Parva 13 014

SECTION XIV

"Yudhishthira said, 'O son of the River Ganga, thou hast heard all the
names of Maheshwara, the Lord of the universe. Do thou tell us, O
grandsire, all the names that are applied, O puissant one, unto Him who
is called Isa and Sambhu. Do thou tell us all those names that are
applied unto Him who is called Vabhru or vast, Him that has the universe
for his form, Him that is the illustrious preceptor of all the deities
and the Asuras, that is called Swayambhu (self-creating) and that is the
cause of the origin and dissolution of the universe. Do thou tell us also
of the puissance of Mahadeva.'

"Bhishma said, 'I am quite incompetent to recite the virtues of Mahadeva
of highest intelligence. He pervades all things in the universe and yet
is not seen anywhere. He is the creator of universal self and the Pragna
(knowing) self and he is their master. All the deities, from Brahman to
the Pisachas, adore and worship him. He transcends both Prakriti and
Purusha. It is of Him that Rishis, conversant with Yoga and possessing a
knowledge of the tattwas, think and reflect. He is indestructible and
Supreme Brahman. He is both existent and non-existent. Agitating both
Prakriti and Purusha by means of His energy, He created therefrom the
universal lord of creatures, viz., Brahma. Who is there that is competent
to tell the virtues of that god of gods, that is endued with supreme
Intelligence? Man is subject to conception (in the mother's womb), birth,
decrepitude, and death. Being such, what man like me is competent to
understand Bhava? Only Narayana, O son, that bearer of the discus and the
mace, can comprehend Mahadeva. He is without deterioration. He is the
foremost of all beings in attributes. He is Vishnu, because of his
pervading the universe. He is irresistible. Endued with spiritual vision,
He is possessed of supreme Energy. He sees all things with the eye of
Yoga. It is in consequence of the devotion of the high-souled Krishna to
the illustrious Rudra whom he gratified. O Bharata, in the retreat of
Vadari, by penances, that he has succeeded in pervading the entire
universe. O king of kings, it is through Maheswara of celestial vision
that Vasudeva has obtained the attribute of universal agreeableness,--an
agreeableness that is much greater than what is possessed by all articles
included under the name of wealth.[32] For a full thousand years this
Madhava underwent the austerest penances and at last succeeded in
gratifying the illustrious and boon giving Siva, that Master of all the
mobile and the immobile universe. In every new Yuga has Krishna (by such
penances) gratified Mahadeva. In every Yuga has Mahadeva been gratified
with the great devotion of the high-souled Krishna. How great is the
puissance of the high-souled Mahadeva,--that original cause of the
universe,--has been seen with his own eyes by Hari who himself transcends
all deterioration, on the occasion of his penances in the retreat of
Vadari undergone for obtaining a son.[33] I do not, O Bharata, behold any
one that is superior to Mahadeva. To expound the names of that god of
gods fully and without creating the desire of hearing more only Krishna
is competent. This mighty-armed one of Yadu's race is alone competent to
tell the attributes of the illustrious Siva. Verily, O king, only he is
able to discourse on the puissance, in its entirety of the Supreme deity?'

"Vaisampayana continued, 'Having said these words, the illustrious
Bhishma, the grandsire of the Kurus, addressing Vasudeva, said the
following words, dealing with the subject of the greatness of Bhava, O
monarch.

"Bhishma said, 'Thou art the Master of all the deities and the Asuras.
Thou art illustrious. Thou art Vishnu in consequence of thy pervading the
whole universe. It behoveth thee to discourse on those subjects connected
with Siva of universal form about which Yudhishthira has asked me. In
days of yore, the Rishi Tandin, sprung from Brahma, recited in Brahma's
region and before Brahma himself the thousand names of Mahadeva. Do thou
recite those names before this conclave so that these Rishis endued with
wealth of asceticism, observant of high vows, possessed of
self-restraint, and numbering the Island-born Krishna among them, may
hear thee. Do thou discourse on the high blessedness of Him who is
immutable, who is always cheerful and happy, who is Hotri, who is the
universal Protector, who is Creator, of the universe, and who is called
Mundin and Kaparddin.'[34]

"Vasudeva said, 'The very deities with Indra, and the Grandsire Brahma
numbering among them, and the great Rishis also, are incompetent to
understand the course of Mahadeva's acts truly and in all their details.
Even He is the end which all righteous people attain. The very Adityas
who are endued with subtile sight, are unable to behold his abode. How
then can one that is merely a man succeed in comprehending Him?[35] I
shall, therefore, truly recite to you some of the attributes of that
illustrious slayer of Asuras, who is regarded as the Lord of all
sacrifices and vows.

"Vaisampayana continued, 'Having said these words, the illustrious
Vasudeva began his discourse on the attributes of the high-souled
Mahadeva endued with the highest intelligence, after having purified
himself by touching water."

