Vāyavīya-saṃhitā (2)

[ Sanskrit text for this chapter is available ] 1. Obeisance to the lord whose chest is marked by the saffron from the plump pair of breasts of Gaurī and who causes the entire world whirl like a wheel. 2-4. After narrating how Upamanyu attained favours from the lord. Vāyu got up for the routine observances when the sun reached the middle of the sky. All the sages, the residents of the Naimiṣa forest, resolved within themselves what topic should be asked. After performing their duties as usual, they saw that the lord Vāyu was coming and so sat waiting for him. 5. At the end of the observance of the daily routine lord Vāyu occupied his assigned seat in the middle of the assembly of the sages. 6. Vāyu, saluted by all the worlds, comfortably seated himself in the seat. Keeping well in his mind the glorious prosperity of the lord, he spoke thus. 7. “I resort to that great lord, the unvanquished and the omniscient whose prosperity and glory constitute the universe consisting of the mobile and immobile beings. 8. On hearing the auspicious statement the sages of quelled sins spoke these words in order to hear further the details of the lord’s glory. 9-11. O lord, you have already mentioned the details of Upamanyu of noble soul, how he attained various favours from the supreme lord by means of the penance performed for the sake of milk. Formerly, we had heard that this elder brother of Dhaumya was met by Śrīkṛṣṇa of unstrained activities, son of Vasudeva. Then Kṛṣṇa performed the Pāśupatavrata and attained perfect knowledge. How did lord Kṛṣṇa attain the perfect knowledge of Paśupati ? 12. Vāsudeva, the eternal god, had taken his incarnation out of his own free will. Still he performed the purificatory rites for his body thereby indicating that the human body is worthy of censure. 13. He went to the great sage’s hermitage resorted to by other sages, in order to perform a penance for the sake of sons. There he saw the sage Upamanyu. 14-15. The sage had great splendour all over his body being rendered white due to the Bhasma smeared over. His forehead was marked with Tripuṇḍras. He was bedecked in resories of stringed Rudrākṣa beads. The clustered malted hair embellished him. He was surrounded by sages who were his disciples, just as the Veda is surrounded by the scriptural texts. He was calm and engaged in meditation on Śiva. 16. On seeing him hairs stood on their ends in the body of Kṛṣṇa due to delight. Respectfully he circumambulated him thrice and knelt before him. With shoulders drooping and palms joined in reverence he delightfully eulogised him. 17. At the mere vision of the sage, all dirt born of Māyā and Karman of Kṛṣṇa was quelled. 18-19. When the dirt of Kṛṣṇa had been quelled, Upamanyu dusted him with Bhasma repeating the Mantras “Agniriti” etc. He was then made to perforin the Pāśupata Vrata lasting for twelve months. Then the sage imparted to him the excellent knowledge. 20. Since then the divine Pāśupata sages of duly completed rites surrounded him. 21. Then at the behest of his preceptor, Kṛṣṇa of great prowess performed penance for the attainment of a son with Śiva and Pārvatī as the deity aimed at. 22. Due to that penance, at the end of a year, lord Śiva, equipped with great splendour and accompanied by his Gaṇas and Pārvatī appeared there. 23. After bowing to Śiva of handsome features, who appeared before him for granting boons, Kṛṣṇa eulogised him with palms joined in reverence. 24. Kṛṣṇa of composed mind obtained his son Samba of good qualities bequeathed by Śiva who was delighted by his penance. 25. Since it was Śiva accompanied by Ambā, who blessed him with a son, he named Jāmbavatī ’s son Sāmba. 26. Thus I have narrated to you how Kṛṣṇa of wide activities attained knowledge from the great sage and a son from Śiva. 27. He who recites this everyday, listens to it or narrates it to others attains Viṣṇu ’s wisdom and rejoices with him.

[ Sanskrit text for this chapter is available ] 1. What is the Pāśupata knowledge? How is Śiva the lord of Paśus ? Why was Dhaumya ’s elder brother asked by Kṛṣṇa of unstrained activities. 2. O lord Vayu, of the form of Śiva, please explain all these things. In the whole of the three worlds there is no other person competent to explain it like you. 3. On hearing the words of the sages, Vāyu thought upon Śiva, and began to explain. 4. This excellent and exalted Pāśupata knowledge was mentioned to the goddess by lord Śiva on the mountain Mandara. 5. The same question was asked by Kṛṣṇa, the cause of the universe about the animal nature of the gods and others and the overlordship of Śiva. 6. I shall explain it succinctly as imparted to Kṛṣṇa by Upamanyu. Please hear attentively. 7. Formerly Viṣṇu in the form of Kṛṣṇa bowed to Upamanyu sitting in his hermitage and spoke courteously. 8. O lord, I wish to hear about the divine Pāśupata knowledge as mentioned to the goddess by the lord. I wish to hear about his prosperity and glory entirely. 9. How is the lord known as Paśupati, lord of Paśus? Who are the Paśus? What are those Pāśas (strings) with which they are bound? How are they released? 10. Thus implored by the noble Kṛṣṇa the glorious Upamanyu bowed to the lord and the goddess and spoke as follows. 11. Every being beginning with Brahmā and ending with immobile beings is called Paśu in relation to the lord of gods. Every being is subject to worldly existence. 12. Śiva, lord of the gods, is known as Paśupati in view of his being the lord of the Paśus. The Pati binds the Paśus through the Pāśas (strings) of dirt. 13-14. He alone releases when he is meditated upon and worshipped with devotion. The twenty-four principles, Māyā, Karman and the three Guṇas are called Viṣayas. These are the Pāśas that bind the Paśus. After binding the Paśus, from Brahmā to the grass, by means of these Pāśas, lord Śiva makes them do their respective duties. 15-20. At his behest Prakṛti generates Buddhi befitting the Puruṣa. Buddhi (cosmic intellect)‘generates Ahaṅkāra (Ego). The ego generates the eleven sense-organs and five Tanmātras. At his bidding the Tanmātras too, create the great Bhūtas entirely in their order; the great Bhūtas create the physical bodies of all beings from Brahmā to the grass. Intellect determines and resolves. Ego feels pride in and identifies with what is possessed. Consciousness observes and becomes conscious of things. Mind conceives and imagines. The organs of knowledge apprehend the objects separately. 21-22. The sense-organs grasp their objects and not others and this is due to the divine command of the lord. The organs of activity too do their own duties. Nothing else. It is due to Śiva’s order that sound, etc. are grasped, speech, etc. are made. Śiva’s weighty command is not to be transgressed by any. 23-26. It is only at the behest of the lord that ether pervades all, yields space to the elements. At the bidding of Śiva the wind sustains the entire universe, internal and external, under different names of Prāṇa, etc. At the bidding of the lord the firegod bears offerings to the gods and oblations to the Pitṛs. It facilitates cooking etc. At his behest the waters enliven all. At the bidding of the lord the earth holds up the universe for ever. 27-30. In respect of Śiva’s inviolable command lord Indra protects the gods, kills the Asuras and guards the worlds. By Śiva’s command lord Varuṇa rules over the waters and binds those who are to be punished, by means of his noose. At the behest of Śiva the lord of wealth, the lord of the Yakṣas, distributes wealth to the living beings in accordance with their merit. At the bidding of Śiva, Īśāna bestows knowledge on the intelligent ones and affords them riches, and curbs the evil-doers. 31-34. It is at the direction of Śiva that the earth is supported by Śeṣa. The Raudrī and Tāmasī form of Viṣṇu that brings about destruction is created by the four-faced lord. At his behest, through other forms of his own, he protects the universe and annihilates it in the end. He protects, creates and devours the universe through his own three bodies. At his bidding alone Rudra annihilates the universe in the end. 35-37. The Ātman of the universe thus assuming three different forms creates and protects too. Time creates, protects and destroys at his behest. At his bidding with the three parts of his splendour, the sun supports the universe, commands the shower and rains in the heaven. At the behest of the moon-crested lord, the moon nourishes the plants, delights the living beings and is imbibed by the gods. 38-43. Ādityas, Vasus, Rudras, Aśvins, Maruts, heaven-walkers, Sages, Siddhas, Serpents, human beings, beasts, animals, birds, worms, immobile beings, rivers, oceans, mountains, forests, lakes, Vedas with their ancillaries, the scriptures, the compendiums of mantras, sacrifices, etc., the worlds beginning with Kālāgni and ending with Śiva and their over-lords, the innumerable Brahmāṇḍas, their coverings, the past, present and future, the quarters, interstices, the different units of time, Kalā etc.—all these, whatever is seen or heard in the world, are presided over by the order of Śiva. 44. It is through the power of his order that the earth, the mountains, clouds, oceans, luminary bodies, Indra and other gods, the mobile and immobile beings sentient or non-sentient are sustained. 45. O Kṛṣṇa, listen to the wonderful feat performed by the order of Śiva of unmeasured activity and heard by me from the Upaniṣads. 46. After conquering the Asuras in the war formerly, the gods including Indra began to argue with one another “I am the victor, I am the victor”. 47. Then lord Śiva assumed the guise of a Yakṣa and stood in their midst devoid of his characteristic features in the limbs. 48. He set a blade of grass on the ground and told the gods, “He who can deform this grass is the conqueror of the Daityas.” 49. On hearing the words of the Yakṣa, the thunderbolt-bearing consort of Śacī became infuriated. Smiling a little he attempted to take up the grass. 50. When he could not lift it up he hurled his thunderbolt at it in order to cut it. 51. The thunderbolt coming into contact with the grass appeared to clash with a steel and fell aside. 52. Then the guardians of the quarters and the worlds, of great strength exerted themselves and hurled thousands of their weapons at the grass-blade. 53. The great fire blazed, the fìerce wind blew and the lord of the waters swelled as if the hour of dissolution had arrived. 54. Thus everything initiated by the gods strenuously against the grass was a flop. O Kṛṣṇa, it was due to the power of that Yakṣa alone. 55. Then the infuriated lord of go is asked the Yakṣa, “Who are you, sir?” Then even as they were watching, the Yakṣa vanished. 56. In the meantime the goddess Haimavatī bedecked in divine ornaments, appeared in the sky smiling and shining brilliantly. 57. On seeing her the wonderstruck gods, Indra and others bowed to her humbly and asked, “Who is this uncommon Yakṣa?” 58. The goddess smiled and said—“He is invisible to you. He is the lord by whom this wheel of the world including the mobile and immobile beings, revolves. 59. In the beginning the universe is created by him, and it is annihilated again by him. There is none to control him. Everything is controlled by him”. 60. After saying this the great goddess vanished there itself. The surprised gods bowed to her and went to heaven. Article published on 09 November, 2018

[ Sanskrit text for this chapter is available ] 1. O Kṛṣṇa, listen; this universe of the mobile and immobile beings is pervaded by the Mūrtyātmans of lord Śiva, the great Ātman. 2. Śiva presides over all these by means of his own Mūrtis. His Ātman is incomprehensible. This is said by the sages. 3. These shall be known as his Mūrtis whereby this universe is pervaded viz:— Brahmā, Viṣṇu, Rudra, Maheśāna and Sadāśiva. 4. There are other bodies as well, called Pañcabrahmans. There is nothing which is not pervaded by those bodies. 5. The famous Pañcabrahmans, the bodies of the lord are Īśāna, Puruṣa, Aghora, Vāmadeva and Sadyojāta. 6. His greatest first Mūrti, Īśāna, presides over the individual soul the enjoyer of Prakṛti. 7. The Mūrti of Śiva the lord having embodied forms, named Tatpuruṣā, presides over the unmanifest which is worthy of being enjoyed and which is in the form of the support of the Guṇas. 8. The highly venerable Mūrti Aghora, of the trident-bearing lord, presides over the principle of cosmic intellect consisting of eight parts of Dharma etc. 9. Persons who know the Āgamas call the Mūrti Vāmadeva as the presiding deity of Ego. 10. The intelligent men say that the Mūrti Sadyojāta of Śiva of unmeasured splendour is the presiding deity of the mind. 11. Scholars understand that the Mūrti Īśāna is the presiding deity of the ear speech, sound and the all-pervasive ether. 12. Experts of the Purāṇas understand that the Mūrti Tatpuruṣa is the presiding deity of the skin, hand, touch and Vayu. 13. The wise understand that the Mūrti Aghora is the presiding deity of the eye, leg, colour and fire. 14. The devotees understand that the Mūrti Vāmadeva is the presiding deity of the tongue, anus, taste and the waters. 15. They say that the Mūrti Sadyojāta is the presiding deity of the nose, sexual organ, smell and the earth. 16. The five Mūrtis of the lord, the sole causes of prosperity shall be assiduously saluted by men seeking Śreyas. 17. The universe consists of eight Munis, of the primordial lord of the gods, wherein lies stretched the universe as the gems and beads in the string. 18. These famous eight Mūrtis are Śarva, Bhava, Rudra, Ugra, Bhīma, Paśupati, Īśāna, and Mahādeva. 19. The earth, waters, fire, wind, ether, Kṣetrajña, the sun and the moon are presided over by the eight Mūrtis, Śarva, etc, of the lord. 20. This is the conclusion of the scripture that the Mūrti of Śarva, in the form of the earth upholds the universe consisting of the mobile and immobile beings. 21. The Mūrti of Bhava the great Ātman, in the form of water enlivens the universe. 22. The Mūrti of Rudra having terrible form, is stationed all over the universe internally and externally and it consists of fire. 23. The Mūrti of Ugra in the form of the wind throbs itself and sustains eyerything and makes everything throb. 24. The Mūrti of Bhīma is in the form of the ether It splits the elements. It. is all-pervasive and gives space to everything. 25. The Mūrti of Paśupati is the presiding deity of the Ātmans, immanent in the souls and splitting the binding cords of the Paśus. 26. The Mūrti of Maheśa named Īśāna, otherwise called the sun, illuminates the universe and moves about in the firmament. 27. The Mūrti of Mahādeva is the cause of the moon who delights and nourishes the universe with his nectarine rays. 28. The eighth Mūrti of the supreme lord Śiva is the Ātman. It pervades all the Mūrtis. Hence the universe has Śiva as its Ātman. 29. Just as the branches are nourished by watering the roots of the tree, so also by the worship of Śiva his body, the universe, is nourished. 30. The propitiation of Śiva bestows protection, blessing and renders help unto all. 31. As the father is delighted at the pleasure of his sons and grandsons so also Śiva is pleased at the pleasure of all. 32. There is no doubt if any embodied soul is curbed it is a displeasing injury committed on the eight-bodied lord. 33. With pious emotions worship Śiva who presides over the universe in the form of Aṣṭamūrti Rudra, the great cause.

[ Sanskrit text for this chapter is available ] Note: For the similarity of expression and contents of this chapter see ŚRS. 3. 1. O holy lord, it has been heard how this universe is pervaded by the Mūrtis of lord Śiva, of unmeasured brilliance. 2. Now I wish to know the innate nature of the great lord and the goddess. How is this universe having male and female traits presided over by them? 3. I shall explain succinctly the glorious magnificence and the innate nature of Śiva and Śivā. It cannot be adequately explained in detail even by Śiva. 4. Śakti is Mahādevī herself and Mahādeva is one possessing Śakti. The entire universe of mobile and immobile beings is a fragment of their exalted magnificence. 5. Some objects are in the form of Cit and some in the form of Acit. Each of them is again twofold Śuddha and Para; Aśuddha and Apara. 6. The wheel of Cit that undergoes worldly existence along with the wheel of Acit is Aśuddha and Apara. The other one is Śuddha and Para. 7. Both the Cit and Acit whether Para or Apara and the lordship of Śiva and Śivā are natural. 8. The universe is subject to the control of Śiva and Śivā, but Śiva and Śivā are not subject to the control of the universe. Since the universe is to be ruled over, Śiva and Śivā are the sovereigns of the universe. 9. Just as Śiva so also the goddess. Just as the goddess so also Śiva. No difference shall be thought of between the two as between the moon and the moonlight. 10. Just as the moon does not shine without the moonlight so also though existing Śiva does not shine without Śakti. 11-12. Just as the sun does not exist without its light nor docs the light thereof exist without the sun, so also there is mutual dependence between Śakti and Śaktimān. There is no Śakti without Śiva and no Śiva without Śakti. 13-14. The Śakti is the primordial and solitary one, of the form of Cit and depending on Śiva, by means of which Śiva can bestow worldly pleasures and salvation and which is of the same characteristics as Śiva, the great Ātman through the diverse befitting attributes of the lord. 15. The solitary and great Śakti of the form of Cit, is of parturient trait. It creates the universe with its manifold ramifications at the will of Śiva. 16. It is also called Mūlaprakṛti, Māyā and Triguṇā. It is threefold. The universe is hurled back by her and pervaded. 17. As one unit, as twofold, in hundreds and thousands Śaktis ramify themselves in their function. 18. At the will of Śiva, the great Śakti united with Śivatattva manifests from it at the first creation, like the oil from the gingelly seed. 19. Then the śakti being agitated by the Kriyā Śakti originating from the Śaktimān, the primordial sound originates at the outset of creation. 20. The Bindu comes out of the Nāda; from Bindu comes out Sadāśiva. From him is born Maheśvara and Suddhavidyā originates from Maheśvara. 21. That is the deity of speech, the Śakti of Śiva named Vāgīśā; the same in the form of letters becomes manifest as Mātṛkā. 22. Then by the infusion of the infinite, Māyā creates Kāla, Niyati, Kalā and Vidyā and through Kalā, Rāga and Puruṣa. 23. From Māyā again originates the manifest consisting of the three Guṇas. From this Avyakta the three Guṇas become separated. 24-25. The three Guṇas are Sattva, Rajas and Tamas whereby the entire universe is pervaded. From the Guṇas, on being agitated and stirred up, the three deities are born as well as Mahat and other Tattvas in due order. At the behest of Śiva innumerable seeds are born. They are presided over by the infinite and other Vidyeśas, the Emperors. 26. In accordance with the difference in bodies, Śaktis are said to be different. They shall be known as having diverse forms both gross and subtle. 27. The Śakti of Rudra is called Raudrī, that of Viṣṇu Vaiṣṇavī; that of Brahmā Brahmāṇī and that of Indra Aindrī. 28. Of what avail is much talk? What is glorified as universe is pervaded by Śakti just as the physical body is pervaded by the immanent soul. 29-30. The entire universe of the mobile and immobile beings is full of Śakti. Kalā, the greatest Śakti of the great Ātman, is called Parā Śakti, and it follows the wish of the lord and creates the mobile and immobile universe. 31. Lord Śiva is Śaktimān possessing the three Śaktis of knowledge, activity and wish. He pervades the universe for ever and stays. 32. “This shall be this way.” “This shall not be this way.” It is in this form that the wish of the lord permanently restrains activities. 33. Śakti of knowledge is in the form of Buddhi and it determines its effect, instrument, cause and purpose factually. 34. Śakti of activity in the form of conception formulates and evolves the effect—universe, in the manner wished for and in the manner determined. 35. When the threefold Śaktis are risen, the Śakti of parturient traits urged by the Paramā Śakti gives birth to the universe. 36. Śiva is called Śaktimān since he is in association with it. This universe born of both Śakti and Śaktimān is termed Śākta and Śaiva. 37. Just as no boy is born without parents, so also the universe of mobile and immobile beings does not originate without Śiva and Śivā. The universe has both a male and a female source, hence it is in the nature of male and female. 38. It is the effect of the superhuman power of male and female. It is presided over by a male and a female. Śiva is the great Ātman and Śivā the great Śakti. 39. Sadāśiva is Śiva and Manonmanī is Śivā, Maheśvara is known as Śiva and Śivā as Māyā. 40. Puruṣa is the great god and Prakṛti the great goddess. Rudra is the great god himself and Rudrāṇī is his beloved. 41. Viṣṇu is lord Viśveśvara and Lakṣmī his beloved. When Brahmā the creator is Śiva, Brahmāṇī is the beloved of Brahman. 42. The sun is lord Śiva and his light is Śivā, Mahendra is Śiva and Śacī is Pārvatī. 43. Firegod is Mahādeva and Svāhā Śivā. Yama is Śiva and Yamī is Śivā, the daughter of the mountain. 44. Nirṛti is lord Īśa. Nairṛtī is Śivā. Varuṇa is lord Rudra. Vāruṇī is Śivā. 45. Vāyu is the moon-crested lord Śiva and his wife is Śivā, the captivator of Śiva’s mind. Sacrifice is the destroyer of sacrifice (= Śiva) and Ṛddhi is Śivā. 46. The moon is Śiva. Rohiṇī is Rudra’s beloved, Īśāna is Śiva. His Āryā is the goddess Umā. 47. Ananta the Serpent king is Śiva. Ananta’s beloved is the goddess Śivā. Kālāgnirudra is Śiva. Kālī is Śiva’s beloved. 48. Puruṣa Manu is Śiva and Śatarūpā is Śiva’s beloved. Dakṣa is lord Śiva himself and Prasūti is Parameśvarī. 49. Ruci is Śiva and Ākūti is Śivā. Bhṛgu is the lord, the destroyer of the eyes of Bhaga. Khyāti is the beloved of the three-eyed lord Śiva. 50. Marīci is lord Rudra. Sambhūti is Śarva ’s beloved. Aṅgiras is Śiva. Smṛti is Umā herself. 51. Pulastya is the moon-crested lord. Prīti is the wife of the trident-bearing lord. Pulaha is the destroyer of the Tripuras. His wife is the beloved of Śiva. 52. Kratu is Śiva the destroyer of sacrifice. Sannati is the beloved of the lord. Atri is the three-eyed lord. Anasūyā is Umā herself. 53. Kaśyapa is Śiva. His beloved is Śivā herself. Vasiṣṭha is Śiva and Arundhatī is the goddess herself. 54. All men are identical with Śiva. All women are identical with Maheśvarī. Hence all men and women are their exalted superhuman power. 55. Lord is the subject and his beloved is the object. Everything heard is the form of Umā and the hearer is the trident-holder Śiva. 56. All that is worthy of being enquired about is sustained by Śiva’s beloved. The enquirer is the universal soul Śiva himself with crescent moon for an ornament. 57. Śiva’s beloved holds all objects to be perceived and the perceiver is lord Viśveśvara himself with the crescent moon as the crest-jewel. 58. All objects of taste are identical with the goddess and Śiva is the taster. All lovable objects are identical with Śivā and Śiva is the lover. 59. Goddess Maheśvarī holds all objects of reflection. The reflector is the all-pervading Lord himself. 60. Lord’s beloved holds all objects to be understood. The understander is the lord himself. 61. Lord Śivā is the vital breath of all living beings. Śivā in the form of water is the existence of Prāṇa in all beings. 62. The beloved of Śiva is the abode of individual souls. Lord Śiva is the individual soul himself. 63. The day is the trident-bearing lord and Night is the beloved of Śiva himself. The ether is lord Śiva and the earth is Śiva’s beloved. 64. The ocean is lord Śiva. The shore is the daughter of the king of mountains. The tree is the bull-bannered lord. The creeper is Śiva’s beloved. 65. The lord holds all masculine beings. The goddess holds all feminine beings. 66. The beloved of Śiva holds all words. The moon-crested lord holds all their meanings. 67. Whatever power is held by whatever object is identical with the goddess Viśveśvarī and Maheśvara. 68. O fortunate ones, whatever is great, holy, pure and auspicious is the expansion of their brilliance. 69. As the flame of the brilliant lamp illuminates the house so also their brilliance pervades the universe and illuminates it. 70. The great Śruti says that the excellence of the universe from the blade of grass to Śiva’s Mūrti is due to their contact. 71. The two who are in the form of all and confer welfare on all shall be worshipped, bowed to and meditated upon always. 72. O Kṛṣṇa, the innate nature of the lord and the goddess has been explained to you by me in accordance with my ability but I have not exhausted it. 73. The innate nature of the lord and the goddess is beyond the minds of even great men. How can it be explained? 74. Just as it is present in the intellect and the minds, of the devotees who have dedicated their minds to the lord and who do not turn to any one else, so also it is not present in the intellect of others. 75. The excellence and superhuman power that has been explained now is based on Prakṛti and is great as well. Those who know esoteric secrets understand the secret of non- Prākṛtika excellence. 76. The superhuman excellence of the lord which is non-Prākṛtika is that from which words recede along with the mind and the sense-organs. 77. That superhuman power of Parameṣṭhin is the greatest splendour, the greatest goal and the acme of achievement. 78 Persons who have conquered their vital breath and the sense-organs endeavour to achieve it in order to seal up the door to the prison in the form of womb. 79. A person who has understood the superhuman excellence of Śiva and Śivā which is the divine medicine to resuscitate the dead on being bitten by the serpent of worldly existence, is not afraid of anything. 80. The individual soul who understands factually the Parā and the Aparā excellences goes beyond the Aparā Bhūti and enjoys the Parā Bhūti (the greatest excellence). 81. O Kṛṣṇa, thus I have explained to you the innate nature of the great souls, Śiva and Śivā, though it is a secret because you are a qualified devotee of Śiva. 82. It is the injunction of the Vedas that the Vibhūti of the lord and the goddess shall not be imparted to those who are not disciples or who are not devotees or who are not the followers of Śiva. 83. O Kṛṣṇa of great welfare, so you do not tell others about this. Mention it to people, like you, who are deserving. 84. He who imparts this Vibhūti of Śiva and Śivā to qualified and competent men is liberated from the ocean of worldly existence and attains Sāyujya of Śiva. 85. By reciting this, crores of sins perish. Repeated thrice or four times it quells even more. 86. All displeasing enemies perish. Friends increase. Learning flourishes. Auspicious intellect functions in Truth. 87. He acquires devotion to Śiva, Śivā, their followers and attendants. He acquires whatever is pleasing and all other things undoubtedly. 88. One should recite this with purity of mind, devotion to Śiva and full conviction. If due to powerful previous Karmans the fruition is prevented, he shall repeat it again. There is nothing inaccessible to him.

[ Sanskrit text for this chapter is available ] 1. This universe of the mobile and immobile beings is the cosmic body of the lord of the gods. The Paśus do not know it at all due to the intricacy of the Pāśa. 2. O scion of the family of Yadu, not knowing his great, nature, never subject to alteration or doubts, some sages call him many though he is one. 3. About the great lord, without beginning or death, some say he is Aparabrahmarūpa, some say he is Parabrahmarūpa. 4. According to them Aparabrahmarūpa is that aspect when the godhead is identified with the elements, Antaḥkaraṇa the Indriyas, the Pradhāna and the sensual objects. The Parabrahman is the great Brahman in the form of Cit. 5. The godhead is called Brahman because it is immense and it expands. Some say that the Īśa is of the form of Vidyā and Avidyā. Thus there are two forms of lord Brahman, the lord of Brahmā. 6. They say that Vidyā is Cetanā (consciousness) and Avidyā is Acetanā (insentience). The universe too is in the form of Vidyā and Avidyā as belonging to the lord, the preceptor of the universe. 7. There is no doubt in this that the universe is his form because it is subservient to him. Others know the form of Śiva as delusion and Para Vidyā. 8. Delusion usually means Ayathābuddhi (not knowing as it is) in regard to the objects. Vidyā is opposite to it where the knowledge is in the true form. 9. The great principle is devoid of alteration or doubts. The opposite thing is connoted by the word Asat as explained by those who propound the Vedas. 10. Since he is the lord of the two, Śiva is called the lord of the Sat and Asat. Some say that he is in the form of Kṣara and Akṣara. Others say that he is beyond Kṣara and Akṣara. 11. The living beings are called Kṣara. The Kūṭastha is called Akṣara. Both these are the forms of the lord because they are under his control. 12-13. Beyond the two is Śiva the quiescent. Hence he is Kṣarākṣarapara. Some say that Śiva is the great cause, that he is in the form of the universal as well as the individual and the cause of both. The Samaṣṭi is unmanifest, they say and the Vyaṣṭi is manifest. 14. They are the forms of the lord because they function at his will. Since he is their cause, those who know the meaning of the ‘cause’ say that Śiva the great cause is the cause of both the universal and the individual. 15-17. The lord is explained by some as the one who inheres in ihe form of Jāti and Vyakti. That which inheres whole bodies is called Jāti. Vyakti is in the form of the separate unit and is the support of Jāti. Both are protected by his Ājñā. So the lord is called Jātivyaktivapus. 18-21. By some Śiva is called Pradhāna- Puruṣa - Vyakta -Kālātman. Pradhāna is Prakṛti. Puruṣa is the individual soul. The twenty three principles constitute the Vyakta (manifest) Prakṛti. Kāla is the sole cause of the transformation of the effected creation. Śiva is the lord, creator, activisor, router, and the cause of evolution and dissolution of all these. He is one, the emperor, the unborn. Hence he is called ‘Pradhāna-Puruṣa-Vyakta-Kāla-Svarūpavān’. He is the cause, leader, overlord and the creator of all these. 22. By some he is mentioned as the Ātman of Virāṭ and Hiraṇyagarbha. Hiraṇyagarbha is the cause of the worlds, Brahmā etc., Virāṭ is the cosmic form or being. 23. Śiva is called as the immanent and the great soul. Others say he is the Ātman of Prājña, Taijasa and Viśva. 24. Others say he is the fourth being Saumya. Others say that he is the measurer, measure and the measured as well as the intellect. 25. Others declare that he is the maker, the action, the effect, the instrument and the cause. Others say that he is the Ātman of wakefulness, dream and slumber. 26. Some call him the fourth one or the being beyond the fourth one. Some call him devoid of Guṇas or possessing Guṇas. 27-33. Some call him having worldly existence; Others having no worldly existence. Still others call him free, not free, terrible, gentle, passionate, passionless, inactive, active, possessed or devoid of sense-organs, stable, not stable, with colour or no colour, visible, invisible, expressible, inexpressible, in the form of word and sound or beyond that, possessed or devoid of thought and knowledge, comprehensible or incomprehensible, great and not great. 34. Thus his innate nature, the true form, is being doubted. The sages are unable to determine the true nature of the lord due to the presence of different ideas and beliefs. 35. On the other hand, only those who have resorted to the lord in all piety know Śiva, the great cause, without any strain. 36. As long as the individual does not achieve the realization of the primordial lord who has no lord above him and who is the ruler of the worlds, he remains in misery bound by the noose. He undergoes the sufferings of the worldly existence in succession like the rim of the wheel. 37. When the seer sees the maker, the lord, golden in colour, the Puruṣa the origin of Brahmā, he shakes off both merits and sins and becomes unsullied. He attains the great equality or union with the lord.

[ Sanskrit text for this chapter is available ] 1-2. Śiva has no bondage due to the atoms, effects, Māyā, Prakṛti, cosmic intellect, ego, mind, sense-organs, Tanmātras or the elements. 3. To Śiva of unmeasured brilliance there is no Kāla or Kalā; no Vidyā or Niyati; neither lust nor hatred. 4. He has no keen desire. He has neither happiness nor unhappiness; neither Karmans nor their after-effects; neither # pleasure nor misery as a result of those Karmans. 5. He has no connection with the seats of feelings nor with the impressions of actions. He has no contact with enjoyments of pleasures nor with their impressions of the three units of lime—past, present, future 6. He has no cause or maker; he has no beginning no end nor the intervening space. He has no activity or instrument. He has neither Akārya nor Kārya. 7. He has neither kinsman nor non-kinsman; he has no one to check or to urge. He has no lord, preceptor or protector. He has no superior or equal. 8. He has neither birth nor death; neither expectation nor disinclination. He is not subject to injunctions or prohibitions; he has neither liberation nor bondage. 9. He never has anything not conducive to welfare or inauspicious. He has everything auspicious since Śiva is the great Ātman. 10. Presiding over everything by means of his Śaktis, he is stationed without dropping his intrinsic nature. Hence he is known as Śiva. 11. Since the universe consisting of the mobile and immobile beings is presided over by Śiva, he is known as omniformed. One who knows him as such, is never deluded. 12. Śiva is Rudra. Obeisance to him. He is the great Puruṣa beyond the Sat. He has golden arms, he is the lord of gold. 13. Isāna is the consort of Śivā. He is the trident-bearing, and bull-vehicled lord. The sole Rudra is the great Brahman. He is the black and tawny Puruṣa. 14. He shall be meditated upon in the cavity within the heart as minute as the tip of a hair, with golden hair, and lotus eyes. He is pink and copper-coloured. 15-16. He moves about golden in colour, blue-necked, both gentle and terrible and a mixure of the both, imperishable, deathless and unchangeable. Such is the great lord, the slayer of the god of death. He is liberated from the sentient and non-sentient. He is greater than the great universe. 17. Since the knowledge and supremacy of Śiva excels those of others he excels all the lords of the worlds so say the intelligent persons. 18. In the beginning he was the instructor of the scriptural texts to the Brahmans born during the period of re-creation. 19. He is not conditioned by time. He is the lord of all. He is the preceptor of all the preceptors, subject to the influence of Time. 20. His Śakti is pure, natural and all-excelling. His knowledge is unparalleled. His physical body is eternal and built to defy death. 21. His lordship is unrivalled, so also his happiness, undying strength, power of brilliance, virility, forbearance and mercifulness. 22. Since he is full and perfect he has no selfish end to be served by creation etc. The fruit of his activities is only the blessing of others. 23. Praṇava is the word expressive of lord Śiva. Praṇava is the greatest symbol of Śiva, Rudra and other words. 24. Undoubtedly the great Siddhi can be acquired by meditation on Praṇava that is expressive of Śiva and by the performance of its Japa. 25. Hence intelligent men well-versed in the Āgamas considering identity between the word and its meaning call the lord as single-syllabled. 26. In the Upaniṣads its Mātrās are four A, U, M and nāda. 27. The letter “A” is the Ṛgveda; “U” is the Yajurveda; “M” is the Sāmaveda and the Nāda is the Atharvaveda. 28. The letter “A” is the great Bīja, Rajas and the creator, the four-faced lord. The letter “U” is Prakṛti, the womb, Sattva and the protector Viṣṇu. 29. The letter “M” is Puruṣa, the seed, the Tamas and the annihilator Rudra. Nāda is the great Puruṣa, Īśa, Śiva, devoid of Guṇas and activities. 30. Praṇava expresses everything through the three Mātrās in three ways and indicates Śivātman through half a Mātrā. 31. All this is filled by that Puruṣa than whom there is nothing else greater; than whom there is nothing smaller nor bigger and who like a tree stands steady and stiff in the heaven.

[ Sanskrit text for this chapter is available ] 1. His Śakti shall be known as natural and dissimilar to the universe in its characteristics. It is single but appears in many forms like the light of the sun. 2. Endless are the Śaktis, viz, wish, knowledge, activity and Māyā etc. just like the flames of fire. 3. The Puruṣas — Sadāśiva, Īśvara and others, Vidyeśvara Avidyeśvara and others and Prakṛti —greater than the greatest were born of this Śakti. 4. There is no doubt that the principles from Mahat to Viśeṣa, the deities Brahmā and others and whatever there is as effect are produced by it. 5. That Śakti is all-pervasive and subtle. It has the form of enlightenment and bliss. The moon-bedecked lord is, called Śaktimān. 6. Śiva is the one who shall be known. Sivā is intellect, the Vedas, the firmness, stability, fixity and the Śakti of knowledge, wish and activity. 7. Ājñā is the great Brahman. The two Vidyās are Parā and Aparā, Śuddhavidyā and Śuddhakalā since everything is created by Śakti. 8. Māyā is Prakṛti. Jīva is Vikṛti. Whatever there is Sat or Asat is pervaded by Śakti. 9. The goddess enchants and deludes the universe without any strain through Māyā. She releases the Jīvas sportively. 10. With her ramified into twenty-seven forms, the lord stands pervading the universe. Hence the process of liberation functions. 11-17. Formerly some sages desirous of salvation held a discourse on Brahman. Their minds were pestered by doubts. They began to reflect and ponder. “What is the ultimate reason? Whence are we born? Whereby do we live? Where is our final establishment? By whom are we presided Over? Whereby do we permanently abide by happiness or other things? By whom was the untransgressable arrangement of the universe made? It is not befitting to take time, nature, destiny, chance as the ultimate, reason. Nor can it be the Puruṣa or any of the living beings or a Yogin greater than these. Time etc. are insentient and cannot function as the ultimate reason. Though the Ātman is sentient and experiences happiness and misery yet it is incapable of ruling. After these reflections those who meditate can realise the Śakti of the lord, the splitter of the Pāśa but hidden by the Guṇas. Through this Śakti when their binding cords are cut they can see the Śaktimān, the cause of all causes, through their divine eyes. 18. He is incomprehensible and through this Śakti he presides over all causes, including the Time-soul. 19. Then through his grace, the great Yoga and the path of devotion they can attain the supreme divine goal. 20. The Vedas declare that only those have permanent peace who see Śiva in their hearts along with that Śakti and none of the others. 21. Never is Śaktiman apart from the blissful Śakti due to the identity between Śakti and Śaktimān 22. In regard to salvation the sequence of knowledge and activity is not intended because if there is divine grace salvation is accessible to everyone. 23. Whether one is a god or an asura, an animal or a bird, a worm on a germ, one is liberated due to his grace. 24-25. There is no doubt that a child in the womb, a nascent child, a boy, a young, old or a dying man, a soul in heaven or hell, a fallen or a pious, or a wise man or a fool is immediately released if there is divine grace. 26. The merciful lord quells different dirts of his devotees though they may be unqualified. He is pleased with their devotion. 27. Their devotion is due to their grace and the grace is a result of devotion in view of the difference in states. A learned man is not deluded therein. 28. This devotion with grace as its antecedent and causing worldly pleasures and salvation cannot be acquired in a single birth. 29. Maheśvara is delighted with enlightened people not attached to worldly pleasures who follow the rules prescribed in Śrutis and Smṛtis and who achieve Siddhis in the course of several births. 30-31. When the lord of gods is delighted a modicum of devotion is generated in the individual with the consciousness, “My lord exists”. Then he begins to be associated with penance and various Śaivitc holy rites. After their performance and their frequent practice the devotion becomes greater. 32. As a result of that a greater grace is acquired. As a result of the grace liberation is attained. A liberated soul enjoys bliss. 33. There is no doubt that even a man of limited piety is spared the excruciating pain of being crushed in the machine of the vaginal passage after three births. 34. Service with or without the ancillaries is called devotion. It is threefold due to the three means of mind speech and body. 35. The meditation on Śiva’s form is mental service. Repetition of mantras is verbal service. The rites of worship constitute the physical service. 36. This threefold service is called the holy rite of Śiva. It is of five kinds as explained by Śiva the great Ātman. 37-38. In brief they are penance, holy rites, repetition of mantras, meditation and knowledge. Penance is the rite of Cāndrāyaṇa, etc. What is termed holy rite is the worship of Śiva’s phallic image. Japa is the repetition of the names of Śiva in three ways. Meditation is pondering over Śiva. What is mentioned in the Śaivite Āgamas as perfect knowledge is meant by the word knowledge here. 39. The Śaivite Āgama was narrated to Śivā by Śiva out of mercy for those who have resorted to him. That is the sole means of ultimate welfare. 40. An intelligent man seeking welfare shall avoid too much adherence to sensual objects and increase devotion towards Śiva, the great cause.

