In the chapter 8 in Section 5 of Kailash-saṃhita of Shiva Purana, Shiva informed about mental worship of Shiva.
There are five Avaraṇas here. These are:
In the topmost row the Lokapalas shall be worshipped in different spots beginning with the last and proceeding in the manner of circumambulation. The following ten are the Bijas for the Lokapalas: —Ranta (ending with ‘Ra’), Panta (ending with ‘Pa’), Jnanta (ending with ‘Jna’), Lanta (ending with ‘La’) twice, Apurvaka (beginning with ‘A’), Ṣanta (ending with ‘Ṣa’), Santa (ending with ‘Sa’) Vedadya (Praṇava) and Śribija. He shall worship the Lokapalas with these Bijas. He shall worship Brahma and Vishnu in accordance with the rules and proper means of service in the north, south-west, south and north-east. He shall worship Devesha in the outer lines of the fifth Avaraṇa. He shall worship trident in the north-cast, thunderbolt in the east; axe in the south-east; arrow in the south; sword in the south-west; noose in the west; goad in the northwest and bow in the north. For the satisfaction of Shiva, the knower of the rules shall worship Kṣetrapala of Rudra facing the west, in accordance with the rules. After performing the Avaraṇa worship, the devotee shall worship the lord of the gods again for allaying his mental disturbance. He shall know Praṇava as Shiva. After worshipping duly thus with scents and other services he shall offer Naivedya prepared in the proper manner. He shall give water for Achamana and the Arghya as before, and then offer Tambula and water in accordance with the rules. After performing Nirajana the balance of the worship shall be completed. After meditating on the lord and the goddess he shall repeat the mantra hundred and eight times. Then he shall stand up with a handful of flowers meditate on lord Shiva with the mantra beginning with “Yo devanam” and ending with “Yo vedadau svaraḥ proktaḥ”. The handful of flowers shall be dedicated and he shall perform circumambulation thrice. He shall prostrate with eight parts of the body touching the ground. Endowed with great devotion he shall perform circumambulation again, make obeisance once more. While sitting there, he shall adore the lord with the eight names. Then he shall pray thus: “O lord Shiva, good or bad whatever I have done is your great service.” After saying this, flowers shall be offered along with the water from the conch. After worshipping him who is worthy of worship, he shall repeat the eight names with significant meaning.
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Good fortune, handsome and brilliant features, good strength, compassionate and renouncing temperament, heroism, fame in the world—all these are secured by one who worships the lord.
The chapters 18 & 20 to 33 in Section 7.2 of Vayaviya-saṃhita of Shiva Purana informed about the procedure of consecration & Worship of Shiva. Mantra - In order to purify, one shall perform the Japa of the five-syllabled mantra. Restraining the vital breath thrice he shall cut off the knot of the elements repeating the Astra mantra and showing the mystic gesture of Astra. After meditating on the Atman that has entered the body, in the lotus of the heart, he shall sprinkle with the shower of nectar the body consisting of Vidya. Nyasa - Nyasa is an assignment of the various parts of the body to the deity. It is usually accompanied with prayer and ritualistic touching of corresponding body parts. This forms an essential part of Karma-Yajna. Nyasa is of three types: Sthiti (maintenance), Utpatti (primary injunction to perform an action) and Laya (withdrawal). The first is for householders, the second for Brahmacharins, the third for ascetics, forest-dwellers and widows. Then he shall perform the rite of Karanyasa. Thereafter he shall perform the Dehanyasa by means of the great Mudra. After performing the rite of Anganyasa in the manner mentioned by Shiva, he shall perform the Varṇanyasa in the joints of hands, feet and other parts of the body. Thus, he shall succinctly perform the purification of the body and Atman. Attaining the status of Shiva he shall worship Parameshvara. The first is Matṛkanyasa; the next is Brahmanyasa; Praṇavanyasa is the third; the next is Haṃsa Nyasa and the fifth Nyasa is mentioned as Panchaksharatmaka (consisting of the five-syllabled mantra). After performing the Nyasa of the letters in the manner of fifty Rudras the five Brahmans shall be fixed in the limbs, face etc. and Kala. Yajna - One shall dedicate himself to Shiva and eschew his identity. Thinking “I am Shiva” one shall perform Shaivite rites, viz. Karmayajna, Tapoyajna, Japayajna, Dhyanayajna and Jnanayajna. The latter ones are better than the earlier ones. Karmayajna is of two kinds: one with a specific desire and the other without that. He who has meditation and knowledge crosses the ocean of worldly existence. Dhyanayajna which is freedom from the defects of violence etc. is a pure mental process for salvation and is therefore the greatest means. Worship Materials -
External Worship Procedure -
In internal worship, the materials are mentally conceived and purified. After meditating on Vinayaka and worshipping the lord in accordance with the injunctions, the learned devotee shall propitiate Nandisa and Suyasa in the south and the north and offer mentally well-conceived seat. Shiva shall be meditated on it. He is accompanied by Amba. He possesses all excellences. Just as Mantra Nyasa is performed in the body so also in this form the devotee can meditate on embodied Shiva who is beyond Sat and Asat as in the manner of external worship. He shall complete the worship mentally. He shall then mentally imagine the Homa in the navel with sacrificial twig, ghee etc. He shall meditate on Shiva in the middle of the eye-brows in the form of the flame of the pure lamp. After concluding the imaginary procedure of propitiation, the devotee shall worship the lord in the phallic image or on the ground or in the fire. Consecration - On an auspicious day, in a pure spot devoid of major defects, the preceptor shall at the outset perform the consecration. After making the altar, he shall make eight pits in the eight quarters making the chief one in the north-east. It shall be decorated with garlands, festoons, banners and canopy. In the middle of the altar a mystic diagram shall be drawn. It shall have auspicious characteristics. Nivrtti Kala shall be installed in the vessel in the east, Pratishtha Kala in the vessel in the west; Vidya Kala in the south. Shanti Kala in the north and the Para Kala in the middle. To the east of the diagram the great worship of the lord shall start on the consecrated jar. The above-mentioned consecration can be performed on the seashore, or river-bank, or in the cowpen or on a mountain, or in a temple or in