Adhyaya 7

Verse 1

। लोमश उवाच । तदा च ते सुराः सर्व ऋषयोपि भयान्विताः । ईडिरे लिंगमैशं च ब्रह्माद्या ज्ञानविह्वलाः

Lomaśa said: Then all those gods—and the sages too—overcome by fear, praised the sovereign Liṅga; and Brahmā and the others, their understanding confounded, also praised it.

Verse 2

ब्रह्मोवाच । त्वं लिंगरूपी तु महाप्रभावो वेदांतवेद्योसि महात्मरूपि । येनैव सर्वे जगदात्ममूलं कृतं सदानंदपरेण नित्यम्

Brahmā said: You are indeed of the form of the Liṅga, of mighty splendor, known through the Vedānta, O One of the great Self. By You alone, ever established in eternal bliss, this entire world—rooted in the Supreme Self—has been brought into being.

Verse 3

त्वं साक्षी सर्वलोकानां हर्ता त्वं च विचक्षणः । रक्षणोसि महादेव भैरवोसि जगत्पते

You are the witness of all worlds; You are the remover of all. You are discerning. You are the protector, O Mahādeva; You are Bhairava, O Lord of the universe.

Verse 4

त्वया लिंगस्वरूपेण व्याप्तमेतज्जगत्त्रयम् । क्षुद्राश्चैव वयं नाथ मायामोहितचेतसः

By You, in the very form of the Liṅga, this triple world is pervaded. Yet we are petty, O Lord, our minds deluded by Māyā.

Verse 5

अहं सुराऽसुराः सर्वे यक्षगंधर्वराक्षसाः । पन्नगाश्च पिशाचाश्च तथा विद्याधरा ह्यमी

I—and all the gods and asuras; the Yakṣas, Gandharvas, and Rākṣasas; the Nāgas and Piśācas; and these Vidyādharas as well—(all stand before You).

Verse 6

त्वंहि विश्वसृजां स्रष्टा त्वं हि देवो जगत्पतिः । कर्ता त्वं भुवनस्यास्य त्वं हर्ता पुरुषः परः

For You are the creator of the creators of the universe; You are God, the Lord of the world. You are the maker of this cosmos; You are the withdrawer—the Supreme Person.

Verse 7

त्राह्यस्माकं महादेव देवदेव नमोऽस्तु ते । एवं स्तुतो हि वै धात्रा लिंगरूपी महेश्वरः

Save us, O Mahādeva, O God of gods—salutations be to You. Thus indeed was Maheśvara, of the form of the Liṅga, praised by Dhātṛ (Brahmā).

Verse 8

ऋषयः स्तोतुकामास्ते महेश्वरमकल्मषम् । अस्तुवन्गीर्भिरग्र्याभिः श्रुतिगीताभिरादृताः

Those sages, eager to hymn, praised the stainless Maheśvara with choice utterances—revered, as though sung by the Vedic revelation itself.

Verse 9

ऋषय ऊचुः । अज्ञानिनो वयं कामान्न विंदामोऽस्य संस्थितिम् । त्वं ह्यात्मा परमात्मा च प्रकृतिस्त्वं विभाविनी

The sages said: “We are ignorant and, driven by desires, we do not understand the true state of this reality. You alone are the individual Self and the Supreme Self; you are also Prakṛti, the manifesting Power.”

Verse 10

त्वमेव माता च पिता त्वमेव त्वमेव बंधुश्च सखा त्वमे । त्वमीश्वरो वेदविदेकरूपो महानुभावैः परिचिंत्यमानः

You alone are mother and father; you alone are kin and friend. You are the Lord—of one essential nature—known through the Veda, and contemplated by the great-souled.

Verse 11

त्वमात्मा सर्वभूतानामेको ज्योतिरिवैधसाम् । सर्वं भवति यस्मात्त्वत्तस्मात्सर्वोऽसि नित्यदा

You are the Self of all beings—one, like a single light among many fuels. Since everything comes to be from you, therefore you are ever present as all.

Verse 12

यस्माच्च संभवत्येतत्तस्माच्छंभुरिति प्रभुः

And because this (world) comes into being from him, the Lord is therefore called ‘Śambhu’.

