Pātāla-khaṇḍa · Chapter 114
Sourceराम उवाच- क एष दृश्यते व्योम्नि सर्वाभरणभूषितः । विमानस्थो महादीप्त मध्याह्नार्क इवापरः १। दुष्प्रेक्ष्यः सर्वमर्त्यानां तस्यांके चारुहासिनी । अपरा श्रीरिव ब्रह्मंस्तथा पंचसुयोषितः २। गायंति मधुरां गीतिं सुभ्रूभंगनिरीक्षणैः । मंदस्मितैः करतलशब्दास्फोटिकया तथा ३। क्वचिद्गलकृतैर्गीतैरन्योन्य करताडनैः । अन्योन्य मुखमालोक्य प्रलोभैर्गीतपूर्वकैः ४। क्रीडन्नास्ते महायोगी पद्मकिंजल्कसन्निभः । एवं चरितपुण्येन केन वा तद्वदस्व मे ५। शंभुरुवाच- एष विप्रः पुरा राम सर्वसंपत्समन्वितः । नानाविधसुखोपेतो भार्य्यापोषणतत्परः ६। अपुत्रो दानहीनश्च देवतार्चनवर्जितः । पंचयज्ञविहीनश्च स्वाध्यायपरिवर्जितः ७। प्रातर्म्मध्याह्नसायाह्नभोजनप्रवणोऽशुचिः । कदाचिदगमद्गेहं गौतमस्य महात्मनः ८। त्र्यंबकस्य गिरौ पुण्ये नानामुनिगणाश्रिते । तत्रापि शोभितगृहं स्फटिकस्तंभकल्पितम् ९। अगुरुद्रवकस्तूरीचंद्र कुंकुमचर्चिता । भित्तिर्यस्य च संतानकुसुमामोदसौष्ठवम् १०। कस्तूरिका पुष्परस समुत्सेचितभूतलम् । सूक्ष्म सुश्वेतविविधवितानपरिशोभितम् ११। अंगणं शोभित महाकदलीपूगशोभितम् । समीपसरसीजात मंजुकूजन्मधुव्रतम् १२। पाटीरतरुसंभूत गंधपूरितदिङ्मुखम् । शिक्षागीतकृताल्हाद गीतपूरितदिङ्मुखम् १३। निदाघजनिताताप नाशयंत्रविनिर्मितम् । कदलीदलसंच्छादि पावकाकल्पितच्छदम् १४। पाटीरतरुसुस्निग्ध सांद्र द्वारकपाटकम् । सौगंधिकमहामोदि कल्पितांतर भित्तिकम् १५। ईशानभागसुभग रतिकल्पित वेदिकम् । हाटिकाकल्पितपदं विचित्रवेदिकायुतम् १६। सुस्निग्धनि बिडच्छायं वटमूलोपकल्पितम् । प्रसूनकदलीखंड सरोभिः प्रांतशोभितम् १७। महावटाग्रसंलग्न तुषारितपयोधरम् । नाकोपवनसंपन्न विचित्राराम शोभितम् १८। वापीकूपतडागाद्यमनेकवनशोभितम् । मंदं मंदं ववौ वायुर्यत्र गेहे सुखप्रदः १९। वादिन्यश्चारुसर्वांग्यो वाद्यानि स्मरसंपदः । वीणां वेणुं त्रिवेणुं च वादयंति वरांगनाः २०। तौर्य्यत्रिककृतो नार्य्यश्चतुर्दिक्षु तथोर्द्ध्वतः । सुवर्णादिकपात्रेषु वटका भस्मनः शुभाः २१। वासिताः सर्वगंधैश्च सुधूपैरपि धूपिताः । कुशग्रथितसंघाश्च अक्षमालाश्च कोटिशः २२। कृष्णाजिनसहस्राणि बहिः प्रांते स्थितानि च । एतादृशे गृहवरे देववंद्यो मुनीश्वरः २३। कर्पूरादींश्च संस्थाप्य चतुर्दिक्षु मुनीश्वरः । पाटीरपीठे कर्पूरसिंहासनमकल्पयत् २४। सूक्ष्मं श्वेतं च सुस्रिग्धमावृत्तं घनसारकैः । सुगंधवासितजलैः स्नाप्य क्षीरेण शंकरम् २५। अन्यैश्च वैदिकैर्मंत्रैः स्नापयित्वा सदाशिवम् । दारुचंद्रोपपीठे तु वस्त्रपीठं निधाय च । पात्रिकामग्रतः स्थाप्य स्थापयित्वा दलेष्वमून् २६। एकस्मिन्नक्षताः पात्रे अन्यस्मिन्सतिलाक्षताः । पंचगंधकमेकस्मिन्नन्यस्मिन्नष्टगंधकम् २७। काश्मीरं मृगनाभिं तु कर्पूरं चंदनं तथा । पात्रेष्वन्येषु विन्यस्य पूजास्थाने प्रकल्प्य च २८। नानावरणमार्गेण पूजा तत्र विधीयते । लिंगमध्ये स्थितो देवः पंचवक्त्रः सदाशिवः २९। तस्य प्रावरणं लिंगं शक्तिस्तस्य विधीयते । शक्तेरावरणं विष्णुर्विष्णोरावरणं विधिः ३०। ब्रह्मप्रावरणं चंद्रस्तस्य सूर्यस्ततः श्रुतिः । दिग्देवतासु तद्गुप्तिस्तासामावरणं दिशः ३१। दिशामावरणं शंभुस्तस्य चावरणं गुणाः । दशप्रावरणं ह्येतच्छिवलिंगार्चनं शुभम् ३२। केषांचिन्मतमेतत्स्यादथ प्रावरणांतरम् । विद्यावरणमाख्यातं तदुमावरणं स्मृतम् ३३। विष्णुरावरणं तस्या विष्णोश्चावरणं विधिः । ब्रह्मप्रावरणंचंद्रस्तस्य भानुरथावृतिः ३४। भानोरावरणं चेश इति षोढावृतिः स्मृता । विधिं विना समाख्यातं पंचावरणमुत्तमम् ३५। शशांकविष्णुशक्तीनामेतदावरणत्रयम् । अंबिकावरणं प्रोक्तमेकावरणमुत्तमम् ३६। अथवा लोकपालाः स्युरावृतिः सोमपूजने । अनावरणमथवा पूजनं शस्यते शिवे ३७। पत्रिकाष्टदलेष्वेव स्थितद्रव्यैर्यजेच्छिवम् । पत्रिकालक्षणं वक्ष्ये सर्वकर्मोपयोगितम् ३८। स्वर्णेन राजतेनाथ ताम्रेणाथ प्रकल्पितम् । मुक्ताशुक्तिनिभं कुर्यात्पत्रिकाष्टदलं शुभम् ३९। पद्मपत्रसमानाष्टकोणाकारं प्रकल्पयेत् । पलमात्रं ततः शस्तं निर्वृतं विस्तृतं पदम् ४०। अस्थूलमध्यमुपरि पद्माकृतिदलाष्टकम् । अथवा शक्तिमार्गेण पंचपत्रं प्रकल्पयेत् ४१। त्रिपत्रमथवा कुर्याच्छक्तिभावे मतेन च । यथा स्याच्छोभनं पात्रं तथा कुर्य्याद्विचक्षणः ४२। शक्त्यांतरितरुद्राक्षैः कल्पिताष्टशतैः शुभा । मालोपवीतं त्रिंशत्या अष्टकेन प्रकल्पितम् ४३। प्रगंडयोरथैकैकं बद्धा तु द्वे प्रकोष्ठयोः । शिरस्येका धृता तेन कंठे च परमर्षिणा ४४। रुद्राक्षैः स्फटिकै रत्नैः कल्पिता ह्यक्षमालिका । व्याघ्रचर्मासनं कृत्वा पद्मासनगतो मुनिः ४५। आवाहनासनं चार्घ्यं पाद्यं वाचमनीयकम् । निर्वर्त्य गंगासलिलैः स्नापयामास शंकरम् ४६। अष्टगंधकसंयुक्तैः पुष्पैर्बकुलपाटलैः । स्वर्णभांडस्थितैर्वस्त्रशोधितैर्वासितैर्दृढम् ४७। द्वारे ताम्रकटाहश्च प्रबंधद्रोणिना शुभम् । गोशृंगेण विषाणेन गवयस्य तथा क्वचित् ४८। दक्षिणावर्तशंखेन रत्नपात्रैरथापि वा । स्वर्णैर्वा राजतैर्वापि ताम्रैः कांस्यैरथापि वा ४९। स्वर्णैश्च सूक्ष्मकलशैः स्नापयामास चेच्छया । अथवा मृण्मयैः कुर्य्यात्पद्मपत्रैरथापि वा ५०। पालाशैश्चूतजंब्वाद्यैः पात्रैः संस्नापयेद्विभुम् । स्नानानामथ सर्वेषां धारास्नानं विशिष्यते ५१। नमस्तेत्यादिमंत्रेण शतरुद्रियसंज्ञिना । शं चेत्याद्यनुवाकेन शांतिरूपेण चेश्वरम् ५२। आवृत्य च यथाशक्ति पश्चाद्गंधादि विन्यसेत् । ततश्च शोभनैः पुष्पैः पत्रैर्बिल्वैः समर्चयेत् ५३। तुलसीमारुवदलैः कल्हारैश्च महोत्पलैः । नीलोत्पलैरुत्पलैश्च शेषैश्च करवीरकैः ५४। कर्णिकारैः सितांभोजैरपराजितया तथा । तिलाक्षतैरक्षतैश्च श्रीपत्रैस्तिलमिश्रकैः ५५। एवं महेशमीशानं पूजयामास गौतमः । कर्पूरागरुकस्तूरी सर्ज्जागरुकचंदनैः ५६। अन्यैश्च धूपयामास षोडशाथ प्रदीपिकाः । कर्पूरवर्त्तिसंयुक्ता दीपयंत्रोपरिस्थिताः ५७। निवेदितं महेशाय अथ नैवेद्यमुत्तमम् । सुपक्वशालिपिष्टान्नं भक्ष्यं लेह्यं च चोष्यकम् ५८। मधुरादिसमोपेतं पंचभक्ष्यसमन्वितम् । अनेकपक्वशाकाढ्यमनेक पक्वमिश्रितम् ५९। पानं विंशतिसंयुक्तं द्राक्षारंभाफलान्वितम् । सूपाष्टकादिसंयुक्तं युक्तं मूलफलादिना ६०। यथासंभवसंयुक्तैरन्यैरप्युपकल्पितम् । अग्रपुष्पसमोपेतं नैवेद्यं प्रददौ मुनिः ६१। सौवर्णपात्रिका न्यस्तनीराजनसहस्रकम् । सोपहाराय देवाय दत्वा चैव नमस्य च ६२। पूगखंडानथो घृष्टान्पत्राणि क्षालितानि च । अपृष्ठाग्राणि सुश्वेतच्छदयावृतिकानि च ६३। घनसारकचूर्णं च न्यस्तपत्रत्रयं शुभम् । सौवर्णपात्रविन्यस्तमिदं तांबूलमीश्वरे ६४। अथ प्रदक्षिणं कृत्वा नमस्काराननंतरम् । अष्टयोषास्ततः प्राप्तास्तंत्रीवेण्वादिधारिकाः ६५। विचित्रवाद्यवादिन्यः संप्राप्ता मुनिसन्निधिम् । क्षुद्रतालयुगं गृह्य स्वयं गातुं प्रचक्रमे ६६। गौतमे गातुमुद्युक्ते तानं कुर्युरथांगनाः । मंदं मंदं च वाद्यानि वादयंति तथापराः ६७। मधुरं गायति मुनौ स्वरामूर्तिभृतस्तथा । प्रानृत्यंत महेशाग्रे तदद्भुतमिवाभवत् ६८। एतस्मिन्नंतरे प्राप्तो भगवान्नारदो मुनिः । तमागतं गौतमोपि संपूज्य प्रणिपत्य च ६९। आहचैनंकृतार्थोस्मिनचकश्चिन्मयासमः । तवागमनकृत्यं किं कुत आगमनं तथा ७०। श्रीनारद उवाच- पातालादागतोस्मीह भुक्त्वा वै बाणमंदिरे । आयास्यंति महात्मानो बाणशुक्रादयो गृहम् ७१। अथ क्षणादभ्यगाच्च बाणः परपुरंजयः । विंशत्यक्षौहिणीयुक्तो गजमारुह्य सोसुरः ७२। अपरं हि गजं शुक्रः प्रह्लादो रथमुत्तमम् । वृषपर्वा रथवरं बलिस्तुरगमुत्तमम् ७३। आगतानथ तान्सर्वानाज्ञाय स तु गौतमः । सशिष्यो निर्जगामाथ ह्यादायार्घ्यादिकं त्वरा ७४। गौतमं चापि ते वीक्ष्यावरुह्य च गजादिकात् । नमश्चक्रुरथो दैत्यास्तं नमस्कृत्य भार्गवम् ७५। आलिंग्य राक्षसान्सर्वान्पूजयित्वा यथाविधि । सेनायाः सन्निवेशं च चकार मुनिपुंगवः ७६। पादौ प्रक्षाल्य शुक्रस्य जलं मूर्ध्नि धृतं तथा । विचित्रफलसंयुक्तं दत्तवानर्हणं मुनिः ७७। वापीतडागसरसी स्नानपूर्वकृत क्रियाः । संगमे वर्तमाने तु गौतमस्याश्रमे शुभे ७८। तद्गेहं तु प्रविश्याथ राक्षसास्सपुरोहिताः । देवपूजाप्रपत्तिं च चक्रुः सर्वे द्विजालये ७९। सद्यः प्रकल्पितायां च वेद्यां शुक्रोऽयजच्छिवम् । तस्यैव वामभागे तु प्रह्लादोयजदच्युतम् ८०। सोमं च बलिरप्येवमन्ये चासुरपुंगवाः । अथ बाणोऽयजद्देवमेकमेव त्रियंबकम् ८१। शुक्रोपि भगवन्तन्तमुमानाथमपूजयत् । गौतमोप्यथ मध्याह्ने पूजयामास शंकरम् ८२। सर्वे शुक्लांबरधरा भस्मोद्धूलितविग्रहाः । सितेन भस्मना कृत्वा सर्वस्थाने त्रिपुंड्रकम् ८३। नत्वा तु भार्गवं सर्वे भूतशुद्धिं प्रचक्रमुः । हृत्पद्ममध्ये सुषिरं तत्रैव भूतपंचकम् ८४। तेषां मध्ये महाकाशमाकाशे निर्मलानलम् । तन्मध्ये च महेशानं ध्यायेद्दीप्तिमयं शुभम् ८५। अज्ञानसंयुतं भूतं शमलं सर्वसंगतम् । तद्देहमाकाशदीपे प्रदहेज्ज्ञानवह्निना ८६। आकाशस्यावृतं चाहं दग्ध्वाऽऽकाशमथो दहेत् । दग्ध्वाकाशमयो वायुमग्निभूतं तदा दहेत् ८७। अब्भूतं च ततो दग्ध्वा पृथिवीभूतमेव च । तदाश्रितान्गुणान्दग्ध्वा ततो देहं प्रदाहयेत् ८८। एवं दहित्वा भूतानि देही तज्ज्ञानवह्निना । शिखामध्यस्थितं विष्णुमानंदरसनिर्भरम् ८९। निष्पन्नचंद्रकिरणसंकाशकिरणं शिवम् । शिवांगोत्पन्नकिरणैरमृतद्रवसंयुतैः ९०। सुशीतला ततो ज्वाला प्रशांता चन्द्ररश्मिवत् । प्रसारितसुधारुग्भिः सांद्रीभूतश्च संप्लवः ९१। क्रमेण प्लावितं भूतग्रामं संचिंतयेत्परम् ९२। इत्थं कृत्वा भूतशुद्धिं क्रियार्हो मर्त्यः शुद्धो जायते एव शुद्धः । पूजां कर्तुं जाप्यकर्म्मापि पश्चाद्देवध्याने ब्रह्महत्यादि हानिः ९३। एवं ध्यात्वा चंद्रदीप्तिप्रकाशं ध्यानेनारोप्याशु लिंगे शिवस्य । सदाशिवं दीपमध्ये विचिंत्य पंचाक्षरेणार्चनमव्ययं तु ९४। आवाहनादीनुपचारांस्तथापि कृत्वा स्नानं पूर्ववच्छंकरस्य । उदुंबरं राजतं स्वर्णपीठं वस्त्रादिछन्नं सर्वमेवेह पीठम् ९५। अंते कृत्वा बुद्बुदानां च वृष्टिं पीठे पीठे नागमेकं पुरस्तात् । कुर्यात्पीठे चोर्ध्वके नागयुग्मं देवाभ्याशे दक्षिणे वामतश्च ९६। जपापुष्पं नागमध्ये निधाय मध्ये वस्त्रं द्वादश प्रातिगुण्ये । सुश्वेतेन तस्य मध्ये महेशं लिंगाकारं पीठयुक्तं प्रपूज्यम् ९७। एवं कृत्वा बाणमुख्या दितीशा दत्त्वा दत्त्वा पंचगंधाष्टगंधम् । पुष्पैः पत्रैः श्री तिलैरक्षतैश्च तिलोन्मिश्रैः केवलैश्च प्रपूज्य ९८। धूपं दत्त्वा विधिवत्संप्रयुक्तं दीपं दत्त्वा चोक्तमेवोपहारम् । पूजाशेषं ते समाप्याथ सर्वे गीतं नृत्यं तत्रतत्रापि चक्रुः ९९। अथास्मिन्नंतरे गौतमस्यप्राप्तः शिष्यः शंकरात्मेति नाम्ना १००। उन्मत्तवेशो दिग्वासा अनेकावृतिमाश्रितः । क्वचिद्द्विजातिप्रवरः क्वचिच्चंडालसन्निभः १०१। क्वचिच्छूद्र समो योगी तापसः क्वचिदप्युत । गर्जत्युत्पतते चैव नृत्यति स्तौति गायति १०२। रोदिति शृणुते व्यक्तं पतत्युत्तिष्ठति क्वचित् । शिवज्ञानैकसंपन्नः परमानंदनिर्भरः १०३। संप्राप्तो भोज्यवेलायां गौतमस्यांतिकं ययौ । बुभुजे गुरुणा साकं क्वचिदुच्छिष्टमेव च १०४। क्वचिल्लेहति तत्पात्रं तूष्णीमेवाभ्यगात्क्वचित् । हस्तं गृहीत्वैव गुरोः स्वयमेवाभुनक्क्वचित् १०५। क्वचिद्गृहांतरे मूत्रं क्वचित्कर्दमलेपनम् । सर्वदा तं गुरुर्दृष्ट्वा करमालंब्य मंदिरम् १०६। प्रवेश्य स्वीयपीठे तमुपवेश्याभ्यभोजयत् । स्वयं तदस्य पात्रेण बुभुजे गौतमो मुनिः १०७। तस्य चित्तं परिज्ञातुं कदाचिदथ सुंदरी । अहल्या शिष्यमाहूय भुंक्ष्वेत्युक्त्वाथ सा शुभा १०८। सौवर्णे भाजने चान्नं निधाय चषकांतरे । पानादिकमथो दत्वा एकस्मिन्पावकं पुनः १०९। निधायांगारनिचयं कंटकानां चयं परे । निधाय भुंक्ष्व भुंक्ष्वेति स चापि बुभुजे मुनिः ११०। यथा पपौ हि पानीयं तथा वह्निमपि द्विजः । कंटकानपि भुक्त्वा स यथापूर्वमतिष्ठत १११। पुरा हि मुनिकन्याभिराहूतो भोजनाय च । दिनेदिने तत्प्रदत्तं लोष्ठमंबु च गोमयम् ११२। कर्दमं काष्ठदंडं च भुक्त्वा प्रीत्याथ हर्षितः । एतादृशो मुनिरसौ चंडालसदृशाकृतिः ११३। सुजीर्णोपानहौ हस्ते गृहीत्वा तु तथा करे । अंत्यजोचितभाषाभिर्वृषपर्वाणमभ्यगात् ११४। वृषपर्वेशयोर्मध्ये दिग्वासाः समतिष्ठत । वृषपर्वा तमज्ञात्वा पीडयित्वा शिरोऽच्छिनत् ११५। हते तस्मिन्द्विजश्रेष्ठे जगदेतच्चराचरम् । अतीव कलुषमभवत्तत्रस्था मुनयस्तथा ११६। गौतमस्य महाशोकः संजातः सुमहात्मनः । निर्ययौ चक्षुषोर्वारि शोकं संदर्शयन्निव ११७। गौतमः सर्वदैत्यानां संनिधौ वाक्यमुक्तवान् । किमनेन कृतं पापं येन च्छिन्नमिदं शिरः ११८। मम प्राणाधिकस्येह सर्वदा शिवयोगिनः । ममापि मरणं सत्यं शिष्यरूपी यतो गुरुः ११९। शैवानां धर्मयुक्तानां सर्वदा शिववर्तिनाम् । मरणं यत्र दृष्टं स्यात्तत्र नो मरणं ध्रुवम् १२०। शुक्र उवाच- एनं संजीवयिष्यामि मम गोत्रं शिवप्रियम् । किमसौ म्रियते ब्रह्मन्पश्य मे तपसो बलम् १२१। इति वादिनि विप्रेंद्रे गौतमोऽपि ममार ह । तस्मिन्मृतेऽथ शुक्रोऽपि प्राणांस्तत्याज योगतः १२२। तस्यापि हतमाज्ञाय प्रह्लादा द्दानवेश्वराः । सर्वे मृताः क्षणेनैव तदद्भुतमिवाभवत् १२३। मृतमासीदथ बलं तस्य बाणस्य धीमतः । अहल्या शोकसंतप्ता रुरोदोच्चैः पुनः पुनः १२४। गौतमेन महेशस्य पूजया पूजितो विभुः । वीरभद्रो महायोगी सर्वं दृष्ट्वा चुकोप ह १२५। अहो कष्टमहोकष्टं माहेशा बहवो मृताः । शिवं विज्ञापयिष्यामि तेनोक्तं करवाण्यहम् १२६। इति निश्चित्य गतवान्मंदराचलमव्ययम् । नमस्कृत्वा विरूपाक्षमिदं सर्वमथोक्तवान् १२७। ब्रह्म हरी स्थितौ तत्र दृष्ट्वा प्राह शिवो वचः । मद्भक्तैः साहसं कर्म कृतं दृष्ट्वा वरप्रदः १२८। गत्वा पश्यामहे विष्णो युवामप्यागमिष्यथ । अथेशो वृषमारुह्य वायुना धूतचामरः १२९। नंदिकेन सुवेषेण धृते छत्रेति शोभने । सुश्वेतहेमदंडे च नान्ययोगे धृते विभोः १३०। महेशानुमतिं लब्ध्वा हरिर्नागांतके स्थितः । आरक्तनीलछत्राभ्यां शुशुभे लक्ष्यकौस्तुभः १३१। शिवानुमत्या ब्रह्मापि हंसारूढोऽभवत्तदा । इंद्रगोपप्रभाकारच्छत्राभ्यां शुशुभे विधिः १३२। इंद्रादिसर्वदेवाश्च स्वस्ववाहनसंयुताः । अथ ते निर्ययुः सर्वे नानावाद्यानुमोदिताः १३३। कोटिकोटिगणाकीर्णा गौतमस्याश्रमं गताः । ब्रह्मविष्णुमहेशाना दृष्ट्वा तत्परमाद्भुतम् १३४। स्वभक्तं जीवयामास वामकोणनिरीक्षणात् । शंकरो गौतमं प्राह तुष्टोऽहं ते वरं वृणु १३५। गौतम उवाच- यदि प्रसन्नो देवेश यदि देयो वरो मम । त्वल्लिंगार्चनसामर्थ्यं नित्यमस्तु महेश्वर १३६। वृतमेतन्मया देव शृणुष्वैतत्त्रिलोचन । मम शिष्यो महाभागो हेयाहेयादिवर्जितः १३७। प्रेक्षणीयं ममत्वेन न च पश्यति चक्षुषा । न च घ्राणेन घ्रातव्यं न दातव्यं न चेतरत् १३८। इति बुद्घ्वा तथा कुर्वन्स हि योगी महायशाः । उन्मत्तविकृताकारः शंकरात्मेति कीर्तितः १३९। न कश्चित्तं प्रतिद्विष्यान्न च तं हिंसयेदिति । एतन्मे दीयतां देव एतेषाममृतिस्तथा १४०। श्रीभगवानुवाच-। आकल्पमेते जीवंतु ततो मुक्तिं भजंतु च । त्वया कृतमिदं वेश्म विस्तृतं विकृतं शुभम् १४१। तिष्ठामः क्षणमात्रं तु ततो यास्याम मंदिरम् । गौतम उवाच- अयोग्यं प्रार्थयामीश ह्यर्थी दोषं न पश्यति १४२। ब्रह्माद्यलभ्यं देवेश दीयतां यदि रोचते । अथेशो विष्णुमालोक्य गृहीत्वा तु करं हरेः १४३। प्रहसन्नंबुजाभाक्षमित्युवाच सदाशिवः । म्लानोदरोसि गोविंद देयं ते भोजनं किमु १४४। स्वयं प्रविश्य यदि वा स्वयं भुंक्ष्व स्वगेहवत् । गच्छ वा पार्वतीगेहं या कुक्षिं पूरयिष्यति १४५। इत्युक्त्वा तत्करालंबी एकांतमगमद्विभुः । आदिश्य नंदिनं देवो द्वाराध्यक्षं यथोक्तवत् १४६। गौतमं समुवाचायमुत्तरं विष्णुभाषणम् । सदाशिव उवाच- संपादयान्नं सर्वेषां भोक्तुकामा वयं मुने १४७। इत्युक्त्वैकांतमगमद्वासुदेवेन शंकरः । मृदुशय्यां समारुह्य शयितौ देवतोत्तमौ १४८। अन्योन्यं भाषणं कृत्त्वा प्रोत्तस्थतुरुभावपि । गत्वा तटाकं गंभीरं स्नास्यंतौ देवसत्तमौ १४९। करांबुपानमन्योन्यं पृथक्कृत्वोभयत्र च । मुनयो राक्षसाश्चैव जलक्रीडां प्रचक्रिरे १५०। अथ विष्णुर्महेशश्च जलपातानि शीघ्रतः । चक्रतुः शंकरः पद्मकिंजल्कांजलिना हरेः १५१। अवाकिरन्मुखे तस्य पद्मोत्फुल्लविलोचने । नेत्रे केशरसंपातान्न्यमीलयत केशवः १५२। अत्रांतरे हरेः स्कंधमारुरोह महेश्वरः । हर्युत्तमांगं बाहुभ्यां गृहीत्वा संन्यमज्जयत् १५३। उन्मज्जयित्वा च पुनः पुनश्चापि पुनः पुनः । पीडितः स हरिः सूक्ष्मं पातयामास शंकरम् १५४। अथ पादौ गृहीत्वा तु आचकर्ष च भ्रामयत् । अताडयद्धरेर्वक्षः पातयामास चाच्युतम् १५५। अथोत्थितो हरिस्तोयमादायंजलिना ततः । अवाकिरदथो शंभुमथ विष्णुमथो हरः १५६। जलक्रीडैवमभवदथ चर्षिगणांतरे । जलक्रीडासंभ्रमेण विस्रस्तजटबंधनाः १५७। अथ संभ्रमतस्तेषामन्योन्यजटबंधनम् । इतरेतरबद्धासु जटासु च मुनीश्वराः १५८। शक्तिमंतोऽशक्तिमतः आकर्षंति च सव्यथम् । पातयंतोन्यतश्चापि क्रोशतो रुदतस्तथा १५९। एवं प्रवृत्ते तुमुले संभूते तोयकर्म्मणि । आकाशे नारदो हृष्टो ननर्त च ननाद च १६०। विपंचीं नादयन्वाद्यं ललितां गीतिमुज्जगौ । सुगीत्या ललितायास्तु अगायत विधा दश १६१। शुश्राव गीतं मधुरं शंकरो लोकभावनः । स्वयं गातुं हि ललितं मंदं मंदं प्रचक्रमे १६२। स्वयं गायति देवेशे मिश्रा मंगलकैशिकी । नारदे नृत्यमाने तु गायति स्वरभेदिनि १६३। स्वरं ध्रुवं समादाय सर्वलक्षणसंयुतम् । स्वधारामृतसंयुक्तं गानेनैवमथो जयत् १६४। वासुदेवो मर्दलं च कराभ्यामिदमाहनत् । अवगाहंश्चतुर्वक्त्रस्तुंबुरुर्मुखरो बभौ १६५। तानका गौतमाद्यास्तु तूष्णीं गातुं च वायुतः । गायके मधुरं गीतं हनूमति कपीश्वरे १६६। म्लानमम्लानमभवत्कृशाः पुष्टास्तदाऽभवन् । स्वां स्वां गीतिमतः सर्वे तिरस्कृत्यैव मूर्च्छिताः १६७। तूष्णीं सर्वे समभवन्देवर्षिगणदानवाः । एकः स हनुमान्गाता श्रोतारः सर्व एव ते १६८। मध्याह्नकालवितते भोजनावसरे सति । दुकूलयुगमाधत्त शृण्वन्गीतिं महेश्वरः १६९। पीतवस्त्रद्वयं विष्णुरारक्तं चतुराननः । स्वस्वार्हाण्यथ सर्वेऽपि कृत्यं कृत्वापि कालिकम् १७०। स्वं स्वं वाहनमारुह्य निर्गताः सर्वदेवताः । गानप्रियो महेशस्तु जगाद प्लवगेश्वरम् १७१। प्लवगत्वं मयाज्ञप्तो निःशंकं वृषमारुह । मम चाभिमुखो भूत्वा गायस्वाशेषगायनम् १७२। अथाह कपिशार्दूलो भगवंतं महेश्वरम् । वृषभारोहसामर्थ्यं तव नान्यस्य विद्यते १७३। तव वाहनमारुह्य पातकी स्यामहं विभो । मामेवारुह देवेश विहंगः शिववाहनः १७४। तव चाभिमुखं गानं करिष्यामि विलोकय । अथेश्वरो हनूमंतमारुरोह वृषं यथा १७५। आरूढे शंकरे देवे हनूमान्कंधराशिरः । छित्त्वा त्वचं परावृत्य मुखं गायति पूर्ववत् १७६। शृण्वन्गीतिसुधां शंभुर्गौतमस्य गृहं गतः । सर्वे चाप्यागतास्तत्र देवर्षिगणदानवाः १७७। पूजिता गौतमेनाथ भोजनावसरे सति । यच्छुष्कदारुसंभूतं गृहोपकरणादिकम् १७८। प्ररूढमभवत्सर्वं गायमाने हनूमति । तस्मिन्गाने समस्तानां चित्रदृष्टिरतिष्ठत १७९। द्विबाहुरीशस्य पदाभिवंदनः समस्तगात्राभरणोपपन्नः । प्रसन्नमूर्तिस्तरुणः सुमध्ये विन्यस्तमूर्द्धांजलिभिः सुरैः स्तुतः १८०। शिरः कराभ्यां परिगृह्य शंकरो हनूमतः पूर्वमुखं चकार । पद्मासनासीन हनूमतांजलौ निधाय पादं त्वपरं मुखे च १८१। पादांगुलीभ्यामथ नासिकां विभुः स्नेहेन जग्राह च मंदमंदम् । स्कंधे मुखे त्वंसतले च कंठे वक्षःस्थले च स्तनमध्यमे हृदि १८२। ततश्च कुक्षावथ नाभिमंडले ततो द्वितीयं निदधाति चांजलौ । शिरो गृहीत्वावनमय्य शंकरः पस्पर्श पृष्ठं चिबुकेन सध्वनि १८३। हारं च मुक्तापरिकल्पितं शिवो हनूमतः कंठगतं चकार ह । अथ विष्णुर्महेशानमिदं वचनमुक्तवान् १८४। हनूमता समो नास्ति कृत्स्नब्रह्मांडमंडले । श्रुति देवाद्यगम्यं हि पदं तव किलस्थितम् १८५। सर्वोपनिषदव्यक्तं त्वत्पदं कपि सर्वयुक् । यमादिसाधनैर्योगैर्न क्षणं ते पदं स्थितम् १८६। महायोगिहृदंभोजे बलं स्वच्छं हनूमति । वर्षकोटिसहस्रेषु तपः कृत्वा तु दुष्करम् १८७। त्वद्रूपं नाभिजानाति कुतः पादं मुनीश्वराः । अहो भाग्यं विचित्रं हि चपलो वा नरो मृगः १८८। धत्ते पादयुगं चांगे योगिहृद्यपि न क्षमम् । मया वर्षसहस्रं तु सहस्राब्दं तथान्वहम् १८९। भक्त्या संपूजितोऽपीश पादो नो