[ Sanskrit text for this chapter is available ] 1-2. O lord, I wish to hear about Śiva ’s knowledge expounded by Śiva in the Vedasāra for the salvation of his devotees. It is incomprehensible to non-devotees, the unintelligent and those who do not practise Yoga. It consists of five topics. It is censured by the unwise stupid persons. 3. At places it is opposed to the rites prescribed for the different castes and men in different stages of life. At places it is the same. It has been adopted from the Vedas, their ancillary texts and from the systems of Sāṅkhya and Yoga. 4-5. It extends to a hundred crores of verses as narrated by lord Śiva. How shall the worship be performed, O lord? Who is authorised in the worship? What are the practices of Jñānayoga etc.? O sage of good rites, it behoves you to narrate all these things in detail. 6-7. I shall succinctly narrate the lore of Śiva condensed from the Vedas as narrated by Śiva. I shall avoid its praises or condemnations. It is convincing and divine. It can be acquired only by the grace of the preceptor. It is conducive to salvation without any strain. A detailed explanation of the same is impossible. 8. Formerly, with the desire to create, lord Śiva, equipped with the causes of the effects already present, manifested himself from the unmanifest. 9. Then the lord, the sage, superior to all procreated the first of the gods Brahmā, the Brahmaṇaspati. 10. While being born, Brahmā saw the lord his father. The lord saw and commanded him. 11. Brahmā viewed by Rudra created the universe. He prescribed the rules for different bastes and stages of life separately. 12. For the sake of sacrifice he created Soma. From Soma was born the heaven, earth, fire, sun, sacrifice, Viṣṇu and Indra. 13. They and the gods eulogised Rudra with the hymns dedicated to him. The lord stood before the gods with his face beaming with delight. 14. The lord took away their knowledge, sportively. The deluded gods asked him, “Who are you Śir?” 15-18. Lord Rudra said:—“I had been the only primeval being, O gods, I am and I shall be. There is none except me or separate from me. I alone satisfy the universe through my splendour. There is none superior to or equal to me. He who knows me is liberated.” After saying, this the lord vanished there itself. Unable to see him the gods began to eulogise him with Sāmans. They performed the holy rites of Pāśupata as prescribed in the Atharvaśiras Upaniṣads. They smeared Bhasma all over their bodies. 19-25. In order to please them the lord came there with the Gaṇas and Umā. The leading gods saw the lord whom the awakened sinless Yogins of restrained breath see within their hearts. To the left of lord Śiva they saw the beautiful goddess, the greatest Śakti who followed the wish of the lord. The chiefs of the gaṇas who had forsaken worldiness and acquired the region of Śiva and the Siddhas were also seen. Then the gods eulogised the lord and the goddess with the divine hymns from the Vedas and the Purāṇas. The delighted bull-bannered lord saw the gods with mercy and spoke sweetly, ‘I am delighted.’ Then, bowing to him the gods asked him about this important topic. 26. O lord, how shall they worship you on the earth? What is the path? Who is authorised in the worship? 27. Glancing smilingly at the goddess, Śiva the chief of the gods revealed his terrible form brilliant as the sun. 28. It was equipped with the attributes of lordship. It comprised all splendours. It was surrounded by the Śaktis, images, planets and the gods. 29-31. The lord had eight arms and four faces. Half of that form was female. On seeing this wondrous form, Viṣṇu and other gods understood the lord as the sun and the goddess as the moon and the remaining parts as elements. They realised the universe of the mobile and immobile beings identical with him. Then they worshipped the lord and made obeisance to him. 32-33. O lord, be pleased to accept our worship. You have the colour of the saffron, the excellent disc and the colourful ornaments of gold. Your eyes resemble the lotus; you hold a lotus and you are the cause of Brahmā, Indra and Nārāyaṇa. The golden vessel is filled with excellent gems and water of brilliant hue. Vermilion and other things, Kuśa grass and flowers too are offered. 34. Obeisance to Śiva the quiescent, the primordial cause, to Rudra accompanied by the Gaṇas; obeisance to him in the form of the sun, to Viṣṇu, to Brahmā. 35-36. He who worships Śiva thus in the solar disc with pure mind, in the morning, midday and at dusk and offers the excellent Arghya, or bows and reads the verses pleasing to the ears does not find anything inaccessible. If he is a devotee he is certainly liberated. 37. Hence for the sake of virtue, wealth, love and salvation, one shall mentally verbally and physically worship Śiva in the form of the sun. 38. Then the lord stationed in the disc glanced at the gods, revealed the sacred scripture, the sequel to all the Āgamas and vanished. 39. Understanding that the Brahmins, Kṣatriyas and the Vaiśyas are authorised in the worship, the gods bowed to the lord and went the way they had come. 40. After a pretty long interval the sacred scripture was forgotten. The goddess seated in the lap of her husband asked him about it. 41. Urged by her, the moon-crested lord narrated to her the sacred scripture—the sequel to all Āgamas. 42. At the behest of Brahmā, it was propagated in the world by me, by my preceptor Agastya and the sage Dadhīca. 43. In the revolution of Yugas the trident-bearing lord incarnates himself on the earth and propagates the knowledge for the salvation of his devotees. 44-48. Now listen to the incarnations of Vyāsa who were masters of Yoga in the different Kalpas:— Ṛbhu, Satya, Bhārgava, Aṅgiras, the brahmin Savitṛ, Śatatejas, Dharma as Nārāyaṇa, Svarakṣa, the intelligent Āruṇi, Kṛtañjaya, Kṛtañjaya (the second), Bharadvāja, the wise Gautama, sage Vācaḥśravas, the pious Sūkṣmāyaṇi, sage Tṛṇabindu, Kṛṣṇa, Śakti Śākteya, Uttara, Jātūkarṇya, Hari and sage Kṛṣṇadvaipāyana. 49-51. Tliese incarnations of Vyāsa are up to the end of Dyāpara. There are the incarnations as Yogācāryas of Śiva and their disciples. In different yugas the lord’s disciples are four. Their disciples and future disciples are in hundreds and thousands. By their endeavour, these are purified by their devotion and are liberated by their carrying out the behests of Śiva in the world.

[ Sanskrit text for this chapter is available ] 1. O lord, please enumerate the incarnations of Śiva as Yogācārya and his disciples in the different circles of Yugas. 2-6. The following twenty-eight are the Yogācāryas in the seventh Manvantara, in the Vārāha Kalpa:— Śveta, Sutāra, Madana, Suhotra, Kaṅka, Laugākṣi, Mahāmāya, Jaigīṣavya, Dadhivāha, Ṛṣabha, sage Ugra, Atri, Supālaka, Gautama, sage Vedaśiras, Gokarṇa, Guhāvāsin, Śikhaṇḍin, Lāṅgulin, Mahākāla, Śūlin, Muṇḍīṣa, Viṣṇu, Somaśarman, and Lakulīśvara. These are in the order of the Yugas. 7. Each of these had four disciples of quiet minds. They are from Śveta to Ruṣya. I shall enumerate them in the proper order. 8-20. Śveta, Śvetaśikha, Śvetāśva, Śvetalohita, Dundubhi, Śatarūpa, Ṛcīka, Ketumān, Vikośa, Vikeśa, Vipāśa, Pāśanāśana, Sumukha, Durmukha, Durgama, Duratikrama, Sanat, Sanaka, Sananda, Sanātana, Sudhāman, Virajas, Śaṅkha, Aṇḍaja, Sārasvata, Megha, Meghavāha, Survāhaka, Kapila, Āsuri, Pañcaśikha, Bāṣkala, Parāśara, Garga, Bhārgava, Aṅgiras, Balabandhu, Nirāmitra, Ketuśṛṅga, Tapodhana, Lambodara, Lamba, Lambatman, Lambakeśaka, Sarvajña, Samabuddhi Sādhyasiddhi, Sudhāman, Kaśyapa, Vasiṣṭha, Virajas, Atri, Ugra, Guruśreṣṭha, Śravaṇa, Śraviṣṭhaka, Kuṇi, Kuṇibāhu, Kuśarīra, Kunetraka, Kāśyapa, Uśanas, Cyavana, Bṛhaspati, Utathya, Vāmadeva, Mahākāla, Mahānila, Vācaḥśravas, Suvīra, Śyāvaka, Yatīśvara, Hiraṇyanābha, Kauśalya, Lokākṣi, Kuthumi, Sumantu, Jaimini, Kubandha, Kuśakandhara, Plakṣa, Dārbhāyaṇi, Ketumān, Gautama, Bhallavī, Madhupiṅga, Śvetaketu, Uśija, Bṛhadaśva, Devala, Kavi, Śālihotra, Suveṣa, Yuvanāśva, Śaradvasu, Akṣapāda, Kaṇāda, Ulūka, Vatsa, Kulika, Garga, Mitraka and Ruṣya. 21. These are the disciples of the lord, the Yogācārya. Their number is hundred and twelve. 22. These had become Śiddhas by Pāśupata rites. They used to dust their bodies with Bhasma. They knew the principles and meanings of the sacred texts. They were masters of the Vedas and Vedāṅgas. 23. They were engaged in Śiva’s hermitage. They were devoted to Śiva’s lore. They were free from attachments. Their minds were attached to Śiva alone. 24. They could bear the mutually clashing pairs—extreme cold, heat etc. They were self-possessed and engaged in the benefit of living beings. They were straightforward, soft and healthy. They had covered anger and their sense-organs. 25. They, had strings of Rudrākṣa beads for their ornaments. Their foreheads were marked by Tripuṇḍras. Some had tufts of matted hair. Some had matted tresses. Some had shaven heads. 26. Mostly their diet was confined to fruits and roots. They regularly practised Prāṇāyāma. They were rich in their pride in Śiva. They were devoted to meditations upon Śiva alone. 27. They had destroyed even the seeds of the poisonous tree of worldly existence. They were ready to proceed to the city of Śiva. 28. He who worships Śiva everyday after thinking about these and their preceptors attains Sāyujya with Śiva. No doubt need be entertained in this respect.

[ Sanskrit text for this chapter is available ] 1-2. O lord, foremost of all Yogins, O leader of the Gaṇas, O excellent sage, O preceptor having the lustre equal to that of the six-faced deity, O storehouse of knowledge, you have assumed the form of a sage but are really the supreme lord. You have incarnated on the earth for breaking the binding cords of men. 3. There is none else but you, among the gods and Dānavas in this universe who knows the true nature of Śiva. 4. Hence my mind is not satiated by drinking in the nectarine lore of the lord coming out of your mouth as if from that of the trident-bearing lord himself. 5. O holy lord, what was it that the goddess seated in the lap of her husband, the creator of the universe, had asked him? 6. You have very pertinently put the question O Kṛṣṇa. I shall explain it precisely to you of auspicious mind. You as the devotee of Śiva are the person fit to hear it. 7. Accompanied by the goddess, the lord went to his beautiful garden on the beautiful mountain Mandara abounding in beautiful caves. 8. Then Śubhāvatī, the beloved friend of the goddess with a smiling face, brought many full-blown flowers of great beauty. 9. Thereupon Śiva, the chief of the gods, seated the goddess on his lap and bedecked her with the flowers. He was much pleased with himself. 10-11. The gentle ladies bedecked in glittering ornaments working in the harem and the confidential attendants, the chiefs of Gaṇas served the goddess and the lord, with chowries in their hands. 12. Then pleasing discourses ensued for the diversion of the lord and the goddess and for the succour of the devotees who sought refuge in him. 13. Then seeing an opportune moment the goddess asked Śiva, the lord of the worlds. 14. How can the lord be brought under control by slow-witted men who are not interested in spiritual principles and who do not have self-control? 15. I cannot be enticed either by holy rites or penance or Japas or postures or knowledge or by any other means except faith. 16. If men have faith in me I can be brought under control, be touched, seen, worshipped and spoken to by some means or other. 17-18. Hence faith shall be sought and acquired by him who desires to subject me to his control. Faith supports the duties of the different castes and is generated in him alone who abides by all duties of the castes and stages of life. No one else has faith in me. 19. At my bidding, the duties as derived from the Vedas of the various stages in life were mentioned formerly by Brahmā. 20-21. That compendium of duties is called Brahmā’s Dharma. It consists of expensive rites, and is attended with great stress and strain. The fruits are not comparatively plentiful. By resorting to this great Dharma it is possible for those persons of different castes who resort to me without seeking the support of others, and who have attained the rare faith, to attain virtue, love, wealth and salvation. 22-24. The duties of various castes and stages of life have been re-organised by me. This is my permanent injunction that only those who have devotion to me are authorised in those duties and not others. Hence those who resort to me along the path directed, become liberated from the binding cords of dirt, Māyā, etc. due to my grace. They attain my city whence there is no return. Then they become identical with me and secure bliss. 25-26. Hence, after securing or not securing the duties mentioned by me if my devotee lifts himself up by his efforts, it is an acquisition of what is not acquired superior in qualities crores and crores of times. Hence, one shall practise the duties mentioned by me. 27. O noble lady, these are my incarnations as Yogācārya in all the Manvantaras and thousands of generations. 28. O goddess, the knowledge of generations is inaccessible to those who are not my devotees, who are devoid of intellect and who do not practise Yoga. Hence one shall assiduously resort to these. 29. That is a great loss, a great blemish, a delusion, blindness and muteness, if excluded from the path of salvation one shall exert oneself elsewhere. 30. O goddess, my eternal Dharma is fourfold: Jñāna, Kriyā, Caryā and Yoga. 31. Jñāna is the knowledge of Paśu, Pāśa and Pati. Kriyā is the purificatory rite in regard to the six paths under the instructions of the preceptor. 32. Caryā is the practical application of the holy rites such as my worship and the duties of the different castes and stages in life as prescribed by me. 33. Yoga is the fixation of the mind in me, along the path indicated by me, restraining other activities. 34. O goddess, disciplining of the mind is far more excellent than many a horse-sacrifice. It is conducive to salvation. It is inaccessible to those who adhere to sensual objects. 35. The Yoga that removes previous sins, belongs only to the unattached who has conquered the group of sense-organs by restraints and observances. 36. Detachment gives birth to knowledge. Knowledge facilitates the functioning of Yoga. 37-41. One conversant with Yoga, though fallen, is surely liberated. The following shall be carefully maintained. Mercy shall be practised along with non-violence. Knowledge shall be acquired. Truth, non-stealing, faith in scriptures and God, self-restraint, teaching, studying, performing sacrifice, presiding over sacrifice, meditation, piety towards God and practice of knowledge. A brahmin who follows all these for the acquisition of the path of knowledge, attains perfect knowledge ere long and secures Yoga too. O beloved, the wise devotee burns the physical body in a trice with the fire of knowledge. Due to my grace, the devotee conversant with Yoga eschews the bondage of the Karmans. Karman is in the nature of both merit and demerit. Both these are hindrances to liberation. The Yogin shall eschew both the merit and demerit. 42. One is not subjected to bondage merely by the performance of rites. If the rites are performed with desire for the fruits thereof it results in bondage. Hence one shall abandon the fruits of actions. 43. O beloved, at the outset the devotee shall worship me externally by means of Karmayajña. Then he shall resort to the path of knowledge. Afterwards he shall practise Yoga. 44. The Yogins who have understood my innate nature by karma - yajña and who view a clod of earth, a pebble and a gold ingot all alike do not worship me further. 45. A Yogin engaged in the path of knowledge, an excellent sage permanently engaged in Yoga, my devotee enriched by purity of mind, shall attain my Sāyujya. 46. Those who have not had sufficient detachment in their minds but have resorted to me are authorised only in Jñāna, Caryā and Kriyā according to their deserts. 47. My worship shall be known to be two-fold: external and internal. My adorative service is three-fold, differing in view of speech, mind and body. 48. The same adorative service is further explained as fivefold, viz, penance, holy rites, Japa, meditation and knowledge. 49. My external worship is performed in the view of other persons. The same thing known and knowable to oneself alone is the internal worship. 50. The mind that is devoted to me is the true mind and not any mind as it is. The speech that pertains to my name is true speech and not anything else. 51. The body that is marked by the characteristic symbols as prescribed by me such as Tripuṇḍras, and that is engaged in rendering service unto me is the true body—nothing else. 52. By Karman my worship shall be understood and’not such extraneous rites as sacrifice, etc. Tapas or penance is the withering of physical body for my sake and not the rites Kṛcchra, etc. 53. Japa is the repetition of either the five-syllabled mantra or the Praṇava or the Rudrādhyāya hymn and not the study of the Vedas. 54. Meditation is the pondering over my form and not the trances of the soul. Jñāna is the knowledge of my Āgamas and not the understanding of other topics. 55. O gentle lady, stability in the Tattvas shall be practised beginning with an external or internal object where the mind feels interested urged by previous impressions. 56. The internal worship is hundred times more excellent than the external one in view of the absence of flaws seen and their intermixture avoided. 57. Purity too is the internal one. External purity is not enough. A man though physically pure is not pure if he is devoid of inner purity. 58. O gentle lady, the adorative service whether external or internal shall be attended with devotion. If devoid of devotion, it is the cause of deceit. 59. I am content and pure. What shall be done unto me by men? Externally or internally only devotion is taken into consideration by me. 60. That activity the soul of which is devotion, O gentle lady, is my eternal Dharma. It shall be performed without yearning for the fruit thereof mentally, verbally and physically. 61. O goddess, resorting to me with the fruit in view is easily feasible since the seeker of the fruit can abandon me in case there is no desired fruit. 62. O pious lady, I am the bestower of fruits in accordance with the extent of devotion even to him who, though seeking fruits, keeps his mind well established in me. 63. Those devotees are dearer to me whose minds are attached to me without reference to fruits but who may later on solicit for favours. 64. Dearer unto me are those who resort to me with abject helplessness, unmindful of fruition or otherwise due to the impressions of previous actions. 65. Verily, they do not acquire any further gain than acquiring me. O goddess, my gain too is nothing else but acquiring them into my fold. 66. Their piety dedicated unto me due to my blessing is compelled to bestow the fruit on them, the fruit being the great beatitude. 67-69. They mention about eight traits for those authorised in Dharma, the noble souls who have dedicated their minds unto me without having recourse to anyone else, those who have favourable disposition to my devotees, who encourage my worship, or offer worship to me themselves or perform all activities of the body for my sake or have interest in listening to my stories, flutter in tones, eyes and limbs, remember me perpetually or surrender to me completely. 70-72. If these eight traits are present even in an out-caste he is equal to a leading brahmin, a sage, a glorious ascetic and a learned scholar. A master of four Vedas is not dearer to me than a Cāṇḍāla devoted to me. Things can be given to and taken from him. He shall be worshipped like me. I am not lost to him nor is he lost to me who offers unto me with devotion, even a leaf, a flower, a fruit or mere water.

[ Sanskrit text for this chapter is available ] 1. O goddess, I shall now succinctly mention the duties stipulated on the basis of caste for my authorised devotees, the learned brahmins. 2-7. Daily bath thrice, rites in the holy fire, worship of the Liṅga, charitable gifts, pious feelings For the lord, mercifulness everywhere at all times, truthfulness, contentedness, belief in scriptures and God, non-violence to all living beings, bashful modesty, faith, study of scriptures, Yoga, imparting of knowledge to others, commenting on scriptures, celibacy, listening to spiritual topics, austerities, forbearance, purity, wearing of the sacred thread, upper garment and turban, growing the tuft, not resorting to forbidden things, smearing and dusting with Bhasma, wearing Rudrākṣa, O goddess, the worship on festival occasions especially on the fourteenth day, the rite of drinking Brahmakūrca every month in accordance with injunctions, O beloved, worship after performing my ablution with the same, avoidance of the Śrāddha food offered for the propitiation of the manes and of the rice in all sacred rites, stale rice and rice gruel. 8. The avoidance of wine and even its smell or of Naivedya is applicable to all castes, especially the Brahmins. 9-11. The traits of Yogins are ten viz:—forbearance, quietude, contentment, truthfulness, non-stealing, celibacy, my knowledge, non-attachment to worldly objects, using Bhasma and refraining from too much adherence to all. The Vānaprasthas have all these traits as also the partaking of alms during the day. The Brahmacārins shall not take food during the nights. 12. Teaching, presiding over sacrifices and acceptance of monetary gifts are not prescribed by me for the Kṣatriya and the Vaiśya class. 13-16. The following are the duties and traits of kings—protection of the people of all castes, slaying of the enemies in battle, chastisement of the wicked and hunting of harmful birds and animals, distrusting everyone everywhere but belief in my Yogins, intercourse with women on proper occasions, maintenance of armies, keeping themselves well informed about the activities of the people through spies spread everywhere always, wearing weapons, armour dusted with Bhasma. These are in brief the duties of kings following my instructions. The characteristics of a Vaiśya are cattle-breeding, trading and agriculture. 17. The duty of a Śūdra is service unto the persons of the other castes, making of parks and resorting to my holy centres. 18. Sexual approach only to one’s own wife duly wed is prescribed for a householder and celibacy for all the other three, viz. Brahmacārins, Vānaprasthas and Sannyāsins. 19. The duty prescribed for women is service to their own husbands. Nothing else is an eternal Dharma for them. O good woman, if the husband directs her she can worship me. 20. If a woman engages herself in holy rites thereby prejudicing her service to her husband she goes to hell undoubtedly. 21-25. Now I shall mention the eternal Dharma of widows. Holy rites, charitable gifts, penance, purity, lying on the bare ground, taking food only at night, celibacy, ash-bath, water-bath, quietness, silence, forbearance, self-composure in accordance with injunctions, observance of fasts on the eighth, eleventh and fourteenth days and on the full moon days and worship to me. Thus I have succinctly mentioned the eternal virtues of persons of difieren stages and castes, of brahmins, Kṣatriyas, Vaiśyas, ascetics, Brahmacārins, Vānaprasthas, householders, Śūdras and women, O gentle lady. 26. O goddess, I shall be meditated upon along with you for ever. The Japa of six syllables shall be performed always. This is the brief compendium of duties as mentioned in the Vedas. 27-30. Those who possess excellent devotion as a result of good impressions in their souls of previous actions, who possess the physical bodies assumed by themselves, who are purified by the essence of my perfect knowledge and who have become holy due to my grace are not effected by sins as the lotus-leaves are not effected by water whether they be attached to it or not. It may not be possible for them to maintain the duties of the different stages in life. They have neither duties to be performed nor evils to be avoided. They have no trance to be practised, no great goal to be attained. They are not subject to do’s and dont’s like me. 31. Just as I have nothing to be achieved since I am perfect, so also they have nothing to be attained because they are contented. It is undoubtedly so. 32. There is no doubt in this that they are fallen from the Rudraloka. They are Rudras who have assumed human forms for the benefit of my devotees. 33. Just as my injunctions make Brahmā and others act so also their injunctions make other men act. 34. Their sins are quelled by their very vision in view of their excellence of good piety and in view of their carrying out my behests. 35. Proofs indicating excellent fruits are visible in men who have pious feelings for me. They comprehend things not seen before. 36. Suddenly their bodies may throb and tremble; they may perspire, shed tears; their voice may grow hoarse or cracked; they may have a sensation of great bliss. This may recur again and again. 37. The excellent men can be understood by these never-failing indications severally or collectively or by means of the pious feelings of the low, excellent and the middling types. 38. Just as anir on piece in conjunction with the fire is no mere iron piece so also they are not mere human beings. Thanks to my grace. 39. A learned man shall not treat these Rudras with contempt by considering them ordinary men because they have assumed human forms with hands, feet and the like. 40. Insult offered to them by men of confused intellect quells glory, longevity, family and conduct and may cause their fall into hell. 41-43. All those regions except mine, i.e. those of Brahmā, Viṣṇu, Indra, and others who have been uprooted though they may be great souls, are easily to be destroyed like cotton. The prosperity of Buddhi, Prakṛti, and Puruṣa is impure. Hence it shall be eschewed by those who are desirous of the region beyond Guṇas. Of what avail is this talk? By whatever means it may be, fixing of the mind in me is the only way to achieve welfare. 44. Thus the brief resume of essential knowledge has been expounded by lord Śiva, the great Ātman, for the welfare of the worlds. 45. The Vedas, Śāstras, Itihāsas, Purāṇas and other lores are but extensive glosses and commentaries of this succinct account of perfect knowledge. 46. This succinct account contains the six topics, viz., Jñāna, Jñeya, Anuṣṭheya, Adhikāra, Sādhana and Sādhya. 47-48. Jñāna is the knowledge acquired from the preceptor. Jñeya is the Pāśa, Paśu and Pati. The Anuṣṭheya is the worship of the Liṅga. It is the devotee who is authorised. Sādhana is Śiva’s mantra and Sādhya is the equality with Śiva. If one has the knowledge of the epitome of the six topics one has attained omniscience. 49. After worshipping Śiva externally at the outset by means of Karmayajña with devotion and in accordance with one’s affluence, the devotee shall afterwards be engaged in inner sacrifice. 50. If for more virtue one is interested in the inner and not in the external working, the noble soul need not perform the external worship. 51. O Kṛṣṇa, neither within nor without has he ever any duty, he who is contented with the nectar of knowledge and who has identified his Ātman with Śiva by means of his devotion. 52. The devotee shall eschew in order the external and internal worships. Through Jñāna he shall see the Jñeya and then eschew the Jñāna also. 53. If the mind is not concentrated on Śiva, of what avail is the rite even when performed? If the mind is concentrated, of what avail is the rite duly performed? 54. Hence one shall fix the mind in Śiva by some means or other without performing the rites or performing them internally or externally in order. 55. Persons who have fixed their minds in Śiva, good men who have stabilised their intellect will have the greatest bliss everywhere both here and hereafter. 56. The Siddhis are achieved by the mantra, ‘Oṃ Namaḥ Sivāya’. Hence the mantra shall be acquired for the acquisition of the great magnificence which has nothing parallel to it.

[ Sanskrit text for this chapter is available ] 1. O omniscient excellent sage, ocean of all knowledge, I wish to hear precisely about the glory of the five-syllabled mantra. 2. It is impossible to explain in detail the glory of the five-syllabled mantra even in hundreds of crores of years. Hence hear it in brief. 3-5. The six-syllabled mantra is found in the Veda and Śivāgama. It facilitates the understanding of all topics by the devotees of Śiva. It consists of very few syllables but is pregnant with meaning. It is the essence of the Vedas. It is conducive to salvation. This expression of auspicious nature is devoid of doubts. It is achieved by the order of Śiva. It is attended by many Siddhis. It is divine and delightful to the mind. That expression ‘lord Śiva’ is majestic and decisive in meaning. 6. The omniscient lord Śiva mentioned the mantra, “Oṃ Namaḥ Śivāya” for the acquisition of all topics and meanings by the embodied beings since it can be easily uttered through the mouth. 7. The first mantra consisting of six syllables is the seed of all lores. It is very subtle but serves a great purpose. It shall be known like the seed of the banyan tree. 8. The omniscient lord, the creator of everything, the all-pervasive Śiva who is beyond the three attributes, is stationed in the single-syllabled mantra Om. 9-10. The five subtle Brahmans are stationed in the mantra “Namaḥ Śivāya” occupying one syllable each. Thus in the six-syllabled subtle mantra, Śiva in the form of Pañca Brahmans is stationed in the way of Expressed and Expressive. Innately Śiva is ‘Expressed’ and the mantra is ‘Expressive’ due to its comprehensibility. 11. This state of being the expressive and the expressed is beginningless inasmuch as this terrible ocean of worldly existence functions without a beginning. 12-16. Śiva too is beginningless and he is the releaser of persons from the worldly existence. Just as the medicine is naturally antagonistic to ailments so also Śiva is antagonistic to the ills of worldly existence. If the lord of the universe had not been in existence, the whole universe would have been gloomy, since the Prakṛti is insentient and the Puruṣa is ignorant. Pradhāna, the atom etc. are insentient. They never function as the makers themselves without an intelligent cause. The instruction in virtue and evil, the bondage and salvation, the activity of reflection—in view of all these things the first creation of men would not have been possible without the omniscient lord. Just as the patients will be devoid of joy and be distressed without the physician so also the people would be in distress without the lord. 17. Hence, surely there is the lord, the primordial omniscient, perfect, Sadāśiva, the protector of persons from the ocean of worldly existence. 18. Śiva is devoid of beginning, middle and end. He is the lord innately pure, omniscient and perfect as mentioned in Śaivite Āgamas. 19. This mantra expresses him. He is the person expressed by the great Mantra. 20. The Śivajñāna, is as extensive as the expression of Śiva, the six-syllabled mantra, ‘Oṃ Namaḥ Śivāya’. 21-23. This mantra is a positive statement and not a parable. How can Śiva, who is all-perfect, all-pervasive, innately pure and who blesses the worlds, mention a false theory? As things stand by nature along with their virtues and flaws, and the fruits they are capable of producing, how can the omniscient being mention untruth? Only one influenced by passion, ignorance and other flaws will speak untruth. 24. Those two faults are not present in the lord. How can he then make a wrong statement? Surely therefore the expression that is uttered by Śiva, the omniscient without any flaw, is authoritative. 25. Hence, the statements of lord Śiva shall be faithfully considered by a learned man. In regard to merits and sins as they are, a person having no faith in him falls. 26. The good statements uttered by the sages quiet and calm for the achievement of heaven and salvation shall be considered ‘sacred utterances.’ 27. The utterances that are actuated by passion, hatred, falsehood, anger, lust and greediness are bad. They cause one’s fall into hell. 28. Of what avail is that statement of ignorance and lust which is the cause of worldly pain even if it be polished, soft and charming? 29. Even that ugly statement which on being heard brings in welfare and the destruction of lust etc., should be considered auspicious. 30. Although there are many mantras, there is nothing like the holy mantra uttered by Śiva. 31. The Vedas and Śāstras along with their ancillaries are present in the six syllables. Hence there is no other mantra equal to this. 32. Just as an aphorism is ramified and expanded by its gloss, the six-syllabled mantra is expanded by seven crores of great and subsidiary mantras. 33. Whatever texts there are, the texts expounding Śiva’s knowledge, the repositories of lore, they are the commentaries of the succinct aphorism, the six-syllabled mantra. 34. Of what avail are many mantras and Śāstras full of details to one whose heart is firmly established in the mantra “Om Namaḥ Śivāya?” 35. If anyone has stabilised the Mantra “Oṃ Namaḥ Śivāya” by frequent practice, he has learnt all, heard all and performed all. 36. Life is fruitful indeed, of the person, at the tip of whose tongue is present the sec of three syllables ‘Śivāya’ prefixed with the word denoting obeisance. 37. A person steady in the Japa of the five-syllabled mantra is released from the cage of sins whether he be a Śūdra, base-born, fool or a learned man. 38. This was mentioned by the lord when asked by the goddess, for the benefit of all men, particularly of brahmins.

[ Sanskrit text for this chapter is available ] 1-3. O great lord, how are your devotees liberated in the defiled period of Kali, invincible and untransgressable, when the world is enveloped by the darkness of sin, when people are averse to the practice of holy rites, when the legitimate activities of different castes and stages in life have declined, when great danger is imminent, when the question of the rights of the people is involved in doubts, when deviation from duty is certain, when the continuity of spiritual instructions is broken and when the order of preceptors and disciples has disappeared? 4. Men of the Kali age are liberated when their souls are purified by devotion after resorting to my pleasing Mantra of five syllables. 5-6. My five-syllabled Mantra affords protection from the fear of worldly existence to those whose minds are inclined towards me although they may be of distorted outlook, greedy, deceitful, ruthless, ungrateful and defiled by unimaginable and inexpressible faults, mental, verbal and physical. 7. O goddess, often I have promised that in this world even a fallen man may become liberated through this Mantra if he happens to be my devotee. 8. If a fallen man does not deserve holy rites in any respect, the rites performed by him are conducive to hell. Then how can the fallen man be liberated through this Mantra? 9. O good woman, what you have said is true. Now listen to what has been a great guarded secret hitherto. 10. Yes, surely, if the fallen man, under delusion, were to worship me with other mantras, excluding the five-syllabled one, he is sure to fall into hell. 11. Persons who live on water or air and those whose bodies are emaciated due to holy rites do not attain my region through those holy rites. 12. But he who worships me even once with devotion repeating the five-syllabled mantra, attains my region through the weightiness of this Mantra alone. 13. Hence, penances, sacrifices, observances and holy rites are not equal to even a croreth part of the worship with the five-syllabled mantra. 14. Indeed he who worships me with the five-syllabled mantra becomes liberated if he is in bondage. 15. He who worships me even once with the five-syllabled mantra with or without the Rudra mantra is liberated even if he is a fallen or a foolish man. 16. O goddess, he who worships me with the six-syllabled or with the five-syllabled mantra, with the Vedic mantra as its ancillary, with devotion to me, is liberated. 17-18. A fallen man or one not fallen can worship with this mantra. My devotee who has conquered anger may or may not be one who has attained me. One who has attained me is a billion times superior to one who has not attained. Hence one should try to attain me by worshipping me with this mantra. 19. He who worships me with this Mantra, being equipped with friendship and other attributes with devotion and celibacy attains similarity to me. 20. Of what avail is much talk? The devotees are authorised in my five-syllabled mantra which is the most excellent one, 21. It is the efficacy of the five-syllabled mantra where by the worlds, the Vedas, the sages, the eternal virtues, the entire universe, and the gods stand steady. 22. At the advent of dissolution when the mobile and immobile beings perish, everything becomes merged in its cause. 23. O goddess, I am the only one staying then. There is no second one anywhere. Then all the Vedas, scriptures etc. are stationed in the five-syllabled mantra. 24. Protected by my Śakti they do not perish. The creation is evolved out of me differently through the Prakṛti and the Ātman. 25-27. Then comes a subsidiary dissolution of the forms and attributes. Then lord Nārāyaṇa assumes the physical body of Māyā and lies on the serpent couch in the midst of the water. The five-faced lord Brahmā born of his umbilical lotus becomes desirous of creating the three worlds. But having none to assist him he becomes incapable. Hence he creates at the outset the ten sages of unmeasured splendour, his mental sons. 28. In order to enhance their achievement Brahmā said to me ‘O great lord, please bestow the power on my sons.’ 29. Thus requested by him, I who had assumed five faces, mentioned the five syllables, to the lotus-born one. 30. Accepting them with his five faces, the grandfather of the worlds understood me as the great lord, the expressive of great meaning. 31. After understanding the process of its application in accordance with the rules, the patriarch who achieved the Mantra imparted it along with its meaning to his sons in the exact manner. 32-34. After securing the excellent Mantra from him, they desired to propitiate me along the way indicated by him. There is a mountain Mūjavat on the beautiful peak of Meru. [? ?] It is my favourite resort, ever glorious and always guarded by my devotees. Eager to create the world they performed penance there for a thousand years according to the calculation of the gods, taking in only air. 35-36. On seeing their devotion I appeared before them immediately and explained to them all the details, viz., the sage, metre, Kīlaka, Bījaśakti, deity, Nyāsa, the six ancillaries, the limits of the quarters and their application. The aim was to multiply creation through the sages. 37. Thenceforth as a result of the efficacy of the mantra, the sages reinforced by austerities are performing the creation of the gods, asuras and human beings in a splendid way. 38. Now I mention the form of this great mantra. The word ‘ Namaḥ ’ shall be uttered at first. It shall be followed by the word ‘Śivāya’. 39. This five-syllabled lore is present in all Upaniṣads. It is eternal as well as the seed of all living beings. 40-42. It is the goddess, my own expression coming out of my mouth at first. The goddess having the splendour of molten gold, plump, lifted-up breasts, four arms, three arees, and the crescent moon as the crest-jewel. Her hands are as tender as lotuses. She is gentle with the gestures of boon and protection; she is possessed of all characteristics. She is bedecked in ornaments. She is seated on a white lotus. Her tresses are blue and curly. 43. She has five colours with beaming discs, viz., yellow, black, smoky, golden and red. 44-35. If they are separately worshipped, they shall be adorned with Bindu and Nāda. Bindu is in the form of the semicircular moon. Nāda is in the form of the flame of the lamp. O excellent-faced lady, the Bīja of this Mantra is ranked as the second among the well-known Bījas. The Bīja of the fourth begins with a long vowel. The fifth one is mentioned as Śakti. 46. O good-faced lady, the sage of this mantra is Vāmadeva; the metre is Paṅkti; the deity, I am myself. 47. The several individual sages of the letters are, O good lady, Gautama, Atri, Viśvāmitra, Aṅgiras and Bharadvāja. 48. The metres severally are Gāyatrī, Anuṣṭup, Triṣṭup, Bṛhatī and Virāṭ. The deities severally are Indra, Rudra, Viṣṇu, Brahmā and Skanda. 49. As their places, my faces beginning with the one in the east and ending with the one above are taken. They are identified with the letters “Na” etc. in order. 50. The first, second and the fourth letters are Udātta. The fifth is Svarita and the third is Anudātta. 51. This mantra is otherwise called Mūlavidyā, Śivam, Śaivasūtra, and five-syllabled. This Śaiva mantra is my great heart. 52-53. The letter “Na” is the head; “Maḥ” the tuft; “Śi” the armour; “Vā” the eye; “Ya” the missile. At the end of each letter shall be uttered—Namaḥ, Svāhā, Vaṣaṭ, Huṃ, Vauṣaṭ, Phaṭ. 54. There too, the same is the Mūlamantra with a slight difference. The fifth Varṇa is bedecked by the twelfth vowel (‘ḥ’). 55. The devotee shall worship me with Japa, Homa, etc., mentally, verbally and physically through this Mantra. 56. Let it be in accordance with their intellect, injunction in the scripture, time, inclination, capacity, wealth and their taste. 57. O Goddess, my worship will lead to salvation whenever, wherever and by whomsoever it may be done if it is with devotion. 58. O good woman, whatever is done unto me by one whose mind is attached to me, whether in the proper order or in the reverse order, is dear and is auspicious to me. 59. I have made certain rules governing my devotees who are not unduly helpless in regard to all sacred scriptures. 60. There at the outset, I shall explain the procedure of practising the mantra without which the Japa is futile and with which it is fruitful.

