The Greatness of Anadikalpeshvara

Verse 1 (skanda.5.76.1)

श्रीरुद्र उवाच। अनादिकल्पेश्वरं देवं पंचमं विद्धि पार्वति। सर्वपापहरं नित्यमनादिर्गीयते सदा

śrīrudra uvāca| anādikalpeśvaraṁ devaṁ paṁcamaṁ viddhi pārvati| sarvapāpaharaṁ nityamanādirgīyate sadā

Shri Rudra said: "Know the fifth god, O Parvati, as Anadikalpeshvara — remover of all sin, eternal; he is ever sung of as beginningless."

Verse 2 (skanda.5.76.2)

कल्पस्यादौ पुरा देवि लिंगमेतद्विनिर्गतम्। यदा नाग्निर्न चादित्यो न भूमिर्न दिशो न खम्

kalpasyādau purā devi liṁgametadvinirgatam| yadā nāgnirna cādityo na bhūmirna diśo na kham

At the beginning of the kalpa, formerly, O Devi, this linga issued forth, when there was no fire, no sun, no earth, no quarters, no sky —

Verse 3 (skanda.5.76.3)

न वायुर्न जलं चैव न द्यौर्नेन्दुर्ग्रहा न च। न देवासुरगंधर्वा न पिशाचा न राक्षसाः

na vāyurna jalaṁ caiva na dyaurnendurgrahā na ca| na devāsuragaṁdharvā na piśācā na rākṣasāḥ

— no wind, no water, no heaven, no moon, no planets; no gods, asuras, or gandharvas; no pishachas, no rakshasas.

Verse 4 (skanda.5.76.4)

अतो लिंगात्समुद्भूतं जगत्स्थावरजंगमम्। कालेन च लयं याति लिंगेऽस्मिन्पर्वतात्मजे

ato liṁgātsamudbhūtaṁ jagatsthāvarajaṁgamam| kālena ca layaṁ yāti liṁge'sminparvatātmaje

From this very linga the world, moving and unmoving, arose; and in time it dissolves again into this same linga, O daughter of the mountain.

Verse 5 (skanda.5.76.5)

अस्माल्लिंगात्समुद्भूता वंशा देवर्षिपैतृकाः। मन्वंतराणि वंशानि वंश्यानुचरितं च यत्

asmālliṁgātsamudbhūtā vaṁśā devarṣipaitṛkāḥ| manvaṁtarāṇi vaṁśāni vaṁśyānucaritaṁ ca yat

From this linga arose the lineages of gods, sages, and ancestors; the Manvantaras, the dynasties, and whatever conduct belongs to those lineages.

Verse 6 (skanda.5.76.6)

यावत्यः सृष्टयश्चैव यावंतः प्रलयास्तथा। समुद्राः पर्वताश्चैव निम्नगाः काननानि च

yāvatyaḥ sṛṣṭayaścaiva yāvaṁtaḥ pralayāstathā| samudrāḥ parvatāścaiva nimnagāḥ kānanāni ca

Whatever creations there are, and whatever dissolutions there are; the oceans, the mountains, the rivers, and the forests —

Verse 7 (skanda.5.76.7)

भूर्लोकाद्याश्च ये लोकाः पातालाः सप्त ये स्मृताः। गतिस्तथार्कसोमादिग्रहर्क्षज्योतिषामपि

bhūrlokādyāśca ye lokāḥ pātālāḥ sapta ye smṛtāḥ| gatistathārkasomādigraharkṣajyotiṣāmapi

— the worlds beginning with Bhurloka, and the seven nether Patalas that are recalled; and the courses of the sun, moon and other planets, stars, and heavenly bodies —

Verse 8 (skanda.5.76.8)

दृश्यादृश्यं च तत्सर्वमतो लिंगाद्वरानने। अनादिकारणं यत्तदव्यक्ताख्यं महर्षयः। यदाहुः पुरुषं सूक्ष्मं नित्यं सदसदात्मकम्

dṛśyādṛśyaṁ ca tatsarvamato liṁgādvarānane| anādikāraṇaṁ yattadavyaktākhyaṁ maharṣayaḥ| yadāhuḥ puruṣaṁ sūkṣmaṁ nityaṁ sadasadātmakam