दर्शितस्त्वया । लोके वादो हि सुमहाञ्छुंभुर्नारायणप्रियः १९०। हरिः प्रियस्तथा शंभोर्न तादृग्भाग्यमस्ति मे । सदाशिव उवाच- न त्वया सदृशो मह्यं प्रियोस्ति भगवन्हरे १९१। पार्वती वा त्वया तुल्या न चान्यो विद्यते मम । अथ देवाय महते गौतमः प्रणिपत्य च १९२। व्यज्ञापयदमेयात्मन्देवैहि करुणानिधे । मध्याह्नोऽयं व्यतिक्रांतो भुक्तिवेलाऽखिलस्य च १९३। अथाचम्य महादेवो विष्णुना सहितो विभुः । प्रविश्य गौतमगृहं भोजनायोपचक्रमे १९४। रत्नांगुलीयैरथ नूपुराभ्यां दुकूलबंधेन तडित्सु कांच्या । हारैरनेकैरथ कंठनिष्क यज्ञोपवीतोत्तरवाससी च १९५। विलंबिचंचन्मणिकुंडलेन सुपुष्पिधम्मिल्लवरेण देवः । पंचांगगंधस्य विलेपनेन बाह्वंगदैः कंकणकांगुलीयकैः १९६। इत्थं विभूषितः शिवो निविष्टउत्तमासने स्वसंमुखं हरिं तथा न्यवेशयद्वरासने । अन्योन्यसंमुखौ स्थितौ हरीशौ देवसत्तमौ सुवर्णभाजनान्यथो ददौ स चापि गौतमः १९७। त्रिंशत्प्रभेदभक्ष्यकं सुपायसं चतुर्विधं सुपक्वपाकजातकं शतद्वयं प्रकल्पितम् । अपक्वपक्वमिश्रकं शतत्रयं प्रकल्पितं शतंशतं तथा सुकंदशाककं तथा मुनिः १९८। शाकादि सर्पिषान्वितं ददौ च पंचविंशतिं सुशर्करादिकं तथा सुचूनदाडिमादिकम् । मोचाफलं तु गोस्तनीं सुखर्जुनागरंगकं जंबूफलं प्रियालुकं विकंकतं फलं तथा १९९। एवमादीनि चान्यानि द्रव्याण्यर्प्य यथाविधि । दत्वा चापोशनं विप्रो भुंजध्वमिति चाब्रवीत् २००। भुंजानेषु च सर्वेषु व्यजनं सूक्ष्मवस्त्रजम् । गौतमः स्वयमादाय शिवविष्णू अवीजयत् २०१। परिहासमथोकर्तुमियेष परमेश्वरः । पश्य विष्णो हनूमंतं कथं भुंक्ते स वानरः २०२। वानरं पश्यति हरौ मंडकं विष्णुभाजने । चिक्षेप मुनिसंघेषु पश्यत्स्वपि महेश्वरः २०३। हनूमते दत्तवांश्च स्वोच्छिष्टं पायसादिकम् । त्वदुच्छिष्टमभोज्यं तु तवैव वचनाद्विभो २०४। अनर्हं मम नैवेद्यं पत्रं पुष्पं फलं तथा । मह्यं निवेद्य सकलं कूप एव विनिक्षिपेत् २०५। अभुक्ते त्वद्वचो नूनं भुक्ते चापि कृपा तव । सदाशिव उवाच- बाणलिंगे स्वयंभूते चंद्रकांते ह्यवस्थिते २०६। चांद्रायणसमं ज्ञेयं शंभोर्नैवेद्यभक्षणम् । भुक्तिवेलेयमधुना तद्वैरस्यं कथांतरात् २०७। भुक्त्वा तु कथयिष्यामि निर्विशंकं विभुंक्ष्व तत् । अथासौ जलसंस्कारं कृतवान्गौतमो मुनिः २०८। आरक्तसुस्निग्धसुसूक्ष्म गात्राननेकधा धौत सुशोषितांगान् । तडागतोयैः कृतवीजघर्षितैर्विशोधितैस्तैः करकानपूरयत् २०९। नद्याः सैकतवेदिकां नवतरां संच्छाद्य सूक्ष्मांबरैः शुद्धैः श्वेततरैरथोपरिघटांस्तोयेन पूर्णान्क्षिपेत् । क्षिप्त्वा नालकजातिमास्तपुटकं कंकोलकस्तूरिकाचूर्णं चन्दनचंद्ररश्मिविशदां मालां पुटां तं क्षिपेत् २१०। यामस्यापि पुनश्च वारिवसनेनाशोध्य कुंभे क्षिपेच्चंद्र ग्रंथिमथो निधाय बकुलं क्षिप्त्वा तथा पाटलाम् २११। शेफालीस्तबकमथो जलं च तत्र विन्यस्य प्रथमत एव तोयशुद्धिम् । कृत्वाथो मृदुतरसूक्ष्मवस्त्रखंडेनावेष्टेत्सृणिकमुखं च सूक्ष्मचंद्रम् २१२। अनातपप्रदेशे तु निधाय करकानथ । मंदवातसमोपेते सूक्ष्मव्यजनवीजिते २१३। अथ उर्वीशसलिलैः सिंचयेत्सृणिकामपि । संस्कृत्वा स्वायतास्तत्र नरा नार्योथ वा नृप २१४। तत्कन्या वा क्षालितांगा धौतवस्त्राश्च वा सह । मधुपिंगलनिर्य्यासमसांद्रमगुरुद्रवम् २१५। बाहुमूले च कंठे च विलिप्य सांद्रमेव च । मस्तके जाप्यकं न्यस्य पंचगंधविलेपनम् २१६। पुष्पनद्धसुकेशास्तु ताः शुभास्याः सुनिर्मलाः । एवमेवोचितानार्य आत्तकुंकुमविग्रहाः २१७। युवत्यश्चारुसर्वांग्यो नितरां भूषणैरपि । एतादृग्वनिताभिर्वानरैर्वादापयेज्जलम् २१८। तेऽपि प्रदानसमये सूक्ष्मवस्त्राल्पवेष्टनम् । अथवा मकरे न्यस्य करकं तत्र पश्य हि २१९। दोरिकान्यस्तमुन्मुच्य ततस्तोयं प्रदापयेत् । एवं सत्कारयामास गौतमो भगवान्मुनिः २२०। महेशादिषु सर्वेषु भुक्तवत्सु महात्मसु । प्रक्षालितांघ्रिहस्तेषु गंधोद्वर्तितपाणिषु २२१। तदासनसमासीने देवदेवे महेश्वरे । अथ नीचसमासीना देवाः सर्षिगणास्तथा २२२। मणिपात्रेषु संवेष्ट्य पूगखंडान्सुधूपितान् । अकोणवर्तुलान्स्थूलानसूक्ष्मानकृशानपि २२३। श्वेतपत्राणि संशोध्य क्षिप्त्वा कर्पूरखंडकम् । चूर्णं च शंकरायाथ निवेदयति गौतमे २२४। गृहाण देव तांबूलमित्युक्तवचने मुनौ । कपे गृहाण तांबूलं प्रयच्छ मम खंडकान् २२५। उवाच वानरो नास्ति मम शुद्धिर्महेश्वर । अनेकफलभुक्तत्वाद्वानरस्तु शुचिः कथम् २२६। सदाशिव उवाच-। मद्वाक्यादखिलं शुद्ध्येन्मद्वाक्यादमृतं विषम् । मद्वाक्यादखिला वेदा मद्वाक्याद्देवतादयः २२७। मद्वाक्याद्धर्मविज्ञानं मद्वाक्यान्मोक्ष उच्यते । पुराणान्यागमाश्चैव स्मृतयो मम वाक्यतः २२८। अतो गृहाण तांबूलं मम दद्याः सुखंडकान् । हरिर्वामकरेणादात्तांबूलं पूगखंडकम् २२९। ततः पत्राणि संगृह्य ततः खंडान्समर्पयत् । कर्पूरमग्रतो दत्तं गृहीत्वाऽभक्षयच्छिवः २३०। देवे तु कृततांबूले पार्वती मंदराचलात् । जया विजययोर्हस्तं गृहीत्वाऽऽयान्मुनेर्गृहम् २३१। देवपादौ ततो नत्वा विनम्रवदनाऽऽभवत् । उन्नमय्य मुखं तस्या इदमाह त्रिलोचनः २३२। त्वदर्थं देवदेवेशि अपराधः कृतो मया । यत्त्वां विहाय भुक्तं हि तथान्यच्छृणु सुंदरि २३३। अथ स्वमंदिरे स्थाप्य देवदेवविवर्जिते । सर्वबंधविमुक्ते च महदेनो मया कृतम् २३४। क्षंतुमर्हसि देवेशि त्यक्तकोपा विलोकय । न बभाषैवमुक्त्वा सा अरुंधत्या हि निर्ययौ २३५। निर्गच्छंतीं मुनिर्ज्ञात्वा दंडवत्प्रणनाम च । तदारभ्य महेशाय दंडप्रणति संस्तुतिम् २३६। कुर्यादुवाच च शिवा गौतम त्वं किमिच्छसि । गौतम उवाच- कृतकृत्योस्मि देवेशि यदि देयो वरो मम २३७। मन्मंदिरे महाभागे भोक्तुमर्हसि सांप्रतम् । देव्युवाच- भोक्ष्यामि तव गेहेहं शंकरानुमता मुने २३८। गत्वेशं गौतमो विप्रो लब्धानुज्ञः पुनर्गतः । भोजयामास गिरिजां देवीं चारुंधतीं तथा २३९। भुक्त्वाथ पार्वती सर्वं गंधपुष्पसभूषणा । सहानुचरकन्याभिः सहस्राभिर्हरं ययौ २४०। अथाह शंकरो देवीं गच्छ गौतममंदिरम् । संध्योपास्तिमहं कृत्वा आगच्छामि पुनर्गृहम् २४१। इत्युक्ता प्रययौ देवी गौतमस्यैव मंदिरम् । संध्यावंदनकामाश्च सर्वएव विनिर्गताः २४२। कृतसंध्यास्तटाके तु महेशाद्यास्तु कृत्स्नशः । अथोत्तरमुखः शंभुर्न्यासं कृत्वा जजाप ह २४३। अथविष्णुर्महातेजा महेशमिदमब्रवीत् । सर्वैर्नमस्यते यस्तु सर्वैरेव समर्च्यते २४४। हूयते सर्वयज्ञेषु स भवान्किं जपिष्यति । रचितांजलयः सर्वे त्वामेवैकमुपासते २४५। स भवान्देवदेवेश कस्मै वा रचितांजलि । नमस्कारादि पुण्यानां फलदस्त्वं महेश्वर २४६। तव कः फलदो वंद्यः को वा त्वत्तोधिको वद । शंकर उवाच- ध्याये न किंचिद्गोविंद न नमस्येह किंचन २४७। नोपास्ये कंचन हरे न जपिष्येह किंचन । किंतु नास्तिकजंतूनां प्रवृत्त्यर्थमिदं मया २४८। दर्शनीयं हरे ते स्युरन्यथा पापकारिणः । तस्माल्लोकोपकारार्थमिदं सर्वं कृतं मया २४९। ओमित्युक्त्वा हरिरथ तं नत्वा समतिष्ठत । अथ ते गौतमगृहं प्राप्ता देवगणर्षयः २५०। सर्वे पूजामथो चक्रुर्देवदेवे पिनाकिने । देवो हनूमता सार्द्धं गायन्नास्ते रघूत्तम २५१। पञ्चाक्षरीं महाविद्यां सर्व एव तदा जपन् । हनूमत्करमालंब्य देव्यभ्याशं गतो हरः २५२। एकशय्यासमासीनौ तावुभौ देवदंपती । गायन्नास्ते स हनुमांस्तुंबुरुर्नारदस्तथा २५३। नानाविधिविलासांश्च चकार परमेश्वरः । आहूय पार्वतीमीश इदं वाक्यमुवाच ह २५४। श्रीसदाशिव उवाच- रचयिष्यामि धम्मिल्लमेहि मत्पुरतः शुभे । देव्याह न च युक्तं तद्भर्त्राशुश्रूषणं स्त्रियः २५५। केशप्रसाधनकृतावनर्थांतरमापतेत् । केशप्रसाधने देव तत्वं सर्वं न चेप्सितम् २५६। अथ बंधे कृते पश्चादंसप्रांतप्रमार्जनम् । तनोश्चरमसंलग्न केशपुष्पादिमार्जनम् २५७। एतस्मिन्वर्तमाने तु महात्मानो यदागमन् । तदा किमुत्तरं वाच्यं तव देवादिवंदिनः २५८। नायांति चेदथ विभो भीतिर्नाशमुपेष्यति । एवं हि भाषमाणां तां करेणाकृष्य शंकरः २५९। स्वोर्वोस्तां स्थापयित्वैव विस्रस्य कचबंधनम् । विभज्य च कराभ्यां स प्रससार नखैरपि २६०। विष्णुदत्तां पारिजातस्रजं कचगतामपि । कृत्वा धम्मिल्लमकरोदथ मालां करागताम् २६१। मल्लिकास्रजमादाय बबंध कचबंधने । कल्पप्रसूनमालां च ब्रह्मदत्तां महेश्वरः २६२। पार्वतीवसने गूढगंधाढ्ये च समादधात् । अथांसपृष्ठसंलग्नमार्जनं कृतवान्विभुः २६३। श्लथनीवेरधो देव्या वस्त्रवेष्टेरधोगतः । देवः किमिदमित्युक्त्वा नीवीबंधं चकार ह २६४। नासाभूषणमेतत्ते पश्यामि स मदात्ततः । इत्युक्त्वा स्वयमादाय विच्छायं मौक्तिकं सती २६५। हरिद्रायाः समायोगे मुक्ताफलमदीप्तिमत् । इदं हि ध्रियतां मुक्ताफलं मम तव प्रियम् २६६। पार्वत्युवाच- अहो त्वन्मंदिरं शंभो सर्ववस्तुसमृद्धिमत् । पूर्वमेव मया सर्वं वस्तुज्ञातं विभूषणैः २६७। अहो द्रविणसंपत्तिर्भूषणैरवगम्यते । शिरोविभूषितं देव ब्रह्मशीर्षस्य मालया २६८। नरकस्य तथा माला वक्षःस्थलविभूषणम् । शेषश्च वासुकिश्चैव सविषौ तव कंकणे २६९। दिशोंऽबरे जटा केशा भसितं चांगरागकम् । महोक्षो वाहनं गोत्रं कुलं चाज्ञातमेव च २७०। ज्ञायेते पितरौ नैव विरूपाक्षं तथा वपुः । एवं वदंतीं गिरिजां विष्णुः प्राहाति कोपनः २७१। किमर्थं निंदसे देवि देवदेवं जगत्पतिम् । त्यक्ष्ये प्राणान्प्रियान्भद्रे तव नूनमसंयमम् २७२। यत्रेशनिंदनं भद्रे तत्र नो मरणं व्रतम् । इत्युक्त्वाथ नखाभ्यां हि हरिश्छेत्तुं शिरोगतः २७३। महेशस्तु करं गृह्य प्राह मा साहसं कृथाः । पार्वतीवचनं सर्वं प्रियं मम तवाप्रियम् २७४। ममाप्रियं हृषीकेश कर्तुं यत्किंचिदिष्यते । ओमित्युक्त्वाथ भगवांस्तूष्णींभूतोऽभवद्धरिः २७५। हनुमानथ देवाय व्यज्ञापयदिदं वचः । अर्थयामि विनिष्कामं मम पूजाव्रतं तथा २७६। पूजार्थमप्यहं गच्छे ममानुज्ञातुमर्हसि । शंकर उवाच- कस्य पूजा क्व वा पूजा किं पुष्पं किं दलं वद २७७। को गुरुः कश्च मंत्रस्ते कीदृशं पूजनं तथा । एवं वदति देवेशे हनूमानतिकंपितः २७८। वेपमानसमस्तांगः स्तोतुमेव प्रचक्रमे । हनूमानुवाच- नमो देवाय महते शंकरायामितात्मने २७९। योगिने योगधात्रे च योगिनां गुरवे नमः । योगिगम्याय देवाय ज्ञानिनां पतये नमः २८०। वेदानां पतये तुभ्यं देवानां पतये नमः । ध्यानायध्यनगम्याय धातॄणां गुरवे नमः २८१। शिष्टायशिष्टगम्याय भूम्यादि पतये नमः । नमस्तेत्यादिना वेदवाक्यानां निधये नमः २८२। आतनुष्वेतिवाक्यैश्च प्रतिपाद्याय ते नमः । अष्टमूर्ते नमस्तुभ्यं पशूनांपतये नमः २८३। त्र्यंबकाय त्रिनेत्राय सोमसूर्याग्निलोचन । सुभृंगराजधत्तूरद्रोणपुष्पप्रियाय ते २८४। बृहतीपूगपुंनाग चंपकादिप्रियाय च । नमस्तेस्तु नमस्तेस्तु भूय एव नमोनमः २८५। शिवो हरिमथ प्राह मा भैषीर्वद मेऽखिलम् । हनुमानुवाच- शिवलिगार्चनं कार्यं भस्मोद्धूलितदेहिना २८६। दिवासंपादितैस्तोयैः पुष्पाद्यैरपि तादृशैः । देव विज्ञापयिष्यामि शिवपूजाविधिं शुभम् २८७। सायंकाले तु संप्राप्ते अशिरः स्नानमाचरेत् । क्षालितं वसनं शुष्कं धृत्वाचम्य द्विरग्रधीः २८८। अथ भस्म समादाय आग्नेयं स्नानमाचरेत् । प्रणवेन समामंत्र्याप्यष्टवारमथापि वा २८९। पंचाक्षरेण मंत्रेण नाम्ना वा येनकेनचित् । सप्ताभिमंत्रितं भस्म दर्भपाणिः समाहरेत् २९०। ईशानः सर्वविद्यानामुक्त्वा शिरसि पातयेत् । तत्पुरुषाय विद्महे मुखे भस्म प्रसेचयेत् २९१। अघोरेभ्योऽथ घोरेभ्यो भस्म वक्षसि निक्षिपेत् । वामदेवाय नम इति गुह्यस्थाने विनिक्षिपेत् २९२। सद्योजातं प्रपद्यामि निक्षिपेदथ पादयोः । उद्धूलयेत्समस्तांगे प्रणवेन विचक्षणः २९३। त्रैवर्णिकानामुदितः स्नानादिविधिरुत्तमः । शूद्रादीनां प्रवक्ष्यामि यदुक्तं गुरुणा तथा २९४। शिवेति पदमुच्चार्य भस्मसंमंत्रयेत्सुधीः । सप्तवारमथादाय शिवायेति शिरः क्षिपेत् २९५। शंकराय मुखे प्रोक्तं सर्वज्ञाय हृदि क्षिपेत् । स्थाणवे नम इत्युक्त्वा गुह्ये चापि स्वयंभुवे २९८। उच्चार्य पादयोः क्षिप्त्वा भस्मशुद्धमतः परम् । नमः शिवायेत्युच्चार्य सर्वांगोद्धूलनं स्मृतम् २९७। प्रक्षाल्य हस्तावाचम्य दर्भपाणिः समाहितः । दर्भाभावे सुवर्णं स्यात्तदभावे गवालकः २९८। तदभावे तु दूर्वाः स्युस्तदभावे तु राजतम् । संध्योपास्तिं जपं देव्याः कृत्वा देवगृहं व्रजेत् २९९। देववेदिमथो वापि कल्पितं स्थंडिलं तु वा । मृण्मयं कल्पितं शुद्धं पद्मादिरचनायुतम् ३००। चातुर्वर्णक रंगैश्च श्वेतेनैकेन वा पुनः । विचित्राणि च पद्मानि स्वस्तिकादि तथैव च ३०१। उत्पलादि गदा शंख त्रिशूलं डमरुं तथा । सरोक्तपंचप्रासादं शिवलिंगमथैव च ३०२। सर्वकामफलं वृक्षं कुलकं कोलकं तथा । षट्कोणंचत्रिकोणंचनवकोणमथापिवा ३०३। कोणद्वादशकांदोलां पादुकाव्यजनानि च । चामरच्छत्रयुगलं विष्णुब्रह्मादिकं तथा ३०४। चूर्णैर्विरचयेद्वेद्यां धीमान्देवालयेऽपि वा । यत्रापि देवपूजा स्यात्तत्रैवं कल्पयेद्बुधः ३०५। स्वहस्तरचितं मुख्यं क्रीतं चैव तु मध्यमम् । याचितं तु कनिष्ठं स्याद्बलात्कारमथाधमम् ३०६। अर्हेषु यत्त्वनर्हेषु बलात्कारात्तु निष्फलम् । रक्तशालि जपा स्थाण कलमासित रक्तकैः ३०७। तंदुलैर्व्रीहिमात्रोत्थैः कर्णैश्चैव यथाक्रमम् । उत्तमैर्मध्यमैश्चैव कथितैरधमैस्तथा ३०८। पद्मादिस्थापनैरेव तत्सम्यग्यागमाचरेत् । प्रागुत्तरमुखो वापि यदि वा प्राङ्मुखो भवेत् ३०९। आसनं च प्रवक्ष्यामि यथादृष्टं यथाश्रुतम् । कौशं चार्म्मं चैलतुल्यं दारवं ताडपत्रकम् ३१०। कांबलं कांचनं चैव राजतं ताम्रमेव च । गोकरीषार्कजैर्वापि आसनं परिकल्पयेत् ३११। वैयाघ्रं रौरवं चैव हारिणं मार्गमेव च । चार्मं चतुर्विधं ज्ञेयमथ बंधुकमेव च ३१२। यथासंभवमेतेषु ह्यासनं परिकल्पयेत् । कृतपद्मासनो वापि स्वास्तिकासन एव च ३१३। दर्भभस्मसमासीनः प्राणानायम्य वाग्यतः । तावत्स देवतारूपो ध्यानं चान्तः समाचरेत् ३१४। शिखांते द्वादशांगुल्ये स्थितं सूक्ष्मतनुं शिवम् । अंतश्चरंतं भूतेषु गुहायां विश्वमूर्तिषु ३१५। सर्वाभरणसंयुक्तमणिमादि गुणान्वितम् । ध्यात्वा तं धारयेच्चित्ते तद्व्याप्त्या पूरयेत्तनूम् ३१६। तया दीप्त्या शरीरस्थं पापं नाशमुपागतम् । स्वर्णं पारदसंपर्काद्रक्तं श्वेतं यथा भवेत् ३१७। तद्द्वादशदलावृत्तमष्टपंचत्रिरेव वा । परिकल्प्यासनं शुद्धं तत्र लिंगं निधाय च ३१८। गुहास्थितं महेशानं लिंगे संचिंतयेत्तथा । शोधिते कलशे तोयं शोधितं गंधवासितम् ३१९। सुगंधपुष्पं निक्षिप्य प्रणवेनाभिमंत्रितम् । प्राणायामश्च प्रणवः शूद्रेषु न विधीयते ३२०। प्राणायामपदे ध्यानं शिवेत्योङ्कारमंत्रणम् । गंधपुष्पाक्षतादीनि पूजाद्रव्याणि यानि च ३२१। तानि स्थाप्य समीपे तु ततः संकल्पयिष्यते । शिवपूजां करिष्यामि शिवतुष्ट्यर्थमेव च ३२२। इति संकल्पयित्वा तु तत आवाहनादिकम् । कृत्वा तु स्नानपर्यंतं ततः स्नानं प्रकल्पयेत् ३२३। नमस्तेत्यादिमंत्रेण शतरुद्रियविधानतः । अविच्छिन्ना तु या धारा मुक्तिधारेति कीर्तिता ३२४। तया यः स्नापयेन्मासं जपन्रुद्रमुपांशु वा । एकवारं त्रिवारं च पंच सप्त नवापि वा ३२५। एकादशमथो वारमथैकादशचान्वितम् । मुक्तिस्नानमिदं ज्ञेयं मासं मोक्षप्रदायकम् ३२६। शैवया विद्यया स्नानं केवलं प्रणवेन च । मृण्मयैर्नालिकेरस्य शकलैश्चोर्मिभिस्तथा ३२७। कांस्येन मुक्ता भुक्त्या च पुष्पादिक सरेणवा । स्नापयेद्देवदेवेशं यथासंभवमीरितैः ३२८। शृंगस्य च विधिं वक्ष्ये स्नानयोग्यं यथा भवेत् । पूर्वमंतस्तु संशोध्य बहिरंतस्तु शोधयेत् ३२९। सुस्निग्धं लघुकृत्वाथ नागं छिंद्यात्कथंचन । नीचैकदेशविन्यस्तद्वारद्रोण्या सुवृत्तयोः ३३०। कुशानुयुतया स्नानं देवाय परिकल्पयेत् । एवं गवयशृंगस्य जलमूर्तिरथोच्यते ३३१। द्वारे निषिद्धलोहार्द्धं संधिद्वारा समन्विते । योगवक्त्रं नागदंडं नागाकारं प्रकल्पयेत् ३३२। फलस्थाने तु चषकं दंडेन समरंध्रकम् । तत्रैव पातयेत्तोयमूर्द्ध्वयंत्रघटे स्थितम् ३३३। पातयेदथ चान्येन वामेनैव करेण वा । मुक्तिधाराकृता तेन पवित्रं पापनाशनम् ३३४। एवं संस्थाप्य देवेशं पंचगव्यैस्तथैव च । पंचामृतैरथ स्नाप्य मधुरत्रितयेन च ३३५। विभूष्य भूषकैर्देवं पुनः स्नाप्य महेश्वरम् । शीतोपचारं कृत्वाथ तत आचमनादिकम् ३३६। वस्त्रं तथोपवीतं च पंचगंधकमेव च । कर्पूरमरुवं चापि पाटीरमथ वा भवेत् ३३७। उभयं मिश्रितं वापि शिवलिंगं प्रपूजयेत् । कृत्स्नपीठं गंधपूर्णं यद्वा विभवसारतः ३३८। तूष्णीमथोपचारं वा कालियं पुष्पमर्पयेत् । श्रीपत्रमरुचित्याजं यथाशक्त्याखिलं यथा ३३९। अनेकद्रव्यधूपं च गुग्गुलं केवलं तथा । कपिलाघृतसंयुक्तं सर्वधूपाय शस्यते ३४०। धूपं दत्वा यथाशक्ति कपिलाघृतदीपकान् । अथवाप्याज्यमात्रेण दीपान्दत्वोपहारकम् ३४१। यथाशक्त्युपपन्नं च दत्वा पुष्पसमन्वितम् । मुखशुद्धिं ततो दत्वा दत्वा तांबूलमादरात् ३४२। प्रदक्षिणनमस्कारौ पूजैवं हि समाप्यते । गीतांगपंचकं पश्चात्तानि विज्ञापयामि ते ३४३। गीतं वाद्यं पुराणं च नृत्यं हासोक्तिरेव च । नीराजनं च पुष्पाणामंजलिश्चाखिलार्पणम् ३४४। क्षमा चोद्वासनं चैव कीर्तितं चोपचारकम् । भूषणं च तथा छत्रं चामरं व्यजनं तथा ३४५। शिवोपवीतं कैङ्कर्यं षडीशानोपचारकम् । द्वात्रिंशदुपचारैस्तु यः समाराधयेच्छिवम् ३४६। एकेनाह्ना समस्तानां पापानां नाशनं ध्रुवम् । द्वात्रिंशदुपचारं स्यात्पूजनं तूत्तमोत्तमम् ३४७। सदाशिव उवाच- एवमेतत्कपिश्रेष्ठ तव पूजां वदाम्यहम् । मत्पादयुगलं पूज्य सर्वपूजाकरो भव ३४८। आराध्येत्थं यथालिंगे तन्ममाराधनं कुरु । हनूमानुवाच- गुरुणा लिंगपूजैव नियता कल्पिता मम ३४९। तां करोमि पुरा देव पश्चात्त्वत्पादपूजनम् । इत्युक्त्वैव नमस्येशं शिवलिगार्चनेऽभवत् ३५०। सरस्तीरमथो गत्वा कृत्वा सैकतवेदिकाम् । तालपत्रैर्विरचितमासनं परिकल्पयेत् ३५१। प्रक्षाल्य पादहस्तौ तु समाचम्य समाहितः । भस्मस्नानमथो चक्रे पुनराचम्य वाग्यतः ३५२। देववेद्यामथो चक्रे पद्मानि सुमनोहरम् । अनंतरं तालपत्रं पद्मासनगतः कपिः ३५३। प्राणानायम्य सन्यासं शुक्लध्यानसमन्वितः । प्रणम्य गुरुमीशानं जपन्नासीदतः परम् ३५४। अथ देवार्चनं कर्तुं यत्नमास्थितवानपि । पलाशपत्रपुटकद्वयानीत जलं शुचि ३५५। शिरःकमंडलुगतं निधायाग्निं त्रिमंत्रितम् । आवाहनादि कृत्वाथ स्नानपर्यन्तमेव च ३५६। अथ स्नापयितुं देवमादाय करसंपुटे । कृत्वा निरीक्षणं देवं पीठं नो दृष्टवान्कपिः ३५७। लिंगमात्रं करगतं दृष्ट्वा भीतिसमन्वितः । इदमाह महायोगी किं वा पापं मया कृतम् ३५८। यदेतत्पीठरहितं शिवलिंगं करस्थितम् । ममाद्य मरणं सिद्धं पीठं चेन्नागमिष्यति ३५९। अथ रुद्रं जपिष्यामि तदायाति महेश्वरः । इति निश्चित्य मनसा जजाप शतरुद्रियम् ३६०। अथापि न समायातो महेशोऽथ कपीश्वरः । रुद्रं न्यपातयद्भूम्यां वीरभद्रः समागतः ३६१। किमर्थं रुद्यते भक्त रुदिहेतुं वदस्व मे । हनूमानुवाच- पीठहीनमिदं लिंगं पश्य मे पापसंचयम् ३६२। वीरभद्र उवाच- यदि नायाति पीठं ते लिंगे मा साहसं कृथाः । दाहयिष्याम्यहं लोकं यदि नायाति पीठकम् ३६३। पश्य दर्शय मे लिंगं पीठं यद्यागतं न वा । अथ दृष्ट्वा वीरभद्रो लिंगं पीठमनागतम् ३६४। दग्धुकामोऽखिलाँल्लोकान्वीरभद्रः प्रतापवान् । अनलं भुवि चिक्षेप क्षणाद्दग्धा मही तदा ३६५। अथ सप्ततलान्दग्ध्वा पुनरूर्द्ध्वमवर्तत । पंचोर्द्ध्वलोकानदहज्जनलोकनिवासिनः ३६६। ललाटनेत्रसंभूतं नखेनादाय चानलम् । जंबीरफलसंकाशं कृत्वा करतले विभुः ३६७। यदि नायाति पीठं ते दग्धा लोका न संशयः । अनायातमथो दृष्ट्वा वीरभद्रः प्रतापवान् ३६८। सनकादयो महात्मानो ज्ञात्वा योगेन चागमन् । गौतमस्याश्रमवरं समागम्य महेश्वरम् ३६९। न दृष्टवंतो देवादिं विद्यमानमपि द्विजाः । अस्तुवन्नथ च स्तोत्रैः सर्ववेदसमुद्भवैः ३७०। ॐनमो देवदेवाय तस्मै शुद्धप्रभाचिंत्यरूपाय तस्मै । नमः सुराणामधीशाय तस्मै नमो वेदगुह्याय शुद्धाय तस्मै ३७१। नमः शिवायादिदेवाय तस्मै नमो व्यालयज्ञोपवीताय तस्मै । नमः सुरानंदसंदोह वर्षत्रयी बिंदुविश्वंभराय तस्मै ३७२। पृथिव्यथो वायुराकाशमापः पुनः शशी वह्निसूर्य्यौ तथात्मा । यस्याष्टैता मूर्तयः शंकरस्य तस्मै नमो ज्ञानगम्याय शश्वत् ३७३। एतां स्तुतिमथाकर्ण्य भगनेत्रप्रदः शिवः । विष्णुमाह च गच्छ त्वं समानय च तान्द्विजान् ३७४। आनीतास्तेन हरिणा देवाय प्रणतास्तु ते । तानाह शंकरो वाक्यं किमर्थं यूयमागताः ३७५। मुनय ऊचुः - देव द्वादशलोकानां दृश्यंते भस्मराशयः । स्थितमेकं