[ Sanskrit text for this chapter is available ] 1. O good-faced lady, a Japa without the behest of the preceptor, holy rites, faith and the prescribed fees is fruitless though the behest might have been secured. 2. If a mantra is well practised with the acquisition of behest, attended with holy rites, equipped with faith in me and accompanied by fee it is greatly efficacious. 3-4. The devotee shall approach the brahmin preceptor who knows the principles, performs Japa, is devoted to meditation and endowed with virtues. He shall strenuously propitiate him mentally, verbally, physically and monetarily. He shall possess the purity of piety. 5-6. A brahmin devotee shall worship the preceptor always strenuously. If he is affluent he shall present devoutly to his preceptor excellent horses, elephants chariots, ornaments, garments, grain and riches. 7-8. He shall not be stringent about money if he desires to achieve Siddhi for himself. Dedicating himself thereafter along with his possessions to the preceptor and after undeceitfully worshipping him to his capacity, he shall learn the mantra and derive knowledge in due order. 9-13. When the preceptor is satisfied he shall let him stay for a year serving him without arrogance. On an auspicious day thereafter he shall make him take his bath after observing fast. For the sake of purity he shall again be subjected to ablution with vessels full of ghee and sacred water wherein holy materials shall be put. He shall dress him well and bedeck him with fragrant garlands, ornaments and garments. The Puṇyāha mantras shall be recited and brahmins worshipped. Then in a holy spot, near the seashore, river bank, cowpen temple or in the house itself, at an auspicious hour when the day is conducive to achievement, when the conjunctions of stars are devoid of defects, he shall bless him and impart to him my knowledge duly. 14-15. In a secluded spot the preceptor delighted in mind shall repeat the mantra with due accents. He shall then make the disciple repeat it. Then the preceptor shall say ‘Let there be welfare. Let there be auspiciousness around. Let everything be pleasing and auspicious’. Thus the preceptor shall impart the mantra and allow him to practise it. 16. Getting thus the mantra and the permission from the preceptor the disciple shall perform the Saṃkalpa with pure mind and repeat the mantra with the rite of initiation. 17. As long as he lives he shall repeat the mantra one thousand and eight times everyday without thinking of anything else and devotedly attached to it alone. He attains the greatest goal. 18. He who completes the Japa four hundred thousand times with great devotion, taking food only in the nights with full self-control, is said to be a Pauraścaraṇika. 19. There is none equal to him in the world who, after the Puraścaraṇa is over, continues to perform the Japa everyday. He is Siddha himself and confers Siddhi on others too. 20-23. He shall take bath, sit in a pleasing posture in a sacred spot. He shall meditate on me in his heart along with you and shall remember his preceptor. He shall sit facing the north or the east, observe silence and concentration of the mind, purify the five principles by means of Dahana and Plāvana rituals. He shall perform the Mantranyāsa, make his body worthy and pure, meditate on us restraining Prāṇa and Apāna. He shall remember the respective place, form, sage, metre, the presiding deity, Bīja, Śakti and the statement. Then he shall perform the Japa of the five-syllabled mantra. 24. Experts in the meanings of Āgama texts say that the mental Japa is excellent, the Upāṃśu Japa (in a low voice) is the middling. The verbal Japa is of the lowest quality. 25. The Japa with Rudra as the presiding deity is the most excellent, that with Viṣṇu as the presiding deity is the middling and that with Brahmā as the presiding deity is of the lowest quality. 26. The muttering of the mantra with high, low or middle accentuation, the words and the letters being clear or otherwise, is called the verbal japa. 27. Upāṃśu Japa is the one where the tongue throbs and there is slight utterance. It may not be heard by others or may be slightly heard. 28. Mental Japa is that where the series of letters are thought well and the wrords and their meanings are pondered over. 29. If the efficacy of the Vācikajapa is one, that of the Upāṃśu Japa is hundred; that of the Mānasajapa is a thousand; that of the Sagarbha Japa is hundred times more. 30. The Japa performed with the prāṇāyāma is Sagarbha Japa. In the first and the last even Agarbha Prāṇāyāma is commended. 31. After performing the Prāṇāyāma forty times, the intelligent devotee, knowing the meaning of the mantra, shall remember the mantra. If he is unable to repeat so many times he shall repeat as many times as his physical strength permits him. 32. He shall perform five, three or one Prāṇāyāma whether Agarbha or Sagarbha. The Sagarbha Prāṇāyāma is better of the two. 33. The Sadhyāna Japa is a thousand times better than the Sagarbha Japa. One of the five types of Japas shall be performed upto the extent of one’s ability. 34-36. There are various ways of counting the number of times the mantra has been repeated. Counting with the fingers is one mode. Eight times that number can be calculated by lines, ten times by dolls, hundred times by shells or gems, thousand times by corals, ten thousand times by crystal pieces, hundred thousand times by pearls, million times by seeds of lotuses, a crore of times by gold pieces, infinite time by a bundle of Kuśa grass or Rudrākṣa beads. 37-38. A rosary containing thirty beads of Rudrākṣa for Japa bestows wealth, containing twenty-seven beads yields nourishment, containing twenty-five beads bestows salvation, containing fifteen beads bestows the fruits of black magic. 39. The thumb used in counting the number bestows salvation. The index finger destroys enemies. The middle finger bestows wealth. The ring finger brings about calmness and peace. 40-41. If there are hundred and eight beads that rosary is the most excellent. If it has hundred beads it is excellent. If it has fifty beads it is the middling. With fifty-four beads it is good. The Japa shall be performed with these different rosaries. They must not be exhibited to anyone. 42. The use of little finger in the Japa shall be avoided. In the act ot Japa it is held to be auspicious. The Japa shall be performed by means of the thumb in contact with other fingers. 43. If Japa is performed without the thumb it is futile. If performed in the house it is ordinarily efficacious. If performed in the cowpen it is hundred times more. 44. In a holy forest or park it is thousand times more. On a holy mountain it is ten thousand times more. On the banks of a river it is hundred thousand times more. 45-46. They say that the Japa performed in a temple is a crore of times more efficacious. That performed in my presence is infinite number of times more efficacious. Japa in the presence of the sun, fire, preceptor, moon, lamp, water, brahmins and cows is commended. Sitting east of these is conducive to favourable control; south of these is of the same nature as black magic. 47-50. West of these is conducive to riches and north of these is peace-bestowing. If Japa is performed in the presence of sun, fire, brahmins, gods, preceptors and others one should not turn the face away from them. One should never perform Japa with the turban on, or wearing an armour or a bodice, in the nude, or with the hair dishevelled, or the neck covered, or without the Pavitra in the hand or while impure or while lamenting. While performing Japa the following must be avoided—anger, intoxication sneezing, spitting, yawning and seeing a dog or a lowborn person. If they happen, Ācamana shall be performed or I shall be remembered along with you. 51-53. Or he shall see the luminary bodies or he shall perform a Prāṇāyāma. One should not perform Japa without a seat to sit on nor shall it be performed lying down, or standing up and walking. One shall not perform Japa in the open street or in an inauspicious place or in darkness. Legs shall not be stretched while performing the Japa nor shall one be in the cocklike posture, or seated in a vehicle or in a couch. Japa shall not be performed when one is worried. If one is competent one shall perform many Japas. Weak persons shall perform Japa according to capacity. 54. Of what avail is much talk? Hear these words in brief. A person of good conduct, performing Japa and meditating purely attains welfare. 55. Good conduct is the greatest virtue. It is the greatest wealth, the greatest knowledge and the greatest goal. 56. A person devoid of good conduct is censured in the world. He will not be happy in the other world. Hence one must possess good conduct. 57. Doing the duties prescribed by the Vedas, Śāstras and the followers of the Vedas is meant by the word good conduct, nothing else. 58. Good conduct is also the conduct of the good. Theism is the source of goodness. 59. If he is a believer he will not err from the path of good conduct or commit errors or get defiled. Hence one shall be a believer in God and the Vedas. 60. Faith is the conviction that happiness and misery are attained by means of good and evil deeds hereafter too just as in this world. 61. O beloved, I shall tell you another secret which shall be guarded well. It shall not be mentioned to any one and every one or to an atheist brute. 62. In the age of Kali there is no greater protective factor than the five-syllabled Mantra to a fallen or a low-born person devoid of good conduct. 63. This mantra is not ineffective when repeated by a person whether walking or standing or doing any other work or whether he is pure or impure. 64. This mantra is not ineffective even if it is not properly imparted by the preceptor. It is not ineffective even in the case of persons not caring for good conduct and who have not purified the six paths. 65. This mantra is not ineffective in the case of a base-born, a fool, a deluded person, a fallen man and a lowly one transgressing the bounds of decency. 66. There is no doubt in this that this mantra becomes efficacious in the case of a man endowed with devotion to me whatever be his condition. It is not so in the case of other mantras. 67. O beloved, in the case of this mantra, the auspicious hour, date, star, day of the week etc. need not be taken into consideration too much. It is ever wakeful, not slumbering. 68. This great mantra is never harmful to anyone. It may be either Susiddha, or Siddha or Sādhya. 69. It is Susiddha if it is imparted by a preceptor who is a Siddha. If it is imparted by a preceptor who is not a Siddha it is Siddha. The mere mantra is Sādhya. 70. If one has faith in me, the mantra and the preceptor, the mantra will undoubtedly be achieved whether it is Asādhita or Sādhita. 71. Hence a scholarly devotee shall resort to the five-syllabled mantra eschewing other mantras attended with risks in the matter of authorisation. 72. There is no guarantee that if the other mantras are achieved this mantra too will be achieved. But if this mantra is achieved all the other mantras will be achieved. 73. Just as, O goddess, I am not achieved even if the other gods are attained but if I am attained the other gods too are attained so also is the case with the Mantras. 74. Since this mantra functions without reference to castes, the defects found in the other mantras are not found in this mantra. 75. Still this mantra shall not be used for the trivial benefits or against insignificant opponents. Then alone this is very efficacious. 76. Thus the mode of repeating this mantra of five syllables was explained to the goddess by lord Śiva himself for the benefit of the worlds. 77. He who glorifies this with devotion or listens to it with a pious mind is liberated from all sins and attains the greatest goal.

[ Sanskrit text for this chapter is available ] 1-2. O holy lord, the greatness of the mantra has been mentioned by you as well as the rules governing its practice as found in the Śruti itself. Now I wish to hear the details of Śivasaṃskāra. While explaining the mode of accepting the mantra it has been slightly indicated. 3. Well, I shall mention to you the holy and sin-destroying details of consecration as explained by Śiva. 4. The consecration is so called because thereby the devotee is authorised in a splendid manner. It is the mode of purifying the six paths. 5. The same Saṃskāra is called initiation because thereby the perfect knowledge is imparted and the bondage of Pāśa is quelled. 6. The initiation as ordained by Śiva the great Ātman in the Śivāgama is threefold—pertaining to Śiva, Śakti and mantra. 7-8. The initiation of Śiva is that whereby at the mere sight, touch and talk of the preceptor ( guru ) the individual soul gains immediately the consciousness quelling the bondage. It is twofold in view of the difference in the destruction of bondage, viz. acute and more acute. 9. That is Tivratara whereby the bliss is immediately attained. The acute one purifies the sin of the living man effectively. 10. The Śaktī form of initiation coupled with knowledge is performed by the preceptor with knowledge for his vision, after entering the body of the disciple along the path of Yoga. 11. The Mantra form of initiation is coupled with the rites performed in the sacrificial altar. This has to be performed by the preceptor (guru) externally with respect to the dull-witted disciple. 12. The disciple receives blessing in respect of his Śakti, because the pursuit of Śaivite virtue has that as the condition in brief. 13. Where the Śakti is not grasped neither purity nor Vidyā nor right conduct nor salvation nor any achievement is secured. 14. Hence, observing the symbols for securing Śakti, the preceptor shall purify and consecrate the disciple either by knowledge or by means of rites. 15. He who performs otherwise is the wicked person who perishes. Hence the preceptor shall test the disciple in every respect. 16. Since Śakti is enlightenment and bliss, the two are the signs of its manifestation. 17. The symbol of bliss and enlightenment is constituted by the changes and alterations in the mind in the manner of shivering, horripilation and alterations in the voice, eyes and other parts of the body. 18. The disciple too shall carry out the test of the preceptor through these characteristic symbols and contacts with him during the worship of Śiva or through those associated with him or resorting to him. 19. The test for the disciple has in view his worthiness of being taught and for the preceptor the gravity of his pursuit. Hence the disciple shall endeavour in every respect to honour the preceptor. 20. He who is the preceptor is Śiva and he who is Śiva is the preceptor. Whether the preceptor or Śiva the same person is stationed in the form of knowledge. 21. As is Śiva so the knowledge. As is the knowledge so is the preceptor. The benefit is similar in the worship of Śiva, knowledge or the preceptor. 22. The preceptor is in the form of gods and the mantras. Hence every endeavour shall be made to accept his behest with bent head. 23. The seeker of welfare shall never even think of transgressing the commands of the preceptor, because only he who carries out the behests of the preceptor attains the wealth of knowledge. 24. He shall not do any thing without the permission of the preceptor, nor even walk, stand, sleep or eat. Especially if the work is performed in the presence of the preceptor it must necessarily be with his permission. 25. Since the preceptor is the lord himself and his house is the temple of the lord, the disciple shall not sit as he pleases in the house of the preceptor or in his presence. 26-28. He becomes a fallen man due to his sins as due to the contact with the sinners. As the price of gold sheds off its impurities when put in fire so also the disciple sheds off his sins due to the contact with the preceptor. As the ghee melts when kept near the fire, so also the sin melts in the presence of the preceptor. As the blazing fire burns the twig whether dry or damp, so also the delighted preceptor burns off his sins. 29-31. The disciple shall never incite the anger of the preceptor mentally, verbally or physically. Due to his anger the longevity, prosperity, knowledge and sacred rites all these are burnt. The sacrifices of those who incite his anger are futile as also their restraints and observances. No doubt need be entertained in this respect. No man shall ever make any statement against the preceptor. If out of delusion he were to make such statements he will fall into the Raurava hell. 32-37. If the man is intelligent and seeks welfare he shall not act falsely to the preceptor mentally, verbally or physically. Whether expressly bidden or not, the disciple shall perform what is beneficent and pleasing to the preceptor. He shall carry out his task in his presence or otherwise. He who conducts himself like this, who is ever devoted, alert in mind and performs what is pleasing to the preceptor is entitled to the Śaivite rites. If the preceptor is intelligent, endowed with virtues, is capable of illumining the great bliss, knows reality and is attached to Śiva he is competent to bestow salvation. None else. The principle of producing knowledge is born of great bliss. Only he by whom that principle is known can point out bliss and not the one who is that only in name but is devoid of true knowledge. 38. Two boats can carry each other across the river. A piece of rock cannot take another piece of rock across the river. If the preceptor is nominal, the liberation too is nominal. 39. Those by whom this principle is known are liberated and can liberate others. There can be no enlightenment, no realisation of the self in one who is devoid of principles. 40. He who is devoid of realisation is an animal. One urged by an animal cannot eschew his animal nature. 41. Hence, only a knower of principles is sought as the liberated and liberator. He is endowed with all characteristics and he is the knower of all Śāstras. 42-43. One devoid of principles is inefficient though he may know all means and rules of procedure. The greatest bliss is generated by the sight of the preceptor whose intellect extending upto personal realisation functions in the principle. Hence an intelligent person shall choose one as his preceptor who can impart enlightenment and bliss. 44-46. The right preceptor shall be served by the disciples who desire salvation and who are expert in humble conduct to that end. When realisation dawns upon him he shall abide in him with stable devotion. He shall never eschew the principles nor neglect them. If neither enlightenment nor bliss is obtained by the disciple even after a year, even slightly, the disciple shall resort to another preceptor. 47. Even though he may resort to another preceptor he shall never dishononr his previous preceptor, his brothers, or sons or illuminers or urgers. 48-49. Having at the outset approached the brahmin preceptor who has mastered the Vedas, who is intelligent, handsome, of pleasant sight, the bestower of protection and merciful, he shall propitiate him and endeavour to delight him mentally, verbally and physically. 50. He shall continue to propitiate him till he is pleased. If the preceptor is pleased the sins of the disciple are immediately quelled. 51-52. Hence he shall give the preceptor coins, gems fields, houses, ornaments, garments, vehicles, beds, seats etc. in accordance with his wealth and resources. If he wishes for the great goal hç shall not be stringent with regard to wealth. 53. Since he is his father, mother, master, kinsman, wealth, happiness, friend, comrade etc. he shall offer everything to him. 54. After offering these, he shall dedicate to him, himself, his family and all his possessions along with water and remain subservient to him for ever. 55. Since he has offered himself to Śiva as his devotee he shall ever remain so. He will have no rebirth thereafter. 56. The teacher shall test the brahmin disciple for a year, the kṣatriya for two years and the vaiśya for three years. 57. He shall test the disciples, with commands to give up life and wealth or by engaging the superior devotees in mean tasks and the inferior ones in noble tasks. 58. Even when rebuked or beaten if they do not feel distressed they shall be considered self-controlled and pure and hence deserving consecration in Śaiva rituals. 59-61. The decision of the sacred texts is this that brahmin devotees with the following qualifications shall be consecrated properly and enlightened. They shall be nonviolent, merciful, ever active and alert in mind, free from arrogance, intelligent, devoid of rivalry sweet- tongued, straightforward, soft-hearted, pure, humble, steady, endowed with purity of conduct, and well-behaved in every respect. 62. Women by themselves are not authorised in Śaivite consecration. If they are devoted to the lord they can be consecrated at the instance of their husbands. 63-64. A widow can be consecrated with the permission of her sons; a virgin with the permission of her father. The purificatory rite for the pathways is not prescribed for Śudra men, particularly the fallen ones and the intercastes. If they have pious feelings for Śiva, the purification of sins shall be performed by administering holy washings of his feet. 65-67. The consccratory rite for people born of Anuloma marriage shall be performed in the manner customary to the family of the mother. The girl who is authorised in Śaivite rites by her father shall be given in marriage only to a devotee of Śiva and not to a non-devotee. If inadvertently she is given in marriage to a non-devotee she shall try to convince her husband about the Śaivite faith. If she is unable to do so she shall leave him off and perform holy rites mentally. 68-70. The chaste lady Anasūyā abandoned her husband Atri the excellent sage and propitiated Śiva by penance; Draupadī who was not engaged in holy rites of the elders propitiated Nārāyaṇa by penance and attained the Pāṇḍavas as her husbands. In view of the weightiness of Śiva’s behest, the woman engaged in Śaivite virtue does not incur sin as she has no choice of freedom. 71-72. Of what avail is much talk? Whoever solely resorts to Śiva shall be purified if he is subservient to the preceptor. The rite of consecration does not differ. He who develops consciousness by the mere sight, touch or talk of the preceptor is not faced with failure. 73-74. The mental consecratory rite which is performed along the path of Yoga is not mentioned here. It is a great secret and shall be known straight from the mouth of the preceptor. The consecratory rite with holy rites shall now be mentioned briefly. Its detailed explanation is not possible.

[ Sanskrit text for this chapter is available ] 1. On an auspicious day, in a pure spot devoid of major defects, the preceptor shall at the outset perform the consecration ‘ Samaya ’. 2. After testing the ground duly by way of smell, colour, taste etc., he shall cause a platform to be constructed along the path mentioned in the science of architecture. 3-4. After making the altar, he shall make eight pits in the eight quarters making the chief one in the north-east. It may also be in the west when only the important pit need be dug. It shall be beautified by smearing it with powder. 5. It shall be decorated with garlands, festoons, banners and canopy. In the middle of the altar a mystic diagram shall be drawn. It shall have auspicious characteristics. 6. The powder used for the mystic diagram shall be gold dust mixed with saffron so as to befit for the invocation of the lord. If the devotee is poor he can use the powdered Nīvāra grain mixed with saffron. 7. The width of the mystic lotus diagram may be one hand or two hands. It may be white or red in colour. The pericarp of the lotus of a hand’s width shall be eight aṅgulas. 8. The filaments shall be half that length. The remaining portion is occupied by the eight petals. If the width of the lotus is two hands, the measurements will be doubled. 9. Another diagram shall be made on the altar one hand in width or half of it, to the north-east of the previous one and decorated well. 10. Paddy or rice grains mixed with gingelly seeds and flowers shall be strewn on it and covered with Darbha grass. The water-jar with the necessary characteristics shall be placed thereon. 11-12. The water-jar shall be made of gold, silver or copper or it may be earthen. It shall contain scents, flowers, Akṣatas, Kuśa and Dūrvā grass. It shall be tied round with two cloths and a white thread round the neck. It shall be filled with pure water with bundle of Kuśa grass inserted in it. It shall contain the materials of worship and a covering lid. 13-14. The vessels Bhṛṅgāra and Vardhanī as well as Śaṅkha and Cakra shall also be put. Except the thread the other thing may consist of lotus petals and leaves. On the northern petal of the lotus conceived as seat shall be placed the Vardhanī of the Astrarāja (?) with sandal paste and water. 15. To the east of the diagram the great worship of the lord shall start on the consecrated jar. 16-19. What has been mentioned before can be performed on the seashore, or river-bank, or in the cowpen or on a mountain, or in a temple or in the house or in any other charming place, except the platform. After making the diagram as before and the raised ground for fire the preceptor shall eater the worship chamber with a delighted face. He shall invoke all auspicious things about him. He shall have completed all the daily rites. He shall perform the great worship in the middle of the mystical diagram. He shall invoke Śiva again in the water-jar and worship. 20-21. He shall meditate upon the lord the protector of sacrifice facing the west. In the vessel Astravardhanī he shall worship the weapon of the lord on “he south. He shall place the Mantra in the Mantra vessel. Expert in the mantras he shall exhibit the mystic gestures and begin the sacrifice with the mantra. 22. The excellent preceptor shall perform the sacrifice in the sacred fire in the main pit. The other brahmins shall perform the sacrifice all round in the other pits. 23. The excellent preceptor shall perform the sacrifice only in the main pit. The number of sacrifices made by the others is half or one fourth of those of the chief priest. 24. Some shall recite the Vedic mantras or auspicious hymns. Some shall perform the Japa duly. 25-26. Dance, music, instrumental as well as vocal, and other auspicious conventional rites shall be performed. After propitiating the assembled brahmins he shall make them recite the Punyāha mantras. He shall then worship. He shall pray to the lord with a desire to bless the disciple (śiṣya). 27. ‘O lord of the chief of gods be pleased. O lord, ocean of mercy, please enter my body mercifully and release me from the bondage’. 28-30. The preceptor shall perform the Saṃkalpa. ‘I shall do thus’ and with the formal permission, he shall bring the disciple who had been observing fast taking only Haviṣya once and who had taken bath and performed daily rites. The disciple shall continue the Japa of Praṇava and meditate on the lord. Auspicious rites shall then be performed for him. In the Maṇḍala in front of the western or the southern door he shall be made to sit on the Darbha grass. The disciple shall sit facing the north. 31-32. The preceptor shall stand facing the cast and sprinkle the water from the vessel Prokṣaṇī, on his head as the disciple sits straight with palms joined in reverence. He shall lightly touch with flowers the eyes of the disciple and bind them with a strip of new silk cloth repeating the mantras. 33. Then he shall make the disciple enter the Maṇḍapa through the door and circumambulate thrice. 34. Then after offering a handful of flowers with a piece of gold to the lord he shall prostrate on the ground facing the cast or the north. 35. Then as before, the preceptor shall sprinkle the water on his head and strew flowers. The bandage around his eyes shall be removed. 36-37. After seeing the Maṇḍala, he shall bow to the lord again with palms joined in reverence. The preceptor shall make the disciple sit to the south of the Maṇḍala and to his left on a Darbha grass scat. After propitiating the lord, the preceptor shall place his auspicious hand over his head. 38. Uttering the mantra of Śiva, the preceptor, identical with Śiva, shall place his hand refulgent with Śaivite splendour, on the head of the disciple. 39. With the same hand the preceptor shall touch all the parts of his body. The disciple shall prostrate on the ground before the lord in the form of the preceptor. 40-41. He shall worship the lord duly and perform three Āhutis. He shall sit as before. The preceptor shall touch the disciple with the tips of the Darbha grass. By means of his Vidyā he shall enter the Ātman. After bowing to the lord he shall perform the rite of Nāḍīsandhāna. 42-44. He shall perform the rite of Prāṇanirgama as mentioned in Śiva Sāstras. Remembering the mystical entry into the body of the disciple he shall perform the Tarpaṇa rite with the mantras. For the Tarpaṇa he shall offer thrice the ten Āhutis with the ancillary mantras. After offering the Pūrṇāhuti, the expert preceptor shall offer again ten Āhutis repeating the Mūlamantra, by way of expiation. 45-46. Worshipping the lord of the gods again and performing the Ācamana the preceptor shall perform Homa duly and uplift the disciple from his caste. If he is a vaiśya he is first lifted into a kṣatriya. Then performing these rites the preceptor shall lift Him into a brahmin. 47. If the disciple is a kṣatriya he is first raised into a brahmin and then to the form of Rudra. If the disciple is a brahmin he is raised into the form of Rudra. 48-49. After sprinkling and striking lightly the disciple and remembering the Ātman of the disciple in his own, the preceptor shall drain out the wind that throbs like a flame, through the veins as mentioned. He shall then enter the vein and the heart of the disciple. 50. After entering his consciousness that appears to him like a blue spot he shall meditate on it as blazing with its brilliance free from dirt. 51-52. After breathing in the vein repeating the mantra and showing the Saṃhāra - mudrā (the gesture of annihilation) he shall refill it with Pūraka for uniting the Ātmans. Now taking it again with Kumbhaka as with Recaka before, he shall place it in the heart of the disciple. 53. After touching him and giving him the sacred thread secured from Śiva he shall offer three Āhutis and the Pūrṇāhuti thereafter. 54-56. To the south of the lord, the disciple is made to sit on a splendid seat over which Kuśa, and flowers are strewn. He shall join his palms with reverence and face the north. He shall sit in the posture of Svastika. He shall face the east and sitting in a splendid seat shall repeat the mantras with the auspicious songs and music and take the water-jar. Meditating on the joyous Śiva he shall pour water over the disciple. 57. Wiping off the water over his body and wearing a white cloth, he shall perform the Ācamana. Fully bedecked he shall go to the Maṇḍapa with palms joined in reverence. 58. He shall make him sit as before on the Kuśa seat and worship the lord in the Maṇḍala. He shall perform the Karanyāsa rite. 59. Meditating on the lord he shall take Bhasma in both the hands and smear it over the body of the disciple repeating Śiva’s names. 60-61. He shall then perform the rites of Dahana and Plāvana and conclude with the rite of Mātṛkānyāsa. Meditating on Śiva’s seat and invoking him on the head of the disciple he shall mentally worship him in the prescribed manner. 62. With palms joined in reverence he shall pray to the lord. ‘Stay here permanently’. After submitting this he shall remember him shining with refulgent splendour. 63. After worshipping Śiva and securing his behest in the form of Śiva he shall slowly mutter Śiva’s Mantra into the ear of the disciple. 64. At the behest of the preceptor he shall repeat the mantra with palms joined in reverence and mind concentrating on it. 65. Then after instructing him in the Śakti mantra, the expert preceptor shall make him repeat it easily and bless him with auspiciousness. 66. After briefly explaining to him the syllabic meaning of the mantra, the preceptor shall advise him about the form of the lord and instruct him in different postures. 67. Then at the behest of the preceptor, in the presence of Śaivite fire and the preceptor, the disciple shall think with devotion and repeat the statement of initiation. 68. ‘Better to abandon life, better to cut off the head than to take food without worshipping the three-eyed lord.’ 69. The lord alone will invariably give till the delusion is removed. The disciple shall propitiate the lord with concentrated devotion till delusion is quelled. 70. Thereafter the disciple will be known as Samaya in the preceptor’s hermitage. He shall carry out the behests of the preceptor and remain subservient to him. 71. Then after performing the rite of Karanyāsa the preceptor shall take the Bhasma with his own hand and hand it over to the disciple along with the Mūlamantra and the Rudrākṣa over which the mantra has been repeated. 72. If it is possible he shall give him the phallic or the embodied idol of the lord, the requisites of worship, sacrifice, Japa and meditation. 73. The disciple (śiṣya) shall take these things from the Śaiva preceptor with great respect only at the behest of his family preceptor. Not otherwise. 74. He shall keep on his head everything obtained from the preceptor, with great devotion and preserve it carefully. He shall worship Śiva in the hermitage or in his own house. 75. The preceptor shall impart to him the Śaivite conduct of life in proportion to his devotion and faith as well as his grasping capacity. 76. Whatever is mentioned, or commanded, or even glorified by the preceptor to the Samaya, he shall retain in his intellect. 77. Understanding of Śaivite Āgama, reading it and listening to it shall be done at the behest of the preceptor. Not by himself at his will nor from anyone else. 78. Thus the consecration ‘Samaya’ has been briefly explained to you. It is the greatest means in attaining the city of Śiva himself.

[ Sanskrit text for this chapter is available ] 1. Hereafter the preceptor shall perform the purification of the six pathways after understanding the disciple’s capacity, for the sake of liberation from bondage. 2. The six paths are Kalā, Tattva, Bhuvana, Varṇa, Pada and Mantra in brief. 3. The five Kalās, Nivṛtti etc. are the pathway of Kalā. The five Kalās pervade the five paths. 4. The principles from Śivatattva to the earth constitute the paths of principles. They are twenty-six, both pure and impure. 5. Those beginning with Ādhāra and ending with Unmana constitute the paths of worlds. They are sixty in number without difference and subsidiary divisions. 6. The fifty letters in the form of Rudras constitute the path of letters. The path of words has many varieties. 7-8. The path of mantras consisting of subsidiary Mantras is pervaded by the excellent mantra. Just as Śiva, the leader of Tattvas, is not included among Tattvas so also the leader of Mantras is not included in the path of Mantra. The Kalādhvā pervades and the other Adhvās are pervaded. 9-10. He who does not know that factually should not perform the rite of the six Adhvās. He who has not understood the form of the six paths cannot understand the order of pervasiveness and is incompetent to perform the rite. 11-14. After making the pits and the Maṇḍapa as before, to the east he shall make the mystic diagram measuring two hastas for keeping the water-jar on. The preceptor shall perform his routine rites and enter the Maṇḍapa with his disciples to begin the worship of Śiva as before. Milk pudding shall be made with rice measuring not less than one Āḍhaka. Half of that shall be offered to the lord as Naivedya and the remaining shall be kept reserved for Homa. In the Maṇḍala drawn in front with various colours, the preceptor shall place five water-pots, one in each of the four quarters and one in the middle. 15-17. The preceptor, most expert in the procedural code, shall invoke the five Brahmans on them, repeating the Mūlāvaraṇas along with Bindu and Nāda, and the letters beginning with Namaḥ and ending with Ya. Īśāna is invoked in the middle jar, Puruṣa in the eastern, Aghora in the southern, Vāma in the northern and Sadyojāta in the western jar. After performing the rites of protection, mystic gestures and invocation of the jar he shall sacrifice in the Śiva fire as before. 18-20. The milk pudding reserved for sacrifice shall be offered and what still remains shall be kept for the disciple to eat. The rites upto the Tarpaṇa shall be conducted in the manner mentioned before. After the Pūrṇāhuti the rite of illumination with the ancillaries shall be performed. 21-22. In this rite three Āhutis shall be given. With the specific mantras the refulgent deities shall be meditated upon. He shall then take the thrice-spun white threads made by brahmin girls, strung into three and with these bind the tip of the tuft of the disciple. 23-26. The thread shall be let loose till the tip of the toe of the disciple standing straight. The Suṣumnā (the nerve of the backbone) shall be joined with it. The consciousness shall be invoked with the basic mantra and he shall offer three Āhutis to create its presence. With the flowers he shall strike the chest of the disciple as before and invoke consciousness. It shall then be conceived as placed in the twelve-petalled lotus. The thread shall be joined with the other thread (?) with the Astra and Varma mantras. After veiling the body of the disciple the thread shall be meditated upon (?) 27-30. It shall then be imagined that the three strings represent a bond with the objects and the state of enjoyment. The Kalās Śāntyatīta etc. in the forms of the elements ether etc. shall be joined to the thread (?) with their respective names and worshipped. With these as the base the foregoing rites shall be performed. Then he shall survey the pervasion of the dirt etc. in Tattvas. After offering as Āhuti, the pervasion of Kalā in the dirt etc. the Kalās shall be illuminated. 31. After striking the disciple on the head and the thread worne on the body he shall bedeck the sūtra in the Śāntyatīta Pada, repeating the mantra. 32. In this manner after offering the Āhutis of Śāntyatīta upto the end of Nivṛtti he shall perform three Āhutis and worship Śiva in the Maṇḍala. 33. The preceptor shall make the disciple sit to the south of the lord facing the north, on the Maṇḍala strewn with Darbha grass. He shall give him the rice soaked in ghee left after the Homa. 34. The disciple shall take the Caru offered by the preceptor, and eat it repeating the name Śiva. After performing the Ācamana twice he shall repeat the mantra of Śiva. 35. The preceptor shall give him the Pañcagavya on the other Maṇḍala. The disciple shall drink it upto his capacity, perform the Ācamana twice and remember Śiva. 36. He shall make the disciple sit on a third Maṇḍala as before, and hand over a tooth brush twig having the characteristics mentioned in the scriptures. 37. The disciple shall sit silently facing the east or the north and clean his teeth with its soft tip. 38. He shall cast off the tooth brush, wash his hands and mouth, perform Ācamana and remember Śiva. Then at the behest of the preceptor he shall enter Śiva Maṇḍapa with palms joined in reverence. 39-40. If the cast-off tooth brush is seen by the preceptor in the north-east or west or in front it is auspicious, otherwise it is inauspicious. If it is seen in an inauspicious quarter the preceptor shall perform a hundred, or a fifty or twenty-five Homas with the basic Mantra for the removal of the defect. 41. Then he shall strike the disciple and whisper the name of Śiva into his ears. He shall make him settle to the south of the lord. 42. During the night the disciple shall lie on a Darbha mattress covered with an unwashed bed-sheet and consecrated with mantra. While lying he shall meditate on Śiva and keep his head to the east. 43-44. To his tuft the thread has already been tied. Along with that tuft the preceptor shall tie the unwashed bed-sheet. With Varma mantra he shall cover him up. All round him he shall make three lines with gingelly seeds and mustard fully consecrated by Astra mantra. Outside the lines he shall offer oblations to the guardians of the quarters. 45. The disciple shall not take anything in after settling down like this. After getting up the next day he shall intimate to the preceptor if he had any dream.

