13.017
The thousand names of Śiva.
Vāsudeva said.
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)
Upamanyu said.
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)
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)
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)
O best of the Yadu lineage, listen attentively as I declare to you that supreme, eternal secret spoken by Brahman. (13-17-5)
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)
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)
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)
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)
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)
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)
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)
The ten thousand names which the great-grandfather spoke, having been churned with the mind, are extracted like ghee from curd. (13-17-13)
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)
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)
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)
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)
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)
O mighty-armed one, I shall declare this excellent hymn, which is pure, auspicious, meritorious, and beneficial—the best among hymns. (13-17-19)
Formerly, Brahmā, the grandsire of all worlds, having done this, established the sovereignty among all the divine hymns. (13-17-20)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
He is terrible, of great austerity, the noose, eternal, a mountain-dweller, the sky, thousand-handed, victorious, effort itself, indeed blameless. (13-17-50)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
He is bull-like, beneficent, eternal, powerful, bannered with smoke, dark-blue, likewise attached to the body, splendid, and without restraint. (13-17-80)
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)
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)
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)
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)
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)
He is great-nailed, great-haired, with great matted hair, without rival, the gracious and certain one, the mountain-dweller. (13-17-86)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
Ahirbudhna, Nirṛti, Cekitāna, Hari, Ajaikapāt, Kāpālī, Triśaṅku, Ajita, and Śiva (13-17-100).
Dhanvantari, Dhūmaketu, Skanda, Vaiśravaṇa, Dhātā, Śakra, Viṣṇu, Mitra, Tvaṣṭā, Dhruva, and Dhara are also present. (13-17-101)
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)
He is a delight-holy place, eloquent, bestower of all desirable qualities; lotus-wombed, greatly pregnant, moon-faced, and pleasing. (13-17-103)
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)
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)
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)
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)
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)
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)
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)
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)
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)
He is established, of great joy, has conquered desire and the senses; Gandhara, Sural, and Dhanu, who delights in ascetic acts. (13-17-113)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
The Sādhya sage, Vasu, Āditya, Vivasvat, Savitṛ, the gracious one; Vyāsa is the summary, expansion, alternative, and method of all. (13-17-137)
Season, year, month, fortnight, completion of count, kalā, kāṣṭhā, lava, mātrā, muhūrta, day, night, and moments. (13-17-138)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
This is indeed the supreme Brahman, sung by the self-born himself; sages and gods praise that supreme by this. (13-17-154)
When praised, the great god is pleased by his own names; the compassionate Lord to devotees establishes them in the Self. (13-17-155)
Likewise, among men, those who are primarily believers and faithful, through many births and by praises, (are distinguished). (13-17-156)
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)
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)
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)
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)
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)
Thus, other gods do not grant release from saṃsāra for men; apart from Mahādeva, even by the power of austerity. (13-17-162)
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)
Brahmā himself upheld this hymn of the Lord. Brahmā spoke it to Śakra, and Śakra spoke it to Mṛtyu. (13-17-164)
Death spoke to the Rudras: Taṇḍi came to them. Through great austerity, Taṇḍi attained (this) in the abode of Brahma. (13-17-165)
Taṇḍi spoke to Śukra and Gautama, the descendant of Bhṛgu. Gautama addressed Vaivasvata and Manu, O Mādhava. (13-17-166)
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)
Yama, the venerable son of Vivasvat, spoke to Naciketas. Naciketas addressed Markandeya, O descendant of Vrishni. (13-17-168)
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)
Neither dānavas, yakṣas, rākṣasas, piśācas, yātudhānas, guhyakas, nor even serpents create obstacles for him. (13-17-170)
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)