the house or in any other charming place, except the platform. After making the diagram as before and the raised ground for fire the preceptor shall invoke all auspicious things about him. He shall meditate upon the lord the protector of sacrifice facing the west. The excellent preceptor shall perform the sacrifice in the sacred fire in the main pit. The other brahmins shall perform the sacrifice all round in the other pits. Some shall recite the Vedic mantras or auspicious hymns. Some shall perform the Japa duly. After propitiating the assembled brahmins he shall make them recite the Punyaha mantras. He shall then worship. The preceptor shall perform the Saṃkalpa. ‘I shall do thus’ and with the formal permission, he shall bring the disciple who had been observing fast taking only Haviṣya once and who had taken bath and performed daily rites. The disciple shall continue the Japa of Praṇava and meditate on the lord. Auspicious rites shall then be performed for him. He shall be made to sit on the Darbha grass. The disciple shall sit facing the north. The preceptor shall stand facing the east and sprinkle the water from the vessel Prokṣaṇi, on his head as the disciple sits straight with palms joined in reverence. He shall lightly touch with flowers the eyes of the disciple and bind them with a strip of new silk cloth repeating the mantras. The disciple shall circumambulate thrice and offer a handful of flowers with a piece of gold to the lord he shall prostrate on the ground facing the east or the north. Uttering the mantra of shiva, the preceptor, identical with Shiva, shall place his hand on the head of the disciple. With the same hand the preceptor shall touch all the parts of his body. The disciple shall prostrate on the ground before the lord in the form of the preceptor. The five Brahmans from Ishana to Sadyojata shall be meditated upon in the north-east, east, south and north or in the west, south-east, north-east and south-west or in the north-west north-east and in the four quarters. Beyond that he shall perform the Garbhavaraṇa and repeat the mantras. Outside he shall worship Indra in the east, Yama in the south, Varuṇa in the west, Kubera in the north, Isha in the north-east, fire in the south-east, Nirṛti in the south-west, Vayu in the north-west, Vishnu in the south-west, Brahma in the north-east and the weapons from thunderbolt to the lotus outside the lotus. He shall worship the lord duly and perform three Ahutis. He shall sit as before. The preceptor shall touch the disciple with the tips of the Darbha grass. By means of his Vidya he shall enter the Atman. After bowing to the lord, he shall perform the rite of Naḍisandhana. Then, he shall perform the rite of Praṇanirgama as mentioned in Shiva Sastras. Remembering the mystical entry into the body of the disciple he shall perform the Tarpaṇa rite with the mantras. For the Tarpaṇa he shall offer thrice the ten Ahutis with the ancillary mantras. After offering the Pūrṇahuti, the expert preceptor shall offer again ten Ahutis repeating the Mulamantra, by way of expiation. Meditating on the lord he shall take Bhasma in both the hands and smear it over the body of the disciple repeating Shiva’s names. After worshipping shiva and securing his behest in the form of Shiva he shall slowly mutter Shiva’s Mantra into the ear of the disciple. At the behest of the preceptor, he shall repeat the mantra with palms joined in reverence and mind concentrating on it. Then after instructing him in the Shakti mantra, The disciple shall make sankalpa, propitiate the lord with concentrated devotion till delusion is quelled. Thereafter the disciple will be known as Samaya in the preceptor’s hermitage. Then after performing the rite of Karanyasa the preceptor shall take the Bhasma with his own hand and hand it over to the disciple along with the Mulamantra and the Rudraksha over which the mantra has been repeated. If it is possible he shall give him the phallic or the embodied idol of the lord, the requisites of worship, sacrifice, Japa and meditation. The preceptor shall impart to him the Shaivite conduct of life in proportion to his devotion and faith as well as his grasping capacity. The rite of sacrifice - After due consecration he shall propitiate the lord and commence sacrifice. The altar shall be made in the form of a circle or a square. In the altar he shall make the eight-petalled lotus. The altar shall be made with smooth clay. Things to be washed shall be washed and to be sprinkled shall be sprinkled and purified. Then he shall fetch fire in a supporting vessel. The fire may be one produced from crystals, lens etc. or from wood. It shall be whirled round the sacrificial pit thrice repeating the Bija mantra of the fire. To its south he shall worship the idol of Shiva, perform the rite of Mantranyasa with the butter and show the Mudra of cow. The sacrificial spoons shall be metallic but not of bell metal, iron or lead. These shall be made of sacrificial wood. The leaves shall be scrubbed with Darbhas, warmed in the fire, then sprinkled with water in the manner prescribed in his Sutra, repeating the name of Shiva. He shall then make offering to the fire with the eight Bija mantras. The seven Bijas for the seven flames are respectively Bhrum, Stum, Brum, Shrum, Pum, Ḍrum and Drum. After repeating their Bija mantras the tongues shall be mentioned and the rite concluding with Svaha performed in due order. In the middle he shall perform three Ahutis repeating ‘Ram Vahnyeti Svaha’ either with ghee or with sacrificial twigs. Then the rite of Pariṣecana shall be performed. Fried grains, mustard seeds, barleys, gingelly seeds, foodstuffs soaked in ghee etc. shall be offered if possible. The number of Ahutis shall be ten, five or three according to capacity. It is enough even if one Ahuti is made. The butter shall be offered with the wooden spoon and the articles with the wooden ladle or with hand. The Homa shall be performed at the divine or saintly spot. The chapter 3 of Section 7.1, Vayavuya-samhita of Shiva Purana discusses about devotion, Shiva’s grace and Salvation.
