72 - Construction of Rudra's chariot 

1. With great assiduity and eagerness the divine and cosmic chariot⁶²² of lord Rudra was made by Viśhvakarman. 

622. In the Puränas. Višhvakarman is invested with the powers and offices of the Vedic Tvaşhtr. He is the great architect, executor of handicrafts and the builder of great cities, He is the son of Prabhāsa, the eighth Vasu, by his wife Yogasiddha. 

2. It was identical with all living bcings;⁶²³ it was howed to by all Devas; it was identical with all Devas;⁶²⁴ it was golden and it was honoured by all. 

623-624. The cosmic chariot-represents the cosmic powers with seven worlds as wheels, with five gross elements and all-gods as its constituents. 

3. The sun was the right wheel and the moon was the left wheel. The right wheel had twelve spokes and the left wheel had sixteen spokes. 

4. O leading brahmins, the twelve Adityas were in those twelve spokes on the right. O sages of good holy rites, in the sixteen spokes of the left wheel were the sixteen digits of the moon. 

5. The constellations were the ornaments of the left wheel⁶²⁵ alone. The six seasons were the rims of those two wheels, O leading brahmins. 

625. Våma i.e the moon, the left side of the cosmic car. 

6. The firmament was the roof⁶²⁶ of the chariot and the interior⁶²⁷ of the chariot was the Mandara. The mountain of rising sun and the mountain of the setting sun were the poles to which the yoke was fixed. 

626. pushkara-vacuum, it stands in apposition to antariksha-the atmospheric region, the sky. 

627. ratha-nidah-sårathi-sthānam ST., the sitting place for the charioteer. 

7. Mahāmeru was the pedestal and the mountain Kesara was the supporting seat. The year was its velocity and the two transits of the sun were the joints of the wheels. 

8. The Muhûrtas were holes to fix the nails or pins and Kaläs were the pins of the yoke. The Käşhthās were its nostrils and the Kşhaņas were its axles. 

9. The Nimeşhaşh were its Axle-tree and the Lavas constituted its shafts. The sky was the fender of that chariot. The heaven and salvation were its flags. 

10. Virtue and detachment were its staffs and sacrifices were the supports of the staffs. The monetary gifts were the joints and the fifty fires were the iron pieces or bolts. 

11. Dharma and Kāma (love) were the tips of the two yokes; the unmanifest principle was the poleshaft; the cosmic intellect was its connecting shaft. 

12. The ego was its angular points; the elements were its strength; the sense organs its ornamental fittings all round. 

13. Shraddhā (faith) was its movement; the Vedas were its horses; the Padas (words) of the Vedas its ornaments and the six ancillaries were its trinkets. 

14. O sages of good holy rites, the Purānas, Nyāya (science of logic), Mimāmsă (treatise on holy rites), the Dharmaśhāstras (ethical literature) were its perfect screen cloths and supports of the tails. It was equipped with all characteristics. 

15. The mantras, syllables, feet and the four stages in life were its bells. Ananta the serpent adorned by his thousand hoods formed its bounding limit. 

16. The quarters and the interstices were the pillars of this chariot. The Puşhkara and other clouds were its golden banners studded with jewels. 

17-18. The four oceans formed the blankets spread on its surface. The Ganga and other rivers appeared splendid in female forins, bedecked in all ornaments and holding the chowries in their hands. They occupied different parts in the chariot and rendered it beautiful. 

19. The seven layers of winds, Avaha etc. were the seven ecellent golden steps. The charioteer was lord Brahmā and he held the reins. 

20-21. Praņava with Brahman for its deity was the whip. The mountain Lokāloka was its landing ground with stairs all round. The splendid Mänasa mountain was its external precipice. The other mountains constituted its noses all round (the upper timbers) 

22. The Tala and the residents thereof constituted its pigeon holes, and the pigeons. The mountain Meru was the great umbrella and the Mandara constituted the side drum. 

23. The king of mountains (Himavān) was his bow and the bowstring was the lord of serpents (Väsuki) himself, along with Kälarātri (the night of nightmares) and Indradhanus (rain bow). 

24. The bell of the bow was goddess Sarasvati of the form of the Shrutis (Vedas). Vişhņu of great splendour was the arrow and Soma (moon) was the spike-head of the arrow. 

