38. The Prayer by Dakşha

 1. O excellent brahmins, on seeing the virility of Śhiva thus, Dakşha joined his palms in reverence and bowed down. Then he began to eulogise. 

2. Obeisance to you, O lord of the chiefs of Devas, Obeisance to you, O slayer of Bala, O lord of Devas, you are the most excellent one in strength, you are worshipped by Devas and Dänavas. 

3-63. O thousand-eyed one, O one of deformed eyes, O three eyed one, one fond of the overlord of Akşas, you have hands and feet all round; you have eyes, heads and mouth all round; you have ears all round; you stand enveloping everything in the world, Sankukarna (Pike-eared), Mahākarņa (Long-eared), Kumbhakarna (Pot-eared), Arņavālaya (ocean-dweller), Gajendrakarņa) (elephant-eared), Gokarņa (cow-eared), Satakarna (hundred-eared). Obeisance to you Satodara (hundred-bellied), Satāvarta (having hundred curly locks of hairs), Satajihva (having hundred tongues), Sanātana (Eternal), One who is worshipped by the Gayatrins, singing songs of praise, one who is worshipped by those who have stopped performing activities. Devadanavagoptā (Protector of Devas and Dänavas), Brahmā and Satakratu (Indra). You are Mūrtimān, (Embodied),Mahămūrti (having physical form), Samudra (Ocean), Sarasām Nidhi (storehouse of lakes), in whom Devas abide as cows in the cowpen. I see in your body the moon, fire, lord of waters, sun, Vişhnu, Brahmā and Bruhaspati (Jupiter). You are the action, cause and effect, the maker and the instrument. You are Asat and Sadasat (existent as well as non existent). You are the source of origin and seat of Dissolution (Prabhava and Appaya). Obeisance to Bhava, Obeisance to Sarva. Obeisance to Rudra. Obeisance to the bestower of boons (Varada). Obeisance to Pasupati (Lord of Pasus) Obeisance to Andhakaghātin (one who hit Andhaka). Obeisance to Trijata (having three locks of matted hair). Obeisance to Triśīrşa (having three heads). Obeisance to Triśūlavaradhärin (one who holds excellent trident). Obeisance to Tryambaka (three-eyed).  Obeisance  to Trinetra (three-eyed). Obeisance to Tripuraghna (one who destroyed the three cities).  Obeisance  to Canda (the fierce). Obeisance to Munda (one with shaven head). Obeisance to Viśvachandadhara (One who holds the universe fiercely). Obeisance to Dandin (One who holds a staff). Obeisance to Sankukarņa (One having pike-ears). Obeisance to Candicanda (fierce lord of the fierce goddess). Obeisance to Urdhva Dandikeśa (One who holds the staff pointed upwards and one who has hairs growing up). Obeisance to Suska (Dry). Obeisance to Vikrta (the deformed). Obeisance to Vilohita (one who is particularly red. Obeisance to Dhūmra (smoke-coloured). Obeisance to Nilagrīva (the bluenecked). Obeisance to Apratirūpa (one who has no replica). Obeisance to Virūpa (the deformed). Obeisance to Śhiva. Obeisance to Sūrya (identical with the sun). Obeisance to Sūryapati (the lord of the sun). Obeisance to Süryadhvajapatākin (one having the sun as flagstaff and emblem). Obeisance to the lord of Pramathas. Obeisance to Vrşaskandha (bull-shouldered). Obeisancc to Hiranyavarna (golden coloured). Obeisance to Hiranyavarchas (golden coat mail).  Obeisance  to Hiranyakrutachūda (Obeisance to one with golden tufts). Obeisance to Hiranyapati (Lord of gold). Obeisance to Satrughāta (One who kills enemies).  Obeisance  to Canda (the fierce one) Obeisance to Parnasanghaśaya (one who lies amidst clusters of leaves). Obeisance to Stuta (the eulogised one). Obeisance to Stuti (the eulogy). Obeisance to Stūyamāna (one who is being eulogised). Obeisance to Sarva (identical with all). Obeisance to Sarvabhaksa (one who eats every thing). Obeisance to Sarvabhūtāntarātman (the immanent soul in all living beings). Obeisance to Homa.) Obeisance to Mantra).  Obeisance  to Sukladhvajapatākin (One whose flag staff and banner are white). Obeisance to Anāmya (one who cannot be bent). Obeisance to Nämya (one who should be bowed to). Obeisance to Kilakila (tumultuous noise). Obeisance to Sayamāna (lying down) Obeisance to Sāyita (one who has already lain down). Obeisance to Utthita (one who has got up). Obeisance to Sthita (one who stands). Obeisance to Dhavamāna (one who runs). Obeisance to Bhūta (one who has become). Obeisance to Kuţila (the crooked). Obeisance to Nartanasila (one habituated to dance). Obeisance to Mukhavăditrakarin (one who plays with his mouth as with a musical instrument). Obeisance to Bådhåpaha (one who dispels obstacles).  Obeisance  to Lubdha (one who is greedy). Obeisance to Gitavaditrakarin (one who sings and plays on musical instruments). Obeisance to Jyestha (the eldest). Obeisance to Srestha (the most excellent). Obeisance to Balapramathana (one who suppresses Bala). Obeisance to Kalpana (conception). Obeisance to Kalpya (one who is to be conceived). Obeisance to Kşhama (the competent). Obeisance to Upakşhama (very nearly efficient). Obeisance to Ugra (the fierce one). Obeisance to Daśabāhu (ten-armed). Obeisance to Kapalahasta (having the skull in hand).  Obeisance  to Sitabhasmapriya (one fond of white ashes). Obeisance to Vibhīşana (the terrifying one). Obeisance to Bhīma (the terrible). Obeisance to Bhimavratadhara (one who observes terrible holy rites). Obeisance to Nänāvikrtavaktra (one who has many deformed faces). Obeisance to Khad-gajihvogradamstrin (one with sword-like tongue and fierce curved fangs). Obeisance to Pakşamāṁsalavādya (one who has huge musical instruments at his sides). Obeisance to Tumbivīņapriya (one fond of Tumbiviņā, a kind of lute). 

