Satarudriya Lingas ||13||
1Narada said: The king heard these words of that great sage and said: “I will never abandon you and go to any other person.
2By being blessed by you only, I shall just today propitiate the Linga which bestows all the Siddhis on men. Let all these go the way they have come.”
3On hearing those words of the king, the crane, the vulture, the tortoise and the owl also bowed down to sage Lomasa and told him the same.
4That Brahmana who was the friend of everyone, told them, “Let it be so.” He blessed all of them who were worthy of being enlightened and who bowed down to him like disciples.
5The sage who was kind and compassionate towards those who bowed down to him and who was eager to bless them, instructed them by initiating them in the procedure of Lingaworship according to the injunctions of the sacred treatises of the Saiva cult. It is appropriately said that the association with good people is far superior to (a visit to) Tirthas (‘sacred places’).
6The assembly of good men is like a wonderful unprecedented type of sunrise which causes immediate maturity and ripening of fruits and is an instantaneous dispeller of unhappiness and misery which is difficult to be wiped out.
7-9(It is extra-ordinary because) it dispels the darkness within (not without, as in the case of the sun) absolutely. The waves of the nectarine juice of the pleasure arising from contact with the assembly of good people are all excellent. They are like the real Ambrosia. They have all the six tastes. They are (sweet) like sugar and honey. Thereafter, all of them with (sage) Markandeya and the king at their head, who attained the association of saintly people at the bidding of Siva, began their Kriyayoga (i.e. the performance of holy rites). Even as they were engaged in penance, once in the course of my pilgrimage to the holy spots, I went (to that place) eager to see Lomasa.
10Pilgrimage includes visiting important persons as incidental to visiting holy places. The place frequented and resorted to by good persons alone, O king, is called so (i.e. holy).
11After due veneration and offering of hospitality was over and after I had finished taking rest, O Phalguna, they with Nadijangha as their head bowed down to me and asked me:
12They (Nadijangha and others) said: O holy Brahmana, we, all the four of us, are fallen due to the curse(s) incurred by us on account of our own act(s). Direct us to some holy pJace for absolving ourselves from the curse(s).
13-15This (part of the) earth yields no fruit, O sage, and Bharata is full of fruits. There too mention one place where the benefit of all the Tirthas ( can be had). On being asked thus by them I spoke to them: Ask Samvarta . He will tell you exactly where (you can find) that region of the earth which is conducive to the attainment of the
benefit of all the Tirthas.”
16-19They asked: Where is this Yogin? We never knew him (before). It is a blessing unto us that (we will attain) liberation on meeting Samvarta. If you know him, tell (it). Association with a friend will not be fruitless? After pondering deeply again and again, I spoke to them: “This Samvarta is in Varanasi. He resorts to a hidden Linga. He is smeared with dirt. He does not wear clothes. He eats what he gets by begging after Kutapa (i.e. the eighth Muhurta of the day). He eats food out of his own hands (that serve the purpose of) vessels. He is in every respect ( devoid of possessions). He meditates on the supreme Brahman, the lord designated as Pranava (i.e. Om).
20After taking his food, he goes to the fo1est in the evening. This great Yogin is not known to (all) people. He is the Lord of Yogins. There are others having (an outward) form Jike him wearing the Linga .
21-23I shall describe his characteristic features whereby you will be able to recognize the sage. A dead body should be placed on the main road at night without the knowledge of the public. But you must remain close at hand. He who comes to that spot and suddenly turns back is Samvarta. Undoubtedly he does not tread on a dead body. He should be approached humbly and asked what is desired.
24If he asks you, ‘By whom have l been mentioned (to you all)?’. you tell him about me. Immediately after that say, “After mentioning you, he entered fire.”
25On hearing this, they all carried out my suggestion. They reached Varanasi and on seeing Samvarta, they all did as instructed.
26On seeing the corpse placed by them Sarmvarta returned, although he was very hungry. On seeing him going quickly, they followed him.
27-29“Stop for a moment, O Brahmana.” Saying thus to him as he went along the highway (they followed him). As he went away, he rebuked them saying, “Return. You must not come anywhere near me. It is not good for you.” He then fled to a faraway lake and asked them all angrily, “By whom have I been mentioned? Tell me quickly so that I can reduce him to ash by the ftre of my curse. Or (I shall burn) you if you do not tell me the truth.”
30-31Tremblingly they told the sage, “By Narada.” Then he asked them again, “Where has that gossipmonger gone
now? Where is he now among all the worlds? I shall reduce that (contemptible) nominal Brihmai:ia to ash.” Tltey became frightened and told the sage again:
32They said: “After mentioning you to us, O great Brahmana, he entered fire immediately. We do not know the reason thereof.