25. The Kälāgni fire at the end of kalpa was the sharp and terrible point of that arrow. The arıny originated from the waters. The winds were feathers fixed to the arrow. 

26-27. After making the divine chariot, bow and arrows with Brahmã the lord of the worlds as his charioteer, Shiva mounted the divine chariot wearing martial decorations. He was accompanied by the groups of Devas and he shook heaven and earth by his movements. 

28-31. Eulogised by the sages and saluted by the bards the shining splendid lord, the bestower of boons occupied the chariot glancing at the charioteer. The groups of Apsarases, skilled in dancing, danced in his presenes to honour him). When he got into the chariot, evolved? of the different material, the horse originating from the Vedas fell headlong over the earth. The lord Dharanidhara (uplifter of the earth i.e., Vişhnu), assuming the form of a leading bull lifted up the chariot for a while and tried to stabilise it. But at the next moinent even that leading bull slipped down to the earth on his knees. 

32. At the instance of the lord Shiva, lord Brahmā who held the reins in his hands lifted up the horses and steadied the splendid chariot. 

33. Then he drove the horses that had the speed of the wind, towards the cities of the swift and courageous Dänavas. The cities till then had peace and comfort. 

34. Thereafter looking at Devas, lord Rudra said: - 

“Give unto me the lordship of Pašhus.⁶²⁸ Then I shall kill the Asuras. 

628. pašhūnām ādhipatyam-lordship of the individual souls (jivas); Cf. “So 'bravid varaṁ vrunã ahameva paśhūnām adhipatir asäni"--cited in ST. 

35. O excellent Devas, only after assigning you a status of animal souls distinct from that of Devas and others, can they be killed, not otherwise, O excellent ones." 

36. After hearing these words of the intelligent lord, all of them became suspicious and uneasy over this change and felt great distress. 

37. On realising their mental reaction, the lord spoke to them thus: -"O excellent Devas, let there be no fear or misgiving in you in regard to your becoming Pashus. 

38-41. Now listen and try to pursue the means of liberation from the state of Pashu. He who performs the divine holy rite "Pāśhupata" will be liberated from the state of Pashu. O pure ones, I solemnly promise this to you. O excellent Devas, there is no doubt in this that those others too who perform the Pāśhupata rite will be liberated from the state of a Pashu. He who renders service steadily for twelve years or even half that period or even three years can be liberated from that state. Hence, o excellent Devas, perform this great and divine rite". 

42-50. ."So bce it”, said Devas to Shiva, who is bowed to by all the worlds. That is why Devas, Asuras and human beings are called Pashus. Rudra is the lord of Paśhus ⁶²⁹ and the liberator of Pashus from their bondage. He who is Pashu, shall eschew that state through this holy rite. The scriptures declare that even by conimitting sins he does not become a sinner.

629. Shiva is named Pashupati, the lord of animals. According to the legend, recorded in the present chapter, every deity was asked by Shiva to declare himself a mere Pašhu or animal before Tripuras could be slain in the battle. The Gods accepted the proposal, declared themselves as animals and fought brutally. Lord Shiva won them the battle but Gods were still distressed. The lord then enjoined the observance of Pāshupata vrata for the attainment of their release from animal nature. 

This legend forms the basis for the formulation of Pāśhupata sect which aims at the release of Paśhu (the individual soul) from the bondage of rebirth. 

Then Vinayaka himself, the boy with the exploit of an adult, forbade Devas as he had not been duly worshipped by Devas and said thus-- 

Shri Vināyaka said: - 

Which man, may he be a Deva or a Dänava, attains perfection in this world without worshipping me by means of splendid foodstuffs, edibles, etc. Hence, O leading Devas, I will cause impediments in a trice in your tasks. O leading Devas, how is it that you had attempted to perform this without worshipping me. 

Thereafter all Devas including Indra became frightened. After worshipping that lord and propitiating him with all kinds of edibles and foodstuffs, with Inaves and sweet-meats they spoke to lord Ganesha-"Let now our task be achieved without impediments." 

Lord Rudra, the chief of all leading Devas, embraced his son and kissed him on the head. He worshipped and propitiated Ganesha with flowers of sweet fragrance and juicy edibles and foodstuffs. 

After worshipping Vinayaka the leader of chieftains, worthy of being worshipped, lord Rudra who had the lord of mountains for his bow started along with the groups of Devas and the chiefs of the Ganas, in order to burn the their cities. 