वनमिदं पश्य त्वं लोकसंक्षयम् ३७६। सदाशिव उवाच- ऊर्द्ध्वस्थपंचलोकानां दाहे संदेह एव नः । कथमंगारवृष्टिश्च कथं नो वा महाध्वनिः ३७७। मुनय ऊचुः - भीतिरस्माकमधुना वर्तते वीरभद्रतः । स एवांगारवृष्टिं च पिपासुरिव तामपात् ३७८। देवोथ वीरमाहूय किं वीरेत्यब्रवीद्भवः । वीरो हनूमतो लिंगपीठाभावादिदं कृतम् ३७९। कपेश्चित्तं परिज्ञातुं मया कृतमिदं बृहत् । कृपानिधिरथो देवो यथापूर्वमकल्पयत् ३८०। दग्धानप्यखिलाँल्लोकान्पूर्वतः शोभनान्विभुः । कल्पयामास विश्वात्मा वीरभद्रमथाब्रवीत् ३८१। आलिंग्याघ्राय शिरसि तांबूलं दत्तवान्हरः । अथासौ हनुमानीश पूजनं कृतवानथ ३८२। एकं वनचरं तत्र गंधर्वं सविपंचिकम् । इदमाह महावीणा मम वै दीयतामिति ३८३। गंधर्वो न मया त्याज्या वीणा प्राणसमा मम । ममापि प्राणसदृशी वीणेत्याह कपीश्वरः ३८४। अथ मुष्टिनिपातेन गंधर्वे पतिते कपिः । आदाय वीणां महतीं स्वरतंतुसमन्विताम् ३८५। अलाबुसंयुतां कृत्वा राजवृक्षफलाकृतिम् । तस्योरसि विनिक्षिप्य गायन्नागाच्छिवांतिकम् ३८६। बृहतीकुसुमैः शुद्धैर्देवपादावपूजयत् । तस्मै वरमथ प्रादादाकल्पं जीवितं पुनः ३८७। समुद्रलंघने शक्तिं वरं प्रादादथापरम् ३८८। समस्तभूषासुविभूषितांगः स्वदीप्तिमंदीकृतदेवदीप्तिः । प्रसन्नमूर्तिस्तरुणः शिवाङ्गकः संभावयामास समस्तदेवान् ३८९। पीतमुद्गमनीयं च समादाय महेश्वरः । पीतवस्त्रमिदं देव त्वं गृहाण हरे शुभम् ३९०। ब्रह्मणे रक्तवसनं सर्वेषां वसुदस्तथा । देवर्षिदानवादीनां दत्तवान्वसुयुग्मकम् ३९१। रामोपि चैतदाकर्ण्य शंभवे युग्ममर्पयत् । सुसूक्ष्मं बहुमूल्यं च स्वर्णभूषणमेव च ३९२। अथ भुक्त्वा सुखासीनः सामात्यः सपुरोहितः । नानामुनिगणैर्भूपैर्वानरैर्गौतमी तटे ३९३। शंभुं पुराणतत्त्वज्ञं राघवो वाक्यमब्रवीत् । त्वमेव सर्वं जानीषे सर्वधर्मगुहाशयम् ३९४। कस्मिन्कस्मिन्युगे ब्रह्मन्किंविशिष्टं वदस्व मे । शंभुरुवाच- ध्यानमेव कृते श्रेष्ठं त्रेतायां यज्ञ एव च ३९५। द्वापरे चार्चनं तिष्ये दानं च हरिकीर्तनम् । सर्वं च शस्तं सर्वत्र ध्यानं न च कलौ युगे ३९६। नराणां मुग्धचित्तत्वात्कृच्छ्रस्थानां विशांपते । न धर्मे नियताबुद्धिर्न वेदे नैव च स्मृतौ ३९७। न क्रतौ न स्वधाकारे पुराणानां च न श्रुतौ । न यज्ञेन च तीर्थेषु न च शुश्रूषणे सताम् ३९८। नेज्यायां देवतानां च न स्वजातीयकर्म्मणि । न देवस्मरणेनापि न च क्वापि वृषे नृप ३९९। अतश्च दीर्घकालानां पुण्यानामक्षमा नराः । दानं तु स्वल्पकालत्वात्कर्तुं शक्नोति मानवः ४००। अतश्च कलिदुष्टानां प्रायश्चितं न विद्यते । केषांचित्पापनाशः स्यात्प्रायश्चित्तैस्तु नान्यथा ४०१। ब्रह्मज्ञानी गयाश्राद्धी काशीगंता श्रुतौ रतः । पुराणज्ञावमाश्चैते श्रोता तस्य च राघव ४०२। युगानामनुसारेण तथार्थस्य विवेचनात् । स्व पर प्रत्ययोत्पादात्परब्रह्मप्रकाशनात् ४०३। पुराणवक्ता सर्वस्माद्ब्राह्मणस्तु विशिष्यते । तेनापि च कृतं पापं न सज्येत्किमुतान्यतः ४०४। अन्येषामपि केषांचित्पुराणं पापनाशनम् । यः पुराणेषु विश्वासी वक्तारं मन्यते गुरुम् ४०५। ब्रह्मविद्याप्रदातारं विशेषं ज्ञातिबंधुतः । तस्य पापानि सर्वाणि विलयं यान्त्यसंशयम् ४०६। अथ श्रीशैलगमनं पूजकस्य महेशितुः । अतः कलौ मनुष्याणां पुराणं पापनाशनम् ४०७। पुरा कलियुगे राम वृत्तं संकीर्तये शृणु । आसीत्तु गौतमो नाम ब्राह्मणो वेदवर्जितः ४०८। तस्य पुष्टिः पशुश्चास्तां भ्रातरौ वेदवर्जितौ । ताभ्यां सह कृषिं चक्रे तत्र वृद्धिमवाप च ४०९। धनधान्यादिकं किंचिद्राजानं दत्तवानथ । उवाच वचनं किंचिदधिकारं निरूपय ४१०। अर्थं न गमयिष्यामि तौ शक्तौ भ्रातरौ मम । राजोवाच- ब्राह्मणस्याधिकारो हि वैदिके धर्मकर्मणि ४११। तदन्यत्र नियुक्तस्य ब्राह्मण्यं विप्रणश्यति । गौतम उवाच- युगेष्वन्येषु धर्मोयं कलिधर्मो न तादृशः ४१२। भूपति त्वं हि भूपाल नृपाणां धर्म उच्यते । ब्राह्मणश्च परिक्षीणस्तं कुर्वन्नैव दुष्यति ४१३। शूद्राणां तु कृषिर्द्धर्मो नापद्यप्यग्रजन्मनः । तस्मात्क्षत्त्रेण वर्तिष्ये ग्रामान्मम समादिश ४१४। अन्यत्र चात्र क्षत्त्रेण वर्तनं मम रोचते । अन्यन्न तु तथेत्युक्तो ददौ ग्रामान्द्विजन्मनः ४१५। ग्रामाधिकारदुष्टस्य वर्तनं त्वन्यथाभवत् । अभक्षि मांसं चापायि सुरा चाभाषि दुर्वचः ४१६। परयोषा तथा गामि परस्वं प्रत्यहारि च । अक्रीडि द्यूतमसकृत्कलंजं चादि दुर्भुजा ४१७। नापूजि जगतामीशः शिवो वा विष्णुरेव वा । एवं कालेन दुर्वृत्तं राजा वाक्यमभाषत ४१८। विप्र विप्रत्वमुत्सृज्य शूद्रत्वं प्राप्तवानसि । तस्मान्नियोगधर्मेण भवंतं भ्रंशयामि च ४१९। मास्तु विप्रत्वमद्यैव शूद्रतैव वरं मम । तदृते यदि विप्रास्ते न भोक्ष्यंति वरं मम ४२०। न हि सर्वमिदं त्यक्तुं शक्तोहं पृथिवीपते । शंभुरुवाच- एवं वदति दुर्विप्रे राजा तूष्णीमतिष्ठत ४२१। स तु वै शूद्रतुल्यश्च बुभुजेन्नं सहामिषम् । कदाचिदथ दुर्वृत्तः प्रतोलीमंडपस्थितः ४२२। द्विजेन पठ्यमानं तु पद्यं तु श्रुतवानिदम् । हृदये पद्यमेतत्तु द्विजेरितमतिष्ठत ४२३। परात्परतरं यांति नारायणपरायणाः । न ते तत्र गमिष्यंति ये द्विषंति महेश्वरम् ४२४। व्याख्यानमपि च श्रुत्वा पौराणिकमभाषत । कीदृङ्नारायणः प्रोक्तः कीदृशोपि महेश्वरः ४२५। किं परं त्वयनं प्रोक्तं द्वेषः कीदृगुदाहृतः । किं तत्परमिति ख्यातं ततः परतरं च किम् ४२६। पौराणिक उवाच- परं तद्ब्रह्मणः स्थानं सुखव्यक्तैकलक्षणम् । ततः परतरं विष्णोर्द्धाम तद्ब्रह्मणोधिकम् ४२७। अविनाशितया तत्तु कीर्तितं परमं पदम् । तन्मध्ये पुरुषो विष्णुस्तदंग परमं विभुः ४२८। आपो हि नरजन्मत्वान्नाराः प्रोक्ता मनीषिभिः । नाराश्चास्यायनं यस्मात्तेन नारायणः स्मृतः ४२९। तत्परं वर्तनं येषां ते प्रोक्तास्तत्परायणाः । महदादीनि तत्वानि यानि तेषां य ईश्वरः ४३०। सूर्याग्निशशिनेत्रोऽसौ महेशः स्यादुमापतिः । द्वेषो हि वैरं विज्ञेयमीश्वरे परमात्मनि ४३१। शंभुरुवाच- एवं पुराणभट्टेन समीरितमिदं वचः । चिंतयन्पुनरप्याह मादृशस्य कथं गतिः ४३२। पौराणिकोऽथ तं प्राह शृणु वक्ष्यामि ते गतिम् । कुरु सर्वेण यत्नेन प्रायश्चित्तं यथाविधि ४३३। धर्मं चर यथाशक्ति यथाकालं यथाविधि । विमुक्तपापः पश्चात्त्वमुत्तमां गतिमेष्यसि ४३४। पुराणमथवा नित्यं शृणुष्वावहितश्च सन् । निराशो वा महेशानं पूजयस्व पिनाकिनम् ४३५। देवं वा पुंडरीकाक्षं केशवं क्लेशनाशनम् । संन्यासमथवा नित्यं ब्रह्मज्ञानपरो भव ४३६। अथवा गच्छ काशीशं मुक्तौ वा मृतिमाप्नुहि । गयां वा गच्छ तत्र त्वं श्राद्धं कर्तुं प्रयत्नतः ४३७। अथवा सर्ववेदानां सारं पातकनाशनम् । रुद्रं रुद्रप्रियकरं जप प्रत्यहमादरात् ४३८। श्रीशैलमथवा गच्छ केदारमथवेच्छया । अथवा प्रतिवर्षे तु माघस्नानं प्रवर्तय ४३९। किमत्र बहुनोक्तेन धर्मभक्तः सदा भव । नैवं नरकवासस्ते भविता तु द्विजाधम ४४०। गौतम उवाच- श्रुत्वा सर्वं करिष्यामि पुराणं भवतो मुखात् । शास्त्रं विश्वासहेतुं च वर्जं चापि वदस्व मे ४४१। पौराणिक उवाच- वर्ज्यं मांसं सुराऽन्यस्त्री भोगो द्यूतं विकत्थनम् । पारुष्यमनृतं माया देवदेवविनिंदनम् ४४२। गुरूणां सुरवृद्धानां पुराणस्मृतिभाषिणाम् । निंदनं श्वेतवृंताकं कृतकालाबुवर्तनम् ४४३। बीजपूरं कुसुंभं च लोहितं शृंगमेव च । अररुं नालिकेरं च कूष्मांडकं तथैव च ४४४। कोविदारफलं तैलपक्वं मानवजं पयः । वार्ध्रीणस खरी दुग्धं सूतिका क्षीरमाविकम् ४४५। औष्ट्रमेकशफक्षीरं मार्गमाजं नृसंभवम् । विवत्सासंधिनीक्षीरं लवणं चैव योगि यत् ४४६। नालिकेररसं कांस्ये ताम्रे मधु च सीसके । काचे तक्रं करंभांश्च घृताक्तान्नैव कारयेत् ४४७। होमं तु मृण्मये पात्रे पुरोडाशं तु राजते । न सेवेत परं लोके शुभार्थी तु विचक्षणः ४४८। पात्रांतश्चूर्णलेपोऽपि तत्र भक्षणमेव च । क्रमुकस्य तथा भक्षश्चूर्णपत्रस्य चैव हि ४४९। क्रमुकस्यापि पक्वस्य भक्षणं क्रमियोगिनः । पायसे लवणं चैव केवलं च करार्पितम् ४५०। सिंधुसौराष्ट्रकांबोजमागधेषु च सिंहले । न दोषाय भवेत्तत्र क्षीरं च लवणान्वितम् ४५१। क्षीराणि च समस्तानि लवणानि च योगतः । देशेष्वन्येषु दोषाय पाने चैवेह संशयः ४५२। किमत्र बहुनोक्तेन सद्भिर्निंद्यं विवर्जयेत् । शंभुरुवाच- एवं तस्य वचः श्रुत्वा ब्राह्मणस्य महात्मनः ४५३। स्वमेव भवनं गत्वा चिंतयामास दुःखितः । रात्रौ मृत्युर्दिवा चेति न जानाति महानपि ४५४। परलोके सुखं दुःखमिह भोगविनोदनम् । क्रिमिकीटमनुष्याद्यैः सुख दुःखैः पृथक्पृथक् ४५५। प्रतिजीवंतु हेतूनां भेदोऽपि सुविनिश्चयः । एकस्यापि हि जीवस्य नास्ति चैकविधा स्थितिः ४५६। जन्मकाले महाऽज्ञानं शैशवेत्यल्पबोधनम् । स्खलत्पदेल्पविज्ञानं बाल्ये चाल्पं तथैव च ४५७। कौमारे क्रीडनरतिर्यौवने विषयोषितम् । यौवने विनिवृत्ते तु द्रव्यसंपादनेषणा ४५८। वार्द्धके भोगलिप्सा च न भोक्तुं क्षमतेपि च । दूषिका श्लेष्मलालाभिर्वलीपलितकंपनैः ४५९। श्वासकासानिलाक्षिप्तैर्हृषीकैर्विकलैर्युतः । किंचिद्धर्तुं न शक्नोति न च जानाति किंचन ४६०। तिष्ठंतीषु परस्त्रीषु गुह्यस्थानं प्रदर्शयेत् । कोशकंडूयनपरः क्रूरो जीवितलक्षणैः ४६१। कंडूयते स्फिचौ वस्त्रमुद्धृत्य च विचालयन् । भुंजानः श्लेष्मणा ग्रासं ग्रसितुं न च शक्नुयात् ४६२। यदा कासस्तदा जज्ञे पायुवायुश्च शब्दवान् । निःसृतिश्च मलस्यापि श्लेष्मनिर्गम एव च ४६३। स्नुषादिभर्त्सनं बाल तालहास्यनिदर्शनम् । गुरुनिर्गमनादीनि संचिंत्य च पुनः पुनः ४६४। आहूतो भोजनाद्यर्थं भोज्यान्नादि विनिंदयन् । चिरमुष्णं च निर्भर्त्स्य पुनश्चिंतामवाप सः ४६५। अतिदुष्कृतिकर्म्माहं कथं भोक्ष्ये कथं स्वपे । कथं तिष्ठे कथं गच्छे परलोकः कथं भवेत् ४६६। इति चिंताकुलो नित्यं न नमत्यपरान्वितः । द्विजस्य सदनं गत्वा पुराणज्ञस्य राघव ४६७। लज्जावाक्कृतवक्त्रश्च किंकरोमीत्यभाषत । न किंचिदप्युवाचासौ द्विजः पौराणिकस्तदा ४६८। पापोयमिति विज्ञाय शिष्येण निरगामयत् । गौतमोपि विनिर्गम्य द्वार्येव च बहिः स्थितः ४६९। भुव्यासीनं तु विज्ञाय पुराणार्थविचारकम् । कथं कथमपि प्राप्य पीठं दत्तं च नाभजत् ४७०। निषण्णो भूतले राम पुराणज्ञमभाषत । प्रायश्चित्तं करिष्यामि तदत्रैव विधीयताम् ४७१। ब्राह्मण उवाच- पापानि कीर्तयस्व त्वं सर्वथैव कृतानि तु । स चापि नाऽकृतं किंचिन्मया पापमितीरयन् ४७२। रुदन्पपात भूम्यां च कथं तातेति पीडितः । ब्राह्मणस्तमथ प्राह प्रायश्चित्तं न विद्यते ४७३। महापापं त्रिरावृत्ते पुनश्च यदि चेत्कृतम् । गौतम उवाच- पौराणिक महाभाग प्राप्यापि त्वामहं कथम् ४७४। पापयुक्तो द्विजश्रेष्ठ संगतिर्विफला भवेत् । पौराणिक उवाच- शास्त्रं प्रमाणं सर्वेषां प्रायश्चित्तविनिर्णये ४७५। तद्विना यो हि तं ब्रूयात्प्रायाश्चित्तं न तद्भवेत् । सकृत्कृते सकृत्प्रोक्तं द्वितीये द्विगुणं भवेत् ४७६। तृतीये त्रिगुणं प्रोक्तं चतुर्थे नास्ति निष्कृतिः । त्वया कृतं तु बहुधा चतुर्विधमपीच्छया ४७७। कथं वक्तुमहं शक्तः प्रायश्चित्तं भवादृशे । गौतमोऽपि पुनः प्राह क्व गंतव्यं मयेति च । उपवासत्रयं कृत्वा शिवरात्रिमविंदत ४८०। चतुर्थमुपवासं च चकारातीव दुःखितः । पारणं चाप्यमायां स कृतवान्फलवल्कलैः ४८१। अथ प्रदक्षिणं चक्रे श्रीशैलस्य च स द्विजः । गतवान्मंदिरं पश्चाच्चिंतयातिकृशः श्वसन् ४८२। कथं पापनिवृत्तिर्मे तूष्णींभूतस्य सेत्स्यति । अनंतमविचार्यं किं पापं च सुमहत्तरम् ४८३। श्रुत्वा न कोपि मे ब्रूयात्प्रायश्चित्तं विधीयताम् । किंतु कस्मिन्पुराणे तु श्रुते ज्ञातं भविष्यति ४८४। इति कृत्वा मतिं सोथ पुराणज्ञमभाषत । पुराणमेकं मे तात व्याख्यातु भगवानिति ४८५। जातकर्मादिसंस्कारान्कारयस्व ममाशु वै । द्विजो भूत्वा शृणोम्यद्य प्रायश्चित्तं करोम्यतः ४८६। विधायकं पुराणं मे भविष्यति च कीर्तितम् । अतः शक्यं करिष्यामि पुराणार्थं विनिश्चयन् ४८७। पौराणिक उवाच- यथावत्कीर्तयिष्यामि पुराणं पापनाशनम् । यथाज्ञानं यथाशक्ति यथाशुद्धं यथाविधि ४८८। किं वांच्छसि पुराणं तु कीर्तयिष्ये तदेव तु । गौतम उवाच- सर्वं रुचि पुराणं मे वक्तव्यं किं हितं वद ४८९। श्रुते यस्मिन्भिदा नैव जायते तु हरीशयोः । पौराणिक उवाच- कौर्मोक्तं यत्पुराणं तद्देवयोरभिदाभिधम् ४९०। शृणोति यस्तत्प्रथमं तस्य पापं विनश्यति । तस्य वक्ता तु यो विप्रस्तस्य विघ्नांतरं भवेत् ४९१। श्रोतव्यं मन्यते पापो यदि भार्या विनश्यति । किंचैकं दुष्करं वक्ष्ये श्रोतुर्वक्तुरनिंदकम् ४९२। व्याख्यातरि यदि प्रीतिर्द्धर्मादेव प्रकाशिनी । आचारदर्शने पुण्ये कर्ममोक्षादिदर्शके ४९३। तदा तुष्टो महेशः स्याद्विष्णुरिष्टफलप्रदः । पितरस्तारितास्तेन यांति ते परमां गतिम् ४९४। इति श्रीपद्मपुराणे पातालखंडे शिवराघवसंवादे चतुर्दशोत्तरशततमोऽध्यायः ११४।
rāma uvāca- ka eṣa dṛśyate vyomni sarvābharaṇabhūṣitaḥ | vimānastho mahādīpta madhyāhnārka ivāparaḥ 1| duṣprekṣyaḥ sarvamartyānāṃ tasyāṃke cāruhāsinī | aparā śrīriva brahmaṃstathā paṃcasuyoṣitaḥ 2| gāyaṃti madhurāṃ gītiṃ subhrūbhaṃganirīkṣaṇaiḥ | maṃdasmitaiḥ karatalaśabdāsphoṭikayā tathā 3| kvacidgalakṛtairgītairanyonya karatāḍanaiḥ | anyonya mukhamālokya pralobhairgītapūrvakaiḥ 4| krīḍannāste mahāyogī padmakiṃjalkasannibhaḥ | evaṃ caritapuṇyena kena vā tadvadasva me 5| śaṃbhuruvāca- eṣa vipraḥ purā rāma sarvasaṃpatsamanvitaḥ | nānāvidhasukhopeto bhāryyāpoṣaṇatatparaḥ 6| aputro dānahīnaśca devatārcanavarjitaḥ | paṃcayajñavihīnaśca svādhyāyaparivarjitaḥ 7| prātarmmadhyāhnasāyāhnabhojanapravaṇo'śuciḥ | kadācidagamadgehaṃ gautamasya mahātmanaḥ 8| tryaṃbakasya girau puṇye nānāmunigaṇāśrite | tatrāpi śobhitagṛhaṃ sphaṭikastaṃbhakalpitam 9| agurudravakastūrīcaṃdra kuṃkumacarcitā | bhittiryasya ca saṃtānakusumāmodasauṣṭhavam 10| kastūrikā puṣparasa samutsecitabhūtalam | sūkṣma suśvetavividhavitānapariśobhitam 11| aṃgaṇaṃ śobhita mahākadalīpūgaśobhitam | samīpasarasījāta maṃjukūjanmadhuvratam 12| pāṭīratarusaṃbhūta gaṃdhapūritadiṅmukham | śikṣāgītakṛtālhāda gītapūritadiṅmukham 13| nidāghajanitātāpa nāśayaṃtravinirmitam | kadalīdalasaṃcchādi pāvakākalpitacchadam 14| pāṭīratarususnigdha sāṃdra dvārakapāṭakam | saugaṃdhikamahāmodi kalpitāṃtara bhittikam 15| īśānabhāgasubhaga ratikalpita vedikam | hāṭikākalpitapadaṃ vicitravedikāyutam 16| susnigdhani biḍacchāyaṃ vaṭamūlopakalpitam | prasūnakadalīkhaṃḍa sarobhiḥ prāṃtaśobhitam 17| mahāvaṭāgrasaṃlagna tuṣāritapayodharam | nākopavanasaṃpanna vicitrārāma śobhitam 18| vāpīkūpataḍāgādyamanekavanaśobhitam | maṃdaṃ maṃdaṃ vavau vāyuryatra gehe sukhapradaḥ 19| vādinyaścārusarvāṃgyo vādyāni smarasaṃpadaḥ | vīṇāṃ veṇuṃ triveṇuṃ ca vādayaṃti varāṃganāḥ 20| tauryyatrikakṛto nāryyaścaturdikṣu tathorddhvataḥ | suvarṇādikapātreṣu vaṭakā bhasmanaḥ śubhāḥ 21| vāsitāḥ sarvagaṃdhaiśca sudhūpairapi dhūpitāḥ | kuśagrathitasaṃghāśca akṣamālāśca koṭiśaḥ 22| kṛṣṇājinasahasrāṇi bahiḥ prāṃte sthitāni ca | etādṛśe gṛhavare devavaṃdyo munīśvaraḥ 23| karpūrādīṃśca saṃsthāpya caturdikṣu munīśvaraḥ | pāṭīrapīṭhe karpūrasiṃhāsanamakalpayat 24| sūkṣmaṃ śvetaṃ ca susrigdhamāvṛttaṃ ghanasārakaiḥ | sugaṃdhavāsitajalaiḥ snāpya kṣīreṇa śaṃkaram 25| anyaiśca vaidikairmaṃtraiḥ snāpayitvā sadāśivam | dārucaṃdropapīṭhe tu vastrapīṭhaṃ nidhāya ca | pātrikāmagrataḥ sthāpya sthāpayitvā daleṣvamūn 26| ekasminnakṣatāḥ pātre anyasminsatilākṣatāḥ | paṃcagaṃdhakamekasminnanyasminnaṣṭagaṃdhakam 27| kāśmīraṃ mṛganābhiṃ tu karpūraṃ caṃdanaṃ tathā | pātreṣvanyeṣu vinyasya pūjāsthāne prakalpya ca 28| nānāvaraṇamārgeṇa pūjā tatra vidhīyate | liṃgamadhye sthito devaḥ paṃcavaktraḥ sadāśivaḥ 29| tasya prāvaraṇaṃ liṃgaṃ śaktistasya vidhīyate | śakterāvaraṇaṃ viṣṇurviṣṇorāvaraṇaṃ vidhiḥ 30| brahmaprāvaraṇaṃ caṃdrastasya sūryastataḥ śrutiḥ | digdevatāsu tadguptistāsāmāvaraṇaṃ diśaḥ 31| diśāmāvaraṇaṃ śaṃbhustasya cāvaraṇaṃ guṇāḥ | daśaprāvaraṇaṃ hyetacchivaliṃgārcanaṃ śubham 32| keṣāṃcinmatametatsyādatha prāvaraṇāṃtaram | vidyāvaraṇamākhyātaṃ tadumāvaraṇaṃ smṛtam 33| viṣṇurāvaraṇaṃ tasyā viṣṇoścāvaraṇaṃ vidhiḥ | brahmaprāvaraṇaṃcaṃdrastasya bhānurathāvṛtiḥ 34| bhānorāvaraṇaṃ ceśa iti ṣoḍhāvṛtiḥ smṛtā | vidhiṃ vinā samākhyātaṃ paṃcāvaraṇamuttamam 35| śaśāṃkaviṣṇuśaktīnāmetadāvaraṇatrayam | aṃbikāvaraṇaṃ proktamekāvaraṇamuttamam 36| athavā lokapālāḥ syurāvṛtiḥ somapūjane | anāvaraṇamathavā pūjanaṃ śasyate śive 37| patrikāṣṭadaleṣveva sthitadravyairyajecchivam | patrikālakṣaṇaṃ vakṣye sarvakarmopayogitam 38| svarṇena rājatenātha tāmreṇātha prakalpitam | muktāśuktinibhaṃ kuryātpatrikāṣṭadalaṃ śubham 39| padmapatrasamānāṣṭakoṇākāraṃ prakalpayet | palamātraṃ tataḥ śastaṃ nirvṛtaṃ vistṛtaṃ padam 40| asthūlamadhyamupari padmākṛtidalāṣṭakam | athavā śaktimārgeṇa paṃcapatraṃ prakalpayet 41| tripatramathavā kuryācchaktibhāve matena ca | yathā syācchobhanaṃ pātraṃ tathā kuryyādvicakṣaṇaḥ 42| śaktyāṃtaritarudrākṣaiḥ kalpitāṣṭaśataiḥ śubhā | mālopavītaṃ triṃśatyā aṣṭakena prakalpitam 43| pragaṃḍayorathaikaikaṃ baddhā tu dve prakoṣṭhayoḥ | śirasyekā dhṛtā tena kaṃṭhe ca paramarṣiṇā 44| rudrākṣaiḥ sphaṭikai ratnaiḥ kalpitā hyakṣamālikā | vyāghracarmāsanaṃ kṛtvā padmāsanagato muniḥ 45| āvāhanāsanaṃ cārghyaṃ pādyaṃ vācamanīyakam | nirvartya gaṃgāsalilaiḥ snāpayāmāsa śaṃkaram 46| aṣṭagaṃdhakasaṃyuktaiḥ puṣpairbakulapāṭalaiḥ | svarṇabhāṃḍasthitairvastraśodhitairvāsitairdṛḍham 47| dvāre tāmrakaṭāhaśca prabaṃdhadroṇinā śubham | gośṛṃgeṇa viṣāṇena gavayasya tathā kvacit 48| dakṣiṇāvartaśaṃkhena ratnapātrairathāpi vā | svarṇairvā rājatairvāpi tāmraiḥ kāṃsyairathāpi vā 49| svarṇaiśca sūkṣmakalaśaiḥ snāpayāmāsa cecchayā | athavā mṛṇmayaiḥ kuryyātpadmapatrairathāpi vā 50| pālāśaiścūtajaṃbvādyaiḥ pātraiḥ saṃsnāpayedvibhum | snānānāmatha sarveṣāṃ dhārāsnānaṃ viśiṣyate 51| namastetyādimaṃtreṇa śatarudriyasaṃjñinā | śaṃ cetyādyanuvākena śāṃtirūpeṇa ceśvaram 52| āvṛtya ca yathāśakti paścādgaṃdhādi vinyaset | tataśca śobhanaiḥ puṣpaiḥ patrairbilvaiḥ samarcayet 53| tulasīmāruvadalaiḥ kalhāraiśca mahotpalaiḥ | nīlotpalairutpalaiśca śeṣaiśca karavīrakaiḥ 54| karṇikāraiḥ sitāṃbhojairaparājitayā tathā | tilākṣatairakṣataiśca śrīpatraistilamiśrakaiḥ 55| evaṃ maheśamīśānaṃ pūjayāmāsa gautamaḥ | karpūrāgarukastūrī sarjjāgarukacaṃdanaiḥ 56| anyaiśca dhūpayāmāsa ṣoḍaśātha pradīpikāḥ | karpūravarttisaṃyuktā dīpayaṃtroparisthitāḥ 57| niveditaṃ maheśāya atha naivedyamuttamam | supakvaśālipiṣṭānnaṃ bhakṣyaṃ lehyaṃ ca coṣyakam 58| madhurādisamopetaṃ paṃcabhakṣyasamanvitam | anekapakvaśākāḍhyamaneka pakvamiśritam 59| pānaṃ viṃśatisaṃyuktaṃ drākṣāraṃbhāphalānvitam | sūpāṣṭakādisaṃyuktaṃ yuktaṃ mūlaphalādinā 60| yathāsaṃbhavasaṃyuktairanyairapyupakalpitam | agrapuṣpasamopetaṃ naivedyaṃ pradadau muniḥ 61| sauvarṇapātrikā nyastanīrājanasahasrakam | sopahārāya devāya datvā caiva namasya ca 62| pūgakhaṃḍānatho ghṛṣṭānpatrāṇi kṣālitāni ca | apṛṣṭhāgrāṇi suśvetacchadayāvṛtikāni ca 63| ghanasārakacūrṇaṃ ca nyastapatratrayaṃ śubham | sauvarṇapātravinyastamidaṃ tāṃbūlamīśvare 64| atha pradakṣiṇaṃ kṛtvā namaskārānanaṃtaram | aṣṭayoṣāstataḥ prāptāstaṃtrīveṇvādidhārikāḥ 65| vicitravādyavādinyaḥ saṃprāptā munisannidhim | kṣudratālayugaṃ gṛhya svayaṃ gātuṃ pracakrame 66| gautame gātumudyukte tānaṃ kuryurathāṃganāḥ | maṃdaṃ maṃdaṃ ca vādyāni vādayaṃti tathāparāḥ 67| madhuraṃ gāyati munau svarāmūrtibhṛtastathā | prānṛtyaṃta maheśāgre tadadbhutamivābhavat 68| etasminnaṃtare prāpto bhagavānnārado muniḥ | tamāgataṃ gautamopi saṃpūjya praṇipatya ca 69| āhacainaṃkṛtārthosminacakaścinmayāsamaḥ | tavāgamanakṛtyaṃ kiṃ kuta āgamanaṃ tathā 70| śrīnārada uvāca- pātālādāgatosmīha bhuktvā vai bāṇamaṃdire | āyāsyaṃti mahātmāno bāṇaśukrādayo gṛham 71| atha kṣaṇādabhyagācca bāṇaḥ parapuraṃjayaḥ | viṃśatyakṣauhiṇīyukto gajamāruhya sosuraḥ 72| aparaṃ hi gajaṃ śukraḥ prahlādo rathamuttamam | vṛṣaparvā rathavaraṃ balisturagamuttamam 73| āgatānatha tānsarvānājñāya sa tu gautamaḥ | saśiṣyo nirjagāmātha hyādāyārghyādikaṃ tvarā 74| gautamaṃ cāpi te vīkṣyāvaruhya ca gajādikāt | namaścakruratho daityāstaṃ namaskṛtya bhārgavam 75| āliṃgya rākṣasānsarvānpūjayitvā yathāvidhi | senāyāḥ sanniveśaṃ ca cakāra munipuṃgavaḥ 76| pādau prakṣālya śukrasya jalaṃ mūrdhni dhṛtaṃ tathā | vicitraphalasaṃyuktaṃ dattavānarhaṇaṃ muniḥ 77| vāpītaḍāgasarasī snānapūrvakṛta kriyāḥ | saṃgame vartamāne tu gautamasyāśrame śubhe 78| tadgehaṃ tu praviśyātha rākṣasāssapurohitāḥ | devapūjāprapattiṃ ca cakruḥ sarve dvijālaye 79| sadyaḥ prakalpitāyāṃ ca vedyāṃ śukro'yajacchivam | tasyaiva vāmabhāge tu prahlādoyajadacyutam 80| somaṃ ca balirapyevamanye cāsurapuṃgavāḥ | atha bāṇo'yajaddevamekameva triyaṃbakam 81| śukropi bhagavantantamumānāthamapūjayat | gautamopyatha madhyāhne pūjayāmāsa śaṃkaram 82| sarve śuklāṃbaradharā bhasmoddhūlitavigrahāḥ | sitena bhasmanā kṛtvā sarvasthāne tripuṃḍrakam 83| natvā tu bhārgavaṃ sarve bhūtaśuddhiṃ pracakramuḥ | hṛtpadmamadhye suṣiraṃ tatraiva bhūtapaṃcakam 84| teṣāṃ madhye mahākāśamākāśe nirmalānalam | tanmadhye ca maheśānaṃ dhyāyeddīptimayaṃ śubham 85| ajñānasaṃyutaṃ bhūtaṃ śamalaṃ sarvasaṃgatam | taddehamākāśadīpe pradahejjñānavahninā 86| ākāśasyāvṛtaṃ cāhaṃ dagdhvā''kāśamatho dahet | dagdhvākāśamayo vāyumagnibhūtaṃ tadā dahet 87| abbhūtaṃ ca tato dagdhvā pṛthivībhūtameva ca | tadāśritānguṇāndagdhvā tato dehaṃ pradāhayet 88| evaṃ dahitvā bhūtāni dehī tajjñānavahninā | śikhāmadhyasthitaṃ viṣṇumānaṃdarasanirbharam 89| niṣpannacaṃdrakiraṇasaṃkāśakiraṇaṃ śivam | śivāṃgotpannakiraṇairamṛtadravasaṃyutaiḥ 90| suśītalā tato jvālā praśāṃtā candraraśmivat | prasāritasudhārugbhiḥ sāṃdrībhūtaśca saṃplavaḥ 91| krameṇa plāvitaṃ bhūtagrāmaṃ saṃciṃtayetparam 92| itthaṃ kṛtvā bhūtaśuddhiṃ kriyārho martyaḥ śuddho jāyate eva śuddhaḥ | pūjāṃ kartuṃ jāpyakarmmāpi paścāddevadhyāne brahmahatyādi hāniḥ 93| evaṃ dhyātvā caṃdradīptiprakāśaṃ dhyānenāropyāśu liṃge śivasya | sadāśivaṃ dīpamadhye viciṃtya paṃcākṣareṇārcanamavyayaṃ tu 94| āvāhanādīnupacārāṃstathāpi kṛtvā snānaṃ pūrvavacchaṃkarasya | uduṃbaraṃ rājataṃ svarṇapīṭhaṃ vastrādichannaṃ sarvameveha pīṭham 95| aṃte kṛtvā budbudānāṃ ca vṛṣṭiṃ pīṭhe pīṭhe nāgamekaṃ purastāt | kuryātpīṭhe cordhvake nāgayugmaṃ devābhyāśe dakṣiṇe vāmataśca 96| japāpuṣpaṃ nāgamadhye nidhāya madhye vastraṃ dvādaśa prātiguṇye | suśvetena tasya madhye maheśaṃ liṃgākāraṃ pīṭhayuktaṃ prapūjyam 97| evaṃ kṛtvā bāṇamukhyā ditīśā dattvā dattvā paṃcagaṃdhāṣṭagaṃdham | puṣpaiḥ patraiḥ śrī tilairakṣataiśca tilonmiśraiḥ kevalaiśca prapūjya 98| dhūpaṃ dattvā vidhivatsaṃprayuktaṃ dīpaṃ dattvā coktamevopahāram | pūjāśeṣaṃ te samāpyātha sarve gītaṃ nṛtyaṃ tatratatrāpi cakruḥ 99| athāsminnaṃtare gautamasyaprāptaḥ śiṣyaḥ śaṃkarātmeti nāmnā 100| unmattaveśo digvāsā anekāvṛtimāśritaḥ | kvaciddvijātipravaraḥ kvaciccaṃḍālasannibhaḥ 101| kvacicchūdra samo yogī tāpasaḥ kvacidapyuta | garjatyutpatate caiva nṛtyati stauti gāyati 102| roditi śṛṇute vyaktaṃ patatyuttiṣṭhati kvacit | śivajñānaikasaṃpannaḥ paramānaṃdanirbharaḥ 103| saṃprāpto bhojyavelāyāṃ gautamasyāṃtikaṃ yayau | bubhuje guruṇā sākaṃ kvaciducchiṣṭameva ca 104| kvacillehati tatpātraṃ tūṣṇīmevābhyagātkvacit | hastaṃ gṛhītvaiva guroḥ svayamevābhunakkvacit 105| kvacidgṛhāṃtare mūtraṃ kvacitkardamalepanam | sarvadā taṃ gururdṛṣṭvā karamālaṃbya maṃdiram 106| praveśya svīyapīṭhe tamupaveśyābhyabhojayat | svayaṃ tadasya pātreṇa bubhuje gautamo muniḥ 107| tasya cittaṃ parijñātuṃ kadācidatha suṃdarī | ahalyā śiṣyamāhūya bhuṃkṣvetyuktvātha sā śubhā 108| sauvarṇe bhājane cānnaṃ nidhāya caṣakāṃtare | pānādikamatho datvā ekasminpāvakaṃ punaḥ 109| nidhāyāṃgāranicayaṃ kaṃṭakānāṃ cayaṃ pare | nidhāya bhuṃkṣva bhuṃkṣveti sa cāpi bubhuje muniḥ 110| yathā papau hi pānīyaṃ tathā vahnimapi dvijaḥ | kaṃṭakānapi bhuktvā sa yathāpūrvamatiṣṭhata 111| purā hi munikanyābhirāhūto bhojanāya ca | dinedine tatpradattaṃ loṣṭhamaṃbu ca gomayam 112| kardamaṃ kāṣṭhadaṃḍaṃ ca bhuktvā prītyātha harṣitaḥ | etādṛśo munirasau caṃḍālasadṛśākṛtiḥ 113| sujīrṇopānahau haste gṛhītvā tu tathā kare | aṃtyajocitabhāṣābhirvṛṣaparvāṇamabhyagāt 114| vṛṣaparveśayormadhye digvāsāḥ samatiṣṭhata | vṛṣaparvā tamajñātvā pīḍayitvā śiro'cchinat 115| hate tasmindvijaśreṣṭhe jagadetaccarācaram | atīva kaluṣamabhavattatrasthā munayastathā 116| gautamasya mahāśokaḥ saṃjātaḥ sumahātmanaḥ | niryayau cakṣuṣorvāri śokaṃ saṃdarśayanniva 117| gautamaḥ sarvadaityānāṃ saṃnidhau vākyamuktavān | kimanena kṛtaṃ pāpaṃ yena cchinnamidaṃ śiraḥ 118| mama prāṇādhikasyeha sarvadā śivayoginaḥ | mamāpi maraṇaṃ satyaṃ śiṣyarūpī yato guruḥ 119| śaivānāṃ dharmayuktānāṃ sarvadā śivavartinām | maraṇaṃ yatra dṛṣṭaṃ syāttatra no maraṇaṃ dhruvam 120| śukra uvāca- enaṃ saṃjīvayiṣyāmi mama gotraṃ śivapriyam | kimasau mriyate brahmanpaśya me tapaso balam 121| iti vādini vipreṃdre gautamo'pi mamāra ha | tasminmṛte'tha śukro'pi prāṇāṃstatyāja yogataḥ 122| tasyāpi hatamājñāya prahlādā ddānaveśvarāḥ | sarve mṛtāḥ kṣaṇenaiva tadadbhutamivābhavat 123| mṛtamāsīdatha balaṃ tasya bāṇasya dhīmataḥ | ahalyā śokasaṃtaptā rurodoccaiḥ punaḥ punaḥ 124| gautamena maheśasya pūjayā pūjito vibhuḥ | vīrabhadro mahāyogī sarvaṃ dṛṣṭvā cukopa ha 125| aho kaṣṭamahokaṣṭaṃ māheśā bahavo mṛtāḥ | śivaṃ vijñāpayiṣyāmi tenoktaṃ karavāṇyaham 126| iti niścitya gatavānmaṃdarācalamavyayam | namaskṛtvā virūpākṣamidaṃ sarvamathoktavān 127| brahma harī sthitau tatra dṛṣṭvā prāha śivo vacaḥ | madbhaktaiḥ sāhasaṃ karma kṛtaṃ dṛṣṭvā varapradaḥ 128| gatvā paśyāmahe viṣṇo yuvāmapyāgamiṣyatha | atheśo vṛṣamāruhya vāyunā dhūtacāmaraḥ 129| naṃdikena suveṣeṇa dhṛte chatreti śobhane | suśvetahemadaṃḍe ca nānyayoge dhṛte vibhoḥ 130| maheśānumatiṃ labdhvā harirnāgāṃtake sthitaḥ | āraktanīlachatrābhyāṃ śuśubhe lakṣyakaustubhaḥ 131| śivānumatyā brahmāpi haṃsārūḍho'bhavattadā | iṃdragopaprabhākāracchatrābhyāṃ śuśubhe vidhiḥ 132| iṃdrādisarvadevāśca svasvavāhanasaṃyutāḥ | atha te niryayuḥ sarve nānāvādyānumoditāḥ 133| koṭikoṭigaṇākīrṇā gautamasyāśramaṃ gatāḥ | brahmaviṣṇumaheśānā dṛṣṭvā tatparamādbhutam 134| svabhaktaṃ jīvayāmāsa vāmakoṇanirīkṣaṇāt | śaṃkaro gautamaṃ prāha tuṣṭo'haṃ te varaṃ vṛṇu 135| gautama uvāca- yadi prasanno deveśa yadi deyo varo mama | tvalliṃgārcanasāmarthyaṃ nityamastu maheśvara 136| vṛtametanmayā deva śṛṇuṣvaitattrilocana | mama śiṣyo mahābhāgo heyāheyādivarjitaḥ 137| prekṣaṇīyaṃ mamatvena na ca paśyati cakṣuṣā | na ca ghrāṇena ghrātavyaṃ na dātavyaṃ na cetarat 138| iti budghvā tathā kurvansa hi yogī mahāyaśāḥ | unmattavikṛtākāraḥ śaṃkarātmeti kīrtitaḥ 139| na kaścittaṃ pratidviṣyānna ca taṃ hiṃsayediti | etanme dīyatāṃ deva eteṣāmamṛtistathā 140| śrībhagavānuvāca-| ākalpamete jīvaṃtu tato muktiṃ bhajaṃtu ca | tvayā kṛtamidaṃ veśma vistṛtaṃ vikṛtaṃ śubham 141| tiṣṭhāmaḥ kṣaṇamātraṃ tu tato yāsyāma maṃdiram | gautama uvāca- ayogyaṃ prārthayāmīśa hyarthī doṣaṃ na paśyati 142| brahmādyalabhyaṃ deveśa dīyatāṃ yadi rocate | atheśo viṣṇumālokya gṛhītvā tu karaṃ hareḥ 143| prahasannaṃbujābhākṣamityuvāca sadāśivaḥ | mlānodarosi goviṃda deyaṃ te bhojanaṃ kimu 144| svayaṃ praviśya yadi vā svayaṃ bhuṃkṣva svagehavat | gaccha vā pārvatīgehaṃ yā kukṣiṃ pūrayiṣyati 145| ityuktvā tatkarālaṃbī ekāṃtamagamadvibhuḥ | ādiśya naṃdinaṃ devo dvārādhyakṣaṃ yathoktavat 146| gautamaṃ samuvācāyamuttaraṃ viṣṇubhāṣaṇam | sadāśiva uvāca- saṃpādayānnaṃ sarveṣāṃ bhoktukāmā vayaṃ mune 147| ityuktvaikāṃtamagamadvāsudevena śaṃkaraḥ | mṛduśayyāṃ samāruhya śayitau devatottamau 148| anyonyaṃ bhāṣaṇaṃ kṛttvā prottasthaturubhāvapi | gatvā taṭākaṃ gaṃbhīraṃ snāsyaṃtau devasattamau 149| karāṃbupānamanyonyaṃ pṛthakkṛtvobhayatra ca | munayo rākṣasāścaiva jalakrīḍāṃ pracakrire 150| atha viṣṇurmaheśaśca jalapātāni śīghrataḥ | cakratuḥ śaṃkaraḥ padmakiṃjalkāṃjalinā hareḥ 151| avākiranmukhe tasya padmotphullavilocane | netre keśarasaṃpātānnyamīlayata keśavaḥ 152| atrāṃtare hareḥ skaṃdhamāruroha maheśvaraḥ | haryuttamāṃgaṃ bāhubhyāṃ gṛhītvā saṃnyamajjayat 153| unmajjayitvā ca punaḥ punaścāpi punaḥ punaḥ | pīḍitaḥ sa hariḥ sūkṣmaṃ pātayāmāsa śaṃkaram 154| atha pādau gṛhītvā tu ācakarṣa ca bhrāmayat | atāḍayaddharervakṣaḥ pātayāmāsa cācyutam 155| athotthito haristoyamādāyaṃjalinā tataḥ | avākiradatho śaṃbhumatha viṣṇumatho haraḥ 156| jalakrīḍaivamabhavadatha carṣigaṇāṃtare | jalakrīḍāsaṃbhrameṇa visrastajaṭabaṃdhanāḥ 157| atha saṃbhramatasteṣāmanyonyajaṭabaṃdhanam | itaretarabaddhāsu jaṭāsu ca munīśvarāḥ 158| śaktimaṃto'śaktimataḥ ākarṣaṃti ca savyatham | pātayaṃtonyataścāpi krośato rudatastathā 159| evaṃ pravṛtte tumule saṃbhūte toyakarmmaṇi | ākāśe nārado hṛṣṭo nanarta ca nanāda ca 160| vipaṃcīṃ nādayanvādyaṃ lalitāṃ gītimujjagau | sugītyā lalitāyāstu agāyata vidhā daśa 161| śuśrāva gītaṃ madhuraṃ śaṃkaro lokabhāvanaḥ | svayaṃ gātuṃ hi lalitaṃ maṃdaṃ maṃdaṃ pracakrame 162| svayaṃ gāyati deveśe miśrā maṃgalakaiśikī | nārade nṛtyamāne tu gāyati svarabhedini 163| svaraṃ dhruvaṃ samādāya sarvalakṣaṇasaṃyutam | svadhārāmṛtasaṃyuktaṃ gānenaivamatho jayat 164| vāsudevo mardalaṃ ca karābhyāmidamāhanat | avagāhaṃścaturvaktrastuṃbururmukharo babhau 165| tānakā gautamādyāstu tūṣṇīṃ gātuṃ ca vāyutaḥ | gāyake madhuraṃ gītaṃ hanūmati kapīśvare 166| mlānamamlānamabhavatkṛśāḥ puṣṭāstadā'bhavan | svāṃ svāṃ gītimataḥ sarve tiraskṛtyaiva mūrcchitāḥ 167| tūṣṇīṃ sarve samabhavandevarṣigaṇadānavāḥ | ekaḥ sa hanumāngātā śrotāraḥ sarva eva te 168| madhyāhnakālavitate bhojanāvasare sati | dukūlayugamādhatta śṛṇvangītiṃ maheśvaraḥ 169| pītavastradvayaṃ viṣṇurāraktaṃ caturānanaḥ | svasvārhāṇyatha sarve'pi kṛtyaṃ kṛtvāpi kālikam 170| svaṃ svaṃ vāhanamāruhya nirgatāḥ sarvadevatāḥ | gānapriyo maheśastu jagāda plavageśvaram 171| plavagatvaṃ mayājñapto niḥśaṃkaṃ vṛṣamāruha | mama cābhimukho bhūtvā gāyasvāśeṣagāyanam 172| athāha kapiśārdūlo bhagavaṃtaṃ maheśvaram | vṛṣabhārohasāmarthyaṃ tava nānyasya vidyate 173| tava vāhanamāruhya pātakī syāmahaṃ vibho | māmevāruha deveśa vihaṃgaḥ śivavāhanaḥ 174| tava cābhimukhaṃ gānaṃ kariṣyāmi vilokaya | atheśvaro hanūmaṃtamāruroha vṛṣaṃ yathā 175| ārūḍhe śaṃkare deve hanūmānkaṃdharāśiraḥ | chittvā tvacaṃ parāvṛtya mukhaṃ gāyati pūrvavat 176| śṛṇvangītisudhāṃ śaṃbhurgautamasya gṛhaṃ gataḥ | sarve cāpyāgatāstatra devarṣigaṇadānavāḥ 177| pūjitā gautamenātha bhojanāvasare sati | yacchuṣkadārusaṃbhūtaṃ gṛhopakaraṇādikam 178| prarūḍhamabhavatsarvaṃ gāyamāne hanūmati | tasmingāne samastānāṃ citradṛṣṭiratiṣṭhata 179| dvibāhurīśasya padābhivaṃdanaḥ samastagātrābharaṇopapannaḥ | prasannamūrtistaruṇaḥ sumadhye vinyastamūrddhāṃjalibhiḥ suraiḥ stutaḥ 180| śiraḥ karābhyāṃ parigṛhya śaṃkaro hanūmataḥ pūrvamukhaṃ cakāra | padmāsanāsīna hanūmatāṃjalau nidhāya pādaṃ tvaparaṃ mukhe ca 181| pādāṃgulībhyāmatha nāsikāṃ vibhuḥ snehena jagrāha ca maṃdamaṃdam | skaṃdhe mukhe tvaṃsatale ca kaṃṭhe vakṣaḥsthale ca stanamadhyame hṛdi 182| tataśca kukṣāvatha nābhimaṃḍale tato dvitīyaṃ nidadhāti cāṃjalau | śiro gṛhītvāvanamayya śaṃkaraḥ pasparśa pṛṣṭhaṃ cibukena sadhvani 183| hāraṃ ca muktāparikalpitaṃ śivo hanūmataḥ kaṃṭhagataṃ cakāra ha | atha viṣṇurmaheśānamidaṃ vacanamuktavān 184| hanūmatā samo nāsti kṛtsnabrahmāṃḍamaṃḍale | śruti devādyagamyaṃ hi padaṃ tava kilasthitam 185| sarvopaniṣadavyaktaṃ tvatpadaṃ kapi sarvayuk | yamādisādhanairyogairna kṣaṇaṃ te padaṃ sthitam 186| mahāyogihṛdaṃbhoje balaṃ svacchaṃ hanūmati | varṣakoṭisahasreṣu tapaḥ kṛtvā tu duṣkaram 187| tvadrūpaṃ nābhijānāti kutaḥ pādaṃ munīśvarāḥ | aho bhāgyaṃ vicitraṃ hi capalo vā naro mṛgaḥ 188| dhatte pādayugaṃ cāṃge yogihṛdyapi na kṣamam | mayā varṣasahasraṃ tu sahasrābdaṃ tathānvaham 189| bhaktyā saṃpūjito'pīśa pādo no darśitastvayā | loke vādo hi sumahāñchuṃbhurnārāyaṇapriyaḥ 190| hariḥ priyastathā śaṃbhorna tādṛgbhāgyamasti me | sadāśiva uvāca- na tvayā sadṛśo mahyaṃ priyosti bhagavanhare 191| pārvatī vā tvayā tulyā na cānyo vidyate mama | atha devāya mahate gautamaḥ praṇipatya ca 192| vyajñāpayadameyātmandevaihi karuṇānidhe | madhyāhno'yaṃ vyatikrāṃto bhuktivelā'khilasya ca 193| athācamya mahādevo viṣṇunā sahito vibhuḥ | praviśya gautamagṛhaṃ bhojanāyopacakrame 194| ratnāṃgulīyairatha nūpurābhyāṃ dukūlabaṃdhena taḍitsu kāṃcyā | hārairanekairatha kaṃṭhaniṣka yajñopavītottaravāsasī ca 195| vilaṃbicaṃcanmaṇikuṃḍalena supuṣpidhammillavareṇa devaḥ | paṃcāṃgagaṃdhasya vilepanena bāhvaṃgadaiḥ kaṃkaṇakāṃgulīyakaiḥ 196| itthaṃ vibhūṣitaḥ śivo niviṣṭauttamāsane svasaṃmukhaṃ hariṃ tathā nyaveśayadvarāsane | anyonyasaṃmukhau sthitau harīśau devasattamau suvarṇabhājanānyatho dadau sa cāpi gautamaḥ 197| triṃśatprabhedabhakṣyakaṃ supāyasaṃ caturvidhaṃ supakvapākajātakaṃ śatadvayaṃ prakalpitam | apakvapakvamiśrakaṃ śatatrayaṃ prakalpitaṃ śataṃśataṃ tathā sukaṃdaśākakaṃ tathā muniḥ 198| śākādi sarpiṣānvitaṃ dadau ca paṃcaviṃśatiṃ suśarkarādikaṃ tathā sucūnadāḍimādikam | mocāphalaṃ tu gostanīṃ sukharjunāgaraṃgakaṃ jaṃbūphalaṃ priyālukaṃ vikaṃkataṃ phalaṃ tathā 199| evamādīni cānyāni dravyāṇyarpya yathāvidhi | datvā cāpośanaṃ vipro bhuṃjadhvamiti cābravīt 200| bhuṃjāneṣu ca sarveṣu vyajanaṃ sūkṣmavastrajam | gautamaḥ svayamādāya śivaviṣṇū avījayat 201| parihāsamathokartumiyeṣa parameśvaraḥ | paśya viṣṇo hanūmaṃtaṃ kathaṃ bhuṃkte sa vānaraḥ 202| vānaraṃ paśyati harau maṃḍakaṃ viṣṇubhājane | cikṣepa munisaṃgheṣu paśyatsvapi maheśvaraḥ 203| hanūmate dattavāṃśca svocchiṣṭaṃ pāyasādikam | tvaducchiṣṭamabhojyaṃ tu tavaiva vacanādvibho 204| anarhaṃ mama naivedyaṃ patraṃ puṣpaṃ phalaṃ tathā | mahyaṃ nivedya sakalaṃ kūpa eva vinikṣipet 205| abhukte tvadvaco nūnaṃ bhukte cāpi kṛpā tava | sadāśiva uvāca- bāṇaliṃge svayaṃbhūte caṃdrakāṃte hyavasthite 206| cāṃdrāyaṇasamaṃ jñeyaṃ śaṃbhornaivedyabhakṣaṇam | bhuktiveleyamadhunā tadvairasyaṃ kathāṃtarāt 207| bhuktvā tu kathayiṣyāmi nirviśaṃkaṃ vibhuṃkṣva tat | athāsau jalasaṃskāraṃ kṛtavāngautamo muniḥ 208| āraktasusnigdhasusūkṣma gātrānanekadhā dhauta suśoṣitāṃgān | taḍāgatoyaiḥ kṛtavījagharṣitairviśodhitaistaiḥ karakānapūrayat 209| nadyāḥ saikatavedikāṃ navatarāṃ saṃcchādya sūkṣmāṃbaraiḥ śuddhaiḥ śvetatarairathoparighaṭāṃstoyena pūrṇānkṣipet | kṣiptvā nālakajātimāstapuṭakaṃ kaṃkolakastūrikācūrṇaṃ candanacaṃdraraśmiviśadāṃ mālāṃ puṭāṃ taṃ kṣipet 210| yāmasyāpi punaśca vārivasanenāśodhya kuṃbhe kṣipeccaṃdra graṃthimatho nidhāya bakulaṃ kṣiptvā tathā pāṭalām 211| śephālīstabakamatho jalaṃ ca tatra vinyasya prathamata eva toyaśuddhim | kṛtvātho mṛdutarasūkṣmavastrakhaṃḍenāveṣṭetsṛṇikamukhaṃ ca sūkṣmacaṃdram 212| anātapapradeśe tu nidhāya karakānatha | maṃdavātasamopete sūkṣmavyajanavījite 213| atha urvīśasalilaiḥ siṃcayetsṛṇikāmapi | saṃskṛtvā svāyatāstatra narā nāryotha vā nṛpa 214| tatkanyā vā kṣālitāṃgā dhautavastrāśca vā saha | madhupiṃgalaniryyāsamasāṃdramagurudravam 215| bāhumūle ca kaṃṭhe ca vilipya sāṃdrameva ca | mastake jāpyakaṃ nyasya paṃcagaṃdhavilepanam 216| puṣpanaddhasukeśāstu tāḥ śubhāsyāḥ sunirmalāḥ | evamevocitānārya āttakuṃkumavigrahāḥ 217| yuvatyaścārusarvāṃgyo nitarāṃ bhūṣaṇairapi | etādṛgvanitābhirvānarairvādāpayejjalam 218| te'pi pradānasamaye sūkṣmavastrālpaveṣṭanam | athavā makare nyasya karakaṃ tatra paśya hi 219| dorikānyastamunmucya tatastoyaṃ pradāpayet | evaṃ satkārayāmāsa gautamo bhagavānmuniḥ 220| maheśādiṣu sarveṣu bhuktavatsu mahātmasu | prakṣālitāṃghrihasteṣu gaṃdhodvartitapāṇiṣu 221| tadāsanasamāsīne devadeve maheśvare | atha nīcasamāsīnā devāḥ sarṣigaṇāstathā 222| maṇipātreṣu saṃveṣṭya pūgakhaṃḍānsudhūpitān | akoṇavartulānsthūlānasūkṣmānakṛśānapi 223| śvetapatrāṇi saṃśodhya kṣiptvā karpūrakhaṃḍakam | cūrṇaṃ ca śaṃkarāyātha nivedayati gautame 224| gṛhāṇa deva tāṃbūlamityuktavacane munau | kape gṛhāṇa tāṃbūlaṃ prayaccha mama khaṃḍakān 225| uvāca vānaro nāsti mama śuddhirmaheśvara | anekaphalabhuktatvādvānarastu śuciḥ katham 226| sadāśiva uvāca-| madvākyādakhilaṃ śuddhyenmadvākyādamṛtaṃ viṣam | madvākyādakhilā vedā madvākyāddevatādayaḥ 