92 - Glory of Shrishaila 

The sages said: 

1-2. O süta of great intellect, if Värānasi is so meritorious it behoves you to recount its greatness to us now. We are eager to hear in detail the excellent greatness of this holy centre Avimukta. 

Sūta Said: 

3. I shall succinctly mention the glory of Avimukta, of Vārāṇasī in the manner in which lord Bhava had narrated it. 

4. O leading brahmins, even in hundreds and crores of years it cannot be mentioned in detail by me or by the noble Brahmā. 

5-6. Formerly, after his marriage, Shankara, Nilalohita started from the peak of the Himavān in the company of the goddess the daughter of the Himavān, and the leading Ganas. After reaching Vārāṇasī Shankara showed his Linga Avimukteshvara and began to stay there. 

7-8. One can become an ascetic in the following places, viz., Vārāṇasī, Kurukshetra,⁸⁵¹ Shriparvata, Mahālaya,⁸⁵² Tungeshvara,⁸⁵³ and Kedāra.⁸⁵⁴ But if one performs the yoga of Pashupati perfectly for a day, one becomes an ascetic. Hence, one shall eschew everything and perform the Pāshupata yoga. 

            851. Kurukshetra - See p. 381 note 683.

              852. Mahalaya - See p. 95 note 115.

              853. Tungeshvara -- not identifiable.

              854. Kedāra -See p. 381 note 681. 

9. One shall stay there in the garden of the Lord. There is an excellent garden of Sharva at that place. Rudra created mentally a splendid mansion also. 

10. The lord accompanied by Nandin pointed out that divine excellent garden to the daughter of the Himavān. 

11. Shankara Parameshāna, Bhava mentioned to her the greatness of this holy centre Avimukta just for her pleasure. 

12. The garden was rendered beautiful by the different clusters of trees in full bloom. It was very charming due to the spreading creepers, the Priyangu plants with growing flowers, and the Ketaka plants in full bloom though covered with thorns. 

13. It was overspread with clusters of the Tamāla trees. It was strewn with plenty of fragrant Bakula flowers all round. Hundreds of Ashoka and Punnāga trees were in full bloom. Swarms of bees hovered round the flowers. 

14. In some places the garden was resonant with the birds, Sārasas (Indian cranes), Chakravākas (Ruddy geese) and the intoxicated excellent Dātyúhas (water-crows) all round. These birds were embellished by means of the pollen dust of the full-blown lotuses. They were chirping every moment. 

15. In some places the excellent garden was resonant with the crowing sound of the peacocks; in some places it was resonant with the cackling sound of the Kārandava ducks; in some places the garden was rendered noisy by the swarms of the inebriate bees accompanied by their bee-mates equally agitated due to intoxication. 

16. It abounded in charming and fragrant flowers. In some places it was full of Sahakāra (mango) trees with fresh sprouts; some places (in the garden) were hidden by Tilaka trees encircled by creepers. The Vidyādharas, Siddhas and Chāranas sang in some places in the garden. 

17. The garden contained groups of Apsarases engaged in dance. It was resorted to by different kinds of delighted birds. It was resonant with the sound of the Hārīta pigeons. It abounded in birds whose minds were excited due to the roaring sound of the lord of beasts. 

18. In some places it abounded in fragrant bunches of flowers and sprouts of the Darbha grass plucked by the deer. In some places it was embellished by lakes and ponds abounding in different charming full-blown lotuses. 

19. The garden was charming by the grace of the blue-necked peacocks hiding amidst the clusters of branches. It was resonant with the sounds emanating from the exuberant birds. The intoxicated bees lay hidden amidst the branches of the trees in full bloom. The tall branches of those trees were rendered more splendid due to the lustre of the fresh sprouts. 

20. In some places the beautiful creepers were chewed by the ladies of the Kimpurusha clan who walked in the garden in their elegant slow gait. In some places the beautiful trees were embraced by the creepers. 

