Countering Hari and Vidhatri's Delusion

Upamanyu said

Then nada appeared there, whose attribute was sound. It was the syllable Aum, which is the brahman and also names the brahman. But Brahma and Vishnu did not understand it, because rajas and tamas hid their consciousness. The syllable then divided into four parts: the three matras "A," "U" and "M," and the half-matra after them. "A" attached itself to the southern side of the blazing lingam, "U" to the north and "M" to the centre. The sound of the half-matra was heard on top of the lingam. So Pranava, the supreme syllable, divided. The two gods understood nothing of the purpose of the division. Then the unmanifest Pranava changed and showed its self as the Vedas. "A" became the Rig Veda, "U" the undecaying Yajur Veda, the Sama Veda came from "M," and nada became the shruti of the Atharva Veda.

In short, the Rig Veda settled its meaning as rajas guna; as Brahma's form, first recipient in rites, whose undecaying self became creator of the worlds; with the tattva of earth; Nivritti in the path of kalas; Sadyojata among the five brahmanas; set in the lower part of the lingam; the seed behind the three kinds of causes; with the sixty-four qualities, prosperity, understanding, and anima and the rest. So the Rig Veda filled the universe in ten aspects. Then the Yajur Veda established itself in ten aspects: as sattva guna; Vishnu's form, first recipient in rites; preserver of the worlds; in space; as the tattva in the three kinds of learning; Pratishtha in the path of kalas; Vamadeva among the five brahmanas; set in the centre of the lingam and known as the womb of the three causes; and in the glory of Prakriti. So the Yajur Veda filled the universe. Next the Sama Veda established itself in ten ways: as tamas guna; Rudra's form, first recipient in rites; destroyer of the three worlds; in the tattva of supreme Shiva; as Vidya among the kalas; as Aghora among the five brahmanas; in the part of the lingam just above the pedestal; as the seed behind the three causes; and as the glory of Purusha. So the Sama Veda filled the universe.

Then the Atharva Veda divided itself: first aspect, without qualities; next, Sadashiva, the direct embodiment of Maheshvara; Shiva, the supreme self, free of action in all actions; as compassion toward beings, the one who frees creatures; and as the world beyond words and thoughts. There is a world above, called Unmana. Beyond it is the super-world where he lives with Uma. Ishvara always lives with Uma in the world called Soma. That world is above Unmana, and whoever reaches it does not return. Among the kalas, Shanti and Shantyatita pervade it; among the five brahmanas, Purusha and Ishana. The excellent top of the lingam is nada. Only partless Shiva is invoked and worshipped there. Among tattvas, bindu and nada are beyond Shakti. This is beyond the tattvas and, in its true meaning, is not held to be a tattva at all. It is beyond the three causes and beyond maya, the cause of agitation. It is beyond Maheshvara and beyond infinite pure knowledge, beyond all the Vidyeshvaras, beyond the intelligence that is Isha and beyond Sadashiva. It is beyond the divinity made of all mantras with the three Shaktis, the one with five faces and ten arms, directly both with parts and without parts. It is the region beyond bindu, the half-moon and the moon, beyond what is called nada, beyond the lord of sushumna and the lord of Brahmarandhra, beyond Para Shakti and Shiva's tattva. He is Shiva, the supreme cause who himself has no cause, supporting all causes, undecaying, the one who meditates and is meditated on. He stands in the centre of the supreme firmament, above the supreme self, with every kind of glory, lord of every lord, beyond the prosperity of maya, beyond pure humans, beyond Para and Apara, beyond what is to be discarded and what to be grasped, beyond pure comprehension, pure knowledge and Unmana, beyond what is greater than the greatest and beyond the supreme prosperity of Unmana. He has no beginning and no limit, depends on no one, cannot be crossed and is stable. These are the ten meanings in the shruti of the Atharva Veda, which thus pervades the universe.

