खण्डनपुरमाहात्म्यम् Khaṇḍana Pura Māhātmyam

The Sadguru said:

Both Śiva and Brahma had five faces. From this, alas, pride was born in Brahma, the lord of the world.

śrīsadgururuvāca

śivasya brahmaṇaścāpi pañcāsan vadanāni hi

tasmājjāto brahmaṇastu garvo hanta jagatpateḥ

शिवस्य · śivasya — of Shiva

ब्रह्मणः · brahmaṇaḥ — of Brahma

च · ca — and

अपि · api — also

पञ्च · pañca — five

आसन् · āsan — were

वदनानि · vadanāni — faces

हि · hi — indeed

तस्मात् · tasmāt — from that

जातः · jātaḥ — born

ब्रह्मणः · brahmaṇaḥ — in Brahma

तु · tu — however

गर्वः · garvaḥ — pride

हन्त · hanta — alas

जगत्पतेः · jagatpateḥ — of the lord of the world

शिवस्य ब्रह्मणः च अपि पञ्च वदनानि आसन् हि। तस्मात् जगत्पतेः ब्रह्मणः गर्वः जातः हन्त।

of Shiva · of Brahma · and · also · five · were · faces · indeed · from that · born · in Brahma · however · pride · alas · of the lord of the world

This verse introduces the central conflict of the chapter, establishing the shared divine attributes of Brahma and Shiva that lead to Brahma's pride. It sets the stage for the subsequent divine drama by highlighting the irony of a creator becoming arrogant.

Prajāpati (Brahma), having summoned all the gods headed by Śakra (Indra) in Satyaloka, spoke an arrogant statement.

devān sarvān samāhūya śakrādīn padmasaṃbhavaḥ

uvāca garvitaṃ vākyaṃ satyaloke prajāpatiḥ

देवान् · devān — gods

सर्वान् · sarvān — all

समाहूय · samāhūya — having summoned

शक्रादीन् · śakrādīn — headed by Indra

पद्मसंभवः · padmasaṃbhavaḥ — the lotus-born (Brahma)

उवाच · uvāca — spoke

गर्वितं · garvitaṃ — arrogant

वाक्यं · vākyaṃ — statement

सत्यलोके · satyaloke — in Satyaloka

प्रजापतिः · prajāpatiḥ — the creator

पद्मसंभवः प्रजापतिः सत्यलोके शक्रादीन् सर्वान् देवान् समाहूय गर्वितं वाक्यम् उवाच।

gods · all · having summoned · headed by Indra · the lotus-born (Brahma) · spoke · arrogant · statement · in Satyaloka · the creator

This verse depicts the escalation of Brahma's pride as he gathers the celestial assembly to assert his superiority. It marks the transition from internal arrogance to external expression.

Brahma said:

O excellent gods, my nature as the very form of the Vedas is well-known. Your nature as being knowable through the Vedas is also established in the three worlds.

brahmovāca

mamaiva vedarūpatvaṃ prasiddhaṃ surapuṅgavāḥ

yuṣmākaṃ vedavedyatvamapi siddhaṃ jagattraye

मम · mama — my

एव · eva — indeed

वेदरूपत्वं · vedarūpatvaṃ — nature as the Vedas

प्रसिद्धं · prasiddhaṃ — well-known

सुरपुङ्गवाः · surapuṅgavāḥ — O excellent gods

युष्माकं · yuṣmākaṃ — your

वेदवेद्यत्वम् · vedavedyatvam — knowability through Vedas

अपि · api — also

सिद्धं · siddhaṃ — established

जगत्त्रये · jagattraye — in the three worlds

सुरपुङ्गवाः मम एव वेदरूपत्वं प्रसिद्धम्। युष्माकं वेदवेद्यत्वम् अपि जगत्त्रये सिद्धम्।

my · indeed · nature as the Vedas · well-known · O excellent gods · your · knowability through Vedas · also · established · in the three worlds

Brahma begins his speech by establishing his ontological status as the Vedas themselves, setting a high bar for his own divinity. This establishes the intellectual arrogance that characterizes his fall.

Rudra, Viṣṇu, as well as Śakra, Vāyu, Agni, Yama, Ravi—all these gods, being instructed by me alone, are indeed worshipped by the Brāhmaṇas.

rudro viṣṇustathā śakro vāyuragniryamo raviḥ

sarve devā mayaivoktāḥ pūjyante brāhmaṇaiḥ khalu

रुद्रः · rudro — Rudra

विष्णुः · viṣṇustathā — and Vishnu

शक्रः · śakro — Indra

वायुः · vāyur — Vayu

अग्निः · agnir — Agni

यमः · yamo — Yama

रविः · raviḥ — Sun

सर्वे · sarve — all

देवाः · devā — gods

मया · mayaiva — by me alone

उक्ताः · uktāḥ — instructed

पूज्यन्ते · pūjyante — are worshipped

ब्राह्मणैः · brāhmaṇaiḥ — by Brahmins

रुद्रः विष्णुः तथा शक्रः वायुः अग्निः यमः रविः, सर्वे देवाः मया एव उक्ताः सन्तः ब्राह्मणैः पूज्यन्ते।

Rudra · and Vishnu · Indra · Vayu · Agni · Yama · Sun · all · gods · by me alone · instructed · are worshipped · by Brahmins

Brahma asserts his authority over the entire pantheon, claiming that even the highest deities are dependent on his instructions for their worship. This is the peak of his hubris.

