13.017
śivasahasranāma
The thousand names of Śiva.
vāsudeva uvāca॥
Vāsudeva said.
tataḥ sa prayato bhūtvā mama tāta yudhiṣṭhira। prāñjaliḥ prāha viprarṣir nāmasaṃhāram āditaḥ ॥13-17-1॥
Then, having purified himself, O my father Yudhishthira, the sage among Brahmins, with joined palms, began to recite the list of names from the beginning. (13-17-1)
upamanyuruvāca॥
Upamanyu said.
brahmaproktair ṛṣiproktair vedavedāṅgasambhavaiḥ। sarvalokeṣu vikhyātaiḥ sthāṇuṃ stoṣyāmi nāmabhiḥ ॥13-17-2॥
I shall praise Sthāṇu (Śiva) with names that are spoken by Brahman, by sages, arisen from the Veda and Vedāṅgas, and renowned in all the worlds. (13-17-2)
mahadbhir vihitaiḥ satyaiḥ siddhaiḥ sarvārthasādhakaiḥ। ṛṣiṇā taṇḍinā bhaktyā kṛtaiḥ devakṛtātmanā ॥13-17-3॥
With devotion, the sage Taṇḍin, possessing a mind fashioned by the gods, composed these truths—great, established, accomplished, and fulfilling all purposes. (13-17-3)
yathoktairlokavikhyātairmunibhistattvadarśibhiḥ। pravaraṃ prathamaṃ svargyaṃ sarvabhūtahitaṃ śubham ॥ śrutaiḥ sarvatra jagati brahmalokāvatāritaiḥ ॥13-17-4॥
As declared by world-renowned sages and seers of truth, the excellent, foremost, heavenly, and auspicious teachings, beneficial to all beings, which are found everywhere in the world in the scriptures brought down from the world of Brahma. (13-17-4)
yattad-rahasyaṃ paramaṃ brahmaproktaṃ sanātanam। vakṣye yadukulaśreṣṭha śṛṇuṣvāvahito mama ॥13-17-5॥
O best of the Yadu lineage, listen attentively as I declare to you that supreme, eternal secret spoken by Brahman. (13-17-5)
paratvena bhavaṃ devaṃ bhaktastvaṃ parameśvaram। tena te śrāvayiṣyāmi yattadbrahma sanātanam ॥13-17-6॥
Because you are a devotee, you are the supreme lord, the god who is the becoming by transcendence; therefore, I shall tell you that which is the eternal Brahman. (13-17-6)
na śakyaṃ vistarātkṛtsnaṃ vaktuṃ śarvasya kenacit। yuktenāpi vibhūtīnāmapi varṣaśatairapi ॥13-17-7॥
It is not possible for anyone, even one who is competent, to describe in full detail all the glories of Śarva (Śiva), even if given hundreds of years. (13-17-7)
yasyādir-madhyam-antaś-ca surair-api na gamyate। kas-tasya śaknuyād vaktuṃ guṇān kārtsnyena mādhava ॥13-17-8॥
O Mādhava, whose beginning, middle, and end are not reached even by the gods—who could possibly describe his qualities in their entirety? (13-17-8)
kiṁ tu devasya mahataḥ saṅkṣiptārthapadākṣaram। śaktitaś caritaṁ vakṣye prasādāt tasya caiva hi ॥13-17-9॥
But what I shall narrate, by his grace and to the best of my ability, is the condensed account of the great god's deeds in brief words and letters. (13-17-9)
aprāpyeha tato'nujñāṃ na śakyaḥ stotumīśvaraḥ। yadā tenābhyanujñātaḥ stuvatyeva sadā bhavam ॥13-17-10॥
Without obtaining permission hereafter, it is not possible to praise the Lord; only when one is specially permitted by Him does one always praise the Lord. (13-17-10)
anādinidhanasyāhaṃ sarvayonirmahātmanaḥ। nāmnāṃ kañcitsamuddeśaṃ vakṣye hyavyaktayoninaḥ ॥13-17-11॥
I shall now declare some indication of the names of the great soul, the one without beginning or end, the source of all, whose origin is unmanifest. (13-17-11)
varadasya vareṇyasya viśvarūpasya dhīmataḥ। śṛṇu nāmasamuddeśaṃ yad uktaṃ padmayoninā ॥13-17-12॥
Hear the enumeration of names of the wise, most excellent, universal form, and giver of boons, as spoken by the lotus-born. (13-17-12)
daśa nāmasahasrāṇi yāny āha prapitāmahaḥ। tāni nirmathya manasā dadhno ghṛtam ivoddhṛtam ॥13-17-13॥
The ten thousand names which the great-grandfather spoke, having been churned with the mind, are extracted like ghee from curd. (13-17-13)
gireḥ sāraṃ yathā hema puṣpātsāraṃ yathā madhu। ghṛtātsāraṃ yathā maṇḍastathaitatsāramuddhṛtam ॥13-17-14॥
Just as gold is the essence of the mountain, honey is the essence from the flower, and curd-essence is the essence from ghee, in the same way, this is the extracted essence. (13-17-14)
sarvapāpmāpaham idaṃ caturvedasamanvitam। prayatnenādhigantavyaṃ dhāryaṃ ca prayatātmanā ॥ śāntikaṃ pauṣṭikaṃ caiva rakṣoghnaṃ pāvanaṃ mahat ॥13-17-15॥
This, which is endowed with the four Vedas and removes all sin, should be attained with effort and upheld by the self-controlled; it brings peace, nourishment, destroys evil beings, purifies, and is great. (13-17-15)
idaṁ bhaktāya dātavyaṁ śraddadhānāstikāya ca। nāśraddadhānarūpāya nāstikāyājitātmane ॥13-17-16॥
This should be given to the devotee, to the faithful and believing person, and not to one who is faithless, not to the non-believer, nor to one who has not mastered himself. (13-17-16)
yaś cābhyasūyate devaṃ bhūtātmānaṃ pinākinam। sa kṛṣṇa narakaṃ yāti saha pūrvaiḥ sahānugaiḥ ॥13-17-17॥
Whoever envies the god, the soul of beings, the wielder of Pināka (Śiva), he certainly goes to hell along with his predecessors and their followers. (13-17-17)
idaṃ dhyānam idaṃ yogam idaṃ dhyeyam anuttamam। idaṃ japyam idaṃ jñānaṃ rahasyam idam uttamam ॥ idaṃ jñātvā antakāle'pi gacchet hi paramāṃ gatim ॥13-17-18॥
This is meditation, this is union, this is the unsurpassed object of meditation; this is to be recited, this is knowledge, this is the supreme secret. Having known this, even at the time of death, one indeed attains the supreme state. (13-17-18)
pavitraṃ maṅgalaṃ puṇyaṃ kalyāṇam idam uttamam। nigadiṣye mahābāho stavānām uttamaṃ stavam ॥13-17-19॥
O mighty-armed one, I shall declare this excellent hymn, which is pure, auspicious, meritorious, and beneficial—the best among hymns. (13-17-19)
idaṃ brahmā purā kṛtvā sarvalokapitāmahaḥ। sarvastavānāṃ divyānāṃ rājatve samakalpayat ॥13-17-20॥
Formerly, Brahmā, the grandsire of all worlds, having done this, established the sovereignty among all the divine hymns. (13-17-20)
tadāprabhṛti caivāyam īśvarasya mahātmanaḥ। stavarājeti vikhyāto jagaty amarapūjitaḥ ॥ brahmalokād ayaṃ caiva stavarājo'vataritaḥ ॥13-17-21॥