33Samvarta replied: I too would have done to him what has been done by himself. So, tell me your business. I will not remain here long for your sake.
34Arjuna asked: If you had entered fire, O celestial sage Narada, how did you come to life again? Explain this miracle to me.
35-37Narada explained: Neither fire nor ocean, neither wind nor a tree, neither a mountain nor a weapon have power to destroy my body, O descendant of Bharata. Further, what Samvarta thought has been performed by me. I have been honoured. Even after entering fire, I came out (unaffected). Just as someone, O Phalguna, enters a flower house, indeed so also I entered fire and came out. Now listen to what happened subsequently.
38Samvarta told them, i.e. to Markandeya and others, thus: “Let the path be made free from the corpse bone. I am hungry. I wiIl wander in the city for alms. Put the question to me.”
39-40They said: We have fallen down due to a curse. We shall attain liberation by your blessings. O great sage, teJI the means to the same, to us who have bowed down (to you). O Samvarta, tell (the name of that) Ttrtha where a man attains the benefit of all the Tirthas. There we shall stay.
41Samvarta replied: After paying obeisance to Kumara and Durgas, ao excellent ones, I shall tell you about the Tirtha called Mahisagara Sangama (‘the confluence of the river Mahi and the ocean’).
42-44By means of his sacrifices, this earth was lifted up by two Angulas, by this intelligent lion of a king, Indradyumna. Because of the burning of logs, the earth was scorched then. A stream of water exuded from it. It was bowed down to by all the Devas. It came to be known as the river Mahi. They know that its waters consist of all the Tirthas on the earth.
45The river named Mahi rises in the country named Malavaka. It is an auspicious river, both the banks being highly meritorious. It falls into the sea in the South.
46The great river named Mahi has been (in its earlier stages) full of all the Tirthas. What (doubt) then about (the sanctity of) its meeting place with the Lord of Rivers!
47-50It is stated that the waters of Mahi comprise (the essence of) waters of all the twenty thousand six hundred holy Tirthas and rivers , viz. Varanasi, Kurukshetra, Ganga, Reva, Sarasvati, Tapi, Payoshni, Nirvindhya, Candrabhaga, Iravati, Kaveri, Sarayu, Gandaki, Naimisha, Gaya, Godavari, Aruna, Varunaa these and hundreds of other holy rivers on the earth.
51It is said that according to the words (i.e. opinion) of Kumara (i.e. Skanda), the fruit one obtains by taking baths in all the Tirthas on the earth is gained by taking a holy dip in (the confluence of) Mahi and the sea.
52If you wish to see the assemblage of all the Tirthas in one place, go to the highly meritorious Mahisigarasangama.
53I too stayed there for many years formerly: but came here because I was afraid of Narada.
54He was there nearby. He is a great gossipmonger. My fear is this that he would mention about me to Marutta who is performing a Yajna.
55As I am excessively afraid of Marotta, I am staying here wholly disguised in the middle of many naked (sages) as one of them.
56Further, even here, Narada will certainly mention about me. Activities of that sort of this slanderer are seen.
57This should not be mentioned by you all to anyone anywhere. King Marutta is endeavouring (to secure me in order) to accomplish his Yajna.
58For another reason, he has been abandoned by my brother (Brihaspati), the preceptor of Devas. Knowing me to be the son of his (earlier) preceptor (Angiras), he wants me to be the Ritvik in his Yajna.
59-61I do not have any benefit through the (performance of) sacrificial activities that involve injury and violence and that are included in Avidya. There is (some benefit) through the sacrifice performed by means of insentient articles such as twigs, flowers, Darbhas etc. as mentioned in the Vedas. If it is performed through insentient articles the benefit also will be so, since the effect is similar to the cause. Hence you all go there quickly following the king. The Brahmana Yajnavalkya himself is Brahma (i.e. the presiding priest in the Yajna) there.
62Formerly he was staying in the city of Mithi(la) in his excellent hermitage. On seeing a Nakula (‘mongoose’) coming, he spoke these words to Gargi:
63“O Gargi, take care of the milk, O gentle lady, here comes a Nakula. Ward off that Nakula who is intent upon drinking the milk.”
64On being told this, the Nakula became infuriated. He had been angry formerly and had been cursed by the ancestors of Jamadagni. He said to the sage:
65“Alas! Fie upon you both! Fie! Fie! Shamelessness is seen in men who commit sins.