I too have five faces, just like the Lord of Gaurī (Śiva). Yet, all the gods do not recognize me as Maheśvara.

mamāpi pañcavaktrāṇi santi gaurīpateryathā

tathāpi māṃ surāḥ sarve na jānanti maheśvaram

मम · mamāpi — my also

पञ्चवक्त्राणि · pañcavaktrāṇi — five faces

सन्ति · santi — are

गौरीपतेः · gaurīpater — of Shiva

यथा · yathā — like

तथापि · tathāpi — still

मां · māṃ — me

सुराः · surāḥ — gods

सर्वे · sarve — all

न · na — not

जानन्ति · jānanti — recognize

महेश्वरम् · maheśvaram — as Maheśvara

गौरीपतेः यथा मम अपि पञ्चवक्त्राणि सन्ति, तथापि सर्वे सुराः मां महेश्वरं न जानन्ति।

my also · five faces · are · of Shiva · like · still · me · gods · all · not · recognize · as Maheśvara

Brahma directly compares himself to Shiva, expressing resentment that he is not accorded the same status as Maheśvara. This comparison is the catalyst for the divine conflict that follows.

Therefore, due to the world's neglect of me, I shall pronounce a curse: may their minds turn to heresy, abandoning the path of the Vedas.

tasmācchāpaṃ pradāsyāmi lokasya madupekṣayā

pāṣaṇḍe hi matirbhūyādvedamārgaṃ vihāya ca

तस्मात् · tasmāt — therefore

शापं · chāpaṃ — curse

प्रदास्यामि · pradāsyāmi — I shall give

लोकस्य · lokasya — of the world

मदुपेक्षया · madupekṣayā — due to neglect of me

पाषण्डे · pāṣaṇḍe — in heresy

मतिः · matir — mind

भूयात् · bhūyād — may become

वेदमार्गं · vedamārgaṃ — Vedic path

विहाय · vihāya — abandoning

तस्मात् मदुपेक्षया लोकस्य शापं प्रदास्यामि, वेदमार्गं विहाय पाषण्डे मतिः भूयात्।

therefore · curse · I shall give · of the world · due to neglect of me · in heresy · mind · may become · Vedic path · abandoning

Driven by his perceived neglect, Brahma utters a curse that threatens the very foundation of the Vedic order. This demonstrates the destructive power of pride, even in a creator deity.

The Gods said:

O Hiraṇyagarbha, O Lord of Gods, you are the grandfather of the world. O Lord, please forgive this offense of the ignorant people.

devā ūcuḥ

hiraṇyagarbha deveśa bhavān lokapitāmahaḥ

ajānato janasyemamaparādhaṃ kṣamasva bhoḥ

हिरण्यगर्भ · hiraṇyagarbha — O Hiranyagarbha

देवेश · deveśa — O Lord of gods

भवान् · bhavān — you

लोकपितामहः · lokapitāmahaḥ — grandfather of the world

अजानतः · ajānato — ignorant

जनस्य · janasya — of the people

इमम् · imam — this

अपराधं · aparādhaṃ — offense

क्षमस्व · kṣamasva — forgive

हिरण्यगर्भ देवेश भवान् लोकपितामहः। अजानतः जनस्य इमम् अपराधं क्षमस्व।

O Hiranyagarbha · O Lord of gods · you · grandfather of the world · ignorant · of the people · this · offense · forgive

The gods respond with humility, attempting to pacify Brahma and mitigate the damage of his curse. This verse highlights the role of the gods as mediators and protectors of the world's order.

Mahādeva Maheśvara was born from your very face. The status of being his father also belongs to you; there is no doubt.

tavaiva vadanājjāto mahādevo maheśvaraḥ

tasyāpi janakatvaṃ ca tavaiva na tu saṃśayaḥ

तव · tavaiva — from your very

वदनात् · vadanāt — from face

जातः · jāto — born

महादेवः · mahādevo — Mahadeva

महेश्वरः · maheśvaraḥ — Maheshvara

तस्य · tasyāpi — his also

जनकत्वं · janakatvaṃ — fatherhood

तव · tavaiva — yours

न · na — not

संशयः · saṃśayaḥ — doubt

तव एव वदनात् महादेवः महेश्वरः जातः। तस्य जनकत्वं च तव एव, अत्र संशयः न।

from your very · from face · born · Mahadeva · Maheshvara · his also · fatherhood · yours · not · doubt

The gods remind Brahma of his own role in the creation of Shiva, subtly pointing out the absurdity of his pride. This is a diplomatic attempt to restore perspective to the Creator.

The Sadguru said:

Having said this to the Creator, the gods led by Indra went to the peak of Kailāsa and spoke of the pride that had arisen in Brahma.

śrīsadgururuvāca

ityuktvā te vidhātāraṃ kailāsaśikharaṃ gatāḥ

garvaṃ ca brahmaṇo jātamūcurindrādayaḥ surāḥ

इत्युक्त्वा · ityuktvā — having said this

ते · te — they

विधातारं · vidhātāraṃ — the Creator

कैलासशिखरं · kailāsaśikharaṃ — to Kailasa peak

गताः · gatāḥ — went

गर्वं · garvaṃ — pride

च · ca — and

ब्रह्मणः · brahmaṇo — of Brahma

जातं · jātam — arisen

ऊचुः · ūcur — spoke

इन्द्रादयः · indrādayaḥ — Indra and others

सुराः · surāḥ — gods

इत्युक्त्वा ते विधातारं, इन्द्रादयः सुराः कैलासशिखरं गताः, ब्रह्मणः जातं गर्वं च ऊचुः।

having said this · they · the Creator · to Kailasa peak · went · pride · and · of Brahma · arisen · spoke · Indra and others · gods

The gods, failing to move Brahma, turn to Shiva for resolution. This marks the shift in the narrative from the problem (Brahma's pride) to the divine intervention (Shiva's role).