From that time, this king of hymns of the great-souled Lord has been renowned in the world and worshipped by the immortals. This king of hymns has also descended from Brahma's world. (13-17-21)
yasmāttaṇḍiḥ purā prāha tena taṇḍikṛto'bhavat। svargāccaivātra bhūlokaṃ taṇḍinā hyavataritaḥ ॥13-17-22॥
Because Taṇḍi had formerly spoken, he became known as Taṇḍi. And from heaven, Taṇḍi indeed brought him down to this earthly world. (13-17-22)
sarvamaṅgalamaṅgalyaṃ sarvapāpapraṇāśanam। nigadiṣye mahābāho stavānāmuttamaṃ stavam ॥13-17-23॥
O mighty-armed one, I shall declare the supreme hymn among hymns, which is the source of all auspiciousness and the destroyer of all sins. (13-17-23)
brahmaṇām api yad brahma parāṇām api yat param। tejasām api yat tejas tapasām api yat tapaḥ ॥13-17-24॥
That which is Brahman even among the Vedas, that which is supreme even among the supreme, that which is radiance even among the radiant, that which is austerity even among the austere—such is He. (13-17-24)
śāntīnām api yā śāntir dyutīnām api yā dyutiḥ। dāntānām api yo dānto dhīmatām api yā ca dhīḥ ॥13-17-25॥
That which is the peace among the peaceful, the radiance among the radiant, the self-restraint among the self-restrained, and the intelligence among the wise, (13-17-25)
devānām api yo devo munīnām api yo muniḥ। yajñānām api yo yajñaḥ śivānām api yaḥ śivaḥ ॥13-17-26॥
He who is the God of the gods, the Sage of the sages, the Sacrifice of the sacrifices, and the Śiva of the Śivas. (13-17-26)
rudrāṇām api yo rudraḥ prabhuḥ prabhavatām api। yoginām api yo yogī kāraṇānāṃ ca kāraṇam ॥13-17-27॥
He who is Rudra even among the Rudras, the lord among the powerful, the yogi among yogis, and the cause of all causes. (13-17-27)
yato lokāḥ sambhavanti na bhavanti yataḥ punaḥ। sarvabhūtātmabhūtasya harasyāmitatejasaḥ ॥13-17-28॥
From whom the worlds arise and into whom they do not again exist; of Hara, who is the self of all beings and of immeasurable brilliance. (13-17-28)
aṣṭottarasahasraṃ tu nāmnāṃ śarvasya me śṛṇu। yacchrutvā manujaśreṣṭha sarvānkāmānavāpsyasi ॥13-17-29॥
Hear from me the one thousand and eight names of Śarva. O best of men, by hearing them, you will obtain all desires. (13-17-29)
sthiraḥ sthāṇuḥ prabhur bhānuḥ pravaro varado varaḥ। sarvātmā sarvavikhyātaḥ sarvaḥ sarvakaro bhavaḥ ॥13-17-30॥
He is firm, immovable, the lord, radiant, excellent, the giver of boons, the best, the self of all, renowned among all, all-pervading, the doer of all, and the very existence itself. (13-17-30)
jaṭī carmī śikhaṇḍī ca sarvāṅgaḥ sarvabhāvanaḥ। hariś ca hariṇākṣaś ca sarvabhūtaharaḥ prabhuḥ ॥13-17-31॥
He is the matted-haired one, the wearer of hide, the crested one, all-limbed, the creator of all. He is Hari, deer-eyed, the remover of all beings, the lord. (13-17-31)
pravṛttiś ca nivṛttiś ca niyataḥ śāśvato dhruvaḥ। śmaśānacārī bhagavān khacaro gocaro 'rdanaḥ ॥13-17-32॥
He is activity and cessation, fixed, eternal, and constant; the Lord who moves in cremation grounds, who traverses the sky and the earth, the destroyer. (13-17-32)
abhivādyō mahākarmā tapasvī bhūtabhāvanaḥ। unmattaveśapracchannaḥ sarvalokaprajāpatiḥ ॥13-17-33॥
He, who is to be saluted, of great deeds, an ascetic, the creator of beings, disguised as a madman, is the lord of all worlds and beings. (13-17-33)
mahārūpo mahākāyaḥ sarvarūpo mahāyaśāḥ। mahātmā sarvabhūtaśca virūpo vāmano manuḥ ॥13-17-34॥
He is of great form, great body, all forms, and great glory; he is the great-souled one, present in all beings, of various forms, the dwarf, and Manu. (13-17-34)
lokapālo'ntarhitātmā prasādo hayagardabhiḥ। pavitraśca mahāṃścaiva niyamo niyamāśrayaḥ ॥13-17-35॥
He is the guardian of the worlds, whose nature is concealed, gracious, accompanied by horses and donkeys, pure and truly great, the embodiment of restraint and one who abides in discipline. (13-17-35)
sarvakarmā svayambhūś ca ādir ādikaro nidhiḥ। sahasrākṣo virūpākṣaḥ somo nakṣatrasādhakaḥ ॥13-17-36॥
He is the performer of all acts, the self-born, the beginning and the originator, the treasure, the thousand-eyed, the diverse-eyed, Soma, and the accomplisher of the stars. (13-17-36)
candrasūryagatiḥ ketur graho grahapatir varaḥ। adrir adryālayaḥ kartā mṛgabāṇārpaṇo' naghaḥ ॥13-17-37॥
He is the movement of the moon and sun, Ketu, a planet, the excellent lord of planets, the mountain, the abode of mountains, the doer, the one who offers the deer's arrow, the sinless one. (13-17-37)
mahātapā ghoratapā adīno dīnasādhakaḥ। saṃvatsarakaro mantraḥ pramāṇaṃ paramaṃ tapaḥ ॥13-17-38॥
He is of great austerity, of terrible austerity, never dejected, and the accomplisher of the dejected. He is the maker of the year, the mantra, the authority, and the supreme austerity. (13-17-38)
yogī yojyo mahābījo mahāretā mahātapāḥ। suvarṇaretāḥ sarvajñaḥ subījo vṛṣavāhanaḥ ॥13-17-39॥
He is a yogi, fit to be united, the possessor of the great seed, of immense energy and austerity, having golden seed, all-knowing, of good seed, and whose vehicle is the bull. (13-17-39)
daśabāhustvanimiṣo nīlakaṇṭha umāpatiḥ। viśvarūpaḥ svayaṃśreṣṭho balavīro balo gaṇaḥ ॥13-17-40॥
He is ten-armed, indeed unblinking, blue-throated, the consort of Umā, of universal form, the best by himself, a powerful hero, strength, and the leader of the group. (13-17-40)
gaṇakartā gaṇapatir digvāsāḥ kāmya eva ca। pavitraṃ paramaṃ mantraḥ sarvabhāvakaro haraḥ ॥13-17-41॥
Hara, the maker and lord of groups, who is clad in the directions, is indeed desirable and pure, the supreme mantra, the creator of all beings. (13-17-41)
kamaṇḍaludharo dhanvī bāṇahastaḥ kapālavān। aśanī śataghnī khaḍgī paṭṭiśī cāyudhī mahān ॥13-17-42॥
He is the great one who holds a water-pot, carries a bow, has arrows in his hand, possesses skulls, wields a thunderbolt, a hundred-killer mace, a sword, a spear, and various weapons. (13-17-42)
sruvahastaḥ surūpaś ca tejas-tejaskaro nidhiḥ। uṣṇīṣī ca suvaktraś ca udagro vinatas tathā ॥13-17-43॥