51. The groups of Devas, Siddhas, Bhūtas, Ganas and their lords beginning with Nandin followed Isha, Maheshvara, the lord of Devas, with their respective vehicles. 

52. Mounted on a chariot as huge as the lord of mountains, Nandin went ahead of Devas and the chiefs of Gaņas, in order to strike at the trio of the cities, like the great lord Isha going ahead to strike the god of Death. 

53. Mounting on lordly elephants, huge bulls and stately horses, Devas, the lords of Ganas, and the Ganas, with thier respective weapons and symbols in their hands followed their leader Nandin. 

54. Mounting on the lord of the birds (i.e. Garuda) as huge as the lord of mountains the bird-bannered lord Vişhnu of great prowess hurriedly went ahead, on the left side of Rudra in order to burn the three cities for the welfare of the worlds. 

55. All Devas followed that lord of the world, the lord of Devas and Asuras, the incomprehensible deity, with their excellent weapons such as the sharp lances, axes, iron clubs, tridents and swords. 

56. In the middle of Devas, lord Vişhnu whose vehicle was a bird and whose complexion was like that of the lotus leaf (petal) shone in the same manner as the thousand-rayed fierce sun when he ascends the peak of Sumeru. 

57. In order to destroy the cities, like Garuda who destroyed the serpents, the thousand-eyed Indra, the first among Devas, went ahead on the right side of Rudra. He was seated on his lordly elephant 

58. The heroes of the Siddhas, Gandharvas and leading Devas all round, eulogised Indra who was the bestower of desired objects and who was the overlord of the leading Devas by saying "Be victorious." They honoured him with the excellent shower of flowers. 

59. At that time those who were stationed in the heaven bowed to the thousand-eyed Indra, who was the paramour of Ahalyā, who was the overlord of the universe and who was the leader of Devas after seeing him sporting like the son of Umā i.e. Kārttikeya. 

60. Yama, Fire, Kubera, Vāyu, Nirruti, Varuna and Ishāna followed Rudra. 

61-64. Virabhadra who was very efficient in battle, followed at the south west side of the chariot. He was mounted on a huge bull and surrounded by the beings born of his hairs, He thus served the three-eyed lord of Devas in order to destroy the Asura cities. Mahākāla of great splendour who appeared like another Mahadeva, served the chariot on its north-western side. 

The six-faced deity Karttikeya who resembled the king of mountains, who was born of the fire god, and who was surrounded by the army of Devas, served the chariot along with the Siddhas, Charañas, warriors and elephants. 

65. After creating impediments unto the leading Asuras and after removing obstacles in the case of Devas, lord Ganesha Vighneśhvara went to the camp of Ishāna, accompanied by the groups of Vighnas (his followers). 

66-67. At that time, Käli went ahead of Ganesha along with the intoxicated Piśhächas and Ganas. She had skulls for her ornaments. She was whirling in her hand a trident that shone like Kälarātri. She was intoxicated by drinking the blood of Asuras which tasted like wine (unto her). She made the leading Asuras tremble. She had the gait of the elephant in rut. Her eyes were tremulous due to inebriation. Her body was covered with the hide of the elephant. 

68. Saying “Be victorious", the chiefs of the Siddhas, Gandharvas, Pishāchas, Yakşhas, Vidyadharas, lordly serpents and leading Devas bowed to the goddess, he daughter of the mountain of snow and eulogised her loudly, 

69. The mothers (Brahmī, Māheshvari, etc.) who were respectfully adored by the groups of Devas and who were bent on killing the Rākşhasas went to the great Mother (Ambā, Gauri) on their vehicles, along with their followers who held banners áll round. 

70. Riding on a lion, the goddess Durgā went forth to chastise Daityas. The auspicious deity was one whose orders could not be transgressed. In her mighty arms she held weapons of different kinds such as the trident, axe, goad, noose. discus, sword and conch. She burned and scorched the pathway with her eyes is dazzling as thousands of midday suns and fires. Though a woman, her exploit was uncommon among women. 

71. The leading chiefs of the Gaņas who shone like the lord of Devas and the sun, followed lord Isha on elephants, horses, lions, chariots and bulls in order to destroy the three cities. 

