It is since the Rudradhyaya in TS. IV.5 that we find the list of epithets used as a hymn of prayer. The list of epithets went on increasing and was lastly recorded as Sahasra-nama. Here we have a list of Shiva’s epithets as prayer in vv. 90-164.
Vaya said:
1. Sages know that there are four Yugas in Bhäratavarşha.2 There are Kruta, Tretā, Dväpara and Kali Yugas.
2. It is surprising that the cycle of Yugas should be limited to Bhāratavarsha only.
2-3. A thousand cycles of these four yugas constitute a day of god Brahma. The seven Ganas (groups of gods) like Yama and others and the fourteen Romavat groups in their physical bodies resort to Janaloka along with their followers. In this way, Devas go from Maharloka to Janaloka and Tapoloka.
4. When many Manvantaras pass off, the mighty devas of the Kalpa go up and attain Sayujya.
5-7. When the time of withdrawal (dissolution) arrives, the fourteen Gaņas leave Maharloka.1 Those gods in combination with these quit the Maharloka), when the elements and immobiles alone are left behind, when all the regions from the Bhuvar-loka to Svar-loka become void; when Devas whose duration of tenure is a Kalpa go up to Janaloka, god Brahmă then collects (all) the groups of Devas, sages and Dänavas and destroys them all through fire and showers when the Yuga comes to an end.
1. Verses 5-14 describe the dissolution of the universe and formation of one Ocean (Ekāmana) of cosmic waters with god Vişhnu lying on the serpent couch and god Brahmä born in the lotus-flower blooming on the lotus-plant issuing from Vishnu’s navel.
8. In the seventh Kalpa that has just passed off and has been described to you by me, the seven oceans joined together and formed one vast limitless (and divisionless) ocean full of darkness.
9-11. In the vast single ocean, the lord holding conch, discus and mace lay on the serpent couch. He had the colour of the cloud. He was lotus-eyed. He had a crown. He was the lord of Lakşhmi. He was Hari, the eighth Purushottama born of the mouth of Nārāyaṇa. He had eight arms, and a broad chest. He is the source of origin of the worlds. He was in communion with the self. Conversant with the process of Yoga, he had taken to meditation beyond the ken of thought, by his Māyā. The serpent (his couch) had a thousand hoods; its body had an unparalleled splendour and the lustre of gold.
12. While he was lying there, taking repose in the Atman, he, the mighty Vişhnu, created a lotus in his umbilicus just for a sport.
13. The lotus extended to a hundred Yojanas. It had the splendour of the midday-sun. It was very high supported by an adamantine stalk. It was created sportively by the powerful lord.
14. While lord Vişhņu was sporting thus, the golden-coloured four-faced, wide-eyed Brahmā, unperceivable by the sense organs, and born of the golden Cosmic Egg, approached him casually.
15-16. On seeing him sporting with the fresh lotus, shining with brilliant lustre, emitting sweet smell, Brahmā worshipped him.1 He was surprised and praising him in loud voice, he asked, “Who are you, Sir, lying in the middle of water?”
1. Verses 15ff, the meeting of Brahmā and Vişhnu leading to their quarrel. on personal superiority and the appearance of god Shiva to solve it, is the Shaivite way of establishing Rudra’s greatness. Cf KP I. 9. 12-49. But here Brahma is shown to be more magnanimous than Vişhņu who is superior to him in knowledge about Shiva.
17. On hearing the auspicious words of Brahmă, Vişhņu got up from his couch, with eyes outstretched with wonder.
18. He gave the reply, “Whatever is there (such as) the heaven, firmament, elements; but I am the master, the highest region.”
19. After saying this, Vişhnu continued, “Who are you, Sir? Where have you come from? Where have you to go again? Where is your permanent abode?
20. Who are you, sir? A universe-formed being? What can I do for you?” When Višhņu said thus Brahmä replied:
21. “Just like you, I am the first creator Prajāpati. I am called Näråyana. Everything rests in me.”
22-23. But Vişhnu, the source of the universe, heard this with wonder. Being permitted by lord Brahmā, the creator of the worlds, the great Yogin Vişhņu entered the mouth of Brahma, out of curiosity. After entering he saw in the belly of Brahmā, these eighteen continents, along with oceans, and mountains, the living beings beginning with Brahma and ending with a blade of grass, people of four castes and the eternal seven worlds.