227| madvākyāddharmavijñānaṃ madvākyānmokṣa ucyate | purāṇānyāgamāścaiva smṛtayo mama vākyataḥ 228| ato gṛhāṇa tāṃbūlaṃ mama dadyāḥ sukhaṃḍakān | harirvāmakareṇādāttāṃbūlaṃ pūgakhaṃḍakam 229| tataḥ patrāṇi saṃgṛhya tataḥ khaṃḍānsamarpayat | karpūramagrato dattaṃ gṛhītvā'bhakṣayacchivaḥ 230| deve tu kṛtatāṃbūle pārvatī maṃdarācalāt | jayā vijayayorhastaṃ gṛhītvā''yānmunergṛham 231| devapādau tato natvā vinamravadanā''bhavat | unnamayya mukhaṃ tasyā idamāha trilocanaḥ 232| tvadarthaṃ devadeveśi aparādhaḥ kṛto mayā | yattvāṃ vihāya bhuktaṃ hi tathānyacchṛṇu suṃdari 233| atha svamaṃdire sthāpya devadevavivarjite | sarvabaṃdhavimukte ca mahadeno mayā kṛtam 234| kṣaṃtumarhasi deveśi tyaktakopā vilokaya | na babhāṣaivamuktvā sā aruṃdhatyā hi niryayau 235| nirgacchaṃtīṃ munirjñātvā daṃḍavatpraṇanāma ca | tadārabhya maheśāya daṃḍapraṇati saṃstutim 236| kuryāduvāca ca śivā gautama tvaṃ kimicchasi | gautama uvāca- kṛtakṛtyosmi deveśi yadi deyo varo mama 237| manmaṃdire mahābhāge bhoktumarhasi sāṃpratam | devyuvāca- bhokṣyāmi tava gehehaṃ śaṃkarānumatā mune 238| gatveśaṃ gautamo vipro labdhānujñaḥ punargataḥ | bhojayāmāsa girijāṃ devīṃ cāruṃdhatīṃ tathā 239| bhuktvātha pārvatī sarvaṃ gaṃdhapuṣpasabhūṣaṇā | sahānucarakanyābhiḥ sahasrābhirharaṃ yayau 240| athāha śaṃkaro devīṃ gaccha gautamamaṃdiram | saṃdhyopāstimahaṃ kṛtvā āgacchāmi punargṛham 241| ityuktā prayayau devī gautamasyaiva maṃdiram | saṃdhyāvaṃdanakāmāśca sarvaeva vinirgatāḥ 242| kṛtasaṃdhyāstaṭāke tu maheśādyāstu kṛtsnaśaḥ | athottaramukhaḥ śaṃbhurnyāsaṃ kṛtvā jajāpa ha 243| athaviṣṇurmahātejā maheśamidamabravīt | sarvairnamasyate yastu sarvaireva samarcyate 244| hūyate sarvayajñeṣu sa bhavānkiṃ japiṣyati | racitāṃjalayaḥ sarve tvāmevaikamupāsate 245| sa bhavāndevadeveśa kasmai vā racitāṃjali | namaskārādi puṇyānāṃ phaladastvaṃ maheśvara 246| tava kaḥ phalado vaṃdyaḥ ko vā tvattodhiko vada | śaṃkara uvāca- dhyāye na kiṃcidgoviṃda na namasyeha kiṃcana 247| nopāsye kaṃcana hare na japiṣyeha kiṃcana | kiṃtu nāstikajaṃtūnāṃ pravṛttyarthamidaṃ mayā 248| darśanīyaṃ hare te syuranyathā pāpakāriṇaḥ | tasmāllokopakārārthamidaṃ sarvaṃ kṛtaṃ mayā 249| omityuktvā hariratha taṃ natvā samatiṣṭhata | atha te gautamagṛhaṃ prāptā devagaṇarṣayaḥ 250| sarve pūjāmatho cakrurdevadeve pinākine | devo hanūmatā sārddhaṃ gāyannāste raghūttama 251| pañcākṣarīṃ mahāvidyāṃ sarva eva tadā japan | hanūmatkaramālaṃbya devyabhyāśaṃ gato haraḥ 252| ekaśayyāsamāsīnau tāvubhau devadaṃpatī | gāyannāste sa hanumāṃstuṃbururnāradastathā 253| nānāvidhivilāsāṃśca cakāra parameśvaraḥ | āhūya pārvatīmīśa idaṃ vākyamuvāca ha 254| śrīsadāśiva uvāca- racayiṣyāmi dhammillamehi matpurataḥ śubhe | devyāha na ca yuktaṃ tadbhartrāśuśrūṣaṇaṃ striyaḥ 255| keśaprasādhanakṛtāvanarthāṃtaramāpatet | keśaprasādhane deva tatvaṃ sarvaṃ na cepsitam 256| atha baṃdhe kṛte paścādaṃsaprāṃtapramārjanam | tanoścaramasaṃlagna keśapuṣpādimārjanam 257| etasminvartamāne tu mahātmāno yadāgaman | tadā kimuttaraṃ vācyaṃ tava devādivaṃdinaḥ 258| nāyāṃti cedatha vibho bhītirnāśamupeṣyati | evaṃ hi bhāṣamāṇāṃ tāṃ kareṇākṛṣya śaṃkaraḥ 259| svorvostāṃ sthāpayitvaiva visrasya kacabaṃdhanam | vibhajya ca karābhyāṃ sa prasasāra nakhairapi 260| viṣṇudattāṃ pārijātasrajaṃ kacagatāmapi | kṛtvā dhammillamakarodatha mālāṃ karāgatām 261| mallikāsrajamādāya babaṃdha kacabaṃdhane | kalpaprasūnamālāṃ ca brahmadattāṃ maheśvaraḥ 262| pārvatīvasane gūḍhagaṃdhāḍhye ca samādadhāt | athāṃsapṛṣṭhasaṃlagnamārjanaṃ kṛtavānvibhuḥ 263| ślathanīveradho devyā vastraveṣṭeradhogataḥ | devaḥ kimidamityuktvā nīvībaṃdhaṃ cakāra ha 264| nāsābhūṣaṇametatte paśyāmi sa madāttataḥ | ityuktvā svayamādāya vicchāyaṃ mauktikaṃ satī 265| haridrāyāḥ samāyoge muktāphalamadīptimat | idaṃ hi dhriyatāṃ muktāphalaṃ mama tava priyam 266| pārvatyuvāca- aho tvanmaṃdiraṃ śaṃbho sarvavastusamṛddhimat | pūrvameva mayā sarvaṃ vastujñātaṃ vibhūṣaṇaiḥ 267| aho draviṇasaṃpattirbhūṣaṇairavagamyate | śirovibhūṣitaṃ deva brahmaśīrṣasya mālayā 268| narakasya tathā mālā vakṣaḥsthalavibhūṣaṇam | śeṣaśca vāsukiścaiva saviṣau tava kaṃkaṇe 269| diśoṃ'bare jaṭā keśā bhasitaṃ cāṃgarāgakam | mahokṣo vāhanaṃ gotraṃ kulaṃ cājñātameva ca 270| jñāyete pitarau naiva virūpākṣaṃ tathā vapuḥ | evaṃ vadaṃtīṃ girijāṃ viṣṇuḥ prāhāti kopanaḥ 271| kimarthaṃ niṃdase devi devadevaṃ jagatpatim | tyakṣye prāṇānpriyānbhadre tava nūnamasaṃyamam 272| yatreśaniṃdanaṃ bhadre tatra no maraṇaṃ vratam | ityuktvātha nakhābhyāṃ hi hariśchettuṃ śirogataḥ 273| maheśastu karaṃ gṛhya prāha mā sāhasaṃ kṛthāḥ | pārvatīvacanaṃ sarvaṃ priyaṃ mama tavāpriyam 274| mamāpriyaṃ hṛṣīkeśa kartuṃ yatkiṃcidiṣyate | omityuktvātha bhagavāṃstūṣṇīṃbhūto'bhavaddhariḥ 275| hanumānatha devāya vyajñāpayadidaṃ vacaḥ | arthayāmi viniṣkāmaṃ mama pūjāvrataṃ tathā 276| pūjārthamapyahaṃ gacche mamānujñātumarhasi | śaṃkara uvāca- kasya pūjā kva vā pūjā kiṃ puṣpaṃ kiṃ dalaṃ vada 277| ko guruḥ kaśca maṃtraste kīdṛśaṃ pūjanaṃ tathā | evaṃ vadati deveśe hanūmānatikaṃpitaḥ 278| vepamānasamastāṃgaḥ stotumeva pracakrame | hanūmānuvāca- namo devāya mahate śaṃkarāyāmitātmane 279| yogine yogadhātre ca yogināṃ gurave namaḥ | yogigamyāya devāya jñānināṃ pataye namaḥ 280| vedānāṃ pataye tubhyaṃ devānāṃ pataye namaḥ | dhyānāyadhyanagamyāya dhātṝṇāṃ gurave namaḥ 281| śiṣṭāyaśiṣṭagamyāya bhūmyādi pataye namaḥ | namastetyādinā vedavākyānāṃ nidhaye namaḥ 282| ātanuṣvetivākyaiśca pratipādyāya te namaḥ | aṣṭamūrte namastubhyaṃ paśūnāṃpataye namaḥ 283| tryaṃbakāya trinetrāya somasūryāgnilocana | subhṛṃgarājadhattūradroṇapuṣpapriyāya te 284| bṛhatīpūgapuṃnāga caṃpakādipriyāya ca | namastestu namastestu bhūya eva namonamaḥ 285| śivo harimatha prāha mā bhaiṣīrvada me'khilam | hanumānuvāca- śivaligārcanaṃ kāryaṃ bhasmoddhūlitadehinā 286| divāsaṃpāditaistoyaiḥ puṣpādyairapi tādṛśaiḥ | deva vijñāpayiṣyāmi śivapūjāvidhiṃ śubham 287| sāyaṃkāle tu saṃprāpte aśiraḥ snānamācaret | kṣālitaṃ vasanaṃ śuṣkaṃ dhṛtvācamya dviragradhīḥ 288| atha bhasma samādāya āgneyaṃ snānamācaret | praṇavena samāmaṃtryāpyaṣṭavāramathāpi vā 289| paṃcākṣareṇa maṃtreṇa nāmnā vā yenakenacit | saptābhimaṃtritaṃ bhasma darbhapāṇiḥ samāharet 290| īśānaḥ sarvavidyānāmuktvā śirasi pātayet | tatpuruṣāya vidmahe mukhe bhasma prasecayet 291| aghorebhyo'tha ghorebhyo bhasma vakṣasi nikṣipet | vāmadevāya nama iti guhyasthāne vinikṣipet 292| sadyojātaṃ prapadyāmi nikṣipedatha pādayoḥ | uddhūlayetsamastāṃge praṇavena vicakṣaṇaḥ 293| traivarṇikānāmuditaḥ snānādividhiruttamaḥ | śūdrādīnāṃ pravakṣyāmi yaduktaṃ guruṇā tathā 294| śiveti padamuccārya bhasmasaṃmaṃtrayetsudhīḥ | saptavāramathādāya śivāyeti śiraḥ kṣipet 295| śaṃkarāya mukhe proktaṃ sarvajñāya hṛdi kṣipet | sthāṇave nama ityuktvā guhye cāpi svayaṃbhuve 298| uccārya pādayoḥ kṣiptvā bhasmaśuddhamataḥ param | namaḥ śivāyetyuccārya sarvāṃgoddhūlanaṃ smṛtam 297| prakṣālya hastāvācamya darbhapāṇiḥ samāhitaḥ | darbhābhāve suvarṇaṃ syāttadabhāve gavālakaḥ 298| tadabhāve tu dūrvāḥ syustadabhāve tu rājatam | saṃdhyopāstiṃ japaṃ devyāḥ kṛtvā devagṛhaṃ vrajet 299| devavedimatho vāpi kalpitaṃ sthaṃḍilaṃ tu vā | mṛṇmayaṃ kalpitaṃ śuddhaṃ padmādiracanāyutam 300| cāturvarṇaka raṃgaiśca śvetenaikena vā punaḥ | vicitrāṇi ca padmāni svastikādi tathaiva ca 301| utpalādi gadā śaṃkha triśūlaṃ ḍamaruṃ tathā | saroktapaṃcaprāsādaṃ śivaliṃgamathaiva ca 302| sarvakāmaphalaṃ vṛkṣaṃ kulakaṃ kolakaṃ tathā | ṣaṭkoṇaṃcatrikoṇaṃcanavakoṇamathāpivā 303| koṇadvādaśakāṃdolāṃ pādukāvyajanāni ca | cāmaracchatrayugalaṃ viṣṇubrahmādikaṃ tathā 304| cūrṇairviracayedvedyāṃ dhīmāndevālaye'pi vā | yatrāpi devapūjā syāttatraivaṃ kalpayedbudhaḥ 305| svahastaracitaṃ mukhyaṃ krītaṃ caiva tu madhyamam | yācitaṃ tu kaniṣṭhaṃ syādbalātkāramathādhamam 306| arheṣu yattvanarheṣu balātkārāttu niṣphalam | raktaśāli japā sthāṇa kalamāsita raktakaiḥ 307| taṃdulairvrīhimātrotthaiḥ karṇaiścaiva yathākramam | uttamairmadhyamaiścaiva kathitairadhamaistathā 308| padmādisthāpanaireva tatsamyagyāgamācaret | prāguttaramukho vāpi yadi vā prāṅmukho bhavet 309| āsanaṃ ca pravakṣyāmi yathādṛṣṭaṃ yathāśrutam | kauśaṃ cārmmaṃ cailatulyaṃ dāravaṃ tāḍapatrakam 310| kāṃbalaṃ kāṃcanaṃ caiva rājataṃ tāmrameva ca | gokarīṣārkajairvāpi āsanaṃ parikalpayet 311| vaiyāghraṃ rauravaṃ caiva hāriṇaṃ mārgameva ca | cārmaṃ caturvidhaṃ jñeyamatha baṃdhukameva ca 312| yathāsaṃbhavameteṣu hyāsanaṃ parikalpayet | kṛtapadmāsano vāpi svāstikāsana eva ca 313| darbhabhasmasamāsīnaḥ prāṇānāyamya vāgyataḥ | tāvatsa devatārūpo dhyānaṃ cāntaḥ samācaret 314| śikhāṃte dvādaśāṃgulye sthitaṃ sūkṣmatanuṃ śivam | aṃtaścaraṃtaṃ bhūteṣu guhāyāṃ viśvamūrtiṣu 315| sarvābharaṇasaṃyuktamaṇimādi guṇānvitam | dhyātvā taṃ dhārayeccitte tadvyāptyā pūrayettanūm 316| tayā dīptyā śarīrasthaṃ pāpaṃ nāśamupāgatam | svarṇaṃ pāradasaṃparkādraktaṃ śvetaṃ yathā bhavet 317| taddvādaśadalāvṛttamaṣṭapaṃcatrireva vā | parikalpyāsanaṃ śuddhaṃ tatra liṃgaṃ nidhāya ca 318| guhāsthitaṃ maheśānaṃ liṃge saṃciṃtayettathā | śodhite kalaśe toyaṃ śodhitaṃ gaṃdhavāsitam 319| sugaṃdhapuṣpaṃ nikṣipya praṇavenābhimaṃtritam | prāṇāyāmaśca praṇavaḥ śūdreṣu na vidhīyate 320| prāṇāyāmapade dhyānaṃ śivetyoṅkāramaṃtraṇam | gaṃdhapuṣpākṣatādīni pūjādravyāṇi yāni ca 321| tāni sthāpya samīpe tu tataḥ saṃkalpayiṣyate | śivapūjāṃ kariṣyāmi śivatuṣṭyarthameva ca 322| iti saṃkalpayitvā tu tata āvāhanādikam | kṛtvā tu snānaparyaṃtaṃ tataḥ snānaṃ prakalpayet 323| namastetyādimaṃtreṇa śatarudriyavidhānataḥ | avicchinnā tu yā dhārā muktidhāreti kīrtitā 324| tayā yaḥ snāpayenmāsaṃ japanrudramupāṃśu vā | ekavāraṃ trivāraṃ ca paṃca sapta navāpi vā 325| ekādaśamatho vāramathaikādaśacānvitam | muktisnānamidaṃ jñeyaṃ māsaṃ mokṣapradāyakam 326| śaivayā vidyayā snānaṃ kevalaṃ praṇavena ca | mṛṇmayairnālikerasya śakalaiścormibhistathā 327| kāṃsyena muktā bhuktyā ca puṣpādika sareṇavā | snāpayeddevadeveśaṃ yathāsaṃbhavamīritaiḥ 328| śṛṃgasya ca vidhiṃ vakṣye snānayogyaṃ yathā bhavet | pūrvamaṃtastu saṃśodhya bahiraṃtastu śodhayet 329| susnigdhaṃ laghukṛtvātha nāgaṃ chiṃdyātkathaṃcana | nīcaikadeśavinyastadvāradroṇyā suvṛttayoḥ 330| kuśānuyutayā snānaṃ devāya parikalpayet | evaṃ gavayaśṛṃgasya jalamūrtirathocyate 331| dvāre niṣiddhalohārddhaṃ saṃdhidvārā samanvite | yogavaktraṃ nāgadaṃḍaṃ nāgākāraṃ prakalpayet 332| phalasthāne tu caṣakaṃ daṃḍena samaraṃdhrakam | tatraiva pātayettoyamūrddhvayaṃtraghaṭe sthitam 333| pātayedatha cānyena vāmenaiva kareṇa vā | muktidhārākṛtā tena pavitraṃ pāpanāśanam 334| evaṃ saṃsthāpya deveśaṃ paṃcagavyaistathaiva ca | paṃcāmṛtairatha snāpya madhuratritayena ca 335| vibhūṣya bhūṣakairdevaṃ punaḥ snāpya maheśvaram | śītopacāraṃ kṛtvātha tata ācamanādikam 336| vastraṃ tathopavītaṃ ca paṃcagaṃdhakameva ca | karpūramaruvaṃ cāpi pāṭīramatha vā bhavet 337| ubhayaṃ miśritaṃ vāpi śivaliṃgaṃ prapūjayet | kṛtsnapīṭhaṃ gaṃdhapūrṇaṃ yadvā vibhavasārataḥ 338| tūṣṇīmathopacāraṃ vā kāliyaṃ puṣpamarpayet | śrīpatramarucityājaṃ yathāśaktyākhilaṃ yathā 339| anekadravyadhūpaṃ ca guggulaṃ kevalaṃ tathā | kapilāghṛtasaṃyuktaṃ sarvadhūpāya śasyate 340| dhūpaṃ datvā yathāśakti kapilāghṛtadīpakān | athavāpyājyamātreṇa dīpāndatvopahārakam 341| yathāśaktyupapannaṃ ca datvā puṣpasamanvitam | mukhaśuddhiṃ tato datvā datvā tāṃbūlamādarāt 342| pradakṣiṇanamaskārau pūjaivaṃ hi samāpyate | gītāṃgapaṃcakaṃ paścāttāni vijñāpayāmi te 343| gītaṃ vādyaṃ purāṇaṃ ca nṛtyaṃ hāsoktireva ca | nīrājanaṃ ca puṣpāṇāmaṃjaliścākhilārpaṇam 344| kṣamā codvāsanaṃ caiva kīrtitaṃ copacārakam | bhūṣaṇaṃ ca tathā chatraṃ cāmaraṃ vyajanaṃ tathā 345| śivopavītaṃ kaiṅkaryaṃ ṣaḍīśānopacārakam | dvātriṃśadupacāraistu yaḥ samārādhayecchivam 346| ekenāhnā samastānāṃ pāpānāṃ nāśanaṃ dhruvam | dvātriṃśadupacāraṃ syātpūjanaṃ tūttamottamam 347| sadāśiva uvāca- evametatkapiśreṣṭha tava pūjāṃ vadāmyaham | matpādayugalaṃ pūjya sarvapūjākaro bhava 348| ārādhyetthaṃ yathāliṃge tanmamārādhanaṃ kuru | hanūmānuvāca- guruṇā liṃgapūjaiva niyatā kalpitā mama 349| tāṃ karomi purā deva paścāttvatpādapūjanam | ityuktvaiva namasyeśaṃ śivaligārcane'bhavat 350| sarastīramatho gatvā kṛtvā saikatavedikām | tālapatrairviracitamāsanaṃ parikalpayet 351| prakṣālya pādahastau tu samācamya samāhitaḥ | bhasmasnānamatho cakre punarācamya vāgyataḥ 352| devavedyāmatho cakre padmāni sumanoharam | anaṃtaraṃ tālapatraṃ padmāsanagataḥ kapiḥ 353| prāṇānāyamya sanyāsaṃ śukladhyānasamanvitaḥ | praṇamya gurumīśānaṃ japannāsīdataḥ param 354| atha devārcanaṃ kartuṃ yatnamāsthitavānapi | palāśapatrapuṭakadvayānīta jalaṃ śuci 355| śiraḥkamaṃḍalugataṃ nidhāyāgniṃ trimaṃtritam | āvāhanādi kṛtvātha snānaparyantameva ca 356| atha snāpayituṃ devamādāya karasaṃpuṭe | kṛtvā nirīkṣaṇaṃ devaṃ pīṭhaṃ no dṛṣṭavānkapiḥ 357| liṃgamātraṃ karagataṃ dṛṣṭvā bhītisamanvitaḥ | idamāha mahāyogī kiṃ vā pāpaṃ mayā kṛtam 358| yadetatpīṭharahitaṃ śivaliṃgaṃ karasthitam | mamādya maraṇaṃ siddhaṃ pīṭhaṃ cennāgamiṣyati 359| atha rudraṃ japiṣyāmi tadāyāti maheśvaraḥ | iti niścitya manasā jajāpa śatarudriyam 360| athāpi na samāyāto maheśo'tha kapīśvaraḥ | rudraṃ nyapātayadbhūmyāṃ vīrabhadraḥ samāgataḥ 361| kimarthaṃ rudyate bhakta rudihetuṃ vadasva me | hanūmānuvāca- pīṭhahīnamidaṃ liṃgaṃ paśya me pāpasaṃcayam 362| vīrabhadra uvāca- yadi nāyāti pīṭhaṃ te liṃge mā sāhasaṃ kṛthāḥ | dāhayiṣyāmyahaṃ lokaṃ yadi nāyāti pīṭhakam 363| paśya darśaya me liṃgaṃ pīṭhaṃ yadyāgataṃ na vā | atha dṛṣṭvā vīrabhadro liṃgaṃ pīṭhamanāgatam 364| dagdhukāmo'khilā~llokānvīrabhadraḥ pratāpavān | analaṃ bhuvi cikṣepa kṣaṇāddagdhā mahī tadā 365| atha saptatalāndagdhvā punarūrddhvamavartata | paṃcorddhvalokānadahajjanalokanivāsinaḥ 366| lalāṭanetrasaṃbhūtaṃ nakhenādāya cānalam | jaṃbīraphalasaṃkāśaṃ kṛtvā karatale vibhuḥ 367| yadi nāyāti pīṭhaṃ te dagdhā lokā na saṃśayaḥ | anāyātamatho dṛṣṭvā vīrabhadraḥ pratāpavān 368| sanakādayo mahātmāno jñātvā yogena cāgaman | gautamasyāśramavaraṃ samāgamya maheśvaram 369| na dṛṣṭavaṃto devādiṃ vidyamānamapi dvijāḥ | astuvannatha ca stotraiḥ sarvavedasamudbhavaiḥ 370| oṃnamo devadevāya tasmai śuddhaprabhāciṃtyarūpāya tasmai | namaḥ surāṇāmadhīśāya tasmai namo vedaguhyāya śuddhāya tasmai 371| namaḥ śivāyādidevāya tasmai namo vyālayajñopavītāya tasmai | namaḥ surānaṃdasaṃdoha varṣatrayī biṃduviśvaṃbharāya tasmai 372| pṛthivyatho vāyurākāśamāpaḥ punaḥ śaśī vahnisūryyau tathātmā | yasyāṣṭaitā mūrtayaḥ śaṃkarasya tasmai namo jñānagamyāya śaśvat 373| etāṃ stutimathākarṇya bhaganetrapradaḥ śivaḥ | viṣṇumāha ca gaccha tvaṃ samānaya ca tāndvijān 374| ānītāstena hariṇā devāya praṇatāstu te | tānāha śaṃkaro vākyaṃ kimarthaṃ yūyamāgatāḥ 375| munaya ūcuḥ - deva dvādaśalokānāṃ dṛśyaṃte bhasmarāśayaḥ | sthitamekaṃ vanamidaṃ paśya tvaṃ lokasaṃkṣayam 376| sadāśiva uvāca- ūrddhvasthapaṃcalokānāṃ dāhe saṃdeha eva naḥ | kathamaṃgāravṛṣṭiśca kathaṃ no vā mahādhvaniḥ 377| munaya ūcuḥ - bhītirasmākamadhunā vartate vīrabhadrataḥ | sa evāṃgāravṛṣṭiṃ ca pipāsuriva tāmapāt 378| devotha vīramāhūya kiṃ vīretyabravīdbhavaḥ | vīro hanūmato liṃgapīṭhābhāvādidaṃ kṛtam 379| kapeścittaṃ parijñātuṃ mayā kṛtamidaṃ bṛhat | kṛpānidhiratho devo yathāpūrvamakalpayat 380| dagdhānapyakhilā~llokānpūrvataḥ śobhanānvibhuḥ | kalpayāmāsa viśvātmā vīrabhadramathābravīt 381| āliṃgyāghrāya śirasi tāṃbūlaṃ dattavānharaḥ | athāsau hanumānīśa pūjanaṃ kṛtavānatha 382| ekaṃ vanacaraṃ tatra gaṃdharvaṃ savipaṃcikam | idamāha mahāvīṇā mama vai dīyatāmiti 383| gaṃdharvo na mayā tyājyā vīṇā prāṇasamā mama | mamāpi prāṇasadṛśī vīṇetyāha kapīśvaraḥ 384| atha muṣṭinipātena gaṃdharve patite kapiḥ | ādāya vīṇāṃ mahatīṃ svarataṃtusamanvitām 385| alābusaṃyutāṃ kṛtvā rājavṛkṣaphalākṛtim | tasyorasi vinikṣipya gāyannāgācchivāṃtikam 386| bṛhatīkusumaiḥ śuddhairdevapādāvapūjayat | tasmai varamatha prādādākalpaṃ jīvitaṃ punaḥ 387| samudralaṃghane śaktiṃ varaṃ prādādathāparam 388| samastabhūṣāsuvibhūṣitāṃgaḥ svadīptimaṃdīkṛtadevadīptiḥ | prasannamūrtistaruṇaḥ śivāṅgakaḥ saṃbhāvayāmāsa samastadevān 389| pītamudgamanīyaṃ ca samādāya maheśvaraḥ | pītavastramidaṃ deva tvaṃ gṛhāṇa hare śubham 390| brahmaṇe raktavasanaṃ sarveṣāṃ vasudastathā | devarṣidānavādīnāṃ dattavānvasuyugmakam 391| rāmopi caitadākarṇya śaṃbhave yugmamarpayat | susūkṣmaṃ bahumūlyaṃ ca svarṇabhūṣaṇameva ca 392| atha bhuktvā sukhāsīnaḥ sāmātyaḥ sapurohitaḥ | nānāmunigaṇairbhūpairvānarairgautamī taṭe 393| śaṃbhuṃ purāṇatattvajñaṃ rāghavo vākyamabravīt | tvameva sarvaṃ jānīṣe sarvadharmaguhāśayam 394| kasminkasminyuge brahmankiṃviśiṣṭaṃ vadasva me | śaṃbhuruvāca- dhyānameva kṛte śreṣṭhaṃ tretāyāṃ yajña eva ca 395| dvāpare cārcanaṃ tiṣye dānaṃ ca harikīrtanam | sarvaṃ ca śastaṃ sarvatra dhyānaṃ na ca kalau yuge 396| narāṇāṃ mugdhacittatvātkṛcchrasthānāṃ viśāṃpate | na dharme niyatābuddhirna vede naiva