[ Sanskrit text for this chapter is available ] 1. After completing ablution and other rites the disciple shall, at the bidding of the preceptor, go near the Maṇḍala of Śiva meditating on Śiva, with palms joined in reverence. 2. All rites upto the binding of the eyes shall be performed as on the previous day, except the worship. Then the preceptor shall show him the Maṇḍala. 3. When flowers are strewn by the disciple whose eyes are tied, the preceptor shall tell him the places where the flowers fell. 4. The preceptor shall take him to the Maṇḍala where worship had already been performed. As before he shall worship lord Īśāna and perform homa in the fire. 5. If any bad dream had been seen by the disciple, the preceptor shall perform hundred, or fifty, or twenty five homas with the basic mantra for the removal of that defect. 6-8. The thread tied to the tuft shall be loosened to hang down as before, He shall perform the worship of Ādhāra based on Nivṛttikalā and conclude with the worship of Vāgīśvarī with due homas. He shall bow to Vāgīśa and Satī who pervade Nivṛtti. He shall worship the lord in the Maṇḍala and make three Āhutis Then the mystical rite of making the simultaneous entry into all types of living beings, shall be performed. 9-10. The rites of striking and sprinkling shall be performed in the gross body of the disciple and then the Ātman shall be taken and placed in the twelvc-petalled lotus. It shall be taken again from there through the repetition of the basic mantra and the gestures as prescribed in the scripture. The preceptor shall unite it mentally with all types of living beings simultaneously. 11. The living beings are fourteen in number: the eight types of the gods, five types of the lower animals and birds, and human beings forming one type. 12. In order to facilitate the simultaneous entry into all of them, he shall deposit the Ātman of the disciple along with his mind into Vāgīśānī duly. 13. For the accomplishment of the spiritual knowledge he shall worship and bow to the lord. After performing the homa he shall remember it as developed. 14. He shall duly perform the mystical rites of nativity, the pursuit of previous actions, straightforwardness and the great pleasure of enjoyment. 15. For the sake of redemption and the achievement of birth, longevity, enjoyment and purificatory impressions, the preceptor shall perform three Āhutis and pray to the lord. 16. Thus he shall purify his body that contains the dirt of enjoyment of pleasures and contact with sensual objects. He shall cut off the three bondages of the disciple. 17. By the complete splitting of the bondage he shall make the disciple dean. 18. After making the Pūrṇāhuti in the fire he shall worship Brahmā. After performing three Āhutis for him he shall submit to him the behest of Śiva. 19. ‘O Pitāmaha, no hindrance shall be placed for this disciple who is going to the great region of Śiva. This is the behest of Śiva’. 20. Thus imploring him, he shall worship and ritualistically dismiss him. He shall worship Mahādeva and perform three Āhutis. 21. Uplifting the Ātman of the disciple, as before, when it has been purified by Nivṛttikalā he shall deposit it in his own Ātman. He shall then worship Vāgīśa. 21, He shall perform three Āhutis now and ritualistically dismiss him. Returning he shall make it united with Pratiṣṭhākalā. 23. Performing the worship and the three Āhutis simultaneously he shall imagine the entry of the Ātman of the disciple into the Pratiṣṭhā Kalā. 24. Then after invoking Pratiṣṭhā and performing everything as previously mentioned he shall conceive its pervasion and the pervading Vāgīśānī. 25. He shall imagine Vāgīśānī as lustrous as the disc of the full moon. After doing everything as before he shall submit to Viṣṇu the behest of Śiva the great Ātman. 26-28. Performing everything like the ritualistic dismissal of Viṣṇu by means of Vidyā he shall think of Pratiṣṭhā and its pervasion and Vāgīśā too in order. He shall then perform everything concluding with the Pūrṇāhuti in the blazing fire as before. Nīlarudra shall be invoked and its worship performed. As mentioned before, the behest of the lord shall be carried out. 29. Then the lord shall be ritualistically dismissed. For the purpose of quietening him, Vidyākalā shall be conceived and its pervasion surveyed. 30. He shall then as before invoke Vāgīśī that pervades his Ātman, that has the form and features of the early morning sun and that illuminates the ten quarters. 31. He shall perform the remaining rites as before. He shall invoke lord Śiva and propitiate him. After performing homa he shall mentally submit to the behest of Śiva. 32. After ritualistically dismissing the lord he shall lead another Kalā to Śāntyatītakalā and survey its pervasion. 33. As before he shall meditate on Vāgīśā that pervades the Ātman as resembling the permanent. Up to the final offering (Pūrṇāhuti) everything is as before. 34. After doing everything in accordance with injunctions and worshipping Sadāśiva he shall submit to him the behest of Śiva of unmeasured activity. 35. There too, after worshipping Śiva as before on the head and bowing to Vāgīśa he shall ritualistically dismiss him. 36. Sprinkling then the disciple on the head as before with Śiva mantra he shall think of the merging of Śāntyatītakalā in the Śakti Tattva. 37. On the other side beyond the six pathways he shall think of the greatest Śakti of Śiva that pervades the pathways and that equals a crore of suns. 38-39. He shall bring the disciple as pure as the crystal in front of it. After washing the scissors, the preceptor shall cut off the tuft of the disciple as well as his thread in the manner mentioned in the Śaivite Scriptures. He shall place it in cowdung and consign it to Śiva fire. 40. Then with the basic mantra ending with Vauṣaṭ he shall wash the scissors and hands. He shall restore the consciousness of the disciple to his body. 41-42. The disciple shall take bath and perform Ācamana. Good wishes and blessings shall be conferred on him. He shall be brought to the Maṇḍala and made to prostrate. In order to expiate for the shortcomings in the rites due worship shall be performed. The preceptor shall pour three Āhutis by reciting the mantra. 43. In order to expiate for the shortcomings in the Mantra he shall worship the lord of the gods and pour three Āhutis by muttering the mantra. 44. He shall pour three Āhutis by repeating the mantra mentally. After propitiating Śiva there, in the Maṇḍala and Pārvatī, he shall pour three Āhutis. With palms joined in reverence the preceptor shall pray thereafter. 45. “O lord, due to your grace the, purity of the six pathways of the disciple has been completed. Now, O lord, lead him unto your imperishable abode.” 46. After submitting thus to the lord he shall perform every thing as before, from Nāḍisandhāna to the Pūrṇāhuti. Then he shall purify the elements 47. Then, for conducting purity he shall meditate on the regions stable or unstable, hot or cold in the purificatory rite of the Bhūtas in the form of. unity that is pervaded. 48. After cutting off the knot of the Bhūtas he shall join the Bhūtas on to the great lord Śiva. by the path of steady concentration. 49. He shall purify his body, burn it, and drench it with drops of nectar. Steadying the Ātman he shall make his body in consonance with the pure pathways. 50-51. There at the outset he shall place on the head of the disciple the Śāntyatīta kalā that pervades the pathways; the Śāmikalā on the face; Vidyā kalā in the spot beginning with the throat and ending with the navel; Pratiṣṭhā kalā upto the knees; Nivṛtti kalā beneath it. Thereafter he shall meditate on it. 52. With the basic mantra, its Bījas and ancillaries he shall meditate on him in the form of Śiva. He shall invoke the lord in the lotus of the heart and worship him. 53. The teacher shall pray for the perpetual presence of Śiva in the disciple. He shall impose good qualities on the disciple possessed of Śaivite splendour. 54-55. He shall perform three Āhutis praying—“O lord, be pleased to bestow on him the attributes Aṇimā, etc.” Likewise he shall invoke the lord for the presence of these qualities in him, viz:—omniscience, contentment, eternal enlightenment, unviolated Śakti, freedom and infinite power. 56. Then securing permission from the lord and meditating on him in the heart he shall pour water over the disciple from the vessels of Sadyojāta etc. in order. 57. Then after making the disciple sit and worship Śiva as before he shall secure permission from the lord and impart Śiva’s knowledge to him. 58. He shall impart also the plicated Mantra beginning with Om and ending with Namaḥ and the Śaktividyā of a similar nature, accompanied by Śiva and Śakti. 59. He shall instruct him in the name of the sage, metre, deity and the efficacy of Śiva and Śivā, the worship of Śiva, his Āvaraṇa and the postures. 60. Worshipping the lord of the gods again he shall submit to Śiva—‘Please make whatever has been performed by me a well accomplished thing’. 61. Followed by his disciple the preceptor shall prostrate before the lord on the ground. Thereafter he shall ritualistically dismiss him from the Maṇḍala and the fire. 62. Then those assembled there and worthy of worship shall be duly worshipped. 63. The members of the assembly including the Ṛtviks shall be honoured with the gifts. He who desires his welfare shall not be niggardly.

[ Sanskrit text for this chapter is available ] 1. Hereafter I shall explain the consecratory rite ‘ Sādhaka ’ indicated by me while explaining the greatness of the mantra. 2. As before the lord shall be worshipped in the Maṇḍala and the vessels and the homa performed. The disciple shall be brought to the Maṇḍala without his headdress. 3-4. After performing hundred Āhutis and the rites upto the Pūrṇāhuti, and the rite of Tarpaṇa with the water from the jars repeating the Mūlamantra, the preceptor shall make offering and perform every rite as mentioned before. He shall pour water on the disciple and impart the excellent Mantra. 5. There, after imparting the Śaivitc lore in detail, he shall place this in the disciple’s hand with water from the flowers. 6. ‘By the grace of the supreme lord this great Mantra shall certainly confer on you the Siddhis both of this world and the next one.’ 7. After saying this, the preceptor shall worship lord Śiva and secure his formal permission. He shall then impart to the aspirant the Yoga of Śiva, the means of liberation. 8-9. On hearing the instructions of the preceptor, the aspirant disciple shall practise the Mantra before utilising it. This practice of the Mūlamantra is called Puraścaraṇa since it has to be practised before the rite Viniyoga. 10. A devotee who desires salvation need not practise the mantra too often. If practised moderately it is auspicious here and hereafter. 11-16. On an auspicious day, in a holy spot, in the favourable season, the devotee shall take bath and perform the rites of the forenoon scrupulously keeping the teeth and the nails sparkling white in colour. He shall bedeck himself in scented flowers, garlands and ornaments readily available. He shall wear a white head-dress and a white upper cloth. His dress shall be white and pure. He shall sit comfortably in the.manner to which he is accustomed cither in the temple or in his own house or in any charming place. He shall make his body worthy of Śaivite rites along the path mentioned in the Śaivite scriptures. He shall worship the lord Nakul- Īśvara. He shall offer milk pudding as Naivedya and conclude the rite of propitiation. After bowing to him he shall formally take his permission. He shall repeat the mantra ten million or five million, or two and a half million or two million or a million times. 17. Thereafter his diet shall be limited in quantity and confined to milk pudding and such other as is devoid of salt and acidity. He shall not be violent. He shall be forbearing, quiet and self-possessed for ever. 18. If milk pudding is not available he shall take fruits and roots. They are ordained by Śiva himself and in the series of order gradually they are better. 19-20. Whatever he cats daily whether, Caru, ground flour of fried grains, gruel, vegetables, milk, curd, ghee, roots, fruits and water he shall take in only after consecrating it with the mantras while the practice of the mantra is being kept up. He shall remain silent too. 21. He shall take bath in the water from east-flowing or west-flowing rivers and purify himself by repeating hundred and eight mantras or sprinkle himself as strength permits him. 22. He shall perform the rites of Tarpaṇa and homa in the Śaivite fire with seven, five or three materials of worship or with ghee alone. 23. Nothing is inaccessible in this world or the next to him who is a devotee of Śiva and who is an aspirant practising the mantra of Śiva thus with devotion. 24. Or he shall perform the Japa of the mantra a thousand times everyday, with full concentration of the mind. He shall not take food before the thousand Japas are completed. 25. Nothing is difficult of access to him. Nothing is inauspicious to him. He attains learning, prosperity, happiness, and salvation. 26. Whether in the course of practice or application, whether done as a Nitya rite or a Naimittika rite he shall perform the Japa after taking bath with water or with Bhasma. 27. He shall perform the Japa of the five-syllabled mantra, pure in person and mind, with the tuft tied up, wearing the sacred thread on the body and having the Pavitra round the finger. He shall have the Tripuṇḍra marks and shall wear Rudrākṣa beads. Article published on 09 November, 2018

[ Sanskrit text for this chapter is available ] 1. The preceptor shall crown consecrated disciple as a preceptor after he has performed íhe Pāśupata rite if he has the requisite qualities and not otherwise. 2. The Maṇḍala shall be made as before and after worshipping the lord he shall, as before, place five water-jars one in each of the four quarters and one in the middle. 3. Nivṛtti Kalā shall be installed in the vessel in the east, Pratiṣṭhā Kalā in the vessel in the west; Vidyā Kalā in the south. Śānti Kalā in the north and the Parā Kalā in the middle. 4. The following rites shall be performed as before, viz. those of Rakṣā, the Mudrābandha or the gesture of the cow, repetition of mantra over the vessels and the homa till the Pūrṇāhuti. 5. The preceptor shall make the disciple enter the Maṇḍala. He shall not wear the head-dress. The Tarpaṇa and other rites too shall be performed as before. 6. Then the lord shall be worshipped and his permission obtained ritualistically. He shall make the disciple sit on the seat for the pouring of water. 7. The disciple imagined as the five-fold offering of fruits shall be united with the Kalās and conceived as Śiva inasmuch as the mantra has been installed on his body; he shall be worshipped then. 8. Then the water from the vessels beginning with Nivṛtti Kumbha and ending with the middle shall be poured over the disciple repeating the names of Śiva. 9. Then the preceptor shall place his hand, repeating the Śiva mantra on the head of the disciple. The preceptor equipped with the piety towards Śiva shall call him Śivācārya. 10. He shall be adorned. Then the preceptor shall propitiate him in Śivamaṇḍala. After performing hundred and eight Āhutis he shall offer the Pūrṇāhuti. 11. The preceptor shall worship the lord and prostrate on the ground with palms joined in reverence over the head. He shall submit to the lord Śiva. 12. “O lord, by your grace this disciple has been made a preceptor by me. O lord, after blessing him, may the divine behest be bestowed on him. 13. After submitting thus, the preceptor shall bow to Śiva again along with the disciple. He shall worship the divine Śiva- Āgama in the same manner as Śiva himself. 14. Then he shall take the ritualistic permission from Śiva. The preceptor shall take the book “Śivajñāna” with both the hands and hand it over to the disciple. 15. The disciple shall accept it with his bent head and place the Vidyā over the scat. He shall then respectfully adore it. 16. The preceptor shall give him royal paraphernalia since one who has attained the status of Ācārya deserves even a kingdom. 17. Then he shall impart to him the modes of discipline followed by elders as mentioned in Śaivite sacred literature and as honoured amongst the people. 18. The preceptor shall test the disciples assiduously through the characteristics mentioned in Śaivite scriptures. He shall consecrate them and impart to them the Śaivite knowledge. 19. He shall infuse in him all these qualities without difficulty, viz. purity, forbearance, mercifulness, non-covetousness and absence of jealousy even strenuously. 20. After thus urging the disciple he shall ritualistically dismiss Śiva from the Maṇḍala. He shall worship the Śivakumbha, fire and others who had been invited there. 21-23. Or the preceptor accompanied by his attendants shall simultaneously perform all the consecratory rites; the rites shall be repeated twice. The water-vessels shall be installed in the beginning itself as in the rite of the purification of the paths. After performing the Samaya consecration, wholly without ablution Śiva shall be worshipped again after the purification of the path. When that is concluded he shall worship the lord again. 24. After homa the Tarpaṇa rite of the mantra shall be performed. After the blessing of the lord the mantra shall be placed in the hand of the disciple and the remaining rites concluded. 25. Or beginning with the consecration of the Mantra and concluding with the rite of Abhiṣeka the rites of the purification of the path shall be performed by the preceptor. 26. In the purificatory rite of the three Tattvas the rites mentioned for the Kalās Śāntyatīta and others shall be performed. 27. Śiva, Vidyā and Ātmatattva —these are the three Tattvas. Śiva came out of Śakti and from Śiva the Vidyā and from Vidyā the Ātman. 28. The Śāntyatīta path is pervaded by Śiva. The next path is pervaded by Vidyā and the remaining paths are pervaded by Ātman. 29. Intelligent persons who have mastered Śaivite Scriptures laud the consecration through Śakti after considering that the consecration through Śiva is very difficult of access. 30. O Kṛṣṇa, thus the four types of consecratory rites have been narrated to you. What else do you wish to hear? Article published on 09 November, 2018

[ Sanskrit text for this chapter is available ] 1. O holy lord, I wish to hear the compulsory and optional rites of those who follow Śaivite conduct of life, as mentioned in Śaivite scriptures. 2. He shall rise early in the morning and meditate on the lord and the goddess For performing necessaries he shall go out of the house when the sun has risen. 3. In a secluded spot where there is no hindrance he shall evacuate his bowels. After washing in accordance with the rules he shall clean the teeth. 4. On the eighth and other days whenever tooth-brush twig is not available he shall gargle twelve times and clean the teeth. 5. After performing Ācamana he shall take bath either in a river or in a pond or in an eddy or in the house itself. 6. The toilet articles shall be kept on the bank. The dirt of the body shall be washed off. The clay shall be applied over the body. After taking bath he shall apply cow-dung over the body. 7. He shall take bath again and abandon the old cloth. Like a king he shall put on new dress. 8. Neither a Brahmacārin nor an ascetic nor a widow shall take bath with the scented soaps. They shall not use tooth-brush twig for cleaning the teeth. 9. He shall tie his tuft and have the sacred thread in the normal way. He shall enter water and plunge therein. After performing the Ācamana he shall take plunge thrice in the water. 10-11. After plunging in, he shall repeat the mantra and think on Śiva and Śakti. He shall get up and perform Ācamana. Then he shall pour water over the body with the cow-horn along with Darbha, or with the leaf of a Palāśa tree, or the lotus leaf or with both the hands, five or three times. 12. If he is taking bath in a garden or in the house he shall pour water with Vardhanī or a water-jar. When taking bath he shall pour water with the mantras. 13. If one is unable to take water-bath, one shall take a wet cloth and wipe the body from foot to head. 14. Or he shall take the self-bath. That is, one shall repeat the name Śiva. That bath wherein Śiva is remembered is called the self-bath of a Yogin. 15. In accordance with the rules prescribed in one’s code he shall perform the rites of Tarpaṇa for the gods beginning with Ācamana and ending with Brahmayajña. 16. Meditating on lord Śiva stationed in the Maṇḍala and worshipping him duly he shall offer Arghya to Śiva in the form of the sun. 17-19. Or after performing what is prescribed in one’s own Sūtra he shall wash his hands and perform the rite of Karanyāsa. He shall make his body united with the Kalās through water taken in the left palm and containing scents and white mustard. He shall then sprinkle water over him through the bunch of Kuśa grass repeating the mantras ‘Āpo hi ṣṭhā’ etc. accompanied by the basic mantra. Sniffing at the water remaining in the left nostril he shall think on lord Śiva again. 20. Taking off the dark-complexioned sin of the body through the left nostril and that outside, he shall conceive it as gone to the rock. 21. He shall perform the Tarpaṇa rite to the gods, to the sages in particular, to the Bhūtas and to the Pitṛs. He shall offer Arghya duly. 22. With a handful of red sandal water he shall make a circular Maṇḍala on the ground and embellish it with red powder. 23. There he shall worship the sun with the covers along with his ancillaries repeating the mantra “Khakholkāya” for securing happiness. 24-25. He shall make another Maṇḍala and worship it with its ancillaries. He shall place there a gold-vessel of the size of the Prastha current in the Magadha land. He shall fill it with scented water and red sandal along with red flowers, gingelly seeds, Akṣatas and Kuśa grass. 26-29. Or it can contain Dūrvā, Apāmārga and other articles or mere water. He shall keep that pot over his head. Kneeling down he shall bow to the lord in the Maṇḍala and offer it as Arghya to Śiva. Or he shall take water in the palms joined together and throw it up as an offering to Śiva stationed in the sky in the form of the sun. The water shall contain Darbha grass and the basic Mantra shall be repeated. Again he shall wash his hands and perform the Karanyāsa realising Śiva in the form of the five Brahmans from Īśāna to Sadyojāta. He shall take Bhasma, in the hand and repeating mantra yā dināntaiḥ he shall touch limbs in order, viz—the face, chest, private parts, feet. 30-31. Then repeating the basic mantra he shall touch all parts of the body and wear another cloth. After performing Ācamana twice he shall sprinkle water over himself eleven times repeating the mantra. He shall wear another cloth, perform Ācamana twice and remember Śiva. 32. He shall perform Karanyāsa again and repeating the mantra he shall apply the Tripuṇḍra marks. On the forehead the marks shall be clear, broad and straight. Scented water shall be used to paste the Bhasma. 33-34. It may also be circular or square in shape. It may be a single dot or a semicircular figure. But he shall apply the marks in the same way on the arms, head and chest as on the forehead. Dusting with the Bhasma is not on a par with Tripuṇḍra. 35. Hence it is better to have Tripuṇḍras above without dusting. He shall wear Rudrākṣa beads on the head, round the neck, in the ears and hands. 36. The Rudrākṣa bead with the lustre of gold is excellent. It shall not be cut. What is not worn by others is the most auspicious. To the three castes the colours yellow, red and black are respectively excellent. 37. If the excellent bead is not available whatever is available shall be used for wearing. But it shall not be defective. The lower caste men shall not wear the bead intended for the higher caste. The higher caste men can wear the other types too. 38-39. Impure men shall not wear the Rudrākṣa bead. Everyone shall take bath twice, twice or once a day according to his strength, and worship the lord seated in a charming pose in the pedestal. 40. He shall face the east or the north while meditating on the lord and the goddess. He shall worship the preceptor and the disciples from Śveta to Nakuliśa. 41-42. Again he shall bow to the lord and repeat his eight names, viz. Śiva, Maheśvara, Rudra, Viṣṇu, Pitāmaha Saṃsāravaidya, Sarvajña and Paramātman. Or he shall repeat the name Śiva eleven times or more. 43. For the removal of sickness he shall meditate on the mass of splendour at the tip of his tongue. He shall wash his feet and apply sandal paste on his hands. He shall perform Karanyāsa after wiping off his hands.

[ Sanskrit text for this chapter is available ] 1-2. Nyāsa is of three types: Sthiti, Utpatti and Laya. The first is for householders, the second for Brahmacārins, the third for ascetics, forest-dwellers and widows. For housewives the Sthitinyāsa is recommended. 3-4. For a virgin Utpatti Nyāsa is praiseworthy. I shall now mention the characteristics of the Nyāsas. The procedure from the thumb to the little finger is the Sthitinyāsa. The procedure from the right thumb to the left little finger is the Utpattinyāsa. The reverse is Saṃhṛti (Laya). 5. The letters “Na” etc. along with the Bindus shall be fixed in order in the fingers. Śiva shall be fixed on the palms and on the little fingers. 6-7. The Astranyāsa shall be made in the ten quarters by means of the Astramantra. The five Kalās — Nivṛtti etc. in the form of the five elements along with the lords of the elements and accompanied by their respective symbols shall be fixed in the chest, neck, palate, middle of the eye-brows and the Brahmarandhra. One shall conceive them in the different Bījas. 8-10. In order to purify them one shall perform the Japa of the five-syllabled mantra. Restraining the vital breath thrice he shall cut off the knot of the elements repeating the Astra mantra and showing the mystic gesture of Astra. The Ātman urged by the vital breath through the Suṣumṇā vein and going out through the Brahmarandhra shall be united with the Śaivite splendour. 11-13. Afterwards the body is withered up by the wind burnt by the deadly fire. Then upwardly the Kalās are dissolved through the wind. Dissolving the burnt body and touching the Kalās with the ocean he shall drench and flood the body through Amṛtas and keep it in its normal place. Killed and burnt without the creation of Kalā he shall flood with Amṛta that which is reduced to ashes. 14. In the body consisting of Vidyā, he shall join the Ātman that has come out of Śiva in the form of the flame of a lamp. He shall join it through the Brahmarandhra. 15. After meditating on the Ātman that has entered the body, in the lotus of the heart, he shall sprinkle with the shower of nectar the body consisting of Vidyā. 16. Then he shall perform the rite of Karanyāsa after duly purifying it. Thereafter he shall perform the Dehanyāsa by means of the great Mudrā. 17. After performing the rite of Aṅganyāsa in the manner mentioned by Śiva, he shall perform the Varṇanyāsa in the joints of hands, feet and other parts of the body. 18. After the Nyāsa of the six limbs accompanied by six types, he shall bind the quarters from the south-east onwards. 19. Or he need perform only the Nyāsa of the five limbs beginning with the head. Similarly the Nyāsa of six limbs without the rites of purification etc. of the Bhūtas shall be performed. 20. Thus he shall succinctly perform the purification of the body and Ātman. Attaining the status of Śiva he shall worship Parameśvara. 21. He who has sufficient leisure and is not confused in mind shall perform the rite of Nyāsa in a detailed manner. 22-23. The first is Mātṛkānyāsa; the next is Brahmanyāsa; Praṇavanyāsa is the third; the next is Haṃsa Nyāsa and the fifth Nyāsa is mentioned as Pañcākṣarātmaka (consisting of the five-syllabled mantra). 24-29. The Nyāsa of the various letters is as follows:—the letter A in the head; Ā in the forehead; ‘I’ and Ī in the eyes; “U” and “Ū” in the ears; “Ṛ” and “Ṛ”[?] in the cheek; ‘lṛ’[ḷ?] and ‘ḷṛ’[ḹ?] in the nostrils; ‘e’ and “ai” in the lips; o and “au” in the rows of teeth; ‘aṃ’ in the tongue and “aḥ” in the palate; the gutturals are in the five joints of the right hand; the palatals in the joints of the left hand; The linguals and the Dentals in the legs; Pa and Pha in the sides; “Ba” in the back and “Bha” in the navel; “Ma” in the heart; “Ya” to “Sa” in the seven constituent elements, skin etc; “ha” in the cavity of the heart and “kṣa” in the middle of the eyebrows. 30. After performing the Nyāsa of the letters in the manner of fifty Rudras the five Brahmans shall be fixed in the limbs, face etc. and Kalā. 31. The Karanyāsa may or may not be performed through them. The Brahmans shall be fixed in the head, face, chest, private parts and legs. 32. The Kalās of Īśāna are five; these are fixed in the five faces beginning with the one above and ending with the one in the west. 33. Then the four Kalās of Puruṣa shall be fixed in the four faces beginning with the one in the east. 34-36. The eight Kalās of Aghora shall be fixed in the heart, neck, shoulders, navel, belly, back and the chest; then the thirteen Kalās of Vāmadeva are fixed in the anus, penis, thighs, knees, calves, hips, buttocks, sides, nose, head and the arms. Thus the experts perform the Nyāsa of the thirty-eight Kalās in due order. 37-41. Afterwards the experts of Praṇava shall perform the Praṇavanyāsa in the arms, elbows wrists, sides, belly, thighs, calves and the back. After performing the Praṇavanyāsa thus, the expert devotee shall perform the Haṃsanyāsa as mentioned in Śaivite scriptures, in the eyes, nostrils, arms, eyes, face, forehead, armpits sides, breasts, hips, hands and heels. Or in the manner of five limbs the Nyāsa shall be performed. Then he shall perform the Nyāsa of the five-syllabled mantra. 42-44. Hereby Śivahood is generated along the path as mentioned before. A non-Śiva shall neither practise the mantra of Śiva nor worship Śiva nor meditate upon Śiva nor attain Śiva. Hence one shall dedicate himself to Śiva and eschew his identity. Thinking “I am Śiva” one shall perform Śaivite rites, viz. Karmayajña, Tapoyajña, Japayajña, Dhyānayajña and Jñānayajña. 45-46. Some are engaged in Karmayajña; others in Tapoyajña; still others in Japayajña; others in Dhyānayajña; and others in Jñānayajña. The latter ones are better than the earlier ones. Karmayajña is of two kinds: one with a specific desire and the other without that. 47-51. A person with a desire, even when he enjoys those pleasures becomes more and more attached to lust. If he is without desire he enjoys pleasures in Rudra ’s abode and after a descent therefrom is reborn as a person engaged in Tapoyajña. There is no doubt in this. An ascetic enjoys pleasures in Rudra’s abode and after a fall therefrom is reborn in the world as a man devoted to Japa and Dhyāna. Such a man devoted to Japa and Dhyāna, thanks to heir excellence, attains knowledge ere long, and thereby attains Śiva’s Sāyujya. Hence he becomes a liberated soul even when he is devoted to Karmayajña at the behest of Śiva, if he is without desire. But a person with lust will always be in bondage. Hence one shall be devoted to Dhyāna and Jñāna among the five Yajñas. 52-55. He who has meditation and knowledge crosses the ocean of worldly existence. Dhyānayajña which is freedom from the defects of violence etc. is a pure mental process for salvation and is therefore the greatest means. Just as the persons working outside the palace are seen not enjoying much of the benefits within the royal palace so also the Karmins. To those who meditate, the subtle body of Īśvara becomes visible. But to the Karmins, only the clay, wood etc. are visible. Hence those who are devoted to Dhyānayajña do not accept deities in the form of stone and clay, since they know the reality of Śiva. 56-57. The man who eschews Śiva stationed in the Ātman and worships him externally, resigns the fruit in his hand and licks his elbow. From knowledge, meditation is generated and from meditation knowledge functions better. Through these two, one attains liberation. Hence one shall be devoted to meditation. 58-61. One shall worship the lord and the goddess by means of external service, or with the mind full of faith meditate on them in the twelve-petalled lotus, head, forehead, the middle of the eyebrows, the tip of the nose, face, neck, heart, navel or in any permanent spot. Or he shall worship and phallic image or an embodied idol or in an artificial fire or on the ground with devotion in accordance with one’s affluence. Or he shall worship the lord both internally and externally. A person engaged in mental worship may or may not perform the external worship.

[ Sanskrit text for this chapter is available ] 1. I shall briefly give a commentary to the rules governing worships mentioned by Śiva to Śivā in the Śaivite scriptures. 2. With or without performing the internal worship which is its ancillary and which concludes with the rites in fire, one shall perform the external worship. 3-4. The materials are mentally conceived and purified. After meditating on Vināyaka and worshipping the lord in accordance with the injunctions, the learned devotee shall propitiate Nandīśa and Suyasā in the south and the north and offer mentally well-conceived scat. 5. It may be a throne or a yogic seat or lotus-seat equipped with the three principles. 6. Śiva shall be meditated on it. He is accompanied by Ambā. He is charming, endowed with all characteristics, auspicious in every limb. 7. He possesses all excellences. He is bedecked in all ornaments. His face, hands and feet, are red. His face beams with smiles resembling the Kunda flower and the moon. 8. He is as pure as the pure crystal. He has three eyes resembling full blown lotus. He has four arms and splendid body. He wears the charming digit of the moon. 9. His hands show the gestures of granting the boon and protection. He holds the deer and an axe. fie has serpents for necklaces and bangles. His neck is charmingly blue. 10. He has none to compare with. He is accompanied by his followers and attendants. Then the devotee shall think of him to his left. 11. She is as tender as the petals of full blown-lotus. Her eyes are large and broad. Her face has the lustre of the full moon. Her tresses are dark-blue and curly. 12. Her complexion has the lustre of the petals of a blue lotus. She has the half moon for her coronet. Her breasts are round, weighty, lifted up, smooth and plump. 13. Her middle is slender. Her buttocks are large. She wears an exquisitely fine yellow garment. She is riddly bedecked in all ornaments. The Tilakā mark on her forehead is dazzlingly brilliant. 14. She shines with flowers of various colours embellishing her braid of hair. In every respect her features are in consonance with her qualities. Due to bashfulness her face is slightly lowered. 15. In her right hand she bears a shining golden lotus. She is seated on a splendid seat with the other hand placed on it like a supporting staff. 16-19. She splits the Pāśa. She is in the form of existence, knowledge and bliss. After conceiving the lord and the goddess thus and meditating on them in an excellent auspicious seat, the devotee shall worship with piety as flowers along with all types of service. Or he can conceive the form of the lord in any of the following ways:—as Śiva, Sadāśiva, Maheśvara, or as one having the name of twenty-six principles or as Śrīkaṇṭha. Just as Mantra Nyāsa is performed in the body so also in this form the devotee can meditate on embodied Śiva who is beyond Sat and Asat as in the manner of external worship. He shall complete the worship mentally. 20-23. He shall then mentally imagine the Homa in the navel with sacrificial twig, ghee etc. He shall meditate on Śiva in the middle of the eye-brows in the form of the flame of the pure lamp. Thus in this mentally conceived auspicious worship whether in the body or independently, the rules until the concluding rites in fire are the same. Or after concluding the imaginary procedure of propitiation the devotee shall worship the lord in the phallic image or on the ground or in the fire.