21. (?) The beautiful tops of the trees touched the clouds. The pigeons and doves sat on these tops and made a cooing noise. The tips of the trees had beautiful white forms that captivated the minds. The flowers that were scattered by these pigeons from trec tops disturbed the swans (in the lakes below). The garden was rendered charming by several groups of divine beings. 

22. It contained number of garden lakes with full-blown lilies and lotuses spreading far and wide and these brightened up the path leading to the shrine of lord Shiva. The place was covered with different hedges and branches in combination with wonderful rows of flowers in the middle of the paths. 

23. The borderlands of the garden were brightened up by charming Ashoka trees with lofty tops and with their tall branches stooping down due to the weight of branches of the flowers. There were swings on either side of these trees and the songs of the birds resting therein caused pleasure to the ears. At night these trees in full bloom became indistinguishable from the Tilaka trees in bloom, thanks to the lustre of the moon. Herds of deer lay under the cool shade of the trees, some sleeping and some awake. Some of these deer had completely nibbled the tips of the Dūrvā grass. 

24. The clear waters of the lakes were spreading out due to the moving lotuses which were set in motion by the wind from the fluttering of the wings of swans. Flocks of peacocks danced elegantly on seeing the plantain trees on the banks of these lakes set in motion by the waters coming to their roots. The lands in some places appeared beautiful due to the eyelets on the feathers strewn on the ground from the tails of these peacocks. In these spots, inebriate pigeons and doves of the species called "Harita" lurked leisurely and rejoiced. 

25. In some places the spots were beautified by the Säranga (flamingo) birds. Some places were covered with heaps of flowers of variegated colour. At other places the delighted Kinnara ladies played sweet songs on their lutes and danced. 

26. The trees thickly growing there harboured the residences of the sages beneath them, with flowers strewn around. In some places the garden contained a lot of Jack trees, tall and spreading all round, with fruits growing from their very bottom. 

27. The garden looked charming and resonant with the sounds of the golden anklets of the Siddhas and the Siddha women resorting to the grottos of Atimuktaka creepers in full bloom. The bees eagerly hovered round the bunches of flowers of the charming Priyangu trees, Swarms of bees imbibed honey from the flowers of the mango and Kadamba trees. 

28. The garden which bestows salvation on embodied beings looked charming with the water in the ponds gently shaken by the breeze and strewn with clusters of flowers. The fascinating hedges with bees humming therein beautified the garden. Herds of doves which got suddenly frightened by the gusts of wind took shelter within the thickets there. 

29. The garden was heightened in beauty by the charming Tilaka trees as brindled as clusters of ????? rays; by the Ashoka trees resembling saffron of the various types such as Sindūra, Kumkuma and Kusumbha and by the Karnikára trees having the lustre of gold. These trees had large spreading branches and were in full bloom with plenty of flowers. 

30. The ground was covered with flowers of various colours. In some places they had the lustre of powdered collyrium; in some places they resembled coral and in other places they were like gold. 

31. Hundreds of birds chirped on the Punnaga trees. The red Ashoka trees bent down due to the weight of bunches of flowers. There were rest houses on the charming outskirts of the garden and they dispelled fatigue. The bees danced sportively on the full-blown lotuses. 

32. Accompanied by the daughter of the mountain with snow-clad peaks, as well as by the friendly leaders of Ganas who were intoxicated, delighted, and well nourished with food, lord Shiva, the ruer of all the worlds, thus pointed out the extremely charming and extensive garden of trees of diverse kinds, to the goddess. 

33. With divine ornaments evolved out of the most auspicious flowers of the forest, Shiva decorated the divine goddess who was present in the garden. The daughter of the snowcapped mountain also devoutly embellished Shiva the lord of Devas with divine flowers that were exceedingly auspicious and beautiful. 

34. After seeing the extremely charming garden, after worshipping the lord worthy of being worshipped by the leaders of the gods and after bowing down to the lord who was accompanied by the leading Gaņas, Nandin and others the goddess spoke to the lord. 

