1. kirana-agama-english-translation

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Kirana Agama, Primary Edition

Translated by Dr. Sabharathnam S. Pattusamy

KIRANA GAMA, part 1

VIDYAPADA

KRIYA PADA :

SIVĀBHYAM NAMAH

KIRANĀ GAMA MAHĀTANTRE VIDYĀPĀDE PASUPATALAN

Chapter on the soul, in the knowledge-section of liñe

Kiraṇāgama mahātantra

Kiranāgama mahātantra

Kailāsa śikharāsinana Somam somārdhaśekharaṇa !

harań dostorās bravitārkgyasstutiṣūrwamidan vacak!

Garuda, on having a serene vision of Lord Hara Who was seated on

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jayandhakaprituskanandha bandhathedavica kṣana i

Jaya bravara vreśa samruddhapuradāhaka il

gayāxhila sureśānasira schedā bhayānaka!

Victroy to the Lord who was skilful enough in disintegrating the broad shoulders of the demon named Andhaka; victory to the Lord who burnt (with His smiles The three fortresses which were fully enclosed Cloy lokaty walls and which were cured by the three demon-kings who were endowed with great bowers.

Jaya prathitasāmarthya manmathassthitināśana I 3

Victroy to the Lord who presented a dreadful abbeareance because of blucking the central and fifth head of Brahma, the leader of all celestial beings C devas); victory to the Lord who incinerated the body of Mammalha, the god of love of celebrated capacity c in emapturing the worlds).

Jayācyuta tanudhvamsa Kōlakūta balāpaha i yayā ss varta mahatopa saridvegavidhārana 1 +

Vistory to the Lord who quenched the virility of the deadly boison C emitted by the snake Vāsuki at the time of churning of the milky ocean) lhat blackened the body of Visnu ( who was then in white complexion); victory to the

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Lord who sustained the divine river Ganga thet ruished forth from the heaven with full of whirls and great conceit.

Lord who sustained the divine river Ganga that rushed forth from the heaven with full of whirls and great conceit.

jaya dāruvanodyāna munipatnī vimohaka !.. 5 jaja nyttamahārambha krūdāvikṣothadāruña 11

Victory to the Lord who, in the forest of daru-trees infatuated the spouses of the sages; victory to the

Lord who, even at the beginning of His great dance, sportively shook all the worlds and appeared dreadfel.

Lord who, even at the beginning of His great dance, sportively shook all the worlds and appeared dreadful.

. jayograrūpasarambhatrāsitatridashāzura ! jaya Krūrayanendrāsya darsitāsiksunirjhara :

Victory to the Lord who, in the guise of Bhairava with his frightening gestures alarmed both the celestial beings and the demons ; victory to the Lord who showed the

Victory to the Lord who, in the guise of Bhairava with! his frightening gestures alarmed both the celestial beings and the demons ; victory to the Lord who showed the

Victory to the Lord who, in the guise of Bhairava with his frightening gestures alarmed both the celestial beings and the demons ; victory to the Lord who showed the

torrents of blood in the face of Ravana, the king of the heard hearted demons. :

torrents of blood in the face of Ravana, the king of the hard-hearted demons.

: 7 .

jaya vīraparis panda daxṣa yajña- vināśanai jayādbhuta-mahalanga- samsthāna - bala garrita

Victory to the Lord who, by commissioning Virabhadra, annihilated the sacrifice performed by Daksa ; victory

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to the Lord who appeared proud by manifesting Himself in the form of a great coloumn of blazing fire.

jaya sueta nimittogra mityudehanibātana i . jayāśeṣa sukhāvāsa – Kāmamokita sailaja 1

Victory to the Lord who, on the ground of benediction towards Svetamuni, knocked down yama, the god of death; victory to the Lord, by whom the daughter of Himālaya, Pawatt, was made to fall in ardent love which is a source of all- happiness.

Alternative reading :

Krūragajendrāsya.

TOU

jayopamanyu santāpamohajala tamohara i a jaya patalamulordhva lokaloka pradanaka .

Vistory to the Lord who deprived of the fatigues of benance , web of delusion and the spiritual darkness : of Upamanyu; victory to the Lord who, at the termination of each Kalba , consumes the worlds of lower regions i from Kālāgnirudra Bhuvana), the earth, the worlds of middle regions and upper regions i upto Satya loka.

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and devours even the invisibles also.

