13.146
vāsudeva uvāca॥
Vāsudeva said.
yudhiṣṭhira mahābāho mahābhāgyaṃ mahātmanaḥ। rudrāya bahurūpāya bahunāmne nibodha me ॥13-146-1॥
O Yudhiṣṭhira, mighty-armed one of great fortune and great soul, listen from me about Rudra, who has many forms and many names. (13-146-1)
vadanty agniṃ mahādevaṃ tathā sthāṇuṃ maheśvaram। ekākṣaṃ tryambakaṃ caiva viśvarūpaṃ śivaṃ tathā ॥13-146-2॥
They call Agni, the great god, Sthāṇu, Maheśvara, the one-eyed, the three-eyed, the universal form, and also Śiva. (13-146-2)
dve tanū tasya devasya vedajñā brāhmaṇā viduḥ। ghorām anyāṃ śivām anyāṃ te tanū bahudhā punaḥ॥13-146-3॥
The knowers of the Veda, the Brāhmaṇas, know two forms of that god: one is terrible, another is auspicious; those forms again (manifest) in many ways. (13-146-3)
ugrā ghorā tanūryāsya so'gnirvidyutsa bhāskaraḥ। śivā saumyā ca yā tasya dharmastvāpo'tha candramāḥ॥13-146-4॥
His form is fierce and terrible; he is Agni, lightning, and the sun. She is auspicious and gentle—his law, the waters, and the moon. (13-146-4)
ātmano'rdhaṁ tu tasyāgnir ucyate bharatarṣabha. brahmacaryaṁ caraty eṣa śivā yāsya tanus tathā ॥13-146-5॥
O bull among the Bharatas, the half of his self is said to be Agni; in the same way, Śivā, whose body this is, practices celibacy. (13-146-5)
yāsya ghoratamā mūrtir jagat-saṁharate tayā। īśvaratvān-mahattvācca maheśvara iti smṛtaḥ ॥13-146-6॥
He whose most terrible form destroys the world by her is called the Great Lord because of his lordship and greatness. (13-146-6)
yannirdahati yattīkṣṇo yadugro yatpratāpavān। māṃsaśoṇitamajjādo yattato rudra ucyate ॥13-146-7॥
That which burns, is sharp, fierce, powerful, and devours flesh, blood, and marrow; therefore, he is called Rudra. (13-146-7)
devānāṃ sumahān yac ca yac cāsya viṣayo mahān। yac ca viśvaṃ mahat pāti mahādevas tataḥ smṛtaḥ॥13-146-8॥
Because among the gods, that which is very great, and his domain which is great, and because Mahādeva protects the great universe, therefore he is called so. (13-146-8)
samēdhayati yan nityaṃ sarvārthān sarvakarmabhiḥ. śivam icchan manuṣyāṇāṃ tasmād eṣa śivaḥ smṛtaḥ ॥13-146-9॥
He who always furthers all purposes through every action and desires the welfare of men—therefore, he is called Śiva. (13-146-9)
dahaty ūrdhvaṃ sthito yac ca prāṇotpattiḥ sthitiś ca yat | sthiraliṅgaś ca yan nityaṃ tasmāt sthāṇur iti smṛtaḥ ॥13-146-10॥
He who burns upward, who is ever situated, who is the origin and sustenance of life-breath, whose sign is ever stable—therefore, he is called 'Sthāṇu' (the Steadfast). (13-146-10)
yadasya bahudhā rūpaṃ bhūtaṃ bhavyaṃ bhavat tathā। sthāvaraṃ jaṅgamaṃ caiva bahurūpas tataḥ smṛtaḥ ॥13-146-11॥
He, whose forms are many—which are what has been, what will be, and what is; encompassing both the immobile and the mobile—is therefore remembered as the one of many forms. (13-146-11)
dhūmraṃ rūpaṃ ca yattasya dhūrjaṭītyata ucyate। viśve devāśca yattasminviśvarūpastataḥ smṛtaḥ ॥13-146-12॥
He whose form is smoky, for that reason he is called Dhūrjaṭī. Since all the gods are present in him, he is called the Universal Form. (13-146-12)
sahasrākṣo' yutākṣo vā sarvatokṣimayo' pi vā। cakṣuṣaḥ prabhavas tejo nāsty anto 'thāsya cakṣuṣām ॥13-146-13॥
He is thousand-eyed, ten-thousand-eyed, or even composed entirely of eyes on every side; there is no end to the radiance and source of his eyes. (13-146-13)
sarvathā yatpaśūnpāti taiśca yadramate punaḥ। teṣāmadhipatiryacca tasmātpaśupatiḥ smṛtaḥ ॥13-146-14॥
He who in every way protects creatures, and again delights in them, who is their lord—therefore he is called "Paśupati" (Lord of creatures). (13-146-14)
nityena brahmacaryeṇa liṅgam asya yadā sthitam। mahayanty asya lokāś ca maheśvara iti smṛtaḥ ॥13-146-15॥
