96- Prayer to Shiva

The sages said:

1-3 “How did lord Mahadeva the cause of the annihilation of the universe, assume the hideous and very terrible form called Sharabha? What all daring acts were performed by him? Tell us everything.

Suta said: —

Thus requested by Devas, Parameshvara the abode of mercy resolved to curb the powerful lord called Nrusimha. For that purpose, he remembered Virabhadra of great strength.

4-5. Virabhadra was the terrible form of himself and the cause of the great Dissolution. Immediately he came smiling in front of⁸⁸³ the lord at the head of the Ganas. He was surrounded by extremely terrible leaders of the Ganas who were in their crores, who laughed boisterously, who had the forms of lionlike men and who were jumping about.

883. pura — purvabhage ST: but probably for purah — in front of.

6-11. He was encircled by others also who were of the same number, who had not been seen before, who were joyful and who were playing with Brahma and others of great courage as though with balls. He was saluted by heroes. He had the flames of the fire that occur at the end of the kalpas. He had three shining eyes and he wielded arms. He was embellished by the crescent moon that shone amidst his matted hairs. He had two curved fangs that resembled sprouts and had the shapes of two crescent moons. He possessed eyebrows which resembled parts of the bow of Indra (rainbow). By means of his fierce Humkara (the gruff sound of “Hum”) he deafened all quarters. He had the features of the blue cloud and collyrium. His moustaches were terrible. He had a wonderful form. With his invincible arms he frequently whirled his all- conquering trident. Lord Virabhadra was fluttering in his heroic power. He submitted this to the lord: — “O lord of the universe, command us, What caused you to remember me? May favour be granted unto me."

12-16. A great terrible fear has cropped up untimely unto Devas. The fire of Nrusimha is blazing. He cannot be approached. Subdue him. At the outset console him and make him understand. If he does not become calm thereby, show him my extremely terrible features. Destroy the subtle things by the subtle and the gross things by the gross splendour. At my behest make him realize his duty ⁸⁸⁴ (or bring him in front of me.)

884. vaktram anaya kruttin cha — vaktram mukham kruttim tvachan cha anaya ST. you bring his head as well as his skin. There is a variant krutyam for kruttim which the translators have adopted here. But this does not suit the context. The translation may be emended according to the NS. reading ‘kruttim’ Ibr ‘krutyam’. - Editor.

Thus commanded, the presiding deity of the Ganas assumed a calm physical form and hastened to the place the Man-lion was present. Thereafter, Virabhadra identical with Shiva enlightened Vishnu Nrusimha. Like a father unto his bosom-born son Virabhadra spoke these words: -

Virabhadra said: —

17-22. O lord Vishnu, you have incarnated for the happiness of the world. You have been engaged by the great Parameshthin for the purpose of sustenance. Multitudes of creatures have been saved by you in the form of a fish. You moved about in the vast ocean-like sheet of water formerly, after tying up the boat to your tail. You held aloft the Mandara mountain in the form of a tortoise; the earth was lifted up by the Boar. With this leonine form Hiranyakashipu was killed. Again Bali was bound by you in the form of Vamana taking up three steps. You alone are the unchanging lord of all living beings. This is your prowess: whenever any misery befalls the world, you take incarnations and make your devotees free from ailments. O lord, devoutly attached to Shiva, no one excels you; there is none equal to you.

23-24. Dharmas and the Vedas were established along auspicious lines by you. O lord, the Asura for whom this incarnation was taken has been killed. O lord, your physical form of Manlion is extremely terrible. O soul of the universe, kindly withdraw this form yourself in my presence.

Suta said: —

25. Thus addressed in mild words by Virabhadra, lord Nrusimha (Man-lion) blazed more than before with extremely terrible wrath.

Lord Nrsirhha said: —

26-32. O dear, go back to that place wherefrom you have come. Do not be presumptuous enough to advise me what is beneficial to me. I shall now annihilate this universe of the mobile and immobile beings. There can’t be the annihilation of the annihilator at his own hands or from others. My sway extends everywhere. There is none to boss over me. Thanks to my favour that everything functions within limits. I alone am the instigator and restrainer of all Shaktis. O Ganadhyaksha (presiding deity over the Ganas), know that everything that is glorious, rich, powerful and energetic in the world is a display of my splendour. ⁸⁸⁵ Those who are conversant with the reality of deities know that I alone am the greatest deity. Brahma, Indra and other Devas who are equipped with power are my parts. The four-faced deity Brahma was born out of my umbilical lotus formerly. The bull-bannered lord originated out of his forehead. The creator is well-endowed with Rajo-Guna; Rudra is called Tamasa (abounding in Tamo- Guna). I am the restrainer and controller of everything. There is no deity greater than myself.