Verse 13

त्वत्पादपंकजं प्राप्ता वयं सर्वे सुरादयः । ऋषयो देवगंधर्वा विद्याधरमहोरगाः

We all have come to your lotus feet—gods and the rest: sages, divine Gandharvas, Vidyādharas, and great serpents (Nāgas).

Verse 14

तस्माच्च कृपया शंभो पाह्यस्माञ्जगतः पते

Therefore, O Śambhu, out of compassion protect us, O Lord of the world.

Verse 15

महादेव उवाच । श्रृणुध्वं तु वचो मेऽद्य क्रियतां च त्वरान्वितैः । विष्णुं सर्वे प्रार्थयंतु त्वरितेन तपोधनाः

Mahādeva said: “Hear my words today, and act with haste. O you who are rich in austerity, all of you quickly pray to Viṣṇu.”

Verse 16

तस्य तद्वचनं श्रुत्वा शंकरस्य महात्मनः । विष्णुं सर्वे नमस्कृत्य ईडिरे च तदा सुराः

Having heard that instruction of the great-souled Śaṅkara, all the gods bowed to Viṣṇu and then praised him.

Verse 17

देव ऊचुः । विद्याधराः सुरगणा ऋषयश्च सर्वे त्रातास्त्वयाद्य सकलाजगदेकबंधो । तद्वत्कृपाकरजनान्परिपालयाद्य त्रैलोक्यनाथ जगदीश जगन्निवास

The gods said: “The Vidyādharas, the hosts of gods, and all the sages have today been saved by you, O sole kinsman of the entire world. In the same way, protect now the compassionate and worthy people, O Lord of the three worlds, O ruler of the universe, O abode of the world.”

Verse 18

प्रहस्य भगवन्विष्णुरुवाचेदं वचस्तदा । दैत्यैः प्रपीडिता यूयं रक्षिताश्च पुरा मया

Smiling, Lord Viṣṇu then spoke these words: “You were afflicted by the Daityas, and in former times you were protected by me as well.”

Verse 19

अद्यैव भयमुत्पन्नं लिंगादस्माच्चिरंतनम् । न शक्यते मया त्रातुमस्माल्लिंगभयात्सुराः

“Even today, an ancient fear has arisen from this Liṅga. I am not able to protect the gods from the dread caused by this Liṅga.”

Verse 20

अच्युतेनैवमुक्तास्ते देवा श्चिंतान्विताभवन् । तदा नभोगता वाणी उवाचाश्वास्य वै सुरान्

Thus addressed by Acyuta, the gods were filled with anxious thought. Then a voice from the sky spoke, truly consoling the devas.

Verse 21

एतल्लिंगं संवृणुष्व पूजनाय जनार्दन । पिंडिभूत्वा महाबाहो रक्षस्व सचराचरम् । तथेति मत्वा बगवान्वीरभद्रोऽभ्यपूजयत्

“O Janārdana, cover this Liṅga for the sake of worship. O mighty-armed one, condense into the sacred form (piṇḍī) and protect all that moves and all that is unmoving.” Thus resolved—“So be it”—the blessed Vīrabhadra duly worshipped.

Verse 22

ब्रह्मादिभः सुरगणैः सहितैस्तदानीं संपूजितः शिवविधानरतो महात्मा । स्रवीरभद्रः शशिशेखरोऽसौ शिवप्रियो रुद्रसमस्त्रिलोक्याम्

Then, together with the hosts of gods headed by Brahmā, that great-souled one—devoted to Śiva’s ordinances—was fully worshipped. That Vīrabhadra, moon-crested and beloved of Śiva, was equal to Rudra throughout the three worlds.

Verse 23

लिंगस्यार्चनयुक्तोऽसौ वीरभद्रोऽभवत्तदा । तद्रूपस्यैव लिंगस्य येन सर्वमिदं जगत्

At that time, Vīrabhadra became wholly engaged in the worship of the Liṅga—of that very form of the Liṅga by which this entire world is manifested and sustained.

Verse 24

उद्भाति स्थितिमाप्नोति तथा विलयमेति च । तल्लिंगं लिंगमित्याहुर्लयनात्तत्त्ववित्तमाः

It shines forth, attains stability, and also passes into dissolution. Therefore the wise knowers of truth call it ‘Liṅga’, because at dissolution it absorbs all into itself.