He holds a ladle in his hand, has a beautiful form, is the treasure of splendor and the giver of splendor, wears a turban, has a beautiful face, is exalted and humble likewise. (13-17-43)
dīrghaś ca harikeśaś ca sutīrthaḥ kṛṣṇa eva ca। sṛgālarūpaḥ sarvārtho muṇḍaḥ kuṇḍī kamaṇḍaluḥ ॥13-17-44॥
Long-bodied, tawny-haired, a good pilgrim, dark, having the form of a jackal, all-purpose, shaven-headed, carrying a water-pot, and a water-pot. (13-17-44)
ajaś ca mṛgarūpaś ca gandhadhārī kapardya pi। ūrdhvaretā ūrdhvaliṅga ūrdhvaśāyī nabhastalaḥ ॥13-17-45॥
He is the unborn, the one with the form of a deer, the bearer of fragrance, even with matted hair; whose seed is upward, whose sign is upward, who lies upward, and who dwells in the sky. (13-17-45)
trijaṭaś cīravāsāś ca rudraḥ senāpatir vibhuḥ। ahaś caro 'tha naktaṃ ca tigmamanyuḥ suvarcasaḥ ॥13-17-46॥
Trijaṭa, those clad in bark garments, Rudra the mighty commander, who moves by day and then at night, fierce in anger and of great brilliance. (13-17-46)
gajahā daityahā loko lokadhātā guṇākaraḥ। siṃhaśārdūlarūpaś ca ārdracarmāmbarāvṛtaḥ ॥13-17-47॥
He is the slayer of elephants and demons, the world itself, the supporter of the world, the repository of virtues, one who assumes the forms of lion and tiger, and is clad in a moist skin garment. (13-17-47)
kālayogī mahānādaḥ sarvavāsaścatuṣpathaḥ। niśācaraḥ pretacārī bhūtacārī maheśvaraḥ ॥13-17-48॥
He who is united with time, the great sound, the dweller in all, the one at the crossroads, the night-wanderer, the mover among the departed, the mover among beings, the great lord. (13-17-48)
bahubhūto bahudhanaḥ sarvādhāro'mito gatiḥ। nṛtyapriyo nityanarto nartakaḥ sarvalāsakaḥ ॥13-17-49॥
He has become many, possesses much wealth, is the support of all, is immeasurable, and is the goal; he is fond of dance, always dances, is a dancer, and is the one who sports in all ways. (13-17-49)
ghoro mahātapāḥ pāśo nityo giricaro nabhaḥ। sahasrahasto vijayo vyavāsāyo hyaninditaḥ ॥13-17-50॥
He is terrible, of great austerity, the noose, eternal, a mountain-dweller, the sky, thousand-handed, victorious, effort itself, indeed blameless. (13-17-50)
amarṣaṇo marṣaṇātmā yajñahā kāmanāśanaḥ। dakṣayajñāpahārī ca susaho madhyamastathā ॥13-17-51॥
He is unforbearing, yet his nature is forbearance; destroyer of sacrifices, destroyer of desire, remover of Dakṣa's sacrifice, and also very enduring, moderate as well. (13-17-51)
tejopahārī balahā mudito'rtho jito varaḥ। gambhīraghoṣo gambhīro gambhīrabalavāhanaḥ ॥13-17-52॥
He who takes away brilliance, destroyer of strength, joyful, purposeful, conquered, excellent, one with deep sound, deep, and whose vehicle is of great strength. (13-17-52)
nyagrodharūpo nyagrodho vṛkṣakarṇasthitir vibhuḥ। tīkṣṇatāpaś ca haryaśvaḥ sahāyaḥ karmakālavit ॥13-17-53॥
He has the form of a banyan tree, is like a banyan tree, stands at the base of trees, is all-pervading, possesses intense heat, has swift horses, is a helper, and knows the proper time for action. (13-17-53)
viṣṇuprasādito yajñaḥ samudro vaḍavāmukhaḥ। hutāśanasahāyaś ca praśāntātmā hutāśanaḥ ॥13-17-54॥
The sacrifice favored by Viṣṇu, the ocean with the mouth of the submarine fire, and Agni, who is assisted by fire and possesses a tranquil nature. (13-17-54)
ugratejā mahātejā jayo vijayakālavit। jyotiṣāmayanaṃ siddhiḥ sandhirvigraha eva ca ॥13-17-55॥
He is of fierce and great energy, victorious, knower of the time of victory, the abode of lights, perfection, union and separation indeed. (13-17-55)
śikhī daṇḍī jaṭī jvālī mūrtijo mūrdhago balī। vaiṇavī paṇavī tālī kālaḥ kālakaṭaṅkaṭaḥ ॥13-17-56॥
He is the one with a crest, the one with a staff, the one with matted hair, the one with flames, the one born in form, the one who goes on the head, the powerful one, the one with a flute, the one with a drum, the one with cymbals, time itself, and the fierce form of time. (13-17-56)
nakṣatravigrahavidhirguṇavṛddhirlayo'gamāḥ. prajāpatirdiśābāhurvibhāgaḥ sarvatomukhaḥ ॥13-17-57॥
The method of the form of the stars, the increase of qualities, dissolution and origin; Prajapati, the division of the arms of the directions, and the face on all sides. (13-17-57)
vimocanaḥ suragaṇo hiraṇyakavacodbhavaḥ। meḍhrajo balacārī ca mahācārī stutastathā ॥13-17-58॥
The liberator, the group of gods, born from the golden armor, born from the phallus, moving with strength, and the great wanderer are thus praised. (13-17-58)
sarvatūryaninādī ca sarvavādyaparigrahaḥ। vyālarūpo bilāvāsī hemamālī taraṅgavit ॥13-17-59॥
He who sounds all instruments and possesses all musical instruments, who has the form of a serpent, dwells in caves, is adorned with a golden garland, and knows the waves. (13-17-59)
tridaśastrikāladhṛkkarmasarvabandhavimocanaḥ। bandhanastvasurendrāṇāṃ yudhi śatruvināśanaḥ ॥13-17-60॥
He is the supporter of the thirty gods in all three times, the liberator from all bondage of actions; but for the lords of the asuras, in battle, he is the bondage and the destroyer of enemies. (13-17-60)
sāṅkhyaprasādo durvāsāḥ sarvasādhuniṣevitaḥ। praskandano vibhāgaś ca atulyo yajñabhāgavit ॥13-17-61॥
He is the grace of Sāṅkhya, Durvāsā, served by all the virtuous, the one who leaps forth, the divider, incomparable, and the knower of the share of sacrifice. (13-17-61)
sarvāvāsaḥ sarvacārī durvāsā vāsavo'maraḥ। hemo hemakaro yajñaḥ sarvadhārī dharottamaḥ ॥13-17-62॥
He is the abode of all, moves everywhere, is difficult to dwell with, is Indra, immortal, gold, creator of gold, sacrifice, supporter of all, and the best among those who uphold. (13-17-62)
lohitākṣo mahākṣaś ca vijayākṣo viśāradaḥ। saṅgraho nigrahaḥ kartā sarpacīranivāsanaḥ ॥13-17-63॥
He is the red-eyed, great-eyed, and victorious-eyed one, skilled, a gatherer, a restrainer, a doer, and one who wears a serpent-skin garment. (13-17-63)
mukhyo’mukhyaś ca dehaś ca deharddhiḥ sarvakāmadaḥ। sarvakālaprasādaś ca subalo balarūpadhṛk ॥13-17-64॥