885. With minor variations, the verse occurs in the Bhagavad Gita, X. 41.

33-35. I am superior to the universe. I am independent lord of all. I am the maker and unmaker (annihilator). This is my greatest splendour. Who then wishes to hear your suggestion? Hence, seek refuge in me, be rid of ailments and go back. O great lord of the Bhutas, understand this great feature of mine. O Virabhadra, I am Kala (Time, Death). I am the cause of the destruction of Kala. I am engaged in the activity of annihilation. Know me as Death unto the god of Death. It is due to my favour that these Devas are alive.

Suta said: —

36. On hearing these haughty words of Nrusimha, Virabhadra of unmeasured exploits laughed in derision. With throbbing lips, he said thus.

Virabhadra said: —

37. Don’t you know the Pinaka-bearing lord of the universe who is the annihilator? Wrong assertions and disputes will bring in only destruction unto you.

36. Out of your different incarnations what are they that remain now? Whatever may be the purpose for which they have been taken, it is only the story thereof that remains. ⁸⁸⁶

886. As your past incarnations in the form of fish, boar, tortoise, etc. have remained as mere tales, so you too in this (man-lions) form will become a thing of the past, to be remembered erely in tales.

39. See this defect that you have attained such a plight. Within a trice, you will court destruction through Shiva who is an adept in annihilation.

40. You are Prakruti and Rudra is Purusha. Power has been induced in you, it is not natural. The five-faced Brahma was born of your umbilical lotus.

41. Brahma who was engaged in a severe penance thought of Shankara within his forehead. It was for effecting creation that he thought of Nilalohita the ancestor of the universe.

42. For the purpose of creation Shiva originated from his forehead. That is not disparaging to the lord Shiva. I am a part of the lord of Devas. I have assumed the form of Bhairava.

43-44. I have been employed to subdue you with humility at the outset, and if that fails, with force afterwards. You are endowed with the digit of his Shakti. Thus, you have torn asunder the Asura. Merely on account of this you are crying hoarse with haughtiness again and again. A help rendered to the wicked is conducive only to a malicious misbehaviour.

45. O lion, if you consider Maheshana (lord Shiva) to be one born after you, you are mistaken. You are neither the creator nor the annihilator and never independent.

46-50. Like the potter’s wheel you have been activised by the Shakti of the Pinaka-bearing lord. O immature one, even now, your skull is strung in the necklace of Shiva when you had assumed the form of a tortoise. Why don’t you understand it? Have you forgotten that your physical form of the Boar was tormented by Skanda, the enemy of Taraka, with an imprecation and curved fang was partially uprooted? O Vishvakshena (i.e. Vishnu), due to your deception, you have been burned at the tip of his trident. At the sacrifice of Daksha your head was cut off by me even as you had assumed the form of sacrifice. Even today the fifth head of Brahma ⁸⁸⁷ your son has been cut off by me. He is born of your umbilical lotus. His strength is so only partial (?). You have been defeated by Dadhicha ⁸⁸⁸ along with the Maruts in the course of a battle, even as he was scratching his head. How is it forgotten by you?

887. See p. 60. note. 78.

888. Cf. Linga, part I. chs. 35, 36.

51-54. O Chakrapani the discus is your favourite weapon, thanks to its exploits. Whence has it been acquired by you? By whom was it made? Even that has been forgotten by you. All your worlds have been seized from you. Overwhelmed by slumber you lie down in the ocean. How then can you be a Sattvika? Everything beginning with you and ending with blade of grass is the display of Rudra’s Shakti. The fire-god and you, though powerful all round, were deluded. Both of you were incompetent to realize the greatness of his splendour.

55-58. Only to the gross intellect appear the great forms of Vishnuu, Indra, Agni, Yama, Varuna, of heaven and earth. You are born in the belly of the moon. ⁸⁸⁹ You are Kala. Parameshvara is Mahakala. Maheshvara is Kalakala. Hence, you will become the victim of Death through the burning digit of Ugra (Shiva). The lord with a steady bow is imperishable, heroic and superior to the universe. He destroys fear of fever. ⁸⁹⁰ He is the lord of all animals and birds and gold(?). Neither you nor the four-faced deity can be the overlord and ruler of the entire universe.