"Vasudeva said, 'Hear, ye foremost of Brahmana's and thou Yudhishthira
also, O sire, and hear thou too, O Ganga's son, the names that are
applied unto Kaparddin. Hear ye, how in former days, I obtained a sight,
so difficult to obtain, (of that great god), for the sake of Samva.
Verily, in those days was the illustrious deity seen by me in consequence
of Yoga-abstraction.[36] After twelve years had expired from the time
when Pradyumna, the son of Rukmini, who is endued with great
intelligence, slew the Asura Samvara in days of yore, my spouse Jamvavati
addressed me. Indeed, beholding Pradyumna and Charudeshna and other sons
born of Rukmini, Jamvavati, desirous of a son, said these words unto me,
O Yudhishthira,--Grant me, O thou of unfading glory, a son endued with
heroism, the foremost of mighty men, possessed of the most agreeable
features, sinless in conduct, and like unto thyself. And O, let there be
no delay on thy part in granting this prayer of mine. There is nothing in
the three worlds that is unattainable by thee, O perpetuator of Yadu's
race, thou canst create other worlds if only thou wishest it. Observing a
vow for twelve years and purifying thyself, thou hadst adored the Lord of
all creatures (viz., Mahadeva) and then begot upon Rukmini the sons that
she has obtained from thee, viz., Charudeshna and Sucharu and Charuvesa
and Yasodhana and Charusravas and Charuyasas and Pradyumna and Sambhu. O
slayer of Madhu, do thou grant to me a son like unto those of great
powers whom thou hast begotten upon Rukmini?--Thus addressed by the
princess, I replied unto her of slender waist,--Let me have thy
permission (to leave thee for some time), O queen. I shall certainly obey
thy behest. She answered me, saying,--Go, and may success and prosperity
always attend thee. Let Brahma and Siva and Kasyapa, the Rivers, those
deities that preside over the mind, the soil, all deciduous herbs, those
Chhandas (Rhymes) that are regarded as bearers of the libations poured in
sacrifices, the Rishis, Earth, the Oceans, the sacrificial presents,
those syllables that are uttered for completing the cadences of Samans,
the Rikshas, the Pitris, the Planets, the spouses of the deities, the
celestial maidens, the celestial mothers, the great cycles, kine,
Chandramas, Savitri, Agni, Savitri, the knowledge of the Vedas, the
seasons, the year, small and big divisions of time, e.g., the Kshanas,
the Labas, the Muhurtas, the Nimeshas, and the Yugas in succession,
protect thee, O Yadava, and keep thee in happiness, wherever thou mayst
stay. Let no danger overtake thee on thy way, and let no heedlessness be
thine, O sinless one.--Thus blessed by her, I took her leave, bidding
farewell unto the daughter of the prince of apes. Repairing then into the
presence of that foremost of men, viz., my father, of my mother, of the
king, and of Ahuka, I informed them of what the daughter of the prince of
the Vidyadharas, in great affliction, had said unto me. Bidding them
farewell with a sorrowful heart, I then repaired to Gada and to Rama of
great might. These two cheerfully addressed me saying,--Let thy penances
increase without any obstruction.--Having obtained the permission of all
of them, I thought of Garuda. He immediately came to me and bore me to
Himavat (at my bidding). Arrived at Himavat, I dismissed him. There on
that foremost of mountains, I beheld many wonderful sights. I saw an
excellent, wonderful, and agreeable retreat for the practice of penances.
That delightful retreat was owned by the high-souled Upamanyu who was a
descendant of Vyaghrapada. That retreat is applauded and reverenced by
the deities and the Gandharvas, and seemed to be covered with Vedic
beauty. It was adorned with Dhavas and Kakubhas and Kadamvas and Cocas,
with Kuruvakas and Ketakas and Jamvus and Patalas, with banians and
Varunakas and Vatsanabhas and Vilwas, with Saralas and Kapitthas and
Piyalas and Salas and palmyras with Vadaris and Kundas and Punnagas and
Asokas and Amras and Kovidaras and Champakas and Panasas, and with
diverse other trees endued with fruits and flowers. And that retreat was
also decked with the straight stems of the Musa Supienta.[37] Truly, that
asylum was adorned with diverse other kinds of trees and with diverse
kinds of fruits forming the food of diverse kinds of birds. Heaps of
ashes (of sacrificial fires) were thrown in proper places all around,
which added to the beauty of the scene. It abounded with Rurus and apes
and tigers and lions and leopards, with deer of diverse species and
peacocks, and with cats and snakes. Indeed, large numbers of other
animals also were seen there, as also buffaloes and bears. Delicious
breezes constantly blew bearing the melodious strains of celestial
nymphs. The babblings of mountain rivulets and springs, the sweet notes
of winged choristers, the gruntings of elephants, the delicious stains of
Kinnaras, and the auspicious voice of ascetics singing the Samans, O
hero, and diverse other kinds of music, rendered that retreat extremely
charming. The very imagination cannot conceive another retreat as
delightful as the one I beheld. There were also large houses in that
asylum, intended for keeping the sacred fire, and covered all over with
flowering creepers. It was adorned with the river Ganga of clear and
sacred water. Indeed, the daughter of Jahnu always remained there. It was
decked also with many ascetics who were the foremost of all righteous
persons, who were endued with high souls, and who resembled fire itself
in energy.[38] Some of those ascetics subsisted upon air and some upon
water, some were devoted to Japa or the silent recitation of sacred
Mantras, and some were engaged in cleansing their souls by practising the
virtues of compassion while some amongst them were Yogins devoted to the
abstraction of Yoga-meditation. Some amongst them subsisted upon smoke
only, and some subsisted upon fire, and some upon milk. Thus was that
retreat adorned with many foremost of regenerate persons. And some there
were amongst them that had taken the vow of eating and drinking like
kine,--that is, by giving up the use of the hands at once. And some used
only two pieces of stone for husking their grain, and some used their
teeth only for that purpose. And some subsisted by drinking only the rays
of the moon, and some by drinking only froth. And some had betaken
themselves to vow of living like deer.[39] And some there were that lived
upon the fruits of the Ficus religiosa, and some that used to live upon
water. And some dressed themselves in rags and some in animal skins and
some in barks of trees. Indeed, I beheld diverse ascetics of the foremost
order observing these and other painful vows. I desired then to enter
that asylum. Verily, that asylum was honoured and adored by the deities
and all high-souled beings, by Siva and others, O Bharata, and by all
creatures of righteous acts. Thus addressed, it stood in all its beauty
on the breast of Himavat, like the lunar disc in the firmament. The
mongoose sported there with the snake, and the tiger with the deer, like
friends, forgetting their natural enmity, in consequence of the energy of
those ascetics of blazing penances and for their proximity to these
high-souled ones. In that foremost of asylums, which was delightful to
all creatures, inhabited by many foremost of Brahmanas fully conversant
with the Vedas and their branches, and by many high-souled Rishis
celebrated for the difficult vows they observed, I saw, as soon as I
entered, a puissant Rishi with matted locks on head and dressed in rags,
who seemed to blaze forth like fire with his penances and energy. Waited
upon by his disciples and possessed of tranquil soul, that foremost of
Brahmanas was young in aspect. His name was Upamanyu. Unto me who bowed
unto him with a nod of the head, he said,--Welcome art thou, O thou of
eyes like lotus petals. Today, by this visit of thine, we see that our
penances have borne fruit. Thou art worthy of our adoration, but thou
adorest us still. Thou art worthy of being seen, but thou desirest to see
me.--Joining my hands I addressed him the usual enquiries respecting the
well-being of the animals and birds that resided in his asylum, of the
progress of his righteousness, and of his disciples. The illustrious
Upamanyu then addressed me in words that were exceedingly sweet and
delightful,--Thou shalt, O Krishna, obtain without doubt a son like unto
thyself. Betaking thyself to severe penances, do thou gratify Isana, the
Lord of all creatures. That divine Master, O Adhokshaja, sporteth here
with his spouse by his side. O Janarddana, it was here that the deities
with all the Rishis, in days of yore, gratified that foremost of deities
by their penances and Brahmacharyya and truth and self-restraint, and
succeeded in obtaining the fruition of many high desires. That
illustrious god is verily the vast receptacle of all energies and
penances. Projecting into existence and withdrawing once more unto
himself all things fraught with good and evil, that inconceivable Deity
whom thou seekest, O destroyer of foes, lives here with his spouse. He
who took his birth as the Danava named Hiranyakashipu, whose strength was
so great that he could shake the very mountains of Meru, succeeded in
obtaining from Mahadeva the puissance belonging to all the deities and
enjoyed it for ten millions of years. He who was the foremost of all his
sons and who was celebrated by the name of Mandara, succeeded, through
the boon he had obtained from Mahadeva, in fighting Sakra for a million
of years. The terrible discus of Vishnu and the thunderbolt of Indra were
both unable to make the slightest impression, O Kesava, in days of yore,
upon the body of that great cause of universal affliction.[40] The discus