66How do they commit sins-those mean men who have to experience severe pain in hell after death?
67How can one commit sins-one in whose life the existence even for a moment is not certain?
68O sage, you think thus: ‘I am intelligent. I am of noble birth.’ So you rebuke me, O foolish one, very proudly, ‘This is a Nakula.’
69O Yajnavalkya, what has been learnt by you? What is your position as a great Yogin? You rebuke and revile at an innocent one. Fie upon that learning of yours!
70Tell me, in which Veda, in which Smrti has this been stated whereby you call me Nakula (and rebuke me) with these harsh words?
71-72Don’t you know this? If a person utters harsh words to others, the followers of Yama will place their feet on his throat and pierce his ears with as many iron darts as the harsh words used by that wicked man, even as he is crying loudly.
73-74Hypocritical, talkative people like you rob poor people through a thousand hands of Dharma. On account of your words which were equal to thunderbolt, a weapon smeared with poison or Kalaku/a itself, my condition became somewhat like that of death.
75-77They can remove painful darts stuck in ears and nose, from the body but the dart of wounding words cannot be taken out because it remains sticking to the heart. It would be better if a man was killed after being afflicted and crushed by means of machines. But one should not at all cause injury to him by means of harsh words. How was it that I was struck and wounded by means of harsh words liket ‘You are a Nakula’ (‘one without a decent family’) by you, O Yajnavalkya. a pedant who always fancies himself to be a learned person?”
78Samvarta said: On hearing these words of his, Yajnavalkya was greatly struck with wonder. With palms joined together (in reverence) he spoke:
79“Obeisance to the great Adharma (Evil?) whose origin we do not know. though we know even the minutest atom. Whence comes arrogance of learning in the case of good people?
80Viranci (i.e. Brahma), Vishnu and others as well as Soma, lndra and others are omniscient. Even they err. What to say of (ordinary) people like us!
81If a pitiable wretch of a man fancies himself as a knower of Dharma out of delusion, the wretched fellow then desires to restrain the wind within his fist.
82Some are doomed due to ignorance; some due to their pride of knowledge. Some base and mean men are doomed on account of their lethargy even after obtaining knowledge.
83It has been laid down in the Vedas, Smrtis, ltihasas and Puranas that Dharma has four Padas (feet). But the mean fellow, a brute, does not bring it in practice.
84It is clear that he will repent and regret after reaching the abode of the god of Death. Verily it has been stated thus by the compiler of the Grhya (Sutras) in the scripture:
85‘One shall call a Nakula Sakula (one with a family). One shall not touch anyone in his vulnerable point.’ Although I have got it all by heart, yet it is just parrot-like (i.e. blindly repeating what others say).
86-90Whether it is due to lethargy or due to non-adherence to good conduct, it is futile it is same. The man who is contented with the reading (i.e. learning by heart) alone and who professes to be a scholar. is considered to be a brute. There is no worse brute than he. The Vedas do not redeem a deceitful person from sin. He continues to go and return on account of Maya. Just as the chicks with full-fledged wings abandon the nest, so also at the time of death, the Vedas leave him off. If a Brahmana were to prepare himself to go to heaven by reciting (the Veda) alone, he is like a child seated in the lap of his mother but desiring to seize the moon. Hence it behoves you to suffer my rude mis-demeanour (and pardon me for it). Everyone says like this. The same was repeated by me thus.”
91The Nakula said: This is indeed a vain utterance on your part that you consider yourself like all (ordinary) people. This is not proper for noble souls to say so.
92The difference among horses, elephants and metals, logs of wood, stones and garments, women, men and waters is great (in extent).
93If other ordinary uncultured people commit many (kinds of) sins, should they be followed by important personages and perpetrate (similar sins)?
94-97The sacred literature has been composed for the sake of all; and mind and intelligence have been given to all by the creator. Still if there are sinners, it is not the fault of the creator. They alone are unfortunate ones. Should a Brahmana particularly be Jike ordinary people? Since, all people do whatever a great man docs (i.e. imitate) and since all the people follow whatever authority he lays down, the ref ore the duty (‘Dharma’) of good people should not be abandoned by great men at any time, even for their own sake as well as for the sake of others. Your learning is unbecoming and unjust.
98-99Since I have been afflicted by you, O sage. With terrible words, I will curse you immediately. You are considered worthy of a curse by me. You told me “You are a Nakula.” Hence you will be born as the basest in the family, out of delusion. You will be a Nakula, O sage.