The exalted goddess said: 

35. O lord, the garden equipped with excessive lustre has been seen by me. It behoves you now to recount all the qualities of this holy centre. 

36. O lord of Devas, O bull-emblemed lord it behoves you now to recount the glory of this holy centre, Avimukta in every respect. 

Sūta said: 

37. O hearing those words of the goddess the excellent lord, the lord of Devas smelt her lotus-like face. Then he laughingly spoke to her.

The lord said: 

38. This extremely mysterious holy centre of mine, viz. Vārāṇasi is the hidden cause of the liberation of all creatures. 

39. O fair lady, many Siddhas have adopted my Vrata in this holy centre. They have taken up different types of Lingas and they always desire my world. 

40-41. They are saintly souls one with the supreme spirit. They have conquered their sense-organs. They practise the greatest yoga in this garden abounding in different trees and birds and embellished by lakes abounding in lotus and lily flowers. This holy place is always resorted to by Apsarases and Gandharvas. 

42-43. Why this residence appeals to me, listen. One whose mind is fixed in me, one who is devoted to me, one who has always dedicated his holy rites to me does not attain liberation anywhere else in the same manner as here. O fair lady, a creature that dies here becomes competent to attain salvation. 

44-47. This great and divine city of mine is the most mysterious of all mysterious places. Brahmā, Siddhas and others who are desirous of liberation know this. The goal in me is the greatest one. Hence, this holy centre will never be abandoned by me nor has it been eschewed by me. This holy centre, therefore, is known as Avimukta.⁸⁵⁵ Absolution is not obtained by taking dip in Naimisha, ⁸⁵⁶ Kurukshetra, ⁸⁵⁷ Gangädvåra ⁸⁵⁸ and pushkara⁸⁵⁹ nor by resorting to these. But it is obtained here. Hence, this excels all those holy centres. 

855. Avimukta-See p. 117 note 198. For a different interpretation of the name, see verse 143 of this chapter. 

856. Naimisha-See p. 1 note 4.

857. Kurukshetra See p. 381 note 683.

858. Gangadvāra-See p. 93 note 107.

859. Pushkara-p.381 note 685. 

860. Jaigishavyah -an ancient sage (named along with Asita Devala), Mbh, ii. ix, xii. There is a linga Jaigişhavyeśhvara in Vārānasi. 

48. Liberation may be achieved either at Prayāga or here, thanks to my adopting them. This Avimukta is more auspicious than even Prayāga which is the foremost of all holy centres. 

49. Truthfulness is the esoteric principle underlying virtue; self-control is the esoteric principle underlying salvation: but excellent learned men do not know the esoteric principle underlying holy centres and sacred waters. 

50. Taking food, sleeping, sporting and performing different activities as one pleases, one shall cast off one’s vital airs in Avimukta. The creature is then competent to achieve liberation. 

51. For men it is better to commit thousands of sins and court Piśhāchahood than to become Indra in thousands of births without resorting to the city of Kāšhí. 

52. Hence, Avimukta should be resorted to for achieving salvation. It is here that Jaigişhavya ⁸⁶⁰ of great penance attained Siddhi. 

53. The excellent cave of Jaigişhavya is purified, thanks to the glory of this holy centre and by means of devotion to me. It is considered to be the abode of yogins. 

54. They always meditate upon me at this place. The yogic fire shines brilliantly here. They attain the greatest salvation which is inaccessible even to Devas. 

55. Here itself, salvation is attained by the sages who have the unmanifest for their symbols and who know the basic tenets. It is difficult of access anywhere else. 

56. To them I expound the excellent glory of the yogic practice, the Sãyujya type of salvation of the Atman as well as the desired abode. 

57. Kubera⁸⁶¹ dedicated his holy rites to me at this holy centre. It is by having recourse to this holy centre that he attained the leadership of the Gaņas. 