which thou bearest, O sinless one, was given unto thee by Mahadeva after
he had slain a Daitya that was proud of his strength and used to live
within the waters. That discus, blazing with energy and like unto fire,
was created by the great god having for his device the bull. Wonderful
and irresistible in energy it was given unto thee by that illustrious
god. In consequence of its blazing energy it was incapable of being gazed
at by any person save Siva the wielder of Pinaka. It was for this reason
that Bhava (Siva) bestowed upon it the name of Sudarsana. From that time
the name Sudarsana came to be current in all the worlds. Even the weapon,
O Kesava, failed to make the slightest impression on the body of
Hiranyakashipu's son Mandara, that appeared like an evil planet in the
three worlds. Hundreds of Chakras like thine and thunderbolts like that
of Sakra, could not inflict a scratch on the body of that evil planet
endued with great might, who had obtained a boon from Mahadeva. Afflicted
by the mighty Mandara, the deities fought hard against him and his
associates, all of whom had obtained boons from Mahadeva. Gratified with
another Danava named Vidyutprabha, Mahadeva granted to him the
sovereignty of the three worlds. That Danava remained the sovereign of
the three worlds for a hundred thousand years. And Mahadeva said unto
him,--Thou shalt become one of my attendants.--Indeed, the puissant Lord
further bestowed upon him the boon of a hundred millions of children. The
Master without birth, of all creatures further gave the Danava the region
known by the name of Kusadwipa for his kingdom. Another great Asura, of
the name of Satamukha, was created by Brahma. For a hundred years he
poured on' the sacrificial fire (as offerings unto Mahadeva) the flesh of
his own body. Gratified with such penances, Sankara said unto him,--What
can I do for thee?--Satamukha replied unto him, saying,--O thou that art
most wonderful, let me have the power of creating new creatures and
animals. Give also unto me, O foremost of all deities, eternal
power.--The puissant lord, thus addressed by him, said unto him,--So be
it.--The Self-born Brahma, concentrating his mind in Yoga,[41] in days of
yore, made a sacrifice for three hundred years, with the object of
obtaining children. Mahadeva granted him a thousand sons possessed of
qualifications commensurate with the merits of the sacrifice. Without
doubt, thou knowest, O Krishna, the lord of Yoga, him that is, who is
sung by the deities. The Rishi known by the name of Yajnavalkya is
exceedingly virtuous. By adoring Mahadeva he has acquired great fame. The
great ascetic who is Parasara's son, viz., Vyasa, of soul set on Yoga,
has obtained great celebrity by adoring Sankara. The Valikhilyas were on
a former occasion disregarded by Maghavat. Filled with wrath at this,
they gratified the illustrious Rudra. That lord of the universe, that
foremost one of all the deities, thus gratified by the Valikhilyas, said
unto them,--Ye shall succeed by your penances in creating a bird that
will rob Indra of the Amrita. Through the wrath of Mahadeva on a former
occasion, all the waters disappeared. The deities gratified him by
performing a sacrifice called Saptakapala, and caused, through his grace,
other waters to flow into the worlds. Verily, when the three-eyed deity
became gratified, water once more appeared in the world. The wife of
Atri, who was conversant with the Vedas, abandoned her husband in a huff
and said,--I shall no longer live in subjection to that ascetic.--Having
said these words, she sought the protection of Mahadeva. Through fear of
her lord, Atri, passed three hundred years, abstaining from all food. And
all this time she slept on wooden clubs for the purpose of gratifying
Bhava. The great deity then appeared unto her and then smilingly
addressed her, saying--Thou shalt obtain a son. And thou shalt get that
son without the need of a husband, simply through the grace of Rudra.
Without doubt that son, born in the race of his father, shall become
celebrated for his worth, and assume a name after thee. The illustrious
Vikarna also, O slayer of Madhu, full of devotion to Mahadeva, gratified
him with severe penances and obtained high and happy success. Sakalya,
too, of restrained soul, adored Bhava in a mental sacrifice that he
performed for nine hundred years, O Kesava. Gratified with him the
illustrious deity said unto him,--Thou shalt become a great author. O
son, inexhaustible shall thy fame be in the three worlds. Thy race also
shall never come to an end and shall be adorned by many great Rishis that
shall take birth in it. Thy son will become the foremost of Brahmanas and
will make the Sutras of thy work. There was a celebrated Rishi of the
name of Savarni in the Krita age. Here, in this asylum, he underwent
severe penances for six thousand years. The illustrious Rudra said,--I am
gratified with thee, O sinless one! Without being subject to decrepitude
or death, thou shalt become an author celebrated through all the
worlds!--In days of yore, Sakra, also, in Baranasi, filled with devotion,
O Janarddana, adored Mahadeva who has empty space alone for his garments
and who is smeared with ashes as an agreeable unguent. Having adored
Mahadeva thus, he obtained the sovereignty of the celestials. Narada
also, in days of yore, adored the great Bhava with devotion of heart.
Gratified with him, Mahadeva, that preceptor of the celestial preceptor,
said these words.--No one shall be thy equal in energy and penances. Thou
shalt always attend upon me with thy songs and instrumental music. Hear
also, O Madhava, how in former times I succeeded in obtaining a sight of
that god of gods, that Master of all creatures, O Lord. Hear also in
detail for what object, O thou of great puissance. I invoked with
restrained senses and mind that illustrious deity endued with supreme
energy. I shall, O sinless one, tell thee with full details all that I
succeeded in obtaining from that god of gods, viz., Maheswara. In ancient
times, viz., Krita age, O son, there was a Rishi of great fame, named
Vyaghrapada. He was celebrated for his knowledge and mastery over the
Vedas and their branches. I was born as the son of that Rishi and Dhaumya
took birth as my younger brother. On a certain occasion, Madhava,
accompanied by Dhaumya, I came upon the asylum of certain Rishis of
cleansed souls. There I beheld a cow that was being milked. I saw the
milk and it appeared to me to resemble Amrita itself in taste. I then
came home, and impelled by childishness, I addressed my mother and
said,--Give me some food prepared with milk.--There was no milk in the
house, and accordingly my mother was much grieved at my asking for it. My
mother took a piece of (rice) cake and boiled it in water, Madhava. The
water became whitened and my mother placed it before us saying that it
was milk and bade us drink it. I had before that drunk milk on one
occasion, for my father had, at the time of a sacrifice, taken me to the
residence of some of our great kinsmen. A celestial cow, who delights the
deities, was being milked on that occasion. Drinking her milk that
resembled Amrita in taste, I knew what the virtues are of milk. I
therefore, at once understood the origin of the substance that my mother
offered me, telling me that it was milk. Verily, the taste of that cake,
O son, did not afford me any pleasure whatever. Impelled by childishness
I then addressed mother, saying,--This O mother, that thou hast given me
is not any preparation of milk.--Filled with grief and sorrow at this,
and embracing me from parental affection and smelling my head, O Madhava,
she said unto me,--Whence, O child, can ascetics of cleansed souls obtain
food prepared with milk? Such men always reside in the forest and subsist
upon bulbs and roots and fruits. Whence shall we who live by the banks of
rivers that are the resort of the Valikhilyas, we who have mountains and
forest, for our home,--whence, indeed, O child, shall we obtain milk? We,
dear child, live (sometimes) on air and sometimes on water. We dwell in
asylums in the midst of forests and woods. We habitually abstain from all
kinds of food that are taken by persons living in villages and towns. We
are accustomed to only such food as is supplied by the produce of the
wilderness. There cannot be any milk, O child, in the wilderness where
there are no offspring of Surabhi.[42] Dwelling on the banks of rivers or
in caves or on mountain-breasts, or in tirthas and other places of the
kind, we pass our time in the practice of penances and the recitation of
sacred Mantras, Siva being our highest refuge. Without gratifying the
boon-giving Sthanu of unfading glory,--him, that is, who has three
eyes,--whence, O child, can one obtain food prepared with milk and good
robes and other objects of enjoyment in the world? Do thou devote
thyself, O dear son, to Sankara with thy whole soul. Through his grace, O
child, thou art sure to obtain all such objects as administer to the
indulgence of all thy wishes,--Hearing these words of my mother, O slayer
of foes, that day, I joined my hands in reverence and bowing unto her,
said,--O mother, who this Mahadeva? In what manner can one gratify him?
Where does that god reside? How may he be seen? With what does he become
pleased? What also is the form of Sarva? How may one succeed in obtaining
a knowledge of him? If gratified, will he, O mother, show himself unto
me?--After I had said these words, O Krishna, to my mother, she, filled
with parental affection, smelt my head, O Govinda, her eyes covered with
tears the while. Gently patting my body, O slayer of Madhu, my mother,
adopting a tone of great humility, addressed me in the following words, O
best of the deities.'