He is the principal and the non-principal, the body and its increase, the fulfiller of all desires, the bestower of grace at all times, the very strong one, and the one who assumes the form of strength. (13-17-64)
ākāśanidhirūpaś ca nipātī uragaḥ khagaḥ। raudrarūpo'ṃśur ādityo vasuraśmiḥ suvarcasī ॥13-17-65॥
He is of the form of the treasure of the sky, the one who descends, the serpent, the bird; of fierce form, the ray, the Sun, the radiant ray, the brilliant one. (13-17-65)
vasuvego mahāvego manovego niśācaraḥ। sarvāvāsī śriyāvāsī upadeśakaro haraḥ ॥13-17-66॥
Hara, who is as swift as the wind, possesses great and mental speed, moves by night, dwells everywhere, abides in prosperity, and is the giver of instruction. (13-17-66)
munirātmapatirloke sambhojyaśca sahasradaḥ। pakṣī ca pakṣirūpī ca atidīpto viśāṃ patiḥ ॥13-17-67॥
He is a sage, lord of the self in the world, to be enjoyed together, and giver of thousands; a bird and having the form of a bird, and exceedingly radiant, lord of the people. (13-17-67)
unmādo madanākāro arthārthakararomaśaḥ। vāmadevaś ca vāmaś ca prāgdakṣiṇyaś ca vāmanaḥ ॥13-17-68॥
He is madness, has the form of Madana, is the maker for the sake of wealth, is hairy, is Vāmadeva, is left, is eastern-southern, and is a dwarf. (13-17-68)
siddhayogāpahārī ca siddhaḥ sarvārthasādhakaḥ। bhikṣuś ca bhikṣurūpaś ca viṣāṇī mṛdur avyayaḥ ॥13-17-69॥
He who removes the union of the accomplished, who is himself accomplished, who fulfills all purposes; who is a mendicant, who has the form of a mendicant, who is horned, gentle, and imperishable. (13-17-69)
mahāseno viśākhaś ca ṣaṣṭibhāgo gavāṃ patiḥ। vajrahastaś ca viṣkambhī camūstambhana eva ca ॥13-17-70॥
Mahāsena, also called Viśākha, is the lord of a sixtieth part of the cows; he holds the thunderbolt in his hand, is an obstructor, and indeed restrains the army. (13-17-70)
ṛtur ṛtukaraḥ kālo madhur madhukaro'calaḥ। vānaspatyo vājaseno nityam āśramapūjitaḥ ॥13-17-71॥
He is the season, the maker of seasons, time, honey, the bee, the immovable, the one relating to trees, the giver of food, always honored by hermitages. (13-17-71)
brahmacārī lokacārī sarvacārī sucāravit। īśāna īśvaraḥ kālo niśācārī pinākadhṛk ॥13-17-72॥
He is a brahmacārī (one who moves in Brahman), one who moves among people, one who moves everywhere, a knower of good conduct, the lord, the supreme lord, time, one who moves at night, and the holder of Pināka (Śiva's bow). (13-17-72)
nandīśvaraś ca nandī ca nandano nandivardhanaḥ। bhagasyākṣi-nihantā ca kālo brahmavidāṃ varaḥ ॥13-17-73॥
He is Nandīśvara, Nandī, Nandana, Nandivardhana, the destroyer of Bhaga's eye, Kāla (Time), and the best among the knowers of Brahman. (13-17-73)
caturmukho mahāliṅgaścāruliṅgastathaiva ca। liṅgādhyakṣaḥ surādhyakṣo lokādhyakṣo yugāvahaḥ ॥13-17-74॥
He is four-faced, the great liṅga, the beautiful liṅga, likewise; the overseer of the liṅga, the overseer of the gods, the overseer of the worlds, and the bringer of the ages. (13-17-74)
bījādhyakṣo bījakartā adhyātmānugato balaḥ। itihāsakaraḥ kalpo gautamo'tha jaleśvaraḥ ॥13-17-75॥
He is the overseer of seeds, the creator of seeds, the one who follows the self, strength, the maker of history, the ritual, Gautama, and the lord of waters. (13-17-75)
dambho hyadambho vaidambho vaśyo vaśyakaraḥ kaviḥ। lokakartā paśupatirmahākartā mahauṣadhiḥ ॥13-17-76॥
He is hypocrisy, indeed non-hypocrisy, truly hypocrisy, the controllable, the subduer, the seer; the creator of the worlds, the lord of beings, the great doer, the supreme medicine. (13-17-76)
akṣaraṃ paramaṃ brahma balavāñśakra eva ca। nītirhyanītiḥ śuddhātmā śuddho mānyo manogatiḥ ॥13-17-77॥
The imperishable, the supreme, Brahman, the strong, Indra, indeed, and conduct, indeed, misconduct, the pure-souled, the pure, the honorable, and the intention of the mind. (13-17-77)
bahuprasādaḥ svapano darpaṇo'tha tvamitrajit। vedakāraḥ sūtrakāro vidvānsamaramardanaḥ ॥13-17-78॥
You are of much grace, a dream, a mirror, then the conqueror of friends, the composer of the Vedas, the composer of aphorisms, the wise one, the crusher in battle. (13-17-78)
mahāmeghanivāsī ca mahāghoro vaśīkaraḥ। agnijvālo mahājvālo atidhūmro huto haviḥ ॥13-17-79॥
He who dwells in great clouds, who is very terrible and a controller; who is the flame of fire, of great flame, very smoky, and the oblation that is offered. (13-17-79)
vṛṣaṇaḥ śaṅkaro nityo varcasvī dhūmaketanaḥ। nīlastathāṅgalubdhaśca śobhano niravagrahaḥ ॥13-17-80॥
He is bull-like, beneficent, eternal, powerful, bannered with smoke, dark-blue, likewise attached to the body, splendid, and without restraint. (13-17-80)
svastidaḥ svastibhāvaś ca bhāgī bhāgakaro laghuḥ। utsaṅgaś ca mahāṅgaś ca mahāgarbhaḥ paro yuvā ॥13-17-81॥
He is the giver of well-being, of the nature of well-being, a partaker, giver of shares, light, the lap, having great limbs, having a great womb, supreme, and youthful. (13-17-81)
kṛṣṇavarṇaḥ suvarṇaś ca indriyaḥ sarvadehinām। mahāpādo mahāhasto mahākāyo mahāyaśāḥ ॥13-17-82॥
He is of dark complexion, also golden, the master of the senses of all embodied beings; he has great feet, great hands, a great body, and great fame. (13-17-82)
mahāmūrdhā mahāmātro mahānetro digālayaḥ। mahādanto mahākarṇo mahāmeḍhro mahāhanuḥ ॥13-17-83॥
He is great-headed, of great measure, with great eyes, whose abode is the quarters; he is great-toothed, great-eared, great-phallused, and great-jawed. (13-17-83)
mahānāso mahākamburmahāgrīvaḥ śmaśānadhṛk। mahāvakṣā mahorasko antarātmā mṛgālayaḥ ॥13-17-84॥
He is great-nosed, great-necked, great-throated, the supporter of the cremation ground; broad-chested, broad-breasted, the inner self, and the abode of beasts. (13-17-84)
lambano lambitoṣṭhaś ca mahāmāyaḥ payonidhiḥ। mahādanto mahādaṃṣṭro mahājihvo mahāmukhaḥ ॥13-17-85॥
He is long, with hanging lips, of great illusion, like an ocean, with great teeth, great fangs, a great tongue, and a great mouth. (13-17-85)