Then Rudra, the wielder of the Pināka bow, the one with the trident, the blue-throated one, the one with the bull banner, spoke to all the gods in the assembly of sages.

tadā rudraḥ pinākī ca devān sarvānuvāca ha

munīnāṃ maṇḍale śūlī nīlakaṇṭho vṛṣadhvajaḥ

तदा · tadā — then

रुद्रः · rudraḥ — Rudra

पिनाकी · pinākī — wielder of Pinaka

च · ca — and

देवान् · devān — gods

सर्वान् · sarvān — all

उवाच · uvāca — spoke

मुनीनां · munīnāṃ — of sages

मण्डले · maṇḍale — in the assembly

शूली · śūlī — trident-bearer

नीलकण्ठः · nīlakaṇṭho — blue-throated

वृषध्वजः · vṛṣadhvajaḥ — bull-bannered

तदा मुनीनां मण्डले शूली नीलकण्ठः वृषध्वजः पिनाकी रुद्रः सर्वान् देवान् उवाच।

then · Rudra · wielder of Pinaka · and · gods · all · spoke · of sages · in the assembly · trident-bearer · blue-throated · bull-bannered

Shiva is introduced in his full, formidable, and auspicious form, ready to address the crisis. The description of his attributes underscores his authority to deal with Brahma's arrogance.

Rudra said:

I am the god whose form is mantra, as established by the sages. The Sadyojāta and other mantras are indeed my five faces.

rudra uvāca

ahaṃ mantramayo devo munibhiśca nirūpitaḥ

sadyojātādimantrāṇi mama pañca mukhāni hi

अहम् · ahaṃ — I

मन्त्रमयः · mantramayaḥ — consisting of mantras

देवः · devaḥ — the divine one

मुनिभिः · munibhiḥ — by the sages

निरूपितः · nirūpitaḥ — established/defined

सद्योजातादिमन्त्राणि · sadyojātādimantrāṇi — Sadyojata and other mantras

मम · mama — my

पञ्च · pañca — five

मुखानि · mukhāni — faces

अहं मुनिभिः निरूपितः मन्त्रमयः देवः अस्मि। सद्योजातादिमन्त्राणि मम पञ्च मुखानि हि।

I · consisting of mantras · the divine one · by the sages · established/defined · Sadyojata and other mantras · my · five · faces

Rudra asserts his divine status to establish his authority to judge Brahma. By identifying himself as the embodiment of the sacred mantras, he sets the stage for his corrective action.

The Śatarudrīya hymn constitutes my limbs, and I am also the Aṣṭamūrti (eight-formed one). I stand pervading the world, being of the nature of ego in men.

aṅgāni śatarudrīyamaṣṭamūrtirahaṃ tathā

tiṣṭhāmi vyāpya bhuvanamahaṅkārātmako nṛṣu

अङ्गानि · aṅgāni — limbs

शतरुद्रीयम् · śatarudrīyam — the Satarudriya hymn

अष्टमूर्तिः · aṣṭamūrtiḥ — the eight-formed one

अहम् · ahaṃ — I

तथा · tathā — also

तिष्ठामि · tiṣṭhāmi — I stand/exist

व्याप्य · vyāpya — pervading

भुवनम् · bhuvanam — the world

अहङ्कारात्मकः · ahaṅkārātmakaḥ — of the nature of ego

नृषु · nṛṣu — in men

शतरुद्रीयम् मम अङ्गानि, अहं तथा अष्टमूर्तिः अस्मि। अहं भुवनं व्याप्य अहङ्कारात्मकः सन् नृषु तिष्ठामि।

limbs · the Satarudriya hymn · the eight-formed one · I · also · I stand/exist · pervading · the world · of the nature of ego · in men

Rudra defines his cosmic reach, explaining that his presence is not limited to a single form but permeates the ego of all beings, justifying his role as the cosmic judge.

I shall also speak truthfully about Brahma's five-faced nature. The four Vedas are his (four) faces, there is no doubt.

brahmaṇaḥ pañcavaktratvamapi vakṣyāmi tattvataḥ

catvāra eva vedāstadvadanāni na saṃśayaḥ

ब्रह्मणः · brahmaṇaḥ — of Brahma

पञ्चवक्त्रत्वम् · pañcavaktratvam — five-faced nature

अपि · api — also

वक्ष्यामि · vakṣyāmi — I will speak

तत्त्वतः · tattvataḥ — truthfully

चत्वारः · catvāraḥ — four

एव · eva — indeed

वेदाः · vedāḥ — the Vedas

तद्वदनानि · tadvadanāni — his faces

न · na — no

संशयः · saṃśayaḥ — doubt

ब्रह्मणः पञ्चवक्त्रत्वम् अपि तत्त्वतः वक्ष्यामि। चत्वारः वेदाः एव तस्य वदनानि, अत्र न संशयः।

of Brahma · five-faced nature · also · I will speak · truthfully · four · indeed · the Vedas · his faces · no · doubt

Rudra distinguishes between the true Vedic faces of Brahma and the false, heretical fifth head, providing the theological basis for the impending act of excision.