. Notes

mohajala - the five kinds of constraitis which are

the effects of delusion. They are us ignorance cavidyā);

ily egoity casmitta), iii) desire C raga) , civ) identiﬁcation

cabhinivesa) and ( aversion c dveṣa).

aloka - This refers to the regions occupied by

lte eight kinds of celestial groups – Paisāca to Pilāmaha.

See the Sārikhyakarika, verse. 93.

The term dahaka & implies all other four

activities - creation, maintenance, obscuration and grace

yet

bhaktasya mama fhitasya sivajñānaña parann vada i

O Lord! I am your devotee and I am frightened

yadavāpya nanāssarve muktimāyanti kevalām o

c with le hayands of continuous transmigration). In order to annihilate this fearness kindly import to me the

Sirajñāna by obtaining which alone all the embodied

Sivajñāna

souls are relieved from the bondage and altain the

souls are relieved from the bondage and attain the

final beatitude

Sivajñānam:- Siva - That which accomplishes omniscience

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and omnipotence; jñānam - scripture : Generally, stojñāna means the Swagamic scriptures. The terna jnana is very often used in the Kiranagama to mean scripture.

St Bhad "suvajñāna padena kaula mahāiratādi nināsch" (KV..8).

Shaxtasya mama bhitasya :-

" bhajatēti bhaktak sevakak i bilhetetica bhitah t tasya yadyapi dīksayā samsāraffitatiam apakūriṇáń, talkāpi nityanaimittikādi Karma.cottitativat- anus teyam testosterone tadanunāstane vibaratanistāneva punarabi samsārat- bhitatuamāstyeva ! .CKV.p.7)

11-13

Bhagavan -

evamukto harnak brāha brasphuraccandrasekharak).

Shadrametat-tayć prztham śŕznu jñānam mahodayam I Kīrāṇāxhyām mahatantram pāramstā suxnabradom

Barwānugraharana subiram padārthoyotakan sbhutamu paśu- basa- batijñāna - vicāna - prati pādakam i kriyâ- caryā - samobetam yogabruti- biarāvahame

Thereupon, the Lord , having been implored by Garuda, shook his head resplendent with the crescent and sboke these words : " What is requested for by you is auspicious one. Now

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9 impart to you an important and great sūvajñāna

( Sivagama sastra), it is capable of bestowing on the disciple

The greatest and perfect accomplishments ( siddhis), the

name of that great Scripture is the KIRAṆĀGAMA. St

procures for the aspirants to highest kind of the nectar of

Pliss; for all people irrespective of castes it rewards with

liberation, it is devoid of discrepancies; each and every.

word of it is full of clarity and sense ; it imparto the

knowledge of basie, pāśa, beti , jñāna and vicara ;

it also explains with equal stress about kriya and carya;

the greatness of yoga is set forth in many of its chapters.

Notes

verse il :: Bhattā Rāmanakan!ha takes the eleventh verse

to be the primary aphorism because of its statement form

e pratiña rupa). Similary, he takes the first verse of

The second chapter of the Matanga - paramesvarāgama

to be the primary verse. Generally, a statement C pratijña)

should include all the following characteristics : name

and form of the scripture, enumeration of its contents,

authenticity, rightful claimant, competency for ine

study of the scripture, the relationship of the teacher

and the taught and the fruits derived from the study

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of the scripture: A close study of those verses (11-13)

will show reveal the fact that the above mentioned

characteristics are suggestively enumerated.

Verse 13 :- ci) pasu - Ihree kinds of souls, cii) bāsa -

three kinds of bonds on the basis of which the souls are

classified into three; (iii) Pati - the Lords of pure maya

and impure maya; (iv) jñānam - Sivasakti ; ( vicāra -

investigation

The section which deals with all these five fold

subject matter is called the vidya- pada or jnana - päda.

The Kiranāgama expounds, six-fold subject malter -

:) pasu , ii) pasa , iii) pati, iv jnana v vicara and vi) the

section dealing with Kriya, carya and yoga..

Garudah -

yadyeva bāzustabāt - Kūdrso braddhyāte ratham 1

mucyate kalkamārchyāhi Sandēha - viniurltaye

Garuda :

What is the nature of the soul which is thus told

c to be one of the six categories expounded in the scripture)?

How does the soul. get entangled in bondage ? How is it

released ? Kindly impart to me in order to dissipate the

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doubts concerning the soul.

Garuda's doubts concerning the soul are due to the

various views posited by Saugata, Cārvāka, saṅkhya ,

Naiyāyika , Vedāntin , eto. Jaiminīyas, Pancarātikas, etc.