[ Sanskrit text for this chapter is available ] 1. The devotee shall sprinkle the place of worship with scented sandal water for the sake of purity, with the basic mantra. He shall put flowers there. 2. The obstacles shall be warded off. The place shall be veiled with Varma mantra. After performing the rite of Astranyāsa in the quarters, the place of worship shall be arranged. 3. Darbha grass shall be strewn over and washed by means of sprinkling. After cleaning the vessels he shall sanctify the materials. 4-5. He shall wash and sprinkle the vessels of Prokṣaṇī Arghya, Pādya and Ācamanīya. After examining them he shall pour auspicious water therein. He shall place holy materials of worship there to the extent of their availability. 6. The holy materials of worship are many such as gems, silver, gold, scents, flowers, Akṣatas, fruits, sprouts and Darbha grass. 7. In the water for ablution and particularly in that intended for drinking, sweet scents as well as cool and charming flowers shall be put. 8-9. Sandal and Uśīra shall be put in the Pādya water. In the Ācamanīya, nutmeg, berry, camphor, Bahumūla, and Tamālaka shall be put, preferably powdered. Cardamom seeds, camphor and sandal can be put in the vessels. 10. In the Arghya vessel all these materials shall be put—shoots of Kuśa grass, Akṣatas, barley, gingelly seeds, other grains, ghee, white mustard, flowers and Bhasma. 11. The following materials shall be put in the Prokṣaṇī vessel:—Kuśa, flowers, Yava grains, Bahumūla and Tamālaka along with Bhasma. 12. Every vessel shall be blessed by chanting the mantras; externally covered by the Varma mantra and protected by Astra mantra. He shall show the Mudrā of cow. 13. He shall purify the materials of worship by means of the water from the vessel Prokṣaṇī sprinkled on them repeating the basic mantra. 14. If all the vessels are not available the excellent aspirant shall arrange the vessel Prokṣaṇī in every holy rite. Arghya etc. shall be performed by the water therefrom. 15-17. Lord Vināyaka shall be worshipped with various foodstuffs. After that, near the southern doorway he shall duly worship the chief of harem Nandin himself. He resembles the golden mountain in lustre. He is bedecked in all ornaments. The crescent moon is his coronet. He is gentle. He has three eyes and four arms. He is the lord bearing shining trident, deer, axe and sharp-pointed baton. His face resembles the disc of the moon or he is conceived with the face of a monkey. 18-20. In the north the wife of the doorkeeper, the daughter of the Maruts, Suyaśā who bedecks the feet of Ambā shall be worshipped. He shall enter the sanctum sanctorum of Brahmā and worship the Liṅga. The remnants of the previous worship shall be removed. It shall be washed. The flower shall be worn on the head for the sake of purity. 21. With the flower in the hand he shall perform the Japa of the mantra up to the extent of his ability for the parity; through the Mantra Caṇḍa shall be worshipped in the north-cast and the Nirmālya given over to him 22-24. Thereafter the scats Ādhāra etc shall be conceived. The Ādhāra Śakti shall be meditated upon as dark-complexioned and auspicious resting on the ground. In front of Ādhāra Śakti the serpent of curly form with uplifted neck shall be conceived. He is white in colour with five hoods seeming to lick the sky. Above that is the seat in the form of a lion of four feet. The feet are virtue, knowledge, absence of attachment, glory and prosperity. 25-26. They are respectively in the south-east, southwest, north-west and north-east and are coloured white, red yellow and black. Adharma etc. are in the directions cast etc. ending with the north. His bodies shall be conceived resembling the jewel Rājāvarta. Covering for him is the pure white lotus seat. 27. Its petals are eight in number representing the eight attributes, Aṇimā etc. The filaments are the Rudras Vāma etc. in the company of Vāmā and other Śaktis. 28. The seeds too are those Śaktis alone Manonmanī etc. within. The pericarp is the greatest detachment and the stalk is the Śaivite knowledge. 29. The bulbous root at the extremity of the pericarp with the three zones shall be used in the Śaivite rites. Over the three zones the three Tattvas, Ātman etc. are the seats. 30. Above the seats shall be conceived the divine seat refulgent with the pure learning or knowledge, very comfortable and covered over by a covering sheet of colours. 31. He shall perform the rites of invocation, installation prevention, surveying and obeisance showing separate Mudrās for each. 32. After offering Pādya, Acamana, Arghya, scents, flowers, incense, light and Tāmbūla, the devotee shall perform the ablution of Śiva and Śivā. 33-38. Or after conceiving the seat and the deity thus and uniting it into a complete unit with the five Brahmans and others, repeating the basic mantra, the devotee shall invoke Śiva the great cause along with the goddess. The lord is as pure as the crystal, steady and imperishable. He is the cause of all worlds. He is the great Being who pervades everything from within and without. He is the minutest of all minute things, the greatest of all great things. He is easily visible to the devotees. He is the unchanging lord. He is invisible to Brahmā, Viṣṇu, Rudra and other gods. He is the essence of the Vedas. He is heard by the learned men as the incomprehensible being. He is without beginning, middle or end. He is the medicine for the ailing patients of worldly existence. He is famous as Śivatattva. He is steady and insistent for the welfare of the universe. The devotee shall worship this excellent lord with ñve types of devotional service. 39. The phallus is the image of Śiva the great Ātman. At the rite of ablution auspicious shouts of victory shall be raised. 40-41. The phallic idol shall be bathed with the liquid Pañcagavya, curds, milk, ghee, honey etc., powdered roots, essence of fruits, powdered gingelly seeds, mustard and fried grains, yava seeds etc. and the meritorious powder of black gram. After bathing the idol it shall be smeared with paste of flour and bathed in hot water. 42-44. The devotee shall rub the idol with the leaves of Bilva etc. for the removal of the smell. Again he shall bathe it with water. Royal service shall be rendered, such as the appliances of scents myrobalan or turmeric paste. Again the phallic and the embodied image shall be washed with scented water, sprinkled with Kuśa grass and flowers or with the water from gold and gemset vessels purified by the chanting of mantras. 45. If the materials are not available whatever is available shall be used. Mere water with chantings of mantra can also be used for the ablution of Śiva. The devotee shall faithfully perform the rite. 46. The water shall be poured with a pot, or couch, or Vardhanī or with the hand holding Kuśa grass and flowers all the time repeating the mantras. 47-48. The hymns of Pavamāna, Rudra, Nila and Tvarita or the hymns of Liṅga Sūkta or the hymns from Atharvaśiras Upaniṣad or the hymns from the Ṛgveda or Sāmaveda relating to Śiva or the five Brahmans be used for the ablution of the lord of the chiefs of the gods. The name Śiva and the Praṇava too shall be used. 49. There is no difference in the manner in which the rite of ablution is performed in regard to the lord or the goddess since they are equal. 50. After performing the rites of ablution to the lord those to the goddess shall be performed. This is what the lord of the gods has ordained. 51. When the half-female form of the lord is to be worshipped, no serial order in the performance of rites shall be observed. Similarly in regard to the services rendered to the phallic or the embodied image. 52. After performing the ablution of the phallic idol it shall be wiped with a pure fragrant cloth. The devotee shall then offer garment and the sacred thread. 53-56. These are offered in order—Pādya, Ācamana, Arghya, scents, flowers, ornaments, incense, light, Naivedya, water for drinking, water for rinsing, Ācamanīya once again, substance for the fragrance of the mouth, good and auspicious coronet studded with all gems, ornaments, sacred garlands of different types, fans, chowries, palmyra leaf fan, mirror, and Nīrājana. At the time of Nīrājana there shall be all sorts of auspicious sounds like songs, instrumental music, dance and shouts of ‘Victory’. 57-59. In a big flat vessel made of gold, silver, copper or clay he shall worship the lord with lotuses, seeds, flowers, curd, Akṣatas, Nandyāvarta flowers etc. in the forms of Śrīvatsa, Svastika, mirror, Vajra, fire etc. Eight lamps shall be lighted all round and one lamp shall be kept in the middle. In these the nine Śaktis Vāmā etc. shall be meditated upon and worshipped. 60. After covering with Kavaca mantra and protecting with the Astra mantra he shall show the Mudrā of cow and lift the vessel with both the hands. 61. Or only five lamps shall be kept, four in the four quarters and one in the middle, or only one lamp need be lit. 62. Lifting the vessel, the devotee shall whirl it thrice above the phallic image in the manner of circumambulation, with the basic Mantra. 63 He shall offer Arghya and apply the scented Bhasma on the head. After offering a handful of flowers the rite of Naivedya shall be performed. 64. After offering water for drinking he shall offer Ācamana once again. Tāmbūla with five-scented spices shall be offered. 65. All materials of worship shall be sprinkled with water. Music and dances shall go on. Conceiving the presence of Śiva and Śivā in the phallic image he shall perform the Japa of Śiva according to his ability. 66. Circumambulation, obeisance, eulogy, dedication of the self and submission of one’s wish shall be humbly made. 67. Arghya and handful of flowers shall be offered and Mudrā shall be shown in accordance with injunctions. Forgiveness shall be prayed and the lord shall be ritualistically dismissed. The devotee shall meditate on the lord only in his Ātman. 68. In distress the offerings are restricted to those beginning with Pādya and ending with Tāmbūla, or to those beginning with Arghya, or to mere offering of flowers, but with pious feelings. 69. Even that much is enough for earning virtue. As long as he lives the devotee shall not take meals without worshipping Śiva. 70-72. If a sinner takes meals freely there is no atonement for him. If he takes in anything inadvertently he shall vomit it off, take bath and worship the lord and the goddess twice. He shall observe fast thereafter and repeat the names of Śiva ten thousand times. He shall observe celibacy also. The next day he shall make a charitable gift of gold to a devotee of Śiva. Then he shall perform great worship and sanctify himself.

[ Sanskrit text for this chapter is available ] 1. What has not been mentioned because I was afraid of losing the sequence of worship, I shall now mention briefly, 2. After offering the light but before offering the Havis, the devotee shall perform the worship of the Āvaraṇa; or just when the time of Nīrājana has arrived. 3-5. In the first Āvaraṇa of Śiva and Śivā, the mantra of Rudra etc. upto the Astra shall be used for Japa. The five Brahmans from Īśāna to Śadyojāta shall be meditated upon in the north-east, east, south and north or in the west, south-east, north-east and south-west or in the north-west north-east and in the four quarters. Beyond that he shall perform the Garbhāvaraṇa and repeat the mantras. 6-8. Or he shall worship everything from the heart to the Astra. Outside he shall worship Indra in the east, Yama in the south, Varuṇa in the west, Kūbera in the north, Īśa in the north-east, fire in the south-east, Nirṛti in the south-west, Vāyu in the north-west, Viṣṇu in the south-west, Brahmā in the north-east and the weapons from thunderbolt to the lotus outside the lotus. 9-11. He shall worship the famous forms of the lord in the quarters in order. The deities of the Āvaraṇa shall be meditated upon as looking at the lord and the goddess with palms joined and seated comfortably. He shall worship the Āvaraṇa deities with their names with the word ‘ Namaḥ ’ with flowers and bow to them in order. He shall worship the Garbhāvaraṇa with its Āvaraṇa. 12-13. In the Yoga, meditation, Japa and homa whether external or internal, the Haviṣ of six types shall be given as pure rice or rice mixed with green gram. The milk-pudding mixed with curd or honey-soaked jaggery shall be offered with side-dishes. 14. Churned curd shall be given with jaggery and sugar-candy. Tasteful foodstuffs especially sweet pie and fruits shall be given. 15-16. Cold water with red sandal and flowers thrown in shall be given. A piece of Areca nut soaked in Cardamom juice shall be given. Betel leaves with Khadira etc. shall be given. White and yellow are auspicious. The white lime powder shall be rocky but neither very hard nor defective. 17-18. The camphor, Kaṅkola and Jāti, if fresh, are auspicious. As an unguent the sandal shall be in powdered form. The lower stem is better. The musk and saffron shall be pasted. Only fragrant flowers are holy and auspicious. 19. Flowers devoid of smell, of obnoxious smell, defiled, stale and broken at fall shall not be used for the worship of lord Śiva. 20-21. Soft fine cloths and golden ornaments shall be given along with camphor, gum-resin and sandal, well fumigated and rendered fragrant with flowers. 22. Incense mixed with sandal, gum-resin, camphor, ghee and honey is excellent. 23. Lamps lighted with fragrant ghee from the milk of tawny cows, accompanied by camphor are excellent. 24. Pañcagavya consisting of sweet milk, curd and ghee all taken from tawny cows is favourite of Śiva for bath and drink. 25. Seats of ivory framed in gold and set with gems and the covering cloths of various colours shall be used. 26. Beds shall be comfortable, charming, high and low with soft pillows. They shall be filled with fine cotton. 27. Water taken from an east-flowing or west-flowing river is excellent for bath and drink. It shall be cool and filtered with a cloth. 28. The umbrella shall resemble the moon. It shall be embellished with pearls and nine varieties of gems. It shall be divine and charming with a golden handle. 29. The chowries shall be white and fine. They shall be embellished with gold. The handle shall be studded with gems. They shall shine like two royal swans. 30. The mirror shall be smooth and polished. Divine sweet smelling unguents shall be smeared over it. It shall be studded with gems all round. It shall be decorated with excellent garlands. 31. The conch shall be white like the swan, Kunda flower or the moon. It shall have a majestic resonant sound. At the mouth, back and other places it shall be studded with gems and framed in gold. 32. The bugles shall be charmingly made of gold and decorated with pearls. They shall be capable of producing different notes. 33. Different kinds of drums like Bheri, Mṛdaṅga, Muraja, Timiccha, Paṭaha shall be used, capable of sounding like'the roaring sea. 34. All pots and vessels shall be beautiful. Their supporting stands shall be made of gold. 35. The temple of Śiva shall be made like a royal palace with all the characteristics mentioned in the science of architecture. 36. It shall be encircled by high walls with the ornamental gateway as lofty as a mountain. It shall be studded with gems. The doors shall be made of gold. 37. It must have a hundred columns of molten gold studded with gems. The canopy shall be embellished with pearls and the festoons at the gateway shall be brightened with corals. 38. Its top shall be decorated with golden domes resembling divine crowns and marked with the lordly missile. 39-40. It shall be richly decorated in the border all round by palatial buildings with tall minarets, great mansions for the residence of kings, royal highways and excellent halls of assembly situated in the different quarters appearing like an inner rampart. 41. It shall contain thousands of courtezans in dance and music and those adepts in playing on flutes and lutes. 42-44. It shall be guarded by heroic guards and watch men equipped with elephants, horses and chariots. It shall contain many flower gardens, lakes, and tanks in the different quarters. It shall be inhabited by the brahmin devotees of Śiva, who must know the truth of the Vedas and Vedānta, who are devoted to Śaivite scriptures who are engaged in Śaivite way of life, who must have the characteristics prescribed in Śaivite scriptures, who must be quiet, prosperous and devoted to good conduct, who have smiling faces and who follow lord Śiva. 45-48. All people whether rich or poor shall worship the lord with devotion through the wealth legitimately earned by them. They shall worship in a place built by the people according to their capacity. The temple shall be built in stone, or ivory, or wood or brick or even day. It may be in a holy forest or on a mountain or on the banks of a river. The worship may be performed in any other holy spot or in the house. Even if the wealth is illegitimately acquired he does not incur sin or hindrance if he worships Śiva with devotion since the lord is subservient to piety. 49. If one worships without devotion even with legitimately earned wealth he does not derive the benefit thereof. Devotion alone is the main concern. 50. The benefit of even a little or a great service rendered by a poor or a rich man, according to the affluence, to Śiva with devotion is the same. 51. Even a poor man urged by devotion, may do what a rich man devoid of devotion will not do. 52. If a man devoid of devotion were to dedicate his entire possession to Śiva he will not derive the benefit thereof. Devotion is the sole criterion. 53. Without this none can go to the divine city of Śiva through any sort of penances. 54. O Kṛṣṇa, this is the secret of secrets in regard to the lord. There is no doubt that a devotee becomes liberated through devotion. 55. The Japa of Śiva’s Mantra meditation, Horn a, Yajña, penance, learning, charitable gift, study of Vedas—all these are conducive to piety. There is no doubt about this. 56. A person devoid of piety and devotion is not liberated even after doing everything but one with devotion is liberated even without doing anything. 57. To a devotee of Śiva, of what avail are thousands of Cāndrāyaṇas, hundreds of Prājāpatyas, and other monthly fasts. 58. In this world, even non-devotees perform penances in mountain caves for the enjoyment of insignificant pleasures. But only a devotee is liberated through pious feelings. 59. The Sāttvic activity yields salvation. Yogins abide by the Sattvaguṇa. The ritualists perform Rājasic rites bestowing Siddhis because they are enveloped by Rajas Guṇa. 60. Asuras and Rākṣasas possessing Tamas Guṇa and men of that ilk worship the lord for securing worldly pleasures. 61. Whether the attitude is Sāttvic, Rājasic or Tāmasic one performing worship etc. with devotion attains welfare. 62. Since devotion is a boat that saves one from the ocean of sins, of what avail are Rajas and Tamas to one who is endowed with devotion? 63. O Kṛṣṇa, a low born, a base or a fool, or a fallen man, if he resorts to Śiva is worthy of being worshipped by the gods and Asuras. 64. Hence, by all means, one shall worship Śiva with devotion alone, since non-devotees secure no benefit from anywhere. 65. O Kṛṣṇa, I shall tell you a great secret. Listen to my words. This is what has been decided conclusively by the Vedas, scriptures and those who know them, after careful consideration.

[ Sanskrit text for this chapter is available ] 1-2. Even a slayer of brahmin, a wine-addict, a thief, a defiler of the preceptor’s bed, one guilty of matricide or patricide, a murderer of a hero and one guilty of destroying a child in the womb becomes absolved of those sins within twelve years by worshipping Śiva with devotion even without mantras. 3. Hence by all means let even a fallen man worship Śiva sustaining himself on alms and conquering the sense-organs. This he shall do if he is a devotee and none else. 4. Even if one commits a great sin he is liberated from that if he worships the lord of the gods with devotion, repeating the five-syllabled mantra. 5. There are many persons who live solely on water or air and who emaciate their bodies by means of holy rites. They cannot attain Śivaloka through these rites. 6. He who worships Śiva even once with devotion repeating the five-syllabled mantra goes to the abode of Śiva due to the efficacy of the mantra of Śiva. 7. Hence the penances and the sacrifices wherein the entire possession may be given as Dakṣiṇā, are not equal to even a croreth part of the worship of Śiva. 8. Whether bound or free, if the devotee worships with the five-syllabled mantra he is liberated. No doubt need be entertained in this respect. 9. Whether a man is a follower of Rudra or not, whether he is fallen or deluded if he worships but once with Rudra Sūkta he is liberated. 10. A devotee of Śiva who has conquered anger, whether he has or has not secured grace shall worship the lord with the Sūktamantra or the six-syllabled mantra. 11. Surely the former is better than the latter. He becomes liberated and absorbed into Brahman. 12. Hence one shall always worship Śiva with devotion repeating the mantras, once, twice or thrice or always. 13-15. Those who worship the lord shall be known as Maheśvaras themselves. If one does not worship him through knowledge assisted by the prompting of the soul he suffers for long in the world which is an ocean of misery. Even after attaining the rare human body, if a deluded individual does not worship Śiva, his life becomes futile since it does not lead to salvation. After attaining the rare human birth those who worship the lord are excellent and blessed. Their life alone is fruitful. 16-19. Those who are devoted to the lord, whose minds are inclined to him and who endeavour to remember the lord are never subjected to misery. The fruit of the worship of Śiva is the sufficient wealth, charming houses and women folk seductively bedecked in ornaments. Those who desire great pleasures and kingdom in heaven shall love his lotus feet for ever. Good fortune, handsome and brilliant features, good strength, compassionate and renouncing temperament, heroism, fame in the world—all these are secured by one who worships the lord. 20-22. So desiring welfare, one shall invariably worship Śiva. forsaking everything else and dedicating the mind solely to him. The life passes off quickly. Youth goes off rapidly. Sickness approaches all too suddenly. Hence the lord shall be worshipped. Worship Śiva before death overtakes you, before old age attacks you, before the sense-organs become atrophied and inefficient. 23-28. Realising that there is no holy rite in the three worlds, on a par with the worship of Śiva, Sadāśiva shall be worshipped assiduously. If the worship is conducted in a palace the following rites too shall be performed—sacrifice at the gateway, worship within the screen, offering oblation to Śiva’s attendants and perpetual festivities. After offering libation the devotee or his servant shall offer oblation to the attendants in the palace. The devotee shall come out to the accompaniment of instrumental music and facing the northern direction he shall offer flowers, incense, lamp and cooked rice with water. Then he shall stand on the Mahāpīṭha facing the north and offer oblations. Thereafter, whatever had been offered to the lord before, as Naivedya, cooked rice shall be offered to Caṇḍa as Naivedya. The remnants also shall be offered thus. 29-30. Performing Homa, the latter part of worship shall be concluded. After conducting the regular rites he shall perform the perpetual festivities, Japa etc. in accordance with the injunction in Śaivite scriptures. In a large metallic vessel shining splendidly with a red lotus the divine Pāśupata missile shall be invoked and worshipped. 31-35. The vessel shall be carried on the head by a Śaivite brahmin well-bedecked. He shall hold a lighted torch. With dances and songs to the accompaniment of auspicious instrumental music the party shall make three circumambulations round the palace of the lord The movement shall be neither quick nor slow. Thereafter the devotee shall stand a the door with palms joined in reverence shall take it in and ritualistically dismiss the Astra. After one more circumambulation he shall offer eight flowers and conclude the worship. Article published on 09 November, 2018

[ Sanskrit text for this chapter is available ] 1-2. I shall mention the sacrificial rites in the fire to be performed in sacred pits, or raised ground or in altar Fire shall be taken in an iron vessel or a fresh mud pot in accordance with the injunctions and transferred to the actual place of sacrifice. After due consecration he shall propitiate the lord and commence sacrifice. 3. The pit may be one or two Hastas wide. The altar shall be made in the form of a circle or a square. 4. In the altar he shall make the eight-petalled lotus. It shall be two or four Aṅgulas high above the altar. 5-6. The navel within the altar shall be two Vitastis high One Aṅgula is the distance between the middle and the first knot in the middle finger. Twenty-four such Aṅgulas constitute a Hasta. Three, two or only one Mekhalā (circular girdle) shall also be made. 7-8. The altar shall be made with smooth clay. In the middle of the Mekhalā to the west or south the passage shall be made like the leaf of the Aśvattha tree or like the lower lip of an elephant. It shall be beautifully made slightly lower than the fire. It shall close in gradually. 9-10. The Mekhalā shall be left out a little where it faces the pit. There is no stipulated height for the altar. It shall be made of clay or sand. The circular ground shall be smeared with cowdung and water. The measurement of the basin is not stipulated. The Kuṇḍa shall be made of clay. The altar shall be smeared with cowdung and water. 11. The vessel shall be washed and warmed in fire The sacrificial material shall be sprinkled with water. The devotee shall draw lines on the pit etc. in the manner prescribed in his own branch of learning. 12. The seat of fire shall be made after due sprinkling, with Darbhas or flowers. He shall gather the material for the purpose of worship and sacrifice. 13-15. Things to be washed shall be washed and to be sprinkled shall be sprinkled and purified. Then he shall fetch fire in a supporting vessel. The fire may be one produced from crystals, lens etc. or from wood. It shall be brought from the house of a Vedic scholar. It shall be whirled round the sacrificial pit thrice repeating the Bīja mantra of the fire. The fire shall be placed in its seat through the passage or straight in front. 16-18. Seated near the passage the devotee shall survey the fire and think that the internal fire stationed in his umbilicus has risen in the form of flames and has merged in the external fire in the form of a disc. The expert devotee shall repeat the basic mantra in the manner prescribed in his Sūtra and shall perform the rites of Anvādhāna and Ājyasaṃskāra. To its south he shall worship the idol of Śiva, perform the rite of Mantranyāsa with the butter and show the Mudrā of cow. 19-20. The sacrificial spoons shall be metallic but not of bell metal, iron or lead. These shall be made of sacrificial wood as mentioned in Smṛtis and approved by artisans. The leaves of the Brahmā tree shall be holeless. They shall be raised in the middle. 21-22. The leaves shall be scrubbed with Darbhas, warmed in the fire, then sprinkled with water in the manner prescribed in his Sūtra, repeating the name of Śiva. He shall then make offering to the fire with the eight Bīja mantras. The seven Bījas for the seven flames are respectively Bhrum, Stum, Brum, Śrum, Pum, Ḍrum and Drum. 23-24. The middle tongue has three flames. The flame in the east is yellow. The flame in the south-east is red; that in the south-west is black and the other one is refulgent. As its name implies it is brilliant. It is the flame in the northwest. 25-26. After repeating their Bīja mantras the tongues shall be mentioned and the rite concluding with Svāhā performed in due order. The Ājya shall be used for Āhuti with the mantras of the tongues one by one. In the middle he shall perform three Āhutis repeating ‘Ram Vahnyeti Svāhā’ either with ghee or with sacrificial twigs. Then the rite of Pariṣecana shall be performed. 27. When this is performed it becomes fire of Śiva. The devotee shall conceive it as the seat of Śiva. The lord shall be invoked there and worshipped, in the half- male and half-female form. After sprinkling everything ending with the light he shall perform the sacrifice with the sacrificial twigs. 28-29. The sacrificial twigs shall consist of Palāśa or other trees worthy of sacrifice. They shall be twelve Aṅgulas in length. They shall not be crooked. They shall not be dry by themselves. The bark shall be intact, even and without cuts. Or they shall be ten Aṅgulas in length, as thick as the small finger or they may be of the length of Prādeśa. If they are not available any kind of twig shall be offered in the fire. 30. The Ājya Āhuti shall be made with the leaf four Aṅgulas wide, shaped in the form of a Dūrvāpatra. Afterwards, cooked rice of the size of an Akṣa shall be offered. 31. Fried grains, mustard seeds, barleys, gingelly seeds, foodstuffs soaked in ghee etc. shall be offered if possible. 32. The number of Āhutis shall be ten, five or three according to capacity. It is enough even if one Āhuti is made. 33. The butter shall be offered with the wooden spoon and the articles with the wooden ladle or with hand. The Homa shall be performed at the divine or saintly spot. 34. If full articles are not available only one material shall be offered with devotion. As an expiation he shall perform three Āhutis repeating the mantra. 35-36. He shall fill the Sruk with the ghee that has been left after Homa and put a flower on it. The Sruva shall be placed above it upside down along with the Darbha. Through the root of the Darbha the ghee shall fall in drops of the size of a barley grain repeating the mantra ending with Vauṣaṭ. 37. Performing the Pūrṇāhuti he shall perform the rite of sprinkling water. He shall ritualistically dismiss the lord and preserve the fire. 38-42. Or it can also be discharged and placed in the umbilicus of the altar and worshipped everyday. Or, bringing the fire along the path prescribed in Śaivite scriptures it shall be conceived as torn of the womb of the goddess of speech, consecrated duly and worshipped. Sacrificial fuels shall be put on the fire again and the sacred sticks laid round the fire covered with a cloth. The vessels shall be placed in pairs. Śiva shall be worshipped then. After purifying the Prokṣaṇī vessel the vessels shall be sprinkled with the water. The Praṇītā vessel shall be filled with the water and placed in the north-east. Then come the rites concluding with the consecration of ghee. After the Sruk and Sruva are purified, the rites of Garbhādhāna Puṃsavana and Sīmantonnayana shall be performed with the rites of Homa in each case. Then he shall think of the fire as born. 43-45. Agni shall be conceived in the form of having three feet, seven hands, four horns, two heads and three eyes, as tawny as honey, having the matted hair, with the moon for his crest, of red colour, red garments and red unguents, bedecked in garlands and ornaments, richly equipped with all characteristics, having the sacred thread and three girdles, holding the Sruk and Sruva in the right hand, iron club, fan and the vessel of ghee in the other. 46-50. After meditating on the fire thus with these features he shall perform post-natal rites. The umbilical cord shall be removed and the purificatory rite for the post-natal pollution shall be performed. The rite of naming shall be performed by giving him the title of Śivāgni with due Āhuti. The rite of ritualistic dismissal of the parents as well as of tonsure, sacred thread shall be performed till the end of Āptoryāma. As a consecratory rite the Homa of ghce-pouring shall be performed. Agni shall be conceived as Sviṣṭakṛt. With the Bīja mantra “Raṃ” the water shall be sprinkled all round. The worship of Brahmā, Viṣṇu, Śiva, Īśa and of their miraculous missiles shall be performed in due order. Then for the sake of incense and lamp, fire shall be taken out by the expert devotee. 51-52. The devotee shall collect the materials of worship, ghee etc., think of the seat of the lord and the goddess, invoke them in the fire and perform the rites until the Pūrṇāhuti. Or the devotee following the Śaivite conduct of life shall perform the rites in fire as prescribed in his scriptural code dedicating the same to Śiva. There is no other injunction there. 53-54. The ashes from Śivāgni shall be collected and preserved. Similarly the ashes of Agnihotra rite or from the fire connected with the celebration of marriage. The fire shall be ripe, pure and sweet-smelling. The dung shall be of the cow, tawny in colour. It is commendable if collected as it falls from the cow before it reaches the ground. 55. If he collects the dung that has already fallen or the ground the upper and the lower portions shall be eschewed. The dung shall not be too watery nor too solidified nor dried up It shall not emit foul smell. 56-58. It shall be made into balls and the balls shall be consigned to Śivāgni or other types of fires repeating the basic mantra. The portions over-burnt or under-burnt shall be eschewed and the white ashes shall be gathered and ground into powder. It shall be preserved in receptacles made of metals, wood, clay or stone or any other material. The receptacle of water shall be pare. It shall be kepi in a pure auspicious, even place and guarded like valuable wealth. 59. It shall not be handed to any undeserving person. It shall not be kept or thrown in any unholy place. If the hands or limbs are dirty it shall not be touched. It shall not be neglected nor shall one jump over it. 60. Hence after taking the ashes it shall be utilised with the mantras on occasions previously mentioned and not otherwise. It shall not be given to others. 61. The ashes shall be collected before the ritualistic dismissal of the lord. After the rite of the ritualistic dismissal it becomes Caṇḍabhasma. 62. After the rites in the fire have been concluded he shall perform the oblation rite according to the injunctions in the Śaivite scriptures or as mentioned in his own Sūtra. 63. Then after conceiving the seat of Vidyā on the well-smeared Maṇḍala he shall install the sheath of Vidyā and worship the same with flowers etc. in due order. 64. In front of the seat of Vidyā, the seat of the preceptor too shall be conceived. After assigning the seat there, he shall worship the preceptor with flowers etc. 65. Thereafter the venerable persons shall be worshipped and the hungry shall be fed. The devotee shall take the wholesome food at leisure, comfortably. 66-67. What has been offered as Naivedya or what is left over he shall partake of, with full faith and not out of covetousness. It shall be for the purity of the Ātman. Out of covetousness he shall not partake of what is offered to Caṇḍa. The injunctions about scents, garlands etc. are the same. But the expert devotee shall not have the conception “I am Śiva”. 68. After taking meals he shall perform Ācamana and meditate upon Śiva in the heart repeating the basic mantra. He shall spend the leisure thereafter in discussing Śaivite philosophy and legends. 69. At night he shall perform worship and then make out bed for Śiva and Śivā. 70. He shall offer mentally or physically various foodstuffs, garments, unguents flower-garlands, etc. all performed in a charming way. 71. The devotee shall go to bed at the feet of the lord and the goddess. The householder shall sleep there with his wife. Others shall sleep alone. 72-73. He shall wake up before dawn and utter the first Mātrā. After bowing mentally to the lord accompanied by Ambā and his Gaṇas he shall attend to his morning duties. After washing himself he shall awaken the lord and the goddess by the divine sounds of conch and other instruments. 74. He shall perform the worship of Śiva and Śivā by means of fresh blown fragrant flowers and begin the rites as mentioned before.

[ Sanskrit text for this chapter is available ] 1. Now I shall explain the procedure of rites under certain conditions to be performed by those who follow the Śaivite conduct of life in the manner prescribed in the Śaivite scriptures. 2-3. The great worship shall be performed every month in both the fortnights on the eighth and fourteenth days and on the Full-moon and the New-moon days. It must be performed particularly at the tropical and equinoctial transit of the sun and during the eclipses, according to his capacity. 4. Every month he shall observe fast for a day and prepare Brahmakūrca. He shall perform the ablution of Śiva thereby and drink the residue. 5. The atonement for the murder of a brahmin and other great sins is the drinking of Brahmakūrca. There is no better remedy. 6. In the month of Dec-Jan. when the moon is in the asterism Puṣya he shall perform the rite of Nīrājana to the lord. In the month of Jan-February in the Maghā star he shall make the charitable gifts of ghee and woollen blanket. 7. In the month of Feb-March in the star Uttarā - Phālgunī he shall start the great festival. In the month of March-April on the full-moon day and Citrā star, he shall perform the Swing-festival duly. 8. In the month of April-May on the full-moon day with the star Viśākhā he shall make the great temple of flowers. In the month of May June on the star Mūlā he shall offer a pot of cold water. 9-10. In the month of June-July on the star Uttarāṣādhā the rite of investiture with sacred thread shall be performed. In the month of July-August the mystic diagrams shall be arranged. In the month of Aug-September in the star Pūrvāṣāḍhā the swimming festival of the lord shall be performed. 11. In the month of Sep-October on the full moon day he shall make charitable gifts of milk pudding and cooked rice with grains recently harvested. On the star Śatabhiṣak he shall perform the rites of fire too with the same. 12. In the month of Octo-November when the moon is in conjunction with the star Kṛttikā he shall light a thousand lamps. In the month of Nov-December on the Ārdrā star he shall perform the ablution of Śiva with ghee. 13. Those who are unable to perform the rites on the respective occasions shall perform the festival in the big hall of the temple or perform worship or more. 14-16. On occasions when commendable rites shall be performed, when the mind is afflicted and dejected, when the conduct of life has become defiled, when bad dreams occur, when wicked men are seen, when inauspicious portents occur or when afflicted by great ailments, the devotee shall perform ceremonial ablutions, worships, Japas, meditations, sacrifices and other rites and offer charitable gifts suitably along with Puraścaraṇa. When the scries of Śiva-fire is broken it shall be revived. 17. Śiva bestows salvation on the person who performs his rites thus, perpetually and assiduously, even in a single birth. 18. He who performs in succession the compulsory and optional rites attains the divine and primordial region of lord Siva. 19-21. The man enjoys great pleasures there for millions and millions of Kalpas. After some time, falling from there he occupies the regions of Umā, Kurnāra, Viṣṇu, Brahmā, Rudra and enjoys the pleasures there as mentioned. Again he goes up and transcends the five regions. Securing knowledge of Śiva he attains Śiva’s city. 22. A devotee who performs half the number of holy rites has this upward and downward journey twice and thereafter secures knowledge and attains Śiva’s Sāyujya. 23-26. A devotee who performs one-fourth of the number of holy rites goes beyond the two worlds, to the end of the universe and the unmanifest above, and reaches the Pauruṣa and Raudra regions of Śiva. After enjoying the pleasures there in diverse ways for thousands of Yugas when the merit is exhausted he reaches the earth and is born in a great and noble family. There also due to the previous impressions, he will eschew brutish activities and be engaged in Śaivite holy rites. Meditating well due to the holy rites he will attain Śiva’s city. 27-28. After enjoying extensive pleasures he will attain the region of Vidyeśvaras. After enjoying the vast pleasures along with Vidyeśvaras he will return for once either within or outside the universe. Thereafter he will secure the perfect knowledge of Śiva and the great devotion. After attaining identity with Śiva he does not return again. 29-30. A person who is devoted to Śiva even as the others are devoted to sensual objects shall be liberated whether he performs or does not perform the Śaivite holy rites. He returns once, twice, or thrice but ultimately does not return. 31-32. He becomes an emperor and is invested with the right in the Śaivite ritual. If one desires welfare one shall seek refuge in Śiva and resort to his holy rites. But we do not compel anyone through any means. 33-35. Neither importunities nor over-discussions are appealing. The Śaivite rites appeal to some others by virtue of the merits they bestow and the previous impressions they invoke if the cause of worldliness in their case is not competent to help. Hence, if one longs for the welfare of the Ātman, one shall ponder over all these things in accordance with his nature and engage himself in the Śaivite holy rites.