mahānakho mahāromā mahākeśo mahājaṭaḥ। asapatnaḥ prasādaś ca pratyayo girisādhanaḥ ॥13-17-86॥
He is great-nailed, great-haired, with great matted hair, without rival, the gracious and certain one, the mountain-dweller. (13-17-86)
snehano'snehanashcaiva ajitashca mahāmuniḥ। vṛkṣākāro vṛkṣaketuranalo vāyuvāhanaḥ ॥13-17-87॥
He is one who causes affection and one who does not, unconquered and a great sage, having the form of a tree, bearing a tree as his banner, fire, and the carrier of the wind. (13-17-87)
maṇḍalī merudhāmā ca devadānavadarpahā। atharvaśīrṣaḥ sāmāsya ṛksahasrāmitekṣaṇaḥ ॥13-17-88॥
He who is circular in form, whose abode is Meru, who is the destroyer of the pride of gods and demons, whose head is Atharva, whose mouth is Sāman, and whose eyes are thousands of Rig hymns. (13-17-88)
yajuḥpādabhujo guhyaḥ prakāśo jaṅgamastathā। amoghārthaḥ prasādaśca abhigamyaḥ sudarśanaḥ ॥13-17-89॥
He whose arms and feet are the Yajus, who is secret, manifest, moving, also whose purpose is unfailing, who is gracious and approachable, and of beautiful appearance. (13-17-89)
upahārapriyaḥ śarvaḥ kanakaḥ kāñcanaḥ sthiraḥ। nābhirnandikaro bhāvyaḥ puṣkarasthapatiḥ sthiraḥ ॥13-17-90॥
He is fond of offerings, the destroyer, gold, golden, firm, the navel, the giver of joy, the one to be, the lord of the lotus-seat, and firm. (13-17-90)
dvādaśastrāsanaścādyo yajño yajñasamāhitaḥ। naktaṃ kaliśca kālaśca makaraḥ kālapūjitaḥ ॥13-17-91॥
Twelve weapons and seats, the first sacrifice, and one absorbed in sacrifice; at night, Kali, time, and Makara, all worshipped by time. (13-17-91)
sagaṇo gaṇakāraś ca bhūtabhāvanasārathiḥ। bhasmaśāyī bhasmagoptā bhasmabhūtastarur gaṇaḥ ॥13-17-92॥
He is accompanied by attendants, the creator of groups, the charioteer of the creator of beings; he lies on ashes, protects with ashes, has become ashes, is a tree, and is a group. (13-17-92)
agaṇaś caiva lopas ca mahātmā sarvapūjitaḥ। śaṅkus triśaṅkuḥ sampannaḥ śucir bhūtaniṣevitaḥ ॥13-17-93॥
He who is not counted and is disappearance itself, the great-souled one honored by all, Shanku, Trishanku, accomplished, pure, attended by beings. (13-17-93)
āśramasthaḥ kapotastho viśvakarmā patirvaraḥ। śākho viśākhas tāmroṣṭho hy ambujālaḥ suniścayaḥ॥13-17-94॥
He who dwells in an āśrama, who is pigeon-like, the all-creator, the excellent lord, branch, many-branched, copper-lipped, indeed, having a net of lotuses, and well-determined. (13-17-94)
kapilo'kapilaḥ śūra āyuścaiva paro'paraḥ। gandharvo hyaditistārkṣyaḥ suvi-jñeyaḥ susārathiḥ ॥13-17-95॥
Kapila, not Kapila, the hero, life itself, and indeed the other and another; Gandharva, indeed Aditi, Tārkṣya, one who is easily recognized, and an excellent charioteer. (13-17-95)
paraśvadhāyudho deva arthakārī subāndhavaḥ। tumbavīṇī mahākopa ūrdhvaretā jaleśayaḥ ॥13-17-96॥
The god who wields a battle-axe, fulfills purposes, has noble relatives, holds a gourd-shaped lute, is greatly wrathful, whose seed rises upward, and who dwells in the waters. (13-17-96)
ugro vaṃśakaro vaṃśo vaṃśanādo hyaninditaḥ। sarvāṅgarūpo māyāvī suhṛdo hyanilo'nalaḥ ॥13-17-97॥
He is fierce, the creator of the lineage, the lineage itself, the proclaimer of the lineage, truly blameless, of all forms, master of illusion, friend to all, and indeed is both wind and fire. (13-17-97)
bandhano bandhakartā ca subandhanavimócanaḥ। sa yajñāriḥ sa kāmārirmahādaṃṣṭro mahāyudhaḥ ॥13-17-98॥
He is bondage, the creator of bondage, and the liberator from even good bondage; he is the enemy of sacrifice, the enemy of desire, possessing great fangs and mighty weapons. (13-17-98)
bāhustvaninditaḥ śarvaḥ śaṅkaraḥ śaṅkaro'dhanaḥ। amareśo mahādevo viśvadevaḥ surārihā ॥13-17-99॥
He whose arm is indeed blameless, the destroyer, the bestower of happiness, the one without wealth, the lord of immortals, the great god, the god of all, the destroyer of the enemies of the gods. (13-17-99)
ahirbudhno nirṛtiś ca cekitāno haris tathā। ajaikapāc ca kāpālī triśaṅkur ajitaḥ śivaḥ ॥13-17-100॥
Ahirbudhna, Nirṛti, Cekitāna, Hari, Ajaikapāt, Kāpālī, Triśaṅku, Ajita, and Śiva (13-17-100).
dhanvantarirdhūmaketuḥ skando vaiśravaṇastathā। dhātā śakraśca viṣṇuśca mitrastvaṣṭā dhruvo dharaḥ ॥13-17-101॥
Dhanvantari, Dhūmaketu, Skanda, Vaiśravaṇa, Dhātā, Śakra, Viṣṇu, Mitra, Tvaṣṭā, Dhruva, and Dhara are also present. (13-17-101)
prabhāvaḥ sarvago vāyur aryamā savitā raviḥ। udagraś ca vidhātā ca māndhātā bhūtabhāvanaḥ ॥13-17-102॥
He is the source of power, all-pervading, the wind, Aryaman, Savitṛ, the Sun, exalted, the creator, the sustainer, and the originator of beings. (13-17-102)
ratitīrthaś ca vāgmī ca sarvakāmaguṇāvahaḥ। padmagarbho mahāgarbhaścandravaktro manoramaḥ ॥13-17-103॥
He is a delight-holy place, eloquent, bestower of all desirable qualities; lotus-wombed, greatly pregnant, moon-faced, and pleasing. (13-17-103)
balavāṁś copaśāntaś ca purāṇaḥ puṇyacañcurī। kurukartā kālarūpī kurubhūto maheśvaraḥ ॥13-17-104॥
He is strong and tranquil, ancient, the destroyer of virtue, the maker of deeds, assuming the form of time, having become the doer, the great Lord. (13-17-104)
sarvāśayo darbhaśāyī sarveṣāṃ prāṇināṃ patiḥ। devadevamukho'saktaḥ sadasatsarvaratnavit ॥13-17-105॥
He who is the abode of all, who reclines on darbha grass, the lord of all living beings, the face of the god of gods, unattached, both existent and non-existent, and the knower of all jewels. (13-17-105)
kailāsaśikharāvāsī himavadgirisaṃśrayaḥ। kūlahārī kūlakartā bahuvidyo bahupradaḥ ॥13-17-106॥
He dwells on the peak of Kailāsa, takes refuge in the Himalaya mountains; he removes and creates riverbanks, is highly learned, and is a great giver. (13-17-106)
vaṇijo vardhano vṛkṣo nakulaścandanaśchadaḥ। sāragrīvo mahājatruralolaśca mahauṣadhaḥ ॥13-17-107॥
A merchant, one who increases, a tree, a mongoose, sandalwood, a covering, one with a strong neck, broad-shouldered, unwavering, and a great medicine. (13-17-107)