CkV. pp. 14-15).

Bhagavan -

pasurnityo hyamurto s jño niṣkhiyo ningunos prabhuk !

vyāpī mayodarāntasīlo bhogopāya - vicintākak .

The Lord said : .

The soul is eternal; it is without form; it is with

limited knowledge and action; it is without attributes;

it is without lordship; it is pervasive. It has its existence

in the middle and upper regions of mayā; and it is

of the nature of contemplating on the means of enjoymento

Notes

TUO

mean

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This verse succintly states the nature of the soul as considered under three groups - vijnana Kewala, pralaya - kewala and Sakala - Seven essential characteristics of the soul are set forth from seven stand points varying from cāwāra to Pārcanatia.

is the soul is eternal in the sense that it has no origin even though it passes through different states limited by time. This new is to refute

The Buddhists who consider ita soul to be momentary and consequently

perishable. (ii) The view that the soul is without form is to rebut the Theory of the materialist who identifies the soul with the body.

The scul exists as different from the body and the senses:

(ili) In stating that the soul is ajña, the Agama does not mean that the soul is completely ignorant. Since its knowledge is shrouded and impeded my mala , it is said to be ajña. The implication is that the soul has limited knowledge. This view is to refute the Sankhya conception of the soul. (iv) the soul is niskriyāk in the sense trat it is with limited action. Jo be intelligent and active is the nature of the soul. Since the soul's conative power is manached by añara mala, it is with bimaid constrained actions. But it is not absolutely action less. This view also refutes the Sankhya theory ..

(v) Nyaya-vaisesika holds that lead the soul is endowed with

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nine attributes like buddhi, sukha, etc. & Io disregard this

view it is stated here that the soul is without attributes

Lee To Taltira. sarigraha, vesse 28 and Aghiora Sūvācānya'
Lee To Taltira. sarigraha, vesse 28 and Aghiora Sūvācānya'

Commentary thereon.

KV, p.16 :
KV, p.16 :

(Vi dhe Sarrikhyas hold that the soul is always independent.

This view is rebutted here by stating that the soul is to

without lord ship c aprakstu). It is not independent and

it is always guided by God. criii) If the size of the

soul is variable with the size of the body as the Jainas hold,

then the soul is liable to contract and expand and thereby

to undergo tranformation. But mutability is possible only for

inert substances. In order to obviate these improbabilities

it is stated here that the soul is all pervasive. "

This verse suggestively speaks of the plurality of the souls,
This verse suggestively speaks of the plurality of the souls,

by saying that the souls exist in the middle and upper regions of

maya and that they are after the means of enjoyments. The

soils existing in the middle and upper parts of maya are

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respectively. The pralayak alas and the vijnanakalas and the thie souls contemplating on tōe means of enjoyments are

sakalas 4

See the Sataratna sangraha , verse 19 and its commentary thereon. and the Taltoatraya nirnaya , vesse 3 and this Aghura śivācārya's commentary.
For more details ; see # KV. bp.17-12

16-18

tasyāsuddhāsya sambandhaḥ samāyati živāt- Kalā 1 tayodbalita sāmarthyō vidyādyōtita-gocarak rāgena rañjitassāpi pradhanena gunāḻmanā 1 buddhyādi Karanānīka-sambandhāt- baddhyakē pasuki talō niyati samā lēgat - svārjītē viniyamyatē .

Jo the soul associated with impurity' c mala), the bondage of kalā tattura is brought about by Siva (through Anantesvara). Because of the bondage of Kala, lhe conative power of the soul is manifested c partially); obscuration being partially removed by Kala tattura, the soul then

Kālena Kālá sankhyāna - kāryam - Progavimohitaḥ .

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Comes under the influence of vidya taltira. Dhen the soul

À chained with rāga tattia which induces it to be the feel

intense attachment Again the soul is bound by avyakta

which is in the form of its gross worlds and in which the

trice guṇas ( Satva, nejas and tamas) are latent. After

the bondage of ayakṭa , buddhi taltira and other talturas

like sensory and conative organs bind the soul. Then

the soul which is phenomenalised in this way for empirical

experience becomes restricted by Med niyati tattice. Because

of the bondage of niyati taltura, the soul is confined to

the fruits of its own Karmas procured by it in its

previous fielto. Through Kāla faltira which is reckoned

mie

as long after'c ciram) and 'near future ' c kribram),

The soul gets deluded and experiences pleasures and pains. 12

... Notes . .

the sequence of bondage. is explained in these versos.