The Rig Veda also said, "I have spoken of the waking state. Through it I always ordain the 'I am' self-tattva." The Yajur Veda said, "I have spoken of the dream state. Through it, with or without Vidya in me, objects of pleasure are known." The Sama Veda said, "I have spoken of the sleep state as pervading everything. This means Shiva, and the nature of what I have spoken is tamas." The Atharva Veda said: "I have spoken of turiya and the state beyond turiya, which lies beyond the paths. Shiva, Vidya and the self are called the three paths. The three gunas can be reached through the three Vedas, but anyone who aspires to the supreme state of nirvana, called turiya and beyond these paths, must purify them. He is without qualities and purifies the paths. Nada measures both, and what ends nada is my self. So Parameshvara is foremost and independent of any meaning that exists in me. Every object that exists is a mixture of gunas, individually or together, sometimes with one predominating. This is called the meaning of Pranava. This single syllable, signifying the brahman, expresses every meaning. With it Shiva first creates the universe. So it is said that Shiva is Pranava and Pranava is Shiva. There is no great difference between the expression and the expressed. Rudra is without thought and cannot be reached by thought or word; they simply return. Through that single syllable he is the one spoken of. Through its first letter 'A' Brahma is spoken of, through the second letter 'U' Vishnu, through the auspicious 'M' Rudra. Brahma came from Mahesha's right limb and Vishnu from his left. Nilarudra, also meaning Shiva, came from Shiva's heart. Brahma creates, Vishnu deludes and preserves, and Rudra destroys and constantly controls those two. So those three are called the causes of the universe. Since he is the cause behind the three causes, Shiva is the supreme cause. Because rajas bound you in enmity, you did not grasp this truth. To enlighten you both, the lingam manifested between you. That is why I am spoken of as Aum." When the Atharva Veda said this, the Rig, Yajur and Sama Vedas and thousands of their branches endorsed it. Yet although the Vedas said this with their own mouths, the two felt it was a dream and still did not understand. To enlighten them and remove the darkness of ignorance, everything the Vedas had said was written on the lingam. Seeing it written there, they were calmed. The two gods were enlightened and their minds became serene.

Brahma and Narayana came to know the nature of the god Virupaksha. They understood the nature of creation and dissolution and the six paths. He is the supreme refuge, the abode beyond Purusha, the brahman, with none above him, partless Shiva Ishvara, the eternal lord of the world display made of Pashus and Pashas. He is the ultimate and holds no fear. He is without decay, increase or decrease. He pervades inside and outside yet has neither inside nor outside. He is eternal, without excess of any kind, with none of the signs of the universe or worlds, without signs and unascertainable, beyond thought and word, in the form of a single refulgence, serene, pleasant and constantly rising, a home of all that is auspicious, with a Shakti of like nature. They joined their hands above their heads. Frightened, the two spoke.

Brahma said

Divinity, whether I know or am ignorant, you made me in the beginning. If I was confused, whose fault is that? Lord, even if I am ignorant, in your presence who can fearlessly say what he should do and what others should do? Lord of the gods, the quarrel between the two of us has been wonderful, for as its result we have won the fruit of bowing at your feet.

Vishnu said

Divinity, I do not have words to praise greatness like yours. But to stay silent before a master is a fault. Now that this has happened, it is also a chance to do right. In my ignorance I may have said something, and for that I bow to you. Through your maya we forgot that you made us the causes. I was deluded by ego and so was corrected. Ishvara, why submit more? I am very afraid. You cannot be measured and yet I tried to measure you. You are called Mahadeva, the one who removes the afflictions of the terrified. Shankara, pardon the wrong I have done.

Vayu continued

So the two lords petitioned and Maheshvara was pleased. He showed favour to the two gods, smiled first, and answered them.

Ishvara said

Vidhatri, child, Vishnu, child, you were deluded by my maya. Through ego both of you thought yourselves lords and were bound in enmity. Even when the dispute became a fight, you did not stop. The reason for your origin was the creation of beings, and that stopped. I wanted to dispel the force of your ignorance and the quarrel between you, and to make you give up insolence and delusion. To make you stop, I played the game of appearing as a lingam. So do not quarrel like this again, give up all your shame, give up jealousy and attend to your tasks. Earlier I gave you both, with my instructions, all the collections of knowledge so that you might know the nature of the real cause. The supreme panchakshara, called a string and jewel among mantras, was also given to you. I taught you everything, but you forgot. So with my instructions I give it all to you again. Without these, you will not be able to create or preserve.

Upamanyu continued

Having said this to Narayana and the grandfather, Mahadeva gave the two of them the king of mantras together with the collection of knowledge. They received Maheshvara's supreme, great, divine command, the jewel among mantras with its great meaning and all the kalas. They lay flat like rods at the feet of the lord of the gods and stood there with their fear gone, overcome with bliss. Then something wonderful happened: as if by magic, Ishvara's lingam vanished, and they could no longer see it. With the cause for love gone, they lamented and asked each other, "Did it really happen?" But thinking of Shambhu's unthinkable greatness, they lost their sorrow. Deep friendship arose between them and they embraced. As instructed, the two bulls among gods went back to their roles in the universe. Since then Shakra and all the other gods and asuras, rishis, nagas, men and women have followed the rules, set up lingams and worshipped him.