Those who are desirous of salvation, Shiva shall be meditated upon by. Every thing inclusive of Brahma, Vishnu, Rudra, Indra, the elements, the sense-organs, is born at first from Sarveshvara. He rules over all the worlds through the Jivas. He is the sole lord of infinite Shakti who presides over all causes and is released from Time—Death. He has neither day nor night; neither equals nor superiors. The great knowledge and activity are innate in him. By concentrating on him, the person of Sattvic feelings becomes the lord himself. Shiva is the cause. He has no beginning, no end. He is naturally independent and perfect. The mobile and immobile beings are subservient to his will. He is glorious, devoid of examples and definitions. He is both the liberated and liberator. He is not influenced by Time. He is the activiser of time. He is the lord of the universe comprising the sixfold path. He is the Being above all beings, one above the other. There is no being above him. He is the ocean of benevolence, prowess, majesty and sweetness. The universe is created by him indulging in wonderful activities. At the time of dissolution this gets dissolved in him. Sacred rites, charitable gifts, penances and observances, these are advocated by people for the purification of emotions. Forms in the universe are threefold—the gross, subtle and that which is beyond. The gross is seen by us, the gods and others. The subtle is seen by the Yogis. That which is beyond the two, is eternal, knowledge, bliss and the unchanging can be seen by those who dwell in it, are devoted to it and are engaged in the rites concerning it. Devotion is the result of grace and grace is the result of devotion just as the sprout comes out of the seed and produces the seed. The achievements of the individual are due to the grace of God. Contact with grace yields excellence of Dharma. After attaining this excellence, the sins of the individual decline. When his sins decline through succession of births the devotion to Sarveshvara and Amba is generated along with knowledge. The grace of the lord varies in accordance with the purity of emotions. Due to grace, eschewment of rites results. Here the eschewment is of the fruits of rites and not the rites themselves. As a result of the abandonment of the desire for the fruits of holy rites, the auspicious Shaivite virtues are attained. This is twofold: that dependent on the preceptor and that which is not. That which is dependent on the preceptor is more important and hundred times more efficacious. In view of the knowledge the man sees the defects in the worldly existence (saṃsara). Thereafter arises non-attachment to the sensual objects and thence Bhava is attained. When Bhava is attained the man becomes more inclined towards meditation than towards rituals. A man endowed with knowledge and meditation becomes engaged in Yoga. Through Yoga arises the great, devotion and then grace of God. By means of the grace the creature is liberated and becomes equal to Shiva. Some soul is liberated even while in the womb; another even while being born; a third whether he be a boy or a youth or an old man. Some soul may return after the enjoyment of heavenly region and then liberated. Still another soul may be liberated on its way. Hence there is no stipulated mode or order in the attainment of liberation. The supreme bliss is in accordance with the knowledge and emotion and attained by the grace of the lord. Hence, in order to win his grace, you shall avoid verbal and mental defects; meditate on Shiva. The glory of the donations & Penance – Shiva Purana
In the chapter 11 & 12 in Section 5 of Uma-saṃhita of Shiva Purana, the glory of donations and penance is narrated the greatness of Shiva. Glory of Donations - Auspicious or inauspicious, one has to reap the fruit of actions committed by him. Following are gains of gifts made –
Even by putting one’s family to inconvenience and trouble one should give food to a mendicant brahmin of noble soul, if one wishes for one’s prosperity. He who gives food to a suppliant brahmin in distress actually makes an excellent deposit facilitating his benefit in the other world. A giver of food, of good conduct and free from malice, is honoured. A gift of food never goes in-vain be it to a dog or a person who cooks dogs. He who gives food to a weary, unknown traveller, without feeling distressed for the same will derive prosperity. The meritorious benefit of the man, who delights Pitṛs, gods, brahmins and guests with food-stuffs, in really immense. Gift of food and drink whether to a Shudra or to a brahmin is equally excellent. The eight gifts are honoured most in the land of the dead viz food, drink, horse, cow, garments, bed and umbrella. Glory of Penance - The benefit of the sacred rite Agnihotra is derived by a man in the lake dug by whom there is plenty of water in the rainy season. Truth alone is the great Brahman, the greatest penance (tapas), the greatest sacrifice and the greatest learning. Penance, sacrifice, merit, the worship of the gods, sages and the Pitṛs, the waters, theVidyas—all these things are established in truth. Truth is sacrifice, penance, charitable gift, mantras, goddess Sarasvati, celibacy and Oṃkāra. These are really truth. By upholding truth, the people can attain the benefits of keeping up the traditions of all the Vedas and taking the ceremonial ablutions in all holy centres. When weighed against truth in a balance, a thousand horse-sacrifices and a hundred thousand other sacrifices do not equal it. Truth alone excels. Truth is the greatest virtue. By maintaining truthful virtue that the sages have attained Siddhis and reached heaven. Men who never utter a lie whether for their own sake, or for other’s sake, or even for their own son’s sake, do go to heaven. The Veda’s, the sacrifices and the Mantras exist in brahmins for ever. They are never visible to the untruthful. Hence one shall always speak truth. Penance is the greatest rite. Fruits are achieved by penance. Those who are engaged in penance incessantly rejoice along with the gods. Heaven, fame and love are achieved through penance. Penance is the means of achievement for all objects. One achieves great things through penance, one attains salvation, knowledge, perfect wisdom, good fortune and beauty by penance. Those who have never performed penance (tapas) do not attain Brahmaloka; lord Shiva is not accessible to those who have never performed penance. The wine-addict, the defiler of other women, the brahmin-slayer, the defiler of teacher’s bed overcome all sins through penance and get rid of them. Kingdoms are achieved through penance. Due to penance (tapas), the lords Sun and the Moon are engaged in the welfare of the worlds. The stars and the planets too shine by virtue of their penance. There is no happiness in the world that can be gained without penance. The knowers of the Vedas understand that all happiness is attained through penance alone. Knowledge, perfect wisdom, health, beauty, good fortune and perpetual happiness are the offshoots of penance. In the chapters 35 & 36 in Section 4 of Kotirudra-saṃhita of Shiva Purana, the hymns of thousand names of Shiva with meaning & its glory are mentioned.