Though the role of Kāla tattura to is lastly mentioned, it

is not the last evolute of impure mayā . In fact, it is the

first entute of impure maya. The order of the entutes of

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imbere maya are : Kāla, niyati, Kalā, vidya", nāga etc....

Since Kalā , vidya and vāga are of direct consequence to the

soil they are mentioned first. Kāla taltra and niyati tallia commence their operations only after the eislution of other faltwas Cheration upto rāga tallia ).

To understand the evolutions of these taltias, subtle differences between these tallvas triter and the functional characteristics of these tattvas , following wores may be

Consulted : i) the Matangapāramešwaragama cuidyā pāda) with Bhalta Ramakanth as commentary. i). Dhe Pauškaragama (ch. )

with Umāpati Sivācārya's commentary iii) the Livāgra bhāsya.

. and ciul Sin the Mapadiyam

by Sivajñāna munivan. c ,

ana munivar

evan tattirac kalābaddhak - kiñcijño dehasañyutah,

In this way the soul which is bound by the chains

mājābhoga - parișvalktastanmayak - sahajāvrtak,

of Kalā and other tailtoras C and its essential nature

In this way the soul which is bound by the chains

of Kalā and other tailtoras C and its essential nature

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being den debased ), gets associated with gross-body

and becomes possessive of limited knowledge and action

Gbscured by the innate impurity mala, the soul becomes

deluded under the bondage. Of māya and its evolutes.

The act of misconceiving the not self as the self

becomes its own nature. x

. Notes:

. How iñe soil is enodowed with subtle and gross bodies

is noted in this verse. When the soul is bound with talturas from

kala to prthur , it becomes endowed with gross body and thereby

its knowledge gets delimited

Uttar māyāni zamastho s nur nizadosa tiraskatak, yāti tanmayatări tesu māya thogese rañjitch

The Swayambhūvāgama.

20 [a]

tatah sukhādikam kṣtsnam bhogam bhūriste svakarmatah

After ite embodiment, ithe soul experiences all pleasures

and pains which are the consequences of its previous

good and evil deeds.

20 (6) – 22 (a)

Same Karmaṇi sañjāte Kalāntara vāśāttatak

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toura Saktinipātena guriṇā dīkṣito yadā i

Due to the passage of time, when equality occurs

samrajñassa sivo yadvat kincijñatia- vivarjitak »

in the Kāmic influences of the soul, the impetuous

sivatia- vyakti-sampūrnassamsārī na punastadā i

descent of grace occurs cas a consequence of karma- sāmya). On the ground of the descent of Sarti,

when the soul is initiated according to the grade of Sakti pāta by a preceptor, the soul gets over its limitedness and becomes omniscient like Śiva ; thereafter

it is not fettered by the bonds; it regains its own essential nature of sivatire It does not get again plunged in transmigration

. Notes

The difference between die kinds of initiations is

implied here. If it is of 'sadyo niwāna dīkṣā, the soul is

disembroiled from its limitedness. It altains. omniscience

and omnipotence. If it is of oud asadyo nirwāna dirsā, it

gains its essential nature of sivatura , only after schedding

ito gross-body.

PACH) - 23%

evan kramādvibaddhassan mucyate Rramayogatal ll. 1

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Kevalaḥ sarcalaḥ śuddhaḥ tayavastas puruṣeh smytaki

The soul in the sakala state being bound by Kala and other tattwas in due order, is noleased from the bonds in the order cof karma- sānya, malabaripaka, śartinipāta and dikṣā). The soil is said to exist in three states: Kerala, sakala and suddha. The soul whose essential nature is intelligence itself and whose bondage is due to mala gets release on account of the grace of the Lord who is essentially and eternally free from mala. Thus the nature of the soul is expounded to you. What else do you want to be imparted ?

malinaturāccitermoksak prāpyate nirmalācchivāt

pasurevam vidhah proktah Kimanyat paripnechasi 11

. The soul in the sakala state being bound by Kala

and other tattwas in due order, is noleased from the bonds

in the order cof karma- sānya, malabaripaka, śartinipāta

and dikṣā). The soil is said to exist in three

states: Kerala, sakala and suddha. The soul whose

essential nature is intelligence itself and whose

bondage is due to mala gets release on account of

the grace of the Lord who is essentially and eternally

free from mala. Thus the nature of the soul is expounded

to you. What else do you want to be imparted ?