100Samvarta said: On hearing these words, Yajnavalkya decided the future course. He was reborn as son of a Brahmana in the Maru Desa (? Desert or Marwar).
101He became the son of a Brahmana of bad conduct and was a sinner. He was a ruthless and garrulous one. He belonged to a vicious family. The son (previous Yajnavalkya) could remember (the events of) the previous birth.
102His name was Bhartryajna. Observing through the eye of know ledge, that Brahmaoa came to the secret sacred place Mahi-sagara-satigama.
103There he became a Pasupata (i.e. follower of the sect of Pasupati-Siva) and was devoted to the propitiation of Siva. He is there now worshipping Mahakala, born of the Self-born Lord.
104The man who perpetually worships Mahakala with great faith and devotion, becomes liberated from the blemish of being born in an ignoble family, like a serpent leaving off his slough.
105As and when he looks at that Linga with sincerity and faith, he gets liberated from the defects arising from a hundred births.
106Bhartriyajna performed the worship of the Linga there itself and became rid of the defects of the seed (i.e. heredity). That was the greatness of the Linga.
107After getting rid of the ignoble birth he called Nakula (a mongoose) by the word Babhru (tawny-coloured). Hence this sacred Tirtha became famous as ‘Babhru Tirtha ’.
108Hence go there itself to the meeting place of Mahi and the ocean. Resorting to the five Tirthas there, you will surely attain salvation.
109After saying thus, the Brahmana, Samvarta went away as he pleased. After approaching the sage Bharitryajna, they stayed there.
110-114By means of his power of knowledge, he knew that they were the Ganas of Sarhbhu. He said: “Indeed your merit is great and free from impurities because you have come to this hidden holy spot where the river Mahi meets the ocean. Ablution, charitable gift, repetition of holy names, Homa and offering rice-balls (to Pitris) in particular-all these become everlasting in their results (if performed) at Mahi-sigara-sangama. Holy dip, gifts and other holy rites performed here will yield never-ending benefits. When formerly the celestial sage Nirada established this holy place, boons had been granted by the Planets. This boon had been granted by Sani: When the New-Moon day coincides with Saturday, one should perform Sraddha there along with a holy dip, charitable gifts etc.
115-116lf on a Saturday in the month of Sravanna the Kuhu (i.e. New Moon without the slightest visibility of the Moon) also falls and the Sun has his monthly transit, and if the Yoga called Vyatipata also happens to be there in the same Tithi (‘Lunar day’) that holy combination is called Puskara. It is superior to a hundred Parvans.
117-122It is with great difficulty that the combination of all good Yogus is obtained . On that day, one should duly worship an iron image of Sani and a gold idol of the Sun at the meeting place of Mahi and the ocean. Sani should be meditated on with Mantras pertaining to Sani and the Sun with the Siirya Mantras. Arghya should be offered to the Sun for the destruction of all sins. The holy dip here is superior to that at Prayaga; charitable gift here is more beneficial than that at Kurukshetra. Offering rice balls (to manes), O son of Pandu, is superior to that offered at the holy place called Gaya. This holy Parvan is attained through great heaps of merit. It is definite that the Pitris meet with everlasting satisfaction in the firmament. Just as Gayasiras is meritorious and excessively conducive to the gratification of Pitris, so also and even more than that is the meritorious Mahi-sagara-sangama.
123“Agni is the Retas (‘semen virile’) in the body along with Mrida (‘graciousness’). Vishnu is the discharger of the Retas. He is the navel of Amrita (‘nectar’).” Repeating these truthful words (mentioned above in the Mantra) with great faith, one should take the plunge in the meeting place of Mahi and the ocean.
124“The holy ocean is the mouth of all the rivers. The excellent Mahi is Amba (Mother, goddess). It is in the form of all the Tirthas. To these two I offer the Arghya. I bow down, I salute them.”
125-127The following eighteen names should be repeated at the time of the holy dip. The man (i.e. the devotee) should repeat them everywhere at the time of Sraddha. The names are: (1) Tamra, (2) Rasyi, (3) Payovaha, (4) Pitripritiprada, (5) Subha, (6) Sasyamala, (7) Mahasindhu, (8) Datur-Datri, (9) Prithustuta, (10) Kanyi (daughter) of Indradyumna, (11) Kshitijanma, (12) Iravati, (13) Mahiparna, (14) Mahisrnga, (15) Ganga, (16) Pascimavahini (17) Nadi and (18) Rajanadi. These names have been mentioned by Prthu. A person who repeats these names shall go to the region of Yajnamurti (i.e. Vishnu in the form of Yajna).