861. Kubera-also named Vaishravana, He is of deformed body (Kubera), having three legs and only eight teeth. He is regarded as the son of Viśhravas by Idavidā. He is represented as the god of riches and treasure. He is the regent of the northern quarter, the chief of the Yakşhas and a friend of Rudra. 

58. Samvarta⁸⁶² who is yet to be born will be my devotee. O fair lady, propitiating me here alone he will attain excellent perfection. 

862. Samvarta- a muni and legislator. There are references to Samvarta-smruti and Bruhat-samvarta-smruti in smruti works. 

59. The yogin sage Vyāsa,⁸⁶³ son of Parāśhara, will be performing here a great penance. He will be my devotee and he will inaugurate the institution of the Vedas. 

863. Vyāsa-See p. 2 note 6. 

60-61. O lotus-eyed lady, that leading sage will be sporting about in this holy centre. Brahmā along with the divine sages, Vişhnu, Sun, Indra and all other noble-souled heaven dwellers do worship me here, O lady of good holy rites. 

62. Other divine yogins, noble souls in disguise, worship me here always with their minds not turning to anything else. 

63. Even a man whose mind is attracted by mundane affairs and who has eschewed interest in religious piety may not be reborn in this world if he dies at this holy centre. 

64. But those who are bold and free from ego, who maintain the Sattva Guņa, who have conquered their sense-organs, who maintain holy rites and who have eschewed unholy ones - all these have their emotional attachment to me. 

65. Resorting to me, all the intelligent persons devoid of attachment have attained salvation here due to my favour, O lady of holy rites. 

66. Thanks to my favour, O lady of holy rites, one attains salvation easily here itself which a yogin might attain in the course of thousand births. 

67. This holy centre Goprekşhaka has been formerly established by Brahmā. O excellent lady, see the divine abode Kailāsa here. 

68. Going to Goprekşhaka the man shall visit me    here. Thereby, he avoids evil mishaps and is released forthwith from sins. 

69. The great holy Tirtha named Kapilāhrada has been made here by Brahma. This Tirtha, evolved out of the milk from the udders of cows, is extremely holy and sacred. 

70. Here I am known as the bull-bannered lord. O gentle lady, I am present here as seen by you. 

71-72. See the deep pool of water here made by Brahmã. It is named Bhadratoya (having auspicious waters). O gentle lady, I have been propitiated in this place by all Devas saying "Be subdued, O lord" and I became calm. I have been brought by Brahmä Parameşhthin and installed her. 

73. I was seized by Vişhņu from Brahmā and re-installed by him. Then Vişhnu was addressed by Brahmã with a dejected mind. 

74. "This Linga has been brought by me. Wherefore have you installed it." Vişhnu then said to Brahmā, with anger evident in his face. 

75. “My devotion to lord Rudra is extremely great and noble. Although the Linga has been installed by me it will be known after your name." 

76. Therefore, I have occupied this place by the name of Hiranyagarbha. Man shall visit this lord of Devas and attain my world thereby. 

77. Thereafter, Brahmã who was equipped with the greatest devotion once again duly installed this auspicious Linga of mine. 

78. I am known here as Svarlineshvara (the lord who has merged into the heaven). I have come here voluntarily. A man who gives up his life here is not reborn anywhere. 

79-80 That goal is not attained by any one else. It is what is known as the goal of yogins. In this place a haughty powerful Daitya who was a thorn to Devas, was killed by me after assuming the form of a tiger. I am perpetually settled here and am well known as Vyāghreśhvara (Tiger-Lord). 

81-82. By visiting Vyāghreśhvara one will avoid courting disaster. There were two Daityas Utpala⁸⁶⁴ and Vidala⁸⁶⁴ who were, as ordained by Brahmā previously, destined to be killed by a lady.

864. Utpala and Vidala---two daityas who were killed by Shiva. 

865. Varuņa---a sacred river which joins the Ganges at Käśhi and has given name to Váránasi.

They were therefore killed by you in a battle with a ball contemptuously thrown at them. Their bodies have occupied this place. 