"My mother said, 'Mahadeva is exceedingly difficult to be known by
persons of uncleansed souls. These men are incapable of bearing him in
their hearts of comprehending him at all. They can retain him in their
minds. They cannot seize him, nor can they obtain a sight of him. Men of
wisdom aver that his forms are many. Many, again, are the places in which
he resides. Many are the forms of his Grace. Who is there that can
understand in their details the acts, which are all excellent, of Isa, or
of all the forms that he has assumed in days of yore? Who can relate how
Sarva sports and how he becomes gratified? Maheswara of universal form
resides in the hearts of all creatures. While Munis discoursed on the
auspicious and excellent acts of Isana, I have heard from them how,
impelled by compassion towards his worshippers, he grants them a sight of
his person. For the purpose of showing a favour unto the Brahmanas, the
denizens of heaven have recited for their information the diverse forms
that were assumed by Mahadeva in days of yore. Thou hast asked me about
these. I shall recite them to thee, O son.'

"My mother continued, 'Bhava assumes the forms of Brahma and Vishnu and
the chief of the celestials of the Rudras, the Adityas, and the Aswins;
and of those deities that are called Viswadevas. He assumes the forms
also of men and women, of Pretas and Pisachas, of Kiratas and Savaras,
and of all aquatic animals. That illustrious deity assumes the forms of
also those Savaras that dwell in the woods and forests. He assumes the
forms of tortoises and fishes and conches. He it is that assumes the
forms of those coral sprouts that are used as ornaments by men. He
assumes also the forms of Yakshas, Rakshasas and Snakes, of Daityas and
Danavas. Indeed, the illustrious god assumes the forms of all creatures
too that live in holes. He assumes the forms of tigers and lions and
deer, of wolves and bears and birds, of owls and of jackals as well. He
it is that assumes the forms of swans and crows and peacocks, of
chameleons and lizards and storks. He it is that assumes the forms of
cranes and vultures and Chakravakas. Verily, he it is that assumes the
forms of Chasas and of mountains also. O son, it is Mahadeva that assumes
the forms of kine and elephants and horses and camels and asses. He
assumes also the forms of goats and leopards and diverse other varieties
of animals. It is Bhava who assumes the forms of diverse kinds of birds
of beautiful plumage. It is Mahadeva who bears the forms of persons with
sticks and those with umbrellas and those with calabashes among
Brahmanas.[43] He sometimes becomes six-faced and sometimes becomes
multifaced. He sometimes assumes forms having three eyes and forms having
many heads. And he sometimes assumes forms having many millions of legs
and forms having innumerable stomachs and faces and forms endued with
innumerable arms and innumerable sides. He sometimes appears surrounded
by innumerable spirits and ghosts. He it is that assumes the forms of
Rishis and Gandharvas, and of Siddhas and Charanas. He sometimes assumes
a form that is rendered white with the ashes he smears on it and is
adorned with a half-moon on the forehead. Adored with diverse hymns
uttered with diverse kinds of voice and worshipped with diverse Mantras
fraught with encomiums, he, that is sometimes called Sarva, is the
Destroyer of all creatures in the universe, and it is upon him, again,
that all creatures rest as on their common foundation. Mahadeva is the
soul of all creatures. He pervades all things. He is the speaker of all
discourses (on duties and rituals). He resides everywhere and should be
known as dwelling in the hearts of all creatures in the universe. He
knows the desire cherished by every one of his worshippers. He becomes
acquainted with the object in which one pays him adorations. Do thou
then, if it pleases thee, seek the protection of the chief of the
deities. He sometimes rejoices, and sometimes yields to wrath, and
sometimes utters the syllable Hum with a very loud noise. He sometimes
arms himself with the discus, sometimes with the trident, sometimes with
the mace, sometimes with the heavy mullets, sometimes with the scimitar,
and sometimes with the battle axe. He it is that assumes the form of
Sesha who sustains the world on his head. He has snakes for his belt, and
his ears are adorned with ear-rings made of snakes. Snakes form also the
sacred thread he wears. An elephant skin forms his upper garment.[44] He
sometimes laughs and sometimes sings and sometimes dances most
beautifully. Surrounded by innumerable spirits and ghosts, he sometimes
plays on musical instruments. Diverse, again are the instruments upon
which he plays, and sweet the sounds they yield. He sometimes wanders
(over crematoria), sometimes yawns, sometimes cries, and sometimes causes
others to cry. He sometimes assumes the guise of one that is mad, and
sometimes of one that is intoxicated, and he sometimes utters words that
are exceedingly sweet. Endued with appalling fierceness, he sometimes
laughs loudly, frightening all creatures with his eyes. He sometimes
sleeps and sometimes remains awake and sometimes yawns as he pleases. He
sometimes recites sacred Mantras and sometimes becomes the deity of those
Mantras which are recited. He sometimes performs penances and sometimes
becomes the deity for whose adoration those penances are undergone. He
sometimes makes gifts and sometimes receives those gifts; sometimes
disposes himself in Yoga and sometimes becomes the object of the Yoga
contemplation of others. He may be seen on the sacrificial platform or in
the sacrificial stake; in the midst of the cow-pen or in the fire. He may
not again be seen there. He may be seen as a boy or as an old man. He
sports with the daughters and the spouses of the Rishis. His hair is long
and stands erect. He is perfectly naked, for he has the horizon for his
garments. He is endued with terrible eyes. He is fair, he is darkish, he
is dark, he is pale, he is of the colour of smoke, and he is red. He is
possessed of eyes that are large and terrible. He has empty space for his
covering and he it is that covers all things. Who is there that can truly
understand the limits of Mahadeva who is formless, who is one and
indivisible, who conjures of illusions, who is of the cause of all
actions and destructive operations in the universe, who assumes the form
of Hiranyagarbha, and who is without beginning and without end, and who
is without birth.[45] He lives in the heart (of every creature). He is
the prana, he is the mind, and he is Jiva (that is invested in the
material case). He is the soul of Yoga, and it is that is called Yoga. He
is the Yoga-contemplation into which Yogins enter.[46] He is the Supreme
Soul. Indeed Maheswara, the purity in essence, is capable of being
comprehended not by the senses but through only the Soul seizing his
existence. He plays on diverse musical instruments. He is a vocalist. He
has a hundred thousand eyes, he has one mouth, he has two mouths, he has
three mouths, and he has many mouths. Devoting thyself to him, setting
thy heart upon him, depending upon him, and accepting him as thy one
refuse, do thou, O son, adore Mahadeva and then mayst thou obtain the
fruition of all thy wishes. Hearing those words of my mother, O slayer of
foes, from that day my devotion was directed to Mahadeva, having nothing
else for its object. I then applied myself to the practice of the
austerest penances for gratifying Sankara. For one thousand years I stood
on my left toe. After that I passed one thousand years, subsisting only
upon fruits. The next one thousand years I passed, subsisting upon the
fallen leaves of trees. The next thousand years I passed, subsisting upon
water only. After that I passed seven hundred years, subsisting on air
alone. In this way, I adored Mahadeva for a full thousand years of the
celestials. After this, the puissant Mahadeva, the Master of all the
universe, became gratified with me. Desirous of ascertaining whether I
was solely devoted to him and him alone, he appeared before me in the
form of Sakra surrounded by all the deities. As the celebrated Sakra, he
had a thousand eyes on his person and was armed with the thunderbolt. And
he rode on an elephant whose complexion was of the purest white, with
eyes red, ears folded, the temporal juice trickling down his cheeks, with
trunk contracted, terrible to look at, and endued with four tusks.
Indeed, riding on such an elephant, the illustrious chief of the deities
seemed to blaze forth with his energy. With a beautiful crown on his head
and adorned with garlands round his neck and bracelets round his arms, he
approached the spot where I was. A white umbrella was held over his head.
And he was waited upon by many Apsaras, and many Gandharvas sang his
praise. Addressing me, he said,--O foremost of regenerate persons, I have
been gratified with thee. Beg of me whatever boon thou desirest,--Hearing
these words of Sakra I did not become glad. Verily, O Krishna, I answered
the chief of the celestials in these words.--I do not desire any boon at
thy hands, or from the hands of any other deity. O amiable deity, I tell
thee truly, that it is Mahadeva only from whom I have boons to ask. True,
true it is, O Sakra, true are these words that I say unto thee. No other
words are at all agreeable to me save those which relate to Maheswara. At
the command of Pashupati, that Lord of all creatures, I am ready to
become a worm or a tree with many branches. If not obtained through the
grace represented by Mahadeva's boons, the very sovereignty of the three
worlds would not be acceptable to me. Let me be born among the very
Chandalas but let me still be devoted to the feet of Hara. Without,
again, being devoted to that Lord of all creatures, I would not like to
have birth in the palace of Indra himself. If a person be wanting in
devotion to that Lord of the universe,--that Master of the deities and
the Asuras,--his misery will not end even if from want of food he has to
subsist upon only air and water.[47] What is the need of other discourses
that are even fraught with other kinds of morality and righteousness,
unto those persons who do not like to live even a moment without thinking
of feet of Mahadeva? When the unrighteous or sinful Kali Yuga comes, one
should never pass a moment without devoting his heart upon Mahadeva. One
that has drunk the Amrita constituted by the devotion to Hara, one
becomes freed from the fear of the world. One that has not obtained the
grace of Mahadeva can never succeed to devote oneself to Mahadeva for a
single day or for half a day or for a Muhurta or for a Kshana or for a
Lava (very small unit of time). At the command of Mahadeva I shall
cheerfully become a worm or an insect, but I have no relish for even the
sovereignty of the three worlds, if bestowed by thee, O Sakra. At the
word of Hara I would become even a dog. In fact, that would accord with
my highest wish. If not given by Maheswara, I would not have the
sovereignty of the very deities. I do not wish to have this dominion of
the Heavens. I do not wish to have the sovereignty of the celestials. I
do not wish to have the region of Brahma. Indeed, I do not wish to have
that cessation of individual existence which is called Emancipation and
which involves a complete identification with Brahma. But I want to
become the slave of Hara. As long as that Lord of all creatures, the
illustrious Mahesa, with crown on his head and body possessed of the pure
white complexion of the lunar disc, does not become gratified with me, so
long shall I cheerfully bear all those afflictions, due to a hundred
repetitions of decrepitude, death and birth, that befall to the lot of
embodied beings. What person in the universe can obtain tranquillity,
without gratifying Rudra that is freed from decripitude and death, that
is endued with the effulgence of the Sun, the Moon, or the fire, that is
the root or original cause of everything real and unreal in the three
worlds, and that exists as one and indivisible entity? If in consequence
of my faults, rebirths be mine, I shall, in those new births, devote
myself solely to Bhava.'"