72. Equipped with ploughs, ploughshares, iron clubs, missiles, Bhushundas and peaks of lofty mountains, the lords of Devas and the chiefs of goblins as huge as mountains went ahead of Maheśhvara. 

73. Devas, the chiefs of whom were Indra, the lotus-born Brahmā, Vişhnu, and the lords of Ganas, surrounding lord Gaņeśha on all sides, spoke the words, “Be victorious" with palms joined in reverence over their coronets. 

74. With staffs in their hands the sages with matted hairs danced. Siddhas, Chäraņas and other heaven-walkers showered flowers. The three cities echoed and reverberated on all sides, O leading brahmins. 

75. Bhrungi, the most excellent among all the leading Ganas, was surrounded by lords of Ganas and Devas. A Yogin, he got into an aerial and went forth like Mahendra, to destroy the three cities. 

76-84. The following leaders of Gaņas surrounded Isha and went forth to chastise the Tripuras: - Kesha, Vigatavāsas, Mahäkeśha, Mahājvara, Somavalli, Savarna, Somapa, Senaka, Somadhruk, Suryavācha, Sūryapeshaņaka, Sīryākšha, Sūrináma, Sura, Sundara, Prakuda, Kakudanta, Kampana, Prakampana, Indra, Indrajaya, Mahābhī, Bhimaka, Shatākșha, Panchäkşha, Sahasrākşha, Mahodara, Yamajihva, Shatāśhva, Kunthana, Kaņ- thapūjana, Dvišhikha, Triśhikha, Pañchaśhikha, Munda, Ardha- munda, Dirgha, Pisāchāsya, Pinākadhruk, Pippalāyatana, Angārakāśhana, Shithila, Shithilāsya, Akşhapāda, Aja, Kuja, Aja- vaktra, Hayavaktra, Gajavaktra, Urdhvavaktra and others. They surrounded lord Soma in groups and went ahead. There were thousands and thousands of Rudras of sublimated sexuality. Surrounded by crores and crores of Gaņas they rallied round Mahādeva, Maheśhvara, the lord of Devas and went forth to burn the three cities. 

85. The thirtythree, the three hundred and three and three thousand and three Devas went forth on all sides. 

86. The mothers of the world, the mothers of Gaņas, and the mothers of the Bhútas followed the lord. 

87. Seated in the middle of the chariot amongst Gaņas the lord of the Gaņas shone like the moon amongst stars and constellations. 

88. Goddess Gaurī, the daughter of the Himalaya, identical with the worlds, was seated on the left side of the lord. She shone forth as though due to the splendour of lord Shiva. 

89. The goddess, of auspicious marks, on the left side of the lord, shone with the tips of her hands holding the chowries. She had the lustre and colour of the golden lotus. 

90. The pure white body of the supreme lord, the lord of Devas, was shining with Bhasman. In the company of Ambikā it shone like the white cloud in the sky with the streaks of lightning. 

91. The gentle body of lord Shiva, having the lustre of the moon shone with the golden bow like the sky that shines with the rainbow or the universe that shines with the Meru mountain. 

92. His white umbrella interspersed with the rays of jewels shone like the full disc of the moon at the time of its rising. 

93. The gem-set necklace round the neck of Shiva suspended along with his silken upper cloth near the extremity of the umbrella shone like the excellent river Gangă falling from the sky. 

94. Then the lord whose lotus-like fact were bowed to by Indra, Brahmā, fire-god and others, went to the three cities along with Ambā for the welfare of the world. 

95. The trident-bearing lord is competent to burn mentally, within a trice, the entire universe including the mobile and immobile beings. Why should then the Pinaka-bearing lord go there himself along with the Ganas in order to burn the three cities? 

96. Devas, Vişhnu, Brahma and Indra said: -"Of what avail is the chariot to Shambhu? Of what avail is the excellent arrow to him? What has he to do with the groups of Devas? He is never wanting in power to burn the three cities. Then what is this? 

97. We think that just for his pastime the Pinäkabearing lord set about doing all these things. Otherwise, what other benefit has he to derive from this elaborate show? 

98. Delighted in the company of leading Devas and Gaņas headed by lord Nandin, and with the universe for his chariot he shone along with the goddess, like the mountain Meru with its eight peaks. He shone thus as he neared the three cities. 