128This is the Mantra for the Arghya: “O queen of rivers, you were born at the time of the milking of the Earth which yielded great delight and which fascinated the whole universe; you absolve me, O flow of Mahi(?).”
129One who bestows even a silver bangle here is reborn on the earth in a family abounding in wealth and foodgrains.
130The bangle should be thrown (offered) repeating the following Mantra: “I worship Mahi and Sagara with the offering of a silver bangle. Let there be no poverty or loss of wealth unto me.”
131By taking the holy dip and by offering charitable gifts at Mahi-sagara-saitgama, one gets the same benefit as one gets by visiting alI the Tirthas (together) and by performing all Yajnas.
132-136aWhen a dispute arises (or when a crime is committed) he, the suspected person, should be asked (to swear) with water in the cup of his folded palms at Mahi-sagara-sangama. He should be bathed, repeating the Aghora Mantra. He must then be made to stand with the level of the water coming to his navel in the Mahi-sagara-saligama. He then must be told to repeat the following after raising his right hand: “If there is Dharma (virtue) here, if there is truth here, if this Sangama (i.e. meeting place ofMahi and the sea) is truthful, If the seers of the Kratus are truthful, my auspiciousness and inauspiciousness shall be true.” After saying this he brings down the right hand and (forcibly) comes out. If heis a sinner he will get fever instantaneously. Otherwise he is considered to be devoid of guilt, even if he gets fever after seven days.
136b-139By taking holy dips here, by repeating holy names and by performing penance here, very many persons have gone to Rudraloka through sacred and holy rites. He who takes his holy bath here particularly on a Monday with great devotion, and visits the five Tirthas is liberated from all sins. Thus the greatness of the Tirtha was narrated in various ways. After instructing them in the Pujayoga (‘rite of worship’) in accordance with the injunctions of the Sivagamas (i.e. sacred scriptures of the Saiva cult), Bhartriyajna explained to them the procedure in the propitiation of Siva.
140The sage filled with the ocean of devotion to Siva spoke to them: “There is no lord greater than Siva. This is true,O devotees of Saiva holy rites.”
141Indeed he who abandons Siva and worships anything else non existent and unreal, abandons the nectar within his hand and runs after a mirage.
142This universe that is directly perceived is identical with Siva and Sakti, being marked with Linga and Bhaga. Nowhere is it marked with any other Deva.
143-144aHe who abandons Rudra, the father, and Ambika, the mother, behaves like one who abandons his own father and off’ering of libation and rice balls to the Manes. If you wish to wash off all the sins, listen to the greatness of Rudra in the following excellent Satarudriya: (In the following verses (144b-194) the names of devotees and the Lingas they worship are given along with the names they repeat as Japa.)
144b-145aBrahma worshipped the Hataka Linga of the Lord with matted hair. He repeats the name Jagatpradhana (‘the chief of the universe’) and shines.
145bThere is Krishna-Linga (Black Linga) at Krishna mula. Its name is Arjita. Having worshipped that Linga, Sanaka and others won over (attained) the goal of the universe.
146aThe Seven Sages (worship the Linga) in the form of the shoots of the Darbha grass (and its name is) Visvayonika (‘the source of origin of the universe’).
147a(Worshipping it) in the firmament, Narada extols it as Jagad-bija (‘seed of the universe’).
147bIndra worships an adamantine Linga and the name (he repeats) is Visvatman (‘the soul of the universe’)·
148The Sun worships a copper Linga. The name for his Japa is Visvasrj (‘the creator of the universe’). The Moon worships a pearl Linga repeating the name Jogatpati (‘Lord of the world’)·
149The Fire-god worships a Linga of sapphire. The name he repeats is Visvelvara (‘Controller or Master of the universe’).
150Sukra worships a ruby Linga and the name he repeats is Visvakarman (‘the maker of the universe’). Dhanada (i.e. Kubera) worships a golden Linga and repeats the name lsvara.
151Visvedevas worship a silver Linga and the name (they repeat) is Jagatam Pati (‘Protector of the world’)· The Wind worship a Linga of brass and the name is Sambhu (‘Granter of prosperity’).
152Vasus worship a Linga of bell-metal and the name (they repeat) is Svayambhi, (‘the Self-born god’). The Mothers worship a Linga made of three metals and the name is Bhutela (‘Lord of living beings or goblins’)·
153The Linga of Rakshasas is made of iron. The name (they repeat) is Bhutabhavyabhavodbhava (‘the Source of everything past, present and future’)· Guhyakas worship a Linga made of lead. They repeat the name Yoga.