ca smṛtau 397| na kratau na svadhākāre purāṇānāṃ ca na śrutau | na yajñena ca tīrtheṣu na ca śuśrūṣaṇe satām 398| nejyāyāṃ devatānāṃ ca na svajātīyakarmmaṇi | na devasmaraṇenāpi na ca kvāpi vṛṣe nṛpa 399| ataśca dīrghakālānāṃ puṇyānāmakṣamā narāḥ | dānaṃ tu svalpakālatvātkartuṃ śaknoti mānavaḥ 400| ataśca kaliduṣṭānāṃ prāyaścitaṃ na vidyate | keṣāṃcitpāpanāśaḥ syātprāyaścittaistu nānyathā 401| brahmajñānī gayāśrāddhī kāśīgaṃtā śrutau rataḥ | purāṇajñāvamāścaite śrotā tasya ca rāghava 402| yugānāmanusāreṇa tathārthasya vivecanāt | sva para pratyayotpādātparabrahmaprakāśanāt 403| purāṇavaktā sarvasmādbrāhmaṇastu viśiṣyate | tenāpi ca kṛtaṃ pāpaṃ na sajyetkimutānyataḥ 404| anyeṣāmapi keṣāṃcitpurāṇaṃ pāpanāśanam | yaḥ purāṇeṣu viśvāsī vaktāraṃ manyate gurum 405| brahmavidyāpradātāraṃ viśeṣaṃ jñātibaṃdhutaḥ | tasya pāpāni sarvāṇi vilayaṃ yāntyasaṃśayam 406| atha śrīśailagamanaṃ pūjakasya maheśituḥ | ataḥ kalau manuṣyāṇāṃ purāṇaṃ pāpanāśanam 407| purā kaliyuge rāma vṛttaṃ saṃkīrtaye śṛṇu | āsīttu gautamo nāma brāhmaṇo vedavarjitaḥ 408| tasya puṣṭiḥ paśuścāstāṃ bhrātarau vedavarjitau | tābhyāṃ saha kṛṣiṃ cakre tatra vṛddhimavāpa ca 409| dhanadhānyādikaṃ kiṃcidrājānaṃ dattavānatha | uvāca vacanaṃ kiṃcidadhikāraṃ nirūpaya 410| arthaṃ na gamayiṣyāmi tau śaktau bhrātarau mama | rājovāca- brāhmaṇasyādhikāro hi vaidike dharmakarmaṇi 411| tadanyatra niyuktasya brāhmaṇyaṃ vipraṇaśyati | gautama uvāca- yugeṣvanyeṣu dharmoyaṃ kalidharmo na tādṛśaḥ 412| bhūpati tvaṃ hi bhūpāla nṛpāṇāṃ dharma ucyate | brāhmaṇaśca parikṣīṇastaṃ kurvannaiva duṣyati 413| śūdrāṇāṃ tu kṛṣirddharmo nāpadyapyagrajanmanaḥ | tasmātkṣattreṇa vartiṣye grāmānmama samādiśa 414| anyatra cātra kṣattreṇa vartanaṃ mama rocate | anyanna tu tathetyukto dadau grāmāndvijanmanaḥ 415| grāmādhikāraduṣṭasya vartanaṃ tvanyathābhavat | abhakṣi māṃsaṃ cāpāyi surā cābhāṣi durvacaḥ 416| parayoṣā tathā gāmi parasvaṃ pratyahāri ca | akrīḍi dyūtamasakṛtkalaṃjaṃ cādi durbhujā 417| nāpūji jagatāmīśaḥ śivo vā viṣṇureva vā | evaṃ kālena durvṛttaṃ rājā vākyamabhāṣata 418| vipra vipratvamutsṛjya śūdratvaṃ prāptavānasi | tasmānniyogadharmeṇa bhavaṃtaṃ bhraṃśayāmi ca 419| māstu vipratvamadyaiva śūdrataiva varaṃ mama | tadṛte yadi viprāste na bhokṣyaṃti varaṃ mama 420| na hi sarvamidaṃ tyaktuṃ śaktohaṃ pṛthivīpate | śaṃbhuruvāca- evaṃ vadati durvipre rājā tūṣṇīmatiṣṭhata 421| sa tu vai śūdratulyaśca bubhujennaṃ sahāmiṣam | kadācidatha durvṛttaḥ pratolīmaṃḍapasthitaḥ 422| dvijena paṭhyamānaṃ tu padyaṃ tu śrutavānidam | hṛdaye padyametattu dvijeritamatiṣṭhata 423| parātparataraṃ yāṃti nārāyaṇaparāyaṇāḥ | na te tatra gamiṣyaṃti ye dviṣaṃti maheśvaram 424| vyākhyānamapi ca śrutvā paurāṇikamabhāṣata | kīdṛṅnārāyaṇaḥ proktaḥ kīdṛśopi maheśvaraḥ 425| kiṃ paraṃ tvayanaṃ proktaṃ dveṣaḥ kīdṛgudāhṛtaḥ | kiṃ tatparamiti khyātaṃ tataḥ parataraṃ ca kim 426| paurāṇika uvāca- paraṃ tadbrahmaṇaḥ sthānaṃ sukhavyaktaikalakṣaṇam | tataḥ parataraṃ viṣṇorddhāma tadbrahmaṇodhikam 427| avināśitayā tattu kīrtitaṃ paramaṃ padam | tanmadhye puruṣo viṣṇustadaṃga paramaṃ vibhuḥ 428| āpo hi narajanmatvānnārāḥ proktā manīṣibhiḥ | nārāścāsyāyanaṃ yasmāttena nārāyaṇaḥ smṛtaḥ 429| tatparaṃ vartanaṃ yeṣāṃ te proktāstatparāyaṇāḥ | mahadādīni tatvāni yāni teṣāṃ ya īśvaraḥ 430| sūryāgniśaśinetro'sau maheśaḥ syādumāpatiḥ | dveṣo hi vairaṃ vijñeyamīśvare paramātmani 431| śaṃbhuruvāca- evaṃ purāṇabhaṭṭena samīritamidaṃ vacaḥ | ciṃtayanpunarapyāha mādṛśasya kathaṃ gatiḥ 432| paurāṇiko'tha taṃ prāha śṛṇu vakṣyāmi te gatim | kuru sarveṇa yatnena prāyaścittaṃ yathāvidhi 433| dharmaṃ cara yathāśakti yathākālaṃ yathāvidhi | vimuktapāpaḥ paścāttvamuttamāṃ gatimeṣyasi 434| purāṇamathavā nityaṃ śṛṇuṣvāvahitaśca san | nirāśo vā maheśānaṃ pūjayasva pinākinam 435| devaṃ vā puṃḍarīkākṣaṃ keśavaṃ kleśanāśanam | saṃnyāsamathavā nityaṃ brahmajñānaparo bhava 436| athavā gaccha kāśīśaṃ muktau vā mṛtimāpnuhi | gayāṃ vā gaccha tatra tvaṃ śrāddhaṃ kartuṃ prayatnataḥ 437| athavā sarvavedānāṃ sāraṃ pātakanāśanam | rudraṃ rudrapriyakaraṃ japa pratyahamādarāt 438| śrīśailamathavā gaccha kedāramathavecchayā | athavā prativarṣe tu māghasnānaṃ pravartaya 439| kimatra bahunoktena dharmabhaktaḥ sadā bhava | naivaṃ narakavāsaste bhavitā tu dvijādhama 440| gautama uvāca- śrutvā sarvaṃ kariṣyāmi purāṇaṃ bhavato mukhāt | śāstraṃ viśvāsahetuṃ ca varjaṃ cāpi vadasva me 441| paurāṇika uvāca- varjyaṃ māṃsaṃ surā'nyastrī bhogo dyūtaṃ vikatthanam | pāruṣyamanṛtaṃ māyā devadevaviniṃdanam 442| gurūṇāṃ suravṛddhānāṃ purāṇasmṛtibhāṣiṇām | niṃdanaṃ śvetavṛṃtākaṃ kṛtakālābuvartanam 443| bījapūraṃ kusuṃbhaṃ ca lohitaṃ śṛṃgameva ca | araruṃ nālikeraṃ ca kūṣmāṃḍakaṃ tathaiva ca 444| kovidāraphalaṃ tailapakvaṃ mānavajaṃ payaḥ | vārdhrīṇasa kharī dugdhaṃ sūtikā kṣīramāvikam 445| auṣṭramekaśaphakṣīraṃ mārgamājaṃ nṛsaṃbhavam | vivatsāsaṃdhinīkṣīraṃ lavaṇaṃ caiva yogi yat 446| nālikerarasaṃ kāṃsye tāmre madhu ca sīsake | kāce takraṃ karaṃbhāṃśca ghṛtāktānnaiva kārayet 447| homaṃ tu mṛṇmaye pātre puroḍāśaṃ tu rājate | na seveta paraṃ loke śubhārthī tu vicakṣaṇaḥ 448| pātrāṃtaścūrṇalepo'pi tatra bhakṣaṇameva ca | kramukasya tathā bhakṣaścūrṇapatrasya caiva hi 449| kramukasyāpi pakvasya bhakṣaṇaṃ kramiyoginaḥ | pāyase lavaṇaṃ caiva kevalaṃ ca karārpitam 450| siṃdhusaurāṣṭrakāṃbojamāgadheṣu ca siṃhale | na doṣāya bhavettatra kṣīraṃ ca lavaṇānvitam 451| kṣīrāṇi ca samastāni lavaṇāni ca yogataḥ | deśeṣvanyeṣu doṣāya pāne caiveha saṃśayaḥ 452| kimatra bahunoktena sadbhirniṃdyaṃ vivarjayet | śaṃbhuruvāca- evaṃ tasya vacaḥ śrutvā brāhmaṇasya mahātmanaḥ 453| svameva bhavanaṃ gatvā ciṃtayāmāsa duḥkhitaḥ | rātrau mṛtyurdivā ceti na jānāti mahānapi 454| paraloke sukhaṃ duḥkhamiha bhogavinodanam | krimikīṭamanuṣyādyaiḥ sukha duḥkhaiḥ pṛthakpṛthak 455| pratijīvaṃtu hetūnāṃ bhedo'pi suviniścayaḥ | ekasyāpi hi jīvasya nāsti caikavidhā sthitiḥ 456| janmakāle mahā'jñānaṃ śaiśavetyalpabodhanam | skhalatpadelpavijñānaṃ bālye cālpaṃ tathaiva ca 457| kaumāre krīḍanaratiryauvane viṣayoṣitam | yauvane vinivṛtte tu dravyasaṃpādaneṣaṇā 458| vārddhake bhogalipsā ca na bhoktuṃ kṣamatepi ca | dūṣikā śleṣmalālābhirvalīpalitakaṃpanaiḥ 459| śvāsakāsānilākṣiptairhṛṣīkairvikalairyutaḥ | kiṃciddhartuṃ na śaknoti na ca jānāti kiṃcana 460| tiṣṭhaṃtīṣu parastrīṣu guhyasthānaṃ pradarśayet | kośakaṃḍūyanaparaḥ krūro jīvitalakṣaṇaiḥ 461| kaṃḍūyate sphicau vastramuddhṛtya ca vicālayan | bhuṃjānaḥ śleṣmaṇā grāsaṃ grasituṃ na ca śaknuyāt 462| yadā kāsastadā jajñe pāyuvāyuśca śabdavān | niḥsṛtiśca malasyāpi śleṣmanirgama eva ca 463| snuṣādibhartsanaṃ bāla tālahāsyanidarśanam | gurunirgamanādīni saṃciṃtya ca punaḥ punaḥ 464| āhūto bhojanādyarthaṃ bhojyānnādi viniṃdayan | ciramuṣṇaṃ ca nirbhartsya punaściṃtāmavāpa saḥ 465| atiduṣkṛtikarmmāhaṃ kathaṃ bhokṣye kathaṃ svape | kathaṃ tiṣṭhe kathaṃ gacche paralokaḥ kathaṃ bhavet 466| iti ciṃtākulo nityaṃ na namatyaparānvitaḥ | dvijasya sadanaṃ gatvā purāṇajñasya rāghava 467| lajjāvākkṛtavaktraśca kiṃkaromītyabhāṣata | na kiṃcidapyuvācāsau dvijaḥ paurāṇikastadā 468| pāpoyamiti vijñāya śiṣyeṇa niragāmayat | gautamopi vinirgamya dvāryeva ca bahiḥ sthitaḥ 469| bhuvyāsīnaṃ tu vijñāya purāṇārthavicārakam | kathaṃ kathamapi prāpya pīṭhaṃ dattaṃ ca nābhajat 470| niṣaṇṇo bhūtale rāma purāṇajñamabhāṣata | prāyaścittaṃ kariṣyāmi tadatraiva vidhīyatām 471| brāhmaṇa uvāca- pāpāni kīrtayasva tvaṃ sarvathaiva kṛtāni tu | sa cāpi nā'kṛtaṃ kiṃcinmayā pāpamitīrayan 472| rudanpapāta bhūmyāṃ ca kathaṃ tāteti pīḍitaḥ | brāhmaṇastamatha prāha prāyaścittaṃ na vidyate 473| mahāpāpaṃ trirāvṛtte punaśca yadi cetkṛtam | gautama uvāca- paurāṇika mahābhāga prāpyāpi tvāmahaṃ katham 474| pāpayukto dvijaśreṣṭha saṃgatirviphalā bhavet | paurāṇika uvāca- śāstraṃ pramāṇaṃ sarveṣāṃ prāyaścittavinirṇaye 475| tadvinā yo hi taṃ brūyātprāyāścittaṃ na tadbhavet | sakṛtkṛte sakṛtproktaṃ dvitīye dviguṇaṃ bhavet 476| tṛtīye triguṇaṃ proktaṃ caturthe nāsti niṣkṛtiḥ | tvayā kṛtaṃ tu bahudhā caturvidhamapīcchayā 477| kathaṃ vaktumahaṃ śaktaḥ prāyaścittaṃ bhavādṛśe | gautamo'pi punaḥ prāha kva gaṃtavyaṃ mayeti ca | upavāsatrayaṃ kṛtvā śivarātrimaviṃdata 480| caturthamupavāsaṃ ca cakārātīva duḥkhitaḥ | pāraṇaṃ cāpyamāyāṃ sa kṛtavānphalavalkalaiḥ 481| atha pradakṣiṇaṃ cakre śrīśailasya ca sa dvijaḥ | gatavānmaṃdiraṃ paścācciṃtayātikṛśaḥ śvasan 482| kathaṃ pāpanivṛttirme tūṣṇīṃbhūtasya setsyati | anaṃtamavicāryaṃ kiṃ pāpaṃ ca sumahattaram 483| śrutvā na kopi me brūyātprāyaścittaṃ vidhīyatām | kiṃtu kasminpurāṇe tu śrute jñātaṃ bhaviṣyati 484| iti kṛtvā matiṃ sotha purāṇajñamabhāṣata | purāṇamekaṃ me tāta vyākhyātu bhagavāniti 485| jātakarmādisaṃskārānkārayasva mamāśu vai | dvijo bhūtvā śṛṇomyadya prāyaścittaṃ karomyataḥ 486| vidhāyakaṃ purāṇaṃ me bhaviṣyati ca kīrtitam | ataḥ śakyaṃ kariṣyāmi purāṇārthaṃ viniścayan 487| paurāṇika uvāca- yathāvatkīrtayiṣyāmi purāṇaṃ pāpanāśanam | yathājñānaṃ yathāśakti yathāśuddhaṃ yathāvidhi 488| kiṃ vāṃcchasi purāṇaṃ tu kīrtayiṣye tadeva tu | gautama uvāca- sarvaṃ ruci purāṇaṃ me vaktavyaṃ kiṃ hitaṃ vada 489| śrute yasminbhidā naiva jāyate tu harīśayoḥ | paurāṇika uvāca- kaurmoktaṃ yatpurāṇaṃ taddevayorabhidābhidham 490| śṛṇoti yastatprathamaṃ tasya pāpaṃ vinaśyati | tasya vaktā tu yo viprastasya vighnāṃtaraṃ bhavet 491| śrotavyaṃ manyate pāpo yadi bhāryā vinaśyati | kiṃcaikaṃ duṣkaraṃ vakṣye śroturvakturaniṃdakam 492| vyākhyātari yadi prītirddharmādeva prakāśinī | ācāradarśane puṇye karmamokṣādidarśake 493| tadā tuṣṭo maheśaḥ syādviṣṇuriṣṭaphalapradaḥ | pitarastāritāstena yāṃti te paramāṃ gatim 494| iti śrīpadmapurāṇe pātālakhaṃḍe śivarāghavasaṃvāde caturdaśottaraśatatamo'dhyāyaḥ 114|
English translation
Rāma said :
1-5. Who is this seen in the sky, who is adorned with all ornaments, seated in an aeroplane, who is, as it were, another sun very brightly shining at mid-day and difficult to be looked at by all mortals? On his lap is a sweet-smiling lady like another Lakṣmī . So also there are five good (i.e. beautiful) women. They are singing a sweet song, accompanied by their glances with knitted eye-brows, gentle smiles and sounds made by clappings. At times they are singing songs in their throats (i.e. singing in subdued tones), by striking on one another’s hands, and by looking at one another’s faces with cupidity preceded by songs. Tell me, due to what religious merit the great meditating sage resembling filaments of lotuses, is sporting like this.
Śambhu said :
6-16. O Rāma , this brāhmaṇa was formerly endowed with all (kinds of) riches. He had many pleasures. He was engaged in maintaining his wife. He was sonless. He was without (i.e. he did not give in) charity. He was without the worship of (i.e. did not worship) deities. He was bereft of the five (great) sacrifices and without self-study. He was bent upon eating (only) in the morning, mid-day and evening. He was impure. Once he went to the house of noble Gautama on the holy mountain of Tryambaka resorted to by many hosts of sages. There also was a beautiful house fashioned with pillars of crystal. Its walls were smeared with liquid agaru (sandal), musk and camphor. Its ground was beautiful with the fragrance of the santāna -flowers and was sprinkled with musk and juice of flowers. It was beautified with many fine, white canopies. The courtyard was adorned with large plantain and nut trees. In the lake nearby there was the sweet humming of the bees. The quarters were filled with the fragrance produced by the sandal-trees. The quarters were filled with instruction in songs and joyful songs. It was fashioned with a machine removing the heat produced in summer. In it a cover is made with the citraka tree covering the shoots of the plantain trees. The very glossy and thick panels of the doors are made of the pāṭīra tree. The inner walls are fashioned in such a way as to be fragrant and giving great joy. As a portion of the lord a beautiful, pleasant raised seat is prepared. The seat is fashioned with gold and is having a beautiful altar. It has very pleasing and thick shade.
17-20. It is fashioned at the root of a bunyan tree. It is decorated at its skirts with lakes having flowers and groups of plantain trees. It has the clouds showing sprays as they are touching the great bunyan tree. It is decorated with beautiful groves having breezes from heavenly gardens. It is decorated with wells, lakes etc. and with many groves. In that abode wind giving comfort, blew very gently. Excellent women beautiful in all limbs and the wealth of Cupid, played on different musical instruments such as a lute, a flute and a pipe.
21-25a. Women had triple symphony (of song, dance, instrumental music) in (all) the four directions and above also. In golden vessels etc. were put auspicious tablets of sacred ash. They were made fragrant with all fragrant substances and were fumigated with good incenses. Heaps of kuśa were arranged; there were crores of rosaries. In the outskirts there were hundreds of deer-hides. In such a house the best sage, fit to be saluted by gods, put camphor etc. in the four directions, and arranged a throne of camphor on the seat of sandal, which was fine, white, very glossy and was covered with camphor.
25b-32a. He bathed (the Phallus of) Śaṅkara with water made fragrant and with milk. Having got Sadāśiva bathed with the accompaniment of other Vedic hymns, he put a piece of cloth as a seat on the wooden seat with camphor. He put a vessel with parts in front of it. He put these (articles) in the (various) parts (of the vessel). In one pot he put the sacred rice grains. In another he put sacred rice grains with sesamum. In one he put pañcagandha; in another he put aṣṭagandhaka. He also (put) the musk from Kāsmīra , camphor and sandal in other pots and arranged them at the place of worship. Then the worship was done in the way selected. God Sadāśiva with five faces remains in the Phallus. The Phallus is his cover. Śakti (power, his counterpart) is placed there. Viṣṇu is the cover of Śakti, and Brahma is the cover ofViṣṇu. The Moon is the cover of Brahmā ; the Sun is the cover of the Moon. The sacred texts are his (i.e. the Sun’s) cover. They are protected among the goddesses of the quarters; and they are covered by the quarters. Śambhu is the cover of the quarters, and the qualities are his cover.
32b-42a. The worship of the Phallus of Śiva with ten covers is auspicious. This would be (i.e. is) the opinion of some. The cover of knowledge is said (to come) after (these) covers. It is said to have the cover of Umā. Viṣṇu is its cover. Brahmā is Viṣṇu’s cover. The Moon is the cover of Brahmā. The Sun is the cover of the Moon. The lord is the cover of the Sun. Thus the cover is said to be of sixteen kinds. The fivefold cover without Brahmā is said to be the best. These three are the covers of the Moon, Viṣṇu and Śakti. The unique cover—the cover of Ambikā —is said to be the best. Or in the worship of Śiva, the guardians of the quarters would be (i.e. are) the cover. In case of Śiva uncovering or worship is recommended. One should worship Śiva with the articles placed in the eight parts of the vessel. I shall describe the characteristics of the vessel useful for all rites. It shines with gold or is made of copper. A man should fashion the eight auspicious parts of the vessel resembling pearl-oysters. He should fashion it with eight angles resembling the petals of a lotus. It is recommended to have the parts of the measure of a pala . It should be uncovered and of large parts. In the centre it should not be large. At the top it should have eight parts of the size of a lotus. Or through the Śakti he should have it with five parts. Or should make it with three in the Śakti, and as he thinks.
42b-47. The wise one should keep the vessel in such a way as it looks beautiful. The rosary fashioned with eight hundred rudrākṣas hidden in the Śakti is auspicious. He should have the sacred thread with thirty or eight. One should be put on each of the cheeks and two should be tied on the forearms. He held one on the head and the great sage had one around his neck. The rosary was made with rudrākṣas and crystals and gems. The sage has fashioned a seat of tiger-skin and was seated in the Padmāsana posture. [1] Having finished invoking (the deity), having offered him a seat, materials of worship, water for washing the feet and rinsing the mouth, he bathed Śaṅkara with the water of Gaṅgā and with flowers of bakula and pāṭala along with aṣṭagandha kept in golden vessels, and (wiped the Phallus) well with a washed piece of cloth.