Obeisance to Aghoraghorarūpa (one who has the form of Aghora, a terrible form). Obeisance to Ghoraghoratara (one who is more terrible than the most terrible). Obeisance to Śhiva. Obeisance to Santa (calm). Obeisance to Säntatara (calmer). Obeisance to Buddha (enlightened). Obeisance to Suddha (pure one).  Obeisance  to Samvibhagapriya (one fond of classification). Obeisance to Prapancha (extensive universe). Obeisance to Ugra (fierce). Obeisance to Samkhyapara (one devoted to Sámkhya philosophy). Obeisance to Chandaikaghanţa (one having a fierce bell). Obeisance to Ghanţănada (sound of the bell). Obeisance to Ghanțin (one with a bell).  Obeisance  to Sahasraśataghanta (one who has thousands and thousands of bells). Obeisance to Ghanțāmālāpriya (one fond of a garland of bells). Obeisance to Pränadanda (one awarding life sentence). Obeisance to Nitya (the permanent). Obeisance to you Lohita (Red in colour). Obeisance to Humhumkāra (one shouting Humhum). Obeisance to Rudra. Obeisance to Humhumkärapriya (one fond of the sound (Humhum) Obeisance to Apăravăn (Endless, limitless). Obeisance to Nityamgirivěkşapriya (one who is always fond of tree on the mountain). Obeisance to Märga-Māṁsasrgäla (the jackal at the way-side with a price of meat). Obeisance to Täraka (one who redeems). Obeisance to Tāra (one who crosses). Obeisance to Yajñadhipati (the over-lord). Obeisance to Kruta (what is done). Obeisance to Prakruta (what is perfectly done). Obeisance to Yajñavāha (one whose vehicle is Yajña). Obeisance to Dánta (one who has controlled sense-organs) Obeisance to Tathya (truth). Obeisance to Vitatha (untrue). Obeisance to Tata (shore); Obeisance to Tațya (one favourable to the shore). Obeisance to Tatinīpati (lord of rivers). Obeisance to Annada (bestower of cooked rice). Obeisance to Annapati (Lord of cooked rice). Obeisance to Annabhuja (one who eats cooked rice). Obeisance to Sanasraśīrsa (the thousand headed). Obeisance to Sahasrácarana (having thousand feet) Obeisance to Sahasrodyataśūla (one who has lifted up a thousand tridents). Obeisance  to Sahasranayana (thousand-eyed) Obeisance to Bālārkavarna (one having the colour of rising sun). Obeisance to Balarūpadhara (one having the form of a boy. Obeisance to Bālārkarūpa (one having the form of the rising sun). Obeisance to Balakridanaka (one who plays like boys). Obeisance to Suddha (the pure one). Obeisance to Buddha (enlightened). Obeisance to Ksobhana (one who causes agitation). Obeisance to Kşhaya (one who causes decline). Obeisance to Tarangänkitakeśa (one whose hair is marked with waves). Obeisance to Muktakeśa (one whose tresses are released). Obeisance to Satkarmatusta (one who is pleased with six types of holy rites). Obeisance to Trikarmanirata (one is engaged in the three holy rites). Obeisance to Varņāśramadharma-pravartaka (one who makes castes and stages of life function duly and severally). Obeisance to Śreștha (the most excellent). Obeisance to Jyeștha (the eldest). Obeisance to Kalakala (indistinct but sweet sound). Obeisance to Svetapingalanetra (one who has white and tawny coloured eyes). Obeisance to Krishnaraktekşaņa (one who has black and red eyes). Obeisance to Dharmakamārthamokşha (virtue, love, wealth and salvation). Obeisance to Kratha (one who injures). Obeisance to Krathana (one who slaughters). Obeisance to Samkhya. Obeisance to Samkhyamukhya (Chief of the Samkhya). Obeisance to Yogadhipati (overlord of Yogas). Obeisance to Rathyādhirathya (Charioteer on the street). Obeisance to Catuşpathapatha (having the pathway in the fourcross roads). Obeisance to Krishnäjinottariya (one having the hide of a black deer as the upper garment). 