83. It was here that I came and settled at the outset along with the leaders of the Gaņas. Hence, this is the greatest abode of mine. Its vision is conducive to merit. 

84. These Lingas have been installed all round by Devas. Hence, by visiting the lord in Lingas man shall invariably be a Gana when he dies. 

85-86. Realising that this place is pleasing and beneficial to me a Linga has been established by your father Himavān, the king of mountains. It is known as Shaileśhvara. May this be seen with respect. O gentle lady, by visiting this no men shall court disaster or become wretched. 

87. O gentle lady, this river Varuņā is holy. It liberates one from sins. It embellishes this holy centre and becomes united with the Ganges. 

88. An excellent Linga has been installed by Brahma at this confluence. It is known in the world as Sangameśhvara, (lord of the confluence). 

89. If a man shall become pure taking his bath at the confluence of the divine river and then worship Sangamesha whence need he fear rebirth? 

90. I consider this great holy centre as the exalted abode of the yogins. I am self-born in the centre of this holy spot occupying the acme of the same. 

91-92. It is glorified by all Devas and Asuras as Madhyameśhvara (Lord of the centre). Indeed, this is the abode of Siddhas who observe the holy rites pertaining to me. It is the abode of yogins desirous of salvation and of those who are interested in the path of knowledge. By visiting this Madhyameshäna one will not bevail one's birth. 

93-94. This Linga has been installed by Shukra the son of Bhrugu. It is named Sukreśhvara and is worshipped by all the Siddhas and immortal beings. By visiting this deity, the man who has self-control is immediately liberated from all sins. The creature that dies here is not reborn in the world. 

95-99. Formerly, an Asura who was a thorn to Devas assumed the form of a jackal. The jackal was not capable of being caught by others as he had acquired boons from Brahmā. O daughter of Himavan, he was killed by me here and so I am called Jambukeśha even today. I am known as such bowed to by Devas and Asuras. By visiting this lord of Devas one shall attain all cherished desires. These Lingas have been installed by the planets beginning with Shukra. See these sacred Lingas that bestow all cherished desires. Thus, O Parvati, these sacred Lingas wherein I reside have been recounted. Listen to another esoteric secret of mine in this holy centre. This is glorified as extending to four Krośhas in every direction. 

100-101. O lady of charming features, this place extending to a yojana bestows immortality after wrath. Know, that, by visiting me stationed in the Mahālaya mountain and in Kedara, one attains the state of being a Gaņa. Salvation is obtained in this place. That liberation is excellent since one attains the headship of Gaņas. 

102. O lady of excellent face, this Avimukta is known as the most sacred holy centre greater than even Mahālaya, Kedāra and Madhyama. 

103. These holy centres are sacred in the Bhūrloka (earth): - viz. Kedāra, Madhyama Kșhetra and the holy spot Mahālaya. This Avimukta is more sacred than all these. 

104. Ever since these worlds have been created, this auspicious holy centre has never been abandoned by me. Hence it became Avimukta (un-abandoned).⁸⁶⁵a 

865a. For a different interpretation of the name, see p. 498 vrse 143. 

105. By visiting the Linga named Avimukteśhvara the man is immediately liberated from sins. He is liberated from the bondages of jīva. 

106-108. By visiting all these holy centres, viz: - Shailesha, Sangameśha, Svarlina, Madhyameśhvara, Hiranyagarbha, Gopreksha, Vruşhadhvaja Upaśhānta Shiva (?) the deity residing in Jyeșhthasthāna, Sukreśhvara, Vyāghreśha and Jambukeshvara a man is not born again in the world which is the ocean of misery. 

Sūta said: 

After saying thus, Mahadeva surveyed all the quarters. 