[ Sanskrit text for this chapter is available ] 1. O holy lord, the compulsory and optional rites of those who depend on him, as mentioned by Śiva, have been heard by me from your mouth itself which is to be as much respected as the Vedas. 2. Now I wish to hear if there is any Kāmya rite for those who are authorized in Śaivite rites. It behoves you to mention it. 3-5. Some rites yield benefit here itself. Some yield benefit hereafter. Both of them are of five types. Some rites are in the form of activities, some in the form of penance, some in the form of Japas, some in the form of meditation, some in the form of all these. Those in the form of activities are the rites of Homa and worship. 6. The rites can be fruitful only for those who have all Śaktis. Śakti is the behest of Śiva the great Ātman. 7. Hence only the brahmin who upholds the behest shall perform the Kāmya rites. Now I shall mention the Kāmya rites yielding benefit.here and hereafter. 8-10. The internal rites shall be performed by the followers of Śiva and the external by the followers of Maheśvara. In fact the followers of Śiva and of Maheśvara are not different even as Śiva and Maheśvara are not different. Men engaged in the sacrifice of knowledge are the followers of Śiva and seek refuge in him. Those who are engaged in the sacrifice of activities are the followers of Maheśvara. Śaivas shall perform internal and the Māheśvaras external rites. 11-13. In the rite which is going to be mentioned the procedure is not different. The ground shall be tested through smell, colour and taste. It shall be desirable. A canopy shall be spread above. The ground shall be well-scrubbed and smeared to appear like the surface of a mirror. Along the path, as seen in the sacred scriptures he shall consecrate the eastern sector at first. The Maṇḍala shall be one Hasta or two Hastas in width. 14. An eight-petalled pure lotus along with its pericarp shall be drawn by means of gold dust, gem dust etc. gathered according to availability. 15-18. It shall have five Āvaraṇas and shall be very splendid. The Siddhis shall be conceived in the petals. The Rudras along with Śaktis shall be conceived in the filaments. The eight deities Vāma etc. shall be conceived in the petals beginning with the eastern one; Vairāgya in the pericarp, the nine Śaktis in the seeds, Śaivite holy rite in the bulbous root, knowledge of Śiva in the stalk. Above the pericarp the discs of the fire, the sun and the moon shall be conceived. Beyond that shall be conceived the trio: Śiva, Vidyā and Ātmā. Above all seats Śiva shall be conceived equipped with the flowers of various colours. 19-22. He shall worship Śiva with the five Āvaraṇas accompanied by Ambā. Śiva shall be conceived as pure as the pure crystal, delighted and having cool lustre. He is bedecked with the coronet of matted hair resembling a circle of lightning. He wears the hide of the tiger. His lotus face is slightly smiling. His soles, palms and lips resemble the petals of the red lotus. He is richly endowed with all characteristics. He is bedecked in all ornaments, and equipped with excellent weapons. He has divine scents and unguents. He has five faces and ten arms. The sector of the moon is his crest. 23. His eastern face is gentle, having the lustre of the rising sun. It has three lotus eyes and the rising moon for its crest. 24-27. The southern face has the charming lustre of the blue cloud. The brows are crooked and the face is terrible with three red and circular eyes. It is terrible with the curved fangs. None dare offend it. His lips throb. The northern face is like a coral, bedecked with blue forelocks. It has charming movements. It has three eyes and the moon bedecks its crest. The western face has three brilliant eyes and the lustre of the full moon. It also wears the digit of the moon. It is gentle and charming with smiles. The fifth face is crystal-like with the shining digit of the moon. It is very gentle and looks splendid with the three shining eyes. 28-30. In his right side he shines with the trident, axe, thunderbolt, sword and fire. In his left side he shines brilliantly with the serpent, arrow, bell, noose and goad. The nivṛttikalā envelops him upto the knee, the pratiṣṭhākalā to the navel, the Vidyākalā to the neck and the Śāntākalā to the forehead. Above that he is enveloped by the great Śāntyatītakalā. Thus pervading the five pathways he has the five Kalās constituting his body. 31-37. The lord has Īśāna as his coronet. He is the eternal one named Puruṣa. Aghora constitutes his heart, Vāmadeva his private parts and Sadyojāta his legs. His form consists of thirty-eight Kalās. The lord consists of the Varṇas, letters. He is identical with the five Brahmans. He is of the Oṃkāra form. He is endowed with the Śakti of Haṃsa Ātman. His lap is enveloped by the Icchāśakti. His right side is flanked by Jñāna Śakti and the left by Kriyāśakti. Sadāśiva in the form Vidyā shall be conceived as identical with the trio of Tattvas. The Mūrti shall be conceived with the basic mantra and everything shall be combined into one unit. Until the Arghya he shall be worshipped duly with the basic mantra. Śiva shall be invoked along with the great Śakti, in the embodied form. The lord devoid of Sat and Asat shall be invoked and worshipped with the five articles of worship. 38-40. He shall be worshipped with the five brahmans and six ancillaries. With Mātṛkās repeating the Praṇava, he shall worship Śiva in the company of Śakti, in the quiet form repeating the mantras. Or he shall worship the lord only with the Śiva mantra. Then he shall begin the Pañcāvaraṇa Pūjā after offering Pādya etc. upto Mukhavāsa. But the rite of Prasthāpana (bidding the deity farewell) shall not be performed. Article published on 09 November, 2018

[ Sanskrit text for this chapter is available ] 1. There at the outset he shall worship lords Heramba and Ṣaṇmukha on either side, the right and the left in order, of Śiva and Śivā. 2. Then in the first Āvaraṇa he shall worship the five Brahmans beginning with Īśāna and ending with Sadyojāta along with their Śaktis all round. 3. The six limbs—the heart etc. of Śiva and Śivā shall be worshipped from the south-east. 4. Afterwards he may or may not worship the eight Rudras - Vāma etc. along with their Śaktis all round in order, from the east onwards. 5. Thus, O Kṛṣṇa, the first Āvaraṇa has been mentioned to you. Now listen to the second Āvaraṇa with faith. 6. He shall worship Ananta in the eastern petal and his Śakti to his left. In the southern petal he shall worship Sūkṣma and his Śakti. 7. Then in the western petal he shall worship lord Śiva along with his Śakti. Similarly in the northern petal he shall worship Ekanetra and his Śakti. 8. Afterwards he shall worship Ekarudra and his Śakti in the north-eastern petal. He shall worship Trimūrti and his Śakti in the South-eastern petal. 9. He shall worship Śrīkaṇṭha and his Śakti towards his left in the south-western petal. Similarly he shall worship Śikhaṇḍīśa and his Śakti in the north-western petal. 10. In the second Āvaraṇa the Cakravartins, in the third Āvaraṇa the Aṣṭamūrtis shall be worshipped along with their Śaktis. 11-12. They shall be worshipped in the eight quarters from the east onwards in order. The eight Mūrtis in order are Bhava, Śarva, Īśāna Rudra, Paśupati, Ugra, Bhīma and Mahādeva. Afterwards the eleven Mūrtis, Mahādeva etc. shall be worshipped along with their Śaktis. 13-15. The eleven Mūrtis are: Mahādeva, Śiva, Rudra, Śaṅkara, Nīlalohita, Īśāna, Vijaya, Bhīma, Devadeva, Bhavodbhava and Kapardīśa. The first eight shall be worshipped in the south-eastern quarter onwards. Devadeva shall be worshipped in the eastern petel. Bhavodbhava shall be worshipped either in the north-east or in the south-east. Kapālīśa shall be worshipped in their middle. 16-18. In the same Āvaraṇa he shall worship the lordly bull in the east, Nandin in the south, Mahākāla in the north, Śāstṛ in the south-eastern petal or in the petal to the south of the goddess. He shall worship Gaṇeśa in the south-western petal and Ṣaṇmukha in the western petal. He shall worship Jyeṣṭhā in the north-western petal, Gaurī in the north and Caṇḍa in the north-cast. He shall worship Munīndra between Śāstṛ and Nandīśa. 19. He shall worship Piṅgala to the north of Mahākāla. Then he shall worship Bhrṅgīśvara in the middle of Śāstra and Mātṛ group. 20. He shall worship Vīrabhadra in between the Mātṛs and Vighneśa. He shall worship goddess Sarasvatī in between Skanda and Vighneśa. 21. Śrī is to be worshipped at the feet of Śiva in between Jyeṣṭhā and Kumāra. He shall worship Mahāmoṭī in between Jyeṣṭhā and Gaṇāmbā. 22. He shall worship goddess Durgā in between Gaṇāmbā and Caṇḍa. In the same Āvaraṇa he shall worship the host of Śiva’s attendants. 23. He shall perform the Japa after due meditation with mental purity, of the female friends of Śivā along with the Śaktis of Rudra, Pramatha and Bhūta. 24. When the third Āvaraṇa has been worshipped thus he shall worship the fourth Āvaraṇa outside it after meditation. 25. The sun shall be worshipped in the eastern, Brahmā in the southern, Rudra in the western and Viṣṇu in the northern petal. 26. There are separate Āvaraṇas to all the four lords. His six limbs shall be worshipped at the outset along with the Śaktis, Dīptā etc. 27. They are Dīptā, Sūkṣmā, Jayā, Bhadrā, Vibhūti, Vimalā, Amoghā and Vidyutā. These shall be worshipped all round form the east onwards. 28. The four shall be worshipped in the second Āvaraṇa in order from the east to the north and their Śaktis afterwards. 29-30. Āditya, Bhāskara, Bhānu, Ravi, Arka, Brahmā, Rudra and Viṣṇu these are the extensions of Vivasvat in the cast and stationed more so in the south. Bodhinī is in the west and Āpyāyinī in the north. 31. He shall worship in the second Āvaraṇa, Uṣā, Prabhā, Prājñā and Sandhyā after fixing them in Īśāna etc. 32-33. In the third Āvaraṇa he shall worship Soma (moon) Aṅgāraka ( Mars ), Budha (Mercury) most excellent among the intelligent, Bṛhaspati (Jupiter) of extensive intellect, Bhārgava ( Venus ), the storehouse of splendour, Śanaiścara (Saturn), Rāhu and Ketu the smoke-coloured and terrible. 34. Or he shall worship the twelve Ādityas in the second Āvaraṇa and the twelve Rāśis (signs of Zodiac ) in the third Āvaraṇa. 35-36. Externally he shall worship the groups of seven, sages, gods, Gandharvas, serpents, Apsaras, Grāmaṇīs (leaders), Yakṣas, Yātudhānas, horses, and the seven Vālakhilyas in the form of Chandas. 37. After worshipping the sun in the third Āvaraṇa he shall worship Brahmā along with the three Āvaraṇas. 38. He shall worship Hiraṇyagarbha in the east, Virāṭ in the south, Kāla in the west and Puruṣa in the north. 39-40. Hiraṇyagarbha is the first Brahmā resembling the lotus, Kāla has the lustre of Jāti and collyrium. Puruṣa resembles the crystal. He has three Guṇas: sattva, rajas and tamas. The four are stationed in order in the first Āvaraṇa. 41. Sanat, Sanaka, Sananda and Sanātana shall be worshipped in the second Āvaraṇa all round beginning with the east. 42. He shall then worship the Prajāpatis in the third Āvaraṇa. The first eight shall be worshipped in the east and the remaining three in order from the cast onwards. 43-44. The following are the famous Prajāpatis: Dakṣa, Ruci, Bhṛgu, Marīci, Aṅgiras, Pulastya, Pulaha, Kratu, Atri, Kaśyapa and Vasiṣṭha. Their wives too shall be worshipped along with them. 45-46. They are Prasūti, Ākūti, Khyāti, Sambhūti, Dhṛti, Smṛti, Kṣamā, Sannati, Anasūyā, Aditi and Arundhatī. These chaste ladies are ever engaged in the worship of Śiva. Endowed with glory and prosperity they are very pleasing to look at. 47. He shall worship the four Vedas in the first, the Itihāsas and Purāṇas in the second Āvaraṇa. 48. The entire Vedic lore beginning with law codes shall be worshipped in the third Āvaraṇa. 49. The Vedas shall be worshipped beginning with the cast. The other texts shall also be worshipped just as one pleases. They are divided into four or eight and their worship performed all round. 50. After worshipping Brahmā endowed with the three Āvaraṇas, in this manner in the south, he shall worship Rudra in the west along with the Āvaraṇas. 51-52. The five Brahmans and the six limbs are his first Āvaraṇa, The second Āvaraṇa consists of Vidyeśvara. There is difference in regard to the third Āvaraṇa: His four forms shall be worshipped beginning with the east. 53-54. The lord is possessed of three Guṇas. As Śiva he shall be worshipped in the east. The Rājasic creator Brahmā shall be worshipped as Bhava in the south. The Tāmasic Agni shall be worshipped as Hara in the west. The Sāttvic bestower of happiness, Viṣṇu shall be worshipped as Mṛḍa in the north. 55. After worshipping Śiva the lord of twenty-six principles thus to the west of Śiva, he shall worship Vaikuṇṭha in the northern side. 56-58. In the first Āvaraṇa he shall worship Vāsudeva in the east, Aniruddha in the south, Pradyumna in the west, Saṃkarṣaṇa in the north. Or the last two can be worshipped inversely. Such are the first and second Āvaraṇas. Matsya (fish), Kūrma (Tortoise), Varāha (Boar) Narasiṃha (man-lion), Vāmana (Dwarf) any of the (three) Rāmas, Kṛṣṇa and the horse-faced Kalki shall be worshipped. 59-61. In the third Āvaraṇa, he shall worship the Cakra in the east, the unthwartable missile Nārāyaṇa in the south, Pāñcajanya in the west and the bow Śārṅga in the north. Thus he shall worship the great Hari — Viśva himself after making an idol of Mahāviṣṇu, Sadāviṣṇu, by means of the three Āvaraṇas. After worshipping the four forms of Viṣṇu thus in the form of a circle of four, their Śaktis too shall be worshipped. 62. He shall worship Prabhā in the south-east, Sarasvatī in the south-west, Gaṇāmbikā in the north-west and Lakṣmī in the north-east. 63. After performing the worship of the sun and other forms as well as their Śaktis, he shall worship the lords of the worlds in the same Āvaraṇa. 64. He shall worship Indra, Agni, Yama, Nirṛti, Varuṇa, Vāyu, Soma, Kubera and Īśāna thereafter. 65. After worshipping the fourth Āvaraṇa in accordance with the injunctions he shall worship the weapons of Maheśa externally. 66-69. He shall worship the glorious trident in the north-east, thunderbolt in the east, axe in the South-east and the arrow in the south, the sword in the south-west, the noose in the west, the goad in the north-west, the Pināka in the north, the Kṣetrapāla in the west. After worshipping the fifth Āvaraṇa thus externally he shall worship the great bull in the east along with the mothers of the gods of the Āvaraṇas, either externally or in the fifth Āvaraṇa. 70-72. Then the different types of gods shall be worshipped all round. The heaven-walkers, sages, Siddhas, Daityas, Yakṣas, Rākṣasas, Ananta and other leading serpents, and those of the different families, Ḍākinīs, goblins spirits, ghosts Bhairava leaders, different residents of the nether worlds, the rivers, oceans, mountains, forests and the lakes shall be worshipped. 73-76. The animals, birds, trees, worms and other insignificant creatures, men of different forms, deer of the insignificant types, the worlds within the universe, the crores of universes, the innumerable external seed-germs, their worlds, along with their rulers, Rudras stationed in the ten quarters supporting the universe, in fact everything fashioned out of the Guṇas or Māyā or originating from the Śakti shall be worshipped generally considering their presence on cither side of Śiva and Śivā. They shall be in the form of Cit and Acit whatever that can be expressed in words. 77. They shall be thought of as having their palms joined in reverence, smiling in their faces and glancing devoutly at the lord and the goddess always. 78. After performing the Āvaraṇa Pūjā thus, he shall worship the lord again for quietening distraction and perplexity and utter the five-syllabled mantra. 79-80. He shall then offer to Śiva and Śivā as Naivedya the sweet and charming Mahācaru, nectarlike and accompanied by side dishes and vegetables. The Naivedya prepared from thirty-two Āḍhaka measures of grains is commendable and that prepared with less than one Āḍhaka measure is the meanest one. After collecting and preparing the Naivedya to the extent of one’s affluence he shall offer it with faith. 81. After offering water for drinking, pickles, Tāmbūla and performing the rite of Nīrājana he shall conclude the remaining rites of worship. 82. Articles intended for the enjoyment of pleasures shall be excellent ones. The devotee shall not be stingy in spending money for this if he is fairly well to do. 83. Good men say that the Kāmya rites of the stingy and the stubborn, the indifferent and the defaulter in some items do not yield the benefits. 84. Hence if he wishes for the achievement of proper benefits he shall perform the Kāmya rites attending to all the items scrupulously and avoiding indifference. 85. After concluding worship thus and bowing to the lord and the goddess he shall concentrate his mind with devotion and repeat eulogical hymns. 86. After the eulogy he shall perform the Japa of the five-syllabled mantra not less than hundred and eight times. An eager devotee shall perform the Japa more than a thousand times. 87. After performing the worship of Vidyā and of the preceptor he shall perform the members assembled in the proper order in accordance with prosperity and purity. 88. Then he shall perform the rite of ritualistic bidding of farewell to the lord along with Āvaraṇas. He shall give the Maṇḍala to the preceptor along with the articles used in the rite. 89. He can give them to the devotees of Śiva or hand them over to the temple of Śiva. 90. Or he shall worship the lord in the Śiva-fire with the seven articles of sacrifice after duly worshipping the Āvaraṇa deities. 91. This rite is Yogeśvara. Nowhere in the world is there a Yoga superior to this. 92. A benefit of this world or the next unattainable through this does not exist anywhere. 93. We cannot fix like this—“This is the fruit thereof, this is not the fruit.” This rite is the excellent means of benefits by way of welfare. 94. This can be said that whatever is solicited is obtained as fruit from this as from the wish-yielding precious stone ( cintāmaṇi ). 95. Still none shall perform this rite for trivial benefits. A man praying for a small help from a great man demeans himself. 96. If the rite is performed surely the desired fruit shall be achieved. Whatever rite is performed, let it be performed with the lord as aim. 97. Hence, an expert man shall perform this rite for the conquests of his enemy or death even if those fruits are not to be secured from any one else whether those fruits are seen or unseen. 98. When great sins are committed, when there is a terror of great epidemics, famine or any other calamity, this rite shall be performed for the pacification of the evil. 99. Of what avail is much talk? The lord has said that this is the spiritual missile to be used by the devotees of Śiva, to ward off great mishaps. 100. Hence, a person performing this rite with the conviction that there is no greater protection for the Ātman enjoys the benefit. 101. He who reads the hymn with purify of body and mind attains an eighth of the benefit desired. 102. If any one thinks into the hymn, observes fast on the full moon and the new moon days and recites it on those days or on the eighth or fourteenth day, he shall derive half the benefit. 103. He who thinks over the meaning, observes rites on Parvan and other days and performs the Japa of this stotra for a month derives full benefit.

[ Sanskrit text for this chapter is available ] 1. O Kṛṣṇa, I shall tell you the hymn whereby this holy rite of Yogeśvara is concluded along the path of five Āvaraṇas. 2. Be victorious, O Śiva, the sole lord of the universe, naturally charming one, of the nature of eternal knowledge. You are the principle beyond the region of words and minds O lord, who have transcended the confused universe. 3. O lord, of a naturally pure physical body, O lord of charming activities. O lord, having a great Śakti on a par with yourself, O ocean of pure attributes. 4. O one endowed with infinite splendour, O one of incomparable physical body, the support, and of unarguable greatness, be victorious O one of undisturbed auspiciousness. 5. O Unsullied one, O one having no other support, O one rising up without cause and of incessantly great bliss, be victorious, O cause of extreme delight. 6. Be victorious, O one of excessively great prosperity. O receptacle of excessive mercy, O the sole possession of the free, O one of unequalled affluence. 7. O lord who have enveloped the universe, O one not enveloped by any one, O one standing superior to all, O one to whom there is no one at all who is superior. 8. Be victorious, O wonderful one, who are by no means insignificant. O unwounded one: O unchanging one. O immeasurable one, O one uninfluenced by Māyā, O one having no emotions, O one devoid of dirt, be victorious. 9. O one of great arms, O one of great essence, O one of great attributes, O one of great narratives, O one of great strength, O one of great Māyā, O one of great taste, O one of great chariot. 10. Obeisance to the great lord, the great cause, the quiescent one, more auspicious than any one else. 11-13. The entire universe including the gods and Asuras is subservient into you. Hence who is competent to transgress the behest ordained by you? This devotee is solely dependent on you. Hence, O sir, bless me and bestow on me what I have prayed for. 14. Be victorious, O goddess, the mother of the universe identical with the universe, and of unlimited prosperity. Be victorious, O goddess of incomparable beautiful person. 15. Be victorious, O goddess transcending speech and mind annihilating the darkness of ignorance, devoid of birth and old age, O one superior to that which is superior to Kāla. 16. Be victorious, O goddess stationed in many rites. O beloved of the lord of the universe, O goddess, worthy of being propitiated by all the gods, O goddess who multiply the universe. 17. Be victorious, O goddess endowed with divine and auspicious body of auspicious light, O one of auspicious conduct. Be victorious, O goddess, bestowing auspiciousness. 18. Obeisance to the goddess possessed of great and auspicious attributes. The universe bora from you merges into you alone. 19-21. Without you even the lord is not competent to bestow the benefits. O goddess of the gods, ever since birth this person has sought refuge in you. Hence, please fulfil the desire of this devotee of yours. Sadāśiva, of five faces, ten arms, resembling the pure crystal, having the physical body constituted by the letters, the five Brahmans and the Kalās, the lord who is both Sakala and Niṣkala, who is endowed with devotion to Śiva and who is beyond the Śānti Kalā, has been worshipped by me with devotion. May he bestow on me what is prayed for by me. 22. May the Icchā Śakti named Śivā seated on the lap of Sadāśiva, the mother of all the worlds, grant me what I desire. 23-26. Lords Heramba and Ṣaṇmukha are the beloved sons of Śiva and Śivā. Their accomplishments are auspicious. They are omniscient. They imbibe the nectar of knowledge. Being content they are mutually affectionate. They are perpetually honoured by Śiva and Śivā. They are always respected and revered by Brahmā and other gods. They are always ready to protect the worlds. Out of their will they take incarnations with their many different parts. They have been always worshipped thus by me on either side of Śiva and Śivā. May they grant me what I have prayed for with due deference for their behest. 27-29. May the lord grant me what I have prayed for—the lord who resembles the pure crystal, who is called Īśāna, Sadāśiva, the great Ātman, who is quiescent, who occupies the firmament transcending the Śāntikalā, who is the final Bīja of the five-syllabled mantra equipped with five Kalās and has been worshipped by me in the first Āvaraṇa along with Śakti. 30-32. May the lord grant me what I have prayed for—the lord who is ancient, who is named Puruṣa, who resembles the rising sun, who is identified with the eastern face of Śiva Parameṣṭhin, who is in the form of Śānti stationed in the wind, who is engaged in worshipping the feet of Śiva, who is the first among Śiva- Bījas, who has four Kalās and who has been worshipped by me with devotion in the east along with Śakti. 33-35. May the holy middle Brahman grant me what I have prayed for—he who is named Aghora resembling collyrium, who has a terrible physical body, who is identified with the southern face of the lord, who is engaged in the worship of Śiva’s feet, who abides in the Vidyā region and is stationed in the middle of fire, who is the second among Śiva’s Bījas, who has eight Kalās and has been worshipped along with Śakti to the south of Śiva. 36-38. May the holy Brahman grant me what I have prayed for—he who is Vāma, who has an excellent dress resembling saffron powder, who is identified with the northern face of Śiva and who is well established in Pratiṣṭhā, who is stationed in the middle of the zone of water. He is engaged in worshipping the lord. He is the fourth one among Śiva-Bījas. He has thirteen Kalās. He has been worshipped along with Śakti to the north of the lord. 39-41. May the great Brahman grant me what I have prayed for—he who is named Sadya having gentle characteristics, who is as white as the conch, Kunda flower and the full moon. He is the western face of Śiva that is engaged in worshipping Śiva’s feet, who is established in the Nivṛtti region and is stationed in the earth, who is the third one among Śiva-Bījas and is endowed with eight Kalās, and who has been worshipped along with Śakti to the west of the lord. 42. May the two heart-forms of Śiva and Śivā purified by Śiva grant my desire at the behest of the two—Śiva and Śivā. 43. May the two tuft-forms of Śiva and Śivā, depending on Śiva, grant my desire after honouring the behest of the two. 44. May the two coats of mail of Śiva and Śivā purified by Śiva grant my desire at the behest of the two. 45. May the two eye-forms of Śiva and Śivā dependent on Śiva grant my desire at the behest of the two. 46. May the missile forms of Śiva and Śivā always engaged and devoted to the worship of the pair grant my desire at their behest. 47-48. Let these deities Vāma, Jyeṣṭha, Rudra, Kāla, Vikaraṇa, Balavikaraṇa, Balapramathana and Sarvabhūtadamana grant me what I desire, at the behest of the two. 49-50. May the eight deities Ananta, Sūkṣma, Śiva, Ekanetra, Ekarudra, Trimūrti, Śrīkaṇṭha and Śikhaṇḍaka and their Śaktis, worshipped in the second Āvaraṇa grant my desire at the behest of the two. 51-52. May the eight Mūrtis Bhava and others and their Śaktis as well as the eleven Mūrtis Mahādeva and others accompanied by their Śaktis, all stationed in the third Āvaraṇa confer the desired benefit after honouring the behest of Śiva and śivā. 53-57. The king of Bulls, of great splendour, thundering like the great cloud, who is comparable to the peaks of Meru. Mandara, Kailāsa and the Himavat, whose hump is huge in size like the white peaks of clouds and who shines with a tail like the great lord of Serpents, whose face, horns and feet are red in colour, whose eyes are almost red, whose limbs are plump and lifted up, who shines with a charming gait, who has all praiseworthy characteristics, who is glorious, who has glittering gemset ornaments, who is a favourite of Śiva, who is devoted to Śivā, who makes up the banner and vehicle of Śiva and Śivā, who has purified his body by touching their feet with it, who is the king of cows, who is glorious, and is possessed of the excellent and glorious trident as his weapon, may grant my desire at the behest of the two. 58-61. Nandīśvara of great splendour, the son of Pārvatī is worshipped and revered every day by the gods including Nārāyaṇa. He is stationed at the door of the harem of Śiva along with his attendants. He has the lustre of the lord; he is the suppressor of all Asuras. He is crowned as the president of all Śaivite rites. He is a favourite of Śiva. He is fondly devoted to Śivā. He has the excellent weapon of the glorious trident. He is attached to those who depend on Śiva. They too are attached to him. May he grant my desire at the behest of the two. 62. Mahākāla of great arms is like another Mahādeva unto those who seek refuge in him. May he protect us always. 63. He is a favourite of Śīva and is fondly attached to Śivā. He is their perpetual worshipper. May he grant my desire at the behest of the two. 64. The chastiser is the knower of the meaning and truth of all Scriptures. He is another body of Viṣṇu. He is his son in the form of great delusion. He is fond of honey, meat and wine. May he grant my desire at the behest of the two. 65-66. May the seven mothers— Brahmāṇī, Māheśī, Kaumārī, Vaiṣṇavī, Vārāhī, Māhendrī and Cāmuṇḍā of fierce valour, mothers of all the worlds, grant my desire at the behest of the two. 67-69. He has the face of the elephant in rut. He is the son of Gaṅgā, Umā and Śiva. The firmament is his body; the quarters his arms; the moon, the sun and the fire his eyes. He is worshipped by the elephants of the quarters, Airāvata and others. The ichor of Śaivite knowledge comes out of him. He wards the obstacles of gods. He causes obstacles to the Asuras and others. He is sanctified by Śiva. May he grant my desire at the behest of the two. 70-74. Ṣaṇmukha is born of Śiva. He holds Śakti and thunderbolt. He is the son of fire. He is also the son of Gaṅgā, Gaṇāmbā and Kṛttikās. He is surrounded by Viśākha, Śākha and Naigameya. He is the conqueror of Indra and the demon Tāraka. He is the Generalissimo of Indra’s armies. He pierced the important mountains Meru and others with his splendour. He resembles molten gold. He has eyes resembling petals of lotuses. He is Kumāra and the model for all tender beings. He is the favourite of Śiva and fondly attached to Śivā. He is a perpetual worshipper of Śiva’s feet. May he grant my desire at the behest of the two. 75. Jyeṣṭhā, the excellent deity granting boons, is always engaged in worshipping them. May she grant my desire at the behest of the two. 76-79. The goddess is saluted by the three worlds in the form of Ulkā (meteor, comet). She is requested by Brahmā to multiply the creation though Śivā. She came out from the middle of the eyebrows of Sivā who divided herself into Dākṣāyaṇī, Satī, Menā, Haimavatī, Umā. she is the mother of Kauśikī, Bhadrakālī, Aparṇā and Pāṭalā. She is Rudrāṇī the beloved of Rudra. She is always engaged in worshipping Śiva. May she grant my desire at the behest of the two. 80. Caṇḍa is the lord of all the Gaṇas who is born of the face of Śiva. May he grant my desire at the behest of Śiva and Śivā. 81. May Piṅgala the chief of Gaṇas, the prosperous one, fondly attached to Śivā and a favourite of Śiva, grant my desire at the behest of the two. 82. May the chief Gaṇa Bhṛṅgīśa who is interested in propitiating Śiva grant my desire at the behest of Śiva. 83-85. Vīrabhadra is of great splendour. He resembles snow, Kunda flower and the moon. He is the beloved of Bhadrakālī. He is the perpetual protector of mothers. He removed the head of Yajña and of Dakṣa of wicked soul, he pared the limbs of Viṣṇu, Indra, Yama and other gods. He is a follower of Śiva. He is a glorious executor of Śiva’s behests. May he grant my desire at the behest of Śiva. 86. Sarasvatī born of the lotus-like speech of Maheśa is interested in worshipping Śiva and Śivā. May she grant my desire. 87. Lakṣmī is stationed in the chest of Viṣṇu. She is engaged in worshipping Śiva and Śivā. At the very bidding of Śiva and Śivā, may she grant my desire. 88. Mahāmoṭī is engaged in worshipping the feet of Mahādevī. At her very bidding may she grant my desire. 89-90. Kauśikī is the daughter of Pārvatī. She rides on a lion. She is the great Māyā, the slumber of Viṣṇu. She is the suppressor of the demon Mahiṣa. She destroyed Śumbha and Niśumbha. She is fond of wine and meat. May she grant my desire duly honouring at the behest of her mother. 91-95. Rudras have the lustre of Rudra. Pramathas are famous for their prowess. The Bhūtas have great virility. They have the lustre of Mahādeva. They are perpetual Yogins. They are uncomparable and devoid of conflicting pairs of defaults. They are free from dangers. They are accompanied by their Śaktis and followers. They are bowed to by the world. They are competent to create and annihilate the worlds. They are mutually loving and accommodating. They are very affectionate and respectful to one another. They are favourites of Śiva and are marked by his traits. They are gentle, terrible and mixture of both. They are in the midway between the two. They are ugly, good-featured and multi featured. May they grant my desire at the behest of the two. 96-97. The group of the friends of the goddess has all the characteristics of the goddess. They are accompanied by the daughters of Rudras and Śaktis many in number. They have been worshipped in the third Āvaraṇa of Śiva with great devotion. Let them grant my desire at the behest of the two. 98-101. The sun is the Mūrti with illuminated disc of Maheśa. He is Nirguṇa, Guṇasaṅkīrṇa, Guṇakevala, and Avikārātmaka. The first one is single with general variations. He is of extraordinary activity in creation, sustenance and annihilation. Thus he is divided into three, four or five ways. He is worshipped in the fourth Āvaraṇa of Śiva along with the followers. He is a favourite of Śiva and fondly attached to Śivā. He is engaged in worshipping the feet of Śiva. May he grant my desire at the behest of the two. 102-105. The eight Mūrtis of the sun viz. Āditya, Bhāskara, Bhānu, Ravi, Arka, Brahmā, Rudra, and Viṣṇu, the eight Śaktis Dīptā etc., the six Aṅgas of the sun-god, the Śaktis viz. Vistarā, Sutarā, Bodhinī, Āpyāyinī, Uṣā, Prabhā, Prājñā and Sandhyā and the planets beginning with Soma and ending with Ketu purified by Śiva—may these urged by the behest of Śiva and Śivā grant me everything auspicious. 106-112. May the twelve Ādityas, and the twelve Śaktis, sages, Gandharvas, serpents, Apsaras, Grāmaṇīs, Yakṣas Rākṣasas, Asuras, the seven sets of seven, the seven horses identical with the Vedas and Vālakhilya and others, the worshippers of Śiva’s feet, grant me everything at the behest of Śiva and Śivā. Brahmā the chief of the universe, a form of the lord of gods, having sixty-four attributes and achievements, and established in the principle of Buddhi, shall be worshipped in the fourth Āvaraṇa of Śiva. He is a favourite of Śiva, fondly attached to Śivā and is engaged in worshipping the feet of Śiva. May he grant my desire at the behest of the two. 113-115. Hiraṇyagarbha the lord of the worlds, the Virāṭ, Kāla, Puruṣa, Sanat, Sanaka, Sananda, Sanātana, the Prajāpatis, the sons of Brahmā, Dakṣa and others, eleven in number with their wives, Dharma and Saṃkalpa—all these are engrossed in their devotion to Śiva being subservient to the behests of Śiva. May these grant my desire. 116-117. May the four Vedas, the Itihāsas, Purāṇas, Dharma-Śāstras accompanied by the Vedic lore, although mutually disagreeing but based on the nature of Śiva, grant my desire at the behest of Śiva and Śivā. 118-123. Then the great lord Rudra, the important form of lord Śivā, is the lord of the zone of Fire and possesses all Aiśvaryas. He is enriched with the identity with Śiva. He is devoid as well as possessed of attributes. He is Sāttvic, Rājasic and Tāmasic. Basically he is not prone to aberrations. Then outwardly he assumes aberrations. He is of extraordinary activity apart from the activity of creation etc. He cut off the head of Brahmā. He is his father as well as his son. He is the progenitor and son of Viṣṇu to whom he controls. He is the enlightener of both. The lord blesses them for ever. Rudra is stationed within and without the cosmos. He is the lord of the worlds. He is fond of Śiva to whom he is fondly attached. He is engaged in the worship of Śiva. May he grant my desire at the behest of Śiva. 124-125. His six ancillaries Brahman etc. and the eight deities ending with Vidyeśa, the four different Mūrtis devoted to Śiva, with Śiva as their cause, Śiva, Bhava, Hara and Mṛḍa —may these grant my desire at the behest of Śiva. 126-133. Viṣṇu is another form of the great lord Śiva himself. He is the lord of the principle of water. He is stationed in the region of the unmanifest. He is Nirguṇa. He is predominantly Sāttvic as well as possessed of single Guṇa. He does not identify himself with the created things. He has the three general aberrations. He is of extraordinary activity apart form that of creation. He compares with Brahmā though he is born of the right part of Śiva. He is created by the first Brahmā and he is his creator too. Viṣṇu abides within and without the universe. He is the lord of the worlds. With his discus he destroys Asuras. He is the younger brother of Indra. He has manifested himself in ten forms under the curse of Bhṛgu. He incarnated on the earth at his will for removing the burden of the Earth. His strength is immeasurable and incomprehensible. He is the wielder of Māyā. He fascinates the universe with his Māyā in the form of Mahāviṣṇu and Sadāviṣṇu. He is worshipped by the devotees of Viṣṇu in the seat of the three Mūrtis. He is a favourite of Śiva and is fondly attached to him. He is engaged in the worship of his feet. May he grant me what is auspicious at the behest of Śiva. 134-136. The four Mūrtis of Viṣṇu, viz Vāsudeva, Aniruddha, Pradyumna, and Saṃkarṣaṇa, the ten Avataras viz—the fish, tortoise, boar, man-lion, dwarf, Rāma trio, Kṛṣṇa and the horse-faced Kalki, his discus Pāñcajanya and the bow Śārṅga —may these grant my desire at the behest of the two. 137. May Prabhā, Sarasvatī, Gaurī, and Lakṣmī sanctified by Śiva grant my desire at the behest of the two. 138-139. May Indra, Agni, Yama, Nirṛti, Varuṇa, Vāyu, Soma, Kubera and Īśāna the wielder of the trident grant my desire at the behest of Śiva and Śivā. These are engaged in the worship of Śiva and have sanctified by their pious feelings to him. 140-141. May the divine weapons of the lord and the goddess—viz—the trident, thunderbolt, axe, arrow, sword, noose, goad and the excellent weapon Pināka protect me always at behest of the two. 142-143. May the bull, the powerful son of Kāmadhenu, rivalling with the submarine fire Vaḍavā, surrounded by five mother-cows who has attained the state being the vehicle of the lord and the goddess, grant my desire, at the behest of the two. 144. The five mother-cows stationed in Śiva’s region are Nandā, Sunandā, Surabhi, Suśīlā and Sumanās. 145. They are engaged in devotion to Śiva and are engrossed in his worship. May these grant my desire at the behest of the two. 146-150. Kṣetrapāla of great splendour resembling the blue cloud with his face terrible due to the curved fangs, refulgent with throbbing red lips, with red hairs lifted up, with the crooked, eyebrows, three circular red eyes, with the moon and the serpents as ornaments, being in nude form holds the trident noose, sword and the skull in his hands, of terrible aspect, surrounded by Bhairavas, Siddhas and Yoginīs, is seated in every temple. He is the protector of the good. Bowing to lord Śiva is his great interest. He is purified by pious feelings towards Śiva. He protects those who seek refuge in him particularly as his own sons. May he grant my desire at the behest of the two. 151. May the four deities Tālajaṅgha and others worshipped in the first Āvaraṇa protect me at the behest of Śiva and Śivā. 152. May Bhairava and others who surround him all round bless me at the behest of the two. 153-155. Nārada and other sages who are worshipped even by the gods, the Sādhyas, serpents, gods who reside in Janaloka, the residents of Maharloka who have been deposed from authority, the seven sages and others along with the Gaṇas moving about in aeroplanes—all these engaged in the worship of Śiva and subservient to his bidding may grant my desire at the behest of the two. 156 163. The four types of gods beginning with Gandharvas and ending with the Piśācas, Siddhas, Vidyādharas and others who move about in the sky, the Asuras and Rākṣasas who reside in the netherworlds, Ananta and other leading serpents, Vainateya and other birds, Kuṣmāṇḍas, Pretas, Vetālas, Grahas and Bhūtas, Ḍākinīs, Yoginīs, Śākinīs and evil witches, temples, parks, houses, holy centres, mansions continents, oceans, rivers, lakes, sumeru and other mountains, forests, animals, birds, trees, germs, worms, deer, the worlds, overlords of the worlds, seeds of life along with their Āvaraṇas, ten quarters, elephants of the quarters, letters, words, mantras, Tattvas along with their lords, Rudras who support the cosmos and other Rudras and their Śaktis whatever is seen, heard or inferred in this world—may all these grant my desire at the behest of the two. 164-167. The great lore of Śiva capable of releasing the individual soul from the fivefold bondage is different from Paśuvidyā. The scripture of Śaivite virtue and the Dharma, the Purāṇa of Śiva approved of by Śrutis, and the Śaivite scriptures Kāmikā and others of four types honoured by Śiva and Śivā and worshipped by me may all these make this holy rite accomplished well and fruitful. 168-169. May the early preceptors from Śveta to Nakulīśa along with their disciples, the preceptors born as members of their families, especially my preceptors, both Śaivas and Māheśvaras engrossed in Śiva’s knowledge and holy rites, permit this holy rite to be fruitful and well accomplished. 170-172. May the lay brahmins, Kṣatriyas, those who are experts in the knowledge of the Vedas and the ancillaries together with their tenets in the lines of Śaivite virtue, those who are well-versed in all sacred scriptures, the followers of Sāṃkhya, Vaiśeṣika, Nyāya and other systems of philosophy, the followers of the sun, Brahma, Rudra and Viṣṇu and all other good men particularly those who are wedded to Śaivite discipline—permit this holy rite which is the instrument for achieving my purpose. 173-174. The followers of Śiva who adhere to the philosophical path, those who perform the Pāśupata rites those who observe the holy rites and the Śaivite holy men such as Kapālikas—all these are adherents and executors of Śiva’s behests. They shall be worshipped by me at the behest of Śiva. May these bless me. Let them praise the successful holy rite. 175. Those who adhere to the path of knowledge according to the southerners, those who follow the southern cult and the northern cult abide by me without mutual clash since I wish and seek the welfare through the mantras. 176. May the atheists, tenacious rogues, ungrateful and Tāmasic heretics and great sinners be far away from me. 177. Of what avail is the long eulogy? Let all the faithful bless me. Let all good men pronounce everything auspicious. 178. Obeisance to Śiva accompanied by Śivā. Obeisance to you the primordial cause accompanied by your son. Obeisance to you encircled by the universe in the form of five Āvaraṇas. 179. After saying this he shall prostrate before Śiva and Śivā and perform the Japa of the five-syllabled mantra not less than hundred and eight times. 180. Similarly he shall perform the Japa of Śakti mantra, dedicate it to Śiva and crave forgiveness. He shall thus conclude the remaining rites of worship. 181. This holiest of holy hymns is pleasant and agreeable to Śiva and Śivā. It yields all desires. It is the sole means for the achievement of worldly pleasures and salvation. 182. He who repeats this everyday or listens to this with mental purity shakes off sins and attains Śivasāyujya soon. 183-184. Slayers of cows, ungrateful wretches, murderers of heroes, those who slay children in the womb, murderers of those who seek refuge, those who kill friends and those who confide in them, those who commit wicked sins Such as matricide, patricide.—all these are released from their sins on repeating this hymn. 185. When bad dreams and evil portents occur indicating terror and danger this hymn shall be repeated. Then those dangers do not befall. 186. The man who regularly performs the Japa of this hymn obtains longevity, health, prosperity and everything else desired. 187. The benefit thus mentioned is of the mere Japa of the hymn without worshipping. It is impossible to count the benefit if the Japa of the hymn is performed along with warship. 188. Let the accruing of the benefit stand alone. When this Japa is repeated the lord on hearing this stands in the heaven along with the goddess. 189. Hence after worshipping the lord and Umā in the heaven the devotee shall stand with palms joined in reverence and repeat the hymn.