But the fifth head of Brahma is the Veda of heretical doctrines. I shall remove it with my nail for the welfare of the worlds, for the protection of the Vedic path, and for the protection of Brahma as well.

pāṣaṇḍamatavedāśca brahmaṇaḥ pañcamaṃ mukham

tad harāmi nakhenaiva lokānāṃ svastihetave

vedamārgasya rakṣārthaṃ rakṣārthaṃ brahmaṇastathā

पाषण्डमतवेदाः · pāṣaṇḍamatavedāḥ — Vedas of heretical doctrines

च · ca — and

ब्रह्मणः · brahmaṇaḥ — of Brahma

पञ्चमम् · pañcamam — fifth

मुखम् · mukham — face

तत् · tad — that

हरामि · harāmi — I remove

नखेन · nakhena — with the nail

एव · eva — only

लोकानाम् · lokānām — of the worlds

स्वस्तिहेतवे · svastihetave — for the sake of welfare

वेदमार्गस्य · vedamārgasya — of the Vedic path

रक्षार्थम् · rakṣārtham — for protection

पाषण्डमतवेदाः ब्रह्मणः पञ्चमं मुखम्। लोकानां स्वस्तिहेतवे, वेदमार्गस्य रक्षार्थं, ब्रह्मणः रक्षार्थं च अहं तत् नखेन एव हरामि।

Vedas of heretical doctrines · and · of Brahma · fifth · face · that · I remove · with the nail · only · of the worlds · for the sake of welfare · of the Vedic path · for protection

This verse clarifies the necessity of the act: the fifth head is identified as the source of heresy, and its removal is framed as a protective act for the Vedic order and Brahma himself.

The Sadguru said:

Having said this, Hara (Śiva), mounted on his bull, went to Satyaloka and, with effortless play, removed the fifth head of Brahma.

śrīsadgururuvāca

ityuktvā vṛṣabhārūḍhaḥ satyalokaṃ gato haraḥ

jahāra brahmaṇo vaktraṃ pañcamaṃ laghulīlayā

इत्युक्त्वा · ityuktvā — having said this

वृषभारूढः · vṛṣabhārūḍhaḥ — mounted on the bull

सत्यलोकम् · satyalokam — to Satyaloka

गतः · gataḥ — went

हरः · haraḥ — Hara (Shiva)

जहार · jahāra — removed

ब्रह्मणः · brahmaṇaḥ — of Brahma

वक्त्रम् · vaktram — face

पञ्चमम् · pañcamam — fifth

लघुलीलया · laghulīlayā — with effortless play

इति उक्त्वा वृषभारूढः हरः सत्यलोकं गतः। सः ब्रह्मणः पञ्चमं वक्त्रं लघुलीलया जहार।

having said this · mounted on the bull · to Satyaloka · went · Hara (Shiva) · removed · of Brahma · face · fifth · with effortless play

The narrative transitions from Rudra's resolve to the execution of the act, highlighting the ease with which the divine performs such a significant cosmic correction.

But that skull, stuck to his hand, did not fall. Due to its nature as the heretical Veda, he wandered like a heretic.

kintu tatkaralagnaṃ tacchiro naiva papāta ha

pākhaṇḍavedarūpatvāt pākhaṇḍīva cacāra saḥ

किन्तु · kintu — but

तत्करलग्नम् · tatkaralagnam — stuck to his hand

तच्छिरः · tacchiraḥ — that skull

नैव · naiva — did not at all

पपात · papāta — fall

ह · ha — indeed

पाखण्डवेदरूपत्वात् · pākhaṇḍavedarūpatvāt — due to the nature of heretical Veda

पाखण्डीव · pākhaṇḍīva — like a heretic

चचार · cacāra — wandered

सः · saḥ — he

किन्तु तत् शिरः करलग्नं सत् नैव पपात। पाखण्डवेदरूपत्वात् सः पाखण्डी इव चचार।

but · stuck to his hand · that skull · did not at all · fall · indeed · due to the nature of heretical Veda · like a heretic · wandered · he

This verse introduces the central conflict of the chapter: the skull's attachment to Shiva's hand, which serves as the catalyst for his pilgrimage and the eventual revelation of the sacred place.

Having incurred the sin of killing a Brāhmaṇa, killing a father, and killing a guru, he wandered the world with the skull in his hand, naked.

brahmaghnatvaṃ pitṛghnatvaṃ gurughnatvamavāpya saḥ

kapālahasto bhuvane cacāra ca digambaraḥ

ब्रह्मघ्नत्वम् · brahmaghnatvam — sin of killing a Brahmana

पितृघ्नत्वम् · pitṛghnatvam — sin of killing a father

गुरुघ्नत्वम् · gurughnatvam — sin of killing a guru

अवाप्य · avāpya — having incurred

सः · saḥ — he

कपालहस्तः · kapālahastaḥ — with skull in hand

भुवने · bhuvane — in the world

चचार · cacāra — wandered

च · ca — and

दिगम्बरः · digambaraḥ — naked

सः ब्रह्मघ्नत्वं पितृघ्नत्वं गुरुघ्नत्वं च अवाप्य, कपालहस्तः दिगम्बरः सन् भुवने चचार।

sin of killing a Brahmana · sin of killing a father · sin of killing a guru · having incurred · he · with skull in hand · in the world · wandered · and · naked

Shiva's state of 'wandering' reflects the gravity of the sins he has symbolically taken upon himself, emphasizing the need for a divine resolution through the pilgrimage.

Thus wandering the world like a madman, the naked Rudra reached a terrible, great forest on the southern bank of the Kāverī.

evamunmattavalloke caran rudro digambaraḥ

kāveryā dakṣiṇe tīre prāpa ghoraṃ mahāvanam

एवम् · evam — thus

उन्मत्तवत् · unmattavat — like a madman

लोके · loke — in the world

चरन् · caran — wandering

रुद्रः · rudraḥ — Rudra

दिगम्बरः · digambaraḥ — naked

कावेर्याः · kāveryāḥ — of the Kaveri

दक्षिणे · dakṣiṇe — on the southern

तीरे · tīre — bank

प्राप · prāpa — reached

घोरम् · ghoram — terrible

महावनम् · mahāvanam — great forest

एवं लोके उन्मत्तवत् चरन् दिगम्बरः रुद्रः कावेर्याः दक्षिणे तीरे घोरं महावनं प्राप।

thus · like a madman · in the world · wandering · Rudra · naked · of the Kaveri · on the southern · bank · reached · terrible · great forest

The geographical setting of the Kāverī river is introduced, grounding the mythological narrative in a specific, sacred landscape that will become the site of liberation.