O Iśäna Rudrasanghata (group of Rudras), Harikeśa (one having green hair). Obeisance to you. Obeisance to Tryambaka (three-eyed). O Ambikanātha (lord of Ambikā), O manifest and unmanifest. Obeisance to you O Kāla, O Kāmada (bestower of desires), O Kāmaghna (destroyer of desires), Dustaduritaniväraņa (destroyer of the wicked and the violators of good conduct), O Sarvagarhita (despised by everyone). O Sarvaghna (destroyer of everyone). O Sadyojāta, Obeisance to you. Unmādana (one who causes madness. Satāvartagangatoyārdramūrdhaja (one whose hair on the head is wet due to the waters of Gangã that has hundreds of whirlpools). O Chandrārdhasamyugåvarta (one who has war-like eddies by means of crescent moon?). O Meghāvarta (having eddies with clouds) Obeisance to you. You alone are Nānárthadanakartā (the bestower of different sorts of riches) and Arthada (bestower of riches), Annasrastā (creator of cooked rice), Bhoktā (eater of cooked rice), Yajñabhuk (partaker of sacrifice), Anala (fire), the four types of creatures Jarāyuja etc. You alone, O lord of the chief of Devas, are the four types of creatures. You are the creator of the mobile and immobile beings. You are Pratikartă (one who withdraws i.e. annihilates). O lord of the universe, you alone are the Brahmān. They speak of Brahmān in the waters, you are the great womb of everything. You are Svadha. You are the storehouse of luminaries. Expounders of Brahmān call you Rk, Saman and Omkāra. The excellent Devas and the expounders of Brahmān who sing Såman say frequently—“Hari Hari etc." or "Hara Hara etc." You are full of  yujur Mantras, RK Mantras, Saman and Atharva Mantras. You are served by those who know Brahmān, and Kalpas and Upanishads. The Brahmins, Kşhatriyas, Vaishyas, Sūdras and other castes and stages of life are identical with you. You are Aśramas. You are Vidyut Stanitam (lightning and thunder). You are the year, seasons, month, fortnight, and Kala, Kästha, Nimesas, stars and Yugas. You are Vruşanam Kakudam (the chief of bulls). You are the peak of mountains. You are the lion, the chief among animals. You are Takşhaka among Nagas, You are milk ocean among seas. You are Yajus among Mantras. You are thunderbolt among weapons. You are truth among holy rites. You are the following attributes viz, wish, hatred, lust delusion, calmness, forbearance, industry, courage, greed, love, anger, victory and defeat. You are the wielder of arrow, bow, iron club (Khatvānga), banner and chariot. You cut, pierce, strike and lead. You are considered a thinker by us. You are the Dharma with its ten characteristics; you are Artha (Wealth) and Kama (love). You are Indra, Samudra (ocean) Sarits (rivers) Palvalas (Puddles) Sarasi (lakes) Latāvallis (creepers and winding plants) Trunauşadhayaḥ (grasses and medicinal herbs), Puśus, (animal) and birds. You are the origin of Dravyas (objects), Karmans (actions) and Guņas (attributes). You are Kālapuşhpaphalaprada (bestower of fruits into the flower of time). You are Ādi (origin) Anta (end) Madhya (middle). You are Gayatri and Omkāra. You are Harita (green) Lohita (red) Krishna  (black) Nila (blue) Pita (yellow) Aruņa (pink) Kadrū (tawny) Kapila (palebrown) Babhrū (deep-brown), Kapota (dove-coloured), Mechaka (dark-coloured). You are well known as Suvarnaretas (one having golden semen). You are considered Suvarna (gold in colour), Suvarnanaman (golden named) Suvarnapriya (fond of gold). You are Indu (moon), Yama, Varuna, Dhanada (bestower of  wealth i.e. Kubera), Anala (fire), Utphulla-Chitrabhānu (full fledged sun), Svarbhānu(Rāhu), Bhanu (sun), Hotra (sacrifice), Hotă (sacrificer), Homya (paraphernalia of oblation), Hutam (oblation). O lord, you are the Trisauparna mantra and the Satarudrīya Mantra of Yajurveda. You are the most sacred of all sacred things. You are the most auspicious of all auspicious things. You are the mountain that destroys sins. You are Vrukşha (a tree), Jiva (individual soul), Pralaya (Dissolution). You are Prāna (vital airs) and Rajoguņa, Tamoguņa, and Sattva. You are Präņa, Apāna, Samāna, Udána and Vyāna. You are Unmeşa (Opening of the eye), Nimeşa (closing of the eye), Kala (time), Kalpa, Lohitanga (Red-limbed), Damștrin (having curved fangs), Mahăvaktra (having huge mouth), Mahodara (having large belly), Suchiroman (having pure hair), Haricchmaśru (having green moustache and beard), Urddhvakeśa (having hair standing up), Calacala (moving and unmoving), Gītavāditranrutyaga (Interested in singing, playing on instruments and dancing), Gītavādanakapriya (Fond of singing and playing on instruments). You are Matsya (fish) Jäla (net) Jala (water), Ajayya (Unconquerable), Jalavyāla (water-python) Kuţicharya (Porpoise), Vikala (having adversetime), Sukala (having good time), Duşhkala (having bad time) Kälanāśana (Destroyer of Kāla Time or god of Death). Mrutyu (Death), Akşhaya (Everlasting), Antha (end), Kşhamāmäyäkarotkara (? One who offers and carries out forbearance and deception). 

