प्रादुर्भावं भैरवस्य महापातकनाशनम्
The manifestation of Bhairava is the destroyer of great sins.
पाणिभ्यां परितः प्रपीड्य सुदृढं निश्चोत्य निश्चोत्य च ब्रह्मांडं सकलं पचेलिमरसालोच्चैः फलाभं मुहुः
Pressing firmly all around with the hands, squeezing again and again, the entire universe, with the juice of pacelima fruits, repeatedly like a fruit.
कुंभयोने न वेत्त्येव महिमानं महेशितुः
The one born from the pot does not truly know the greatness of the great Lord.
न चित्रमत्र भूदेव भवमाया दुरत्यया
There is no wonder here, O lord of the earth, for the illusion of existence is hard to overcome.
वेदयेद्यदिचात्मानं स एव परमेश्वरः 4.1.31.
If one knows oneself, that very one is the supreme Lord.
स सर्वगोपि नेक्ष्येत स्वात्मारामो महेश्वरः
He, though all-pervading, is not seen; the great Lord delights in his own self.
पुरा पितामहं विप्र मेरुशृंगे महर्षयः
Long ago, the sages, along with Pitamaha, on the summit of Meru,
समा यया महेशस्य मोहितो लोकसंभवः
By whom the origin of the worlds was deluded, together with Mahesha.
जगद्योनिरहं धाता स्वयंभूरेक ईश्वरः
I am the source of the world, the sustainer, the self-born, the one Lord.
प्रवर्तको हि जगतामहमेको निवर्तकः
I alone am the originator of the worlds, and I alone am their cessation.
तस्यैवं ब्रुवतो धातुः क्रतुर्नारायणांशजः
As the sustainer thus spoke, the sacrifice born from Narayana's portion,
अविज्ञाय परं तत्त्वं किमेतत्प्रतिपाद्यते
Without knowing the supreme truth, what is this being explained?
अहं कर्ता हि लोकानां यज्ञो नारायणः परः
I am indeed the creator of the worlds; the supreme sacrifice is Narayana.
अहमेव परं ज्योतिरहमेव परा गतिः
I alone am the supreme light; I alone am the highest goal.
एवं विप्र कृतौ मोहात्परस्परजयैषिणौ 4.1.31.
In this way, O Brahmin, in the age of Kṛta, out of delusion, both sought victory over each other.
यूयमेव न संदेहः किं तत्त्वं प्रतितिष्ठत
You yourselves, without doubt, do not stand firm in the truth.
श्रुतय ऊचुः यदि मान्या वयं देवौ सृष्टिस्थितिकरौ विभू
The Vedas said: If we are to be respected, O gods, as the creators and sustainers of the universe—
श्रुत्युक्तमिदमाकर्ण्य प्रोचतुस्तौ श्रुतीः प्रति
Hearing this statement of the Vedas, the two addressed the Vedas thus:
ऋगुवाच यदंतःस्थानि भूतानि यतः सर्वं प्रवर्तते
Ṛg said: That in whom all beings reside, from whom everything proceeds—
येन प्रमाणं हि वयं स एकः सर्वदृक्छिवः
By whom we are measured—he alone, the all-seeing Śiva, is one.
यद्भासा भासते विश्वं स एकस्त्र्यंबकः परः
By whose light the universe shines—he alone is the transcendent Three-eyed One.
तमाहुरेकं कैवल्यं शंकरं दुःखतस्करम्
Him they call the One, the Absolute, Śaṅkara, the remover of sorrow.
श्रुतीरितं निशम्येत्थं तावतीव विमोहितौ
Hearing this declaration of the Vedas, both became greatly bewildered.
कथं प्रमथनाथोसौ रममाणो निरंतरम्
How does that Lord of the Pramathas, ever delighting,
विटंकवेशो जटिलो वृषगोव्यालभूषणः 4.1.31.
Assume the guise of a mendicant, matted-haired, adorned with bull, cow, and serpent?
तदुदीरितमाकर्ण्य प्रणवात्मा सनातनः
Hearing this statement, the eternal one, whose essence is Praṇava,
प्रणव उवाच कदाचिद्रमते रुद्रो लीलारूपधरो हरः
Praṇava said: Sometimes Rudra, taking on a playful form, delights.
असौ हि भगवानीशः स्वयंज्योतिः सनातनः
That blessed Lord, the self-luminous, eternal ruler, is indeed he.
इत्येवमुक्तेपि तदा मखमूर्तेरजस्य हि
Even when this was spoken, then, from the sacrificial form of Brahmā,
प्रादुरासीत्ततो ज्योतिरुभयोरंतरे महत्
There appeared, between the two, a great light.