24. On seeing all these, Vişhnu of great renown and splendour, repeatedly exclaimed thus: “Oh, the prowess of the penance of this being!”
25. Vishnu wandered though different regions and different hermitages, but he could not see the end (of it) even after the expiry of one thousand years.
26. Then the Garuda-emblemed deity (Vişhnu) came out of his mouth. The enemy-less (lit. one whose enemy is not born) Lord addressed Brahma, the grandfather of the world:
27. “O Lord, O sinless one, I do not see the beginning, the middle or the end of your belly. I do not see the end of time and space.”
28. After saying thus, Vişhnu spoke again to Brahma, “O excellent Brāhmaṇa, you too, enter my belly and see the incomparable world within.”
29. On hearing his words delightful to the mind and approving of them, Brahmā entered the belly of Vişhnu.
30. Stationed within his body, he of unimaginable exploits, saw the same worlds. Though he wandered within he did not see the end of worlds in the body of the primordial lord.
31. On seeing that Brahma was returning, Vişhnu closed all the pores of his body. The lord then wished to resume his happy deep sleep in the middle of the vast ocean.
32. When Brahmā saw all the openings closed, he made his form very subtle and discovered a small opening in Vişhnu’s umbilicus.
33. Through the stalk of the lotus he came out and then resumed his own form. The four-faced lord seated in the middle of the lotus, shone with a splendour like that of the interior of the lotus.
34. In the meanwhile there arose a clash between them on the point of (individual) entirety (superiority) in the middle of the ocean.
Suta said:
35. Then the trident-bearing Lord of unmeasurable soul, the Lord of all living beings, who was clad in gold-coloured bark garments, came where the eternal Lord Vişhnu was lying on the couch of the (Shesha’s) serpent’s body.
36. While he was walking quickly, big drops of water kicked forcibly by his feet rose up in the sky. They were very hot and extremely chill. A violent wind also blew.
37. On seeing that mysterious phenomenon, Brahma spoke to Vişhņu, “The drops of water are big and hot. The lotus is also moving terribly. Please clarify this doubt of mine. What else do you wish to do?”
38-40. On hearing these words uttered by Brahma, the lord of inimitable activity and the destroyer of demons, thought within himself thus, “Could it be that another living being has taken abode in my umbilicus? It speaks agreeable words though it does disagreeable acts:” After thinking thus he replied, “O lord, are you agitated in that lotus?
41. O Lord what have I done to you? Wherefore, O greatest of men, you speak to me thus, though I am your excellent friend? Speak precisely.”
42.While the lord of Devas was speaking thus in accordance with the convention, lord Brahma of lotus-like brilliant complexion, the storehouse of the Vedas, replied.
43. “O Lord, I entered your belly by your desire. Just as the worlds were seen by you in my belly, so also the worlds were seen by me in your belly.
44. O sinless one! At the end of one thousand years, as I was returning (out of your belly), I found that due to rivalry you have closed all the openings wishing to bring me under control.
45. O blessed one, then thinking within myself, I gained an entrance through the umbilicus and came out of your navel through the lotus stalk.
46. Let there be no misgiving in your mind.” On hearing these words of Brahma, Vişhnu spoke thus:
47. “What I shall do afterwards has been thought over by me. It was only out of sportiveness that I quickly closed the openings and not to harass you.
48. You shall not take it otherwise. You are worthy of my honour and worship. O gentle one, forgive whatever misdeed I may have committed. Hence O Lord, being urged by me, you shall get down from the lotus.
49. I cannot bear you as you are so brilliant and weighty. Then Brahmă replied, “Tell me what boon you will bestow on me if I come down from the lotus.”
Vishnu said:
50. “O destroyer of enemies, please be my son. You will derive great delight thereby. You are a great Yogin with truth as your asset. You are worthy of being worshipped. You are of the form of Omkara.
51. O Lord of all, from now onwards you will have a white turban as your crest ornament. You will be known as Padmayoni (one born out of a lotus). O Brahmā, O Lord of the worlds, be my son.”
52. Then Lord Brahmă accepted the boon from Vishņu. Pleased in his mind and without any sense of rivalry, he said, “May it be so”.