[ Sanskrit text for this chapter is available ] 1. O Kṛṣṇa, what has been mentioned to you is the site which yields benefit here and hereafter. It is a great synthesis of physical rites, penance, Japas and meditation. 2. Now I shall mention that great rite of worship, Homa, Japa, meditation, penance and charitable gifts, which yields benefits here itself to men who follow Siva. 3. The devotee expert in the meaning of mantras shall at the outset practise mantras since the rites of visible benefits here itself are not fruitful otherwise. 4. A learned and sensible devotee, even after the mantra has been achieved, shall not haphazardly perform any rite the fruit whereof has been thwarted by some unseen powerful obstacle. 5. Atonement is possible for that obstacle. Hence he shall perform that atonement after testing it at the outset by means of omens. 6. He who due to delusion performs the rite yielding the benefit here itself does not attain the fruit thereof and becomes the laughing stock. 7. Without faith and devotion no one shall perform the rite intended to yield direct benefit. He becomes an unbeliever and an unbeliever does not attain fruit. 8. It is not the fault of the lord if the rite does not yield the fruit since it is found to yield fruit here itself for those who perform the rite exactly as ordained. 9. An aspirant who has mastered the mantras overcoming the obstacles and who performs the rite with full confidence and conviction attains the fruit. 10. Or, for the attainment of the benefit let him be scrupulously celibate, eating only the Haviṣya, milk-pudding or fruits. 11. He shall not even think of, much less physically do, such prohibited actions as violence. He shall be pure always with clear dress and smear the body with Bhasma always. 12-17. After observing the rules of conduct, the devotee shall on an auspicious and favourable day with the characteristics mentioned before, smear the ground with cowdung in a spot bedecked with garlands of flowers and draw the auspicious lotus shining with its own refulgence. It shall be of molten gold with eight petals and filaments, with the pericarp in the middle set with all gems. It shall be not less than a Hasta in width and must have a stalk befitting its size. He shall conceive Animā etc. in the bulbous root made of gold, in accordance with the injunctions. He shall install the phallic idol with its pedestal, made of gems, gold or crystal with the requisite characteristics. He shall invoke the eternal lord accompanied by Ambā and the Gaṇas. Śiva ’s form as Maheśvara shall also be conceived in the idol 18-19. It shall have four arms and four faces. It shall be bedecked in all ornaments. It shall wear the tiger’s hide with the smiling face and the gestures of granting boons and of protection to the devotee. Other hands shall hold the deer and the axe. Or if the conceiver desires he can conceive of the Mūrti as having eight arms. 20. Then the right hand holds the trident, axe, sword and the thunderbolt. The left hands hold the noose, goad, iron club and the serpent. 21. The Mūrti shall have the lustre of the rising sun. It shall have three eyes in every face. The face towards the east is gentle and has the refulgence befitting its size and features. 22. The southern face resembles the blue cloud and has a terrific appearance. The northern face has the lustre of coral and is bedecked with dark forelocks. 23. The western face is gentle with the lustre of the full moon. Seated on his lap is the great Śakti of Maheśvara 24-25. She is famous as Mahālakṣmī dark coloured and wholly charming. After conceiving the Mūrti thus and unifying it into a whole he shall invoke the embodied lord and worship him. For the purpose of ablution he shall arrange for Pañcagavya prepared from a tawny cow. 26-27. There shall be Pañcāmṛta and particularly the full seeds. He shall prepare the Maṇḍala ahead decorated with gem-dust. The water-pot of Īśāna shall be put in the pericarp. The water-pots of Sadyojāta shall be placed around, afterwards. 28-30. Eight pots of Vidyeśa shall be filled with the waters of holy centres and threads shall be tied round them. Sacred articles of worship shall be dropped therein with due incantations in accordance with the injunctions. They shall be completely covered into the silken cloth with the mantras. When the proper time arrives he shall perform the ablation of the lord with Pañcagavya. 31-33. Waters dropped from the Darbha grass, golden and gemset vessels, scented and flowery waters purified with the mantras shall be taken from the vessels and Maheśvara shall be bathed. Scents and flowers shall be offered, lights shown and the worship performed. The unguent shall be not less than a Pala by weight and the maximum shall be eleven Palas. 34-36. Auspicious and charming flowers of good colour and fragrance blue and other lilies, plenty of Bilva leaves, red lotuses and white lotuses if available shall be used. The incense shall be offered with the black Aguru. The gum-resin shall be used with the camphor and ghee. The ghee used for lamps shall be of the milk of tawny cows. The five Brahmans, the six Aṅgas and the Āvaraṇas shall be worshipped. 37. The Naivedya shall be made of Caru prepared in ghee and milk with jaggery. The water shall be rendered fragrant with the Pāṭala flowers, lilies and lotuses. 38. Well-consecrated Tāmbūla along with five fragrant spices shall be offered. 300 The ornaments offered shall be made in gold and set with gems. 39. Freshly woven cloths of various colours and of fine fabric attractive to the sight shall be offered with songs and instrumental music. 40. The maximum number of times for Japa is hundred thousand. According to the benefit desired the number of worship varies from one to three. 41. The number of sacrifices is not less than ten for every article and the maximum is hundred. In such rites as Māraṇa and Uccāṭana Śiva shall be conceived terrific in form. 42. When quiescent or nourishing rites are being performed, Śiva shall be thought of as gentle in the phallic image in the Śiva-fire and in other idols as well. 43. In Māraṇa and other rites the Śruk and Śruva shall be made of iron. In all other rites such as quiescent these shall be made of gold. 44-46. In the rite of Mṛtyuñjaya the Homa is performed with Dūrvā mixed with ghee and cow’s milk, or honey or with Caru along with ghee, or milk alone. For the rites intended to quell ailments to attain prosperity and subdue poverty, gingelly seeds, ghee, milk or lotus-flowers shall be used. Persons seeking to bring persons under control shall perform Homa with Jātī flowers and ghee. 47. A Brahman shall perform the rite of Ākarṣaṇa with ghee and Karavīra flowers, Uccāṭana with oil and Stambhana with honey. 48. Stambhana rite can be performed with mustard also; Pātana with garlic; Tāḍana with the blood of mule, camel or of both. 49. Māraṇa and Uccāṭana shall be performed with Rohi and gingelly seeds. Vidveṣaṇa rite shall be performed with the oil of Lāṅgala. 50-52. Bandhana rites and the rite of paralysing of a vast army shall be performed with the seeds of Rohi. In Ābhicārika rites the articles of Homa shall be used with the red mustard and the Homa shall be performed with oils extracted from manually operated machines. It can also be performed with seeds of cotton in combination with Kaṭukī and husk. In Ābhicārika rites the devotee shall perform Homa with mustard seeds mixed with oil. Milk yields the subdual of fevers and is conducive to good fortune. 53. Homa offered with honey, ghee, curds, milk and rice-grains or with Caru grants all desires. 54. Quiescent, nourishing, Vaśya and Ākarṣaṇa rites shall be performed with the seven articles of worship sacrificial twigs etc. 55. Vaśya, Ākarṣaṇa and Śrīpada (glorious position) rites shall be performed with the leaves of Bilva for Havana. It yields conquest over the enemies 56. In quiescent rites the twigs of Palāśa, Khadira etc. shall be used. In rites of cruelty the twigs of Karavīra and Arka shall be used. Twigs of thorny trees shall be used in the rite of war. 57. A quiet man shall perform the quiescent and nourishing rites particularly. A ruthless man with angry mind shall perform Abhicarika rites. 58. When the harassment is unbearable and condition is pitiable, when there is no other remedy, only then shall one perform the Ābhicārika rite against desperadoes. 59. No virtuous man, occupying honourable position or otherwise shall perform the Ābhicārika rite against the ruler of his country. 60. Even if he happens to be a desperado one shall not perform Ābhicārika rite against a person who has sought refuge in Śiva, mentally, verbally or physically. 61. A man performing Ābhicārika rite against the ruler of his country whether he be a devotee of Śiva or not, shall have a fall immediately. 62. If he wishes for his own happinness he shall not perform Ābhicārika rite against the protector of his country or against any devotee of Śiva. 63. If he performs the rite of Māraṇa etc. against any other person he shall perform expiatory rites after due repentence. 64. Whether the devotee is rich or poor he shall worship the lord in a Bāṇa or self-born or Ārṣaka or a Vaidika liṅga. 65. If liṅgas of gold and gems are not available or if he is unable to possess them he shall perform the worship mentally or with substitute articles. 66. If a devotee can perform worship in some part he too derives the benefit of that part in accordance with his ability. 67. If the benefit is not seen even if the rite is performed, it shall be repeated twice or thrice. By all means the benefit will be received. 68. Whatever material is used in worship, gold, gem and other articles shall be handed to the preceptor apart form the Dakṣiṇā offered separately. 69. If the preceptor does not wish to receive, the entire gift shall be given to Śiva or the devotees of Śiva. It shall not be given to any other. 70-71. If any one performs the rite himself without the help of a preceptor the procedure shall be the same. He shall not appropriate the gift to himself. If he appropriates the articles of worship for himself out of greed under delusion he will not attain his desire, 72. The liṅga used for worship may be taken by himself or given to others. If he takes that himself he shall worship it everyday or cause it to be worshipped on his behalf. 73. If he performs the rite as ordained he cannot but have the benefit. What other inducement for worship shall there be? 74-75. Still I shall mention about the excellent achievement through the rite. Even if he is attacked by the enemy or tormented by ailments, even if he falls into the jaws of death he will be freed without danger. Even the worst miserly fellow will become worthy of respect. The poor will become Kuvera, god of wealth. 76. The ugly man will become beautiful, the aged will become young. The enemy will turn a friend, the opponent will grow subordinate. 77-79. The nectar that may have turned into poison shall become nectar again. The ground may turn into ocean and ocean into ground; the ditch into a mountain and the mountain into a ditch; fire into a lotus lake and the lotus lake into fire; the park into a forest and the forest into a garden; the animal into a lion and the lion into an animal. 80. Women will run after him voluntarily. Prosperity will behave like a chaste lady and will not leave him. The goddess of speech will be his slave girl, fame a prostitute. 81. The intelligence will roam about as it pleases. His mind will be pure like a diamond. His strength will be like a violent gust of wind or like an elephant in rut. 82. His activities on the side of the enemies will be paralysed in their effort. The friends of enemies will become their enemies. 83. The enemies along with their kinsmen will be no better than corpses though physically alive. Though faced with mishaps he will be freed from them and become immortal. 84. Even if he takes unwholesome food it will act as aphrodisiac. Even if he indulges in sexual intercourse everyday it will give him fresh thrills. 85. Everything hitherto inaccessible to him will become accessible like the myrobalan in the palm. Even Siddhis aṇimā etc. will become available at his will. 86. Of what use is much talk? When this rite is performed there remains nothing unattainable.

[ Sanskrit text for this chapter is available ] 1. Now I shall mention the rite for the benefits attainable solely after death. There is nothing like this rite in the three worlds. 2-6. The rite is attended with the excellence of merits. It has been performed by all the gods, particularly by Brahmā, Viṣṇu, Rudra, Indra, the guardians of the quarters, the nine planets—sun-god and others, by Viśvāmitra, Vasiṣṭha and other sages who know Brahman, by Śveta, Agastya, Dadhīca and others, by us seeking refuge in Śiva, by Nandīśvara, Mahākāla, Bhṛṅgīśa and other Gaṇeśvaras, by the Daityas residing in the nether worlds, by Śeṣa and other serpents, by Siddhas, Yakṣas, Gandharvas, Rākṣasas, Bhūtas, Piśācas and practically by every one who has attained his respective position. It is by means of this rite that the gods have attained their godhood. 7. Brahmā attained his Brahmāhood, Viṣṇu his Viṣṇuhood, Rudra his Rudrahood and Indra his Indrahood. It is by means of this rite that Gaṇeśa attained his Gaṇeśahood. 8-10. The liṅga shall be bathed with white sandal water. Therein Śiva find Śivā shall be worshipped with full-blown white lotuses and bowed to. He shall make a lotus-seat very charming and endowed with all characteristics by means of gold-dust and gem-dust in accordance with one’s affluence. In the midst of the filaments a small liṅga shall be placed. It shall be of the size of the thumb, but charming, auspicious and rendered fragrant with all scents. It shall be placed to the south and worshipped with Bilva leaves. 11-12. To the south he shall apply Aguru. To the west he shall apply red arsenic. To the north he shall apply sandal and to the east he shall apply yellow orpiment. He shall then worship with charming fragrant flowers of various colours. 13. The black Aguru shall be used for incense and fumigation along with Guggulu. Fine cloths bright in colours shall be offered. 14. Milk-pudding mixed with ghee, and lamps with ghee for burning shall be offered. After offering everything with repetitions of mantras he shall circumambulate. 15. After bowing with devotion to the lord of the gods he shall eulogise the lord and crave forgiveness. Naivedya consisting of all offerings shall be offered to the Liṅga. 16-17. It shall be dedicated to Śiva with his mantras. The devotee shall seek refuge in Dakṣiṇāmūrti. He who performs the worship with the auspicious five scents shall be freed from all sins. He shall be honoured in Śiva’s region. This holy Vrata of Śiva liṅga is the most excellent, a great secret. 18. This has been mentioned to you since you are a great devotee. This shall not be given to any one and everyone. It shall be given to devotees of Śiva as mentioned by Śiva formerly. Article published on 09 November, 2018

[ Sanskrit text for this chapter is available ] 1. The achievement of benefit that has been mentioned here from the Nitya, Naimittika and Kāmya rites can entirely be secured immediately by installing the phallic and the bodily image of Śiva. 2. The world is in the form of Liṅga. Everything is founded on Liṅga. Hence if the Liṅga is installed, everything is installed. 3. It is only by resorting to the installation of the Liṅga that Brahmā, Viṣṇu, Rudra or other deities maintain their splendour. 4. What more reason can be advanced for the installation of Liṅga than that Liṅga of Viśveśvara has been installed by Śiva too? 5. Hence by all means one shall install the phallic or the bodily image of Śiva for his welfare here and hereafter. 6. What is a Liṅga? How is lord Śiva a Liṅgin ? How did he have the status of a Liṅga? Why is he worshipped in it? 7. The unmanifest is called the Liṅga. It is the source of attributes as well as that wherein the universe merges and dissolves. It has neither beginning nor end. It is the material cause of the universe. 8. It is the Māyā, the Mūlaprakṛti as extensive as the firmament. This universe including the mobile and immobile beings is born of that. 9. The universe is of three types: the impure, pure and the pure-impure. From the Liṅga are born Śiva, Maheśa, Rudra, Viṣṇu and Brahmā. 10. The Bhūtas with the sense-organs merge into this at the bidding of Śiva, He is Liṅgin since he commands the Liṅga. 11-12. Since the Liṅga can do nothing by itself without being commanded by Śiva, since the dissolution of the universe born of it is only within it, this constitutes the state of being Liṅga in Śiva and not due to any other reason. The Liṅga is the body of Śiva and Śivā because it is presided over by them. 13. Hence Śiva is worshipped therein for ever along with Śivā. The goddess is the pedestal of the Liṅga and Liṅga is lord Śiva himself. 14. By the worship of Liṅga alone, Śiva and Śivā are worshipped. Their having the Liṅga for their body is not the ultimate reality. 15-16. Since they are pure it is their body only in a secondary sense. That is the great Śakti of Śiva the great Ātman. Śakti at the behest of Śiva gives birth to mobile and immobile beings. One cannot describe the glory of the Liṅga, even in hundreds of years, by which Brahmā and Viṣṇu were deluded at the outset. 17-19. Formerly when the universe was in the state of dissolution, Viṣṇu lying on his couch in the waters went into deep slumber. He lay comfortably asleep. Brahmā the grandfather of the worlds casually went there. He saw the lotus-eyed Viṣṇu sleeping undisturbedly. Deluded by the Māyā of Śiva, Brahmā said to Viṣṇu. 20-21. “Who are you? Tell me”.?o saying he hit Viṣṇu angrily and wakened him. Struck by the blow of his hand Viṣṇu woke up in a trice and got up from his bed. He saw Brahmā there. Viṣṇu though infuriated within addressed him politely. 22-25. “O dear son, whence have you come? Why are you agitated? Tell me.” On hearing the words of Viṣṇu, indicative of his lordly attitude Brahmā felt irritated due to his Rājasic qualities and spoke again. “Why do you address me as ‘dear son’ like a preceptor calling his disciple? Don’t you know that I am the lord. This universe is my creation. After dividing myself into three, I create, protect and annihilate. There is none in the universe who has created me.” When thus addressed Viṣṇu said to Brahmā. 26-30. “I am the primordial creator of this universe, the protector and the annihilator. You too, O sir, were born of me formerly. At my unthwartable bidding you divided yourself into three and began creation. You create the three worlds, protect, dissolve and re-create it. You forget Viṣṇu the lord of the universe free from ailments. You insult even me, your father. It is not your fault. You have been deluded by my Māyā. Due to my favour this delusion of yours will disappear ere long. O Brahmā, listen to the truth. I am the lord of all gods. I am the creator, sustainer and annihilator. There is no other lord equal to me.” 31. A verbal dispute between Brahmā and Viṣṇu arose thus. Thereafter a terrible fight ensued causing horripilation. 32-36. Due to Rājasic quality they fought and hit each other with fists. In order to dispel their arrogance and to enlighten them, the wonderful Liṅga of the lord appeared in between them. It had thousands of flames. It was incomprehensible and incomparable. It did not increase or decrease. It had no beginning, no middle, no end. Brahmā and Viṣṇu were enchanted by thousands of flames. Ceasing from their fight they began to think “What is this?” When they could not understand the reality they attempted to survey its beginning and end. 37. Brahmā took the form of a swan with wings all round and went up assiduously with the speed of the mind or wind. 38. Viṣṇu, the Ātman of the universe, assumed the form of a Boar resembling a mass of collyrium and went downwards. 39. Thus hastening down for a thousand years he did not have even a glimpse of the root of Liṅga, 40. Meanwhile, Brahmā too was going up to know his top. But unable to see the end he became exhausted and fell down. 41. Similarly the weary Viṣṇu with dejected mind due to the great distress quickly rose up from below. 42. When they met each other again they were completely perplexed and stared at each other with a smile of shame. Deluded by the Māyā of Śiva they did not know what to do or what not to do. 43. They stood in front, at the back and on cither side of it and bowed. They began to think “Of what nature is this?” Article published on 09 November, 2018

[ Sanskrit text for this chapter is available ] 1. Then there manifested the single-syllabled Brahman in the characteristic way o [?] a word with its sound ‘Om’. It expressed the Brahman. 2. That too was incomprehensible to Brahmā and Viṣṇu because their minds had been screened with Rajas and Tamas. 3. Then that syllable divided itself into four, the three Mātrās —A, U, Ma and half the Mātrā thereafter. 4. The letter ‘a’ attached itself to the southern side of the blazing Liṅga, the letter “u” to the north and the letter “ma” to its middle. 5-6. The half a Mātrā sound was heard on the head of the Liṅga. Even when the great syllable Praṇava was divided, the two gods did not understand the purpose of division. The unmanifest Praṇava then underwent the change into the Veda. 7. There the letter “a” became the Ṛgveda, the letter “u” the Yajurveda, the letter “ma” the Sāmaveda and the Nāda the Atharvaveda. 8-10. The Ṛgveda established half of itself succinctly. Thus Brahmā possessed of the Rajas, the first among the deities in rites also, the creator of the worlds and the principles as well as the unchanging Ātman; Nivṛtti in the path of Kalā and Sadyojāta in the five Brahmans, the lower portion in the parts of Liṅga and the source in the three reasons. It established the sixty-four Guṇas and Aiśvarya of the cosmic intellect Aṇimā etc. Thus with the ten topics the universe was pervaded by the Ṛgveda. 11-13. Then the Yajurveda established itself in the ten ways: Sattva among the attributes, Viṣṇu the first among the deities in the rites also, sustenance in the worlds and the firmament, Vidyā in the three principles, Pratiṣṭhā in the paths of Kalā and Vāmadeva in the five Brahmans, the parts of Liṅga and Yoni in the three causes. The Prākṛta was established in accordance with the Aiśvarya. Hence the universe is of the form of the Yajurveda. 14-16. Similarly the Sāmaveda established itself in ten ways. It established Tamas and Rudra the first among the deities in the rites, annihilation in the three worlds and the excellent Śiva in the Tattvas, Aghora in the five Brahmans and Vidyā among the Kalās, the upper seat in the parts of the Liṅga and the source in the three causes. So also the Aiśvarya of the Puruṣa. Thus the universe is pervaded by the Sāman. 17-20. Then the Atharvaveda established itself thus. It was devoid of Guṇas. It placed Maheśvara, Sadāśiva as the first among the deities. Though the great Ātman, Śiva is devoid of activities. It established Sadāśiva for the purpose of activities. It created pure blessing whereby the creatures are liberated. Above the worlds, where the words recede along with the mind are the Unmanā worlds over which is the divine Somaloka where the lord stays with Umā. 21-22. He who reaches above there in the Unmanā world does not return. Śānti and Śāntyatītā are all-pervasive among the Kalās. Among the five Brahmans it is Puruṣa and Īśāna. There is the head of the Liṅga, the most excellent among the parts, where the sole Niṣkala Śiva shall be invoked and propitiated. 23-33. Among the Tattvas it is the greater Tattva than Bindu, Nāda and Śakti. It is greater than the greatest and in reality a non-Tattva. It transcends the three causes. It is beyond Māyā the cause of agitation. It is beyond Ananta, the Śuddhavidyā, Maheśvara, Sadāśiva the great lord of all lores. It is beyond the lord who has mantras for his body, who is accompanied by all Śaktis, who has five faces and ten arms and who is both Sakala and Niṣkala. Beyond even that, beyond the Bindu, the half moon, the moon, the great Nāda, the lord of Suṣumṇā, the lord of Brahmarandhra beyond that, beyond Śakti and beyond the principle of Śiva the great cause there is lord Śiva who has no cause. He is the creator of causes, the subject and object of meditation and stationed in the middle of the great sky above the great Ātman. Equipped with prosperity and glory he is the lord of all. He has no overlord. He is beyond Aiśvarya due to Māyā, beyond humanity, beyond the big and small, beyond what is to be discarded, what is not to be discarded, beyond Śuddhavidyā, Unmanā, and the Aiśvarya of Unmanā. He is great and devoid of beginning, limitless and independent, stable and unsurpassable. Thus with ten such characteristics Atharvaveda is very weighty and so the universe is pervaded by it. 34-42. Ṛgveda said again—“The state of wakefulness is being mentioned by me whereby I perpetually express the Ātmatattva ”. Yajurveda said—“The state of dream is being mentioned by me because the Vidyā that has transformed itself into objects of enjoyments is to be known through me.” Sāmaveda said:—“What is called sound slumber is being mentioned wholly by me through Śiva that is my meaning and Tāmasic in form”. Atharvaveda said:—“What is called the fourth stage and what is beyond the fourth is expressed by me.” The three which are of the nature of the path are termed Śiva, Vidyā, Ātman. Their state of three attributes is attainable through the Vedas and shall be purified by him who wishes for Śiva’s region. What is called Turīya, beyond the path is the greatest region of salvation. That which is beyond it is the purifier of this path because of its attributeless state. The Nāda is the measurer of both. The end of Nāda has me for its Ātman. Hence the supreme lord is the chief in view of freedom from my topics. Whatever object is there whether compounded or separated, they call as the meaning of Praṇava in view of the association of the Guṇas. Therefore, this single-syllabled Brahman is the expression of all meanings. 43. Therefore, at the outset Śiva creates the universe saying “Om”. Śiva is Praṇava and Praṇava is Śiva. 44-46. That is because there is not much of difference between that which is expressed and the expression. Rudra is devoid of thought. The words along with the mind recede without reaching him. He is that which is expressed by the single-syllabled Om. Letter “a” expresses Brahmā, the letter “u” Viṣṇu, the letter “ma” expresses Śiva. 47-50. The deity Brahmātman is born of the right limb of Maheśa. Viṣṇu came out of the left. So he is termed Vidyā. Nīlarudra came out of the heart of Śiva and is called Śiva. Brahmā is the activiser of creation, Viṣṇu the enchanter maintains sustenance. Rudra who controls both is the initiator of annihilation. The three are the causes of the universe. Śiva, the source of the three, is the great cause. 51. The Liṅga stood in between you two in order to enlighten you when you became mutually inimical due to your Rājasic quality and could not understand this meaning. 52-53. Thus they call me “Om”. What was thus mentioned by the Atharva was repeated by the Ṛgveda, Yajurveda, Sāmaveda and thousands of their Śākhās. Even when the Vedas themselves declared thus clearly through their own mouths it was not comprehended by the two who thought it were a dream. 54. In order to enlighten them and to remove their ignorance the statement of the Vedas was inscribed in the Liṅga too. 55. On seeing that inscribed in the Liṅga due to the favour of Śiva the deities were pacified and enlightened. 56-61. On realising the mode of evolution and dissolution, the nature of the six pathways and the splendour beyond the Puruṣa possessing brilliance, the Brahman than whom there is nothing greater, Niṣkala Śiva Īśvara, who is the perpetual lord of this universe consisting of Paśu and Pāśa who has no fear from any quarter, who is stable without increase or decrease who pervades within and without who has neither inside nor outside, who is unsurpassable, who is different from all the worlds, who is indefinable, incomprehensible, inexpressible, who is essentially in the form of brilliance, who is quite delighted and ever rising, who is the abode of auspiciousness and who is accompanied by a similar Śakti, Brahmā and Viṣṇu joined the palms in reverence above their heads and spoke thus in fright to the lord. 62. Whether I am ignorant or not, O lord, I was created by you at the beginning. Whose fault is it that I have been under such a delusion? 63. Let my ignorance alone. O lord, when you are near who can fearlessly talk about his duly or that of others. 64. O lord of gods, our mutual wrangle too is splendidly auspicious since it has yielded us the benefit of paying our homage to the feet of the lord. 65. O lord, I do not have the power of eulogising you in the manner befitting your greatness. On the other hand if the devotees keep quiet in front of the lord it is merely a transgression of virtue. 66. What is proper to be achieved is the relevant point now. Without knowing anything I have blurted out something for which I pray to be excused. 67. That you were the primordial cause we forgot due to your Māyā. I am deluded, puffed up and have hence been chastised by you. 68. Of what avail is this submission? O lord, I am extremely afraid because I have endeavoured to determine your size when in fact you cannot be gauged. 69. O Śiva, they call you a great lord, the destroyer of the distress of the frightened. I entreat you to forgive my transgression thus. 70. When thus implored lord Śiva became highly delighted. He blessed the two deities and spoke to them smilingly. 71. Dear Brahmā, dear Viṣṇu, you had been deluded by my Māyā. You were proud of your lordship and became mutually inimical. 72. You did not cease even when the wrangle turned into an actual fight. Therefore the creative activity of you both, the cause of the universe, was broken in the middle. 73-74. In order to turn you back from your mutual dissention arising from ignorance and arrogance and to dispel your delusion and pride I indulged in this sport of manifesting myself in the phallic idol. Hence eschew a recurrence of your dispute and forget the shame. Devoid of mutual rivalry you shall resume your respective duties. 75-77. Formerly at my command the compendiums on knowledge were given to you in order to proclaim your causal nature. The jewel of Mantras consisting of five syllables has been imparted to you. But you forgot all this. I shall give you everything as before together with my behest since without that you cannot create or sustain. 78-80. After telling Viṣṇu and Brahmā thus, the lord gave them the principal mantra along with the Jñānasaṃhitā. After obtaining the divine order of the lord, the jewel of Mantra pregnant with meaning, and the Kalās, they prostrated at the feet of the lord. They stood without fear. They were overpowered by joy. 81-83. In the meantime there was a great wonder. As if by magic the Liṅga of the god became invisible. Due to the sudden snapping of love they lamented and cried loudly, saying to each other ‘O what a false thing has befallen us, Pondering over the unimaginable prowess of Śiva they became free from pain. 84. Becoming great friends once again and embracing each other the leading deities returned to their duties in the universe. 85. Ever since that Indra and other gods, Asuras, sages, men, serpents as well as women install Liṅgas in accordance with the injunctions and worship him in the Liṅga. Article published on 09 November, 2018

[ Sanskrit text for this chapter is available ] 1. O lord, I wish to hear the rules governing the installation of the phallic and the embodied image of Śiva. 2. On a day in the bright half of the month not unfavourable to him, the devotee shall make the Liṅga of the proper size in the manner prescribed in the Śaivite scriptures. 3. Selecting an auspicious spot he shall test the ground. He shall perform the ten forms of service. 4. But before the actual performance of this service Vināyaka shall be worshipped. After purifying the spot and other rites he shall take the Liṅga to the ablution chamber. 5. With a gold rod dipped into the solution of saffron he shall draw the characteristic signs in the prescribed manner. 6. He shall purify the Liṅga along with its axle or nave with a solution of eight or five types of clay as well as with Pañcagavya. 7. After worshipping the Liṅga along with its pedestal he shall take it to the water-receptacle and keep the Liṅga immersed in water. 8-14. In a well-constructed shed for the immersion of Liṅga, pure and well-embellished with festoons and screens all round, surrounded by garlands of Darbha grass, an inner shed for the seat shall be arranged in the middle. The seat may be metallic or wooden in the shape of a lotus. On the eight quarters the representations of the eight elephants of the quarters shall be made. Eight pots shall be kept for the eight guardians of the quarters. Eight auspicious things shall be kept ready. The guardians of the quarters shall be duly worshipped. Subhadra, Vibhadra, Sunanda and Vinanda the gatekeepers of the lord shall be worshipped in the four quarters. The Liṅga shall be bathed and worshipped with the pedestal. It shall be tied with two cloths and bunches of Kuśa grass. Ii shall be brought to the Pīṭha and laid over it immersed in water. The head of the Liṅga shall be put to the east and the threads shall be put below, the nave to the west of it. The Liṅga shall be kept in water for one, three or five nights. 15. Thereafter the liṅga shall be worshipped after due ceremonies as before. After worship it shall be carried along the path of festivities to the place of rest. 16. A resting place shall be made in the middle of the Maṇḍala. After bathing the liṅga with pure water he shall worship it. 17. A mystical lotus-diagram shall be drawn in the north-east on a spot of ground well-smeared. The water vessel of Śiva shall be purified. Śiva shall be invoked and worshipped. 18. In the middle of the altar he shall make a diagram of white lotus in accordance with injunctions and to the west of it he shall draw the lotus of Caṇḍikā. 19. The bed shall be made of silken cloth or other cloth fresh from the loom, before being washed or of flowers or Darbha grass. After making it up he shall put golden flower in it. 20-22. The Liṅga shall be brought there with the songs and music vocal and instrumental. It shall be wrapped in two red cloths and a bunch of Kuśa grass along with the nave and laid down as before. A lotus shall be drawn in front and in its petals he shall place the water-pots of Vidyeśa and the vessel Vardhanī of Śiva. The excellent brahmins shall perform Homa all round the three lotuses. 23-25. Beginning with the east, the eight Mūrtis shall be placed all round or only the four Mūrtis Brahmā and others in the four quarters. The conductors of the Homa shall possess good mastery of the Vedas. They shall be accompanied by those who can repeat the mantras well. The preceptor shall perform the main Homa either in the north-east or in the west. He shall use all the seven materials in order. The other brahmins shall perform half or one-fourth of the number of sacrifices that the preceptor performs. 26-28. Or the preceptor alone shall perform the main sacrifice. He shall perform the Pūrṇāhuti and then another set of hundred and eight Horn as with ghee. He shall place his hand ritualistically on the top of the Liṅga repeating the basic mantra. After each Homa he shall touch both the Liṅga and the pedestal. On the whole a hundred or a fifty or twenty five Homas shall be performed with the seven materials of worship. He shall perform the Pūrṇāhuti and give Dakṣiṇā. 29. The priest and the sculptor shall be given half or one-fourth of what the preceptor is given and half of that shall be given to the other brahmins in accordance with one’s capacity. 30-32. Then either an image of the bull made of gold or a bunch of Kuśa grass shall be placed in the pit. Brahmaśilā shall be purified with water and clay, also with Pañca-gavya, with pure water. It shall be placed in the pit after smearing it with sandal. Repeating the names of the nine Śaktis, the rite of Karanyāsa shall be performed. Then in accordance with the injunctions prescribed in Śaivite scriptures he shall strew the minerals— Haritāla and others along with scents, seeds and medicinal herbs. 33-35. The Liṅga shall be installed on the Bralimaśilā and dripped in the exudations of trees. To the east and the north the aloe wood shall be placed repeating the basic mantra. Repeating the basic mantra of Śakti the nave shall be joined to the articles of fixation and joining. The place shall be purified. Arghya shall he given and flowers offered. Thereafter the screen shall be drawn all round. 36. The ablution and other rites of the Liṅga shall be performed in a befitting manner. After taking it away from the place of rest the Kalaśas shall be placed in order. 37-39. The great worship begins with the worship of the ten water-jars. In the water inside the Śivakumbha, the thumb and the ring-finger shall be jointly inserted with the Śiva mantras. Water thus taken shall be sprinkled. The knower of mantra shall touch the north-east side of the Liṅga. He shall perform the Nyāsas of Śakti, Vidyā and Vidyeśas in order at the root of the Liṅga. He shall perform the ablution of the Liṅga with auspicious water. 40. The nave and the Liṅga shall be bathed with the water of Vardhanī and Videcśa Kalaśas. The seats, supports etc. shall be arranged. 41. After performing the Nyāsa rite of the five Kalās he shall meditate on the blazing Liṅga. Facing the east or north with palms joined in reverence he shall invoke Śiva and Śivā. 42-44. He shall conceive the lord arriving with the goddess, seated on the lordly bull or in an aerial chariot. He shall be conceived as fully bedecked in shining ornaments. He is surrounded on all sides by Brahmā, Viṣṇu, Maheśa, sun-god, Indra, other gods and the dānavas with their body drenched in the tears of delight with palms joined in reverence above the heads. They are eulogising, dancing and bowing. Then with the five services the worship shall be concluded. 45. There is no further rite after the five reverential services. The installation of idols is wholly identical with that of the Liṅga. 46. At the rite of Lakṣaṇoddhāra the eyes shall be shut. The immersion shall be performed with the idols placed prone on the bed. 47. The installation of the idol with the rites for the temple is better than without those rites. If the idols are immersed in the water of the vessel the mantras shall be repeated touching the chest. 48-49. Affluent people shall first build the temple and then perform the installation. If the devotee is not affluent he shall perform the installation of the phallic or the embodied image and shall afterwards build the Śiva temple in accordance with his capacity. Now I shall mention the mode of worship at the house and the excellent installation rite. 50-53. The idol shall be small in size but endowed with all traits. In the northern transit of the sun (Jan-July) on an auspicious day in the bright half of the month, the altar shall be made in an auspicious spot. He shall draw the diagram of the lotus in as before. The idol shall be purified with writer and clay as before. An auspicious scat shall be kept in the north. Covering the Liṅga with flowers he shall place it on the seat. Flowers and leaves shall be strewn and the vessel placed in the middle. Four vessels shall be placed all round. In those five vessels the five Brahmans are ritualistically fixed. After worship Mudrās shall be shown and the Rakṣā mantra repeated. 54-55. After placing the flower on its top it shall be sprinkled with the water from the Prokṣaṇī vessel. Again it shall be worshipped along with the proclamation of victory. With the water from the vessels of the four deities from Īśāna to Vidyā he shall bathe the Liṅga with the basic mantra. 56. The rite of the Nyāsa of the five Kalās shall be performed and the worship too as before. The devotee shall worship the lord and the goddess there everyday. 57. Or only one vessel shall be placed with the basic mantra and everything fixed therein. Every other rite shall be performed as before. 58. Too much unclean Liṅga shall at first be purified and reinstalled. Unclean Liṅgas shall be sprinkled with holy water. Slightly unclean Liṅgas too shall be worshipped. 59. Bāṇa Liṅgas may be installed at will, for they have been already consecrated by Śiva himself. 60-61. Such other Liṅgas may also be installed. In regard to a Svayambhū, a divine or a sage Liṅga the same is the procedure. If there is no pedestal, a pedestal shall be assigned and the rite of Prokṣaṇa performed. 62. Burnt, weakened or partially broken Liṅga shall be thrown in a pond or a river. That which can be joined shall be joined and installed. 63. The lord shall be dismissed ritualistically from the idol that is mutilated, after due worship but retained in the heart. 64. If the worship is in default for one day it shall be doubled, if in default for two days, great worship shall be performed. Samprokṣaṇa rite shall be performed thereafter. 65. If there is default in worship for about a month, or for more days, some advocate reinstallation. But others say that the Samprokṣaṇa rite alone is enough. 66-67. Samprokṣaṇa rite is as follows:—The lord is ritualistically dismissed from the Liṅga as before, bathed with clay of eight or five types, water, Pañcagavya and purified with water from Darbha grass and sprinkled with water from the Prokṣaṇī vessel, one hundred and eight times with the basic mantra. 68. Holding flowers and Darbha, the hand shall be placed on the top of the Liṅga five times and the basic mantra shall be repeated hundred and eight times. 69. Beginning from the head and ending with the pedestal, the Liṅga shall be touched repeating the basic mantra. The great worship shall be performed after invoking the lord as before. 70. If an installed Liṅga is not available, he shall worship the lord in a place sacred to Śiva, or in water, fire, the sun or the sky. Article published on 09 November, 2018