99. On seeing Ishvara, the lord of Devas seated in the arena of the three cities along ith Ganas and the daughter of Himavat, the group of Devas followed him. 

100. O leading sages, the three cities appeared like another set of the three worlds (because it was occupied) by leading men, the Gaņas, Devas and the three kinds of Asuras. 

101. Then Sharva tied up the string of the bow, fitted the arrow, joined it with the miraculous missile pertaining to Pashupati and thought of the three cities. 

102. When the great lord stood ready with the bow well drawn, the three cities merged into one. 

103. When the three cities had attained fusion into one, the delight of the noble-souled deities was tumultuous and excited. 

104. Eulogising the deity with eight cosmic bodies, all the groups of Devas, Siddhas and sages shouted the words, “Be victorious”. 

105. Even when the auspicious Puşhyayoga was attained, the lord, the husband of Umā, who had destroyed the eye of Bhaga indulged in sportive pastime. Then lord Brahmā spoke to him: 

106. O Mahädeva, Paramešhvara, this gesture on your part is but proper, since, O lord, Asuras and Devas are equal to you. 

107. Still, in view of the fact that Devas are virtuous and asuras are sinful, it behoves you, O lord of the universe, to eschew your sportive pastime. 

108. O Isha, O lord, of what avail is the chariot, or the banner or the arrow, or Vişhnu, or I or even these goblins unto you for burning the three cities? 

109-113. It behoves you to burn the trio of the cities even as the Puşhya conjunction still prevails. O lord of Devas, it behoves you to burn the three cities quickly lest they should get separated. Then the great lord Virūpākşha, glanced at the three cities. Instantaneously they were reduced to ashes. All those deities, viz., Soma (Moon), lord Vişhnu, Kālāgni (Black fire) and Väyu who were stationed in the arrow bowed down to the lord and said: - 'O lord of Devas, although the trio of the cities has been burned by your glance it behoves you to discharge the arrow for our welfare." Thereupon O leading brahmins, Ishvara, Tripurārdana, laughingly brushed the string of the bow, pulled it as far as his ear and discharged the arrow. 

114-121. After burning the three cities in a moment the arrow that brought about the destruction of the Tripuras came back to the lord of Devas, bowed to him and stood by. The three cities that contained hundreds of crores of Daityas, on being burned by that arrow, shone like the three worlds burned by Rudra at the end of the kalpa. Those Daityas who had been worshipping Rudra even at that stage along with their kinsmen, attained the chieftainship of the Gaņas, thanks to the power of the duly performed worship. Devas including Indra and Vişhnu and the lords of Gaņas, looked at the lord and the goddess, the daughter of the Himavat with awe and fear. They did not say anything. On seeing Devas thus fright- ened, the leading Deva, i.e., Rudra asked them, “What next?” But they merely bowed to him from all sides. They saluted Nandin who had the moon for his ornament. They saluted the daughter of the king of mountains. They saluted the son of the daughter of the mountain, viz., Ganesha. They saluted Maheshvara. With due attention, Brahmä eulogised lord Bhava, Ishvara the enemy of Tripuras, along with Devas and Vişhnu. 

Brahmā said: 

122. Be pleased, O lord of the chiefs of Devas; be pleased, O Parameśhvara; be pleased, O lord of the worlds; be pleased, O eternal lord, the bestower of bliss. 

123. O Rudra of five faces obeisanceto you; obeisance to one who has fifty crores of physical forms, obeisance to the principle of learning, seated on the threefold Ātman. 

124. Obeisance to Shiva, to the principle of Shiva; obeisance to Aghora; obeisance to the principle of the set of eight forms⁶³⁰ Aghora and others; obeisance to one of the form of twelve⁶³¹ Ātmans. 

630. aghoráşhtaka-tattvaya the set of right forms beginning with Aghora. 

631. dvādaśhātmā - the sun ST. 

125. Obeisance to the Atman of Shiva stationed in this world after adopting the splendid form that resembles crores of lightnings and that has sway over the eight quarters. 

126. Obeisance to the fierce one of fiery complexion; obeisance to one with Ambika occupying half of his body; obeisance to the immortal being; to the bestower of salvation unto those of white, black and red colour. 

127. Obeisance to the Eldest one in the form of Rudra; to the deity accompanied by Umā; to the bestower of boons; obeisance to the deity of the three worlds; obeisance to the Trinity; obeisance to Vaşhaţkāra. 