53. On seeing a wonderful being approaching with the lustre of the rising sun and with a huge face, he spoke to Nārāyaṇa:
54-56. “O Vişhnu, who is this person coming hither? He is incomprehensible with a huge mouth, curved fangs, dishevelled hair, ten arms, characterised by the trident, and faces all round with many eyes. He is the lord of the worlds, He is hideous in form. He wears a girdle of Muñja grass. His penis is lifted up. He is roaring terribly. He has great refulgence. He is a heap of splendour. He has pervaded all the quarters and heaven.”
57-59. On being addressed thus, Vişhnu spoke in reply to Brahma, “He has been coming quickly wading through the ocean. Kicked by his feet, the whole ocean is agitated with profuse sprays of water raised in the sky. O lotus-born (god), you are being sprinkled by them. The great lotus coming out of my umbilicus is being shaken along with you by the wind exhaled through his nose. He is the eternal lord Isha, the destroyer. Let us both eulogise the bull-bannered lord.”
60-61. Then the infuriated Brahmă spoke to Vişhnu, the illuminator of the lotus, “You do not know yourself the source of origin of all the worlds nor me Brahma, the eternal creator of the universe. Oh! Who is this being (called Shankara) excelling us both?”
62. On hearing the furious words of Brahma, Vişhnu said, “O gentle one, do not speak disparagingly of the noble Ātman.
63. The ancient Purusha, the lord of Maya and Yoga is (Dharma) itself. He cannot be thwarted. He is the bestower of boons. He, the eternal lord, is the cause of this universe.
64. He is the soul of all souls. He is the sole light that shines. He is god Shankara himself who is sporting with childish toys.
65. As the creator of subjects his names are Pradhāna. Avyaya, the unmanifest light, Prakruti, darkness incomprehensible. Whatsoever he may be, he is sought by ascetics, distressed with grief.
66. He is the eternal sower of the seed. You are the eternal seed. I am the eternal womb”. Thus told, Brahmă, the soul of the universe, spoke to Vişhņu again:
67. “You are the womb. I am the seed. But how is he the Sower of the seed? It behoves you to remove this subtle doubt of mine.”
68. On hearing this, Vişhnu explained to Brahmā, the sustainer of the worlds, their own origin and the origin of the worlds. He cleared the doubt of Brahma with a suitable analogy.
69. “There is no other being greater than he or more subtle (unmanifest) than he. The region of the lord is the goal of the spiritualists. It is the abode of bliss.
70. The supreme lord has split himself into two and entered the self. He is both possessed of and devoid of attributes. His form without attributes is subtle and unmanifest.
71-72. He is the knower of Māyā (Prakruti) and her activities; he is deep and inaccessible. His penis deposited you as the seed in my womb, in the primary stage of creation. In due course of time that seed became the huge golden egg in my womb.
73. For a thousand years, the egg was embedded in the waters. At the end of a thousand years, it was split into two by the elemental air.
74. One of the upper parts of the crust turned into heaven and the other (lower) into the earth. The lofty foetus became the golden mountain Meru.
75. It is from that, there woke up the golden-wombed lord (Hiranyagarbha) of Devas and I, the four-armed Vişhnu.
76. Then, at the end of a thousand years, the egg was plit into two. On seeing the world a void without stars, the moon and planets, you pondered over, ‘Who is here?’ Then your sons were born.
77. They are born (as your sons) again and again at the end of a thousand years—they who are the early predecessors, pleasing to look at, endowed with fire-like brilliant bodies and eyes wide like the petals of a lotus.
78. Glorious Sanatkumāra and Rubhu who were perpetually celibate, Sanātana, Sanaka, and Sanandana were born simultaneously. They could visualize objects even beyond the reach of sense-organs.
79. They were born with controlled mind and devoid of three distresses. They said that they would not take up the work of creation.
80-83. There is a great pain in this birth, O gentle one. It is attended by old age and sorrow. Life, death and birth occur again and again. This world is a dream. Even in heaven there are miseries. On realising the tortures of hell, the advent and the inevitability of events and seeing that Rubhu and Sanatana were under your control, the three sons Sanaka and others eschewed the three gunas (the creative ingredients) and attaining knowledge of the illusory nature of the world, they renounced the world. When they had renounced the world you were deluded by the Mayā of Shankara.
84. In this Kalpa, O sinless one, your consciousness is withdrawn and the subtle elements earth etc. remain intact (to the end of Kalpa).