While informing the efficacy of the thousand names, Shiva said: - “There is no doubt that those who recite and teach this hymn will have no misery at all even in dreams. This is destructive of distress. It yields learning and wealth. It is excellent and meritorious and bestows all desires and devotion to Shiva always. Achievement is not far off if a person rising in the morning, performs my worship and recites this in my presence every day. There is no doubt in this that he will attain all the worldly pleasures and desires and, in the end, sayujya type of salvation.” The thousand names of Shiva are as under: - Shiva (pure), Hara (destroyer), Mṛḍa (gracious), Rudra (terrible), Puskara (nourisher), Puspalocana (of flowery eyes), Arthigamya (accessible to the suppliants), Sadachara (of noble conduct), Sarva (all-in-all), (bestower of welfare), Maheshvara (great lord), Candrapiḍa (with moon for the diadem), Candramauli (with moon for his crest-jewel), Vishva (universe), Vishvambhareshvara (lord of the earth), Vedantasarasandoha (the essence of Vedanta philosophy), Kapalin (with a skull in the hand), Nilalohita (blue-blooded), Dhyanadhara (object of meditation), Aparicchedya (inexplicable), Gauribhartṛ (husband of Gauri), Ganesvara (Lord of Ganas), Asṭamurti[2] (Having eight cosmic bodies), Vishvamurti (universe-bodied), Trivarga (bestower of virtue, wealth and love), Sargasadhana (achiever of creation, Jnanagamya (accessible by perfect knowledge), Dṛḍhaprajna (of steady intellect) Devadeva (lord of gods), Trilocana (three-eyed), Vamadeva (lovely lord), Mahadeva (great god) Paṭu (efficient), Parivṛḍha (chief), Dṛḍha (firm), Visvarupa, (multiformed), Virupaksa (odd-eyed), Vagisha (lord of speech), Surasattama (the most excellent god), Sarvapramanasamvadin (in whom all authorities and proofs agree), Vrsanka (bull-bannered), Vṛsavahana (bull-vehicled), Isha (lord), Pinakin (holding bow), Khaṭvangin (holding missile Khaṭvanga), Citravesa (of variegated dress), Cirantana (eternal being), Tamohara (remover of ignorance), Mahayogin (great Yogin), Goptṛ (protector), Brahmanḍahṛt (heart of cosmos), Jaṭin (having matted hair), Kalakala (slayer of Death), Kṛttivasas (wearing hide), Subhaga (comely), Pranatatmaka (soul of the devotees), Unnadhra (uplifted), Purusa (divine being), Jusya, (worthy to be served), Durvasas (sage Durvasas), Purashasana (chastiser of the Tripuras), Divyayudha (having divine weapons), Skandaguru (preceptor of Skanda), Paramesṭhin (staying at the acme), Paratpara (greater than the greatest), Anadimadhyanidhana (with no beginning, middle or end), Girisha (Lord of mountains), Girijadhava (husband of Parvati), Kuberabandhu (kinsman of Kubera), Srikanṭha (of glorious neck), Lokavarnottama (excellent of all castes in the world), Mṛdu (soft), Samadhivedya (who can be realised through trance), Kodanḍin (holding bow), Nilakanṭha (blue-necked), Parashvadhin (holding axe). Vishalaksa (wide-eyed), Mṛgavyadha (hunter of animal), Suresha (lord of gods), Suryatapana (scorcher of the sun), Dharmadhyaksa (presiding deity of virtue), Ksamaksetra (field of forgiveness), Bhagavat (lordly), Bhaganetrabhit (splitter of the eyes of Bhaga), Ugra (fierce), Pashupati (lord of beasts, the individual souls), Tarksya (Identical with Garuda), Priyabhakta (favourite of the devotee), Parantapa (scorcher of enemies), Datr (donor), Dayakara (compassionate), Daksha (skilful), Kapardin (having matted hair), Kamashasana (chastiser of cupid), Shmashananilaya (residing in cremation ground), Suksma (subtle) Shmashanastha (staying in cremation ground), Maheshvara (great God), Lokakartṛ (creator of the worlds), Mṛgapati (lord of deer), Mahakartṛ (great maker), Mahausadhi (great medicine), Somapa (imbiber of Soma juice), Amṛtapa (drinker of nectar), Saumya (gentle), Mahatejas (of great splendour), Mahadyuti (of great brilliance), Tejomaya (full of lustre), Amṛtamaya (full of Nectar), Annamaya (of ṭhe nature of food), Sudhapati (lord of nectar), Uttama (the most excellent), Gopati (lord of speech), Goptṛ (protector), Jnanagamya (attainable through perfect knowledge), Puratana (ancient being), Niti (justice), Suniti (good justice and policy), Shuddhatman (pure soul), Soma (accompanied by Uma), Somatara (excelling the moon), Sukhin (happy being), Ajatashatru (whose enemy is not yet born), Alokasambhavya (whose existence is inferred as possible through the lustre), Havyavahana (carrier of sacrificial offerings i.e fire), Lokankara (maker of the worlds) Vedakara (originator of the Vedas), Sutrakara (composer of Aphorisms), Sanatana (eternal), Maharsi (great sage), Kapilacarya (preceptor Kapila), Vishvadipti (light of the Universe), Trilochana (three-eyed), Pinakapani (holding Pinaka in the hand), Bhudeva (god of the earth), Svastida (bestower of weal), Sukṛta (meritorious), Sudhi (intelligent), Dhatṛdhaman (abode of the Creator), Dhamakara (creator of lustre), Sarvada (bestower of all), Sarvagocara (visible to all), Brahmasṛk (creator of Brahma), Visvasṛk (creator of the universe), Sarga (creation), Karnikarapriya (fond of the pericarp of the lotus), Kavi (poet), Shakha, Vishakha, Goshakha, Shiva (the cause of welfare), Bhisak Anuttama (excellent physician), Gangaplavodaka (water flowing in Gaṅga), Bhavya (good), Puskala (eminent one), Sthapati (architect) Sthira (steady), Vijitatman (self-conqueror), Vidheyatman (self-controlled), Bhutavahanasarathi (with Bhutas (globlins) as charioteers), Sagana (accompanied by Ganas), Ganakaya (with Ganas as body-guards), Sukirti (of good fame), chinnasamshaya (one to whom doubts have been cleared), Kamadeva (identical with cupid), Kamapala (protector of the desires), Bhasmoddhulitavigraha (whose body is dusted with Bhasma), Bhasmapriya (fond of Bhasma), Bhasmashayin (lying on Bhasma), Kamin (lover), Kanta (brilliant), Kṛtagama (one who has created Agamas), Samavarta (who whirls the wheel of worldly existence), Anivṛttatma (whose soul never turns back), Dharmapunja (mass of virtue), Sadashiva {auspicious for ever), Akalmasa (sinless), Punyatman (meritorious soul), Caturbahu (four-armed), Durasada (difficult of access), Durlabha (rare one), Durgama (impassable), Durga (Difficult of being attained). Sarvayudhavisarada (expert in wielding weapons), Adhyatmayoganilaya (stationed in spiritual Yoga), Sutantu (wearing good fabric of universe), Tantuvardhana (enhancer of the fabric), Shubhanga (having auspicious limbs), Lokasaranga (essence of the worlds), Jagadisha (lord of the universe), suppressor of (wicked) people, Bhasmashuddhikara (causing purity through Bhasma), Abhiru (non-cowardly), Ojasvin (vigorous), Shuddhavigraha (of pure body), Asadhya (unachievable), Sadhusadhya (achievable easily by the saintly), Bhṛtyamarkaṭarupadhṛk (assuming the form of the servile monkey), Hiranyaretas (gold-semened), Paurana (ancient one), Ripujivahara (destroyer of enemies), Balin (strong,) Mahahrada (deep eddy), Mahagarta (deep ditch), Siddha, Vṛndaravandita (saluted by the gods), Vyaghracarmambara (wearing the tiger hide), Vyalin (clasped by serpents), Mahabhuta (great living being), Mahanidhi (great storehouse), Amṛta (nectar), Amṛtapa (drinker of the nectar), Shrimat (glorious), Pancajanya (favourable to the five classes of beings), Prabhanjana (hailstorm) Pancavimshatitattvastha (stationed in twenty five principles or entities), Parijata (celestial tree), Paratpara (greater than the greatest). Sulabha (easy of access), Suvrata (of good rites), Sura (heroic), Vaumayaikanidhi (treasure stored in all extant literature), Varnasramaguru (preceptor of castes and stages of life), Varnin (the religious student), Satrujit (conqueror of the enemies), Satrutapana (scorcher of enemies), Asrama (stage of life), Sramana (ascetic), Ksama (emaciated), Jnanavat (wise) Acalesvara (lord or the mountain), Pramanabhuta (the authoritative proof), Durjneya (difficult to be known), Suparna (Garuḍa of good wings), Vayuvahana (having wind as vehicle), Dhanurdhara (wielder of the bow), Dhanurveda (science of archery), Guna (attribute), Sasigunakara (storehouse of the qualities of the moon), Satya (truth) Satyapara (devoted to truth), Adina (non-distressed), Dharma (sacred virtue), Godharmasasana (chestiser of the beastly-natured), Anantadrsti (of infinite vision), Ananda (bliss) Danḍa (punishment), Damayitṛ (suppressor), Dama (controller of senses), Abhicarya (worthy of being approached), Mahamaya (of great Maya), Visvakarmavisarada (adept in all activities of the Universe), Vitaraga (devoid of passion), Vinitatman (of well-disciplined soul), Tapasvin (ascetic), Bhutabhavana (conceiver and creator of living beings), Unmattavesa (having the guise of a mad one), Pracchanna (hidden one), Jitakama (conqueror of lust), Jitendriya (conqueror of sense-organs), Kalyanaprakrti (of good nature), Kalya (agreeable) Sarvaloka-Prajapati (creator of worlds), Tarasvin (forceful) Taraka (one who takes across and saves), Dhimat (intelligent), Pradhana (chief), Avyaya prabhu (imperishable lord), Lokapala (protector of the worlds), Antaratman (immanent soul), Kalpadi (the beginning of Aeon), Kamaleksana (lotus-eyed), Vedasastrarthatattvajna (knower of the principles and meanings of the Sastras), Niyamin (observer of restraints), Niyamasraya (support of observances and restraints), Candra (identical with the moon), Surya (identical with the sun), Sani (Saturn), Ketu (planet Ketu), Varanga (excellent-bodied), Vidrumacchavi (having the lustre of Coral), Bhaktivasya (subservient to devotion), Parambrahma (great Brahman), Mṛgabanarpana (one who discharged arrows on the deer), Anagha (faultless), Adri (mountain), Adryalaya (resident of the mountain), Kanta (the luminous), Paramatman (great soul), Jagadguru (preceptor of the universe), Sarvakarmalaya (abode of all rites), Tusṭa (satisfied), Mangalya (auspicious), Mangalavṛta (surrounded by auspiciousness), Mahatapas (of great austerity), Dirghatapas (of long penance), Sthavistha (grossest one), Sthavira-Dhruva (aged and steady), Ahan (day), Samvatsara (year), Vyapti (concomitance), Pramana (proof), Paramtapas (supreme penance). Samvatsarakara (one causing the year), Mantra Pratyaya (credence), Sarvatapana (scorcher of all), Aja (unborn), Sarvesvara (lord of all), Siddha, Mahatejas (of great lustre), Mahabala (of great strength), Yogin, Yogya (worthy), Maharetas (of great virility), Siddhi (achievement), Sarvadi (beginning of all), Agraha (elderly), Vasu (wealth), Vasumanas (of praiseworthy mind), Satya (of truthful existence), Sarvapapahara (destroyer of sins), Hara (remover of sins), Sukirti (rtf good fame), Sobhana (of good beauty), Sragvin (wearing garlands), Vedanga (ancillary of the Vedas), Vedavit (knower of the Vedas), Muni (ascetic), Bhrajisnu (shining), Bhojana (food), Bhoktṛ (diner). Lokanatha (lord of worlds), Duradhara (unconquerable), Amṛta (nectar), Sasvata (permanent), Santa (quiescent), Banahasta (holding arrows in the hand), Pratapavat (valorous), Kamanḍaludhara (holding water-pot), Dhanvin (having bow), Avanmanasagocara (inexpressible and inconceivable), Atindriya (beyond the scope of sense-organs), Mahamaya (wielding great Maya), Sarvavasa (abode of all), Catuspatha (of four paths), Kalayogin (united in time), Mahanada (of loud sound), Mahotsaha (of great zeal), Mahabala (of great stiength), Mahabuddhi (of great intellect), Mahavirya (of great virility), Bhutacarin (moving about with the Bhutas), Purandara (destroyer of the cities or identical with Indra), Nisacara (stalking at night), Pretacarin (moving about with the ghosts), Mahasakti (of great strength), Mahadyuti (of great lustre), Anirdesyavapus (whose body cannot be specifically indicated), Srimat (glorious), Sarvacarya (preceptor of all), Manogali (having the velocity of the mind), Bahusruti (of many ears, or, of great fame), Mahamaya (of great Maya), Niyatatman (of restrained soul), Dhruva (steady), Adhruva (unsteady), Tejastejas (splendour of splendours), Dyutidhara (having brillianre), Janaka (father), Sarvasasana (chastiser of all), Nrtyapriya (fond of dance), Nityanṛtya (ever-dancing), Prakasatman (of luminous soul), Prakasaka (the illuminator), Spastaksara (of clear words and syllables), Budha (wise), Mantra, Samana (impartial), Sarasamplava (floating the essence), Yugadikrt (cause of the beginning of Yugas), Yugavarta (causing the Yugas to revolve), Gambhira (grave), Vrsavahana (bull-vehicled), Ista (one who is wished for or worshipped), Visista (special or well-equipped), Sistesta (liked by the cultured), Sulabha (easy of access), Sarasodhana (purifier of the essence), Tirtharupa (of the form of the holy centre), Tirthanaman (named after the holy centres), Tirthadrsya (visible at the holy centres), Tirthada (bestower of Tirthas), Apam Nidhi (storehouse of waters), Adhisthana (supporting base), Durjaya (difficult to be conquered), Jayakalavit (knower of the time of conquest), Pratisthita (well established), Pramanajna (knower of Testimonies), Hiranyakavaca (having golden coat of mail), Hari (identical with Visnu), Vimocana (releaser), Suragana (having gods as attendants), Vidyesa (lord of lore), Bindusamsraya (stationed in the mystic dot), Vatarupa (of the form of wind), Amalonmayin (free from impurity), Vikartṛ (special maker), Gahana (dense), Guha (identical with Kartikeya), Karana (cause), Kartṛ (active), Sarvabandhavimocana (releaser from all bondages), Vyavasaya (determination), Vyavasthana (establisher of order), Sthanada (bestower of proper position), Jagadadija (originating at the beginning of the universe), Guruḍa (conferer of weighty things), Lalita (simple and delicate), Bheda (difference), Navatman (new soul), Atmani Samsthita (stationed in the soul), Viresvara (lord of heroes), Virabhadra (identical with Virabhadra), Virasana vidhi (knowing the mode of sitting in the heroic posture), Guru (preceptor), Viracuḍamani (crest-jewel of heroes), Vettr (knower), Cidananda (sentience and bliss), Nadisvara (lord of rivers), Ajnadhara (holder of behests), Trisulin (holding the Trident), Sipivista (entering and stationed in rays), Sivalaya (of auspicious residence), Balakhilya (identical with the sage Balakhilyas), Mahavira (great hero), Tigmamsu (of fiery rays), Badhira (deaf), Khaga (traversing the sky), Abhirama (the eharming one), Susarana (worthy refuge), Subrahmanya (identical with Kumara), Sudhapati (lord of nectar), Maghavat (identical with Indra), Kausika (identical with sage Kausika), Gomat (possessing cows, rays etc.), Virama (final stoppage), Sarvasadhana (having all equipments), Lalataksa (having eye in the forehead), Visvadeha (having the universe as body), Sara (essence), Samsara Cakrabhrt (holder of the wheel of worldly existence), Amoghadanda (of never-failing punishment), Madhyastha (stationed in the middle), Harina (deer), Brahmavarcasa (having the brahminical lustre), Paramartha (the greatest entity), Paramaya (wielding the great Maya), Sancaya (collection), Vyaghrakomala (tender to the tiger), Ruci (interest), Bahuruci (having great interest), Vaidya (physician), Vacaspati (lord of speech), Ahaspati (lord of the day, the sun), Ravi (sun), Virocana (sun, moon or fire), Skanda (Karttikeya), Sastr (chastiser), Vaivasvata Yama (Yama the son of the Sun), Yukti (joint), Unnatakirti (of lofty fame), Sanuraga (loving), Puranjana, Kailasadhipati (lord of Kailasa), Kanta (brilliant), Savitr (sun), Ravilocana (having the sun as the eye), Visvottama (excellent ifi the universe), Vitabhaya (free from fear), Visvabhartṛ (supporter of the universe), Anivarita (unobstructed), Nitya (eternal), Niyatakalyana (of invariable welfare), Punyasravanakirtana (hearing about and glorification of whom is meritorious), Durasrava (heard far off), Visvasaha (forbearer of everything), Dhyeya (worthy of being meditated upon), Duḥsvapnanasana (destroyer of bad dreams), Uttarana (he who takes across), Duskṛtiha (destroyer of wicked deeds), Vijneya (worthy of being known), Duhsaha (unbearable), Dhava (lord), Anadi (having no beginning), Bhu (earth), Bhuvah Laksmih (wealth and the glory of the earth), Kiriṭin (wearing the crown), Tridasadhipa (lord of the gods), Visvagoptr (protector of the universe), Visvakartr (creator of the universe), Suvira (good hero), Rucirangada (bestower of beautiful limbs), Janana (the progenitor), Janajanmadi (cause of birth etc. of the people), Pritiman (possessing pleasure), Nitiman (just), Dhruva (steady), Vasistha (sage Vasisṭha), Kasyapa (sage Kasyapa), Bhanu (sun), Bhima (terrible), Bhimaparakrama (of terrible exploit), Pranava (the mystic syllable OM), Satpathacara (traversing the path of the good), Mahakosa (of great treasure), Mahadhana (of great wealth), Janmadhipa (lord of birth), Mahadeva (great lord), Sakalagamaparaga (one who has mastered all the Vedas), Tattva (tenet), Tattvavit (knower of truth), Ekatman (single soul), Vibhu (all-pervading), Visnuvibhusana (ornament of Vishnu), Rsi (sage), Brahmana (knower of Brahman), Aisvaryam (lordliness), Janmamrtyujaratiga (who is beyond birth, death and old age), Pancatattvasamutpatti (origin of the five principles), Visvesa (lord of the universe), Vimalodaya (of pure rise), Anadyanta (having neither beginning nor end), Atmayoni (having the self as the source), Vatsala (darling), Bhutalokadhrk (supporter of the world of living beings), Gayatrivallabha (lover of the mantra Gayatri), Pramsu (lofty), Visvavasa (abode of the universe), Prabhakara (sun), Sisu (infant), Girirata (delighted in the mountain), Samraṭ (emperor), Susena (having auspicious army), Surasatruha (slayer of the enemies of gods). Anemi (having no restricting rims), Istanemi, Mukunda (bestower of salvation or identical with lord Visnu), Vigatajvara (free from fever), Svayamjyoti (self-luminous), Mahajvoti (of great splendour), Tanujyoti (of short splendour), Acancala (non-fickle), Piṅgala (of tawny colour), Kapilasmasru (of brown moustache), Bhalanetra (with an eye in the forehead), Trayitanu (having the Vedas for body), Jnanaskandha (with branching knowledge), Mahaniti (of great justice), Visvotpatti (origin of the universe), Upaplava (obstacle, distressing), Bhaga (fortune), Vivasvat (sun), Aditya (sun), Gatapara (one who has reached the other shore), Bṛhaspati (preceptor of gods), Kalyanagunanaman (having auspicious attributes and names), Papaha (destroyer of sins), Punyadarsana (of meritorious vision), Udarakirti (of liberal renown), Udyogin (enterprising), Sadyogin (of good yoga), Sadasattrapa (ashamed of the good and the bad), Naksatramalin (having the garland of stars), Nakesa (lord of heaven), Svadhisṭhana (self-based), Saḍasraya (support to the six principles), Pavitra (holy), Papanasa (destroyer of sins), Manipura (filling with jewels), Nabhogati (traversing the firmament), Hṛtpunḍarikasina (occupying the lotus of the heart), Sakra (identical with Indra), Santi (peace), Vṛsakapi (of the form of Dharma or Boar incarnation), Usna (hot), Gṛhapati (lord of the house), Kṛsna, Samartha (capable), Anarthanasana (destroyer of evil calamities), Adharmasatru (inimical to evil), Ajneya (unknowable), Puruhuta (invoked many times), Purusruta (very famous), Brahmagarbha (having brahma within) Bṛhadgarbha having big womb), Dharmadhenu (cow of virtue), Dhanagama (source of wealth), Jagaddhitaisin (well-wisher of universe) Sugata (having good gait), Kumara, Kusalagama (source of welfare), Hiranyavarna (golden-coloured), Jyotismat (luminous), Nanabhutarata (interested in different living beings), Dhvani (sound), Arogya (health), Namanadhyaksa (presiding deity of obeisances), Visvamitra (sage Visvamitra), Dhanesvara (lord of wealth), Brahmajyoti (brilliance of Brahman), Vasu (the semidivine beings Vasus), Dhaman (splendour), Mahajyoti (of great splendour), Anuttama (excellent), Matamaha (maternal grandfather), Matartisvan (wind-god), Nabhasvat (vaporous air), Nagaharadhṛk (wearing garlands of serpents), Pulastya, Pulaha, Agastya, Jatukarnya, Parasara (all the five sages), Niravarananirvara (uncovered and unprevented), Vairancya (son of Brahma), Visṭarasravas (Kusa-eared), Atmabhu (self-born), Aniruddha (unobstructed), Atri Jnanamurti (knowledge-bodied), Mahayasas (of great renown), Lokaviragrani (leader of the heroes of the world), Vira (heroic), Candra (moon), Satyaparakrama (of truthful exploit), Vyalakalpa (resembling a huge serpent), Mahakalpa (of great conception), Kalpavṛksa (wish-yielding kalpa tree), Kaladhara (possessing arts), Alaṅkarisnu (desirous of adorning), Acala (unmoving), Rocisnu (appealing), Vikramonnata (lofty in valour), Ayu (longevity), Sabdapati (lord of worlds), Vagmin (eloquent), Plavana (floating), Sikhisarathi (having fire as charioteer), Asamspṛsṭa (untouched), Atithi (guest), Satrupramathin (suppressor of enemies), Padapasana (tree-seated), Vasusravas (wealth-eared), Kavyavaha (bearing Kavya offerings), Pratapta (heated), Visvabhojana (universe-dieted) Japya (worthy of being worshipped with Japas), Jaradisamana (subduer of old age etc.), Lohita (red), Tanunapat (fire-god), Pṛsadasva (wind-god), Nabhoyoni (origin of firmament), Supratika (of good-symbols), Tamisraha (destroyer of darkness), Nidagha (summer), Tapana (sun), Meghabhaksa (devouring clouds), Parapuranjaya (conqueror of the cities of enemies), Sukhanila (pleasing wind), Sunispanna (well born), Surabhi (fragrant), Sisiratmaka (winter), Vasanta Madhava (spring), Grisma (summer), Nabhasya (month of Bhadrapada), Bijavahana (carrier of seeds), Aṅgiraguru (preceptor Aṅgiras), Vimala Atreya (pure son of the sage Atri), Visvavahana (having the universe as vehicle), Pavana (sanctifier), Purajit (conqueror of the cities), Sakra (Indra), Traividya (of three lores), Navavarana (preventer of the nine), Manobuddhi ahamkara (mind intellect ego), Ksetrajna (individual soul), Ksetrapalaka (protector of the field), Jamadagni (sage), Jalanidhi (storehouse of water), Vigala, Visvaga, Visvagalaya (universal abode). Aghora (non-terrible), Anuttara (unsurpassed), Yajna (sacrifice), Sresṭha (excellent), Niḥsreyasaprada (bestower of salvation), Saila (mountain), Gaganakundabha (resembling the sky flower kunda), Danavari (enemy of the Danavas), Arindama (suppressor of enemies), Camunḍa, Janaka, Caru (beautiful), Niḥsalya (free from paining dart), Lokasalyadhṛk (holder of the darts of the world), Caturveda (four Vedas), Caturbhava (possessed of the four-fold emotions), Catura (skilful), Caturapriya (fond of the skilful), Amnaya (Vedas), Samamnaya (well-recited Vedas), Tirthadeva (lord of the holy centre), Sivalaya (having auspicious residence), Bahurupa (multiformed), Maharupa (immense-formed), Sarvarupa (omniformed), Caracara (pervading the mobile and immobile being), Nyayanirnayaka (decider of Justice), Neya (led), Nyayagamya (knowable through justice), Niranjana (spotless), Sahasramurdhan (thousand headed), Devendra (lord of the gods), Sarvasastra Prabhanjana (breaker of weapons and missiles), Munḍin (of clean shaven head), Virupa (hideous-formed), Vikṛta (deformed), Danḍin (staff-bearing), Danin (donor), Gunottama (excelling in good qualities), Piṅgalaksa (tawny-eyed), Bahvaksa (many-eyed), Nilagriva (blue-necked), Niramaya (free from sickness), Sahasrabahu (thousand-armed), Sarvesa (lord of all), Saranya (worthy of taking refuge in), Sarvalokadhṛk (supporter of all the worlds), Padmasana (lotus-seated), Paramjyoti (the greatest splendour), Paramparya Phalaprada (the bestower of benefits), Padmagarbha (lotus-wombed), Mahagarbha (huge-wombed), Visvagarbha (having the universe in the womb), Vicaksana (skilful), Paravarajna (knower of the greatest and the smallest), Varada (bestower of boons), Varenya (excellent), Mahasvana (of loud sound), Devasuraguru (preceptor of the gods and Asuras), Devadevasuranamaskṛta (lord adored by the gods and the Asuras), Devasuramahamitra (friend of the gods and the Asuras), Devasuramahesvara (lord of the gods and the Asuras), Devasuresvara (lord of the gods and Asuras), Divya (divine being), Dcvasuramahasraya (great base of the gods and the Asuras), Devadeva (lord of the gods), Anaya (having no mean strategy), Acintya (inconceivable), Devatatma (soul of all deities), Atmasambhava (self-born), Sadyojata (sudden-born), Asuravyadha (hunter of the Asuras), Devasimha (lion among the gods), Divakara (sun) Vibudhagracara(going at the head of the gods), Sresṭha (most excellent), Sarvadevottamottama (most excellent of all the gods), Sivajnanarata (interested in the knowledge of Siva), Srimat (glorious), Sikhi (fire-god), Sriparvatapriya (fond of the mountain Sriparvata), Vajrahasta (having the thunderbolt in the hand), Siddhakhaḍga (having steady sword), Narasimha-nipatana (one who felled down Narasimha), Brahmacarin (traverser of the path of Brahman), Lokacarin (moving about in the world), Dharmacarin (the traverser of the path of virtue), Dhanadhipa (the lord of wealth) Nandin (the delighted one), Nandisvara (identical with Nandisvara), Ananta (the infinite), Nagnavṛttidhara (one adopting the activities of the naked), Suci (the pure), Liṅgadhyaksa (the presiding lord of Liṅgas), Suraḍhyaksa (presiding deity of the gods), Yugadhyaksa (presiding deity of the Yugas), Yugapaha (destroyer of Yugas), Svadhama (self-housed), Svagata (self-pervading), Svargin (attaining heaven), Svara (accent), Svaramaya svana (vowel sound), Banadhyaksa (supervisor of arrows), Bijakartṛ (creator of seeds), Karmakṛt (performer of rites), Dharmasambhava (born of virtues), Dambha (arrogance), Lobha (covetousness), Sambhu (bestower of the weal), Sarvabhutamahesvara (great lord of all living beings), Smasananilaya (dweller in the cremation ground), Tryaksa (three-eyed), Setu (bridge), Apratimakṛti (of unequalled features), Lokottarasphuṭa (most excellent in the world), Loka (the world), Tryambaka[10] (three-eyed), Nagabhusana (having serpents for his ornaments), Andhakari (enemy of Andhaka), Mayadvesin (enemy of Maya), Visnukandhara-patana (one who felled the neck of Visnu), fiinadosa (deficient in blemishes), Aksayaguna (of unending attributes), Daksari (inimical to Daksa), Pusadantabhit (tooth-breaker of Pusan (sun)), Purna (full), Purayitṛ (the filler), Punya (meritorious), Sukumara (very delicate and tender), Sulocana (of good eyes), Sanmargapa (the lord of the path of the good), Priya (loving), Adhurta (non-roguish), Punyakirti (of meritorious fame), Anamaya (free from sickness), Manojava (having the speed of the mind), Tirtha-kara (maker of holy centres), Jaṭila (having matted hair), Niyamesvara (lord of restraints), Jivitantakara (cause of the end of life), Nitya (eternal), Vasuretas (cold-semened), Vasuprada (bestower of riches), Sadgati (goal of the good), Siddhida (bestower of Siddhis), Siddha, sajjati (of good nativity), Khalakanṭaka (thorny to the knavish), Kaladhara (possessor of digits), Mahakalabhuta (the being of great Kala), Satyaparayana (devoted to truth), Lokala-vanyakartṛ (creator of the beauty of the worlds), Lokot-tarasukhalaya (abode of the most excellent happiness), Gandrasanjivana (enlivener of the moon), Sastṛ (chastiser), Lokagraha (grasper of the worlds), Mahadhipa (great lord), Lokabandhu (kinsman of the worlds), Lokanatha (ruler of the worlds), Kṛsajna (grateful), Kṛttibhusita (adorned with the elephant’s hide), Anapaya(without danger or distress), Âksara (imperishable), Kanta (brilliant), Sarvasastrabhṛd-vara (foremost among the bearers of all weapons), Tejo-maya (full of brilliance), Dyutidhara (resplendent), Loka-mani (honouring the world), Ghṛnarnava (ocean of mercy), Sucismita (of pure