— all that is seen and unseen, all of it is from this linga, O fair-faced one. That beginningless cause which the great sages call "the Unmanifest", which they call the subtle Purusha, eternal, of the nature both of being and non-being —

Verse 9 (skanda.5.76.9)

ध्रुवमक्षयमजरममेयं नान्यसंश्रयम्। गंधरूपरसैर्हीनं शब्दस्पर्शविवर्जितम्

dhruvamakṣayamajaramameyaṁ nānyasaṁśrayam| gaṁdharūparasairhīnaṁ śabdasparśavivarjitam

— fixed, imperishable, unaging, immeasurable, dependent on nothing else; devoid of smell, form, and taste, free of both sound and touch —

Verse 10 (skanda.5.76.10)

अनाद्यंतं जगद्योनिं त्रिगुणप्रभवाव्ययम्। असादृश्यमविज्ञेयं लिंगं प्रोक्तं महर्षिभिः

anādyaṁtaṁ jagadyoniṁ triguṇaprabhavāvyayam| asādṛśyamavijñeyaṁ liṁgaṁ proktaṁ maharṣibhiḥ

— without beginning or end, the womb of the world, the undying source from which the three gunas arise, without likeness, unknowable — this the great sages have declared to be the linga.

Verse 11 (skanda.5.76.11)

प्रलयस्यांते तेनेदं दिव्यमासीदशेषतः

pralayasyāṁte tenedaṁ divyamāsīdaśeṣataḥ

At the end of dissolution, by that alone did this whole divine universe remain existing, entirely.

Verse 12 (skanda.5.76.12)

अहमुर्व्यां प्रबुद्धस्तु जगदादिरनादिमान्। सर्वहेतुरचिंत्यात्मा परः कोऽप्यपरक्रियः

ahamurvyāṁ prabuddhastu jagadādiranādimān| sarvaheturaciṁtyātmā paraḥ ko'pyaparakriyaḥ

I, awakened upon this earth, am the origin of the world, myself without beginning, the cause of all, of inconceivable nature, supreme, one whose working is like no other's.

Verse 13 (skanda.5.76.13)

प्रकृतिं पुरुषं चैव प्रदर्श्याशु जगत्पतिः। क्षोभयामास योगेन परेण परमेश्वरः

prakṛtiṁ puruṣaṁ caiva pradarśyāśu jagatpatiḥ| kṣobhayāmāsa yogena pareṇa parameśvaraḥ

Manifesting Prakriti and Purusha, the Lord of the world, the Supreme Ruler, agitated them at once by his supreme yogic power.

Verse 14 (skanda.5.76.14)

यथा संनिधिमात्रेण गंधः क्षोभाय जायते। मनसो नोपकर्तृत्वात्तथासौ परमेश्वरः। अनादिः कथ्यते देवो जगत्कारणतत्परम्

yathā saṁnidhimātreṇa gaṁdhaḥ kṣobhāya jāyate| manaso nopakartṛtvāttathāsau parameśvaraḥ| anādiḥ kathyate devo jagatkāraṇatatparam

Just as, by mere proximity, a scent gives rise to agitation, without itself becoming an agent of the mind — even so does that Supreme Lord act; that beginningless god is called ever intent on being the cause of the world.

Verse 15 (skanda.5.76.15)

प्रधानं क्षोभ्यमाणं तु तेन लिंगेन पार्वति। जायते भुवनाधारो ब्रह्मांड इति विश्रुतः

pradhānaṁ kṣobhyamāṇaṁ tu tena liṁgena pārvati| jāyate bhuvanādhāro brahmāṁḍa iti viśrutaḥ

From Prakriti (Pradhana), thus agitated by that linga, O Parvati, is born that which is renowned as the support of the worlds, the Brahmanda.

Verse 16 (skanda.5.76.16)

यस्मिन्नंडे जगत्सर्वं सदेवासुरमानुषम्। उत्पन्नं च विलीनं च यस्यांतोऽपि न लभ्यते

yasminnaṁḍe jagatsarvaṁ sadevāsuramānuṣam| utpannaṁ ca vilīnaṁ ca yasyāṁto'pi na labhyate

In which egg the entire world, with its gods, asuras, and men, is born and dissolved — the limit of which is not even to be found.