154(Sage) Jaigishavya worships a Linga in his Brahmarandhra (i.e. the aperture in the crown of the head). The name he repeats is Yogesvara (‘Master of Yoga’). Nimi worships the Lingas in his two eyes and repeats the name Sarva.
155Dhanvantari worships a Linga of Gomaya (‘full of rays’ or ‘cow dung’?). The name (he repeats) is Sarvalokesvaresvara (‘the Master of all the lords of the worlds’)· Gandharvas worship a Litiga made of timber and the name is Sarvasrestha (‘the Greatest of all’).
156Raghava worships the Linga of lapislazuli and the name (he repeats) is Jagajyeshtha (‘the Most Pre-eminent in the world’). Bana worships an emerald Linga and the name is Vasishtha (‘the Most Excellent’).
157Varuna worships a crystal Linga and the name (he repeats) is Paramesvara (‘the Supreme Lord’). Nagas (Serpents) worship a coral Linga and the name is Lokatrayamkara (‘Creator of the three worlds’).
158-160aBharati (i.e. goddess of Speech) worships Taralinga (i.e. Linga made of big beautiful pearls) and the name is Lokatrayasrita (‘the Support of the three worlds’). Sani (i.e. the planet Saturn) worships the Linga at the Samgamavarta (i.e. an eddy at the place where the river meets the ocean) and the name is Jagannatha (‘Lord of the world’). In the region of Sani at Mahi-sagara-sangama, Ravana (used to) worship a Linga made of jasmine-plant at midnight repeating the name Sudurjaya (‘Unvanquishable’). Siddhas worship Manasa (mental) Linga. The name they repeat is Kamamrityujaratiga (‘the Transcender of Kama, death and old age’).
160bBali worships a Linga of gleaned food-grains. The name he repeats is Jnanatman (‘Knowledge-soul’: ‘the Soul of knowledge’).
161Maricipas (‘Imbibers of rays’) worship a Linga formed of flowers. The name is Jiiiinagamya (‘Approachable through knowledge’). Beings born of dung worship Sakrit-Linga (‘Linga made of dung’) and the name is Jnanajneya (‘Knowable through knowledge’).
162Phenapas (‘lnbibers of foam’) worship a Linga evolved from foams. The name (they repeat) is Sudurvida (‘Extremely difficult to know’). Kapila worships Valukalinga (‘Linga made of sand’) repeating the name Varada (‘Bestower of boons’) of Hara.
163Sarasvata worships the Linga in the speech and the name is Vagisvara (‘the Controller of speech’) Ganas worship Linga in the form of a Murti (‘idol’) and the name they repeat is Rudra.
164Devas worship a Linga made of Jambunada (i.e. a particular variety of gold) and the name is Sitikantha (‘Blackthroated’). Budha (i.e. the planet Mercury) worships a Sankha Linga (i.e. Linga made of a conch). The name he repeats is Kanishtha.
165Asvins worship a Linga made of clay. The name (they repeat) is Suvedhasa (‘the Excellent creator’). Vinayaka worships a Linga made of flour and the name is Kapardin (‘God with matted hair’).
166Kuja (i.e. Mars) worships a Linga made of butter. The name he repeats is Karalaka (‘the Formidable one’). Tarksya (i.e. Garuda) worships a Linga made of cooked rice and the name he repeats is Haryaksa (‘Yellow-eyed’, ‘a Lion’).
167Kama worships a Linga made of jaggery. The name (he repeats) is Ratida (‘Giver of pleasure’). Saci worships a Linga made of salt. The name is Babhrukesa (the Brown-haired).
168Visvakarman worships Prasada Linga (‘Palace-Linga’?) and the name is Yamya. Vibhisana worships a Linga made of dust particles. The name is Suhrittama (‘the Best friend’). Sagara worships a Linga made of bamboo shoots. The name is Sangata.
169Rahu worships a Linga made of Ramatha (Asafoetida). He repeats the name Gamya (‘Approachable’). Lakshmi worships Lepya Linga (Plastering-Litiga) and the name is Harinetra (‘Vishnu’s eye’).
170Yogins worship the Linga stationed in all living beings. The name is Sthanu (‘Immovable’). Human beings worship different kinds (of Lingas). The name is Purusamnaman.
171The Constellations worship Linga of the nature of splendour. The name is Bhaga Bhasvara (Brilliant Siva). Kinnaras worship Dhatu Linga (Linga made of minerals)· The name is Sudipta (‘Extremely refulgent’).