64-73. Samvarta (Dissolution), Vartaka (one who causes whirling), Samvartaka and Balāhaka (the clouds at the time of dissolution), Ghanţakin and Ghanțakin and ghanțin (having bells of different types), Cudala (having tufts), Lavaņodadhi (the briny sea), Brahmā, Kālagnivaktra (having black fire in the mouth), Dandin(having staff), Munda (having shaven head, Tridandadhřuk (one holding three staffs), Chaturyuga (of four Yugas), Chaturveda of four Vedas), Chaturhotra (set of four sacrifices), Chatuspatha (set of four paths), Chaturaśramyanetā (leader of the people of four stages of life) Chăturvarnyakara (cause of division of four castes) Kşharakshara (perishable and imperishable) Priya (Beloved), Dhūrta (wicked) Ganaikaganya (worthy of being considered by the Ganas), Ganadhipa (the overlord of Gaņas) Raktamályambaradhara (one  who wears red garments and garlands), Girišha (Lord of the mountain) Girijäpriya (Fond of the daughter of the mountain lord), Silpiša (chief of Artisans) Silpiśreștha (the most excellent among artisans) Sarvasilpapravartaka (He who makes arts and crafts function), Bhaganetrāntaka (the destroyer of the eyes of Bhaga), Canda (ficrce), Pūrṇaḥ Dantavināšanaḥ (he who destroys the teeth of Pūşan), Svähä Svadha Vasatkara Namaskara (Obeisance). Obeisance be to you) Gūdhavrata (one who performs holy rites in isolation), Gūdha (well-hidden), Gūdhavratanisevità (one resorted to by those who perform holy rites in secret), Tīruņņa (One who crosses), Taraña (one who redeems), Sarvanusyūtacāraņa (one who has his caraņas (spies) spread in every place), Dhātă (creator), Vidhātà (dispenser of destiny) Sandhātă (one who joins together), Nidhātā (one who deposits), Dharanidhara (sustainer of the earth), Tapas (penance), Brahmān (the supreme Being), Satyam( truth), Brahmācaryam (the soul of living beings), Bhūtakart (the creator of living beings), Bhūta (one who has become Bhūta),Bhavya Bhavodbhava (the source of origin of every thing past, present and future), Bhūrbhuvaḥ svar (one who has gone to the worlds Bhuḥ, Bhuvaḥ and Svaḥ, Vruta (Surrounded), Agni (fire), Maheśhvara (great lord), Rekşhaņa (having fiery vision) Dvīksanakanta (lover of one with two eyes), Dānta (one who has self control) Adāntavināśana (Destroyer of those who have not conquered their sense organs) Brahmävarta (one who has turned out from Brahmā?) Surāvarta (one who makes Devas revolve), Kamāvarta (one who makes Kāma revolve), obeisance to you. Kāmabimbavinirhantă (one who destroys the idol of Kama) Karņikārasrajapriya (one fond of the garland of Karnikara flowers) Gonetà leader of cow), Gopracara (one who makes rays spread, or one who makes cows graze), Govrşeśvaravāhana (one who has, as vehicle, a cow and a leading bull), Trailokyagoptā (the protector of three worlds), Govinda, Goptā (Protector), Gogarga. 

