः । प्रीतोऽनुगृह्य तौ देवौ स्मितपूर्वमभाषत

iti vijñāpitastābhyāmīśvarābhyāṃ maheśvaraḥ | prīto'nugṛhya tau devau smitapūrvamabhāṣata

Thus entreated by those two lords, Maheshvara, pleased, favored the two gods with his grace and spoke to them, smiling:

Verse 71 (shiva.vayaviya.70.71)

ईश्वर उवाच । वत्स वत्स विधे विष्णो मायया मम मोहितौ । युवां प्रभुत्वेऽहङ्कृत्य बुद्धवैरौ परस्परम्

īśvara uvāca | vatsa vatsa vidhe viṣṇo māyayā mama mohitau | yuvāṃ prabhutve'haṅkṛtya buddhavairau parasparam

The Lord said: "My child, my child — Brahma, Vishnu — deluded by my own Maya, you two, out of pride over lordship, deliberately took up enmity with one another,

Verse 72 (shiva.vayaviya.70.72)

विवादं युद्धपर्यन्तं कृत्वा नोपरतौ किल । ततश्च्छिन्ना प्रजासृष्टिर्जगत्कारणभूतयोः

vivādaṃ yuddhaparyantaṃ kṛtvā noparatau kila | tataścchinnā prajāsṛṣṭirjagatkāraṇabhūtayoḥ

and, carrying your quarrel all the way to battle, you would not stop; as a result the creation of offspring was cut off, though you two are the very causes of the world.

Verse 73 (shiva.vayaviya.70.73)

अज्ञानमानप्रभवाद्वैमत्याद्युवयोरपि । तन्निवर्तयितुं युष्मद्दर्पमोहौ मयैव तु

ajñānamānaprabhavādvaimatyādyuvayorapi | tannivartayituṃ yuṣmaddarpamohau mayaiva tu

Because of the discord born of ignorance and pride between you two, it was I alone who, in order to remove your arrogance and delusion,

Verse 74 (shiva.vayaviya.70.74)

एवं निवारितावद्यलिङ्गाविर्भावलीलया । तस्माद्भूयो विवादं च व्रीडां चोत्सृज्य कृत्स्नशः

evaṃ nivāritāvadyaliṅgāvirbhāvalīlayā | tasmādbhūyo vivādaṃ ca vrīḍāṃ cotsṛjya kṛtsnaśaḥ

thus restrained you both through the sport of manifesting this faultless Linga. Therefore, casting away entirely both further dispute and shame,

Verse 75 (shiva.vayaviya.70.75)

यथास्वं कर्म कुर्यातां भवन्तौ वीतमत्सरौ । पुरा ममाज्ञया सार्द्धं समस्तज्ञानसंहिताः

yathāsvaṃ karma kuryātāṃ bhavantau vītamatsarau | purā mamājñayā sārddhaṃ samastajñānasaṃhitāḥ

you two should each carry out your own proper task, free from mutual envy. Of old, together with my command, the entire body of knowledge —

Verse 76 (shiva.vayaviya.70.76)

युवाभ्यां हि मया दत्ताः कारणत्वप्रसिद्धये । मन्त्ररत्नं च सूत्राख्यं पञ्चाक्षरमयं परम्

yuvābhyāṃ hi mayā dattāḥ kāraṇatvaprasiddhaye | mantraratnaṃ ca sūtrākhyaṃ pañcākṣaramayaṃ param

was given by me to you both, for the establishment of your status as causes, along with the jewel of mantras, called the Sutra, the supreme five-syllabled Panchakshara mantra;

Verse 77 (shiva.vayaviya.70.77)

मयोपदिष्टं सर्वं तद्युवयोरद्य विस्मृतम् । ददामि च पुनः सर्वं यथापूर्वं ममाज्ञया

mayopadiṣṭaṃ sarvaṃ tadyuvayoradya vismṛtam | dadāmi ca punaḥ sarvaṃ yathāpūrvaṃ mamājñayā

all of that which was taught by me has today been forgotten by you both; I now give it all again, as before, by my own command,

Verse 78 (shiva.vayaviya.70.78)