Verse 25

ब्रह्माण्डागोलकैर्व्याप्तं तथा रुद्राक्षभूषितम् । तथा लिंगं महज्जातं सर्वेषां दुरतिक्रमम्

That Liṅga was vast—pervading the spheres of the cosmic eggs, adorned with Rudrākṣa—mighty in its manifestation, beyond all to surpass or transgress.

Verse 26

तदा सर्वेऽथ विबुधा ऋषो वै महाप्रभाः । तुष्टुवुश्च महालिंगं वेदावादैः पृथक्पृथक्

Then all the gods and the greatly radiant sages praised the Mahāliṅga—each in their own way, with Vedic utterances.

Verse 27

अणोरणीयांस्त्वं देव तथा त्वं महतो महान् । तस्मात्त्वया विधातव्यं सर्वैषां लिंगपूजनम्

“O God, you are subtler than the subtlest, and greater than the greatest. Therefore, by you should Liṅga-worship be ordained for all.”

Verse 28

तदानीमेव सर्वेण लिंगं च बहुशः कृतम् । सत्ये ब्रह्मेश्वरं लिंगं वैकुण्ठे च सदाशिवः

At that very time, all the divine beings fashioned Liṅgas in many forms. In Satya (loka/yuga), the Liṅga was Brahmeśvara; and in Vaikuṇṭha, it was Sadāśiva.

Verse 29

अमरावत्यां सुप्रतिष्ठममरेश्वरसंज्ञकम् । वरुणेश्वरं च वारुण्यां याम्यां कालेश्वरं प्रभुम्

In Amarāvatī stands the well-established Liṅga known as Amareśvara; in Varuṇa’s quarter is Varuṇeśvara; and in the southern (Yama’s) quarter is the Lord Kāleśvara.

Verse 30

नैरृतेश्वरं च नैरृत्यां वायव्यां पावनेश्वरम् । केदारं मृत्युलोके च तथैव अमरेस्वरम्

In the southwestern quarter stands Nairṛteśvara; in the northwestern quarter, Pāvaneśvara. And in the mortal world upon the earth are Kedāra, and likewise Amareśvara.

Verse 31

ओंकारं नर्मदायां च महाकालं तथैव च । काश्यां विश्वेश्वरं देवं प्रयागे ललितेश्वरम्

On the Narmadā is Oṃkāra, and likewise Mahākāla. In Kāśī is the divine Viśveśvara, and in Prayāga is Laliteśvara.

Verse 32

त्रियम्बकं ब्रह्मगिरौ कलौ भद्रेश्वरं तथा । द्राक्षारामेश्वरं लिंगं गंगासागरसंगमे

At Brahmagiri is Triyambaka; in Kola is Bhadreśvara as well. And at the meeting of the Gaṅgā and the ocean is the Liṅga called Drākṣārāmeśvara.

Verse 33

सौराष्ट्रे च तथा लिंगं सोमेश्वरमिति स्मृतम् । तथा सर्वेश्वरं विन्ध्ये श्रीशैले शिखरेश्वरम् । कान्त्यामल्लालनाथं च सिंहनाथं च सिंगले

In Saurāṣṭra, the Liṅga is remembered as Someśvara. In the Vindhya region is Sarveśvara; on the peak of Śrīśaila is Śikhareśvara. In Kāntyā is Mallālanātha, and in Siṅgala is Siṃhanātha.

Verse 34

विरूपाक्षं तथा लिंगं कोटिशङ्करमेव च । त्रिपुरान्तकं भीमेशममरेश्वरमेव च

There are also the Liṅga of Virūpākṣa and Koṭiśaṅkara; Tripurāntaka, Bhīmeśa, and likewise Amareśvara.

Verse 35

भोगेश्वरं च पाताले हाटकेश्वरमेव च । एवमादीन्यनेकानि लिंगानि भुवनत्रये । स्थापितानि तदा देवैर्विश्वोपकृतिहेतवे

In Pātāla is Bhogeśvara, and also Hāṭakeśvara. Thus, many liṅgas of this kind were then established by the gods throughout the three worlds, for the welfare of the universe.