To secure release from her husband's curse, Bhavānī (Pārvatī) prayed to Vidhi (Brahma). He said that the curse would be lifted only by the filling of the skull.

bhartuḥ śāpavimokṣāya bhavānyā yācito vidhiḥ

kapālapūraṇenaiva śāpamokṣaṃ jagāda saḥ

भर्तुः · bhartuḥ — of the husband

शापविमोक्षाय · śāpavimokṣāya — for release from the curse

भवान्या · bhavānyā — by Bhavani

याचितः · yācitaḥ — prayed to

विधिः · vidhiḥ — Brahma

कपालपूरणेन · kapālapūraṇena — by the filling of the skull

एव · eva — only

शापमोक्षम् · śāpamokṣam — release from the curse

जगाद · jagāda — said

सः · saḥ — he

भर्तुः शापविमोक्षाय भवान्या याचितः विधिः, कपालपूरणेन एव शापमोक्षं भविष्यति इति जगाद।

of the husband · for release from the curse · by Bhavani · prayed to · Brahma · by the filling of the skull · only · release from the curse · said · he

This verse establishes the condition for Shiva's liberation: the skull must be filled, shifting the focus from Shiva's wandering to the act of divine alms-giving.

Even with the giving of alms by Gaurī, Lakṣmī, Vāṇī, as well as Svāhā, Svadhā, and Śacī, the skull was not filled.

gauryā lakṣmyā ca vāṇyāpi svāhā svadhayā tathā

śacyāpi bhikṣādānena kapālaṃ naiva pūritam

गौर्या · gauryā — by Gauri

लक्ष्म्या · lakṣmyā — by Lakshmi

च · ca — and

वाण्या · vāṇyā — by Vani

अपि · api — also

स्वाहा · svāhā — by Svaha

स्वधया · svadhayā — by Svadha

तथा · tathā — and

शच्या · śacyā — by Sachi

भिक्षादानेन · bhikṣādānena — by the giving of alms

कपालम् · kapālam — the skull

नैव · naiva — not at all

पूरितम् · pūritam — filled

गौर्या, लक्ष्म्या, वाण्या, स्वाहा, स्वधया तथा शच्या अपि भिक्षादानेन कपालं नैव पूरितम्।

by Gauri · by Lakshmi · and · by Vani · also · by Svaha · by Svadha · and · by Sachi · by the giving of alms · the skull · not at all · filled

The failure of the goddesses to fill the skull underscores that the burden of the sin is so great that only the Supreme Lord (Hari) can provide the necessary grace to resolve it.

Then, prayed to by all the gods, the Lord Hari gave alms. The skull then became full and was released.

tadā sarvaiśca gīrvāṇaiḥ prārthito bhagavān hariḥ

bhikṣāṃ dadau tatkapālaṃ pūrṇaṃ muktaṃ tadā hyabhūt

तदा · tadā — then

सर्वैः · sarvaiḥ — by all

गीर्वाणैः · gīrvāṇaiḥ — by the gods

प्रार्थितः · prārthitaḥ — prayed to

भगवान् · bhagavān — the Lord

हरिः · hariḥ — Hari

भिक्षां · bhikṣāṃ — alms

ददौ · dadau — gave

तत्कपालं · tatkapālaṃ — that skull

पूर्णं · pūrṇaṃ — full

मुक्तं · muktaṃ — released

अभूत् · abhūt — became

तदा सर्वैः गीर्वाणैः प्रार्थितः भगवान् हरिः भिक्षां ददौ। तत् कपालं पूर्णं अभूत्, तदा मुक्तं च अभूत्।

then · by all · by the gods · prayed to · the Lord · Hari · alms · gave · that skull · full · released · became

This verse marks the climax of the narrative, where the divine intervention of Lord Hari resolves the crisis of the empty skull. It highlights the supremacy of Vishnu, whose grace alone can satisfy the demands of the cosmic order represented by the skull.

Immediately pleased in his mind, the Lord Nīlalohita (the blue-red one, Śiva), with hands folded in reverence, praised Viṣṇu, the Supreme Person.

sadyaḥ prasannacittaśca bhagavānnīlalohitaḥ

baddhāñjalipuṭaḥ viṣṇuṃ tuṣṭāva puruṣottamam

सद्यः · sadyaḥ — immediately

प्रसन्नचित्तः · prasannacittaḥ — pleased in heart

भगवान् · bhagavān — the Lord

नीललोहितः · nīlalohitaḥ — the blue-red one (Shiva)

बद्धाञ्जलिपुटः · baddhāñjalipuṭaḥ — with folded hands

विष्णुं · viṣṇuṃ — to Vishnu

तुष्टाव · tuṣṭāva — praised

पुरुषोत्तमम् · puruṣottamam — the Supreme Person

सद्यः प्रसन्नचित्तः भगवान् नीललोहितः बद्धाञ्जलिपुटः सन् पुरुषोत्तमं विष्णुं तुष्टाव।

immediately · pleased in heart · the Lord · the blue-red one (Shiva) · with folded hands · to Vishnu · praised · the Supreme Person

Following his liberation, Shiva's immediate response is one of gratitude and recognition of Vishnu's supreme status. This verse establishes the devotional mood that precedes Shiva's hymn of praise.

