87 - Suppression of delusion 

Suta said: 

1. After hearing it, those sages of great intellect Sanat and others who were frightened, bowed to the Pināka-bearing lord Parameśhvara who was pleased and spoke to him thus: 

2. “It it is so, O Maheshvara, how do you sport about with the goddess, the daughter of the Himavăn and enjoy various pleasures. It behoves you to mention this." 

Sūta said: 

3. Thus requested, the Pināka-bearing lord, Nilalohita laughingly glanced at Ambika and spoke to those brahmins who stood by after bowing to him. 

4-5. "I am one who can adopt any body as I choose. Hence, I have neither bondage nor liberation.⁸⁰⁷ He who is not an agent is ignorant. The jiva is Pashu (one in bondage). The all-pervading Lord is the enjoyer. Man is only an atom. He who is bound by Māyā and disallusioned is the one who is entangled in Karmans, O brahmins, the Ātman has neither knowledge nor meditation, neither bondage nor liberation. 

807. Cf. --Pañchadasha VI.35.

6-7. He too who realises this in me has none of these. This Haimavati is Vidyā⁸⁰⁸ and I am Vedya (one who should be known). She is Prajñā (intellect). She is Śhruti and Smruti. She is Dhruti (fortitude) stabilized by me. She is the power of knowledge, Kriyā (rite); and Iccha (will). She is Ajna (Behest). Undoubtedly we are the two Vidyās. 

808. Eshā vidya- this Umā is identical with knowledge or with Primordial nature in association with Purusha. 

8. This Prakruti does not belong to the Jiva. Nor is she a Vikruti on consideration. She is Māyā. She is not a Vikära (effect). She is devoid of clarity of "Sat' and 'Asat'. 

9. Formerly she originated from my mouth at my behest. She is the eternal deity of five faces. She is the highly blessed and bestows fearlessness on the worlds. 

10-11. After entering her the Ajña (behest), I think about the welfare of the worlds. I am Shiva. I pervade all along with her in twenty-seven⁸⁰⁹ forms. O excellent brahmins since then begins the work for salvation."

809. Cf. p. 3 note, 12.

Sūta said: 

After saying thus, Parameśhvara looked at Bhavānī. 

12-13. On seeing him, the unchanging Bhavani removed the Māyā. Rid of the impurities of Māyā those sages looked at Pärvatī, became pleased and were liberated. Hence she is the greatest goal. In fact, there is no difference at all between Umā and Shankara.⁸¹⁰ 

810. In fact Prakruti and Puruşha are identical.

14-17. There is no doubt that he is stationed after adopting the two forms. When there is a contact with Vijñāna (perfect knowledge) at the behest of Parameşhthin, liberation occurs within a moment and not otherwise, even with crores of holy rites. Here the order intended for the living beings is not applicable. By the grace of Parameshthin liberation takes place in a trice. This is undoubtedly the vow of the lord. The creature (i.e. individual soul) is liberated, thanks to the grace of Parameşhthin even when he is in the womb or when he is born, or when he is a boy, a young man or an old man. By the grace of the lord of Devas every living being is liberated whether, it is oviparous or a plant or one born of sweat. No doubt need be entertained in this regard. 

18-22a. He alone is the lord of the worlds; Shiva is the cause of bondage and liberation. The worlds viz: - Bhūh, Bhuvah, Svaḥ, Mahaḥ, Jana, Tapas and Satya the innumerable Cosmic Eggs as well as the eight⁸¹¹ coverings of the Cosmic Fgg constitute the body of the lord. Mobile and immobile beings who reside in the seven continents, on the mountains, in the forests and oceans, and in the layers of winds and in other worlds also are born from the parts of the lord. Indeed, he alone is the goal unto them all. 

811. See p. 4 note 13, p. 11. note 18. 

22b-25. Rudra is all. Obeisance unto the noble-souled Puruşha. This universe, all living beings are born of Rudra. This goddess Ambikā is the Ajñā (behest) of Rudra. Salvation is effected through Her. 

Thus, the Siddhas, the heaven-walkers proclaimed with delighted minds. 

When the lord stands by and glances at them gracefully along with Ambikä the heaven-walkers attain identity with the lord.