128. Obeisance to the one of the form of firmament in the middle; obeisance to you stationed in the firmament; obeisance to the deity with eight form⁶³² in the eight shrines;⁶³³ obeisance to one having eight principles.⁶³⁴ 

632. aşhta-kşhetra-right stations, sun, etc.

633. eight shrines--Rudra, etc.

634. eight tattvas, eight elements, earth, etc.

129. Obeisance to one stationed in three different sets of four⁶³⁵ and two different sets of five;⁶³⁶ obeisance to one having five mantras as his physical form. 

635. It refers to four Vedas, four āśhramas and four vyuhas. 

636. It refers to five mahābhūtas, five forms, Sadyojāta, etc., and five mantras. 

130. Obeisance to the letter “A”, of sixtyfour⁶³⁷ types; obeisance to the letter “U” of the form of thirty two⁶³⁸ principles. 

637. It refers to the syllable 'a' and its sixtyfour divisions.

         638. It refers to the 'u' and its thirtytwo kinds.

131. Obeisance to the letter "M", having the sixteen forms⁶³⁹ of the Ātman; obeisance to the deity in the eight forms⁶⁴⁰ of half a Mátrā. 

639. It refers to the syllable 'm' and its sixteen divisions.

640. It refers to the eight-formed Shiva.

132. Obeisance to you, to the Omkāra stationed in four⁶⁴¹ ways; obeisance to the lord of the firmament, to the lord of heaven. 

641. It refers to the syllables 'a', 'u', 'm' and näda sound. 

133. Obeisance to the lord having the seven worlds (as his form); obeisance to the lord of the Pātāla (Nether-worlds) and Naraka (hell); obeisance to the deity having eight forms in the eight⁶⁴² holy shrines; obeisance to the deity greater than the greatest. 

642. It refers to the eight forms of Shiva, such as consist of earth, water, fire, etc. 

134. Obeisance to you having a thousand heads; obeisance to you who stays in thousands (i.e., in many forms); obeisance to Sharva possessing a thousand feet; obeisance to Parameşhthin. 

135. Obeisance to one with the form of nine⁶⁴³ principles of the Atman; obeisance to one having nine times eight⁶⁴⁴ Ātmans and Atmaśhaktis; obeisance to one having eight⁶⁴⁵ modes of revelation; obeisance to one having eight times eight⁶⁴⁶ physical forms.

643. It refers to his nine forms. Cf. Mbh: puruṣhah prakrutir vyaktam ahamikaro nabho' nilah / jyotir āpokşhitir iti tattványuktäni te nava. 

644. It refers to the seventytwo Forms not mentioned by name.

645. i.e., manifesting in syllables through the eight organs of speech.

646. aşhtāşhtaka-murtaye, i.e., of the form of 64 syllables.

136. Obeisance to one possessing sixtyfour.⁶⁴⁷ principles of the Atman, obeisance to one (stationed) in eight⁶⁴⁸ different forms; obeisance to one encompassed by the eight Guņas;⁶⁴⁹ obeisance to one the Saguna as well as Nirguna. 

647. i.e, the life-principle of sixtyfour yoginis.

648. aşhtavidhãyą---of eight forms or names, Bhava, etc. 

649. gunåşhtaka-vrutaya --invested with eight gunas. Cf. "samkhyadikāḥ pancha buddhir icchāyatno'pi cheśhvarah"_Nyayasiddhänta-muktāvali cited in ST. 

137. Obeisance to you stationed at the root; obeisance to the resident of the eternal abode; obeisance to one stationed in the umbilical regions; obeisance to one who causes sounds in the heart. 

138. Obeisance to one stationed in the neck; to one who is stationed in the aperture of the chymbals; to one stationed in the middle of the eyebrows; to one stationed in the middle of sounds. 

139. Obeisance to Shiva stationed in the disc of the moon; to one of auspicious forms; to one, having the forms of fire, moon and the sun, obeisance to one having the form of the thirtysix⁶⁵⁰ Shaktis. 

650. The text does not mention the names of the thirty-six shāktis. 

140. Obeisance to one who is the Atman of the Serpent that is asleep after encircling the worlds three mes; obeisance to one stationed in three different forms; obeisance to one with the forms of threefold (sacrificial) fires. 