siddhārthakārī siddhārthaś chandovyākaraṇottaraḥ। siṃhanādaḥ siṃhadaṃṣṭraḥ siṃhagaḥ siṃhavāhanaḥ ॥13-17-108॥
He who accomplishes aims, whose purposes are fulfilled, who is superior to prosody and grammar, who has the roar of a lion, lion's teeth, moves like a lion, and has a lion as his vehicle. (13-17-108)
prabhāvātmā jagatkālastālo lokahitastaruḥ। sāraṅgo navacakrāṅgaḥ ketumālī sabhāvanaḥ ॥13-17-109॥
He whose essence is power, the cymbal marking the time of the world, the tree for the welfare of all, the bee, one whose limbs are nine wheels, adorned with banners, and possessing good nature. (13-17-109)
bhūtālayo bhūtapatir ahorātram aninditaḥ। vāhitā sarvabhūtānāṃ nilayaś ca vibhur bhavaḥ ॥13-17-110॥
He is the abode of beings, the lord of beings, day and night, blameless, the carrier and resting place of all beings, the pervader, and existence itself. (13-17-110)
amoghaḥ saṃyato hyaśvo bhojanaḥ prāṇadhāraṇaḥ। dhṛtimān matimān dakṣaḥ satkṛtaś ca yugādhipaḥ ॥13-17-111॥
He is unfailing, self-restrained, possesses horses, provides food, sustains life, is steadfast, wise, skilful, honoured, and the lord of the yoke. (13-17-111)
gopālirgopatirgrāmo go-carma-vasano haraḥ। hiraṇya-bāhuś ca tathā guhā-pālaḥ praveśinām ॥13-17-112॥
He is the protector of cows, the lord of cows, the village, the one clothed in cowhide, Hara; the golden-armed, and also the protector of caves for those who enter. (13-17-112)
pratiṣṭhāyī mahāharṣo jitakāmo jitendriyaḥ। gandhāraś ca surālaś ca tapaḥkarmaratir dhanuḥ ॥13-17-113॥
He is established, of great joy, has conquered desire and the senses; Gandhara, Sural, and Dhanu, who delights in ascetic acts. (13-17-113)
mahāgīto mahānṛtto hyapsarogaṇasevitaḥ। mahāketurdhanurdhāturnaikasānucaraścalaḥ ॥13-17-114॥
He is accompanied by great songs and great dances, indeed served by groups of apsarases. He has a great banner, is made of the substance of a bow, moves among many mountains, and is ever moving. (13-17-114)
āvedanīya āveśaḥ sarvagandhasukhāvahaḥ। toraṇastāraṇo vāyuḥ paridhāvati caikataḥ ॥13-17-115॥
The entry to be announced brings all fragrances and pleasures. The gateway, the savior, the wind circles and comes from one direction. (13-17-115)
saṃyogo vardhano vṛddho mahāvṛddho gaṇādhipaḥ। nitya ātmasahāyaś ca devāsurapatiḥ patiḥ ॥13-17-116॥
He is union, growth, increased, greatly increased, lord of groups, eternal, self-reliant, and the lord of gods and asuras, the lord. (13-17-116)
yuktaś ca yuktabāhuś ca dvividhaś ca suparvaṇaḥ। āṣāḍhaś ca suṣāḍhaś ca dhruvo harihaṇo haraḥ ॥13-17-117॥
He is joined, has joined arms, is of two kinds, and has good joints; he is Āṣāḍha, very strong, firm, the destroyer of Hari, and Hara (Śiva). (13-17-117)
vapurāvartamānebhyo vasuśreṣṭho mahāpathaḥ। śirohārī vimarśaśca sarvalakṣaṇabhūṣitaḥ ॥13-17-118॥
The form for those who are revolving, the best among treasures, the great path, the head-remover, reflection, and adorned with all characteristics. (13-17-118)
akṣaś ca rathayogī ca sarvayogī mahābalaḥ। samāmnāyo'samāmnāyas tīrthadevo mahārathaḥ ॥13-17-119॥
He is the axle, skilled in chariot-yoking, skilled in all yoking, of great strength; he is of proper and improper tradition, the god of the sacred ford, and a great chariot-warrior. (13-17-119)
nirjīvo jīvano mantraḥ śubhākṣo bahukarkaśaḥ। ratnaprabhūto raktāṅgo mahārṇavanipānavit ॥13-17-120॥
He is lifeless, yet life-giving; a mantra; auspicious-eyed; very harsh; abundant in jewels; red-limbed; and knows the drinking of the great ocean. (13-17-120)
mūlo viśālo hy amṛto vyaktāvyaktas taponidhiḥ। ārohaṇo nirohaś ca śailahārī mahātapāḥ ॥13-17-121॥
He is the root, vast, indeed immortal, both manifest and unmanifest, a treasure of austerity, the ascent and cessation, the remover of mountains, and a great ascetic. (13-17-121)
senākalpo mahākalpo yugāyugakaro hariḥ। yugarūpo mahārūpaḥ pavano gahano nagaḥ ॥13-17-122॥
Hari is the former of armies, the great creator, the maker of ages, the one whose form is the age, who has a great form, who is the wind, who is dense, and who is the mountain. (13-17-122)
nyāyanirvāpaṇaḥ pādaḥ paṇḍito hyacalopamaḥ। bahumālo mahāmālaḥ sumālo bahulocanaḥ ॥13-17-123॥
The one who establishes justice, whose feet are learned and unshakable like a mountain, who is adorned with many, great, and beautiful garlands, and who has many eyes. (13-17-123)
vistāro lavaṇaḥ kūpaḥ kusumaḥ saphalodayaḥ। vṛṣabho vṛṣabhāṅkāṅgo maṇibilvo jaṭādharaḥ ॥13-17-124॥
Expansion, salt, well, flower, fruitful emergence, bull, one whose body bears the mark of a bull, jewel-bilva, and the one with matted hair. (13-17-124)
indurvisargaḥ sumukhaḥ suraḥ sarvāyudhaḥ sahaḥ। nivedanaḥ sudhājātaḥ sugandhāro mahādhanuḥ ॥13-17-125॥
He is the moon, the emission, the one with a beautiful face, the deva, the one possessing all weapons, the powerful one, the offerer, born of nectar, possessing good fragrance, and having a great bow. (13-17-125)
gandhamālī ca bhagavān utthānaḥ sarvakarmaṇām। manthānaḥ bahulo bāhuḥ sakalaḥ sarvalocanaḥ ॥13-17-126॥
He who wears a garland of fragrance, the illustrious one, the ariser of all actions, the churner, the one with abundant arms, the entire one, the all-seeing. (13-17-126)
tarastālī karastālī ūrdhva-saṃhanano vahaḥ। chatraṃ succhatro vikhyātaḥ sarvalokāśrayo mahān ॥13-17-127॥
He has a swinging palm-leaf and a hand-palm-leaf, with an upward-joined structure, as a bearer; the umbrella, an excellent and well-known umbrella, is the great refuge of all worlds. (13-17-127)
muṇḍo virūpo vikṛto daṇḍimuṇḍo vikurvaṇaḥ। haryakṣaḥ kakubho vajrī dīptajihvaḥ sahasrapāt ॥13-17-128॥
The shaven-headed, the deformed, the distorted, the staff-bearing shaven-headed, the transformer, the lion-eyed, the one who is the quarters, the wielder of the thunderbolt, the one with the blazing tongue, the thousand-footed one. (13-17-128)
sahasramūrdhā devendraḥ sarvadevamayo guruḥ। sahasrabāhuḥ sarvāṅgaḥ śaraṇyaḥ sarvalokakṛt ॥13-17-129॥