74-80. Akhandachandrābhimukha (one who is face to face with the full moon), Sumukha (having good face) Durmukha (having bad face) Amukha (having no face) Chaturmukha (four-faced) Bahumukha (many-faced) Raņeşvabhimukhah sadă (Always face to face in battles), Hiranyagarbha, Sakuni, Dhanada (bestower of wealth), Annapati (Lord of cooked rice), Virat (Immense being), Adharmahā (Destroyer of evil), MahäDakşha (very efficient), Daņdadhārī (Holder of staff) Ranapriya (fond of war), Tişthan (standing), Sthira (Steady), Sthāņu (Stump), Niskampa (unmoving), Suniśchala (very still), Durväraņa (one who cannot be checked) Durvişaha (who cannot be borne), Durdarpa (having wisked arrogance), Duratikrama(one who cannot be made submissive), Nitya (Permanent), Durdama (one who cannot be suppressed), Vijaya (Victory), Jaya (conquerer) Saśa (hare), Saśänkanayana (having the moon as an eye), Sitoşhņa (Bearing heat and chillness), Kshut (Hunger), Truşhă (thirst) Jarā (Old age), Adhis (agonies), Vyādhis (ailments), Vyadhihå (destroyer of ailments) Vyadhipa (the lord of sickness) Sahya (Bearable) Yajñamrugavyadha, (Hunter of Yajña in the form of a deer), Vyadhīnām Akara (mine of ailments), Akara (handless) Sikhandi (tufted), Puņdarīka (lotus), Puņdarīkávalokana (one who looks at lotuses), Daņdadhřuk (holding staff), Chakradanda (holding wheel and staff), Raudrabhāgavināśana (Destroyer of terrible share), Vișapă (one who drinks poison), Amrutapa (drinker of nectar), Surăpă (drinker of wine), Kşirasomapā (drinker of milk and some juice), Madhupā (drinker of honey) Apapā (drinker of water, Sarvapă (drinker of everything), Balābala (strong and weak). 

