Shiva Purana (Books 1 & 7)

दक्षिणांगान्महेशस्य जातो ब्रह्मात्मसंज्ञिकः वामांगादभवद्विष्णुस्ततो विद्येति संज्ञितः

From the right side of the Great Lord arose Brahma, known as the Self; from the left side arose Vishnu, therefore called Knowledge.

हृदयान्नीलरुद्रो भूच्छिवस्य शिवसंज्ञिकः सृष्टेः प्रवर्तको ब्रह्मा स्थितेर्विष्णुर्विमोहकः

From the heart arose Nīlarudra, called Shiva, who initiates creation as Brahma, sustains as Vishnu, and deludes.

संहारस्य तथा रुद्रस्तयोर्नित्यं नियामकः

Rudra is likewise the agent of dissolution, and always the regulator of both.

तस्मात्त्रयस्ते कथ्यंते जगतः कारणानि च कारणत्रयहेतुश्च शिवः परमकारणम्

Therefore, these three are said to be the causes of the world, and Shiva is the supreme cause, the source of the three causes.

अर्थमेतमविज्ञाय रजसा बद्धवैरयोः युवयोः प्रतिबोधाय मध्ये लिंगमुपस्थितम्

Not understanding this meaning, bound by passion and enmity, the sign of the liṅga was established between you two for your awakening.

एवमोमिति मां प्राहुर्यदिहोक्तमथर्वणा ऋचो यजूंषि सामानि शाखाश्चान्याः सहस्रशः

Thus, they call me by this name, as stated here by the Atharvans: the Ṛg, Yajur, and Sāma verses, and countless other branches.

वेदेष्वेवं स्वयं वक्त्रैर्व्यक्तमित्यवदत्स्वपि स्वप्नानुभूतमिव तत्ताभ्यां नाध्यवसीयते

In the Vedas, spoken directly by their own mouths, it is declared clearly; yet even so, as if experienced in a dream, it is not fully grasped by them.

तयोस्तत्र प्रबोधाय तमोपनयनाय च लिंगेपि मुद्रितं सर्वं यथा वेदैरुदाहृतम्

For their awakening and removal of darkness, everything is sealed within the Liṅga, just as it is cited in the Vedas.

तद्दृष्ट्वा मुद्रितं लिंगे प्रसादाल्लिंगिनस्तदा प्रशांतमनसौ देवौ प्रबुद्धौ संबभूवतुः

Seeing all sealed in the Liṅga, by its grace, those two deities, their minds calmed, became awakened.

उत्पत्तिं विलयं चैव यथात्म्यं च षडध्वनाम् ततः परतरं धाम धामवंतं च पूरुषम्

The origin and dissolution, the true nature of the six paths, and then the supreme abode, the abode-bearing Person.

निरुत्तरतरं ब्रह्म निष्कलं शिवमीश्वरम् पशुपाशमयस्यास्य प्रपञ्चस्य सदा पतिम्

The most transcendent Brahman, the partless, Shiva, the Lord, the eternal master of this world made of bound souls and bonds.

अकुतोभयमत्यंतमवृद्धिक्षयमव्ययम् वाह्यमाभ्यंतरं व्याप्तं वाह्याभ्यंतरवर्जितम्

Absolutely fearless, without increase or decrease, imperishable, pervading both outside and inside, yet free from both.

निरस्तातिशयं शश्वद्विश्वलोकविलक्षणम् अलक्षणमनिर्देश्यमवाङ्मनसगोचरम्

Free from all excess, eternally distinct from all worlds, without mark, indescribable, beyond the reach of speech and mind.

प्रकाशैकरसं शांतं प्रसन्नं सततोदितम् सर्वकल्याणनिलयं शक्त्या तादृशयान्वितम्

Of a single essence of light, peaceful, serene, ever-radiant, the abode of all auspiciousness, endowed with such power.

ज्ञात्वा देवं विरूपाक्षं ब्रह्मनारायणौ तदा रचयित्वांजलिं मूर्ध्नि भीतौ तौ वाचमूचतुः

Knowing the god Virūpākṣa, Brahma and Nārāyaṇa then, with hands joined in reverence upon their heads, fearful, spoke these words.