The lord of the gods with a thousand heads, who embodies all the gods and is the teacher; with a thousand arms, all limbs, the refuge and creator of all worlds. (13-17-129)
pavitraṃ trimadhurmantraḥ kaniṣṭhaḥ kṛṣṇapiṅgalaḥ। brahmadaṇḍavinirmātā śataghnī śatapāśadhṛk ॥13-17-130॥
He is pure, the mantra with three kinds of sweetness, the youngest, black and tawny; the creator of the Brahman staff, the destroyer of hundreds, the holder of a hundred nooses. (13-17-130)
padmagarbho mahāgarbho brahmagarbho jalodbhavaḥ। gabhastirbrahmakṛdbrahmā brahmavidbrāhmaṇo gatiḥ ॥13-17-131॥
He who is lotus-wombed, great-wombed, Brahman-wombed, water-born, the ray, the creator of Brahman, Brahmā, the knower of Brahman, the brāhmaṇa, and the goal. (13-17-131)
anantarūpo naikatmā tigmatejāḥ svayambhuvaḥ। ūrdhvagātmā paśupatir vātaraṃhā manojavaḥ ॥13-17-132॥
He has infinite forms, is not of a single self, possesses sharp brilliance, is self-existent, whose self moves upward, the lord of beings, swifter than the wind, and as fast as the mind. (13-17-132)
candanī padmamālā-agryaḥ surabhy-uttaraṇaḥ naraḥ। karṇikāra-mahā-sragvī nīlamauliḥ pinākadhṛk ॥13-17-133॥
The man adorned with sandalwood, an excellent lotus garland, surpassing all fragrance, wearing a great garland of karṇikāra flowers, with a blue crest, and holding the Pināka bow. (13-17-133)
umāpatir umākānto jāhnavīdṛg umādhavaḥ। varo varāho varado vareśaḥ sumahāsvanaḥ ॥13-17-134॥
Consort and beloved of Umā, holder of Jāhnavī, husband of Umā, excellent one, boar, giver and lord of boons, one with a very great sound. (13-17-134)
mahāprasādo damanaḥ śatruhā śvetapiṅgalaḥ। prītātmā prayatātmā ca saṃyatātmā pradhānadhṛk ॥13-17-135॥
He is of great favor, a subduer, destroyer of enemies, white and tawny in color, affectionate in soul, disciplined in soul, and self-controlled in soul, the supporter of primordial matter. (13-17-135)
sarvapārśvasutastārkṣyo dharmasādhāraṇo varaḥ। carācarātmā sūkṣmātmā suvarṣo govṛṣeśvaraḥ ॥13-17-136॥
He is the son of all directions, the descendant of Tarkṣya, the universal foundation of righteousness, the best; the soul of all that moves and does not move, the subtle self, the auspicious bull, and the lord of the bull among cows. (13-17-136)
sādhyaṛṣirvasurādityo vivasvānsavitā mṛḍaḥ। vyāsaḥ sarvasya saṅkṣepo vistaraḥ paryayo nayaḥ ॥13-17-137॥
The Sādhya sage, Vasu, Āditya, Vivasvat, Savitṛ, the gracious one; Vyāsa is the summary, expansion, alternative, and method of all. (13-17-137)
ṛtuḥ saṃvatsaro māsaḥ pakṣaḥ saṅkhyāsamāpanaḥ। kalā kāṣṭhā lavo mātrā muhūrto'haḥ kṣapāḥ kṣaṇāḥ ॥13-17-138॥
Season, year, month, fortnight, completion of count, kalā, kāṣṭhā, lava, mātrā, muhūrta, day, night, and moments. (13-17-138)
viśvakṣetraṃ prajābījaṃ liṅgamādyastvaninditaḥ। sadasadvyaktamavyaktaṃ pitā mātā pitāmahaḥ ॥13-17-139॥
He is the universal field, the seed of all beings, the original mark, indeed blameless; existent and non-existent, manifest and unmanifest, father, mother, and grandfather. (13-17-139)
svargadvāraṃ prajādvāraṃ mokṣadvāraṃ triviṣṭapam। nirvāṇaṃ hlādanaṃ caiva brahmalokaḥ parā gatiḥ ॥13-17-140॥
The door to heaven, the door to offspring, the door to liberation, the third heaven, extinction, delight, and indeed the world of Brahma are the supreme goal. (13-17-140)
devāsuravinirmātā devāsuraparāyaṇaḥ। devāsuragurur devo devāsuranamaskṛtaḥ ॥13-17-141॥
He is the creator of gods and demons, the refuge of gods and demons, the teacher of gods and demons, and the god worshipped by gods and demons. (13-17-141)
devāsuramahāmātro devāsuragaṇāśrayaḥ। devāsuragaṇādhyakṣo devāsuragaṇāgraṇīḥ ॥13-17-142॥
He is the great minister of gods and demons, the refuge of the groups of gods and demons, the superintendent of the groups of gods and demons, and the leader of the groups of gods and demons. (13-17-142)
devātidevo devarṣir devāsuravarapradaḥ। devāsureśvaro devo devāsuramaheśvaraḥ ॥13-17-143॥
He is the god beyond gods, the divine sage, the giver of the best to gods and asuras, the lord of gods and asuras, the god, the great lord of gods and asuras. (13-17-143)
sarvadevamayo'cintyo devatātmātmasambhavaḥ। udbhidastrikramo vaidyō virajō virajōmbaraḥ ॥13-17-144॥
He is composed of all gods, inconceivable, of divine essence, self-born, sprouting forth, possessing three strides, the knower, free from passion, free from impurity, and the sky itself. (13-17-144)
īḍyo hastī suravyāghro devasiṃho nararṣabhaḥ। vibudhāgravaraḥ śreṣṭhaḥ sarvadevottamottamaḥ ॥13-17-145॥
He is praiseworthy, an elephant, a tiger among the gods, a lion among the gods, a bull among men, the foremost among the best of the wise, the best, and the highest among all the best of gods. (13-17-145)
prayuktaḥ śobhano vajra īśānaḥ prabhuravyayaḥ। guruḥ kānto nijaḥ sargaḥ pavitraḥ sarvavāhanaḥ ॥13-17-146॥
He is employed, splendid, the thunderbolt, the lord, the master, imperishable, the teacher, beloved, his own creation, pure, and the bearer of all vehicles. (13-17-146)
śṛṅgī śṛṅgapriyo babhrū rājarājo nirāmayaḥ। abhirāmaḥ suragaṇo virāmaḥ sarvasādhanaḥ ॥13-17-147॥
He who has horns, who is fond of horns, who is tawny, the king of kings, free from disease, very pleasing, the group of gods, the cessation, the accomplisher of all; (13-17-147)
lalāṭākṣo viśvadeho hariṇo brahmavarcasaḥ। sthāvarāṇāṃ patiścaiva niyamendriyavardhanaḥ ॥13-17-148॥
He whose eye is on the forehead, whose body is the universe, the remover, radiant with the brilliance of Brahman, lord of the immovable beings, and indeed, the increaser of restraint over the senses. (13-17-148)
siddhārthaḥ sarvabhūtārtho'cintyaḥ satyavrataḥ śuciḥ। vratādhipaḥ paraṃ brahma muktānāṃ paramā gatiḥ ॥13-17-149॥
He whose aim is accomplished, who is the purpose of all beings, inconceivable, whose vow is truth, pure, lord of vows, the supreme Brahman, and the highest goal of the liberated. (13-17-149)