Verse 17 (skanda.5.76.17)

स एव क्षोभकः पूर्वं स क्षोभ्यः पृथिवीपतिः। स संकोचविकासाभ्यां प्रधानत्वे व्यवस्थितः

sa eva kṣobhakaḥ pūrvaṁ sa kṣobhyaḥ pṛthivīpatiḥ| sa saṁkocavikāsābhyāṁ pradhānatve vyavasthitaḥ

He himself is first the agitator, he becomes the agitated lord of the earth; by contraction and expansion he remains established in the state of primal matter.

Verse 18 (skanda.5.76.18)

उत्पन्नः स जगन्नाथो निर्गुणोऽपि रजोगुणः। भुंजन्प्रवर्तते सर्गं ब्रह्मत्वं समुपागतः

utpannaḥ sa jagannātho nirguṇo'pi rajoguṇaḥ| bhuṁjanpravartate sargaṁ brahmatvaṁ samupāgataḥ

That Lord of the world, arisen, though beyond qualities, becomes possessed of rajas; enjoying, he sets creation in motion, having attained the state of Brahma.

Verse 19 (skanda.5.76.19)

ब्रह्मत्वे सृजते लोकांस्ततः सत्त्वातिरेकतः। विष्णुत्वमेत्य धर्मेण करोति परिपालनम्

brahmatve sṛjate lokāṁstataḥ sattvātirekataḥ| viṣṇutvametya dharmeṇa karoti paripālanam

As Brahma he creates the worlds; then, through an excess of sattva, attaining the state of Vishnu, he performs their protection according to dharma.

Verse 20 (skanda.5.76.20)

ततस्तमोगुणोद्भिन्नो रुद्रत्वेनाखिलं जगत्। उपसंहृत्य वै शेते त्रैलोक्यं त्रिगुणोऽगुणः

tatastamoguṇodbhinno rudratvenākhilaṁ jagat| upasaṁhṛtya vai śete trailokyaṁ triguṇo'guṇaḥ

Then, arisen through tamas, as Rudra, having withdrawn the entire world, he, three-fold yet beyond the gunas, lies in repose over the three worlds.

Verse 21 (skanda.5.76.21)

यथा प्राग्वापकः क्षेत्री पालको लावकस्तथा। स संज्ञा याति तद्वच्च ब्रह्मविष्णुत्वरुद्रताः

yathā prāgvāpakaḥ kṣetrī pālako lāvakastathā| sa saṁjñā yāti tadvacca brahmaviṣṇutvarudratāḥ

Just as the sower is himself the field's owner, and the protector likewise the reaper — he takes on differing names accordingly; and so too the states of Brahma, Vishnu, and Rudra.

Verse 22 (skanda.5.76.22)

ब्रह्मत्वे सृजते लोकानुद्रत्वे संहरत्यपि। विष्णुत्वे पाति तान्सर्वांस्तिस्रोऽवस्थाः स्मृताः सदा

brahmatve sṛjate lokānudratve saṁharatyapi| viṣṇutve pāti tānsarvāṁstisro'vasthāḥ smṛtāḥ sadā

As Brahma he creates the worlds; as Rudra he also destroys them; as Vishnu he protects them all — these three states are ever recalled as one.

Verse 23 (skanda.5.76.23)

रजो ब्रह्मा तमो रुद्रः सत्त्वं विष्णुर्जगत्पतिः। एत एव त्रयो वेदा एत एव त्रयो नराः

rajo brahmā tamo rudraḥ sattvaṁ viṣṇurjagatpatiḥ| eta eva trayo vedā eta eva trayo narāḥ

Rajas is Brahma, tamas is Rudra, sattva is Vishnu, Lord of the world; these very three are the three Vedas, these very three are the three primal Men.