Rudra said:

O Nārāyaṇa, salutations to you, O wielder of the conch, discus, and mace! You are the embodiment of all gods, praised by all the Vedas.

rudra uvāca

nārāyaṇa namastestu śaṅkhacakragadādhara

sarvadevamayo'si tvaṃ sarvavedaprakīrtitaḥ

नारायण · nārāyaṇa — O Narayana

नमः · namaḥ — salutations

ते · te — to you

अस्तु · astu — let there be

शङ्खचक्रगदाधर · śaṅkhacakragadādhara — wielder of conch, discus, and mace

सर्वदेवमयः · sarvadevamayaḥ — embodiment of all gods

असि · asi — you are

त्वं · tvaṃ — you

सर्ववेदप्रकीर्तितः · sarvavedaprakīrtitaḥ — praised by all Vedas

हे शङ्खचक्रगदाधर नारायण! ते नमः अस्तु। त्वं सर्वदेवमयः असि, त्वं सर्ववेदप्रकीर्तितः असि।

O Narayana · salutations · to you · let there be · wielder of conch, discus, and mace · embodiment of all gods · you are · you · praised by all Vedas

Shiva begins his praise by acknowledging Vishnu as the source of all divinity and the essence of the Vedas. This sets the theological foundation for the subsequent verses.

By the mere chanting of your name, you remove sins like the killing of a Brāhmaṇa. You are the friend of the world and an ocean of compassion.

brahmahatyādipāpāni nāmakīrtanamātrataḥ

harasi tvaṃ jagadbandhuḥ karuṇāsindhureva ca

ब्रह्महत्यादिपापानि · brahmahatyādipāpāni — sins like Brahma-killing

नामकीर्तनमात्रतः · nāmakīrtanamātrataḥ — by mere chanting of the name

हरसि · harasi — you remove

त्वं · tvaṃ — you

जगद्बन्धुः · jagadbandhuḥ — friend of the world

करुणासिन्धुः · karuṇāsindhuḥ — ocean of compassion

एव · eva — indeed

च · ca — and

त्वं नामकीर्तनमात्रतः ब्रह्महत्यादिपापानि हरसि। त्वं जगद्बन्धुः करुणासिन्धुः एव च असि।

sins like Brahma-killing · by mere chanting of the name · you remove · you · friend of the world · ocean of compassion · indeed · and

Shiva emphasizes the efficacy of the Divine Name in removing the most heinous sins. This reinforces the theme of the chapter regarding the cleansing power of the sacred place.

By the greatness of your name alone, the great Hālāhala poison, though stuck in my throat, does not burn me and is always like an ornament.

tavaiva nāmamāhātmyāt hālāhalaviṣaṃ mahat

na māṃ dahati kaṇṭhe ca lagnaṃ bhūṣaṇavat sadā

तव · tava — your

एव · eva — only

नाममाहात्म्यात् · nāmamāhātmyāt — due to the greatness of the name

हालाहलविषं · hālāhalaviṣaṃ — Halahala poison

महत् · mahat — great

न · na — not

मां · māṃ — me

दहति · dahati — burns

कण्ठे · kaṇṭhe — in the throat

लग्नं · lagnaṃ — stuck

भूषणवत् · bhūṣaṇavat — like an ornament

सदा · sadā — always

तव नाममाहात्म्यात् एव कण्ठे लग्नं महत् हालाहलविषं मां न दहति, सदा भूषणवत् अस्ति।

your · only · due to the greatness of the name · Halahala poison · great · not · me · burns · in the throat · stuck · like an ornament · always

Shiva provides a personal testimony of how Vishnu's name protects him from the Halahala poison. This serves as a powerful example of the name's protective potency.

By speaking your Tāraka mantra into the ears of the dying in Kāśī, I grant them liberation at the final hour due to its greatness.

tavaiva tārakaṃ mantraṃ mṛtānāṃ śravasi bruvan

tanmāhātmyādantakāle kāśyāṃ mokṣaṃ dadāmyaham

तव · tava — your

एव · eva — only

तारकं · tārakaṃ — liberating

मन्त्रं · mantraṃ — mantra

मृतानां · mṛtānāṃ — of the dying

श्रवसि · śravasi — in the ears

ब्रुवन् · bruvan — speaking

तन्माहात्म्यात् · tanmāhātmyāt — due to its greatness

अन्तकाले · antakāle — at the final hour

काश्यां · kāśyāṃ — in Kashi

मोक्षं · mokṣaṃ — liberation

ददामि · dadāmi — I grant

अहम् · aham — I

अहं मृतानां श्रवसि तव एव तारकं मन्त्रं ब्रुवन्, तन्माहात्म्यात् अन्तकाले काश्यां मोक्षं ददामि।

your · only · liberating · mantra · of the dying · in the ears · speaking · due to its greatness · at the final hour · in Kashi · liberation · I grant · I

Shiva acknowledges that his own role in granting liberation at Kashi is entirely dependent on the power of Vishnu's Taraka mantra. This humbles Shiva before the Supreme Lord.

You alone are the Supreme Lord; you are the controller of all. You alone are the creator of the worlds; you alone are the protector of the people.

tvameva parameśānastvaṃ hi sarvaniyāmakaḥ

tvameva jagatāṃ kartā tvameva janarakṣakaḥ

त्वं · tvaṃ — you

एव · eva — only

परमेशानः · parameśānaḥ — Supreme Lord

त्वं · tvaṃ — you

हि · hi — indeed

सर्वनियामकः · sarvaniyāmakaḥ — controller of all

त्वं · tvaṃ — you

एव · eva — only

जगताम् · jagatām — of the worlds

कर्ता · kartā — creator

त्वं · tvaṃ — you

एव · eva — only

जनरक्षकः · janarakṣakaḥ — protector of people

त्वं एव परमेशानः, त्वं हि सर्वनियामकः। त्वं एव जगताम् कर्ता, त्वं एव जनरक्षकः।

you · only · Supreme Lord · you · indeed · controller of all · you · only · of the worlds · creator · you · only · protector of people

Shiva concludes his hymn by declaring Vishnu as the ultimate controller and creator. This final affirmation establishes the hierarchy of divinity within the narrative.