अज्ञो वाहमभिज्ञो वा त्वयादौ देव निर्मितः ईदृशीं भ्रांतिमापन्न इति को ऽत्रापराध्यति

Whether ignorant or knowledgeable, I was created by you, O God, at the beginning; having fallen into such confusion, who here is at fault?

आस्तां ममेदमज्ञानं त्वयि सन्निहते प्रभो निर्भयः को ऽभिभाषेत कृत्यं स्वस्य परस्य वा

Let my ignorance remain, O Lord, with you present; who, without fear, would speak of his own or another's duty?

आवयोर्देवदेवस्य विवादो ऽपि हि शोभनः पादप्रणामफलदो नाथस्य भवतो यतः

Even the dispute between us, O God of gods, is auspicious, for bowing at your feet yields fruit, O Master.

स्तोतुं देव न वागस्ति महिम्नः सदृशी तव प्रभोरग्रे विधेयानां तूष्णींभावो व्यतिक्रमः

To praise you, O Lord, words are lacking, none are worthy of your greatness; before you, silence among the devoted is not a transgression.

किमत्र संघटेत्कृत्यमित्येवावसरोचितम् अजानन्नपि यत्किंचित्प्रलप्य त्वां नतो ऽस्म्यहम्

What action is fitting here? At this moment, not knowing, I utter whatever comes to mind, bowing to you.

कारणत्वं त्वया दत्तं विस्मृतं तव मायया मोहितो ऽहंकृतश्चापि पुनरेवास्मि शासितः

Causality was granted by you, yet forgotten through your māyā; deluded and made proud, I am again instructed by you.

विज्ञापितैः किं बहुभिर्भीतोस्मि भृशमीश्वर यतो ऽहमपरिच्छेद्यं त्वां परिच्छेत्तुमुद्यतः

What use is much explanation? I am deeply afraid, O Lord, for I tried to comprehend you, who cannot be comprehended.

त्वामुशंति महादेवं भीतानामार्तिनाशनम् अतो व्यतिक्रमं मे ऽद्य क्षंतुमर्हसि शंकर

They praise you, O Mahādeva, destroyer of the suffering of the fearful; therefore, today you should forgive my transgression, O Śaṃkara.

इति विज्ञापितस्ताभ्याम् ईश्वराभ्यां महेश्वरः प्रीतो ऽनुगृह्य तौ देवौ स्मितपूर्वमभाषत

Thus addressed by those two lords, the great Lord, pleased, graciously spoke to them with a gentle smile.

वत्सवत्स विधे विष्णो मायया मम मोहितौ युवां प्रभुत्वे ऽहंकृत्य बुद्धवैरो परस्परम्

O Brahmā and Viṣṇu, you both were deluded by my māyā, and, overcome by pride in your own power, you became mutually hostile in understanding.

विवादं युद्धपर्यंतं कृत्वा नोपरतौ किल ततश्च्छिन्ना प्रजासृष्टिर्जगत्कारणभूतयोः

Having engaged in dispute, which led even to battle, you did not desist; thus, the creation of beings was interrupted, though you are the causes of the world.

अज्ञानमानप्रभवाद्वैमत्याद्युवयोरपि तन्निवर्तयितुं युष्मद्दर्पमोहौ मयैव तु

Because of ignorance and pride, discord arose between you two; to remove that, I myself brought about your pride and delusion.

एवं निवारितावद्यलिंगाविर्भावलीलया तस्माद्भूयो विवादं च व्रीडां चोत्सृज्य कृत्स्नशः

Thus, you were restrained by the play of the liṅga's manifestation; therefore, abandoning all dispute and shame completely,

यथास्वं कर्म कुर्यातां भवंतौ वीतमत्सरौ पुरा ममाज्ञया सार्धं समस्तज्ञानसंहिताः

You two, free from envy, should each perform your own duties as before, in accordance with my command and together with all the collections of knowledge.