[ Sanskrit text for this chapter is available ] 1. Everything mentioned succinctly by your holiness with regard to knowledge, rites and activities, after taking out the essence, has been heard by me. It is as sacred as the Vedas. 2. Now I wish to hear about Yoga which is very difficult to achieve along with its authorisation, ancillaries, injunctions and purpose. 3-4. If death were to overtake before, it can be averted without resorting to the practices of penance, by taking recourse to Yoga whereby the man avoids becoming a self-killer. Hence it behoves you to mention factually the different types of Yoga and their relative importance, cause, time and procedure. 5. O Kṛṣṇa, the question has been pertinently put by you who understand the meaning of all questions. Hence I shall mention everything in order. Listen attentively. 6-7. All other activities are restrained and the mind kept steady in Śiva. This is succinctly called Yoga. It is of five types: Mantrayoga, Sparśayoga, Bhāvayoga, Abhāvayoga and Mahāyoga which is greater than everything. 8. The concentration of the mind without disturbances, on the expressed meaning of the mantra along with the practice of the mantra is mantrayoga. 9. Coupled with Prāṇāyāma the same is called sparśayoga. Without the contact of Mantra, it is Bhāvayoga. 10. Wherein the universe with all its parts is meditated upon it is called Abhāvayoga since in that the existent object is not seen. 11. Wherein the nature of Śiva is contemplated without any conditioning or restricting factor, the concentration of the mind on Śiva is called Mahāyoga. 12. In this Yoga only he is authorised whose mind is detached from the perceived and Veda -ordained objects of pleasure. 13. The mind is detached only on perceiving the defects in the objects and in the attributes of the lord, perpetually. 14-15. In brief the Yoga is of eight or six ancillaries. The eight ancillaries are Yama, Niyama, Āsana Prāṇāyāma, Pratyāhārā, Dhāraṇa, Dhyānā and Samādhi as mentioned by the wise. 16. The six Aṅgas are in brief Āsana, Prāṇasaṃrodha, Pratyāhāra, Dhāraṇā, Dhyāna and Samādhi. 17-18. The definitions of all these separately have been mentioned in Śivaśāstra and other Śaivite scriptures, especially Kāmikā etc. They are mentioned in Yogaśāstras and Purāṇas also. Yama is the observance of restraints such as nonviolence, non-stealing, abstention from sexual intercourse and non-acceptance of monetary gifts. The five constitute the subdivisions of Yama. 19. Niyama is the positive curb or restraint with the following five subdivisions—purity, contentment, penance, japa and attentiveness. 20. Āsana is the Yogic pose and is of eight types such as Svastika, Padma, Ardhendu, Vīra, Yoga, Prasādhita, Paryaṅka and Yatheṣṭa. 21. Prāṇa is the vital breath in the body. Āyāma is checking. Hence Prāṇāyāma means checking or restraining the breath. It is of three forms— Recaka, Pūraka and Kumbhaka. 22. One of the nostrils is pressed with the finger and the air from the belly is let out through the other. This is Recaka (Exhaling). 23. Then through the other nostril the external air is inhaled and the body is filled up like the bellows. It is Pūraka (Inhaling). 24. He does not breathe out the internal or breathe in the external air. He remains steady like the fìlled-up jar. It is called Kumbhaka (Retention). 25. The three, Recaka etc. shall not be done hurriedly or slowly. The practiser of Yoga shall adopt them gradually with restraint. 26. The practice of Recaka shall begin with the purification of the veins and conclude with its voluntary exit as mentioned in the Yogānuśāsana. 27. Prāṇāyāma is one of the four varieties in view of the time-units, Kanyaka etc. 28. Kanyaka is without Udghāta (strokes). Its duration is twelve Mātrās. Madhyama has two strokes, its duration is twenty-four Mātrās. 29. Uttama has three strokes and its duration is thirty-six Mātrās. Uttara is the Prāṇāyāma that causes perspiration and trembling of the body. 30. The yogin has experiences—the thrill of bliss, horripilation and shedding of tears. He may prattle. There may be vertigo and senselessness. 31. Mātrā is the unit of time required for the snapping of the fingers after moving them round the knees neither speedily nor slowly. 32. The duration of Prāṇāyāma shall be increased in accordance with the Mātrās and strokes. The veins shall be necessarily purified. 33. The Prāṇāyāma is again twofold: Agarbha and Sagarbha. Restraining the breath without meditation and Japa is called Agarbha Prāṇāyāma. If they too are included it is called Sagarbha. 34. The Sagarbha Prāṇāyāma is hundred times more efficacious than the Agarbha. Yogins practise Sagarbha Prāṇāyāma. 35-36. The vital breaths of the body can be conquered through the mastery over Prāṇa. The vital breaths are Prāṇa, Apāna, Samāna, Udāna, Vyāna, Nāga, Kūrma, Kṛkara, Devadatta and Dhanañjaya. That which causes the movement is called Prāṇa. 37. Apāna is the vital air that takes the food lower down. Vyāna is diffused through the limbs and it develops them. 38. Udāna is the vital air that affects the vulnerable points in the body among the limbs. The vital air that spreads equally is called Samāna. 39. The vital air Nāga is for the activity of belching. Kūrma is for the activity of dosing the eyes; the vital air Kṛkara is the activity of sneezing and the vital air Devadatta is the activity of yawning. 40. Dhanañjaya is the vital air that circulates through the body. It does not leave off even the dead body. Gradually practised, Prāṇāyāma is very efficacious. 41. It burns off all defects. It preserves the body of practisers. When the Prāṇa is mastered the symptoms are manifest. 42-44. Urine, phlegm and faeces are reduced in quantity. Ability to eat much and to breathe slowly, lightness of the body, ability to walk fast, enthusiasm, clearness of voice and tone, destruction of ailments, strength, brilliance, comeliness of features, courage, intelligence, youthfulness, firmness and all round pleasure these are the symptoms. All forms of austerities, expiations, sacrifices, charitable gifts, holy rites do not merit even a sixteenth part of the benefit of Prāṇāyāma. 45-47. The total withdrawal of the sense-organs operating in their respective objects is called Pratyāhāra. The sense-organs are the mind etc. They are capable of according heaven and hell. When restrained they yield heaven, when let loose they are hellish. Hence the intelligent man who seeks happiness shall have recourse to perfect knowledge and detachment, and lift up his soul through his own soul after carefully restraining the horses of his sense-organs. 48-50. In brief, what is called Dhāraṇā is the fixation of the mind in a spot. The spot is Śiva alone and nothing else. The Dhāraṇā shall take place when the mind is established in the spot for a stipulated duration and when it does not swerve from the target. The initial stability of the mind is generated through Dhāraṇā. Hence one shall endow the mind with fortitude by the practice of Dhāraṇā. 51-56. The root ‘Dhyai’ means to contemplate. Frequent contemplation of Śiva with an unconfounded mind is called Dhyāna. It is a series of visions in the mind that is fixed on the object of meditation to the exclusion of other visions. Eschewing everything else, Śiva, the cause of auspiciousness, the great lord of the gods, shall be meditated upon. Thus concludes the Atharvaveda. Similarly the great goddess Śivā shall be meditated upon. In the Vedas Śiva and Śivā are mentioned as pervading all living beings. In the Smṛtis and Śāstras they are mentioned as present everywhere and awakened always. They are omniscient. They shall always be meditated upon in different forms. There are two benefits accruing from meditation, the first one being freedom from other visions and the second one the acquisition of Siddhis, Aṇimā etc. 57. The knower of Yoga shall practise Yoga with the knowledge of four things—the meditator, the meditation, the object of meditation and the benefit of meditation. 58. The meditator shall be a man who is endowed with knowledge and detachment, who is faithful, patient, who is free from ego and who is always enthusiastic. 59. A person who is tired of Japa shall begin meditation. A person who is tired of meditation shall begin Japa. A person who practises Japa and Dhyāna acquires Yoga quickly. 60. Dhāraṇā extends upto the twelve-petalled lotus of the heart. Dhyāna is the fixation of the Dhāraṇā in the twelve-petalled lotus. When Dhyāna extends to the twelve-petalled lotus it is called Samādhi. 61. Samādhi is the final state of Yoga. Through Samādhi, the lustre of intellect begins to function. 62. In Samādhi, the vision is steady like the calm ocean, the form vanishes but the vision persists. 63. Fixing the mind in the object of meditation he shall see it steadily. The Yogin thus like the fire extinguished is absorbed in Samādhi. 64. He neither hears nor smells nor prattles nor sees nor feels the touch. The mind docs not think. 65. Nor does he identify with anything external. Nor is it bound like the inanimate log of wood. A person whose Ātman has thus merged into Śiva is called Samādhistha. 66. Just as the lamp in a windless spot never flickers so also is the Yogin who is Samādhistha, An intelligent man shall not swerve. He shall be steady. 67. All his obstacles and hindrances perish gradually if the Yogin practises the excellent Yoga.

[ Sanskrit text for this chapter is available ] 1-2. There are ten obstacles in the path of those who practise Yoga:—Idleness, acute ailments, blunder, doubtfulness about the spot, unsteady mind, lack of faith, illusions, miseries, dejectedness and indulgence in sensual objects. 3. Idleness affects the body and the mind. Ailments are caused by the imbalance of the Dhātus. They are also due to the defective previous Karmans. 4. Blunder is the non-contemplation of the means of Yoga. Doubtfulness is the double perception—“this or this?” 5. Unsteadiness is the inability to stabilise the mind. Lack of faith connotes absence of piety in the path of Yoga, 6-7. Illusion is misconception. Misery is of three types. That due to ignorance is spiritual misery. The misery that affects the body due to previous actions is the corporal misery. Thunderbolt, missiles, poisons are the miseries caused by divine intercession. 8. Dejectedness is the agitation due to the frustration of desires. Indulgence in diverse sensual objects is the overfondness for them. 9. When the obstacles subside and the Yogin is absorbed in Yoga the signs begin to appear. They are divine indications of the imminent success. 10. The Upasargas are— Pratibhā, Śravaṇa, Vārtā, Darśana, Āsvāda and Vedanā. They are the Siddhis at the expense of Yoga. 11. The correct perception of objects whether they be subtle, hidden by other objects, or of bygone days, or situated far off, or not yet born is called Pratibhā. 12. Śravaṇa is the ability to hear all sounds without any strain. Vārtā is the knowledge of everything concerning all embodied beings. 13. Darśana is the ability to see all divine objects without difficulty. Similarly, Āsvāda is the ability to taste divine delicacies. 14-15. Vedanā is the ability to know the divine touch and the divine smell. All the lords of the worlds beginning with Brahmā stand before him and give him many gems and jewels. Words naturally sweet and eloquent function through his mouth. 16. The divine potions, aphrodisiacs and divine medicines are offered to him by celestial damsels who pay him their homage. 17. Though this is only a fraction of the Siddhis of Yoga, when this is done he will have confidence in salvation: “This has been seen by me. In the same manner salvation too shall occur.” 18-19. The Yogic Siddhi pertaining to the earth named ‘Paiśāca Pada ’ consists of eight types of powers, viz., leanness, bulkiness, infancy, old age, youthfulness, the ability to assume different forms and the ability to collect sweet-smelling scents without any earthly part. 20-23. The wonderful Yogic Siddhi pertaining to water consists of sixteen powers, viz:—he can stay under water, he can come out of the earth, at his will he can drink up even the ocean and be none the worse for it, wherever he wishes he can let water spring up or he can hold water in the palm of his hand. Whatever he wishes to eat he can transform into juicy substance, he can assume these forms, he can have the body free from cuts and wounds. Over and above these powers he can have the eight powers of the Yogins. 24-25. The Yogic Siddhi called Taijasa consists of twenty-four types of powers viz:—the ability to create fire from the body, absence of fear of being scorched by the fire, the ability to burn the universe without difficulty, placing of fire in water or in the palms, re-create things burnt in fire, cook food in the mouth, create bodies with the fire and wind and above all these are the sixteen powers of the Āpya Yogins. 26-28. The wise know that the Yogic Siddhi called Māruta consists of thirty-two types of powers viz:—the speed of the mind, the ability to enter the bodies of living beings, to hold weighty things like mountains etc. without difficulty, weightiness, weightlessness, holding the wind within the palms, ability to shake even the earth with the tip of the finger, to produce bodies with the wind and apart from these the twenty-four powers of the Taijasa Yogins. 29-31. The Yogic Siddhi called Aindra pertaining to the ether consists of forty powers:—Shadowlessness, absence of the sense-organs, ability to walk over the ether, to have the sense-objects at will, to transgress the ether, to instil the ether into the body, to solidify ether, having no body and over and above these the thirty-two powers of the Māruta Yogins. 32-34. Ability to acquire whatever is desired, to wander as he pleases, to attack all, to sec all the hidden secrets of others, to create bodies according to the task, to bring others under control, to appear pleasing, and to see the world, these powers along with those of the Aindra Yogins constitute the cāndramasa type of yogin. The powers are mainly mental and the number of powers is forty-eight. 35-36. Ability to cut, to strike, to bind and to release, seizure of all living beings under the influence of worldly existence, ability to delight all, mastery over death and time these are the special powers of the Prājāpatya Yogins. These powers along with those of Cāndramasa Yogins are fifty-six in number. 37-39. Creation by mere conception, protection, and annihilation, ability to exercise authority, to make minds function, dissimilarity with all, creation of a separate universe doing auspicious and inauspicious things—these powers along with the Prājāpatya powers, altogether numbering sixty-four, constitute the powers of the Yogin of the Brāhma type. 40. This Aiśvarya functions through intellect. The power greater than and beyond this is the Prākṛta Aiśvarya called Vaiṣṇava. The sustenance of the universe is his alone. Only Brahmā can explain that region wholly and not others. 41. Beyond that is the region of Puruṣa which functions the attributes and then the region of Gaṇeśa and then the region of Īśvara. This can be understood by Viṣṇu a little and cannot be understood by others. 42. All the Siddhis due to knowledge and the Upasargas shall be checked assiduously by means of great detachment. 43. The great Aiśvarya that affords protection and is coveted by all cannot by acquired if the mind is attached to false appearances, forms and attributes. 44. Hence he who abandons the attributes and the pleasures of the gods, Asuras and kings, considering them as worthless as blades of grass acquires the greatest Yogic power. 45. Or the sage with Yogic powers shall move about with a desire to bless the universe. He can then enjoy the pleasures at his will and attain salvation. 46-52. Now I shall explain the practice of Yoga. Listen attentively. The time and the spot shall be auspicious; it may be the temple of Śiva and or other clean place; it shall be a secluded spot devoid of people, creatures, noises and other disturbances. It shall be well-scrubbed and smeared. It shall be rendered fragrant with scents and incense. Flowers shall be strewn. There shall be canopies etc. above. The place shall be abounding in Kuśa grass, flowers, sacrificial twigs, water, fruits, roots, etc. It shall not be near fire or water-receptacles. There shall not be too many dry leaves. The place shall not be infested by flies, mosquitoes, serpents and beasts of prey. There shall not be harmful beasts or wicked men instilling terror. It shall not be the cremation ground, monastery, anthill, dilapidated house, meeting-place of highways, banks and shores of rivers and oceans nor should it be the middle of streets. It shall not be a park in disrepair nor a dilapidated cowshed. It shall not be displeasing nor repulsive. It shall not have been defiled by vomited material or undigested foul smell or faeces and urine. The Yogin shall not practise when he has vomiting or when he suffers from diarrhoea, when he has taken too much of food, or when he has exhausted himself. If he is too hungry or too thirsty or too much worried he shall not practise Yoga. If he is engaged in any of the tasks set by his preceptor he shall not practise Yoga. 53-54. He shall have proper food and activity. He shall be sober in recreation and rest. Both his sleep and wakefulness shall be of the normal proper nature. He shall eschew all tiresomeness. The seat shall be soft, pleasant, sufficiently wide, level and pure. He shall practise one of the poses Padmaka, Svastika and others. 55-60. He shall pay homage to all those venerable persons who reside with his preceptors. He shall keep his head and chest erect. The head shall be lifted up a little. The teeth should not gnash one another. The tongue should be kept well within the teeth and motionless. The scrotum and the penis shall be well guarded by the soles and heels of the feet. The arms shall be placed sideways above the thighs without any strain. The back of the right hand shall be kept over the left palm. The back shall be gradually straightened and the chest shall be projected forward. The eyes shall be fixed at the tip of the nose. He shall not look at any other quarter. The vital breath shall be retained. He shall be as motionless as a stone. He shall meditate on Śiva along with the goddess within his own body, in the scat of the lotus of his heart. He shall worship by meditational sacrifice. 61-63. He shall remember the lord at the root or tip of the nose, or in the umbilicus, or neck, or in the palate or the gullet or in the middle of the eyebrows or at the nostrils or in the forehead or on the head. After conceiving a suitable seat to Śiva and Śivā he shall remember Śiva with or without Āvaraṇa in the two-petalled, or twelve-petalled lotus in accordance with injunction. Or it may be in the ten-petalled six-cornered or four-cornered lotus. 64-66. The lotas shall be conceived in the middle of the eye-brows as having two petals and as brilliant as lightning. To the south and north of the lotus in the middle of the eyebrow two leaves shall be conceived with the colour of lightning ending with letters. The leaves of the sixteen-petalled lotus are the sixteen vowels. They shall be conceived beginning from the petal to the east and proceeding in order. 67-69. The twelve letters beginning with ‘Ka’ and ending with ‘Tha’ are the leaves. The lotus of the colour of the sun, which is meditated inside the heart and which is of the colour of the cow’s milk has ten letters from “Da” to “Pha” for its petals. The letters upto the letter “La” (i.e Ba, Bha, Ma, Ya, Ra and La) constitute the six petals of the lotus with petals facing down and having the colour of the smokeless burning coal. The letters from “Va” to “Sa” constitute the petals of the lotus at the Mūlādhāra, having the colour of gold. 70. He shall meditate on the lord and the goddess in any of these lotuses according to his taste. The mind shall be steady. 71-73. He shall conceive him in any of the following forms—of the size of the thumb, pure, brilliant and illuminating all round, of the form of pure lamp, endowed with its Śakti completely, of the size of the digit of the moon, of the form of the star, the awn of Nīvāra grain and the stalk of the lotus, of the circular shape of the Kadamba, of the form of the dew-drop. He shall contemplate on him as the lord of different Tattvas of the earth and others of which the meditator wishes the mastery. 74-75. The Mūrtis beginning with Brahmā and ending with Sadāśiva, the eight Mūrtis beginning with Bhava, the gross Mūrtis of Śiva prescribed in the Śaivite scriptures, the terrible, the quiet or the mixture of both shall be meditated upon by the sages without the desire for fruits, and by the experts in meditation. 76-78. If the terrible forms of the lord are meditated upon they shall dispel sins and ailments. If the mixtures of the form are contemplated upon, the effect is often delayed. If the calm and the gentle form is contemplated upon, the effect is neither immediate nor delayed. But the special benefit in the gentle form is salvation, peace and intellect. The Siddhis are achieved gradually. There is no doubt about this. Article published on 09 November, 2018

[ Sanskrit text for this chapter is available ] 1. Some Yogins perform meditation with the full conviction that Siddhis are immediately acquired by those who remember the lord. 2. In order to steady the mind some perform meditation on the gross form. The mind that is fixed on the gross form becomes stable in the subtle form. 3. When Śiva is directly meditated upon, Siddhis are achieved. Even when the other forms are meditated upon the devotee shall think of the form of Śiva also. 4. He shall observe the steadiness of the mind and frequently meditate. This meditation, they say, has at the outset a specific object. Thereafter it becomes devoid of any specific object. 5. Philosophers say that there is no Nirviṣaya meditation. They hold that a series of intellectual vision is called meditation. 6-9. But the intellectual vision by itself without an object shall also function. Therefore the fact is—the Saviṣaya meditation is on the lord who is conceived as brilliant as the sun. The meditation on the subtle form is Nirviṣaya. Saviṣaya meditation has a definite form in view. Meditation of the formless is the Nirviṣaya meditation. The two are called Nirbīja and Sabīja also. Hence the practiser shall at the outset perform the Saviṣaya or Sabīja meditation and in the end perform Nirbīja or Nirviṣaya meditation. 10-13. The benefits derived from Prāṇayāma are Śānti, Praśānti, Dīpti and Prasāda. When adversities subside it is called Śānti. Praśānti is the destruction of ignorance both external and internal. The external and internal illumination is called Dīpti. The normal and the healthy state of the intellect is called Prasāda. When the intellect is in healthy normal state the internal and external sense-organs too acquire healthy and normal state. 14-18. The meditator shall perform meditation after realising the four: viz. the meditator, meditation, the object of meditation and the benefits of meditation. The meditator as defined by good men shall be richly endowed with knowledge and detachment. His mind shall never be excited. He shall have faith and his Ātman shall remain delighted. The root Dhyai means to contemplate. Frequent contemplation on Śiva with even a little practice of Yoga shall quell sins of the person who meditates on the lord with faith and unexcited mind. 19. The object of meditation on the form of intellectual visions is Dhyeya and that is Śiva himself accompanied by Śivā. 20. The experience of salvation and the perfect Aṇimā etc. is the direct fruit of meditation on Śiva. 21. Man shall eschew everything and be engaged in meditation since he will be having both happiness and salvation from the practice of meditation. 22. Knowledge cannot be attained without meditation. A non-yogin cannot have meditation. The ocean of worldly existence is crossed by the person who has both meditation and knowledge. 23. The clear and single-centred knowledge devoid of all conditioning factors can be achieved only by a Yogin who regularly practises Yoga. 24. The minds of only those whose sins have been entirely quelled become inclined towards knowledge and meditation. Those whose intellects have been defiled by sins find it wholly inaccessible. 25. Just as the blazing fire burns both the dry and the wet twigs, so also the fire of meditation burns in a trice both the auspicious and the inauspicious Karmans. 26. Just as even a modicum of light dispels darkness so also even the slightest practice of Yoga destroys great sins. 27. There is no limit to the benefits acquired by one who meditates on the lord with faith even for a moment. 28. No holy centre is so efficacious as meditation; no penance, no sacrifice is equal to it. Hence one shall perform meditation strenuously. 29. Yogins do not resort to holy centres full of waters nor to deities made of stone or clay because they have belief only in their Ātmans. 30. Just as the gross form of the lord fashioned out of clay or wood is observed by the non-yogins so also his subtle form can be perceived by the Yogins. 31. Just as in the Royal household, the interior officials not the workers outside are the favourites of kings so also those who are engaged in inner meditation are the favourites of lord Śiva and not those who perform holy rites. 32. Just as the exterior workers do not enjoy the pleasures in the royal palace, the same is the case with the Karmins. 33. If a person in bis attempt for knowledge and Yoga were to die in the middle he shall go to Rudraloka even due to his mere endeavour for yoga. 34. He enjoys happiness here and is reborn in the family of a Yogin. Attaining knowledge and Yoga or the path of knowledge he transcends the worldly existence. 35. Even by performing sacrifices, that goal is not obtained which a man with the desire for the knowledge of Yoga attains. 36. The fruit derivable by worshipping a crore of brahmins can be attained by giving alms alone to a Śiva Yogin. 37. By giving cooked rice to him the benefits of sacrifices, Agnihotras, charitable gifts and pilgrimages can be secured. 38. Those who disparage Śivayogins under delusion undergo sufferings in hells along with those who listen, till the dissolution of the world. 39-42. Only when there is some listener, does a person disparage the Yogin. Hence the listener too is a sinner. Those who worship Śivayogins attain pleasures here and salvation hereafter. Hence, Śivayogins shall be honoured and revered by those who seek worldly pleasures, giving them asylum, food stuffs and drinks, beds and blankets. The Yogic virtue cannot be smashed by the iron clubs of sins. It is very strong and shall be considered to possess adamantine fibres. Yogins are not smeared by sins like the lotus leaf not affected by water. 43. Even the land where the sage engaged in Śivayoga resides is hallowed and sacred, let alone Śivayogin himself. 44. Hence a shrewd and efficient man shall eschew all activities and practise Śivayoga in order to quell miseries. 45. A Yogin who has achieved the fruits of Yoga may sport about after enjoying the pleasures as he wishes or shall remain here performing the requisite services. 46. Or let him consider worldly pleasures worthless and eschew them. Due to detachment let him abandon rites and be liberated. 47. Or seeing evil portents and realising death as imminent the Yogin engaged in the practice of Yoga shall resort to a Śaivitc holy centre or temple. 48. If he has courage enough he shall abandon his life there voluntarily even without ailments. 49-50. He who voluntarily forsakes his life as prescribed in Śaivite scriptures, by observing fast, or by consigning his body to Śiva-fire, or by plunging into Śaivite holy rivers, shall immediately be liberated. 51. Even if he is afflicted by ailments and dies after resorting to Śaivite holy centres he shall be liberated. 52. Since voluntary death by means of fasts etc. is sought with a mind full of confidence and devotion, they say that this death is commendable. 53. After killing a person engaged in disparaging Śiva or being afflicted himself, if a devotee eschews his life, not ordinarily possible to forsake, he is not reborn. 54. He who dies after fighting being incapable of killing a disparager of Śiva shall be liberated with the members of his family for twenty-one generations. 55. No man treading the path of salvation is equal to one who eschews his life for Śiva or for a devotee of Śiva. 56-57. Hence his liberation from the worldly sphere becomes speedier. If a Śivayogin dies after resorting to one of the means cited before or after attaining the purity of the six pathways, obsequies shall not be performed as they are done for the layman. 58-60. His descendants shall not observe post-mortem pollution. His body shall be buried under ground or burnt in fire, or cast off in Śaivite holy waters or left abandoned like a log of wood or a clod of clay. Or if at all some post-mortem holy rite has to be performed let it be some auspicious rite. The descendant shall propitiate devotees. Only a devotee of Śiva shall inherit his wealth. If his children are not initiated in Śaivite cult the wealth shall be handed over to Śiva. No child shall take it.

[ Sanskrit text for this chapter is available ] 1. After explaining to the sages, who honoured and exalted him, the path of knowledge that had been previously imparted by the sage Upamanyu of restrained senses to Śrī Kṛṣṇa, Vāyu vanished in the air at sunset. 2. The next day in the morning the sages of Naimiṣa set out to perform the holy rite of ablution at the end of their Sattra. 3. Then at the behest of Brahmā the delighted goddess Sarasvatī herself flowed as an auspicious river of sweet water. 4. On seeing her the sages were delighted in their minds. They concluded the Sattra they had begun and plunged into the river. 5. After performing the rite of Tarpaṇa to the gods with her auspicious waters they remembered the previous events and went to Vārāṇasī. 6. There they saw the holy river Gaṅgā descending from the Himālayan ridges and flowing to the south. They took their bath there and went along the bank. 7-9. After reaching Vārāṇasī they rejoiced much. They plunged into the north-flowing waters of the Gaṅgā. They visited Avimukteśvara and worshipped it. They were about to start when they saw a brilliant splendour in the sky that resembled a crore of suns. Its spreading lustre pervaded all the quarters. 10. Then the Siddhas and sages who had performed Pāśupata rites with their bodies covered with Bhasma came there in hundreds and merged into that splendour. 11. When those noble saints merged in it, the splendour suddenly vanished. It was highly mysterious. 12. On seeing that great mystery the sages from Naimiṣa could not know what it was. They went to the forest Brahmavana. 13-15. Even before they arrived there, the wind-god, the purifier of the Worlds, had mentioned to Brahmā the creator of the worlds and the source of the Vedas how he visited the sages of Naimiṣa, what he talked to them, how they were inclined to Śiva, his attendants and Śivā and how they had concluded their Sattra of long duration. When permitted by Brahmā, the wind-god left for his own city. 16-17. Brahmā was comfortably seated in his abode acting as an umpire when Tumburu and Nārada had their mutual rivalry in regard to their musical performance. He was taking a keen interest in their performance while Gandharvas and Apsaras waited on him. 18. That being inopportune time the sages were stopped at the threshold by the gate-keepers and they sat outside the palace of Brahmā towards a side. 19-21. Nārada was pronounced equal to Tumburu in musical skill. Permitted by Brahmā to act in collaboration with him he eschewed mutual rivalry and quarrel and contracted friendship with Tumburu. With him and the other Gandharvas and Apsaras, he started from the palace of Brahmā like the sun coming out of the clouds, in order to sing and play on his Vīṇā before lord Nakulīśvara. 22. On seeing Nārada the sages bowed to him and asked him whether that time was suitable to see the lord. 23. Saying “Yes, this is the proper time, come this way in”, the gatekeeper went away in hurry on another mission. 24. The gatekeepers intimated to Brahmā and the party entered the abode. 25. After entering, the party prostrated to the lord from distance. Or being permitted by Brahmā, the party stood there respectfully. 26-30. The lotus-seated lord enquired after their health and said—“I have had your news from Vāyu. But tell me when the wind-god had vanished how did you proceed” Thereupon the sages related everything:—their journey to Vārāṇasī after their sacrificial ablution, their visiting the Liṅgas, their worship of Avimukteśvara, the appearance of the mast of splendour in the sky, the merging of the sages therein, the disappearance of the splendour and their desire to understand the reality thereof. All this they submitted to Brahmā with reverence. 31-32. On hearing what was mentioned by the sages the four-faced creator of the universe shook his head and spoke in a majestic tone—“A great Siddhi in the next world awaits you all.” 33. The lord has been propitiated by you through the protracted Sattra. The fact that the lord is delighted has been indicated. 34. The refulgence in the air seen by you in Vārāṇasī is the splendour of Maheśvara Liṅga. 35. The sages who were merged therein are those who had performed the Pāśupata rites in accordance with the Vedic injunctions. They have become liberated. Their sins have been washed in view of their stable piety. 36. Just as they achieved salvation by means of Pāśupata rite, so also, ere long, you too will achieve liberation. This fact is indicated by the splendour seen by you. 37. Fortunately your time has come up now. You go to the southern summit of Meru resorted to by the gods. 38. There my son the sage Sanatkumāra is waiting for Nandin, the lord of the Bhūtas. 39-40. Formerly, on seeing Lord Śiva, Sanatkumāra did not pay homage due to his ignorance or arrogance of being a Yogin or carelessness or lack of humility. Due to this offence Nandin was infuriated and he made him a camel. 41-42. I bewailed this for a long time. I worshipped the lord and the goddess and craved forgiveness. With great difficulty I atoned for his wickedness. Sanatkumāra was restored to his previous form. 43-45. Lord Śiva smiled and spoke to the chief of Gaṇas. This sage was arrogant and he insulted me. Hence O sinless one, explain my true nature to him. The eldest son of Brahmā who took me for a fool is given to you as your disciple. He will be the protagonist of my knowledge. He will perform your coronation as the presiding deity of virtue. 46. Thus addressed, the leader of the Bhūtas was pleased to accept the behest. 47. Sanatkumāra is performing penance on the Meru at my behest for the propitiation of the Gaṇa. 48. He shall be seen by you all before the lord of the Gaṇas meets him. Ere long, Nandin will come there to delight him. 49. After bidding thus the Viśvayogin sent the sages to Kumāraśikhara, the southern peak of Meru.

[ Sanskrit text for this chapter is available ] 1. There is a lake known as Skandasaras as vast as the ocean. It has nectar-like sweet cool water, deep, clean and light. 2. Crystal slabs are neatly fixed all around. The place abounds in blooming flowers in the seasons throughout. 3. Lilies, lotuses and other aquatic plants resemble the stars. The waves are like clouds. The sky itself appears to have come to the earth. 4. The steps that lead to it consist of blue stones and are beautiful. People can ascend and descend comfortably. Through these the lake brightens all the eight quarters. 5-8, The sons of sages take water and flowers from it for the worship of the deities. They wear white sacred threads, white loin-cloth and bark garments. Some get into it for taking bath. Some come up from it after taking bath. Some have matted hair. Some have tufts. Some have shaven heads. They are embellished with Tripuṇḍras. Some have grave or helpless or smiling faces. They have various vessels Ghaṭas, Kalaśas, Kamaṇḍalus, Karakas or lotus-cups for taking water. 9-11. Some stand on rocks submerged in water as if avoiding, contact with the low-born people. They observe good conduct and their bodies are grey with Bhasma. They plunge into the water here and there. On the rock are seen the remnants of worship—gingdly seeds, raw rice-grains, flowers, Darbhas, Pavitras These indicate that the brahmins who come here for bath perform worship and Tarpaṇas to the gods, sages and the manes. 12-14. At places people perform worship on dry banks after performing Arghya to the sun as indicated by the scattered oblations and flowers. At places leaders of elephant herds are merging in and emerging out of water. At places the deer, the hind and the horses have come to quench thirst. At places peacocks and elephants are drinking water. At places oxen and hostile bulls are butting against the banks. 15-17. In some places the sound of the Kāraṇḍava is heard. In some places there is the chirping sound of the Sārasa. In some places the ruddy goose cackles. In some places the bees hum. The lake appears to be holding a loving conversation perpetually with the birds and animals living on the trees and taking bath therein or drinking its water. Through the cooing sound of the cuckoos lying hidden on the trees on its banks it appears to invite all those who are oppressed by the sun. 18-20. On the northern bank of the lake under the Kalpa tree, on a platform of adamantine rock, the sages from Naimiṣa saw Sanatkumāra seated on a soft deer-skin. He had just woken up from his trance. He was being worshipped by the sages and the leading Yogins. On seeing him they bowed to him and stood in reverence. 21. On being asked they told him the purpose of their visit. The tumultuous sound of Dundubhi was heard in the heaven immediately. 22-25. At the same time an aerial chariot brilliant as the sun was visible. All round, it was surrounded by leading Gaṇas, numerous and countless. It was thronged by the celestial damsels and surrounded by Rudra girls. Sounds of Mṛdaṅga, lute and flute were heard. It had canopies set with gems of various colours. It shone with strings of pearls. It was encircled by sages, Siddhas, Gandharvas, Yakṣas, Cāraṇas, Kinnaras dancing, or playing on instruments. A banner marked by the sign of a heroic bull was fluttering from a post set with corals. The aerial chariot had a gabled front. 26-33. In the middle of the aerial chariot the son of Brahmā accompanied by the sages saw the son of Śilāda seated in a divine throne with Suyaśā, brilliant as the goddess Lakṣmī. On either side there was a chowrie. He sat under a royal umbrella with a gemset handle, resembling the pure moon. He had three eyes. Even by his gestures he reminded one of the lord. He appeared like the untransgressable behest of the creator. He was one who blessed all. He stood directly in front of Śiva. He held an excellent trident. As the commander of the Gaṇas he looked like another Viśveśvara. He could curb and bless the rulers of the universe. He had four arms, a splendid body embellished with the digit of the moon. A serpent adorned his neck and the moon his head. He was the embodied form of Aiśvarya. He appeared like active efficiency. It seemed that the very salvation or the omniscient lord had come there. On seeing him the son of Brahmā was highly delighted. He stood up with palms joined in reverence. He seemed to dedicate himself to him. 34-36. In the meantime when the aerial chariot reached the ground, Sanatkumāra prostrated. After eulogising him he informed him of the arrival of the sages—“These are the sages of six families who had performed the Sattra of long duration in Naimiṣa. At the bidding of Brahmā they have come here to have a sight of you, O lord. On hearing these words of the son of Brahmā, Nandin cut off their Pāśas by his mere glance immediately. He imparted to them the Śaivite virtue and the perfect knowledge of Śiva Yoga. Then he returned to the lord. 37. Everything was imparted by Sanatkumāra to Vyāsa my direct preceptor who imparted the same to me and now I succinctly mention this to you. 38. This excellent gem of Śivapurāṇa should not be mentioned to those who do not know the Vedas, nor should it be imparted to a disciple who is not a devotee of Śiva nor to an atheist. If it is imparted to these out of delusion it yields hell. 39. If it is imparted, accepted, read or heard along the stipulated path accompanied by service it yields happiness, the three aims of life— Dharma, Artha, and Kāma and in the end, liberation invariably. 40. You and I have helped each other through this path. I have realised my desire. I shall go now. Let everything be auspicious to you always. 41. Then Sūta blessed them and left. The righteous sages fixed their abode permanently at the outskirts of Vārāṇasī after performing the sattra at Prayāga when they perceived that everything was being defiled by the advent of the Kali age. 42. Then the sages performed the Pāśupata rites with the desire to get released from the bondage. They attained enlightenment. They learnt modes of Samādhi and achieved the greatest Bliss. 43. This wholesome Śivapurāṇa is concluded now. It shall be read and heard assiduously. 44. It shall not be mentioned to an atheist nor to one lacking in faith nor to a stubborn rogue nor to one who is not a devotee of Śiva nor to a religious hypocrite. 45. On hearing this once, the sins are reduced to ashes. A non-devotee attains devotion and a devotee attains more devotion. 46. If it is heard again a further devotion is achieved. If it is heard again salvation is the result. Therefore it shall be heard over and again by those who desire salvation. 47. If one aims at some big benefit one shall read or hear this Purāṇa five times with a pious mind. He is sure to achieve the desired result. 48. Kṣatriyas of yore, excellent brahmins and Vaiśyas repeated it seven times and attained the vision of Śiva. 49. If a man with devotion hears it, he enjoys all pleasures here and secures liberation hereafter. 50. Śivapurāṇa is a great favourite of Śiva. It yields worldly pleasures and liberation. It increases devotion and it is on a par with the Vedas. 51. May Śiva with his Gaṇas, sons and Ambā bestow blessings upon those who explain or listen to this Purāṇa.