Verse 24 (skanda.5.76.24)

कल्पे कल्पे ह्यनादिस्तु गीयते त्रिदशैः सदा। पितृभिश्च गणैः सिद्धैरतोऽनादिकल्पेश्वरः

kalpe kalpe hyanādistu gīyate tridaśaiḥ sadā| pitṛbhiśca gaṇaiḥ siddhairato'nādikalpeśvaraḥ

In kalpa after kalpa, the Beginningless One is ever sung by the thirty gods, by the ancestors, by the ganas and the siddhas; therefore he is Anadikalpeshvara —

Verse 25 (skanda.5.76.25)

नाम प्राप्तं विशालाक्षि महाकालवनं सदा। यदा जातो विवादस्तु ब्रह्मणः केशवस्य च

nāma prāptaṁ viśālākṣi mahākālavanaṁ sadā| yadā jāto vivādastu brahmaṇaḥ keśavasya ca

— this name he obtained forever, O wide-eyed one, in the Mahakala forest, when once a dispute arose between Brahma and Keshava —

Verse 26 (skanda.5.76.26)

अहं ज्यायानहं ज्यायान्कल्पादौ सृष्टिकारणात्। दिव्या समुत्थिता वाणी निरालंबा तदांबरात्

ahaṁ jyāyānahaṁ jyāyānkalpādau sṛṣṭikāraṇāt| divyā samutthitā vāṇī nirālaṁbā tadāṁbarāt

— "I am greater, I am greater, since I am the cause of creation at the start of the kalpa!" Then a divine voice arose, unsupported, from the sky —

Verse 27 (skanda.5.76.27)

महाकालवने लिंगं कल्पेश्वरेति संज्ञकम्। तस्यादिमथवांतं च यः पश्यति स च प्रभुः। भविष्यति न संदेहो न वादः क्रियतामिति

mahākālavane liṁgaṁ kalpeśvareti saṁjñakam| tasyādimathavāṁtaṁ ca yaḥ paśyati sa ca prabhuḥ| bhaviṣyati na saṁdeho na vādaḥ kriyatāmiti

— "In the Mahakala forest is a linga called Kalpeshvara; whoever shall see its beginning or its end, he shall be the true Lord — there is no doubt of this; let there be no more dispute."

Verse 28 (skanda.5.76.28)

ततो देवि गतो ब्रह्मा ऊर्द्ध्वलोकमनंतकम्। अधोलोकं गतो विष्णुस्तेन वाक्येन सत्वरम्

tato devi gato brahmā ūrddhvalokamanaṁtakam| adholokaṁ gato viṣṇustena vākyena satvaram

Then, O Devi, at that word, Brahma went swiftly toward the endless worlds above, and Vishnu went toward the world below.

Verse 29 (skanda.5.76.29)

नादिर्दृष्टो न चांतश्च ब्रह्मणा केशवेन तु। तदा तौ विस्मयापन्नौ तुष्टुवाते परस्परम्

nādirdṛṣṭo na cāṁtaśca brahmaṇā keśavena tu| tadā tau vismayāpannau tuṣṭuvāte parasparam

Neither the beginning nor the end was seen, by either Brahma or Keshava; then, both overcome with astonishment, they praised each other.

Verse 30 (skanda.5.76.30)

वेदोक्तसूक्तैर्विविधैरभिनंद्य पुरःस्थितौ। नादिरस्ति न चांतश्च न च कल्पोऽत्र दृश्यते

vedoktasūktairvividhairabhinaṁdya puraḥsthitau| nādirasti na cāṁtaśca na ca kalpo'tra dṛśyate

Having praised it with various hymns declared in the Vedas, standing before it, they said: "Here there is neither beginning nor end, nor is any bound of the kalpa to be seen here."

Verse 31 (skanda.5.76.31)

तस्मादनादिकल्पोऽयमद्यप्रभृति भूतले। ख्यातिं यास्यति नाम्ना च महाकालवनोत्तमे

tasmādanādikalpo'yamadyaprabhṛti bhūtale| khyātiṁ yāsyati nāmnā ca mahākālavanottame

"Therefore, from this day, on this earth, in the excellent Mahakala forest, this linga shall become renowned by the name Anadikalpa."

Verse 32 (skanda.5.76.32)

पञ्चपातकसंयुक्तो यो मर्त्यो दुष्टमानसः। सोऽपि गच्छेच्छिवं दृष्ट्वानादिकल्पेश्वरं शिवम्

pañcapātakasaṁyukto yo martyo duṣṭamānasaḥ| so'pi gacchecchivaṁ dṛṣṭvānādikalpeśvaraṁ śivam

Even a mortal joined with the five great sins, of wicked mind, attains auspiciousness, having beheld the auspicious Anadikalpeshvara.