When the liṅga of him remains through perpetual brahmacarya, the worlds and Maheśvara honor him; therefore, he is called thus. (13-146-15)
vigrahaṁ pūjayedyo vai liṅgaṁ vāpi mahātmanaḥ। liṅgaṁ pūjayitā nityaṁ mahatīṁ śriyam aśnute ॥13-146-16॥
Whoever worships either the form or the liṅga of the great-souled one, and always worships the liṅga, attains abundant prosperity. (13-146-16)
ṛṣayaś cāpi devāś ca gandharvāpsarasas tathā। liṅgam evārcayanti sma yat tad ūrdhvaṃ samāsthitam ॥13-146-17॥
Seers, gods, gandharvas, and apsarases similarly worshipped only the liṅga which was established upright. (13-146-17)
pūjyamāne tatas tasmin modate sa maheśvaraḥ। sukhaṃ dadāti prītātmā bhaktānāṃ bhaktavatsalaḥ ॥13-146-18॥
When thus worshipped, the great lord becomes pleased and joyfully grants happiness to his devotees, being ever affectionate toward them. (13-146-18)
eṣa eva śmaśāneṣu devo vasati nityaśaḥ। yajante taṃ janās tatra vīrasthānaniṣeviṇam ॥13-146-19॥
This very god always dwells in the cremation grounds. There, people worship him as the one who frequents the places of heroes. (13-146-19)
viṣamasthaḥ śarīreṣu sa mṛtyuḥ prāṇināmiha। sa ca vāyuḥ śarīreṣu prāṇo'pānaḥ śarīriṇām ॥13-146-20॥
Here, when present in imbalance in the bodies, he is death to living beings. That same force, as air in bodies, is both the prāṇa and apāna (vital and downward breaths) of embodied beings. (13-146-20)
tasya ghorāṇi rūpāṇi dīptāni ca bahūni ca। loke yāny asya pūjyante viprās tāni vidur budhāḥ॥13-146-21॥
The brāhmaṇas, the wise, know those terrible, shining, and many forms of him which are worshipped in the world. (13-146-21)
nāmadheyāni vedeṣu bahūnyasya yathārthataḥ। nirucyante mahattvācca vibhutvāt karmabhis tathā॥13-146-22॥
Many names of him are truly explained in the Vedas because of his greatness, pervasiveness, and actions, thus. (13-146-22)
vede cāsya vidurviprāḥ śatarudrīyamuttamam। vyāsādanantaraṃ yaccāpyupasthānaṃ mahātmanaḥ ॥13-146-23॥
In the Veda, the sages know of him the supreme Śatarudriya hymn. After Vyāsa, immediately following, and also the attendance (to) the great-souled one. (13-146-23)
pradātā sarvalokānāṁ viśvaṁ cāpy ucyate mahat। jyeṣṭhabhūtaṁ vadanty enaṁ brāhmaṇā ṛṣayo'p are॥13-146-24॥
He who is the giver of all worlds, and whom the universe also is called the Great, him the Brāhmaṇas and other sages call the eldest being. (13-146-24)
prathamo hyeṣa devānāṃ mukhādagnirajāyata. grahairbahuvidhaiḥ prāṇān saṃruddhān utsṛjatyapi ॥13-146-25॥
This Agni first indeed arose from the mouth of the gods. He also releases the vital breaths restrained by the many kinds of planets. (13-146-25)
sa mocayati puṇyātmā śaraṇyaḥ śaraṇāgatān। āyur-ārogyam-aiśvaryam vittaṃ kāmāṃś ca puṣkalān॥13-146-26॥
He, the virtuous-souled protector, releases those who have sought refuge and grants them life, health, sovereignty, wealth, and abundant fulfillment of desires. (13-146-26)
sa dadāti manuṣyebhyaḥ sa evākṣipate punaḥ। śakrādiṣu ca deveṣu tasya caiśvaryam ucyate॥13-146-27॥
He gives to humans and he himself takes it away again; among Indra and the other gods, his sovereignty is proclaimed. (13-146-27)
sa evābhyadhiko nityaṃ trailokyasya śubhāśubhe। aiśvaryāccaiva kāmānām īśvaraḥ punar ucyate॥13-146-28॥
He alone is always superior in both good and bad affairs of the three worlds; by his sovereignty and as the lord of desires, he is again called the master. (13-146-28)
maheśvaraś ca lokānāṃ mahatām īśvaraś ca saḥ। bahubhir vividhai rūpair viśvaṃ vyāptam idaṃ jagat॥ tasya devasya yad vaktraṃ samudre vaḍavāmukham॥13-146-29॥
He is the great lord, the ruler of the worlds and of the mighty; by many and various forms, he pervades this universe, this world. Of that god, the mouth which is in the ocean is called the Mare's mouth. (13-146-29)