The Sadguru said:

The Lord Nārāyaṇa, the wielder of the conch and discus, the glorious one, whose lotus-hand grants fearlessness, spoke to Rudra who had finished speaking.

śrīsadgururuvāca

ityuktvoparataṃ rudraṃ prāha nārāyaṇaḥ prabhuḥ

śaṅkhacakradharaḥ śrīmān dattābhayakarāmbujaḥ

इति · iti — thus

उक्त्वा · uktvā — having spoken

उपरतं · uparataṃ — finished

रुद्रं · rudraṃ — to Rudra

प्राह · prāha — spoke

नारायणः · nārāyaṇaḥ — Narayana

प्रभुः · prabhuḥ — the Lord

शङ्खचक्रधरः · śaṅkhacakradharaḥ — wielder of conch and discus

श्रीमान् · śrīmān — the glorious one

दत्ताभयकराम्बुजः · dattābhayakarāmbujaḥ — whose lotus-hand grants fearlessness

इति उक्त्वा उपरतं रुद्रं प्रति शङ्खचक्रधरः श्रीमान् दत्ताभयकराम्बुजः प्रभुः नारायणः प्राह।

thus · having spoken · finished · to Rudra · spoke · Narayana · the Lord · wielder of conch and discus · the glorious one · whose lotus-hand grants fearlessness

This verse transitions from Shiva's praise to Vishnu's response, emphasizing Vishnu's compassionate nature as he prepares to address the now-purified Rudra.

The Lord said:

Crores of Brāhmaṇa-killings and crores of forbidden unions are immediately destroyed by chanting "Mahādeva".

śrībhagavānuvāca

koṭayo brahmahatyānāmagamyāgamakoṭayaḥ

sadyaḥ pralayamāyānti mahādeveti kīrtanāt

कोटयः · koṭayaḥ — crores

ब्रह्महत्यानाम् · brahmahatyānām — of Brahma-killings

अगम्यागमकोटयः · agamyāgamakoṭayaḥ — crores of forbidden unions

सद्यः · sadyaḥ — immediately

प्रलयम् · pralayam — destruction

आयान्ति · āyānti — attain

महादेवेति · mahādeveti — by saying 'Mahadeva'

कीर्तनात् · kīrtanāt — by chanting

महादेव इति कीर्तनात् ब्रह्महत्यानां कोटयः अगम्यागमकोटयः च सद्यः प्रलयम् आयान्ति।

crores · of Brahma-killings · crores of forbidden unions · immediately · destruction · attain · by saying 'Mahadeva' · by chanting

Vishnu explains the profound power of the name 'Mahadeva' to destroy even the most grievous sins. This serves as the theological justification for the sanctity of the place.

O Śiva, for you, Mahādeva, who possess such power, how was the sin of killing a Brāhmaṇa incurred? This is surely a divine play, there is no doubt.

tasya tvevaṃ prabhāvasya mahādevasya te śiva

brahmaghnatvaṃ kathaṃ prāptaṃ līlaiṣā hi na saṃśayaḥ

तस्य · tasya — of him

तु · tu — but

एवं · evaṃ — such

प्रभावस्य · prabhāvasya — of the powerful

महादेवस्य · mahādevasya — of Mahadeva

ते · te — your

शिव · śiva — O Shiva

ब्रह्मघ्नत्वं · brahmaghnatvaṃ — sin of Brahma-killing

कथं · kathaṃ — how

प्राप्तं · prāptaṃ — incurred

लीला · līlā — divine play

एषा · eṣā — this

हि · hi — indeed

न · na — not

संशयः · saṃśayaḥ — doubt

हे शिव! एवं प्रभावस्य महादेवस्य ते ब्रह्मघ्नत्वं कथं प्राप्तं? एषा हि लीला, अत्र न संशयः।

of him · but · such · of the powerful · of Mahadeva · your · O Shiva · sin of Brahma-killing · how · incurred · divine play · this · indeed · not · doubt

Vishnu clarifies that Shiva's experience of sin was a divine play (lila) intended to benefit the world. This resolves the theological tension regarding how a deity could incur sin.

O Deva, in order to provide for the removal of the sin of Brāhmaṇa-killing for all sinners in the world, this sacred place has been revealed by you.

sarveṣāṃ pāpināṃ loke brahmahatyānivāraṇam

kartumeva smaran deva kṣetraṃ prakaṭitaṃ tvayā

सर्वेषाम् · sarveṣām — of all

पापिनाम् · pāpinām — sinners

लोके · loke — in the world

ब्रह्महत्या · brahmahatyā — Brahmin-killing

निवारणम् · nivāraṇam — removal

कर्तुम् · kartum — to do/provide

एव · eva — indeed

स्मरन् · smaran — remembering/intending

देव · deva — O Lord

क्षेत्रम् · kṣetram — sacred place

प्रकटितम् · prakaṭitam — revealed

त्वया · tvayā — by you

हे देव, लोके सर्वेषां पापिनां ब्रह्महत्यानिवारणं कर्तुमेव त्वया एतत् क्षेत्रं प्रकटितं स्मरन्।

of all · sinners · in the world · Brahmin-killing · removal · to do/provide · indeed · remembering/intending · O Lord · sacred place · revealed · by you

This verse reveals the divine purpose behind the manifestation of the sacred site. It clarifies that Śiva's suffering was not a genuine karmic consequence, but a deliberate act to establish a place of redemption for all humanity.

