After this, Shree Meha Deiv said: ‘Having thoroughly impressed your minds with the image of my form, compose all your doubts and perplexities; and since your origin is from Prekreetee, ye are strong and mighty: and I have divided my person into three parts: I have fixed Brehma on my right hand, Vishnu on my left, and myself in the place of the breast. And, whereas your faithful attachment is beyond all bounds; whatever desire ye shall have in your minds, it shall be fulfilled.’—‘After that,’ said Brehma, ‘I and Vishnu, performing Nemeskar, humbly observed, that, having bound ourselves with complete attachment to his munificent service, we were hopeful that we should, under no circumstance or place, ever let slip from our hearts the recollection of his Majesty.’
Distich.
In terms of gracious import he answered: ‘Since your creation is for the purpose of producing the world, your request hath obtained its accomplishment; and your Bekt, i.e., adoration, shall ever be firm and orthodox towards me. You must make a Preteema, i.e., my image, of clay, and perform Pooja to it: in which ye shall both consult your own advantage and my contentment. Moreover, another figure in this same form of mine, shall appear from a wrinkle of Bremha’s forehead, and be named Roodre, and shall apply to compose the perplexities of the creatures; and he shall possess power not inferior to my own. Between him and me there is no distinction. Thou, too, and Bremha, and Roodre, we are in fact all one form, and in no manner whatsoever is there any difference between us four to be be admitted: except only that there is this one distinction between us, that your origin is from Prekreete and mine is not. Wherefore, keeping this in your minds, be diligent in Dyan to me. The four castes also, which are the Brehmen, the Khshtree, the Vishye, and the Soodre; and the four Ashreme, i.e., the Brehmecharee, the Grehest, trye, the Waneprest, and the Sanyassee; together with all other creatures, shall thou introduce into the field of existence, that they may become capable of Gyan and Aghyan.’ And to Vishnu he said: ‘Be thou the granter and bestower of Mooktee in this world, and that, which in my sight is good, shall appear the same in thine; and whosoever shall admit any doubts herein is no Gyanee (i.e., learned in the truths of divinity). And, of the Lings which have been already mentioned, having made one of pearl, another of the dung of a milch cow, a third of gold, and a fourth of clay, and joined them together, be diligent in worshipping them.’ After giving these orders he vanished; and the Ling of the Pooja of Shree Meha Deiv made its appearance from that same day. He, who in presence of Ling shall open his mouth in praise of Shree Meha Deiv, is for six months in the form of Shree Meha Deiv. There is no doubt of it.
Fifth Adhyaye.
The Reeshes again mentioned to Soote that, by the particulars of the production of the Ling, their greatest crimes were entirely done away, and they became liberated and redeemed. But the Mahatemye, i.e., the mightiness of Sheev and the production of all creatures, was what they wished more expressly to hear specified. Soot Pouraneeke said: ‘A mercy on your understanding, for ye have well demanded. The Ling of Seda Sheev, which is Anente and Neergoone, announced to Vishnu, ‘All creatures shall employ themselves in worshipping thee, and whosoever shall be in straights and difficulties shall obtain release thence by thy favour. Thou must therefore assume a variety of appearances in the world, and obtain fame and glory by the Avetars, and conduct the inhabitants of the world to the degree of liberation. I, also, becoming Roodre, in this very form of mine, will closely attend to the different necessities of those who shall be created and sooth their griefs and calamities. As there is no difference between thee and me, and Dhyan, i.e., thought of me, dwells constantly in thy heart, I, too, will never be forgetful of thy Dhyan: and, whosoever shall be a faithful devotee of mine, and hath at the same time evil thoughts towards thee, I will set aside, all his merits and deserts towards me, and precipitate him to the lowest abyss!’ Vishnu also answered,’O! Meha Raja, whosoever shall be devoted to my Bhekt, and who, shall in the least instance be deficient of respect to thee, I will hold him guilty of the blackest offence, and dispatch him to hell, nor will release him thence until the universal dissolution of all things.’ After that, Vishnu said to Brehma, ‘Whenever any difficulty shall shew itself to me, be thou my protector; and since thou art the most exalted and chief of all the Deivetas, pay attention to all matters both in gross and detail. He who shall acknowledge thee, acknowledgeth me also; and he, who between us two shall start the least distinction, takes the securest method to fix himself in hell. For the space of one hundred grand years, no obscurity, nor diminuition shall be obtruded on the light of thy being; and one of thy days, which is composed of four thousand Yoogs, and is called Kelpe;—for that time, be thou rigorous and absolute.’
Thirty-eighth Adhyaye.
Of the particular Lings of Seda Sheev.
The Reesheeshwers demanded of Soote an account of the Lings of Seda Sheev, that are known upon this part of the earth, and are worthy to be worshipped, and where they are stationed.
Soote answered: The Lings of Seda Sheev are innumerable. The whole earth is replete with them; and whatsoever is visible is a form or species of Ling. Besides which, no place whatsoever is void of them; both Paradise and Patal are stocked with them; and all the Deivetas and Reeshes are occupied in their worship. And those who with complete devotion and entire faith have worshipped them, Bhegewan, for the gratification of such devotees, hath appeared and established himself there, at the desire of his votaries, with a Ling for each particular case of demand.
The Lings which are thus extant over the land, are not to be counted: but of such as are now more especially in repute I shall immediately state to you the twelve Jyotee Lings.