ed, "Hearing these words of the lotus-born Brahma,
Maheswara became gratified. Desirous of extending his grace, he laughed
aloud. The celestials then gratified (with praise) both Uma and Rudra.
The arm of the thunder-wielding Sakra re-got its natural state. That
foremost one of all the gods, that destroyer of Daksha's sacrifice, that
divine lord having the bull for his sign, became gratified with the gods.
He is Rudra, he is Siva, he is Agni, he is everything, and he hath
knowledge of everything. He is Indra, he is the Wind, he is the twin
Aswins, and he is the lightning. He is Bhava, he is Parjanya, he is
Mahadeva, he is sinless. He is the Moon, he is Isana, he is Surya, he is
Varuna. He is Kala, he is Antaka, he is Mrityu, he is Yama.[274] He is
the day, and he is the night. He is the fortnight, he is the month, he is
the seasons. He is the morning and evening-twilights, he is the year. He
is Dhatri, he is Vidhatri, he is the Soul of the universe, and he is the
doer of all acts in the universe. Though himself without body, it is he
who is the embodied celestial. Endued with great splendour he is adored
and praised by all the gods. He is One, he is Many, he is hundred and
thousand. Brahmanas versed in the Vedas say that he hath two forms. These
are the terrible and the auspicious. These two forms, again, are
multifarious. His auspicious forms are water, light, and the moon.
Whatever is highly mysterious in the several branches of the Vedas, in
the Upanishads, in the Puranas, and in those sciences that deal with the
soul, is that God, viz., Maheswara, Mahadeva is even such. That God is,
again, without birth. All the attributes of that God are not capable of
being enumerated by me even if, O son of Pandu, I were to recite them
continually for a thousand years. Even unto those that are afflicted by
all the evil planets, even unto those that are stained with every sin,
that great protector, if they seek him, becomes gratified with them and
granteth them salvation. He granteth, and taketh away life and health and
prosperity and wealth and diverse kinds of objects of desire. The
prosperity is his that is seen in Indra and other gods. He is ever
engaged in the good and evil of men in this world. In consequence of his
supremacy, he can always obtain whatever objects he desires. He is called
Maheswara and is the lord of even the supreme ones. In many forms of many
kinds he pervadeth the universe. The mouth which that God has is in