In this sacred place, having established and worshipped the great Liṅga, Śiraḥkhaṇḍa-Maheśvara, and me, Kapālamocana (the liberator from the skull),

asmin kṣetre mahāliṅgaṃ śiraḥkhaṇḍamaheśvaram

kapālamocanaṃ māṃ ca pratiṣṭhāpya samarcya ca

अस्मिन् · asmin — in this

क्षेत्रे · kṣetre — sacred place

महालिङ्गम् · mahāliṅgam — the great Linga

शिरःखण्डमहेश्वरम् · śiraḥkhaṇḍamaheśvaram — the Lord of the severed head

कपालमोचनम् · kapālamocanam — the liberator from the skull

माम् · mām — me

च · ca — and

प्रतिष्ठाप्य · pratiṣṭhāpya — having established

समर्च्य · samarcya — having worshipped

अस्मिन् क्षेत्रे महालिङ्गं शिरःखण्डमहेश्वरं मां च कपालमोचनं प्रतिष्ठाप्य समर्च्य च।

in this · sacred place · the great Linga · the Lord of the severed head · the liberator from the skull · me · and · having established · having worshipped

The Lord instructs the sages on the specific ritual protocol required at this site. By establishing both the Liṅga and the Lord Himself, the duality of the divine is reconciled for the benefit of the devotees.

may all of you sages, of pure conduct on earth, completely destroy the sins of Brāhmaṇa-killing and others.

sarve'pi munayo yūyaṃ pavitracaritā bhuvi

brahmahatyādipāpānāṃ nāśaṃ kuruta sarvathā

सर्वेऽपि · sarve'pi — all of you

मुनयः · munayaḥ — sages

यूयम् · yūyam — you

पवित्रचरिताः · pavitracaritāḥ — of pure conduct

भुवि · bhuvi — on earth

ब्रह्महत्यादिपापानाम् · brahmahatyādipāpānām — of sins like Brahmin-killing

नाशम् · nāśam — destruction

कुरुत · kuruta — do/perform

सर्वथा · sarvathā — in every way

हे मुनयः, यूयं सर्वेऽपि भुवि पवित्रचरिताः सन्तः ब्रह्महत्यादिपापानां नाशं सर्वथा कुरुत।

all of you · sages · you · of pure conduct · on earth · of sins like Brahmin-killing · destruction · do/perform · in every way

This verse serves as a concluding mandate to the sages, empowering them to act as custodians of the site. It emphasizes that purity of conduct is the prerequisite for the efficacy of the sacred place.

The Sadguru said:

Having spoken thus, Viṣṇu disappeared, along with Brahma and Śiva. All the gods, delighted, went back to heaven. The sages too performed the worship of Viṣṇu and Śiva.

śrīsadgururuvāca

ityuktvā'ntardadhe viṣṇurbrahmaṇā ca śivena ca

sarve devāstathā jagmurmuditāstridivaṃ punaḥ

munayaśca tathā cakruḥ pūjāṃ viṣṇoḥ śivasya ca

इत्युक्त्वा · ityuktvā — having said thus

अन्तर्दधे · antardadhe — disappeared

विष्णुः · viṣṇuḥ — Lord Vishnu

ब्रह्मणा · brahmaṇā — with Brahma

शिवेन · śivena — with Shiva

सर्वे · sarve — all

देवाः · devāḥ — the gods

मुदिताः · muditāḥ — delighted

त्रिदिवम् · tridivam — to heaven

पुनः · punaḥ — again

मुनयः · munayaḥ — the sages

पूजां · pūjām — worship

इत्युक्त्वा विष्णुः ब्रह्मणा शिवेन च सह अन्तर्दधे। सर्वे मुदिताः देवाः पुनः त्रिदिवं जग्मुः, मुनयः च विष्णोः शिवस्य च पूजां चक्रुः।

having said thus · disappeared · Lord Vishnu · with Brahma · with Shiva · all · the gods · delighted · to heaven · again · the sages · worship

This verse marks the transition from the divine dialogue to the establishment of the site's historical legacy. The departure of the deities signals the transition of the site into the human realm for perpetual worship.

From that time onwards in this world, the great Śiraḥkhaṇḍapura became a great sacred place that destroys the sin of Brāhmaṇa-killing.

**Thus the fifth chapter, named "The Glory of Khaṇḍanapura," in the Third Part of the Divyadeśavaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu.**

tadāprabhṛti loke'smin śiraḥkhaṇḍapuraṃ mahat

sañjātaṃ hi mahākṣetraṃ brahmahatyāpraṇāśanam

तदाप्रभृति · tadāprabhṛti — from that time onwards

लोकेऽस्मिन् · loke'smin — in this world

शिरःखण्डपुरम् · śiraḥkhaṇḍapuram — the city of the severed head

महत् · mahat — great

सञ्जातम् · sañjātam — became

महाक्षेत्रम् · mahākṣetram — great sacred place

ब्रह्महत्याप्रणाशनम् · brahmahatyāpraṇāśanam — destroyer of Brahmin-killing sin

तदाप्रभृति अस्मिन् लोके शिरःखण्डपुरं महत् ब्रह्महत्याप्रणाशनं महाक्षेत्रं सञ्जातम्।

from that time onwards · in this world · the city of the severed head · great · became · great sacred place · destroyer of Brahmin-killing sin

This final verse summarizes the lasting spiritual impact of the chapter. It formalizes the name and the specific redemptive power of the site, anchoring the narrative in the geography of the sacred landscape.