141. Obeisance to SadāShiva; to the Pinaka-bearing quiescent Mahesha; obeisance to the omniscient one; worthy of being sought reluge in; obeisance to Sadyojāta. 

142. Obeisance to Aghora; to Vāmadeva to Tatpuruşha; and tv Išhana. 

143. Obeisance to one having thirty⁶⁵¹ modes of revelation; obeisance to one beyond Shäntā (the digit of that name): obeisance to the lord Ananta to the subtle and the excellent one. 

651. trimshatprakāśhāya--one who shines throughout the thirty muhūrtas, i.e. ever shining. 

144. Obeisance to you, the single-eyed; obeisance to you, the Ekarudra; obeisance to you. the trinity;⁶⁵² Shrikantha; to Shikhandin (the tufted one).

652. i.e. in the form of Brahmä, Vişhnu and Rudra.  

145. Obeisance to the Infinite one; to one stationed in the seat of the Infinite; obeisance to the cause of destruction; obeisance to one devoid of impurities; obeisance to thr large one; obeisance to you of pure body. 

146. Obeisance to one stationed in the seat devoid of impurities;⁶⁵³ obeisance to one of the form of wealth for the pure purpose; obeisance to the yogin stationed in yoga pīthas; obeisance to the bestower of yoga. 

653. Verses 145-149 speak of his yogic postures, viz. asana, pratyahära, dhāranā, dhyāna and samādhi. 

147. Obeisance to one stationed in the heart of yogins like the awn of the wild rice Nīvāra; obeisance to you the Pratyahāra, to you engaged in Pratyāhára. 

148-149. Obeisance to one stationed in the heart of those who are engaged in Pratyāhāra, and Dhāraņā (retention) and Dhyāna (meditation); of the form of Dhāraņā and Dhyana; and to one who is comprehensible through Dhyana. 

150. Obeisance to one worthy of meditation. Obeisance to one approachable through meditation; obeisance to you of laudable meditation; obeisance to one worthy of meditation even by those who themselves are worthy of meditation; obeisance to you the worthiest of those who are worthy of meditation by others. 

151. Obeisance to one worthy of approach througlı contem- plation; obeisance to you, who are contemplation itself, Obiesance to one in the form of Nirvikalpa object unto those who are engaged in meditation. 

152. O Rudra, by burning the three cities this entire set of the three worlds has been redeemed by you today Who will dare to eulogise you (befittingly)? How shall I eulogise you who are of this extraordinary nature? Obeisance to you O delightful Shiva. 

153. O lord of Devas, thanks to their devotion, contentment and vision of miracle, that the mortals, immortals, Ganas, and Siddhas, make obeisance to you. O lord of Gaņas, obeisance to you. 

154. O lord, you are competent to burn the three cities, nay even the three worlds by a single glance of yours. Leisurely sporting with Ambikā, you have burned them in a trice; and the arrow too was discharged. 

155. For your work of annihilating the Tripuras, I made with great deal of effort the exccllent chariot, the speedy arrow and the splendid bow; but the benefit thereof was not seen by Devas as well as Siddhas. 

156. O lord, you are all these combined. the chariot, the charioteer, Vişhnu the excellent Deva Rudra himself, Shakti and Pitāmaha. How shall I adequately eulogisc you? I bow down my head to you, who cannot be adequately propitiated.⁶⁵⁴ 

654. a toșhyam-toşhayitum ashakyam. According to ST. 'one who cannot be described by speech or conceived by the mind.' Cf. "yato vächo nivartante apräpya manasä saha"--cited in ST. 

157. O lord, you have infinite number of feet, infinite number of arms, infinite number of heads and infinite number of forms. You are the annihilator as well as the auspicious one. Shall I propitiate you of this nature? How all I please you, who are of this nature? 

158. Obeisance to you, the knower of everything; obeisance to you Rudra, Sharva and Bhava; obeisance to the gross, to the subtle, to the subtler than the subtlest; to the creator and to one conversant with the subtle meaning. 

159. Obeisance to the creator, sustainer and the annihilator of all Devas and Asuras; obeisance to the creator of the worlds, to the leader of Devas and the lord of Asuras. Obeisance to the giver, to the ruler, to the chastiser of all. 