यतो विना युवां तेन न क्षमौ सृष्टिरक्षणे । एवमुक्त्वा महादेवो नारायणपितामहौ

yato vinā yuvāṃ tena na kṣamau sṛṣṭirakṣaṇe | evamuktvā mahādevo nārāyaṇapitāmahau

since without it neither of you would be capable of creation and preservation." Having spoken thus, Mahadeva, to Narayana and the Grandsire,

Verse 79 (shiva.vayaviya.70.79)

मन्त्रराजं ददौ ताभ्यां ज्ञानसंहितया सह । तौ लब्ध्वा महतीं दिव्यामाज्ञां माहेश्वरीं पराम्

mantrarājaṃ dadau tābhyāṃ jñānasaṃhitayā saha | tau labdhvā mahatīṃ divyāmājñāṃ māheśvarīṃ parām

gave the King of Mantras, together with the body of knowledge. Having received that great, divine, and supreme command of Maheshvara,

Verse 80 (shiva.vayaviya.70.80)

महार्थं मन्त्ररत्नं च तथैव सकलाः कलाः । दण्डवत्प्रणतिं कृत्वा देवदेवस्य पादयोः

mahārthaṃ mantraratnaṃ ca tathaiva sakalāḥ kalāḥ | daṇḍavatpraṇatiṃ kṛtvā devadevasya pādayoḥ

along with the deeply meaningful jewel of mantras and all the attendant powers, the two of them, having bowed like a staff at the feet of the God of gods,

Verse 81 (shiva.vayaviya.70.81)

अतिष्ठतां वीतभयावानन्दास्तिमितौ तदा । एतस्मिन्नन्तरे चित्रमिन्द्रजालवदैश्वरम्

atiṣṭhatāṃ vītabhayāvānandāstimitau tadā | etasminnantare citramindrajālavadaiśvaram

then stood there, free of fear, motionless with joy. And in that very moment, wondrously, like a display of magic —

Verse 82 (shiva.vayaviya.70.82)

लिङ्गं क्वापि तिरोभूतं न ताभ्यामुपलभ्यते । ततो विलप्य हाहेति सद्यःप्रणयभङ्गतः

liṅgaṃ kvāpi tirobhūtaṃ na tābhyāmupalabhyate | tato vilapya hāheti sadyaḥpraṇayabhaṅgataḥ

the Linga of the Lord vanished somewhere, and could no longer be perceived by the two of them; then, crying out "Alas! Alas!" at this sudden breaking-off of their communion with it,

Verse 83 (shiva.vayaviya.70.83)

किमद्भुतमिदं वृत्तमिति चोक्त्वा परस्परम् । अचिन्त्यवैभवं शम्भोर्विचिन्त्य च गतव्यथौ

kimadbhutamidaṃ vṛttamiti coktvā parasparam | acintyavaibhavaṃ śambhorvicintya ca gatavyathau

saying to one another, "What a wondrous thing has happened!" — and reflecting on the inconceivable majesty of Shambhu, the two became free of their distress.

Verse 84 (shiva.vayaviya.70.84)

अभ्युपेत्य परां मैत्रीमालिङ्ग्य च परस्परम् । जगद्व्यापारमुद्दिश्य जग्मतुर्देवपुङ्गवौ

abhyupetya parāṃ maitrīmāliṅgya ca parasparam | jagadvyāpāramuddiśya jagmaturdevapuṅgavau

Then, having entered into the deepest friendship and embraced one another, those two foremost among gods went forth again to their tasks in the governance of the world.

Verse 85 (shiva.vayaviya.70.85)

ततः प्रभृति शक्राद्याः सर्व एव सुरासुराः । ऋषयश्च नरा नागा नार्यश्चापि विधानतः । लिङ्गप्रतिष्ठां कुर्वन्ति लिङ्गे तं पूजयन्ति च

tataḥ prabhṛti śakrādyāḥ sarva eva surāsurāḥ | ṛṣayaśca narā nāgā nāryaścāpi vidhānataḥ | liṅgapratiṣṭhāṃ kurvanti liṅge taṃ pūjayanti ca

From that time onward, Indra and all the other gods and demons, the sages, men, serpents, and women too, all according to the prescribed rites, install the Linga and worship him within it.