"Indra said, 'What reason canst thou assign for the existence of a
Supreme Being or for His being the cause of all causes?'"

"Upamanyu said, 'I solicit boons from that great Deity named Siva whom
utterers of Brahma has described as existent and non-existent, manifest
and unmanifest, eternal or immutable, one and many. I solicit boons from
Him who is without beginning and middle and end, who is Knowledge and
Puissance, who is inconceivable and who is the Supreme Soul. I solicit
boons from Him whence comes all Puissance, who has not been produced by
any one, who is immutable, and who, though himself unsprung from any
seed, is the seed of all things in the universe. I solicit boons from Him
who is blazing Effulgence, (beyond Darkness) who is the essence of all
penances, who transcends all faculties of which we are possessed and
which we may devote for the purpose of comprehending him, and by knowing
whom every one becomes freed from grief or sorrow. I worship him, O
Purandara, who is conversant with the creation of all elements and the
thought of all living creatures, and who is the original cause of the
existence or creation of all creatures, who is omnipresent, and who has
the puissance to give everything.[48] I solicit boons from Him who cannot
be comprehended by argument, who represents the object of the Sankhya and
the Yoga systems of philosophy, and who transcends all things, and whom
all persons conversant with the topics of enquiry worship and adore.[49]
I solicit boons from Him, O Maghavat, who is the soul of Maghavat
himself, who is said to be the God of the gods, and who is the Master of
all creatures. I solicit boons from Him who it is that first created
Brahma, that creator of all the worlds, having filled Space (with His
energy) and evoked into existence the primeval egg.[50] Who else than
that Supreme Lord could be creator of Fire, Water, Wind, Earth, Space,
Mind, and that which is called Mahat? Tell me, O Sakra, who else than
Siva could create Mind, Understanding, Consciousness or Ego, the
Tanmatras, and the senses? Who is there higher than Siva?[51] The wise
say that the Grandsire Brahma is the creator of this universe. Brahma,
however, acquired his high puissance and prosperity by adoring and
gratifying Mahadeva, that God of gods. That high puissance (consisting of
all the three attributes of creation, protection, and destruction), which
dwells in that illustrious Being who is endowed with the quality of being
one, who created Brahma, Vishnu, and Rudra, was derived from Mahadeva.
Tell me who is there that is superior to the Supreme Lord?[52] Who else
than that God of gods is competent to unite the sons of Diti with
lordship and puissance, judging by the sovereignty and the power of
oppressing conferred upon the foremost of the Daityas and Danavas?[53]
The different points of the horizon, Time, the Sun, all fiery entities,
planets, wind, water, and the stars and constellations,--these, know
thou, are from Mahadeva. Tell us who is higher than the Supreme Lord? Who
else is there, except Mahadeva, in the matter of the creation of
Sacrifice and the destruction of Tripura? Who else except Mahadeva, the
grinder of the foes, has offered lordship to the principal?[54] What
need, O Purandara, of many well-sounding statements fraught with spacious
sophisms, when I behold thee of a thousand eyes, O best of the
deities,--thee that art worshipped by Siddhas and Gandharvas and the
deities and the Rishis? O best of the Kusikas, all this is due to the
grace of that God of gods viz., Mahadeva. Know, O Kesava, that this all,
consisting of animate and inanimate existences with heaven and other
unseen entities, which occur in this world, and which has the
all-pervading Lord for their soul, has flowed from Maheswara and has been
created (by him) for enjoyment by Jiva.[55] In the worlds that are known
by the names of Bhu, Bhuva, Swah, and Maha, in the midst of the mountains
of Lokaloka, in the islands, in the mountains of Meru, in all things that
yield happiness, and in the hearts of all creatures, O illustrious
Maghavat, resides Mahadeva, as persons conversant with all the topics of
enquiry say. If, O Sakra, the Devas (deities) and the Asuras could see
any other puissant form than Bhava's, would not both of them, especially
the former, when opposed and afflicted by the latter, have sought the
protection of that form? In all hostile encounters of the deities, the
Yakshas, the Uragas and the Rakshasas, that terminating in mutual
destruction, it is Bhava that gives unto those that meet with
destruction, puissance commensurate with their respective locations as
dependent upon their acts. Tell me, who else than Maheswara is there for
bestowing boons upon, and once more chastising the Andhaka and Sukra and
Dundubhi and Maharshi and many foremost of Yakshas, Indra and Vala and
Rakshasas and the Nivatakavachas? Was not the vital seed of Mahadeva,
that Master of both the deities and the Asuras, poured as a libation upon
the fire? From that seed sprung a mountain of gold. Who else is there
whose seed can be said to be possessed of such virtue.[56] Who else in
this world is praised as having the horizon only for his garments? Who
else can be said to be a Brahmacharin with his vital seed drawn up? Who
else is there that has half his body occupied by his dear spouse?[57] Who
else is there that has been able to subjugate Kama, the god of desire?
Tell me, O Indra, what other Being possesses that high region of supreme
felicity that is applauded by all the deities? Who else has the
crematorium as his sporting ground? Who else is there that is so praised
for his dancing? Whose puissance and worship remain immutable? Who else
is there that sports with spirits and ghosts? Tell me, O deity, who else
has associate that are possessed of strength like his own and that are,
therefore, proud of that strength or puissance?[58] Who else is there
whose status is applauded as unchangeable and worshipped with reverence
by the three worlds? Who else is there that pours rain, gives heat, and
blazes forth in Energy? From whom else do we derive our wealth of herbs?
Who else upholds all kinds of wealth? Who else sports as much as he
pleases in the three worlds of mobile and immobile things? O Indra, know
Maheswara to be the original cause (of everything). He is adored by
Yogins, by Rishis, by the Gandharvas, and by the Siddhas, with the aid of
knowledge, (of ascetic) success, and of the rites laid down in the
scriptural ordinances.[59] He is adored by both the deities and the
Asuras with the aid of sacrifices by acts and the affliction of the
ritual laid down in the scriptures. The fruits of action can never touch
him for he transcends them all. Being such, I call him the original cause
of everything.[60] He is both gross and subtile. He is without compare.
He cannot be conceived by the senses. He is endued with attributes and he
is divested of them. He is the lord of attributes, for they are under his
control. Even such is the place that is Maheswara's. He is the cause of
the maintenance and the creation (of the universe). He is the cause of
the universe and the cause also of its destruction. He is the Past, the
Present, and the Future. He is the parent of all things. Verily, He is
the cause of every thing. He is that which is mutable, He is the
unmanifest, He is Knowledge; He is ignorance; He is every act, He is
every omission; He is righteousness; and He is unrighteousness. Him, O
Sakra, do I call the cause of every thing. Behold, O Indra, in the image
of Mahadeva the indications of both the sexes. That god of gods, viz.,
Rudra, that cause of both creation and destruction, displays in his form
the indications of both the sexes as the one cause of the creation of the
universe. My mother formerly told me that he is the cause of the universe
and the one cause of everything. There is no one that is higher than Isa,
O Sakra. If it pleases thee, do thou throw thyself on his kindness and
protection. Thou hast visible evidence, O chief of the celestials, of the
fact that the universe has sprung from the union of the sexes (as
represented by Mahadeva). The universe, thou knowest, is the sum of what
is vested with attributes and what else is divested of attributes and has
for its immediate cause the seeds of Brahma and others. Brahma and Indra
and Hutasana and Vishnu and all the other deities, along with the Daityas
and the Asuras, crowned with the fruition of a thousand desires, always
say that there is none that is higher than Mahadeva.[61] Impelled by
desire, I solicit, with restrained mind, that god known to all the mobile
and immobile universe,--him, that is, who has been spoken of as the best
and highest of all the gods, and who is auspiciousness itself, for
obtaining without delay that highest of all acquisitions, viz.,
Emancipation. What necessity is there of other reasons (for establishing)
what I believe? The supreme Mahadeva is the cause of all causes. We have
never heard that the deities have, at any time, adored the sign of any
other god than Mahadeva. If Maheswara be not accepted, tell me, if thou
hast ever heard of it, who else is there whose sign has been worshipped
or is being worshipped by all the deities? He whose sign is always
worshipped by Brahma, by Vishnu, by thee, O Indra, with all the other
deities, is verily the foremost of all adorable deities. Brahma has for
his sign the lotus, Vishnu has for his the discus, Indra has for his sign
the thunder-bolt. But the creatures of the world do not bear any of the
signs that distinguish these deities. On the other hand, all creatures
bear the signs that mark Mahadeva and his spouse. Hence, all creatures
must be regarded as belonging to Maheswara. All creatures of the feminine
sex, have sprung from Ulna's nature as their cause, and hence it is they
bear the mark of femininity that distinguishes Uma; while all creatures
that are masculine, having sprung from Siva, bear the masculine mark that
distinguishes Siva. That person who says that there is, in the three
worlds with their mobile and immobile creatures, any other cause than the
Supreme Lord, and that which is not marked with the mark of either
Mahadeva or his spouse should be regarded as very wretched and should not
be counted among the creatures of the universe. Every being with the mark
of the masculine sex should be known to be of Isana, while every being
with the mark of the feminine sex should be known to be of Uma. This
universe of mobile and immobile creatures is provided by two kinds of
forms (viz., male and female). It is from Mahadeva that I wish to obtain
boons. Failing in this, O Kausika, I would rather prefer dissolution
itself. Go or remain, O Sakra, as thou, O slayer of Vala, desirest. I
wish to have boons or curses from Mahadeva. No other deity shall I ever
acknowledge, nor would I have from any other deity the fruition of all my
wishes.--Having said these words unto the chief of the celestials, I
became overwhelmed with grief at the thought of Mahadeva not having been
gratified with me not withstanding my severe austerities. Within the
twinkling of an eye, however, I saw the celestial elephant I had beheld
before me transformed into a bull as white as a swan, or the Jasminum
pubescens, or a stalk of the lotus or silver, or the ocean of milk. Of
huge body, the hair of its tail was black and the hue of its eyes was
tawny like that of honey. Its horns were hard as adamant and had the
colour of gold. With their very sharp ends, whose hue was a mild red, the
bull seemed to tear the Earth. The animal was adorned all over with
ornaments made of the purest gold. Its face and hoofs and nose and ears
were exceedingly beautiful and its waist too exceedingly well-formed. Its
flanks were possessed of great beauty and its neck was very thick. Its
whole form was exceedingly agreeable and beautiful to look at. Its hump
shone with great beauty and seemed to occupy the whole of its
shoulder-joint. And it looked like the summit of a mountain of snow or
like a cliff of white clouds in the sky. Upon the back of that animal I
beheld seated the illustrious Mahadeva with his spouse Uma. Verily,
Mahadeva shone like the lord of stars while he is at his full. The fire
born of his energy resembled in effulgence the lightening that flashes
amid clouds. Verily, it seemed as if a thousand suns rose there, filling
every side with a dazzling splendour. The energy of the Supreme Lord
looked like the Samvartaka fire which destroys all creatures at the end
of the Yuga. Overspread with that energy, the horizon became such that I
could see nothing on any side. Filled with anxiety I once more thought
what it could mean. That energy, however, did not pervade every side for
any length of time, for soon, through the illusion of that god of gods,
the horizon became clear. I then behold the illustrious Sthanu or
Maheswara seated on the back of his bull, of blessed and agreeable
appearance and looking like a smokeless fire. And the great god was
accompanied by Parvati of faultless features. Indeed, I beheld the
blue-throated and high-souled Sthanu, unattached to everything, that
receptacle of all kinds of force, endued with eight and ten arms and
adorned with all kinds of ornaments. Clad in white vestments, he wore
white garlands, and had white unguents smeared upon his limbs. The colour
of his banner, irresistible in the universe, was white. The sacred thread
round his person was also white. He was surrounded with associates, all
possessed with prowess equal to his own, who were singing or dancing or
playing on diverse kinds of musical instruments. A crescent moon, of pale
hue, formed his crown, and placed on his forehead it looked like the moon
that rises in the autumnal firmament. He seemed to dazzle with splendour,
in consequence of his three eyes that looked like three suns. The garland
of the purest white, that was on his body, shone like a wreath of
lotuses, of the purest white, adorned with jewels and gems. I also
beheld, O Govinda, the weapons in their embodied forms and fraught with
every kind of energy, that belong to Bhava of immeasurable prowess. The
high-souled deity held a bow whose hues resembled those of the rainbow.
That bow is celebrated under the name of the Pinaka and is in reality a
mighty snake. Indeed, that snake of seven heads and vast body, of sharp
fangs and virulent poison, of large neck and the masculine sex, was
twined round with the cord that served as its bowstring. And there was a
shaft whose splendour looked like that of the sun or of the fire that
appears at the end of the Yuga. Verily, that shaft was the excellent
Pasupata that mighty and terrible weapon, which is without a second,
indescribable for its power, and capable of striking every creature with
fear. Of vast proportions, it seemed to constantly vomit sparks of fire.
Possessed of one foot, of large teeth, and a thousand heads and thousand
Stomachs, it has a thousand arms, a thousand tongues, and a thousand
eyes. Indeed, it seemed to continually vomit fire. O thou of mighty arms,
that weapon is superior to the Brahma, the Narayana, the Aindra, the
Agneya, and the Varuna weapons. Verily, it is capable of neutralising
every other weapon in the universe. It was with that weapon that the
illustrious Mahadeva had in days of yore, burnt and consumed in a moment
the triple city of the Asuras. With the greatest ease, O Govinda,
Mahadeva, using that single arrow, achieved that feat. That weapon, shot
by Mahadeva's arms, can, without doubt consume in half the time taken up
by a twinkling of the eyes the entire universe with all its mobile and
immobile creatures. In the universe there is no being including even
Brahma and Vishnu and the deities, that are incapable of being slain by
that weapon. O sire, I saw that excellent, wonderful and incomparable
weapon in the hand of Mahadeva. There is another mysterious and very
powerful weapon which is equal or perhaps, superior to the Pasupata
weapon. I beheld that also. It is celebrated in all the worlds as the Sum
of the Sula-armed Mahadeva. Hurled by the illustrious deity, that weapon
is competent to rive the entire Earth or dry up the waters of the ocean
or annihilate the entire universe. In days of yore, Yuvanaswa's son, king
Mandhatri, that conqueror of the three worlds, possessed of imperial sway
and endued with abundant energy, was, with all his troops, destroyed by
means of that weapon. Endued with great might and great energy and
resembling Sakra himself in prowess, the king, O Govinda, was slain by
the Rakshasa Lavana with the aid of this Sula which he had got from Siva.
The Sula has a very keen point. Exceedingly terrible, it is capable of
causing everybody's hair stand on its end. I saw it in the hand of
Mahadeva, as if roaring with rage, having contracted its forehead into
three wrinkles. It resembled, O Krishna, a smokeless fire or the sun that
rises at the end of the Yuga. The handle of that Sula, was made of a
mighty snake. It is really indescribable. It looked like the universal
Destroyer himself armed with his noose. I saw this weapon, O Govinda, in
the hand of Mahadeva. I beheld also another weapon, viz., that
sharp-edged battle-axe which, in days of yore, was given unto Rama by the
gratified Mahadeva for enabling him to exterminate the Kshatriyas. It was
with this weapon that Rama (of Bhrigu's race) slew in dreadful battle the
great Karttaviryya who was the ruler of all the world. It was with that
weapon that Jamadagni's son, O Govinda, was able to exterminate the
Kshatriyas for one and twenty times. Of blazing edge and exceedingly
terrible, that axe was hanging on the shoulder, adorned with a snake, of
Mahadeva. Indeed, it shone on Mahadeva's person like the flame of a
blazing fire. I beheld innumerable other celestial weapons with Mahadeva
of great intelligence. I have, however named only a few, O sinless one,
in consequence of their principal character. On the left side of the
great god stood the Grandsire Brahma seated on an excellent car unto
which were attached swans endued with the speed of the mind. On the same
side could be seen Narayana also, seated on the son of Vinata, and
bearing the conch, the discus, and the mace. Close to the goddess Uma was
Skanda seated on his peacock, bearing his fatal dart and bells, and
looking like another Agni. In the front of Mahadeva I beheld Nandi
standing armed with his Sula and looking like a second Sankara (for
prowess and energy). The Munis headed by the Self-born Manu and Rishis
having Bhrigu for their first, and the deities with Sakra at their head,
all came there. All the tribes of spirits and ghosts, and the celestial
Mothers, stood surrounding Mahadeva and saluting him with reverence. The
deities were engaged in singing the praises of Mahadeva by uttering
diverse hymns. The Grandsire Brahma uttering a Rathantara, praised
Mahadeva. Narayana also, uttering the Jyestha Saman, sang the praises of
Bhava. Sakra also did the same with the aid of those foremost of Vedic
Mantras, viz., the Sata-Rudriam. Verily, Brahma and Narayana and
Sakra,--those three high-souled deities,--shone there like three
sacrificial fires. In their midst shone the illustrious God like the sun
in the midst of his corona, emerged from autumnal clouds. I beheld
myriads of suns and moons, also in the sky, O Kesava. I then praised the
illustrious Lord of everything, the supreme Master of the universe.