Verse 36

लिंगेशैश्च तथा सर्वैः पूर्णमासीज्जगत्त्रयम् । तथा च वीरभद्रांशाः पूजार्थममरैः कृताः

Thus, with all those lords of liṅgas, the three worlds became filled with sanctity. And the immortals also fashioned emanations of Vīrabhadra for the sake of worship.

Verse 37

तत्र विंशतिसंस्कारास्तेषामष्टाधिकाभवन् । कथिताः शंकरेणैव लिंगस्याचनसूचकाः

There, twenty saṃskāras were recognized, and they became twenty-eight in total; Śaṅkara himself taught them as indicators of the proper worship and honoring of the Liṅga.

Verse 38

संति रुद्रेण कथिताः शिवधर्मा सनातनाः । वीरभद्रो यथा रुद्रस्तथान्ये गुरवः स्मृताः

There exist eternal Śiva-dharmas taught by Rudra. And just as Vīrabhadra is regarded as Rudra, so too the other teachers are remembered as authoritative guides.

Verse 39

गुरोर्जाताश्च गुरवो विख्याता भुवनत्रये । लिंगस्य महिमान तु नन्दी जानाति तत्त्वतः

From the primordial Guru arose the line of spiritual teachers, renowned throughout the three worlds; yet the true greatness of the Śiva-liṅga is known in its essence only by Nandī.

Verse 40

तथा स्कन्दो हि भगवान्न्ये ते नामधारकाः । यथोक्ताः शिवधरमा हि नन्दिना परिकीर्त्तिताः

So too is the Blessed Lord Skanda; the others are but bearers of the name. The Śaiva codes of conduct, as declared, were proclaimed by Nandī.

Verse 41

शैलादेन महाभागा विचित्रा लिंगधारकाः । शवस्योपरि लिंगं च ध्रियते च पुरातनैः

By Śailāda, O greatly fortunate ones, wondrous bearers of the liṅga were established; and even upon a corpse the liṅga is borne—so it was upheld by the ancients.

Verse 42

लिंगेन सह पञ्चत्वं लिंगेन सह जीवितम् । एते धर्माः सुप्रतिष्ठाः शैलादेन प्रतिष्ठिताः

With the liṅga is one’s ‘fivefold end’ (death), and with the liṅga is one’s very life. These firmly grounded dharmas were established by Śailāda.

Verse 43

धर्मः पाशुपतः श्रेष्ठः स्कन्देन प्रतिपालितः

The Pāśupata dharma is the highest; it was upheld and protected by Skanda.

Verse 44

शुद्धा पञ्चाक्षरी विद्या प्रासादी तदनन्तरम् । षडक्षरी तथा विद्या प्रासादस्य च दीपिका

Then came the pure five-syllabled mantra-vidyā, bestowing grace like a palace; and likewise the six-syllabled mantra-vidyā—lamp-like, illuminating that sacred ‘palace’ of realization.

Verse 45

स्कन्दात्तत्समनुप्राप्तमगस्त्येन महात्मना । पश्चादाचार्यभेदेन ह्यागमा बहवोऽभवन्

That teaching was received from Skanda by the great-souled Agastya; later, through differences among teachers, many Āgamas came into being.

Verse 46

किं तु वै बहुनोक्तेन श्वि इत्यक्षरद्वयम् । उच्चारयंति स नित्यं ते रुद्रा नात्र संशयः

But what need is there of many words? Those who constantly utter the two syllables ‘śvi’ are Rudras—of this there is no doubt.

Verse 47

सतां मार्गं पुरस्कृत्य ये सर्वे ते पुरांतकाः । वीरा माहेश्वराज्ञेयाः पापक्षयकरा नृणाम्

All who place the path of the righteous before them are ‘destroyers of the city’ (foes of evil); they are to be known as Māheśvara heroes, bringing about the destruction of human sins.

Verse 48

प्रसंगेनानुपंक्षेण श्रद्वया च यदृच्छया । शिवभक्तिं प्रकुर्वन्ति ये वै ते यांति सद्गतिम्

Whether by association, by a small opportunity, by faith, or even by chance—those who indeed take up devotion to Śiva attain the good and holy destination.