172Brahmarakshasas worship the Linga and the name is Devadeva (‘God of gods’). Varanas (i.e. Elephants) worship the Linga made of tusk (ivory). The name is Ramhasa (‘Force’).
173Sidhyas worship Linga of the nature of seven (v. 1 all the) Lokas. The name is Bahurupa (‘Multi-formed’)· Seasons (‘Ritus’) worship Linga of the nature of Durvi shoot. The name is Sarva.
174Celestial damsels worship a Linga made of saffron. The name is Sambhobpriya (‘Favourite with Sambhu’). Urvasi worships a Linga made of red lead. The name is Priyavasana (‘Favourite perfume’?).
175The preceptor worships Brahmacari Linga (‘Linga in the form of the religious student’) and the name is ushnishin (‘Turbanwearer’). Yoginis worship a Linga of Alaktaka (‘red lac’) and the name is Subabhruka (‘Excellently deep brownish’).
176Siddha Yoginis worship a Linga made of Srikandha (‘sandalwood’) and the name is Sahasraksha (‘Thousand-eyed God’)· Dakshinis worship Marhsalinga (‘Linga made of flesh’)· The name is Midhusa (‘Most bountiful’).
177Manus worship a Linga made of Linga (food). The name is Girisa. Agastya worships a Linga made of Vrihi (i.e. of rice grains) and the name is Sulanta (‘Extremely quiescent’) .
178Devala worships a Linga made of barley and the name is Pati (‘the Protector’). Valmiki worships a Linga made of Valmika (‘ant-hill’) and the name is Ciravasi (‘Eternal dweller’).
179Pratardana worships Bana Linga (i.e. Linga found in Narmada). The name is Hiranyabhuja (‘Golden-armed one’)· Daityas worship a Linga made of black mustard. The name is glorified as Ugra (‘the Terrible’).
180Danavas worship Nishpavaja Linga (‘Linga made out of the wind caused by winnowing’). The name is Dikpati (‘the Lord of cardinal points’). Clouds worship Liriga of the nature of Nira (water) and the name is Parjanyapati (‘the Lord of rains’).
181Yaksas worship a Linga evolved from pulses. The name is remembered as Bhutapati (‘the Protector of Bhutas’)· Pitris worship a Linga made of cooked gingelly seeds. The name (of the Linga) is Vrisapati (‘Lord of the bull’).
182Gautama worships Linga of the nature of Goraja (? ‘dust raised by cows’) (? Gorasa-curds, milk products). The name is Gopati (‘Lord of cows’). Vanaprasthas (‘Forest-dwellers’) worship a Linga made of fruits. The name is Vrikshavrita (‘One surrounded by trees’)·
183Skanda worships Pashanalinga (i.e. Linga made of stone). The name is Senanya (‘the Leader of the army’)· The serpent Asvatara worships a Linga made of foodgrains and the name is Madhyama (‘Central’, ‘Impartial’).
184Yajvan worships a Linga made of Purodasa (i.e. sacrificial offering of ground rice) and the name is Sruvahasta (‘One with a sacrificial ladle’). Yama worships a Linga made of black iron. The name he repeats is Dhanvin (‘Wielder of a bow’)·
185Jamadagnya Worships a Linga made of barley shoot. The name is Bhargodaitya (‘Lustrous Daitya’?)
Jamadagnya worships a Linga made of barley shoot. The name Bahurupa (‘Many-formed’)·
186Mandhiti worships a Linga made of sugar. The name is Bahuyuga (‘a Pair of arms’; ‘Two-armed’). Cows worship the Linga in the form of milk. The name is Netrasahasraka (‘Of thousand eyes’).
187Sadhyas worship the Linga of the form of Bhartris (lords). The name is remembered as Visvapati (‘the Lord of the universe’). (The twin Sages) Narayana and Nara worship a Linga made of Munja grass and the name is Sahasrasira (‘Thousand-headed’).
188Prithu worships Litiga in the form of Tarkshya (Garuda? also snake, horse, bird). The name is Sahasracarana (‘Thousand legged’). Birds worship Vyomalinga (‘sky-Liilga’) and the name is Sarvatmaka (‘the Immanent soul of all’).
189The Earth worships Merulinga (‘Meru in the form of a Linga’) and the name is Dvitanu (‘twin-bodied’: Ardhanarisvara). Pasupati worships a Linga made of sacred ash. The name is Mahesvara (‘the Great lord’).