109. When Maheśhvara the lord of Devas stopped after surveying, that place suddenly became blazing as it were. 

110-114. Then hundreds of Siddhas who were devotees of Pashupati, who were white by being bathed in ashes, who were great souls devoted to Maheśhvara and who invariably observed holy rites came there and bowed down to Maheśhvara. They then observed the lord of the yogas and adopted Dhyanayoga (path of meditation) assiduously. They took to the support of the Atman and stationed themselves as though they would merge into Maheśhvara. Even as they stood by, the consort of Umā, the lord of Devas, the lord Puruşha assumed the greatest of his physical forms. He stood as though towards the close of the worlds in order to make the entire universe present in one place. With hairs standing on their ends due to her delight, the daughter of the lord of the mountains could not look at the lord of the universe who had assumed the greatest of his physical forms. 

115-118. Then she understood that that form which had not been seen before was stationed in Prakruti, and so Parameshvari adopted the form of the Prakruti by means of yoga. Then she could see the form of the noble soul. Then the yogins engaged in the meditation of merging (laya) entered the heart of the Puruşha. They burnt all the seeds of mundane existence by remembering the splendid Bija of the five-syllabled Mantra. Then the Lord established his divine and holy form which dispels all sins and which had been revealed formerly in this Nilalohita image. 

119-121. On seeing him, the daughter of the mountains had horripilation all over the body. She bowed down to his feet and eulogised him. Then she said: -"O lord, who are these?” Then the most excellent one among Devas spoke to the gentle lady, the daughter of the lord of the mountains. 

The lord said: 

These are the best of brahmins who possess devotion to me and who resort to my vrata by practising all yogas that they have learnt. U beautiful lady, thanks to the greatness of this holy centre and their devotion to me, they are blessed by me through this physical form in the course of a single birth. 

122-127 Hence, this great holy centre is resorted to by Brahma and others, by leading brahmins well-versed in the Vedic learning and by ascetics of great accomplishments. O goddess, the deity is worshipped at Varanasi on the eighth and fourteenth day in both the fortnights every month. It is particularly worshipped on solar and lunar eclipse days, especially in the month of Kärttika, during all full moon and new moon days, and during equinoctial and solstitial transits. All the Tirthas of the earth resort to the holy Ganga flowing north at Varāṇasī, the Gangā that flowed out of my matted hairs, the Gangã that is the daughter of your father Himavan the king of mountains, the Ganga that is stationed in the holy abode and flows towards sacred quarters always. O lady of excellent face, what are these Tirthas? Listen. 

128-133. "These Tirthas accompanied by hundreds of Tirthas flow through Kurukshetra, Puşhkara, Naimișha, Prayaga where there is plenty of water, and Drumakşhetra. O fair lady, they flow through all the holy centres all round. The deities, sages, Sandhyās, seasons, rivers, lakes, oceans and the divine Tirthas join Ganga during the Parvan days. O lady of good holy rites, O goddess of Devas, by visiting Avimukteśhvara and Trivishtapa and reaching kalabhairava, the holy centre, men become rid of their sins during the parvans. The sacred rivers of the earth and the great shrines and abodes enter Gangā at Vārānasi in the course of holy Parvans, 

131-139. The different shrines in and around this place are as follows: -Avimukta is the most excellent holy centre. It dispels great sins. The Linga that is at Kedāra, the Linga that is in Mahālaya,⁸⁶⁶ the Madhyameśhvara, the Pāśhupateśhvara, Shankukarņeśhvara, Gokarņārchi,⁸⁶⁷ Drumachandeśhvara, Bhadreśhvara, Sthāneshvara,⁸⁶⁸ Ekāgra, Kälešhvara,⁸⁶⁹ Ajeśhvara, Bhairaveśhvara, işhāna, Omkāra, ⁸⁶⁹ Amaresha, ⁸⁷⁰ Mahākāla, the Jyotirlinga, Bhasmagātraka, etc, all those holy centres of mine on the earth numbering sixtyeight and all other well-established shrines come to me at Vārāṇasī during the holy Parvans. Thus the mysterious secret has been revealed to you. 