Verse 49

श्रृणुध्वं कथयामीह इतिहासं पुरातनम् । कृतं शिवालयं यच्च पतंग्या मार्जनं पुरा

Listen, as I relate here an ancient tradition: how, long ago, a small bird once performed the sweeping and cleaning of a temple of Śiva.

Verse 50

आगता भक्षणार्थं हि नैवेद्यं केन चार्पितम् । मार्जनं रजस्तस्याः पक्षाभ्यामभवत्पुरा

She came seeking food, and someone had offered a naivedya, a sacred food-offering. Long ago, the dust of that place was swept away by the beating of her wings.

Verse 51

तेन कर्मविपाकेन उत्तमं स्वर्गमागता । भुक्त्वा स्वर्गसुखं चोग्रं पुनः संसारमागता

By the ripening of that deed, she attained an excellent heaven. After enjoying even intense heavenly pleasures, she returned once more to worldly existence, to samsara.

Verse 52

काशिराजसुता जाता सुन्दरीनाम विश्रुता । पूर्वाभ्यासाच्च कल्याणी बभूव परमा सती

She was born as the daughter of the King of Kāśī, renowned by the name “Sundarī.” Through the spiritual practice of former lives, that auspicious one became a woman of supreme virtue and devotion.

Verse 53

उषस्युषसि तन्वंगी शिवद्वाररता सदा । संमार्जनं च कुरुते भक्त्या परमया युता

At dawn each day, the slender-limbed maiden, ever devoted to Śiva’s doorway, would sweep and cleanse, filled with the highest devotion.

Verse 54

स्वयमेव तदा देवी सुन्दरी राजकन्यका । तथाभूतां च तां दृष्ट्वा ऋषिरुद्दालकोऽब्रवीत्

Then Sundarī, the king’s daughter, did it all with her own hands. Seeing her so engaged, the sage Uddālaka spoke.

Verse 55

सुकुमारी सती बाले स्वयमेव कथं शुभे । संमार्जनं च कुरुषे कन्यके त्वं शुचिस्मिते

O delicate, virtuous girl—O auspicious one—how is it that you yourself do this sweeping, O maiden of pure smile?

Verse 56

दासी दास्यश्च बहवः संति देवि तवाग्रतः । तवाज्ञया करिष्यंति सर्वं संमार्जनादिकम्

O lady, many maidservants and attendants stand before you. By your command they will do everything—sweeping and the rest.

Verse 57

ऋषेस्तद्वचनं श्रुत्वा प्रहस्येदमुवाच ह

Hearing the sage’s words, she smiled and then spoke as follows.

Verse 58

शिवसेवां प्रकुर्वाणाः शिवभक्तिपुरस्कृताः । ये नराश्चैव नार्य्यश्च शिवलोकं व्रजंति वै

Men and women who perform service to Śiva—placing Śiva-bhakti foremost—indeed go to Śiva’s world.

Verse 59

संमार्जनं च पाणिभ्यां पद्भ्यां यानं शिवालये । तस्मान्मया च क्रियते संमार्जनमतंद्रितम्

With my hands I sweep, and with my feet I go to Śiva’s temple. Therefore I myself perform this sweeping diligently, without laziness.

Verse 60

अन्यत्किञ्चिन्न जानामि एकं संमार्जनं विना । ऋषिस्तद्वचनं श्रुत्वा मनसा च विमृश्य हि

“I know nothing else—except this one act of sweeping.” Hearing these words, the sage reflected upon them in his mind.

Verse 61

अनया किं कृतं पूर्वं केयं कस्य प्रसादतः । तदा ज्ञानं च ऋषिणा तत्सर्वं ज्ञानचक्षुषा । विस्मयेन समाविष्टस्तूष्णींभूतोऽभवत्तदा

“What has she done in the past? Who is she, and by whose grace does this come?” Then the sage, with the eye of spiritual knowledge, understood it all. Overwhelmed with wonder, he fell silent at that moment.

Verse 62

सविस्मयोऽभूदथ तद्विदित्वा उद्दालको ज्ञानवतां वरिष्ठः । शिवप्रभावं मनसा विचिंत्य ज्ञानात्परं बोधमवाप शांतः

Having understood this, Uddālaka—foremost among the wise—was filled with amazement. Contemplating in his mind the majesty of Śiva, he attained a realization beyond mere knowledge, becoming serene.