160. Obeisance to the rest one comprehensible only through Vedānta; obeisance to one continuously eulogised hy those who know the meanings of Vedas; obeisance to Bhava in the form of the Atman of the Vedas; obeisance to you, to the last one, to the middle one, to the upper one. 

161. Obeisance to one who is devoid of a beginning or an end; to one who exists; to one devoid of expressibility; to the Lingin (one having a Linga form); obeisance to you who have no symbols and yet are identical with the Linga: to Linga identical with Veda, etc. 

162. Obeisance in Rudra who had severed my head - I am the primordial lord and yajñamūrti (one whose form is yajňa). O lord, it was for dispelling my darkness that you had severed my head* by the tip us your finger on observing my crime which desrrved that punishment. 

* This is contradicted in SP. p 58. 

163. O lord of Devas, O lord of Asuras, wonderful indeed are your activitics. O deity devoid of attributes and forms, like an embodied soul you will carry out the task of Devas along with them. 

164. Among your tattvas one is gross;⁶⁵⁵ one is subtle, one is very subtle; one is both embodied and unembodied; one is embodied; une is unembodied; one is visible; and one is in visible and one is worthy of being meditated upon, the wonderful Isha.

655. The verse explains the characteristics of each of the night forms of Shiva, viz., gross (earth), subtle (Water), subtler (fire), manifest-unmanifest (moon), manifest (sun), unmanifest (wind), having the quality of sound (ether), and the object of meditation (dhveyam išham) on the part of the mind.  

165. O lord, what is seen in a dream is an uncharacterised object, I think that it certainly appears as well as does not appear. Your divine form cannot be perceived even by Devas, inspite of their efforts. You appear in the visible linga form. 

166. O lord of Deväs, where is your divine prowess? Where are we? Where is devotion? where in your eulogy? Still. O lord, forgive me who, though a primoval being am lamenting, inspired by devotion. 

Suta said: 

167. O excellent brahmins, ?????

168. On hearing this hymn, the mighty-armed resident of the peak of Mandara who was eulogised devotedly by the four faced deity looked laughingly at the daughter of the mountain and said to Brahınå of great exalted dignity. 

Shiva said: 

169. O lotus-born one, I am delighted by this hymn as well as by your devotion, Welfare unto you. Choose the boons in accordance with the desire of Devas. 

Suta said: 

170. Thereupon, after bowing to the lord of Devas, the lotus-born deity became delighted in his mind and spoke with palms joined in reverence. 

Brahmā said: 

171. O lord Shankara, O lord of the cheifs of Devas, O destroy- er of Tripuras, O Parameshvara, be pleased in confession on me greatest devotion towards you. 

172. O lord, the bestower of all riches on all Devas. Be perused with on devotion towards you always, as well as with my charioteership 

173. Lord Vişhnu also bowed down to Maheshvara. Joining his palms together in reverence he said thus to the three-eyed lord accompanied by Uma. 

174-175. "O lord, be pleased with me. O lord of Devas, obeisance be to you. I perpetually desire to be your vehicle. I wish for your devotion as well as my effiency to bear you. O Shankara, the bestower of boons, I wish for omniscience and all-pervasiveness 

Süta said: 

176. On hearing their submission Parameshvara, Mahadeva, Bhava engaged them respectively in charioteership and the position of vehicle'. 

177. After burning Daityas, and alter giving boons to Brahmā and Vişhnu, Shiva, the noble-souled lord of Devas, vanished along with the goddess, Bhūtas and Nandin. 

178-179. When the lord had gone away from the battle field along with his Ganas, the awe-struck lords of Devas bowed down to Bhava and Parvati. They became devoid of misery and returned to heaven on their vehicles. The lords of Devas, the chiefs of sages, the lords of Gaņas and Bhaskaras went to heaven. 

180-184. O brahmins, he who reads this chapter on the exploits of the destroyer of Tripuras, originally composed by Brahmā formerly or he who narrates this devotedly to the brah- mins at the time of Shräddha or during the rites of Devas goes to the world of Brahmă. O excellent brahmins, the individual soul is liberated from all kinds of sins mental, physical or verbal. He is liberated from the principal as well as subsidiary sins, gross, subtle or subtlest on hearing this splendid chapter. His enemies will perish and he will be victorious in battle. He will never be harassed by any sickness. Adversities will not afflict him. He shall attain wealth, longevity, renown, learning and incomparable prowess.