"Upamanyu continued, 'I said, Salutations to thee, O illustrious one, O
thou that constitutest the refuge of all things, O thou that art called
Mahadeva! Salutations to thee that assumest the form of Sakra, that art
Sakra, and that disguisest thyself in the form and vestments of Sakra.
Salutations to thee that art armed with the thunder, to thee that art
tawny, and thee that art always armed with the Pinaka. Salutations to
thee that always bearest the conch and the Sula. Salutations to thee that
art clad in black, to thee that art of dark and curly hair, to thee that
hast a dark deer-skin for thy upper garment, to thee that presidest over
the eighth lunation of the dark fortnight. Salutations to thee that art
of white complexion, to thee that art called white, to thee that art clad
in white robes, to thee that hast limbs smeared with white ashes, to thee
that art ever engaged in white deeds. Salutations to thee that art red of
colour, to thee that art clad in red vestments, to thee that ownest a red
banner with red flags, to thee that wearest red garlands and usest red
unguents. Salutations to thee that art brown in complexion, to thee that
art clad in brown vestments, to thee, that hast a brown banner with brown
flags, to thee that wearest brown garlands and usest brown unguents.
Salutations to thee that hast the umbrella of royalty held over thy head,
to thee that wearest the foremost of crowns. Salutations unto thee that
art adorned with half a garland and half an armlet, to thee that art
decked with one ring for one year, to thee that art endued with the speed
of the mind, to thee that art endued with great effulgence. Salutations
to thee that art the foremost of deities, to thee that art the foremost
of ascetics, to thee that art the foremost of celestials. Salutations to
thee that wearest half a wreath of lotuses, to thee that hast many
lotuses on thy body. Salutations to thee that hast half thy body smeared
with sandal paste, to thee that hast half thy body decked with garlands
of flowers and smeared with fragrant unguents.[62] Salutations to thee
that art of the complexion of the Sun, to thee that art like the Sun, to
thee whose face is like the Sun, to thee that hast eyes each of which is
like the Sun. Salutations to thee that art Soma, to thee that art as mild
as Soma, to thee that bearest the lunar disc, to thee that art of lunar
aspect, to thee that art the foremost of all creatures, to thee that art
adorned with a set of the most beautiful teeth. Salutations to thee that
art of a dark complexion, to thee that art of a fair complexion, to thee
that hast a form half of which is yellow and half white, to thee that
hast a body half of which is male and half female, to thee that art both
male and female. Salutations to thee that ownest a bull for thy vehicle,
to thee that proceedest riding on the foremost of elephants, to thee that
art obtained with difficulty, to thee that art capable of going to places
unapproachable by others. Salutations to thee whose praises are sung by
the Ganas, to thee that art devoted to the diverse Ganas, to thee that
followest the track that is trod by the Ganas, to thee that art always
devoted to the Ganas as to a vow. Salutations to thee that art of the
complexion of white clouds, to thee that hast the splendour of the
evening clouds, to thee that art incapable of being described by names,
to thee that art of thy own form (having nothing else in the universe
with which it can be compared). Salutations to thee that wearest a
beautiful garland of red colour, to thee that art clad in robes of red
colour. Salutations to thee that hast the crown of the head decked with
gems, to thee that art adorned with a half-moon, to thee that wearest
many beautiful gems in thy diadem, to thee that hast eight flowers on thy
head. Salutations to thee that hast a fiery mouth and fiery eyes, to thee
that hast eyes possessing the effulgence of a thousand moons, to thee
that art of the form of fire, to thee that art beautiful and agreeable,
to thee that art inconceivable and mysterious. Salutations to thee that
rangest through the firmament, to thee that lovest and residest in lands
affording pasture to kine, to thee that walkest on the Earth, to thee
that art the Earth, to thee that art infinite, to thee that art
exceedingly auspicious. Salutations to thee that art unclad (or has the
horizon alone for thy vestments), to thee that makest a happy home of
every place where thou mayst happen to be for the moment. Salutations to
thee that hast the universe for thy home, to thee that hast both
Knowledge and Felicity for thy Soul. Salutations to thee that always
wearest a diadem, to thee that wearest a large armlet, to thee that hast
a snake for the garland round thy neck, to thee that wearest many
beautiful ornaments on thy person. Salutations to thee that hast the Sun,
the Moon, and Agni for thy three eyes, to thee that art possessed of a
thousand eyes, to thee that art both male and female, to thee that art
divested of sex, to thee that art a Sankhya, to thee that art a Yogin.
Salutations to thee that art of the grace of those deities who are
worshipped in sacrifices, to thee that art the Atharvans, to thee that
art the alleviator of all kinds of disease and pain, to thee that art the
dispeller of every sorrow. Salutations to thee that roarest as deep as
the clouds, to thee that puttest forth diverse kinds of illusions, to
thee that presidest over the soil and over the seed that is sown in it,
to thee that art the Creator of everything. Salutations to thee that art
the Lord of all the celestials, to thee that art the Master of the
universe, to thee that art endued with the speed of the wind, to thee
that art of the form of the wind. Salutations to thee that wearest a
garland of gold, to thee that sportest on hills and mountains[63], to
thee that art adorned by all who are enemies of the gods, to thee that
art possessed of fierce speed and energy. Salutations to thee that torest
away one of the heads of the Grandsire Brahma, to thee that hast slain
the Asura named Mahisha, to thee that assumest three forms, to thee that
bearest every form. Salutations to thee that art the destroyer of the
triple city of the Asuras, to thee that art the destroyer of (Daksha's)
sacrifice, to thee that art the destroyer of the body of Kama (the deity
of Desire), to thee that wieldest the rod of destruction. Salutations to
thee that art Skanda, to thee that art Visakha, to thee that art the rod
of the Brahmana, to thee that art Bhava, to thee that art Sarva, to thee
that art of universal form. Salutations to thee that art Isana, to thee
that art the destroyer of Bhaga, to thee that art the slayer of Andhaka,
to thee that art the universe, to thee that art possessed of illusion, to
thee that art both conceivable and inconceivable.[64] Thou art the one
end of all creatures, thou art the foremost, thou art the heart of
everything. Thou art the Brahma of all the deities, thou art the
Nilardhita Red and Blue of the Rudras. Thou art the Soul of the
creatures, thou art He who is called Purusha in the Sankhya philosophy,
thou art the Rishabha among all things sacred, thou art that which is
called auspicious by Yogins and which, according to them, is without
parts (being indivisible). Amongst those that are observant of the
different modes of life, thou art the House-holder, thou art the great
Lord amongst the lords of the universe. Thou art Kuvera among all the
Yakshas, and thou art Vishnu amongst all the sacrifices.[65] Thou art
Meru amongst mountains, thou art the Moon among all luminaries of the
firmament, thou art Vasishtha amongst Rishis, thou art Surya among the
planets. Thou art the lion among all wild animals, and among all domestic
animals, thou art the bull that is worshipped by all people. Among the
Adityas thou art Vishnu (Upendra), among the Vasu thou art Pavaka, among
birds thou art the son of Vinata (Garuda), and among snakes thou art
Ananta (Sesha). Among the Vedas thou art the Samans, among the Yajushes
thou art the Sata-Rudriyam, among Yogins thou art Sanatkumara, and among
Sankhyas thou art Kapila. Among the Maruts thou art Sakra, among the
Pitris thou art Devarat, among all the regions (for the residence of
created beings) thou art the region of Brahman, and amongst all the ends
that creatures attain to, thou art Moksha or Emancipation. Thou art the
Ocean of milk among all oceans, among all rocky eminences thou art
Himavat, among all the orders thou art the Brahmana, and among all
learned Brahmanas thou art he that has undergone and is observant of the
Diksha. Thou art the Sun among all things in the world, thou art the
destroyer called Kala. Thou art whatever else possessed of superior
energy of eminence that exists in the universe. Thou art possessed of
supreme puissance. Even this is what represents my certain conclusion.
Salutations to thee, O puissant and illustrious one, O thou that art kind
to all thy worshippers. Salutations to thee, O lord of Yogins. I bow to
thee, O original cause of the universe. Be thou gratified with me that am
thy worshipper, that am very miserable and helpless, O Eternal Lord, do
thou become the refuge of this adorer of thine that is very weak and
miserable. O Supreme Lord, it behoveth thee to pardon all those
transgressions of which I have been guilty, taking compassion upon me on
the ground of my being thy devoted worshipper. I was stupefied by thee, O
Lord of all the deities, in consequence of the disguise in which thou
showest thyself to me. O Maheswara, I did not give thee the Arghya or
water to wash thy feet.[66] Having hymned the praises of Isana in this
way, I offered him, with great devotion, water to wash his feet and the
ingredients of the Arghya, and then, with joined hands, I resigned myself
to him, being prepared to do whatever he would bid. Then, O sire, an
auspicious shower of flowers fell upon my head, possessed of celestial
fragrance and bedewed with cold water. The celestial musicians began to
play on their kettle-drums. A delicious breeze, fragrant and agreeable,
began to blow and fill me with pleasure. Then Mahadeva accompanied by his
spouse, and having the bull for his sign, having been gratified with me,
addressed the celestials assembled there in these words, filling me with
great joy,--Behold, ye deities, the devotion of the high-souled Upamanyu.
Verily, steady and great is that devotion, and entirely immutable, for it
exists unalterably.--Thus addressed by the great God armed with the Sula,
the deities, O Krishna, having bowed down unto him and joined their hands
in reverence, said these words,--O illustrious one, O God of the gods, O
master of the universe, O Lord of all, let this best of regenerate
persons obtain from thee the fruition of all his desires.--Thus addressed
by all the deities, with the Grandsire Brahma among them. Sarva,
otherwise called Isa and Sankara, said these words as if smiling unto
me.'"