smiles), Prasannatman (of delighted soul), Ajeya (invincible), Duratikrama (untransgressable), Jyotirmaya (refulgent), Jagannatha (lord of the universe), Nirakara (shapeless), Jalesvara (lord of waters), Tumbavina (having his Vina made of the gourd), Mahakaya (of huge bod), Visoka (free from sorrow), Sokanasana (destroyer of sorrows), Trilokapa (lord of the three worlds), Trilokesa (suzerain of the three worlds), Sarvasuddhi (the all-pure), Adhoksaja (identical with Visnu), Avyaktalaksana (of unmanifest characteristics), Vyakta-avyakta Deva (lord of manifest and unmanifest), Visampati (lord of subjects), Para Siva (great Siva), Vasu (wealth), Nasasara (breath, essence of the nose), Manadhara (holder of honour), Yama (restrainer), Brahma, Vishnu, Prajapala (protector of subjects), Hamsa (swan), Hamsagati (having the gait of swan), Vayas (bird), Vedhas (dispenser), Vidhatṛ (disposer of fate), Dhatṛ (sustainer), Srastṛ (creator), Hartṛ (destroyer), Caturmukha (four-faced), Kailasasikharavasin (resident on the top of Kailasa), Sarvavasin (residing in all), Sadagati (always moving), Hiranyagarbha—Druhina (identical with Brahma), Bhutapala (protector of the Bhutas), Bhupati (lord of the earth), Sadyogin, Yogavid, Yogin (great Yogin), Varada (bcstower of boons), Brahmanapriya (fond of brahmins), Devapriya (fond of gods), Devanatha (lord of gods), Devaka (shining), Devacintaka (one considerate of the gods). Virupaksa (of uneven eyes) Vṛsada (granter of virtues), Vṛsavardhana (enhancer of virtues), Nirmama (detached), Nirahaṅkara (free from egotism), Nirmoha (free from delusion), Nirupadrava (harmless), Darpaha (destroyer of arrogance), Darpada (bestower of arrogance), Dṛpta (arrogant), Sarvarthaparivartaka (cause of change in every thing), Sahasrarcis (thousand-rayed), Bhutibhusa (having Bhasma as ornament), Snigdhakṛti (of loving shape), Adaksina (non-chivalrous), Bhutabhavya Bhavannatha (lord of the past, present and future), Vibhava (affluence), (Bhutinasana (destroyer of prosperity), Arthanartha (of good and bad fortune), Mahakosa (of great treasure), Parakaryaikapanḍita (sole scholar in other’s activities). Niskanṭaka (free from thorns), Kṛtananda (taking delight), Nirvyaja (free from false pretexts), Vyajamardana (suppressor of false pretexts), Sattvavat (possessing Sattva), Sattvika, Sattva, Kṛtasneha (loving), Kṛtagama (one who has made Agamas), Akampita (non-trembling), Gunagrahin (grasping goodness), Naikatman (non-single soul), Naikakarmakṛt (performing many activities), Suprita (well-pleased,) Sukhada (bestower of happiness), Suksma (subtle), Sukara (of good hands), Daksinanila (southern wind), Nandi Skanda (delighted Skanda), Dhara (mountain), Dhurya (worthy of being considered at the head), Prakaṭa pritivardhana (enhancer of manifest pleasure), Aparajita (the undefeated), Sarvasaha (bearer of everything) Govinda, Sattvavahana (cause of the flow of Sattva quality), Adhṛta (unsupported) Svadhṛta (self-supported), Siddha, Putamurti (pure formed), Yasodhana (considering fame as wealth), Varahasṛṅga dhṛk (holding the horn of Boar), Sṛṅgin (having a horn), Balavat (strong), Ekanayaka (sole lord), Sruti prakasa, (Illuminator of the Vedas), Srutimat (possessing renown), Ekabandhu-Anekadhṛk (sole kinsman supporting many), Srivatsala (darling of the goddess of Glory), Sivarambha (of auspicious beginning), Santabha (tranquil and well), Sama (equanimous) Yasas (fame), Bhusaya (lying on the ground), Bhusana (ornamented), Bhuti (prosperity), Bhutikṛt (creator of prosperity), Bhutabhavana (conceiver of all living beings), Akampa (non-trembling), Bhaktikaya (Having devotion as body) Kalahani (destroyer of Kala), Kalavibhu (lord of arts), Satyavratin (of truthful rites), Mahatyagin (great renouncer), Nitya (eternal) Santi Parayana (devoted to peace) Pararthavṛtti (actively engaged for others) Varada (gran ter of boons), Virakta (unattached) Visarada (skilful), Subhada (Bestower of auspiciousness), Subhakartṛ (maker of auspicious circumstances), Subhanaman (of auspicious names), Subha (himself auspicious), Anarthita (non-requested), Gunagrahin (acceptor of Gunas), Akartṛ (non-doer) Kaṅkaprabha (Gold lustred) Svabhavabhadra (naturally good), Madhyastha (stationed in the middle), Satrughna (Destroyer of enemies), Vighnanasana (destroyer of obstacles) Sikhanḍin (having tuft), Kavacin (having a coat of mail), Sulin (having a trident) Jaṭin (having matted hair). Munḍin (having clean-shaven head), Kunḍalin (having earrings), Amṛtyu (deathless), Sarvadṛk (seeing all), Simha (leonine) Tejorasi (heap of splendour), Mahamani (of great jewel), Asamkhyeya (innumerable), Aprameyatman (of immeasurable Atman), Viryavat (of great virya), Viryakovida (knower of virility), Vedya (comprehensible), Viyogatman (of disunited soul), Saptavaramunisvara (Identical with the seven junior sages), Anuttama (the most excellent), Duradharsa (incapable of being attacked), Madhura. (sweet), Priyadarsana (of loving vision), Suresa (lord of gods), Smarana (recollection) Sarva (destroyer), Sabda (comprehensible through words of the scripture), Pratapatdvara (foremost among those who blaze), Kalapaksa (time-winged), Kalakala (destroyer of death) Valayikṛtavasuki (having Vasuki as his wristlet), Mahesvasa (having great bow), Mahibhaṛtr (lord of the earth), Niskalaṅka (stainless), Visṛṅkhala (free from fetters), Dyumani (Jewel of the firmament), Tarani (sun), Dhanya (Blessed), Siddhida (Bestower of Siddhis). Siddhisadhana (achiever of Siddhis) Visvataḥ sampravṛtta (engaged in activities from everywhere) Vyuḍhoraska (of broad chest), Mahabhuja (of great arms), Sarvayoni (source of everything), Nirataṅka (free from terror), Naranaraynapriya (fond of Nara and Narayana), Nirlepa (free from attachment), Yatisaṅgatman (associating with the ascetics). Nirvyaṅga, (free from crippledness), Vyanganasana (destoryer of mutilated state), Stava (Hymn), Stutipriya (fond of eulogy), Stotṛ (eulogiser), Vyaptamurti (of pervasive body), Nirakula (unagitated), Niravadyatamayopaya (of blameless means) Vidyarasi (heap of learning), Satkṛta (honoured and welcomed), Prasantabuddhi (of calm intellect), Aksunna (unbeaten), Samgraha (collection), Nityasundara (ever beautiful), Vaiyaghra dhurya (of tigerish nature and considered at the head), Dhatrisa (lord of the earth), Samkalpa (conception), Sarvaripati (lord of the night), Paramarthaguru (real preceptor), Datta identical with, Datta (Atreya), Suri (wise), Asritavatsala (favourably disposed towards dependants), Soma (accompanied by Parvati), Rasajna (knower of the taste) Rasada (Bestower of Sweetness), Sarvasattvavalambana (Supporter of all living beings). Thus, Vishnu eulogised Shiva with the thousand names. Shiva was prayed to and worshipped with lotuses. |
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