48-53. At the door was kept a copper pan. It was auspicious with an oval wooden vessel; so also with a cow-horn and the horn of a gavaya , or with a conch curved to the right or with pots decked with jewels, or with golden or silver or copper or bell-metal pots; he bathed (the Phallus) according to his desire with (water from) the fine golden pitchers. A man may even bathe (the Phallus) with water from earthen vessels or with lotus petals, or with (water from) vessels made of (the leaves of) palāśa , mango, jambu and other trees. He should bathe the lord. He should, after having solicited the lord with the hymn ‘salutation to you’ etc. called Śatarudriya or with the repetition of Śaṃ ca , of the nature of tranquillity, then apply sandal etc. according to his capacity. Then he should worship him with nice flowers and bilva -leaves.
54-70. That Gautama worshipped the lord with (the leaves of) tulasī and maruvā, white and big blue lotuses, so also with blue lotus and water-lilies, so also with karavīra -flowers, with karṇikāra -flowers, white lotuses, (the leaves of) the aparājitā (creeper), with sesamum and sacred rice grains, with sarala -leaves mixed with sesamum. Thus (he worshipped) the great lord. He fumigated him with camphor, agaru (sandal), musk, sarja , and agaruka-sandal and with other (incenses). He lighted sixteen lamps having camphor-wicks and put on props. He made an excellent offering of eatables to Maheśa . It contained food of well-cooked rice and flour; (it contained varieties of food) like those that could be eaten, that could be licked, that could be sucked; it was accompanied with sweet articles, and with food of five types; it was rich with many cooked vegetables, and mixed with many cooked articles. The drink was accompanied by twenty (ingredients), and with grapes and plantains; it was accompanied by eight kinds of soup, and with roots and fruits. It was also arranged with other articles as were available. The sage offered the food with excellent flowers. Having offered a thousand lights (to be waved in front of the deity) kept in golden vessels to the deity and having saluted him, he (offered) crushed pieces of nut, washed leaves, with the tops of their backside (not visible), and covered with a very white cover. He also offered auspicious camphor-powder put on three leaves. He also offered the tāmbūla kept in a golden vessel to the lord. Then after he had gone round the deity by keeping him to the right, and saluted him, eight women who had held lutes and flutes and who were playing on beautiful musical instruments reached the vicinity of the sage. He himself, taking a small instrument of bell-metal, started singing. When Gautama started singing, the women protracted the tone. Others gently played upon the musical instruments. When the sage was singing sweetly, those having the manifestation of notes, danced in front of Maheśa. It was (a) wonderful (sight). In the meanwhile the revered sage Nārada arrived (there). Gautama also honoured and saluted him who had come (there), and said to him: “I am fortunate. None else is like me. What is the object of your arrival and wherefrom have you come?"
Śrī Nārada said :
71-74a. Having eaten in Bāṇa ’s abode, I have come (here) from the nether world. The noble ones, Bāṇa, Śukra and others will come to (your) house.
Then in a moment the demon Bāṇa, conqueror of the enemies’ cities, mounted upon an elephant and accompanied by (an army of) twenty akṣauhiṇīs [2] , came there. Śukra (had mounted) upon another elephant. Prahlāda (was seated) in an excellent chariot. Vṛṣaparvan (was seated) in an excellent chariot, and Bali on an excellent horse.
74b-83. Knowing them all to have arrived, Gautama along with his disciples went out and hurriedly offered them a respectful offering. They also, seeing Gautama, got down from the elephant etc. The demons also saluted him. The best sage saluted Bhārgava (i.e. Śukra), embraced all the demons, duly honoured them and made arrangements for the camping of the army. The sage washed the feet of Śukra and put (i.e. sprinkled) water on his head, and offered him a worship with beautiful fruits. All the demons, along with their priests having offered the rites, after bathing in the wells, lakes and ponds, entered that auspicious abode—the hermitage of Gautama, situated on the confluence, and worshipped the deities in the brāhmaṇa’s house. Śukra worshipped Śiva on the altar which was immediately fashioned. On his left side only, Prahlāda worshipped Viṣṇu; and Bali worshipped Śiva. So also other excellent demons (worshipped other deities). Bāṇa worshipped god Śiva alone. Śukra too worshipped the revered lord of Umā. In the mid-day Gautama also worshipped Śaṃkara . All had put on white garments; the bodies of all were dusted with sacred ash. All had made marks of three lines on the proper places (of their bodies) with white sacred ash.
84-88. Having saluted Śukra, all of them commenced purification of the elements. In the lotus of the heart there is a cavity. In it are the five elements. Among them is ether; in ether there is pure air. In it is the great lord. A man should meditate upon him, the bright and auspicious one. The element is united with ignorance, is impure, and connected with everything. He should burn that body in the lamp of ether with the fire of knowledge. Having burnt egotism covering ether, he should then burn ether. Having burnt the ether, he should burn air and then the element of fire. Then having burnt the element of water and the element of earth, he should burn the qualities resorting to them and then should get burnt his body.
89-92. The man, having thus burnt the elements with the fire of knowledge, (should worship) Viṣṇu who remains in the lock of hair on the crown of the head, who is full of the flavour of joy, who is having rays like those coming from the moon, and who is auspicious, with the rays produced from Śiva’s body and united with the nectar-liquid. Then the flame (becomes) very cold like the rays of the moon. The inundation has also become dense due to the spreading lustres of the nectar. Gradually the group of elements is inundated.
93-97a. Having thus purified the elements, the pure mortal, fit to perform the rites becomes pure only for offering the worship and doing the muttering (of hymns). Then on meditation upon the god, the destruction of the sin due to the murder of a brāhmaṇa follows. Having in this way meditated upon him, lustrous like the moon’s light, and quickly placed (the deity) in the Phallus of Śiva, having thought on Sadāśiva in the lamp, he should worship the immutable with (the hymn of) five letters. He should also go through the formalities like invocation, should bathe (the Phallus of) Śaṅkara as before. The seat should be made of udumbara , silver, gold, and should be covered with cloth etc. In the end he should shower bubbles on the seat. He should fashion one (representation of) snake in the seat above, a pair of them near the deity, on the right side and the left. In between the serpents he should put a japā -flower and a piece of cloth of (the measure of) twelve prātis [3] .
97b-99. He should put the lord of the form of the Phallus and fit to be worshipped with very white (materials) and along with the seat on the piece of cloth. The demons led by Bāṇa and others, having done this, and having repeatedly offered pañca - gandha and aṣṭagandha, having worshipped (the deity) with flowers, leaves, sesamum-seeds, sacred rice grains mixed with sesamum-seeds or with only sacred grains, having duly offered incense, having presented a lamp, and an offering as told (before), having finished the remaining (part of the) worship, all of them sang and also danced there.
100-113a. In the meanwhile there came Gautama’s disciple named Śaṅkarātman. His dress was like that of a mad person—he was naked, and had many coverings. At times he appeared like an excellent brāhmaṇa, at times like a cāṇḍāla . At times (he looked) like a śūdra . At times (he looked) like a meditating saint or an ascetic. He roared, jumped and danced, praised and sang. He wept, heard clearly; at times, he fell (and again) rose. He was endowed with Śiva’s knowledge only; he was full of great joy. He arrived at the time of the meals, and went near Gautama. He ate with his preceptor eating at times what was left over by the preceptor. At times he licked up the plate of the preceptor; at times he went (away) silently. Holding the preceptor’s hand, he, at times, himself ate (food). At times he urinated in the house (itself); at times he applied mud (to his body). He always held his preceptor with his hand and taking him into his abode seated him on his own seat and fed him. The sage Gautama himself ate from his plate. To know his mind, a beautiful, auspicious lady Ahalyā called the disciple and said to him, “Eat”. She put food in a golden pot and a drink (like water) etc. in a goblet. She put fire in a plate, and a heap of charcoals and of thorns in another, and (said to him), “Eat, eat (these)”. The sage also ate (them). The brāhmaṇa ate up the fire, as (easily as) he would drink water. He also ate the thorns and remained as before. Formerly he was invited for food by the daughters of the sages. Every day they gave him clods, water and cow-dung. Eating mud, wooden staff, he was pleased and delighted.
113b-120. Such was the sage having the figure like that of a cāṇḍāla. Taking his old shoes in his hands (one in the right and one in the left), and (using) words fit for a śūdra he came to Vṛṣaparvan. The naked (disciple) stood between Vṛṣaparvan and the lord. Vṛṣaparvan, not knowing him, harassed him and cut off his head. When the best brāhmaṇa was killed, this mobile and immobile world became extremely excited; so also the sages in it. The very noble Gautama was very much afflicted. Tears, indicating his grief, went (i.e. flowed) out of his eyes. In presence of all the demons, Gautama uttered (these) words: “What (great) sin he has committed since he has cut off this head of this constant devotee of Śiva and greater (i.e. dearer) than my life (to me). It is virtually my death as the preceptor is of the form of his disciple. Certainly we must die where (i.e. when) the death of Śiva's devotees, full of piety and always living in Śiva, is seen”.
Śukra said :
121-125. I shall bring him back to life. Śiva is dear to my family. How can this brāhmaṇa die? See the power of my penance.
When the best brāhmaṇa was speaking like this, Gautama also died. When he died, Śukra also cast his life through deep meditation. Learning from Prahlāda that he was dead, all the lordly demons died just in a moment. That was a wonder. The army of that intelligent Bāṇa also died. Ahalyā tormented with grief, repeatedly and loudly wept. The lord was worshipped with (the materials of) worship of Śiva by Gautama. The great meditating sage Vīrabhadra on seeing all (that) got angry.
126-135. He said: “Oh how painful! Many lords are dead. I shall inform Śiva of this; I shall do as he tells.” Having determined like this he went to the immutable one to the Mandara mountain. Having saluted Śiva, he told him all this. Seeing Brahma and Viṣṇu standing there, Śiva spoke (these) words: “O Viṣṇu, seeing the daring act done by my devotees, I the granter of boons, will go (there). You two also will come (with me).” Then the lord mounted upon the bull (i.e. Nandin ). Chowries were moved by Vāyu . Extremely lovely umbrellas were held (over the lord’s head) by Nandika who was very well dressed. The very white, golden staff of the lord was held by some ascetic. Obtaining the consent of the lord, Viṣṇu got on the enemy of the serpents (i.e. Garuḍa ). He whose Kaustubha (gem) was noticeable, shone with two reddish and dark blue umbrellas. With Śiva’s consent Brahmā also mounted upon his swan. Brahmā shone with two umbrellas having the brilliance and form of the indragopa insect. All gods led by Indra got into their own vehicles. Gladdened by (the sound of) various musical instruments all of them set out. Crowded with crores of (Śiva’s) attend ants, Brahmā, Viṣṇu and Śiva went to Gautama’s hermitage. Seeing that great wonder (Śiva) brought his devotee back to life by looking at him from the corner of his left (eye). Śaṃkara said to Gautama: “I am pleased with you. Ask for a boon.”
Gautama said :
136-140. If, O lord of gods, you are pleased with me, and if a boon is to be granted to me, then let me always have the power of worshipping your Phallus, O great lord. This is what I have chosen. O you three-eyed (god), listen to this: My noble disciple is without (i.e. does not care for) what should and what should not be given up. With his eyes he does not see what should be seen with a feeling of mineness. With his nose he does not smell what is fit for being smelt; nor (does he give) what is fit to be given, or (does not do) any other similar act. Knowing this he did like that. The very illustrious meditating saint, of a figure resembling that of a mad man, and known as Śaṅkarātman did like that. Nobody would prohibit him; nobody would harm him. O god, grant me this, and also the deathlessness of these.
The lord said :
141-142a. May they live till the end of the kalpa ; then let them enjoy salvation. For a moment we shall stay in this extensive, specially made and auspicious abode of you. Then we shall go home.
Gautama said :
142b-147a. O lord, I am asking for an improper thing. A suppliant does not notice a blemish. O lord of gods, if you like, give me what cannot be obtained by Brahmā and others.
Then the lord looked at Viṣṇu and seized Viṣṇu’s hand. Sadāśiva, having laughed, said to him whose eyes were like lotuses: “O Govinda , you are thin-bellied. What food should be offered to you? Or get in and as in your own house eat (whatever food you choose). Or go to the house of Pārvatī who will fill your belly.” Speaking thus, the lord held his hand and went to a secluded corner. And as told before, he said to Nandin, the door-keeper. He told Gautama the subsequent words of Viṣṇu.
Sadāśiva said :
147b-161. O sage, procure food for all of us. We desire to eat (food). Saying so Śaṅkara went to a secluded place with Viṣṇu. Having got on a soft bed, the excellent deities lay there. Having talked to each other, both of them got up. The two excellent gods went to the bank of Gaṅgā, and bathed (in) deep (water). They drank water from each other’s hands. Then Viṣṇu and Śiva quickly splashed water (on each other). Then Śaṃkara, scattered lotus-filaments held in the hollow of his hands over Viṣṇu’s face having eyes like fully blown lotuses. Keśava closed his eyes when the filaments fell (on his face). In the meanwhile, Śiva mounted upon the shoulder of Viṣṇu and holding with his hands Viṣṇu’s hand, plunged him (into water). Viṣṇu who was (thus) repeatedly troubled by being plunged, delicately put down Śiva. He dragged him by seizing his feet and whirled him round. (Śiva) struck on the chest of Viṣṇu and dropped him down. Then Viṣṇu who had got up, took water in the hollow of his hands, and scattered it over Śambhu. Then Hara (i.e. Śiva) scattered it over Viṣṇu. Thus they sported in water. The group of sages also had their matted hair dishevelled in the flurry of water-sport. Then due to the confusion, they tied the matted hair with others' matted hair; and the excellent sages, strong or weak, drew (the matted hair). They caused others to fall, andcried and wept also. When. such confusion started and took place in the water, Nārada danced and cried in the sky. Playing upon the musical instrument—his charming lute—he loudly sang a song. With a charming song, he sang in ten modes.
162-17la. Śaṃkara, Lokabhāvana (literally, the creator of the world), heard that sweet song; and he himself gradually began to sing sweetly. When the lord of gods himself sang the mingled auspicious Kaiśikī (veriety of the dramatic style), Nārada danced and sang indistinctly. Taking up a firm note having all (good) characteristics and endowed with the nectar of the flow of the excellence (of his voice) he connected it with that song; and Viṣṇu beat the drum with his hands. The four-faced (Brahma) had a depression, and Tumbura became garrulous. Gautama and others quietly sang in protracted tones. When the lord of monkeys—Hanūmat—sang a sweet song, the wearied became glad; the weak became strong. All of them, having just despised their own songs, got confused. All the gods, the hosts of sages and the demons became silent. Only that Hanūmat sang, and all others were listeners. In the mid-day when the time for meal came, Śiva, listening to the song, took a couple of silken garments. Viṣṇu, (took) a couple of yellow garments, and Brahma a red one. Then performing rites befitting themselves, and (prescribed to be performed at) that time, all the deities, mounting on their own vehicles, went out.
171b-184a. But the great lord (i.e. Śiva) who loved music, said to the lord of monkeys: “O monkey, you are ordered by me. Be fearless and mount upon the bull (i.e. Nandin), and facing me, sing all songs.” Then the best of the monkeys said to the revered great god: “The power to mount upon the bull is only yours. None else has it. O lord by mounting upon your vehicle, I shall be a sinner. O lord of gods, just mount upon me. I (shall be) a bird—Śiva’s vehicle. I shall sing facing you. See”. Then the lord got upon Hanūmat as on his own bull. When the god Śaṃkara got upon the head and neck of Hanūmat, he cut his skin, and having turned his face, sang as before. Śambhu, listening to the nectar-like (sweet) song, went to Gautama’s house. All the hosts of gods and sages and the demons came there. At the time of the meal, Gautama honoured them. When Hanūmat sang, everything like the household utensils made from dry wood increased (i.e. put forth shoots). At the time of his singing the eyes of all stood (rivetted) as in a picture. With his two hands (Hanūmat) held the feet of the lord. He (i.e. the lord) was having (on his person) all ornaments. He had a pleased form. He was young. He was praised by the gods with their hands well-folded on the slender waist. Having held Hanūmat’s head with his hands, Śiva turned it to the east. He put one of his feet on the hollow of the hands of Hanūmat, seated in the Padmāsana posture, and the other into his mouth, and the lord affectionately and gently seized Hanūmat’s nose with two of his toes. Then he put one foot against his belly, then into his circular navel and the other one into the hollow of his hands. Then Śaṃkara, seized his head, bent it, touched his back with his chin, with (i.e. producing) a sound. Śaṃkara put round Hanūmat’s neck a necklace made of pearls.
184b-19la. Then Viṣṇu spoke these words to Śiva: “There is none (else) in the entire universe, since your foot inaccessible to scriptures and gods, remained on the monkey’s body. Your foot is not made manifest (even) by all Upaniṣads . The monkey is fully united with it. Your foot is (i.e. your feet are) not (reached) through the means like restraints etc. and deep meditation. The power is spotless in Hanūmat, the lotus of the heart of a great meditating sage. (Even) best sages, after having practised difficult penance for thousands of crores of years, do not know your form, then how (can they reach) your foot (i.e. feet)? Oh! wonderful is the luck (of the monkey), that the unsteady beast, the monkey, holds the couple of your feet not capable (of being conceived) in their hearts by meditating sages. For a thousand years every day, I devoutly worshipped the foot (i.e. the feet) of the lord. But you did not manifest it (i.e. them) to me; (and) there is a talk among people that Viṣṇu is dear to Śambhu. The monkey (alone) is dear to Śambhu like that; I do not have luck like that.”
Sadāśiva said :
191 b-197a. O revered Viṣṇu, none else is so dear to me as you, or Pārvatī is (dear to me) like you. None else is (dear) to me.
Then saluting the great god, Gautama respectfully said: “O you immeasurable one, O god, O you treasure of pity, come along. The midday has passed. It is time for meal for all.” Then the mighty great god (i.e. Śiva) sipped water, and along with Viṣṇu, entered Gautama’s house, and started eating food. Śiva who was adorned with jewelled rings, anklets, silken garment, a girdle (bright) like lightning, many necklaces, (many) golden ornaments put around the neck, a sacred thread, upper garments, with jewelled rings that were hanging and with excellent, ornamented hair, with the besmearing of pañcāṅga and sandal, with armlets, with bracelets and rings, sat on an excellent seat; and the god seated Viṣṇu, so as to face himself, on an excellent seat.
197b-199. The two excellent gods, Viṣṇu and Śiva were seated facing each other. Gautama too gave them golden vessels. The sage prepared food of thirty varieties, excellent sweetened milk of four kinds, two hundred (varieties of) well cooked food, three hundred (varieties) of the mixture of uncooked and cooked (food); so also the sage prepared food from good bulbs and vegetables. Vegetables etc. were accompanied by ghee . He offered them (food containing) sugar etc. of twenty-five kinds; so also pomegranates etc., plantains, bunches of grapes, dates, oranges, rose-apples, piyāla-fruits, nuts.
200-206a. Having duly offered these and other articles and having given apośana [4] (i.e. making the seat for the food), the brāhmaṇa said to them: “(Please) eat.” When all of them were eating, Gautama himself took a fan made of very fine cloth and fanned Śiva and Viṣṇu. Then the great god desired to indulge into jest. (He said:) “O Viṣṇu, look at Hanūmat. (See) how the monkey is eating (food).” When Viṣṇu was looking at the monkey, the great god (i.e. Śiva), even when the hosts of sages were observing, threw a cake into Viṣṇu’s dish . He also gave Hanūmat sweetened milk etc. left over by him. (Hanūmat said to him:) “O lord, what is left over is not to be eaten according to your statement.” (Śiva said:) “Offering of cooked food to me is not proper. The cooked food, so also leaves, flowers, fruits offered to me should be thrown into a well only. Due to your words an article is not enjoyed; and an article is eaten only due to your favour.”
Sadāśiva said :
206b-208a. When the bāṇa-liṅga , self-born and bright like the moon remains, the eating of the cooked articles of food of (i.e. offered to) Śambhu should be known to be like the Cāndrāyaṇa (vow). This is now the time for eating. It would be tasteless due to (our resorting to) other tales. I shall tell you after we have eaten. Eat the food without any doubt.
208b-212. Then the sage performed the rite of (sprinkling) water (indicating commencement of the meal). He filled the pitchers reddish, very glossy and fine, with all their parts washed in many ways and dried; with water from lakes, rubbed with seeds and cleaned. He covered the new altar on the sandy bank of the river with spotless, whiter, fine pieces of cloth, and put on them pitchers full of water. In them he should put yellow orpiment, nut-meg, kaṅkola , musk-powder, sandal, and under the layer he should put a garland white like the moon-rays. After having cleaned the pitcher with water and cloth, he should have a knot like a peacock’s tail; then should put a garland of bakula and pāṭala flowers.
213-220a. He should keep the pitchers in a place where there is no sun and which has gentle breezes and should be fanned with subtle fans. O king, then he should also sprinkle the goad. Having consecrated well-controlled men or women or their daughters who have bathed and put on washed garments, he should put the sweet, tawny exuberance, thick, profuse sandal. Having applied it to the armpit, neck, he should apply jāpyaka to his head, and apply pañcagandha. Their good hair should have flowers tied to it. Their faces should be good and should be very clean. Such women only whose bodies have saffron applied to them, are proper. So also young women adorned with ornaments. He should offer food through these women or men. They also should, at the time of offering, keep the pitcher covered with fine and small (piece of) cloth in their left hand, and looking into it, unbinding it which is put on a thread, should cause water to be given.
220b-226. Thus the sage Gautama honoured them. When all the noble ones of them like Śiva and others had eaten, had washed their feet and hands, and had rubbed perfumes to their hands, the god of gods, Śiva, was seated on his seat. The gods along with the sages were seated on the lower seats. In the jewelled pots were kept pieces of nuts after covering them after having fumigated them. They were angle-less, round, big, small and even thin. Then Gautama, having cleaned white leaves and put powder of camphor-pieces on them, offered it to Śaṅkara (saying) “O god, accept the tāmbūla.” When the sage said these words, (he said to Hanūmat:) “O monkey, take the tāmbūla, give me the pieces.” The monkey said: “O great lord, I have no purity. How can purity come to a monkey after his having eaten fruits?”
Sadāśiva said :
227-230. Everything would be purified by my words. Due to my words poison becomes nectar. All Vedas are due to my words. Deities are due to my words. Knowledge of religion is due to my words. Salvation is said to be due to my words. Purāṇas , sacred texts and the codes of law are due to my words. Therefore, take the tāmbūla and give me the good pieces.
The monkey took the tāmbūla with the nut-pieces with his left hand. (Then) from that he took the leaves and gave the nut-pieces (to Śiva). Śiva ate the camphor after taking it when it was given.
231-235a. When the god had the tāmbūla, Pārvatī holding the hands of Jayā and Vijayā , came to the sage’s house from the Mandara mountain. Then, having saluted the feet of the god, she hung down her face in modesty. Lifting her face, the threeeyed god (Śiva) said these (words): “O you most respectable lady among gods, I have offended you. I have eaten without you. So also listen to (other things), O beautiful lady. Having kept you in my abode, without god of gods, and free from all bonds, I have committed a great sin. O you great goddess, (please) forgive (me), and giving up your anger, look (at me).”
235b-237a. She, who was thus addressed, did not speak, and went out with Arundhatī . Coming to know that she was going out, the sage (Gautama) saluted her (prostrating before her) like a staff. Beginning with that a man should salute the great god (prostrating before him) like a staff and praise him. Pārvatī said (to Gautama): “O Gautama, what do you desire?”
Gautama said :
23 7b-238a. O goddess, I am fortunate. If a boon is to be given to me (by you then), O illustrious one, now take food in my abode.
The goddess said :
238b-243. O sage, I shall eat in your house if I am permitted by Śaṅkara.
The brāhmaṇa Gautama went to the god and securing his permission, again went (to Pārvatī). He fed goddess Pārvatī and Arundhatī also. Then Pārvatī, after having eaten and with all perfumes and ornaments went along with hundreds of maiden-followers to Śiva. Then Śaṃkara said to the goddess: “Go to Gautama’s abode. After having offered my sandhyā prayer I shall again come to (Gautama’s) abode.” When told like this, the goddess went to Gautama’s abode. All (gods and sages) desiring to offer their sandhyā prayers went out. All of them, Maheśa and others offered their sandhyā prayers on the bank (of the river). Then Śiva facing the north and going through the nyāsa muttered the prayers.
244-247a. Then Viṣṇu, of a great lustre, said these (words) to Śiva: “Which (prayer) will you, who are saluted by all, are worshipped by all, invoked in all sacrifices, mutter? All, having folded their palms so as to form a hollow, wait upon you only. To whom have you, O lord of gods, folded your palms (in obeisance)? O great god, you are the giver of the fruit of such religious acts as salutation. Tell (me) who gives you fruit, who is saluted by you, who is superior to you.”
Śaṅkara said :
247b-254. O Viṣṇu, I am not meditating upon anyone. I am not saluting anything. O Viṣṇu, I am not waiting upon anyone. I shall not mutter any prayer here; but O Viṣṇu, I have to exhibit (like) this for leading the unbelievers to activity. Otherwise they will be sinners. Therefore, for obliging the world, I have done all this.
Saying. “Yes”, Viṣṇu then saluted him and remained (there). Then all the hosts of gods and sages reached Gautama’s house and worshipped Pinākin (i.e. the Pināka -holder), the god of gods, O best of the Raghus , the god (i.e. Śiva) remained singing with Hanūmat. At that time they all muttered the five-syllabled great lore. Śiva, seizing the hand of Hanūmat, went near the goddess (Pārvatī). The divine couple sat on the same couch. That Hanūmat remained singing. So also Tumbura and Nārada. The great lord indulged into many kinds of sports. Calling Pārvatī, the lord said these words to her:
Śrī Sadāśiva said :
255-259a. I shall arrange your braid. O auspicious one, come before me.
The goddess said: “It is not proper for the husband to serve his wife. When my hair is dressed by you, another calamity may befall. O god, all the desired facts (may) not accrue on dressing (my) hair(?). When the (hair) is tied, the cleaning of theshoulders will have to be done; so also the cleaning of (i.e. removing of) the hair, flowers adhering to my back (will have to be done). When this takes place (i.e. when you do this), if the noble ones would come, what reply would you saluted by gods and others, have? O supreme lord, if they do not come, my fear will come to an end.”
259b-264. Śaṅkara drew her who was talking like this, (near him) and putting her on his lap, untied her braid of hair, separated the hair with his hands, and spread them with his nails. He put on her hair the garland of pārijāta flowers given by Viṣṇu, tied her braid, and also put on the garland (that he had) in his hand. Taking the garland of jasmine flowers he tied her hair. The great god also put the garland of flowers given by Brahma. He also made Pārvatī put on a pair of garments having unidentifiable fragrance. Then the great lord cleaned (i.e. removed the hair etc. from) her shoulders and back. The wearing garment of the goddess, with the tie loosened, had gone down. The god, saying, “What is this?” tied the knot of the wearing garment. “I am ardently looking for your nose-ornament.”
265-266. Saying so, he took a bright pearl. The pearl was bright due to its contact with turmeric. (He said to her:) “Put on this pearl dear to me and you.”
Pārvatī said :
267-270. O Śambhu, your abode is rich with all articles. I have already known all the articles. Oh, due to superior and other ornaments the wealth is known. Your head is decorated with string of the heads ofbrāhmaṇas; you also have the Naraka -string as the ornament of your chest. The poisonous Śeṣa and Vāsukī are your bracelets. The quarters are your two garments. Your matted hair is your (beautiful) hair. The sacred ash is the unguent to your body. The great bull is your vehicle; and your pedigree and your family are already known! Your parents are not known. Your body has a deformed eye.
271-277a. To Pārvatī who was speaking like this, Viṣṇu who was very angry, said: “O goddess, why are you censuring the god of gods, the lord of the world? O good lady, I shall abandon my dear life. Indeed this is your lack of restraint. Our vow is to die where the censure of the god is (undertaken), O auspicious lady.” Saying so, Viṣṇu proceeded to cut off his head with his nails. Śiva seized his hand, and said: “Do not do this rash act. All the words of (i.e. uttered by) Pārvatī are dear to me, (though) they are not dear to (i.e. liked by) you. O Viṣṇu, what is desired to be done (by you) is not liked by me.” Saying ‘Yes’ the revered Viṣṇu remained silent. Then Hanūmat respectfully said these words to the god: “I desire to carry out my vow of worship without a desire. I would (therefore) go to worship (my desired deity). Please permit me.”
Śaṅkara said :
277b-279a. Whose worship (i.e. to worship whom are you going)? Where will the worship (be done)? What flowers (will you use)? What leaves (will you use?) Tell (all that to me). Who is your preceptor? Which is the hymn (you will employ)? How will the worship (be done)?
When the god was speaking like this, Hanūmat trembled very much. With his entire body shaking, he started praising (Śiva):
Hanūmat said :
279b-286a. Salutation to the great god Śiva of an immeasurable form. Salutation to the meditating sage, the prop of abstract meditation and to the preceptor of the meditating sages. Salutation to him who is known (only) by the meditating sages, to the god, and to the lord of the wise. Salutation to you, the lord of the Vedas; salutation to you, the lord of gods. Salutation (to you who are) meditation, who are understood by meditation, to the preceptor of creators. Salutation to the wise, to one who is understood by the wise, to the lord of the earth etc. I am your servant—with these and other words salutation to the treasure of the Vedic words. Salutation to you who is to be thought of with (the utterance of such) words as ‘stretch out’. O you eight-formed [5] one, salutation to you. Salutation to the lord of beings. To Tryambaka (i.e. having three eyes), to Trinetra (i.e. the three-eyed one), salutation to you having the Sun and the Moon as your eyes. Salutation to you, to whom the excellent bhṛṅgaraja , and dhattūra and flowers of droṇa are dear, to whom big nuts, punnāga , campaka etc. are dear. Salutation to you; my repeated salutations to you.