190Sages worship Lhiga of the form of knowledge and the name is Cirasthana (‘the Eternal abode’). Brahmanas worship Brahmalinga. They know the name as Jyeshtha (‘the Eldest’).
191Sesha worships a Linga made of Gorocana (i.e. a yellow pigment made of cow’s bile and urine). The name is remembered as Pasupati (‘the Lord of pasus’). Vasuki worships Visalinga (‘poison-Linga’) and the name is Sankara (‘Happiness-giver’).
192Takshaka worships Kalakutakhya Linga (‘Linga of the poison named Kalakuta’) and the name is Bahurupa (‘Multi-formed’). Karkota worships a Linga made of the poison Halahala and the name is Ekaksha (‘One-eyed’).
193Padma worships a Linga made of the poison named Sringi and the name is Dhurjati (‘With heavy matted hair’) Putra worships Linga of the form of Pitr (‘father’). The name is Visvarupa (‘Of the form of the universe’).
194Goddess Siva worships a Linga made of Parada (‘mercury’) and the name is Tryambaka (‘Three-eyed god’). Matsya (fish) and others worship Sastralinga (‘Liliga in the form of sacred literature’) and the name is Vrishakapi.
195Of what avail is much talk in this vein? Whatever thing there is in the world possessing magnificence and splendour has been made so by means of the holy rite of propitiating Siva.
196If ash can turn out to be a tree by being drenched in water, one devoid of devotion to Siva can be said to be successful (in his efforts).
197If you have an inclination towards the attainment of the Purusarthas-aims of human life, viz. virtue, wealth, love and liberation, Hara should be propitiated. He is considered to be the bestower of all the three worlds.
198If a person reads this Satarudriya every morning, Lord Siva will be pleased with him and will grant him all the boons.
199There is nothing else more meritorious than this and yielding greater benefit than this. It is the secret of (all) the Vedas. This has been mentioned to me by the Sun-god .
200When Satarudriya is repeated, all the sins are destroyed the sin that has been committed through words and the sin that has been perpetrated mentally.
201If he repeatedly reads Satarudriya, he who is distressed with sickness becomes liberated from ailment, he who is bound become liberated from bondage and he who is under some fear becomes liberated from fear.
202If a person recites these hundred names and (pours) hundred potfuls (of water on the Linga) and puts hundred flowers on it and bows down to Siva a hundred times, he is liberated from all sins.
203These hundred Liiigas (mentioned above), the hundred devotees and the hundred names (of Rudra)-all these are destructive of all defects.
204Particularly, he who recites (verses of) (at least) five Lingas out of these (hundred) Lingas, is liberated from the faults arising from the objects of the five sense organs .
205Narada said: On hearing this, they (lndradyumna and others) became joyous. They prayed, worshipped the five Lingas and became devoted to the meditation of Siva.
206A long time after that Lord Sankara rejoiced at their excellent devotion. He became personally visible and told them (thus):
207Siva said: O crane, owl, vulture, tortoise and King lndradyumna, You will attain the Sarupya (i.e. having the same form as that of the Lord Siva) form of salvation and will stay in my world.
208Lomasa and Markandeya will become Jivanmuktas (‘liberated while living’). When this was spoken by the lord of Devas, the king installed the Linga.
209-211The name of that Linga is Indradyumna or Mahakala . After understanding the good qualities of the Tirtha and desirous of permanent reputation, the king instalJed the matchless Linga of threefold beauty and said: “Let this Indradyumnesvara Linga be delighted (and flourishing) for many long years-as long as the Moon, the Sun and the Earth last.” Thereupon Lord Siva said, “So be it” and said further:
212“He who regularly worships this Indradyumna Linga (installed by lndradyumna) here, will certainly become a Gana and live in my world.”
213After saying thus the Moon-crested Lord went to the world of Rudra, along with those five who became Ganas.
214King lndradyumna, the overlord of the earth, was a king of such a power. When that heroic king performed Yajnas this river Mahi was created by him.
215It is in this manner that Mahi-sagara-sangama became meritorious. It has been succinctly recounted to you, O Partha (Arjuna).
216A man who takes his holy dip in this Sangama and worships Indradyumnesvara, will permanently dwell there where the Lord, the consort of Parvati, dwells.
217Since this Linga had been installed by him after casting off all bondages and attachments, this Li.tiga is destructive of all bondages. It bestows the lordship of Ganas, O Phalguna.
218Thus, the meritorious greatness of this excellent Sangama has been recounted to you. The greatness and the miraculous merits of the lord Indradyumnesvara also has been recounted to you. It is conducive to sanctity.