81-90. Vruşāngavähya (one who is to be carried over the body of the bull), Vrusaba(Bull-leading deity), Vrusabhalochana (bull-eyed). You are well known as the leader of all worlds, Lokasamskruta (consecrated in the world). The moon and the sun constitute your eyes, Brahmā is your heart, Agnistoma sacrifice is your body and it is embellished by virtuous holy rite. 

O Śhiva, neither Brahmā nor Vişhņu nor the ancient sages are competent to know your greatness precisely like a father protecting his son. 

O Śhiva, always protect one with the help of your physical subtle forms. Let them come into my vow. 

O sinless one, protect me. I am worthy of being protected by you. Obeisance be to you. You are sympathetic to the devotees and I am always your devotee. 

May he be my continuous protector, he who stands alone on the shore of the sea after encompassing the miserable state of many thousands of men. 

Those who have conquered sleep, those who have mastered their breath, those who abide by the Sattva Guņa, and those who have similarity of vision and those who perform Yoga, see that brilliance. Obeisance to that Yogic Athman. 

When the close of Yugas is imminent he devours all living beings and he lies down in the middle of waters. I resort to him who lies down in the waters. 

It is the fire of the Soma juice that enters the mouth of Rahu and drinks the nectar of the moon at night. As Rahu, it devours the sun. 

Puruşhas (souls of individuals) of the size of thumbs are stationed in the bodies of embodied persons. Let them protect me always. Let them always nourish me. 

91. Devas are procreated by Svähās and Svadhās. To those who attain death Svähás and Svadhäs are offered. Svaha, Svadha, and Ahar eulogise you. 

92-96. Where the embodied persons ascend to and where the living beings descend from, those who delight but do not drag one-obeisance be to them, obeisance to them. Obeisance to those who are in the ocean, to those who are on mountains, to those who are in the impassable rivers, to those who are in caves, at the roots of trees, in cowpens, in dense forests, in the four cross-roads, in streets, in jungles, in assemblies, in chambers of elephants, horses and chariots, in old and dilapidated parks and temples. Obeisance to those who are in five elements, in quarters and intermediary junctions, to those who are in between Indra and the sun, to those who are in the rays of the moon and the Sun, to those who are present in the nether worlds and who have gone beyond that (I make obeisance always). 

97. You are identical with all. You are the omnipresent lord, the lord of all living beings, and the immanent soul in all living beings. Hence you have not been invited. 

98. O lord, you alone are worshipped in sacrifices with various sorts of gifts. You alone are the doer of everything. Hence you have not been invited. 

99. Or O lord, I have been deluded by your subtle Māyā. For that reason too, you have not been invited by me. 

100. O lord of Devas, be pleased with me. You alone are my refuge. You are the goal and the foundation. It is my opinion that no one else is so. 

Brahmā said: 

101. After eulogising the great lord thus the highly intelligent Dakşha stopped. The delighted lord spoke to Dakṣa once again. 

The lord said: 

102. O Dakşha of good holy rites, I am delighted with this hymn of yours. Of what avail is much talk? You will come to my presence. 

103. After uttering the words of consolation the omniscient lord of the three worlds spoke the following words succinctly put in good sentences.

 Lord Śhiva said: 

104. O Dakşha, you should not feel sad by this destruction of sacrifice. O sinless one, I am the destroyer of sacrifice and this has been seen by you formerly. 

105. O one of Good holy rites, accept this boon from me. Wear a happy and pleasant face and listen to me attentively. 

106. O Patriarch, by virtue of my favour, you will derive the fruit of a thousand horse and a hundred Väjapeya sacrifices. 