85. This Maya of the lord functioning in the world has been explained to you. That mount Meru is said to exist in Devaloka.
86-87. You will realize your greatness. You will realize your self through your own self. You shall know me the lotus eyed one. You shall approach the lord supreme Shiva of great Yogic (power), the bestower of boons to all living beings. After approaching him who is the preceptor of the universe in the form of Pranava, you shall propitiate him by prostration. Should he be infuriated, he may burn us both by his very breath.
88. After knowing that lord of great Yogic power I shall be strong and powerful keeping you ahead. I shall eulogise the lord who has the lustre of fire.”
Suta said:
89. Keeping Brahmă ahead, the Garuda-bannered deity, Vişhnu recited this hymn (in praise of Shiva) uttering his past. present and future names of Vedic origin,
Hymn to Shiva:
90. Obeisance to you, the lord of good rites and unfathomable splendour, the lord of holy centres, the Bijin (sower of seeds), the trident-bearing lord.
91. Obeisance to Amedhra (one without the penis), Urdhvamedhra (one with erected penis), Vaikuntharetas (from whose semen Vişhnu was born), the eldest, the superior-most, the first and the foremost.
92. Obeisance to Havya (one to whom Havis offerings are made), who is worthy of worship, to Sadyojāta, the impervious, the lord of wealth, the deity wearing yellow barkrobes.
93. Hail to thee, the origin of living beings like us, the lord of the materials of Vedic and glorious heroic rituals.
94. Obeisance to the lord of Yoga and Samkhya, to the lord of sages of (controlled, limited) sleep.
95. Obeisance to the lord of the loud roar, lightning, thunderbolt and clouds, to the lord of oceans and continents.
96. Obeisance to the lord of mountains, of Varşhas (subcontinents) and of rivers flowing to the west and the east.
* *Mallinātha, quoted in Apte’s Students’ Sk. Dictionary 278, distinguishes between nada and nadi as follows:
prāk srotaso nadyah pratyak-srotaso nadāḥ narmadām vinetýāhuḥ|
97. Obeisance to the lord of medicinal herbs and trees, to the presiding deity of virtue or religion and holy rites, and to the lord of continued existence (as distinguished from Utpatti and laya or creation and destruction or death).
98. Obeisance to the lord of juices and jewels, of moments, of Kāla (a unit of time).
99. Salute to the lord of nimeşhas (winking time), of kashthās (1/30 of a kala), of days, nights, fortnights and months.
100. Obeisance to the lord of seasons, of numbers of parārdha and to the lord of the greatest of the great.
101. Obeisance to the lord of Puranas, the Yugas, of the fourfold creation and to the infinite-eyed.
102 Obeisance to the lord of agriculture and other occupations settled at the beginning of the Kalpa, to the lord of the universe, of god Brahma and others.
103. Obeisance to the lord of lores (vidyās), sacred rites and of mantras.
104. Obeisance to the lord of pitris (manes), of pašhus (souls und by pāśha), to thee of virtuous words, and to the ancient Bull.
105. Obeisance to thee of beautiful hair, of lifted-up eyes and upward heads, to the lord of pašhus, and to the Bull-emblemed god.
106. Obeisance to the lord of Prajāpatis, Siddhas, of Garuda, serpents and birds.
107. Obeisance to the cow-eared deity seated on the Bull, the spike-cared deity, to the chief of Räkşhasas, the incomprehensible deity of Väräha Kalpa.
108. Obeisance to the lord of Apsaras-s and Ganas, waters and splendour.
109. Obeisance to the lord of Lakşhmi endowed with glory and bashful modesty, to the congeries of the weak and the strong and to the agitator of the unagitable.
110. Bow to the long-horned, single-horned, humped Bull, to the body of (great) steadiness and to the light of great splendour.
111. Obeisance to the lord of the past, present and the future, to the valorous hero of great splendour, and to one who excels others.
112. Salute to the granter of boons, the most excellent, omnipresent lord of the past, present and future.
113. Hail to thee the lord of the people, the penance and bestower of boons, to the deity worthy of salutes (worship). Obeisance to the lord of salvation, of the people and the hell.
114. Obeisance to Bhava, the worshipper, the worshipped the sacrificer, one praised with loud voice, to the illuminated, the Nirguna principle.