889. Virabhadra refers tauntingly to the various forms of Vishnu, such as Vamana from Aditi, Jayanta from Indra, Karttikeya from Agni, Narayana from Yama, Bhrugu from Varuna and Budha from Soma, implying thereby the subordinate position of Vishnu.

890. upahasta jvaram— jvaram tatsamjnaka-rogam upahasta upahasakarah ST.— said of Shiva who scoffs even at the dreadful disease called jvara.

59-62. Thus viewing everything, restrain and withdraw the Atman through the Atman. Otherwise, death will befall you like the thunderbolt on a stump. You will be the victim of a severe wrath that has the form of great Bhairava.

Suta said:

Nrusimha who was thus addressed became agitated through anger. He roared and roared and then seized Virabhadra with the force and velocity of his body.

In the meantime, the extremely terrible form of Virabhadra born of the brilliant splendour of Shiva manifested itself as invincible, spreading through the firmament and causing terror among his enemies.

63. It was not a golden splendour. It was not one pertaining to the moon or the sun nor was it fiery in origin. It was not similar to lightning or the moonlight. It belonged to Maheshvara and it was incomparable.

64. Then all fiery splendours merged into the splendour of Shankara. The highly brilliant and immanent (i.e. Virabhadra) became manifest.

65. He assumed a hideous form characteristic of Rudra. Then Parameshvara became visible in the form of the anniliilator.

66. Raising auspicious shouts of victory Devas stood observing. Virabhadra adopted thousand arms. His hairs were matted. The crescent moon adorned his head.

67. Half of his body was an animal’s. ⁸⁹¹ With wings and a beak he was a bird. His great curved fangs were very sharp. Adamantine claws were his weapons.

891. This refers to the Sharabha incarnation of Shiva. Sharabha is an animal with eight legs, stronger than a lion.

68. He was blue-neckcd and long-armed. The beak and the feet were born of fire as it were. His majestic roaring sound resembled the terrible thunder of the cloud rising up at the close of a yuga.

69. His three eyes became round and furious like fiery balls. His lower lips and curved fangs became prominent. He thundered a Humkara.

70-75. At his very sight Nrusimha lost his strength and exploit. He had the same uneasiness and flutter as that of a glow-worm beneath the thousand-rayed sun. Then Virabhadra seized him tying up his legs with his tail and inclosing the region of his arms within his arms. He whirled him [or shook him] with his wings clutching at his umbilicus and feet and hit in his chest. Just as the bird of pray lifts up a serpent and flies high up into the sky so also Virabhadra lifted up Nrusimha. He was followed by Devas and sages out of fright. Sometimes he lifted up Man-lion and sometimes he let him fall down. Soaring high up into the air he struck him with his wings and rendered him unconscious. Devas followed that excellent Virabhadra, lord of the universe, who was carrying off Nrusimha. They eulogised him with obeisance. Even as he was being carried away, Nrusimha in his helpless state eulogised Parameshana (Shiva) with palms joined in reverence. His pitiable plight was evident in his face. He eulogised the lord in elegant and graceful words.

Lord Nrusimha said:

76-80. Obeisance to Rudra, ⁸⁹² to Sharva, to one who is all- consuming, all-pervading. Obeisance to Ugra, ⁸⁹³ to Bhima ⁸⁹⁴ (the terrible), to Krodha (anger), to Manyu ⁸⁹⁵ (wrath), to Bhava, to Sharva. Obeisance to you, to Shankara, to Shiva, ⁸⁹⁶ to Kalakala, to Kala, to Mahakala, to Mrutyu, to the heroic Virabhadra; to the trident-bearing lord, to Kshayadvira ⁸⁹⁷ (he who destroys powerful persons), to the great Mahadeva, to the lord of Pashus, to the sole,⁸⁹⁸ to Nilakantha, to the Pinaka-bearer, to Srikantha, to the infinite, to the subtle, to death, 899 to wrath, to the greatest and noblest Isha, to the greater than the greatest.⁹⁰⁰

892. rudraya — For the derivation of the name rudra, see SP. Vayaviya 12.25-30 — rodanad dravanacchaiva te rudra namatah smrutah On the authority of Ahobala-radrabhasya ST. gives another derivation: one who brings about the union of the individual soul with the supreme soul by means of ‘Om’.

893. ugraya — uchyati(krudha)sambadhyate iti ugrah ST. Cf. Ahobala- Rudrabhasya — cited in ST.

894. bhimaya — cf. bhisha’smat pavate vatah.