866. Mahalaya - This peak of the Himalayas has not been identified so far. 

867. Gokarna. See p. 94 note 113.

         868. Sthāneśhvara - See p. 144 note 250. 

869. Käleśhvara - the same as Mahākāleśhvara in Ujjayini, mod. Ujjain, Greek Ozene. 

870. Amaresha - the same as Omkāreśhvara in Omkāra Mändhată in the Nimar district, Madhya Pradesh. 

140. Therefore, the creature that dies here attains the divine immortal region if he takes ablution in the Gangã and visits me, O auspicious lady. 

141-143. The creature immediately obtains a benefit equal to that of hundreds and thousands of sacrifices. What is more wonderful than that? O fair lady, of all the important shrines on the earth and on mountains, Avimukta is the greatest. Understand what has been said by me. The sin mentioned in thc Vedas is recounted by brahmins by the word “Avi”. The holy centre is called Avimukta because it is free from Avi (i. e. sin) ⁸⁷¹ and resorted to by me. 

871. Avimuktaka-- For a different interpretation of the name, see verses 104-105 of this chapter.

144-147. After saying this, the lord of all the worlds said- “O goddess of Devas, Avimukta is my abode. See it well.” After saying this, the lord, the consort of Uma, pointed out the excellent Śhriparvata to her. He stayed at Avimukteśhvara permanently along with her. In view of his ability to go everywhere, the lord of Devas, the soul of all, identical with ‘Sat’ and ‘Asat’ came to Shriparvata along with the goddess. He, the lord of all living beings, pointed out to her the following holy centres and idols: 

148-155. Kundiprabha; the great and divine Vaishravanesh vara; Aśhālinga; Devesha; the divine Bäleśhvara; the great Rāmeshvara^871a that had been installed by Vişhnu; lord Kundaleshvara at the sides of the southern gate; the excellent Tripurāntaka stationed near the eastern gate; the idol that increased in size along with the mountain and was bowed to by the chiefs of Devas; what is well known in the three worlds as Madhyameśhvara; Amareśhvara the bestower of boons, formerly installed by Devas; lord Gocharmeśhvara; the wonderful shrine Indreshvara; the large idol Karmeshvara installed by Brahmă of purpose. O unchanging lady, the holy Siddhavața is my perpetual residence. The divine splendid Ajabila is consecrated by Aja himself; there itself in my divine Bileshvara are my divine sandals. In the middle of the mountain Shrungata is the idol Shrungátakeśhvara installed by Shridevi, it is in the shape of Shrungātaka. Mallikarjuna is my splendid residence. 

871a. Rämeśhvara - one of the twelve great lingas set up by Rāma at Ramešhvaram, Deccan Bharata. It is a celebrated place of pilgrimage and contains a magnificent temple. 

156-157. 'The shrine Rajeshvara is installed in Succession by means of Rajas: The Gajeśhvara, the Vaišhākha idol, the unchanging Kapoteshvara; O fair lady, see now the splendid great Tirtha Kotiśhvara, which was formerly resorted to by crores of the Ganas of Rudra and which is superior to all the other shrines. 

158. A splendid rocky idol was installed by Brahma in the south and another was installed in the north by Vishnu. Both these together constitute the shrine called Dvidevakula. 

159. Seeing on the western mountain á Linga of huge size had been installed by me formerly. It is called Brahmeshvara, Maleshvara. 

160. A shrine is remembered by the name Alamgruha. The lord said thus: - “O Brahmā, this has been embellished by you at the outset, along with the sages.” After saying this he stayed in the house. Hence, the shrine came to be known as Alamgruha. 

161. O lady conversant with the Tirthas, see there is a Tirtha and a Vyomalinga of mine there also. This is called Kadambeshvara, installed by Skanda himself. 

162-161. The shrine Gomaņdaleśhvara is installed by Nanda and others. O lady of excellent face, see these holy spots and shrines installed by Indra and his Devas on the borders of Devahrada. O fair lady, in the place where your necklace fell down in Hārapura,⁸⁷² the sacred pit of Hārakunda has been made by you for the welfare of human beings. O lady of good holy rites, in Shivarudrapura, the idol Achaleśhvara has been installed by your father on the mountain. 