Then Śiva said to Viṣṇu: “Do not be afraid. Tell me the whole (thing).”
Hanūmat said :
286b-294. With one’s body dusted with the sacred ash one should worship Śiva’s Phallus with flowers procured by day, and even now remaining (fresh) like that. O god, I shall respectfully narrate to you the auspicious rite of Śiva’s worship. When evening has come, a man should bathe without (making) his head (wet). Then the most wise man should put on a washed gannent and sip water twice. Then having taken sacred ash he should bathe in honour of Agni . Then muttering (a hymn) with Om eight times, or with the five-syllabled hymn or with any other name, he, with darbhas in his hand, should collect the sacred ash consecrated seven times. Saying ‘ Īśānaḥ sarva -vidyānām ’ he should drop the ash on his head. He should sprinkle (i.e. apply) the ash over his face by saying ‘ Tat puruṣāya vidmahe ’. He should put on (i.e. apply to) his chest the sacred ash (after saying:) ‘ Aghorebhyaḥ atha ghorebhyaḥ .’ He should apply it to the private parts (of his body) saying ‘ Vāmadevāya namaḥ .’ He should throw on (i.e. apply to) his feet the sacred ash after saying ‘ Sadyojātam prapadyāmi .’ The wise one should dust his entire body with the sacred ash, with the utterance of Om . The excellent rite of bathing etc. is prescribed for the (first) three castes. I shall tell (you) about the rite for the śūdras and others as told by (my) preceptor.
295-304. Uttering the word Śiva the wise one should consecrate the sacred ash. Taking it seven times, he should put it on (i.e. apply it to) his head, (uttering:) ‘To Śiva’. It is said that (he should put the sacred ash) into his mouth (after uttering the word Śaṅkarāya (i.e. to Śankara). He should put it on his chest after saying ‘To the omniscient one’. Uttering the words Salutation to Sthāṇu (he should apply the sacred ash) to the private parts (of his body). Saying ‘to Svayambhū ’ he should apply it to his feet. Then the sacred ash is purer. It is said that the entire body should be dusted with the sacred ash after uttering Namaḥ Śivāya . (Then) he should, having washed his hands and having sipped water, be composed. In the absence of darbhas gold should be (used). In its absence cow’s hair (should be used). In its absence dūrvā -grass should be (used). In its absence silver should be used. Having offered the sandhyā prayer and having muttered (the names) of the goddess, he should go to the temple of the deity. The altar for the deity or a raised platform for the deity should be pure and made of clay. It should have the arrangements of lotuses etc. on it. It should be painted with four colours or with white colour only. (Then he should arrange) beautiful lotuses, Svastika -figures, blue lotuses etc., a mace, a conch, a trident and so also a drum; the five shrines as told by Śiva, so also the Phallus of Śiva, the tree yielding all fruits, kulaka , kolaka ; it should have six angles, three angles or even nine angles. The swing should have twelve angles, so also wooden sandals and fans (should be kept).
305-309. The intelligent man should also fashion with powders (the images of) Viṣṇu, Brahmā etc. on the altar; or the wise one should arrange these where the worship of the deity would take place. The best (materials of worship are those) that are fashioned by his own hands. The mediocre are those that are purchased. Lowest are those that are begged; and the meanest are those that are (secured) forcibly. Whatever is secured with force, whether proper or improper, is fruitless. He should do everything properly, with red rice, japā flowers, kalamā rice, white or red rice, or ears just coming out from the paddy plants, according to the proper order, and with placing lotuses etc. which are said to be the best, the mediocre and the lowest. He should face the north or the east.
310-316. I shall tell (you) about the seat as I have seen it or heard about it. It should be made of silk , hide, which are like cloth, wooden or of palm-leaves; or of wool , gold, silver, and copper or made of dry (cakes of) cow-dung. He should make the seat (also) of the hide of tiger, ruru deer, antelope or deer. (Thus the seat) made of hide should be known to be of four kinds; so also it should be of bandhujīva (a kind of tree) as (anyone of of these) is available. He should sit in the padmāsana posture, or in the svastika posture. He should be seated with darbhas and with the sacred ash (applied to his body); he should control his breath and his speech. He till then is of the form of the deity. In the end he should practise meditation. He should meditate upon Śiva of a subtle body remaining at the end of the tuft of hair on the crown of the head (and of the measure of) twelve fingers, (Śiva) moving within (the bodies of) beings, in the cave (of the heart) and in all forms. (He should meditate upon Śiva) who is having all ornaments, who is endowed with qualities like (being) small. He should keep him in his heart; he should fill his (own) body by means of his parvasion [pervasion?].
317-322. Due to that brilliance the sin in the body perishes as gold becomes crimson or white due to its contact with mercury. Having fashioned the pure seat covered with twelve leaves (or eight or three leaves), he should place the Phallus there. Then he should think of Śiva remaining in the cave (of the heart as placed) in the Phallus. Into the pitcher that is cleaned, he should put water which is cleaned, perfumed with fragrances and containing fragrant flowers, and which is consecrated with (the sacred syllable) Om. Restraining the breath and (the utterance of) Om are not prescribed in the case of śūdras. In place of the restraint of the breath (they should have) meditation and (in place of) consecration with Om, (they should utter the word) Śiva . He should place near him the materials of worship like sandal, sacred rice-grains etc.; and then he will make a solemn vow: ‘To please Śiva only, I shall worship Śiva.’
323-328. Having made a solemn vow like this, he should then invoke (the deity) etc., till (the deity is given) a bath. Then he should give bath (to the deity) with the hymn Namaste etc. and according to the rite of the Śatarudriya. A stream (of water) that is unbroken is called muktidhārā . He who bathes the deity with that (i.e. muktidhārā) for a month, while muttering (the names of) Rudra in a low voice, once, thrice, five times, seven or nine times or eleven times (is meritorious). This (bath) should be known as muktisnāna ; (when continued) for a month, it gives salvation. The bath (should be given) with (the accompaniment) of the Śaiva lore (i.e. hymn) or merely with (the utterance of) Om; or with clay pot and pieces of coconuts, with bell-metal, pearls, or string of flowers. Thus he should bathe the lord with materials as told and as are available.
329-343a. I shall tell (you about) the rite of the horn, and about how it would be fit for the bath (to be given with). Having cleansed it before and after, he should make a very glossy and small peg, and should cut it somehow. With (water from) the bucket placed at a low region near the door and with darbhas he should bathe the deity. Thus is said to be the water-form of the gavaya-hom. At the door having joints, he should fashion a staff, bent and of the shape of a peg; at the place of the plank he should fashion a goblet having even number of holes with a staff. There only he should cause to fall (the water) remaining in the pitcher (placed in) a machine above. He should make it fall with the other (i.e. the right) or with just the left hand. He is said to have put the muktidhārā. It is pure and destroys sins. Having thus installed the (representation of) the lord of gods, he should bathe it with the five products of a cow or with five sweet things, or with three sweet things. [6] Having adorned the deity with decorations and having again bathed the great lord, he should offer cold (water etc.). (Then) he should bring a piece of cloth, a sacred thread, pañcagandha, camphor, agaru (sandal), or (ordinary) sandal. Or both should be mixed. (Then) he should worship Śiva’s Phallus. The entire seat may be full (i.e. fully made) of sandal, or according to his real wealth. The worship (should be offered) silently; he should offer seasonal flowers, like śrīpatra, sarala, according to his capacity, and unbroken. The incense of many materials, or similarly guggula (a fragrant resin) only along with ghee (made from the milk) of a cow are recommended for a full incense. He should offer incense according to his capacity, so also lamps burning with the ghee (made from the milk) of a cow, or he should offer lamps burning merely with ghee, and other offerings. He should offer flowers procured according to his capacity. Then he should respectfully offer (water for) washing the mouth and tāmbūla. He should go round and salute (the deity). Thus the worship is accomplished. Then the five constituents of singing (should be gone through).
343b-347. They are: Songs, instrumental music, (recital of) a Purāṇa , dancing and mirthful talk. He should also wave the light (before the deity), offer a cavity-ful of flowers and everything. He should apologise to the deity, then dismiss the deity; this is said to be an upacāra [7] Similarly, ornaments, umbrellas, chowries, fans, Śiva’s sacred thread and service to him are said to be six upacāras . He who would worship Śiva with thirty-two upacāras in a day, will certainly have all his sins destroyed. The worship with thirty-two upacāras is the best.
Sadāśiva said :
348-349a. O best among the monkeys, it is like this. I shall tell you about the worship. The couple of my feet are fit to be worshipped. Be the worshipper of all. Having thus propitiated the Phallus, you propitiate me.
Hanūmat said :
349b-354. My preceptor has certainly enjoined on me the Phallus-worship only. O god, I shall do it first; then I shall worship your feet.
Having just spoken like this, he saluted the lord, and became (engaged) in the worship of Śiva’s Phallus. He should go to (i.e. he went to) the bank of a lake and having made a sandy altar, should arrange a seat made of palm-leaves. Having washed his hands and feet, and having sipped water, he became composed. He bathed with (i.e. applied) sacred ash; and again having sipped water, he controlled his speech. On the altar for the deity he put lotuses; then the monkey who had taken the posture called padmāsana, made a very beautiful (seat) of the palm-leaves. Having, along with the nyāsas , restrained his breath, he,. endowed with pure meditation, saluted the great god and muttered (his names) thereafter.
355-362a. Then he also made an effort to worship the god. He brought pure water in a couple of the hollows of palāśa-leaves. Placing the fire, to the accompaniment of three hymns, which was in the pitcher on the head, he made invocation etc. up to the bath only. Then he took (the representation of) the god in the hollow made by the palms of his hands to bathe him. Having observed, the monkey did not see the god and the seat. Seeing only the Phallus in his hand, he was full of fear. The great meditating sage said (thought) this: ‘What sin have I committed so that (only) this Śiva-Phallus without the seat remains in my hand? I shall certainly die today if the seat does not come (back). I shall mutter the Rudra(-hymn); then the great god will come.’ Thus having resolved in his mind, he muttered the Śatarudriya (hymn). Even then the great god did not come (there). Then the lord of the monkeys dropped Rudra on the ground. Vīrabhadra came (there). “O devotee, why do you weep? Tell me the cause of your weeping.”
Hanūmat said :
362b. This Phallus is without the seat. See the heap of my sins.
Vīrabhadra said :
363-367. If the seat does not come to the Phallus, do not do a rash act. I shall bum the world if the seat does not come (back). See and show me the Phallus. (Let me see,) if Vīrabhadra saw the Phallus and (noted that) the seat had not come back, he desired to bum all the worlds.
He threw fire on the ground; in a moment the earth burnt at that time. Then he burnt the seven nether worlds, and again set out to lift them. He burnt the five upper worlds, the abodes of the people. Taking (out) with his nail the citron-like fire produced in his eye on his forehead, the lord put it on the palm of his hand.
368-375. If the seat would not come, then certainly the worlds are burnt. The brave Vīrabhadra knew (that the seat) did not come (back). The noble ones like Sanaka , having come to know (about this incident) through deep meditation, came (there). The brāhmaṇas came to the excellent hermitage of Gautama, but did not see the origin of gods (i.e. Śiva) though he was there. They praised (him) with eulogies from all the Vedas: ‘Salutation to that god of gods; salutation to that (god of) pure lustre and inconceivable form. Salutation to the lord of gods; salutation to the pure one concealed by the Vedas. Salutation to Śiva, the first god; salutation to (Śiva) having a snake as his sacred thread. Salutation to him who supports everything with the drops of the three (Vedas)—the heap of the joy of the gods. Our repeated salutation to that Śaṅkara whose eight forms are: earth, air, ether, water, moon, fire, sun and soul also, and who is known (only) through knowledge.’ Having heard this praise, Śiva, who had given (back) to Bhaga his eyes, said to Viṣṇu: “Go and bring here those brāhmaṇas.” They were brought there by Viṣṇu. They bowed before the god. Śaṅkara spoke (these) words to them: “Why have you come (here)?”
The sages said :
376. O god, heaps of the ashes of the twelve worlds (burnt by Vīrabhadra) are seen. This forest alone remains. (Please) note the destruction of the worlds.
Sadāśiva said :
377. We have a doubt about the burning of the five worlds that are above (the earth). How is there the shower of (burning) charcoals? Or how (i.e. due to what) is the great sound?
The sages said ;
378-388. Now we have fear from Vīrabhadra. He alone, like one desirous to drink, has dropped the shower of charcoals.
Then the god called Vīrabhadra and said to him: “O Vīra , what is (this)?” Vīra (said:) “This was done due to the loss of the seat of the Śiva-Phallus of Hanūmat. To know the heart of the monkey, I did this great (deed).” Then the god, treasure of kindness, made (everything) as before. The supreme lord made all the worlds burnt (by Vīrabhadra) as beautiful as before. Then the universal soul (i.e. Śiva) said to Vīrabhadra; Śiva embraced him, smelt him on the head and gave him a tāmbūla. Then Hanūmat performed the worship of the lord. He then said to a gandharva having a lute and wandering in the forest, these (words:) “Give the lute to me.” (The gandharva said:) “I shall not part with my lute. It is (dear to me) like my (own) life.” The lord of the monkeys said: “The lute is (dear to me) like my own life.” Then when by the stroke of his fist the gandharva fell down, he took the great lute endowed with notes and strings, and made it joined with a bottle-gourd resembling the form of a royal tree. Putting it on his chest, he came singing in the vicinity of Śiva. He worshipped the feet of the god with pure flowers of bṛhatī . Then the lord gave him a boon and (a span of) life till (the end of) the kalpa. He also gave him another (boon)—capacity to cross the ocean.
389-395a. He with his body well adorned with all decorations, having lessened the brightness of the gods with his own brilliance, of a pleasing form and an auspicious body, honoured all gods. The great god (i.e. Śiva) took a yellow pair of washed garments (and said to Viṣṇu): “O god Viṣṇu, you take this auspicious (pair).” The giver of wealth gave a red garment to Brahmā, and gave a good pair to (each of) all the gods, sages, demons etc. Rāma too, hearing this, offered a pair to Śambhu, so also a very subtle, very costly golden ornament. Then Rāghava , seated comfortably with his ministers and family-priest, also with hosts of many sages, kings and monkeys, after having eaten (food), on the bank of Gautami , said to Śambhu who knew the essential nature of the Purāṇas: “You alone know the hundred secrets of all the ways of life. O brāhmaṇa, tell me what is the peculiarity of which yuga .”
Śambhu said :
395b-401. In Kṛta (yuga) meditation alone is the best. In Tretā (yuga) sacrifice alone (is the best). In Dvāpara (yuga) worship (is the best). In Kali (yuga) charity, a recital of Viṣṇu’s name (are the best). Everything is recommended everywhere, but not meditation in Kaliyuga . Due to the minds of men being in difficulty, being deluded, O lord, they do not have a firm mind in religious rites, in the Vedas and in the codes of law ( smṛti ). So also in sacrifice, in the exclamation of Svadhā (made at the time of offering oblation to a deity), and in listening to the Purāṇas. So also (they do not have a firm mind) in sacrifices, sacred places and serving the gods; in offering sacrifices to deities, in the duties of their own castes, in remembering god: nowhere (have they a firm mind) in Kaliyuga. Therefore, men are incapable of having religious merit lasting for a long time. Due to the time being short a man is capable of giving (gifts). Therefore, for those who are polluted by Kali, there is no expiation. The destruction of the sins of some takes place due to expiations, not in any other way.
402-411a. All these—one who knows Brahman , one who performs the śrāddha ceremony at Gayā , one who goes to Kāśī —are inferior to him who knows the Purāṇas; so also the listener of a Purāṇa (is inferior to him), O Rāma. The brāhmaṇa who expounds a Purāṇa is superior, due to his explaining the meaning according to yugas , due to his convincing himself and others, and due to his illumining Brahman (or the Vedas). Even the sin committed by him would not stick. Then what about (sin) from another (source)? The Purāṇa would destroy certain other sins. There is no doubt that all the sins of him who believes in the Purāṇas, looks upon the speaker (of the Purāṇas) as his teacher, and upon the giver of the lore of Brahman (or Vedas) as superior to his kinsmen and relatives, perish. The worshipper of the great lord should go to Śrīśaila ; the Purāṇa destroys the sin of men in Kaliyuga. O Rāma, I shall tell you an account (that) formerly (took place) in Kaliyuga. Listen to it. There was a brāhmaṇa named Gautama who was destitute of the Vedas. He had two brothers Puṣṭi and Paśu who (also) were destitute of the Vedas. With them (i.e. with their help) he did husbandry, and obtained prosperity. He also gave some wealth and grains to the king. Once he said a few words to the king: “Give me (some) authority. I shall not lose wealth. The two brothers of mine are capable.”
The king said :
411b-412a. A brāhmaṇa is qualified for the religious rites as told by the Vedas. The brāhmaṇahood of a brāhmaṇa employed at any other (job) than that perishes.
Gautama said :
412b-415. This is a way of life (followed) in other yugas. The way of life in Kaliyuga is not like that. O king, behaving like a king is said to be the duty of kings. A brāhmaṇa who is extremely emaciated, is not at a fault if he practises it. Agriculture is the duty of śūdras. A brāhmaṇa is not to pursue it (even) in a calamity. Therefore, I shall live as a kṣatriya ; grant me (a few) villages. I like to live as a kṣatriya at other place than this. (I do) not like anything else.
(The king) said, “All right”, and gave (a few) villages to the brāhmaṇa.
416-421a. He, the wicked official of the villages, behaved differently. He ate flesh, he drank liquor, he uttered bad words; similarly he approached others’ wives; he snatched away the wealth of others; he indulged in gambling; and he, the eater of bad things, ate the flesh of an animal struck with a poisoned weapon. He did not worship the lord of the worlds—Śiva or Viṣṇu. The king, after some time, spoke (to the brāhmaṇa) who behaved badly like this: “O brāhmaṇa, having given up brāhmaṇahood, you have secured śūdrahood (i.e. have become a śūdra). Therefore, I shall dismiss you by my order.” “I do not want brāhmaṇahood. The condition of a śūdra is better for me. Without that, even if they are brāhmaṇas, they do not enjoy. Therefore, śūdrahood is better for me. O lord of the earth, I am not able to give up all this.”
Śambhu said :
421b-423. When the bad brāhmaṇa spoke like this, the king remained silent. He, equal to a śūdra, ate food with flesh. Once that man of bad behaviour remained in a pavilion on the street. He heard this verse being recited by a brāhmaṇa; and the verse recited by the brāhmaṇa remained in his heart:
424-426. “Those who are greatly devoted to Viṣṇu go to a place higher than the highest. Those who hate the great lord (i.e. Śiva) will not go there.” Also on hearing the explanation he said to the public reader of the Purāṇas: “Of what kind is said to be Nārāyaṇa ? And how is Maheśvara ? What is said to be the great path? How is hatred explained? What is that known to be the highest? What is higher than that?”
The public reader of the Purāṇas said :
427-429. That highest is Brahma’s place, whose only characteristic is the manifestation of happiness. Higher than that is Viṣṇu’s abode. It is superior to that of Brahma. That highest place is described as having (the quality of) indestructibility. In it the (supreme) man is Viṣṇu. The lord, O lord, dear one, is the highest. Water, due to the (supreme) man being born in it is called Nara . Nara (i.e. water) is his abode; therefore, he is declared as Nārāyaṇa.
430-431. Those who have a devotion to him are said to be tatparāyaṇa (i.e. devoted to him). He who is the controller of the principles like mahat etc., and whose eyes are the sun, fire, and the moon, and who is the lord of Umā would be (i.e. is) the great god (Śiva). Hatred should be known to be the enmity towards the lord, the highest soul.
Śambhu said :
432-41. In this way the brāhmaṇa who read the Purāṇa, uttered these words. Thinking (about it) he again said: “What would be the fate of (a person) like me?” Then the public reader of the Purāṇas said to him: “Listen, I shall tell (you) about your fate. With all efforts duly take an expiation. Practise religious merit according to your capacity at the proper time and according to the proper rules. Being free from sins, you will then reach an excellent condition. Or being attentive, listen to a Purāṇa every day. Or free from hopes, worship the great god, the trident-holder (Śiva), or Keśava (i.e. Viṣṇu), the god whose eyes are like lotuses and who destroys suffering. Or take to renunciation for good. Be devoted to the knowledge of Brahman. Or go to the lord of Kāśī, and obtain death for securing salvation. Or go to Gayā, and try to offer a śrāddha there. Or mutter every day with respect the Rudra(-hymn); pleasing Rudra, the essence of all the Vedas, and the destroyer of sins. Or go to Śrīśaila, or to Kedāra , if you please. Or practise bath in Māgha every year. What is the use of talking too much in this matter. Always be devoted to piety. (If you do) like this, you will not live in hell, O you mean brāhmaṇa.”
Gautama said :
On hearing the Purāṇa from your mouth, I shall do all (this). Also tell me the sacred precepts, the cause of faith and the taboos.
The public reader of the Purāṇas said :
442-448a. (These are) prohibited: flesh, liquor, enjoying another’s wife, gambling, boasting, harshness, falsehood, deceit, censure of god of gods, reviling preceptors, seniors, gods and expounders of Purāṇas and codes of laws, white egg-plant, living on bottle-gourd, citron, safflower, the rice called lohita , lotus, awl, coconut, pumpkin gourd, kovidāra fruit, cooked oil, human milk, so also milk of a rhinoceros, of a female donkey, the milk of a woman recently delivered, so also of a female goat, of a camel, of a one-hoofed animal, of a deer, sheep and of human beings, so also the milk of a calf-less cow and of one that is in heat, salt that is touched, the juice of coconut in a bell-metal vessel or in a copper vessel, honey in a lead vessel; he should never have butter-milk in a glass-vessel or have flour mixed with curds, smeared with ghee. A burnt offering or a cake offered as an oblation shines in a clay-vessel.
448b-453a. A wise man, desiring auspiciousness, should not serve a stranger in (this) world. The smearing of the inside of a vessel with a powder, or eating therefrom (is prohibited). Similarly eating betel-nut, and crushed (betel-)leaves (is prohibited). The eating of ripe betal-nut brings about a union with worms. So also salt added to milk merely with the hand (is prohibited). In (countries like) Sindhu , Saurāṣṭra , Kamboja , Magadha and Siṃhala milk accompanied by salt does not lead to a sin. In other countries all (kinds of) milk and salts lead to sin. There is a doubt here in case of drinking. What is the use of talking much in this matter? Good men should avoid what is censurable.
Śambhu said :
453b-464. Having heard these words of the magnanimous brāhmaṇa, he went to his own house, and being affiicted thought: ‘Even a great man does not know whether death would come at night or by day. In the other world there may be happiness or unhappiness. In this world there are pleasures and entertainments. The pleasures and pains of the worms and insects and of human beings etc. are separate for each being. The difference in purpose also is well-determined. Even for one being the condition is not of one kind (only). At the time of birth there is great ignorance. In infanthood there is very little knowledge; when the steps stumble (i.e. in early childhood there is little understanding; it is also very little in childhood. In adolescence there is interest in sport; in youth there is a longing for carnal pleasures. When youth has passed there is the desire to secure wealth. In old age there is a desire for enjoyment, but (the old man) is not capable of enjoyment. He suffers from rheum of the eyes, phlegm, saliva, folds, greyness and trembling; the senses are overpowered by asthma, wind, and are defective. He is not able to hold anything, nor does he know anything. He would show (i.e. he shows) his private parts when wives of others are there. He is engaged in scratching his testicles, and is cruel due to the nature of living. He raises his garment, moves his buttocks, and scratches them. Eating (i.e. trying to eat) the mouthful he is not able (to do so) due to phlegm. When there is cough there is wind passing from the anus with a sound. So also the feces come out, and phlegm also comes out. He is rebuked by his daughters-in-law etc. and children laugh with clapping.
465-471. Having given a thought to the going out of the elders he was repeatedly invited for food etc. Having censured the eatables, food etc. and having for a long time condemned the hot (food) he again thought: ‘I am a man who has done very bad deeds. How shall I eat? How shall I sleep? How shall I stand? How shall I go? How can I reach the other world (i.e. heaven)?’ He was thus always worried. He, not having a thought for the highest one, did not bow down. O Rāma, he went to the house of a brāhmaṇa, well-versed in the Purāṇas. With his face bent down through shame, he said: “What (should) I do (now)?” At that time the brāhmaṇa, the public reader of the Purāṇas, said nothing; knowing that he was a sinner he drove him away through his disciples. Gautama too, going out, remained outside the house, at the door. To him who was (first) seated on the ground and who somehow reached the brāhmaṇa pondering over the meaning of the Purāṇas, a seat was offered (by the Paurāṇika ). He did not occupy it. O Rāma, seated on the ground, he said to (the brāhmaṇa) who knew the Purāṇas: “I shall go through an expiation. Let it be done here only.”
The brāhmaṇa said :
472-474a. Narrate fully the sins committed by you. He too, saying, “I have done no sin”, wept, and being extremely afflicted fell on the ground, saying, “how, O dear one, (can I save myself)?” The brāhmaṇa then said to him: “There is no expiation if a major sin is committed three times.”
Gautama said :
474b-475a. O noble reader of the Purāṇas, how am I sinful even when I have come to you? If I am sinful even now, then the company of an excellent brāhmaṇa (like you) would be fruitless.
The public reader of the Purāṇas said :
475b-478. In the decision about the expiations of all sacred precepts are the (only) authority. If one would say anything about it then that would not be an expiation. (The expiation) is said to be gone through once, if (the sin) is committed once. For the second (sin) it would be double. For the third (sin) it is said to be triple, and for the fourth (sin) there is no atonement. You have committed many sins. Even the fourth one you have committed deliberately. How am I able to tell an expiation to (a person) like you?
Gautama too said again: “Where should I go now?”
479-487. O Rāma, the brāhmaṇa, the public reader of the Purāṇas, remained quiet. Gautama too went to the great Śrīśaila. Then, having bathed in the river, and having seen the lord Mallikārjuna , and having observed three fasts (i.e. having fasted for three days), he had Śivarātri (i.e. it was the day of Śivarātri). He who was very much grieved, observed the fourth fast; he also broke his fast by (eating) fruits and barks of trees on the new-moon day. Then the brāhmaṇa went round Śrīśaila, keeping it to his right. He, extremely emaciated due to worry and heaving, then went to the temple. ‘How will I, remaining silent, accomplish freedom from sins? Which is my very great, infinite sin that is inconceivable? (Even) having heard (about my sins) nobody would say to me—Go through an expiation. But on hearing some Purāṇa, it will be known.’ Thinking like this, he said to (the brāhmaṇa) who knew the Purāṇas: “O dear one, may the revered one expound one Purāṇa to me. Quickly make me go through the sacraments like the one performed at the time of birth; I shall listen to the Purāṇa after becoming a twice-born; thereafter, I (shall) go through an expiation. If a Purāṇa is narrated to me, it will be helpful to me. So I determining the meaning of the Purāṇa shall do (whatever) is possible.”
The public reader of Purāṇas said :
488-489a. I shall duly narrate the Purāṇa destroying sins to you, according to my knowledge (of it), according to my capacity, as uprightly as possible and according to the proper rules. Which Purāṇa do you desire (to hear)? I shall narrate that only.
Gautama said :
489b-490a. Tell me which Purāṇa should be said to be liked by all, and hearing which there would be no difference felt between Viṣṇu and Śiva.
The public reader of Purāṇas said :
490b-494. That Purāṇa which is called Kaurma is said to be telling about the non-difference between the two gods. The sin of him who listens to it first, perishes. There would be no danger for him who would be its reader. If a sinner desires to hear it, his wife perishes; moreover, one difficult thing I shall tell (you) and that is the absence of the censure of the listener and the speaker. If the listener has love for the expounder, it becomes manifest through the merit only. When meritorious behaviour which shows (the path to) salvation, is noticed, then the great god (i.e. Śiva) is pleased, and Viṣṇu gives the desired fruits. He has emancipated his dead ancestors. They obtain the highest state.
[1]: [1] : Padmāsana—A posture in which the left foot is put at the root of the right thigh and the right foot is put on the left thigh.
[2]: [2] : Akṣauhiṇī—A large army consisting of 21870 chariots, as many elephants, 65610 horses and 109350 foot soldiers.
[3]: [3] : Prāti—The span of the thumb and the forefinger.
[4]: [4] : Apośana—The act of making an upastaraṇa (seat) and apidhāna (covering) for the food eaten.
[5]: [5] : Aṣṭamūrti—For the eight forms of Śiva, see verse 373 of this chapter.
[6]: [6] : Pañcāmṛta—The collection of five sweet things used in worshipping deities. They are: milk, sugar, ghee, curd and honey.
[7]: [7] : Upacāra=service; worship; act of worship; article of worship.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 36085, revision 336204 (2022-04-20T01:55:12Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365426.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.