115. Bow to the noose, the hand and the well-ornamented Obeisance to the one with (proper) oblations, (wrongly offered) oblations, well-offered and well-whetted one.
116. Obeisance to the Ishta, Pūrta, Agnishtoma, Rutvik, Ruta (order), Satya (truth) and the lord of living beings.
117. Salute to the member of the sacrificial council, to Dakshinā (the momentary gift in a sacrifice) and Avabhrutha (the ceremonial ablution after the sacrifice). Obeisance to the non-injurer of the worlds, the charm and medicine for the individual soul.
118. Hail to the bestower of contentment, the three-eyed sweet-scented one. To the lord of the sense organs. Obeisance to the (lord of) remedy and to the lord wearing garlands.
119. Obeisance to the universe, to the universal-formed one with eyes and faces all round and one with infinite hands and feet
120, Obeisance to Havya (offerings to gods), Kavya (offerings to the manes) and Havya-Kavya. Obeisance to Siddha, Medhya (pure), the desired and the unchanging lord.
121-122. Hail to the great hero, terrible agitator of the unagitable, one of good intellect, the deity of good subjects, the refulgent sun. Bow again and again to Suparna (beautiful-winged one), of gold colour, to the odd-eyed, three-eyed, tawny one endowed with great strength.
123. Obeisance to the dazzler of eyes, the gentle-eyed one, to the smoke-coloured, white (coloured), black (complexioned) and the red one.
124. Bow to the adorned, the reddish brown and yellow (coloured god), one equipped with quiver. Hail to the possessor of and the one devoid of Vishesas (speciality?).
125. Obeisance to the lotus-complexioned destroyer of death and to the god of death. Salute to the dark, white, tawny and red complexioned lord.
126. Obeisance to the lovely one of the colour of cloud at dusk, to the multi-formed holding skull in the hand, to the naked and to the one with matted hair.
127. Obeisance to the incomprehensible Sharva, unslayable and excellent. Obeisance to one that supports from front and back and hail to the fire.
128. Obeisance to the great, the impassable, the obstruction and to one of tawny colour. Obeisance to one with a body as lustrous as the sun. Obeisance to one with strength and velocity.
129. Obeisance to the Pināka-bearing lord, the stretching, riving and prosperous deity, of keen intellect and wearing Rudräksha. Obeisance to the naked, tufted lord.
130. Obeisance to the variegated one of variegated colours, the mysterious, the supporter of all. Obeisance to the intelligent one, the contented, non-deposited (?) lord.
131. Obeisance to the forbearing, the quiescent, with body as strong as a thunderbolt. Obeisance to the destroyer of demons, the destroyer of sacrifice, the blue-necked deity abstaining from sexual intercourse.
132. Obeisance to the slayer of enemies, the annihilator, the one holding sharp weapons. Obeisance to the rejoicing, the delighted one connected with rivers.
133. Obeisance to Praņava, the lord of Pranava, the bestower of happiness, the hunter of the deer, the deft and the destroyer of Dakşha’s sacrifice.
134. Hail to the spirit that is multiformed one who excels all lords, the destroyer of the cities (Tripura), the quiescent, sweet-scented possessor of excellent arrows.
135. Obeisance to the deity in the form of Pushpavat, to the destroyer of Bhaga’s eyes, to the excellent Kaņāda, and the destroyer of Kama’s body.
136. Bow to the terrible wheel of the sun, the suppressor of the lord of serpents, the destroyer of Daityas, and to the one who makes divine shouts.
137. Obeisance to the god ever fond of cremation ground. Hail to the three-eyed protector of vital breaths, the wearer of the garland of skulls.
138. Salute to the god eulogised by different beings full of pleasure, to one with a (half) male and (half) female form and to the one who pleases the goddess (Uma).
139. Obeisance to you with matted hair and staff. Obeisance to the one with serpent as sacred thread, to the one habitually indulging in dance and fond of music.
140. Obeisance to Manyu (wrathful), to a habitually cool (quiescent god), to the singer of excellent songs, to the terrible god, one with bangles in the hand, to the assumer of fierce forms.
141. Obeisance to the terrible, the awe-inspiring and the suppressor of Bhaga, who is praised by the Siddhas and is highly blessed.
142. Hail to the god who laughs freely and boisterously, who roars striking (clapping) his arms, who shouts, jumps and rejoices.