"The illustrious Sankara said, 'O dear Upamanyu, I am gratified with
thee. Behold me, O foremost of Munis, O learned Rishi, thou art firmly
devoted to me and well hast thou been tested by me. I have been very
highly pleased with thee in consequence of this thy devotion to Siva. I
shall, therefore, give thee today the fruition of whatever desires thou
mayst have in thy heart. Thus addressed by Mahadeva of great wisdom,
tears of joy came into my eyes and my hair stood on its end (through
emotion). Kneeling down unto him and bowing unto him repeatedly, I then,
with a voice that was choked with delight, said unto him,--O illustrious
god, it seems to me that I was hitherto dead and that it is only today
that I have taken my birth, and that my birth bath today borne fruit,
since I am staying now in the presence of Him who is the Master of both
the deities and the Asuras! Who else is more praiseworthy than I, since I
am beholding with these eyes of mine, Him of immeasurable prowess whom
the very deities are unable to behold without first paying hearty
worship? That which they that are possessed of learning and wisdom say is
the highest of all topics, which is Eternal, which is distinguished from
all else, which is unborn, which is Knowledge, which is indestructible,
is identical with thee, O puissant and illustrious one, thee that art the
beginning of all the topics, thee that art indestructible and changeless,
thee that art conversant with the ordinances which govern all the topics,
thee that art the foremost of Purushas, thee that art the highest of the
high. Thou art he that hadst created from thy right side the Grandsire
Brahma, the Creator of all things. Thou art he that hadst created from
thy left side Vishnu for protecting the Creation. Thou art that puissant
Lord who didst create Rudra when the end of the Yuga came and when the
Creation was once more to be dissolved. That Rudra, who sprang from thee
destroyed the Creation with all its mobile and immobile beings, assuming
the form of Kala of great energy, of the cloud Samvartaka (charged with
water which myriads of oceans are not capacious enough to bear), and of
the all consuming fire. Verily, when the period comes for the dissolution
of the universe, that Rudra stands, ready to swallow up the universe.
Thou art that Mahadeva, who is the original Creator of the universe with
all its mobile and immobile entities. Thou art he, who, at the end of the
Kalpa, stands, withdrawing all things into thyself. Thou art he that
pervadest all things, that art the Soul of all things, thou art the
Creator of the Creator of all entities. Incapable of being seen by even
any of the deities, thou art he that exists, pervading all entities. If,
O lord, thou hast been gratified with me and if thou wouldst grant me
boons, let this be the boon, O Lord of all the deities, that my devotion
to thee may remain unchanged. O best of the deities, let me, through thy
grace, have knowledge of the Present, the Past, and the Future. I shall
also, with all my kinsmen and friends, always eat food mixed with milk.
And let thy illustrious self be for ever present at our retreat.--Thus
addressed by me, the illustrious Maheswara endued with supreme energy,
that Master of all mobile and immobile, viz., Siva, worshipped of all the
universe, then said unto me these words.'

"The illustrious Deity said, 'Be thou free from every misery and pain,
and be thou above decrepitude and death. Be thou possessed of fame, be
thou endued with great energy, and let spiritual knowledge be thine. Thou
shalt, through my grace, be always sought for by the Rishis. Be thy
behaviour good and righteous, be every desirable attribute thine, be thou
possessed of universal knowledge, and be thou of agreeable appearance.
Let undecaying youth be thine, and let thy energy be like that of fire.
Wherever, again, thou mayst desire the presence of the ocean of milk that
is so agreeable to thee, there shall that ocean appear before thee (ready
for being utilised by thee and thy friends for purposes of thy food). Do
thou, with thy friends, always obtain food prepared with milk, with the
celestial nectar besides being mixed with it.[67] After the expiration of
a Kalpa thou shalt then obtain my companionship. Thy family and race and
kinsmen shall be exhaustless. O foremost of regenerate ones, thy devotion
to me shalt be eternal. And. O best of Brahmanas, I shall always accord
my presence to thy asylum. Live, O son, whithersoever thou likest, and
let no anxiety be thine. Thought of by thee, I shall, O learned Brahmana,
grant thee a sight of myself again.--Having said these words, and granted
me these boons, the illustrious Isana, endued with the effulgence of
millions of Suns, disappeared there and then. It was even thus, O
Krishna, that I beheld, with the aid of austere penances, that God of
gods. I also obtained all that was said by the great Deity endued with
supreme intelligence. Behold, O Krishna, before thy eyes, these Siddhas
residing here and these Rishis and Vidyadharas and Yakshas and Gandharvas
and Apsaras. Behold these trees and creepers and plants yielding all
sorts of flowers and fruits. Behold them bearing the flowers of every
season, with beautiful leaves, and shedding a sweet fragrance all around.
O thou of mighty arms, all these are endued with a celestial nature
through the grace of that god of gods, that Supreme Lord, that
high-souled Deity.'

"Vasudeva continued, 'Hearing these words of his and beholding, as it
were, with my own eyes all that he had related to me, I became filled
with wonder. I then addressed the great ascetic Upamanyu and said unto
him,--Deserving of great praise art thou, O foremost of learned
Brahmanas, for what righteous man is there other than thou whose retreat
enjoys the distinction of being honoured with the presence of that God of
gods? Will the puissant Siva, will the great Sankara, O chief of
ascetics, grant me also a sight of his person and show me favour.'

"Upamanyu said, 'Without doubt, O thou of eyes like lotus-petals, thou
wilt obtain a sight of Mahadeva very soon, even as, O sinless one, I
succeeded in obtaining a sight of him. O thou of immeasurable prowess, I
see with my spiritual eyes that thou wilt, in the sixth month from this,
succeed in obtaining a sight of Mahadeva, O best of all persons. Thou, O
foremost of the Yadus, wilt obtain from Maheswara and his spouse, four
and twenty boons. I tell thee what is true. Through the grace of that
Deity endued with supreme wisdom, the Past, the Future and the Present
are known to me. The great Hara has favoured these Rishis numbering by
thousands and others as numerous. Why will not the puissant Deity show
favour to thee, O Mahadeva? The meeting of the gods is always commendable
with one like thee, with one that is devoted to the Brahmanas, with one
that is full of compassion and that is full of faith. I shall give thee
certain Mantras. Recite them continuously. By this thou art certain to
behold Sankara.'

