यथा संनिधिमात्रेण गंधः क्षोभाय जायते अनादिः कथ्यते देवो जगत्कारणतत्परम्
Just as mere proximity causes fragrance to arise through agitation, so the deity is said to be beginningless, the supreme cause of the universe.
प्रधानं क्षोभ्यमाणं तु तेन लिंगेन पार्वति
When the primordial matter is agitated, O Pārvatī, it is by that Liṅga.
यस्मिन्नंडे जगत्सर्वं सदेवासुरमानुषम्
Within the cosmic egg exists all the worlds, with gods, demons, and humans.
स एव क्षोभकः पूर्वं स क्षोभ्यः पृथिवीपतिः
He alone was the agitator before, and he is the one agitated, O Lord of the earth.
उत्पन्नः स जगन्नाथो निर्गुणोऽपि रजोगुणः
He, the Lord of the universe, was born; though devoid of qualities, he became endowed with the quality of passion.
ब्रह्मत्वे सृजते लोकांस्ततः सत्त्वातिरेकतः
In the state of Brahmā, he creates the worlds, then, by the predominance of purity,
ततस्तमोगुणोद्भिन्नो रुद्रत्वेनाखिलं जगत् 5.2.5.
Then, arising from the quality of darkness, as Rudra, he absorbs the entire universe.
यथा प्राग्वापकः क्षेत्री पालको लावकस्तथा
Just as previously the irrigator, the cultivator, and the protector are like the harvester,
ब्रह्मत्वे सृजते लोकानुद्रत्वे संहरत्यपि
In the state of Brahmā, he creates the worlds; as Rudra, he also dissolves them.
रजो ब्रह्मा तमो रुद्रः सत्त्वं विष्णुर्जगत्पतिः
Passion is Brahmā, darkness is Rudra, purity is Viṣṇu, the Lord of the world.
कल्पे कल्पे ह्यनादिस्तु गीयते त्रिदशैः सदा
In every cycle of creation, from the very beginning, this is always sung by the gods.
नाम प्राप्तं विशालाक्षि महाकालवनं सदा
O wide-eyed one, the name 'Great Time Forest' has always been given to it.
अहं ज्यायानहं ज्यायान्कल्पादौ सृष्टिकारणात्
I am the greater, I am the greater, for at the beginning of creation I am the cause of manifestation.
महाकालवने लिंगं कल्पेश्वरेति संज्ञकम् भविष्यति न संदेहो न वादः क्रियता मिति
In the Great Time Forest, the liṅga will be known as 'Lord of the Kalpa'; there is no doubt or dispute about this.
ततो देवि गतो ब्रह्मा ऊर्द्ध्वलोकमनंतकम्
Then, O goddess, Brahmā went to the endless upper worlds.
नादिर्दृष्टो न चांतश्च ब्रह्मणा केशवेन तु
Neither the beginning nor the end was seen by Brahmā or Keśava.
वेदोक्तसूक्तैर्विविधैरभिनंद्य पुरःस्थितौ 5.2.5.
With various hymns prescribed in the Vedas, they praised the one who stood before them.
तस्मादनादिकल्पोऽयमद्यप्रभृति भूतले
Therefore, from today onward, this is the beginningless kalpa on earth.
पञ्चपातकसंयुक्तो यो मर्त्यो दुष्टमानसः
Any mortal, joined with the five great sins and of wicked mind—
शिवमस्तु सदा तेषां येषां त्वं दर्शनं गतः
May there always be auspiciousness for those to whom you have granted your vision.
सर्वतीर्थाभिषेकैस्तु यत्पुण्यं प्राप्यते नरैः
The merit that men obtain by bathing at all holy places—
तावत्पतंति संसारे सुखदुःखसमाकुले
They fall again and again in the world, filled with pleasure and pain.
यदा पापक्षयः पुंसां तदा त्वद्दर्शनं भवेत्
When a person's sins are destroyed, then your vision occurs.
ब्रह्महा वा सुरापो वा स्तेयी च गुरुतल्पगः सोऽपि याति परं स्थानं पुनरावृत्तिवर्जितम्
Even a killer of a Brahmin, a drinker of liquor, a thief, or one who violates the teacher's bed—he too attains the supreme state, free from return.
यत्फलं चाश्वमेधेन राजसूयेन यत्फलम्
The fruit that comes from an Aśvamedha or the fruit that comes from a Rājasūya—
ते नराः पशवो लोके तेषां जन्म निरर्थकम्
Those men are like animals in this world; their birth is in vain.
इत्युक्त्वा केशवो देवो ब्रह्मा चैव वरानने 5.2.5.
Having spoken thus, the god Keśava and Brahmā, O beautiful-faced one—
एष ते कथितो देवि प्रभावः पापनाशनः
Thus, O goddess, I have told you this glory, which destroys all sin.
यस्य दर्शनमात्रेण धनवानिह जायते
By merely beholding him, wealth arises here.
पुरा सार्द्धं त्वया देवि क्रीडतो मम मंदिरे
Once, O Goddess, while you were playing with me in my palace,