Verse 33 (skanda.5.76.33)

शिवमस्तु सदा तेषां येषां त्वं दर्शनं गतः। ते धन्या मानुषे लोके ये त्वां शरणागताः

śivamastu sadā teṣāṁ yeṣāṁ tvaṁ darśanaṁ gataḥ| te dhanyā mānuṣe loke ye tvāṁ śaraṇāgatāḥ

May there be ever welfare for those who have come into your sight; blessed are they in the world of men, who have taken refuge in you.

Verse 34 (skanda.5.76.34)

सर्वतीर्थाभिषेकैस्तु यत्पुण्यं प्राप्यते नरैः। तत्सर्वमधिकं देव लभ्यते तव दर्शनात्

sarvatīrthābhiṣekaistu yatpuṇyaṁ prāpyate naraiḥ| tatsarvamadhikaṁ deva labhyate tava darśanāt

Whatever merit is obtained by men through bathing at all the tirthas — all of it, and more, O God, is obtained through the sight of you.

Verse 35 (skanda.5.76.35)

तावत्पतंति संसारे सुखदुःखसमाकुले। तावन्न दृश्यते देव संसारार्णवतारकः

tāvatpataṁti saṁsāre sukhaduḥkhasamākule| tāvanna dṛśyate deva saṁsārārṇavatārakaḥ

So long as it does not occur, men keep falling into this world filled with pleasure and pain; so long, O God, is the one who ferries beings across the ocean of transmigration not seen.

Verse 36 (skanda.5.76.36)

यदा पापक्षयः पुंसां तदा त्वद्दर्शनं भवेत्

yadā pāpakṣayaḥ puṁsāṁ tadā tvaddarśanaṁ bhavet

When the destruction of sin comes upon men, then indeed does the sight of you occur.

Verse 37 (skanda.5.76.37)

ब्रह्महा वा सुरापो वा स्तेयी च गुरुतल्पगः। तत्संसर्गी नरो यस्तु महाकिल्बिषकारकः। सोऽपि याति परं स्थानं पुनरावृत्तिवर्जितम्

brahmahā vā surāpo vā steyī ca gurutalpagaḥ| tatsaṁsargī naro yastu mahākilbiṣakārakaḥ| so'pi yāti paraṁ sthānaṁ punarāvṛttivarjitam

Whether a killer of a brahmin, or a drinker of liquor, a thief, or a violator of the teacher's bed, or a man associated with such — a doer of great sin — he too goes to the supreme abode, free from return to rebirth.

Verse 38 (skanda.5.76.38)

यत्फलं चाश्वमेधेन राजसूयेन यत्फलम्। तत्फलं समवाप्नोति तव देव समर्चनात्

yatphalaṁ cāśvamedhena rājasūyena yatphalam| tatphalaṁ samavāpnoti tava deva samarcanāt

Whatever fruit comes from the Ashvamedha, whatever fruit from the Rajasuya — that same fruit, O God, one obtains through your worship.

Verse 39 (skanda.5.76.39)

ते नराः पशवो लोके तेषां जन्म निरर्थकम्। यैर्न दृष्टो महादेवोऽनादिकल्पेश्वरः शिवः

te narāḥ paśavo loke teṣāṁ janma nirarthakam| yairna dṛṣṭo mahādevo'nādikalpeśvaraḥ śivaḥ

Those men are but beasts in this world, their birth is meaningless, by whom the great god, the auspicious Anadikalpeshvara, has not been beheld.

Verse 40 (skanda.5.76.40)

इत्युक्त्वा केशवो देवो ब्रह्मा चैव वरानने। वामे दक्षिणभागे च तस्य लिंगस्य संस्थितौ

ityuktvā keśavo devo brahmā caiva varānane| vāme dakṣiṇabhāge ca tasya liṁgasya saṁsthitau

Having said this, the god Keshava and Brahma, O fair-faced one, took their stand on the left and right side of that linga.

Verse 41 (skanda.5.76.41)

एष ते कथितो देवि प्रभावः पापनाशनः। यस्य श्रवणमात्रेण लभ्यते परमं पदम्

eṣa te kathito devi prabhāvaḥ pāpanāśanaḥ| yasya śravaṇamātreṇa labhyate paramaṁ padam

This, O Devi, is the sin-destroying glory told to you, by the mere hearing of which the supreme state is obtained.