"The blessed Vishnu continued, 'I then said unto him, O regenerate one,
through thy grace, O great ascetic. I shall behold the lord of the
deities, that grinder of multitudes of Diti's sons. Eight days, O
Bharata, passed there like an hour, all of us being thus occupied with
talk on Mahadeva. On the eighth day, I underwent the Diksha (initiation)
according to due rites, at the hands of that Brahmana and received the
staff from his hands. I underwent the prescribed shave. I took up a
quantity of Kusa blades in my hand. I wore rags for my vestments. I
rubbed my person with ghee. I encircled a cord of Munja grass round my
loins. For one month I lived on fruits. The second month I subsisted upon
water. The third, the fourth and the fifth months I passed, living upon
air alone. I stood all the while, supporting myself upon one foot and
with my arms also raised upwards, and foregoing sleep all the while. I
then beheld, O Bharata, in the firmament an effulgence that seemed to be
as dazzling as that of a thousand Suns combined together. Towards the
centre of that effulgence, O son of Pandu, I saw a cloud looking like a
mass of blue hills, adorned with rows of cranes, embellished with many a
grand rainbow, with flashes of lightning and the thunder-fire looking
like eyes set on it.[68] Within that cloud was the puissant Mahadeva.
himself of dazzling splendour, accompanied by his spouse Uma. Verily, the
great Deity seemed to shine with his penances, energy, beauty,
effulgence, and his dear spouse by his side. The puissant Maheswara, with
his spouse by his side, shone in the midst of that cloud. The appearance
seemed to be like that of the Sun in the midst of racking clouds with the
Moon by his side. The hair on my body, O son of Kunti, stood on its end,
and my eyes expanded with wonder upon beholding Hara, the refuge of all
the deities and the dispeller of all their griefs. Mahadeva was adorned
with a diadem on his head. He was armed with his Sula. He was clad in a
tiger-skin, had matted locks on his head, and bore the staff (of the
Sanyasin) in one of his hands. He was armed, besides with his Pinaka and
the thunderbolt. His teeth was sharp-pointed. He was decked with an
excellent bracelet for the upper arm. His sacred thread was constituted
by a snake. He wore an excellent garland of diversified colours on his
bosom, that hung down to his toes. Verily, I beheld him like the
exceedingly bright moon of an autumnal evening. Surrounded by diverse
clans of spirits and ghosts, he looked like the autumnal Sun difficult of
being gazed at for its dazzling brightness. Eleven hundred Rudras stood
around that Deity of restrained soul and white deeds, then seated upon
his bull. All of them were employed in hymning his praises. The Adityas,
the Vasus, the Sadhyas, the Viswedevas, and the twin Aswins praised that
Lord of the universe by uttering the hymns occurring in the scriptures.
The puissant Indra and his brother Upendra, the two sons of Aditi, and
the Grandsire Brahma, all uttered, in the presence of Bhava, the
Rathantara Saman. Innumerable masters of Yoga, all the regenerate Rishis
with their children, all the celestial Rishis, the goddess Earth, the Sky
(between Earth and Heaven), the Constellations, the Planets, the Months,
the Fortnights, the Seasons, Night, the Years, the Kshanas, the Muhurtas,
the Nimeshas, the Yugas one after another, all the celestial Sciences and
branches of knowledge, and all beings conversant with Truth, were seen
bowing down unto that Supreme Preceptor, that great Father, that giver
(or origin) of Yoga. Sanatkumara, the Vedas, the Histories, Marichi,
Angiras, Atri, Pulastya, Pulaha, Kratu, the seven Manus, Soma, the
Atharvans, and Vrihaspati, Bhrigu, Daksha, Kasyapa, Vasishtha, Kasya, the
Schandas, Diksha, the Sacrifices, Dakshina, the Sacrificial Fires, the
Havis (clarified butter) poured in sacrifices, and all the requisites of
the sacrifices, were beheld by me, O Yudhishthira, standing there in
their embodied forms. All the guardians of the worlds, all the Rivers,
all the snakes, the mountains, the celestial Mothers, all the spouses and
daughters of the celestials, thousands upon thousands and millions of
ascetics, were seen to bow down to that puissant Lord who is the soul of
tranquillity. The Mountains, the Oceans, and the Points of the compass
also did the same, the Gandharvas and the Apsaras highly skilled in
music, in celestial strains, sang and hymned the praises of Bhava who is
full of wonder. The Vidyadharas, the Danavas, the Guhyakas, the
Rakshasas, and all created beings, mobile and immobile, adorned, in
thought, word and deed, that puissant Lord. Before me, that Lord of all
the gods viz., Sarva, appeared seated in all his glory. Seeing that Isana
had showed himself to me by being seated in glory before my eyes, the
whole universe, with the Grandsire and Sakra, looked at me. I, however,
had not the power to look at Mahadeva. The great Deity then addressed me
saying, 'Behold, O Krishna, and speak to me. Thou hast adorned me
hundreds and thousands of times. There is no one in the three worlds that
is dearer to me than thou.' After I had bowed unto him, his spouse, viz.,
the goddess Uma, became gratified with me. I then addressed in these
words the great God whose praises are hymned by all the deities with the
Grandsire Brahma at their head.'

"The blessed Vishnu said, 'I saluted Mahadeva, saying,--Salutations to
thee, O thou that art the eternal origin of all things. The Rishis say
that thou art the Lord of the Vedas. The righteous say that thou art
Penance, thou art Sattwa, thou art Rajas, thou art Tamas, and thou art
Truth. Thou art Brahman, thou art Rudra, thou art Varuna, thou art Agni,
thou art Manu, thou art Bhava, thou art Dhatri, thou art Tashtri, thou
art Vidhatri, thou art the puissant Master of all things, and thou art
everywhere. All beings, mobile and immobile, have sprung from thee. This
triple world with all its mobile and immobile entities, has been created
by thee. The Rishis say that thou art superior to the senses, the mind,
the vital breaths, the seven sacrificial fires, all others that have
their refuge in the all-pervading Soul, and all the deities that are
adored and worthy of adoration. Thou, O illustrious one, art the Vedas,
the Sacrifices, Soma, Dakshina, Pavaka, Havi, and all other requisites of
sacrifice. The merit obtained by sacrifices, gifts made to others, the
study of the Vedas, vows, regulations in respect of restraint, Modesty,
Fame, Prosperity, Splendour, Contentment, and Success, all exist for
leading to thee.[69] Desire, Wrath, Fear, Cupidity, Pride, Stupefaction,
and Malice, Pains and Diseases, are, O illustrious one, thy children.
Thou art all acts that creatures do, thou art the joy and sorrow that
flow from those acts, thou art the absence of joy and sorrow, thou art
that Ignorance which is the indestructible seed of Desire, thou art the
high origin of Mind, thou art Puissance, and thou art Eternity.[70] Thou
art the Unmanifest, thou art Pavana, thou art inconceivable, thou art the
thousand-rayed Sun, thou art the effulgent Chit, thou art the first of
all the topics, and thou art the refuge of life.[71] The use of words
like Mahat, Soul, Understanding, Brahman, Universe, Sambhu, and Self-born
and other words occurring in succession (in the Vedas), show that thy
nature has been judged (by persons conversant with the Vedas) as
identical with Mahat and Soul. Verily, regarding thee as all this, the
learned Brahmanas win over that ignorance which lies at the root of the
world. Thou residest in the heart of all creatures, and thou art adored
by the Rishis as Kshetrajna. Thy arms and feet extend to every place, and
thy eyes, head, and face are everywhere. Thou hearest everywhere in the
universe, and thou stayest, pervading all things. Of all acts that are
performed in the Nimeshas and other divisions of time that spring in
consequence of the puissance of the Sun, thou art the fruit.[72] Thou art
the original effulgence (of the supreme Chit). Thou art Purusha, and thou
residest in the hearts of all things. Thou art the various Yogic
attributes of success, viz., Subtility and Grossness and Fruition and
Supremacy and Effulgence and Immutability.[73] Understanding and
intelligence and all the worlds rest upon thee. They that are devoted to
meditation, that are always engaged in Yoga, that are devoted to or firm
in Truth and that have subjugated their passions, seek thee and rest on
thee.[74] They that know thee for one that is Immutable, or one that
resides in all hearts, or one that is endued with supreme puissance, or
one that is the ancient Purusha, or one that is pure Knowledge, or one
that is the effulgent Chit, or one that is the highest refuge of all
persons endued with intelligence, are certainly persons of great
intelligence. Verily, such persons stay, transcending intelligence.[75]
By understanding the seven subtile entities (viz., Mahat, Ego, and five
subtile primal elements called Tanmatras), by comprehending thy six
attributes (of Omniscience, Contentment of Fullness, Knowledge without
beginning, Independence, Puissance that is not at fault at any time and
that is infinite), and being conversant with Yoga that is freed from
every false notion, the man of knowledge succeeds in entering into thy
great self.--After I had said these words, O Partha, unto Bhava, that
dispeller of grief and pain, the universe, both mobile and immobile, sent
up a leonine shout (expressive of their approval of the correctness of my
words). The innumerable Brahmanas there present, the deities and the
Asuras, the Nagas, the Pisachas, the Pitris, the birds, diverse
Rakshasas, diverse classes of ghosts and spirits, and all the great
Rishis, then bowed down unto that great Deity. There then fell upon my
head showers of celestial flowers possessed of great fragrance, and
delicious winds blew on the spot. The puissant Sankara then, devoted to
the good of the universe, looked at the goddess Uma and the lord of the
celestials and myself also, and thus spoke unto me,--We know, O Krishna,
that thou, O slayer of foes, art filled with the greatest devotion
towards us. Do what is for thy good. My love and affection for thee is
very great. Do thou ask for eight boons. I shall verily give them unto
thee, O Krishna, O best of all persons, tell me what they are, O chief of
the Yadavas. Name what thou wishest. However difficult of attainment they
be, thou shalt have them still.'"[76]