872. Harapura---not identifiable. 

165-169. Formerly, the Brahman was embellished by me along with the sages. O fair lady, the shrine Chandikeshvara is evolved by Chandikā -- Chandikeshã is your daughter - This spot is the excellent Ambikä Tirtha. 

The shrine Ruchikeśhvara is here. This splendid Dhārā (current of water) is tawny-coloured. O fair lady, the devotee who worships me devoutly in these different holy centres and Tirthas, shall rejoice with me. The brahmin who abandons his body on Shriśhaila destroys his all sins. Undoubtedly he is liberated in the same splendid manner as in the holy centre Avimukta. O lady of good holy rites, he who duly performs the great holy rite of ablution named Mahāsnāna by means of ghee in these holy shrines and spots attains identity with me. 

170-174. If the ablution is made with twentyfive Palas of the sacred material of worship it should be known as Abhyanga; if it is with a hundred Palas, it should be known as Snāna. Two thousand Palas of the material are said to constitute a Mahāsnāná (great ablution). The devotee bathes my Linga at the outset with cow's ghee. Then he consecrates it with the other materials. Thereafter he washes with water. The benefit of a hundred Yajñas is attained by the mere rite of wiping off the Linga; by bathing it the benefit of ten thousand sacrifices is attained; by worship the benefit of hundred thousand sacrifices is obtained. The benefit of those who sing and play on instruments of music is infinite. By means of the great bath eight times the benefit of bath is acquired. If the devotee wishes to perform the rite of ablution by means of water alone he shall do so by means of fragrant scented water with devotion. The unguent in every case is by means of twentyfive Palas of the material used. 

175. The devotee shall use Shami flower, Bilva leaves and lotuses duly. He can use other flowers also but he shall not abandon the Bilva leaf.

176. He shall worship Mahadeva with four measures or eight Dronas of flowers etc. The Naivedya (food offering) shall be ten Droņas or eight Droņas. 

177. If the devotec is a brahmin devoid of wealth, he attains the same benefit and merit as with the worship of a hundred Droņas even when he worships only with an Adhaka measure. No doubt need be entertained in this respect. 

178-184. The devotee shall keep awake during the night by playing on various musical instruments such as Bherī, Mrudanga, Muraja, Timirā, Pataha, etc. He shall effect other types of sounds too. He shall duly pray. Accompanied by his servants, sons, wife, relatives and kinsmen he shall circumambulate the excellent Linga and pray thus. 

"O lord of Devas, O Shankara, it behoves you to forgive all my sins. Forgive me if my worship is devoid of the requsite materials, faith and rites." 

After saying this he shall immediately perform the Japa of Tvarita Rudra and other Shänti mantras. He shall then repeat the Bija of the five-syllabled mantra. He attains the same benefit as is obtained by visiting the holy centres and performing the sacrifices. He attains the same goal as one who dies in Vārāṇasī. Similarly, he shall undoubtedly attain Sãyujya (identity with me). For the sake of propitiating in these rites should be performed duly by my devotees. If they neglect, certainly they are not my devotees.

Sūta said: 

185-188. On hearing these words, the goddess went to Vārāṇasī. She bathed the linga Avimukteśhvara with milk and ghee. She worshipped Rudra the lord of Devas, the leader of the worlds. On the Mandara mountain (?) in Avimukta she propitiated the great Atman by means of penance. She built a shrine on the Mandara that has beautiful caves. It was here that the lord blessed the great daitya Andhaka, the son of Hiranyäksha. Sportively he blessed him with the offer of Ganahood. 

Thus the entire story has been recounted to you in detail. 

189-190. He who reads or listens to the glory of the shrines shall immediately attain those merits which one attains by visiting holy centres. He shall narrate this to all the brahmins who are clean in body and mind and who have conquered their sense-organs. That man alone shall attain the benefit of all sacrifices.