143-144. Obeisance to the wonderfully mysterious, sleeping and running, staring and meditating, stretching and expanding, harassing and running, moving and sporting (god). Obeisance to the one with a pot-bellied body, to the one who shakes, to the one with a shaven head, to the one without hands.
145. Salute to the one in the guise of a mad person, to the one with tinkling ornaments, to the one with hideous dress and to the ruthless, fierce and infuriated (deity).
146. Obeisance to the incomprehensible, to the illuminated, to the brilliance beyond attributes, to the one fond of argument and to the one wearing signet jewel.
147. Hail to the god) with child-like form, to one with unequalled qualities, to the secret Gana, to the unattainable yet eternal refuge.
148. This earth, mother of the worlds, constitutes your feet resorted to by the good. Your unfathomable belly is the support of persons who have achieved Yogic power.
149. The firmament bedecked by the clusters of stars extends in your middle. The glorious garland on your chest shines like the galaxy of stars.
150-151. The ten quarters are your arms bedecked with bracelets and armlets. The expansive wide neck of yours, comparable to the cluster of blue clouds, shines gloriously bedecked with golden necklaces. Your mouth terrific with the curved fangs is unthwartable and incomparable.
152-153. How much does the turban on your head, done by garland of lotuses, shine! The wise know that qualities like the brilliance of the sun, the beauty of the moon, the stability (and firmness) of the earth, the power of the wind, the heat in the fire, lustre in the moon, sound in (the element) ether and coolness in waters are evolved out of your excellent eternal qualities.
154-155. The following Japa (inaudible repetition) of the (following) names of Shiva should be performed: Mahāyogin (a great Yogin), Mahadeva (great god), Maheśhvara (the supreme ruler), Pureśhaya (abiding in the city i.e. body), Guhāvāsin (the resident in the cavity of the heart), Khechara (the sky-walker), Rajanichara (nocturnal wanderer), Taponidhi (storehouse of austerities), Guhaguru (father or teacher of Skanda), Nandana (the delighter), Nandivardhana (increaser of delight), Hayashirsa (horse-headed), Dharādhātru (the supporter of the earth), Vidhātru (the creator), Bhūtivāhana (carrier or bestower of welfare),
156. Boddhavya (worthy of being realized), Bodhana (enlightener), Netru (the leader), Dhūrvaha (bearer of the yoke i.e. responsibility), Dushprakampaka (one shaking heavily?), Bruhadratha (possessor of a big chariot), Bhima-karman (of terrific activity), Bruhatkirti (widely renowned) Dhanañjaya (winner of wealth),
157. Ghanțāpriya (fond of bells), Dhuajin (having a banner), Chatrin (having an umbrella-a royal insignia), patākādhvajinipati (lord of a flag and an army), Kavachi (clad in a coat of mail), Pattishin (armed with a sharpiron club), Shankhin (having a conch shell), Pāśhahastin (holding a noose in hand), Parashubhrut (wielder of an axe),
158. Agama (mountain-like firm), Anagha (sinless), Shūra (brave), Devarājārimardana (slayer of the enemies of Indra). It is by propitiating you that enemies were killed in battles by us.
159. You are (such) a fire as is not satisfied by drinking all the seas. You are the abode of furiousness (but) delighted in mind. You are destroyer of Kāma (god of love) but a bestower of desired objects and a lovable one.
160. You are absorbed in Brahman, celibate, controller of sex-organs, worshipped by the good. You are the inexhaustible treasure of Vedas and sacrifice (sacrificial ritual) is ordained by you.
161. You are the sacrificial fire carrying oblations, the Vedas and prescriptions in the Vedas. When you are pleased, O Mahadeva, we too are pleased.
162. You are the lord of the eternal (beginningless), the mass of splendour, Brahma, the creator of the worlds, the first creation. Sankhyas know that you are transcendental to Prakruti, when their meditation is over, they do not enter death.
163. The Yogins who are ever in communion with you through Yoga, eschew sensual pleasures. Other mortals who resort to you become sinless and enjoy divine pleasure.
164. Limitless is the greatness of (you) the supreme soul. Whatever we knew of the glory of the incomprehensible reality has been glorified according to our (humble) ability. Be ever and everywhere auspicious to us. Whoever you are you are so (incomprehensible). Obeisance be unto you.