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gods; through whom tremble the columns in the foundations of the structure of the three worlds, the friend of Lakshmi's Lord Vishnu], Śambhu engaged in sport,1 the Svayambhi.
(Verse 5.) May be whose majesty is extolled by the goddess Fortune's Lover [Vishnu], the darling of the Mountain's Daughter [Uma], who illamines the regions of space with the radiance of the high ruddy rubies on the diadems of the princes of gods and demons bowing at his feet, who wears the Sadyojāta-face, the god Svayambhu, with joy of soul ever grant us fortune in devotion and prosperity.
(Verse 6.) May Sambhu, whose two lotus-feet are grazed by the broad diadems of the brilliant King of Gods [Indra], the King of Kings [Vishnu], and the multitude of princes of Daityas, and who bears the eight bright forms of water, earth, air, sky, fire, sun, moon, and soul, grant us (our) desire.
(Verse 7.) May Sambhu, who, pervading and protecting the fourteen worlds from the seat of his three Powers of Will, etc., creates prosperous life in the multitudes of all beings, dwelling in the souls of votaries, everlastingly with joy bestow a revelation of himself in the lotus of my spirit!
(Verse 8.) May Sambhu of surpassing majesty preserve us he who praises for her supreme simplicity the great mountain Himavat's Daughter, who, when she saw the little moon-crescent on his looks, (and) when through the bright light spreading over his moon-like brow in lovely lustre there was the phenomenon of a full moon, cried: "Lo, O God, the young moon has grown to an over-full moon!
(Verse 9.) A place of beauty is the continent of Jambudvipa, which is surrounded by the seven seas, seven continents, and seven ranges of central mountains; as in the region of Bharata belonging to this continent there is to be seen a province [Kantala], the lord of the goddess of this land of Kuntala, which is famed for displaying to the eye exceeding brilliance, is a moon expanding the lotuses of the Chalukya race, an Indra of bright semblance.
I understand Hamma-Sambhu as narma-Sambhu, comparing such expressions as Nritta-Ganapati, Gita
Govinda, etc.
This is one of the pancha-mukha or five faces or phases of Siva. The beginning of this cult appears in the pancha-brahma-mantra, i.e. Taitt. Aranyaka X. 43-47, in which Sadyojāta, Vamadeva, Aghora, Tatpurusha, and Isana are worshipped; Sayana in loco says that Sadyöjäta is the western face, Vamadeva the northern, Aghora the southern, and Tatpurusha the eastern. This is elaborated in the Pañcha-brahma Upanishad (especially § 7); and the Brihaj-Jabala Upanishad i. 8 says that from the Sadyōjäta face arose Earth, thence the Nivritti Kala, etc. The Southern Saivas teach that Isana is the supreme phase, having the function of grace (anugraha), and termed mürtta (" embodied "); Tatpurusha, termed "month" (eaktra), with the function of concealment (tirödhana), pervades all souls as astaryamin and conceals the nature of the universe by means of the sapta-jala arising from the Nada and Bindu; Aghora, termed "heart" (hridaya), has the function of dissolution (samhara); Vämadēva, termed "secret organ (guhya), with the function of maintaining the cosmos (athiti), keeps souls fettered in the illusion of Maya and educes discriminate perception (vijñāna), etc., from the Bindu; and Sadyōjäta, termed "body" (mürtti), with the function of creation (arishfi), unites bodies to souls. Ct. Nallasvami Pillai's translation of Arunandi's Siva-sana-siddhiyär, p. 166 n. The formula quoted in Sareadartana-sangraha (Calcutta edn., 1872, p. 96) identifies Isäns with the head, Tatpurusha with the mouth, Aghora with the heart, Vämadeva with the secret parts, and Sadyöjäta with the feet; cf. Cowell and Gough's translation, p. 11. Cf. Gopinatha Rao, Elements of Hindu Iconography, Vol. II, pp. 64, 97 f., 366 f., 375-9, 384, 388, 404. See also Mrigendra Agama iii. 8, aud also on the ritual Karana Agama i. 64.
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Raja-raja: ef. Sabara-sankara-viläsa ii. 29, ananta-bhushitan=ilädhara-rajan.
Cf. Mahabharata VII. ccil. 67 (Pratapchandra Ray's edn.), the opening stanzas of Abhijñāna-takuntala and Malavikagnimitra, etc.; see also Nallasvami Pillai's Studies in Saiva-siddhanta, p. 93 f., and Gopinatha Rao, Elements of Hindu Iconography, Vol. II, pp. 403 ff.
Namely, Thought (jana), Will (ichchha), and Action (kriyā).