895. manyave — manyur avabodharupah, kraturupo va ST. of the form of knowledge or sacrifice.

896. shivaya — kalynarupaya ST. Cf. Ahobala:

897. kshayadviraya— kshayad viram papam yasmad asau ST. For vira=papa, see-Sy. on Rudra-bhashya, as cited by ST.

898. ekaya — advitiyaya ST. non-dual. Cf. “ekam sad vipra bahudha vadanti” — cited in ST.

899. mrutyu-manyave. Cf. “namaste rudra manyave", VS. 16.1 TS. 4.5.I. I.

900. parat parataraya. para is jiva (the individual soul). paratara is Shiva (the supreme soul).

81-87. Obeisance to the lord greater than the greatest. ⁹⁰¹ Obeisance to Vishva, to Vishvamurti (cosmic-formed) , to Vishnu kalatra (one with Vishnu as bride 902 (since Vishnu represents Prakruti), to Vishnukshetra (having Vishnu as wife), to Bhanu (the blazing one), toKaivarta (fisherman), to Kirata (hunter), to the great hunter, to the permanent being, to Bhairava worthy of being sought refuge in, to one of the form of Mahabhairava, to the annihilator of Man-lion, to the slayer of Kama, Kala and the Tripuras, to the destroyer of great tangles of Pasha (bond- age), to one who causes the end of Vishnu’s Maya, to Tryambaka (three-eyed), to Tryakgara (three-syllabled one), to Sipivishta 903 (bold man in the midst of rays of light) , to the bountiful one, to the conqueror of Mrutyu (death), to Sharva, to Sarvajna (the omniscient), to the enemy of sacrifice. Obeisance to the lord of Makha (sacrifice), to the most excellent one, to you of the form of fire, to Mahaghrana (one of huge nose) , to Mahajihva (one of long tongue) , to the deity that sets Prana and Apana in motion, to one of three Gunas, to the the lord who identifies himself with the continuous flow of mundane existence, to the deity who makes the great Yantra function, to one having the moon, fire and sun (as his eyes), to the cause of the mysterious liberation, to the bestower of boons, to the incarnation, to the cause of all reasons.

901. parat paraya — uttama-purusha-rupaya ST. Cf.

902. Vishnu-kshetraya — Vishnuh kshetram stri yasya. Cf. Kurma. or Vishnuh Kshetram Bijanirvapanam yasya, Cf. Linga: prakrutis tvam puman rudras tvayi viryam samahitam| tvannabhipankajaj jatah panchavaktrah pitamahah|| Compare also the preceding name: Vishnukalatra.

903. shipivishtaya — shipishu pashushu Vishatiti Cf. Ahobala: yajnarupah shipir Vishnuh pashavah shipayah smrutah-cited in ST.

88-91. Obeisance to Kapalin [one having the skull (in the hand)], to the terrible one, to the lord of meritorious renown, to the Amogha (one who is never futile), to the fiery-eyed one, to Nakulisha, to Shambhu, to the greatest physician, to one having shaven head, to one holding a staff, to one of yogic form, to the lord having the cloud for vehicle. Obeisance to the lord of Parvati, to the unmanifest, to one devoid of grief, to the steady one, to one with steady bow, to Sthanu, to one having tigerskin as garment, to the cause of the five substances, to the bestower of boons, to one of a simple foot, to one who has the crescent moon on his head, to the king of Adhvaras ⁹⁰⁴ (sacrifices), obeisance to the lord of yogins.

904. adhvara-rajaya— the lord of sacrifice: Cf. a vo rajanam adhvarasya rudram— RV. 4.3.1; TS. 1.3.13.1.

92-94. Obeisance to the lord of yogins, to the permanent Being, to the truthful Being, to Parameshthin, to the Atman of all, to the lord of all, to you once, twice, thrice, four times, five times, ten times, a thousand times, unlimited number of times infinite number of times. Obeisance, obeisance, obeisance, again and again to you.

Suta said:

95. After eulogising Sharabheshvara (Shiva) with these hundred and eight names identical with nectar, Nrushimha prayed again to the lord (in the form of a Sharabha).

96. O Parameshvara, whenever I am defiled by ignorance and great haughtiness I must be saved by you.

97-98. The delighted Man-lion thus submitted to Shankara. Then Virabhadra, said: “O Vishnu, you are indeed a weakling. You have been defeated till the end of your life”. Then Virabhadra skinned off his body which was now left only with bone and then reduced him to a mere face. ⁹⁰⁵

905. tadvaktra — Virabhadra reduced Man-lion to a mere skeleton of bones, devoid of skin, but having a face.