107-110. The holy rite of Pasupata has been prescribed by me. The Vedas and their six ancillaries are to be understood along with the schools of philosophy-Samkhya, Yoga ctc. A penance too difficult to be performed even by Devas and Dänavas should also be undertaken. Thus during the course of twelve years this holy rite has been prepared. It is subtle and no intelligent man shall censure it. In some respects it may conform to the disciplined life of four castes and four stages; in some respects it may not. But its aim is the liberation of individual soul from bondage. This holy rite of Pasupata has been prescribed by me, O Dakşha, for people of all stages of life. It releases one from all sins. If this holy rite is performed well, the benefit is splendid. O highly blessed one. may it befall you. May this mental ailment be eschewed.

Brahmā said: 

111. After saying this to Dakşha of unmeasured splendour the lord of Devas vanished along with his wife and attendants. 

112. O sages who are conversant with holy rites, after acquiring his share as mentioned before, the lord classified (ailments, fever etc.) into various divisions, in the company of Umā. 

113. It is for peace among all living beings that he classified thus. O brahmins, listen. For Nāgas (elephants) it is the scorching of the tuft; for the mountains it is bitumen. 

114. It is Nilika (for water). For the serpents it is slough (limping). For the cow it is Khoraka (limping), For Earth it is the barren soil. 

115. Osages conversant with virtue! for dogs it is the obstruction of the vision; for horses it is the entanglement with the cavity. For peacocks it is the splitting of thcir tuft-like flower on the head. 

116. Redness in the eye is the fever of cuckoo. Split is the fever among noble persons. 

117. Hikkikā (coughing) is the fever of parrots. O brahmins, among lions fatigue is the fever. 

118. O sages conversant with virtue, such are the fevers among living beings. It occurs at the time of birth, death and in the intervening period. 

119. What is called fever is the refulgence of the great lord. It is very terrible. The supreme lord should be bowed to and honoured by all living beings. 

120. He who reads this narrative about the origin of fever with great attention without any wretchedness of mind shall be liberated from ailments. He will be gay and joyous. He will get the benefit of his wishes. 

121. He who repeats the hymn of Dakşha or he who listens to it will never have any thing inauspicious. He will obtain a long life. 

122. Just as Lord Śhiva is the most excellent among Devas so also this hymn of Dakşha is the most excellent among all hymns. 

123. With great devotion this hymn should be repeated assiduously by those who seek fame, heavenly pleasures, divine riches, glory, victory, knowledge and other things of a similar nature. 

124. He who is sick, he who is miserable, he who is in a wretched state, or employed in a dengerous task by the ruler-all these are liberated from danger and fear. 

125. From the supreme lord he derives happiness and with this body itself he becomes the lord of Ganas. 

126. In the house where the lord is eulogised, neither Yakshas nor Piśācas nor Nagas nor Vināyakas will create any obstacle. 

127. A women who listens to this with devotion and is sanctificd by the lord shall be honoured in her parental abode as well as in the abode of her husband. 

128. The holy rites of that person who listens to this or narrates this frequently, shall fructify without any hindrance. 

129. By repeating this hymn, whatever one desires mentally or utters orally shall be realized. 

130-131. The devotee shall maintain holy observances with the complete control of his sense-organs. According to his capacity he shall offer oblations to the lord, to his consort Pārvati and their son Kārthikeya and Nandiśvara. Thereafter, he shall repeat the manes in due order. The man will attain his desired objects. He shall enjoy his cherished pleasures. 

132-137. After death he will go to heaven where he will be surrounded by thousands of beautiful women. 

If a person is endowed with all desires or defiled by all sins, if he reads this hymn of Dakşha he will be liberated from sins. On death he will attain identity with the Gaņas. He will be honoured by Devas and Asuras. He enjoys a trip in an aerial chariot yoked to a bull. He will be a follower of Rudra and stay in the region of Śhiva till the dissolution of the universe. This has been mentioned by lord Vyasa the son of Parāśara. No one knows this nor should it be narrated to any one or every one. By listening to this secret, those who are of sinful origin viz. Vaisyas, Sūdras and women will attain the world of Rudra. 

There is no doubt that the brahmin who narrates this on Parvan days attains the world of Rudra.