vimukto muktatejāś ca śrīmāñ śrīvardhano jagat। yathāpradhānaṃ bhagavān iti bhaktyā stuto mayā ॥13-17-150॥
He who is completely liberated, whose brilliance is unbound, who is endowed with fortune and increases prosperity in the world; as the primordial matter, the Lord—thus, with devotion, I have praised him. (13-17-150)
yaṃ na brahmādayo devā vidur yaṃ na maharṣayaḥ। taṃ stavyam arcyaṃ vandyaṃ ca kaḥ stoṣyati jagatpatim ॥13-17-151॥
Who can praise the Lord of the world, whom even Brahmā and other gods, and the great sages, do not know; who is to be praised, worshipped, and saluted? (13-17-151)
bhaktimeva puraskṛtya mayā yajñapatirvasuḥ। tato'bhyanujñāṃ prāpyaiva stuto matimatāṃ varaḥ ॥13-17-152॥
Having placed devotion foremost, I, Vasu, the lord of sacrifice, then, having obtained permission, was praised by the best among the wise. (13-17-152)
śivam ebhiḥ stuvan devaṃ nāmabhiḥ puṣṭi-vardhanaiḥ। nitya-yuktaḥ śuciḥ bhūtvā prāpnoti ātmānam ātmanā ॥13-17-153॥
By praising the auspicious god with these names that increase prosperity, being constantly engaged and having become pure, one attains the self by the self. (13-17-153)
etaddhi paramaṃ brahma svayaṃ gītaṃ svayambhuvā। ṛṣayaścaiva devāśca stuvantyetenatatparam ॥13-17-154॥
This is indeed the supreme Brahman, sung by the self-born himself; sages and gods praise that supreme by this. (13-17-154)
stūyamāno mahādevaḥ prīyate cātmanāmabhiḥ। bhaktānukampī bhagavān ātmasaṃsthān karoti tān ॥13-17-155॥
When praised, the great god is pleased by his own names; the compassionate Lord to devotees establishes them in the Self. (13-17-155)
tathaiva ca manuṣyeṣu ye manuṣyāḥ pradhānataḥ। āstikāḥ śraddadhānāś ca bahubhir janmabhiḥ stavaiḥ ॥13-17-156॥
Likewise, among men, those who are primarily believers and faithful, through many births and by praises, (are distinguished). (13-17-156)
jāgrataś ca svapantaś ca vrajantaḥ pathi saṃsthitāḥ। stuvanti stūyamānāś ca tuṣyanti ca ramanti ca ॥ janma-koṭi-sahasreṣu nānā-saṃsāra-yoniṣu ॥13-17-157॥
Whether awake or asleep, walking or standing on the path, they praise, are praised, are satisfied, and delight; in crores and thousands of births, in various worldly wombs. (13-17-157)
jantor-viśuddha-pāpasya bhave bhaktiḥ prajāyate। utpannā ca bhave bhaktir-ananyā sarva-bhāvataḥ ॥13-17-158॥
When a being's sins are purified, devotion arises in their existence. Once devotion has arisen, it becomes undivided and encompasses all aspects of their being. (13-17-158)
kāraṇaṃ bhāvitaṃ tasya sarvamuktasya sarvataḥ। etaddeveṣu duṣprāpaṃ manuṣyeṣu na labhyate ॥13-17-159॥
The cause that has been considered for the completely liberated from all sides—this is difficult to attain even among the gods and is not obtained among humans. (13-17-159)
nirvighnā niścalā rudre bhaktiravyabhicāriṇī। tasyaiva ca prasādena bhaktirutpadyate nṛṇām ॥ yayā yānti parāṃ siddhiṃ tadbhāvagatacetasaḥ ॥13-17-160॥
Devotion to Rudra that is free from obstacles, unwavering, and unswerving arises in people only by his grace; by such devotion, those whose minds are absorbed in that state attain the highest perfection. (13-17-160)
ye sarvabhāvopagatāḥ paratvenābhavannarāḥ। prapannavatsalo devaḥ saṁsārāttānsamuddharet ॥13-17-161॥
Those men who have entered into all states of existence and have become as if separate, the god who is affectionate to those who surrender should uplift them from saṁsāra. (13-17-161)
evam anye na kurvanti devāḥ saṃsāramocanam। manuṣyāṇāṃ mahādevād anyatrāpi tapobalāt ॥13-17-162॥
Thus, other gods do not grant release from saṃsāra for men; apart from Mahādeva, even by the power of austerity. (13-17-162)
iti tenendrakalpena bhagavān sadasatpatiḥ। kṛttivāsāḥ stutaḥ kṛṣṇa taṇḍinā śuddhabuddhinā ॥13-17-163॥
Thus, O Kṛṣṇa, the Lord, the master of existence and non-existence, the hide-clad one, was praised by Taṇḍin of pure intellect, who was like Indra. (13-17-163)
stavam etaṃ bhagavato brahmā svayam adhārayat। brahmā provāca śakrāya śakraḥ provāca mṛtyave ॥13-17-164॥
Brahmā himself upheld this hymn of the Lord. Brahmā spoke it to Śakra, and Śakra spoke it to Mṛtyu. (13-17-164)
mṛtyuḥ provāca rudrāṇāṃ rudrebhyastaṇḍimāgamat। mahatā tapasā prāptastaṇḍinā brahmasadmani ॥13-17-165॥
Death spoke to the Rudras: Taṇḍi came to them. Through great austerity, Taṇḍi attained (this) in the abode of Brahma. (13-17-165)
taṇḍiḥ provāca śukrāya gautamāyāha bhārgavaḥ। vaivasvatāya manave gautamaḥ prāha mādhava ॥13-17-166॥
Taṇḍi spoke to Śukra and Gautama, the descendant of Bhṛgu. Gautama addressed Vaivasvata and Manu, O Mādhava. (13-17-166)
nārāyaṇāya sādhyāya manuriṣṭāya dhīmate। yamāya prāha bhagavān sādhyō nārāyaṇo'cyutaḥ ॥13-17-167॥
The Lord Sādhya Nārāyaṇa, the infallible, said to Nārāyaṇa, to Sādhya, to Manu, to the desired one, to the wise, and to Yama. (13-17-167)
nāchiketāya bhagavān āha vaivasvato yamaḥ। mārkaṇḍeyāya vārṣṇeya nāchiketo'bhyabhāṣata ॥13-17-168॥
Yama, the venerable son of Vivasvat, spoke to Naciketas. Naciketas addressed Markandeya, O descendant of Vrishni. (13-17-168)
mārkaṇḍeyān mayā prāptaṃ niyamena janārdana। tavāpy aham amitraghna stavaṃ dadmy adya viśrutam ॥ svargyam ārogyam āyuṣyaṃ dhanyaṃ balyaṃ tathaiva ca ॥13-17-169॥
O Janārdana, this famous hymn, which I obtained from Mārkaṇḍeya through discipline, I now give to you, O destroyer of enemies. It bestows heaven, health, long life, prosperity, and strength, and so forth. (13-17-169)
na tasya vighnaṃ kurvanti dānavā yakṣarākṣasāḥ। piśācā yātudhānāś ca guhyakā bhujagā api ॥13-17-170॥
Neither dānavas, yakṣas, rākṣasas, piśācas, yātudhānas, guhyakas, nor even serpents create obstacles for him. (13-17-170)
yaḥ paṭhet śucirbhūtvā brahmacārī jitendriyaḥ। abhagnayogo varṣaṃ tu so'śvamedhaphalaṃ labhet ॥13-17-171॥
Whoever recites this, having become pure, observing celibacy, with self-control, and with unbroken practice for a year, indeed attains the fruit of the horse-sacrifice. (13-17-171)