Devas said:

99-101. “O Virabhadra, all of us including Brahma have been enlivened by you by your mere sight like the trees by the cloud. You are that deity fearing whom the fire burns, the sun rises, the wind blows. You are that Mrutyu who destroys the five elements. O lord, the expounders of Brahman say that you are Sadashiva, beyond the digits, unmanifest, the greatest firmament and Bhava (the source of all).

102. O Parameshvara, who are we to understand you the support of the universe?⁹⁰⁶ Know that we are unable to describe your beauty of form.

906. dhatukye — jagaddharakaya ST. the support of the universe.

103. O Overlord of the Ganas, protect us in the course of all calamities. O lord with eleven souls, you are the embodiment of Shiva.

104-105. O Shiva, on seeing these incarnations of yours let not doubt about you enter us. Let no worry trouble us. You have unmeasured forms as black berries on the ridges of mountains. 907 Please withdraw this form. Let it not frighten the world.

907. ST. interprets 104-105 as follows: ‘O lord, on looking at these incarnations of yours, let not a doubt enter our mind. May we not give up thinking on you. Withdraw your dreadful form, shining as the black berries on a mount. Do not destroy this world which you pervade by your soul.

106. The brahmins conversant with the Vedas know that Rudra has two bodies: one Ghora (the terrible) and the other Shiva (calm and pleasing). Each one of them is manifold.

107. O lord, whose great strength is never obstructed, protect us here. Indeed, the entire universe is pervaded by you with your own splendour.

108. O Maheshvara, we, the chief of Devas, Brahma, Vishnu. Indra, Soma and all other Devas and Asuras are born of you.

109-110. O lord, you support the universe after dividing your body as Brahma, Indra, Vishnu, Yama, etc. in eight ways. ⁹⁰⁸ Protect us, Devas, by granting us our desired gifts.

908. ashtadha tanum, see p. 208 note 326.

111-112. The lord Virabhadra spoke to Devas and the ancient great sages. Just as water mixed with water, milk with milk, and ghee with ghee, all merge into one, in the same manner Vishnu has merged into Shiva. This deity in the form of Nrusimha has great strength and is haughty.

113. This man-lion has been made to function by him who causes the annihilation of the universe. He should be worshipped and made obeisance to by those who desire to achieve my pleasure.

114. After saying this, lord Virabhadra of great strength vanished there itself, even as all the Bhutas were watching.

115. Ever since that day, Shankara is said to wear the skin of Nrusimha (as his garment). The lion’s face is also set as the leading bead in the garland of skulls.

116. Thereafter, Devas became free from agony. They began to repeat and glorify this story. Their eyes became beaming with wonder. They went back to their respective abodes.

117. If any one reads or listens to this great and holy narrative pertaining to Devas he becomes free from miseries.

118. It is conducive to the attainment of wealth, renown, longevity and good health. It increases nourishment, subdues all obstacles and dispels all ailments.

119. It prevents premature death. It causes great peace. It is auspicious. It subdues multitudes of enemies and destroys all mental agonies.

120. It removes evil dreams; it prevents evil spirits; it reduces the ill effects of poison and evil planets; it causes the increase of sons and grandsons.

121. It bestows yogic Siddhis; it illuminates the knowledge of Shiva; it is the staircase leading to the world of Shesha; it is the sole means of attaining all desired objects.

122. It dispels the Maya of Vishnu; it gives the real knowledge of the deities; it bestows the Siddhi of all ambitions; it is the means of achievement of prosperity and wisdom.

123. This great form of the Pinaka- bearing lord having the shape of the Sharabha should be revealed among devotees and also when great endeavours are undertaken.

124. In the course of all festivals of Shiva on Chaturdashi (fourteenth) and on Ashtami (eighth) days, this should be read and listened to by devotees whose minds dwell in Shiva.

125-128. If one reads this at the installation of Shiva’s image, it establishes the presence of Shiva. It shall be read when there is fear from kings and from thieves, tigers, serpents and lions. It shall be read on the following occasions too, viz: — when there are evil portents, earthquakes, forest fires, dust storms, falling of comets and meteors, stormy gusts of winds without rain and heavy downpour. The learned devotee of Shiva, firm in the observance of holy rites shall read this always.

He who reads or listens to this excellent hymn fully will attain Rudra-hood and then become a follower of Rudra.