1 iti srimat-kiraṇākhye mahatantre vidyārtāde

pasupatalah braltamak

(this is the chapter on the soul, the first of the

Knowledge- section of the Kiranāgama mahatantra)

1 Notes

The release of the soul is brought about in the due

order. Considering the indications of the maluralion of the soul

te breceptor accomplishes for it proper initiation

***.eccome

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Im the Kevalavastha , souls are enveloped with mala

In the Kevalavastha, souls are enveloped with mala

and they have no body of any kind. They exist along 16

and they have no body of any kind. They exist along with 16

with anava, having all the characteristics of that impurity

C mala).’ In The Sakalāvastha , souls experience

C mala).’ In The Sakalāvastha, souls experience

Whatever is meted out to them according to their

precious Karma. Som this state souls are parviscient.

precious Karma. Some in this state souls are parviscient.

So they are limited to experience one thing at a time.

Souls are endowed with five kinds of bodies all arising

from maya . . Karana, kañcuka, guna suksma and

from maya. Karana, kañcuka, guna suksma and

sthula are the five kinds of bodies with which the souls

become associated.... In the suddhāailta, lhe released

become associated.... In the suddhāailta, the released

souls experience the eternal and ineffable Bliss

granted to them by the Lord ?

granted to them by the Lord?

.. Bhalta Ramakantha's explanation for these states bears

a new light. He says that kevala means Pralaya Kevala

and viñana kevala ; sakala means the souls under

and viñana kevala; sakala means the souls under

bondage, and the Suddha means those who are initiated

and exist in the embodied state and those who exist

in released state . . .

in released state...

. The last verse indicates that Lord Siva is

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Anadimukta and the released soul is adimukta

She Saionezibro kabani Hease-444 the Sirajñāna siddhyan, subarckam
the sixaneri Prakasam - verse 144

:19:3:38

7 Ebrid, verse 145

lic

ATHA MĀYĀPAȚALAH

Then, the chapter on māyā

C Then, the chapter on māyā

Garudah -

tvayātmā malinah proxṭo nirmalak kila śarikara 1

nimittamanayo - brūhi śuddhāśuddhasvarībayo il

Garuda :-

... Has it not been previously declared by you that the

soul is beginninglessly associated with mala and Lord

Sankara is eternally free from it? Of it is so, kindly

explain to me what is the cause that occassions the pure

and impure nature of the Lord and the soul respectively ?

Notes :

These questions are raised by Garuda on the basis of the

statement tead previously declared by the Lord o basé batalah : 23

Every,

effect has a cause behind it. So what is the cause for the state of

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purity and impurity of the Lord and the soul respectively.

'na hyahelich niyamo yukta '

On the basis of this logical order, he demands the

Reasons.

2-4

Bhagavan -

The Lord said:

anādimala sambandhār - malinān- anau sthitam i

The nature of being impure is in the soul because of

anādimalamuktatvan - nirmalatvam sthitam sive i

its beginningless association with mala and the name of

ādimatram yadā siddham nimittaṁ Kalpyate baterako

being pure is in Siva because of his sternal disassociation

idžgrūpan slhitam tabhyān suddhāśuddhaṁ yathārtatak »

from mala. A motive is fashioned behind a phenomenon

visuddhasshātikami Kasmāt Kasmāt tāmiam sakālikam i

Yattiás smin-na-nimittaṁ hi talha naiva sivatmanok"

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only when it has a commencement at a particular time. The nature of being pure and impure truly exists in Siva and the soul respectively. on what ground the crystal is exceedingly bure ? Similarly, on what ground ita cobber is mingled with verdiris ? Reasons for this pure and impure quality of crystal and copper cannot be set forth. Even so, there is no ground for the purity of Siva and the impurity of the soul.

Notes

from these statements

Grly for an incident or a tṛing which has a beginning at a particular time, reasons are set ferlit : ( ādimato hi vastuvo nimittamanvizyale – kV. p. 24). Idagrüßam - the nature of being bure and imbeere : Bhatta Rāmakamatha deduces that since the association of mala with the soul is beginninglen, mala also . also to be considered as beginningless. Mala is an innate imburity ; it is not an adventitious one.

5-6

Garudah -

Kinnimittam punarbaddho bandhernātmā Kalādinā i 19

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sa māyāntangatah prokto vyāpakaścaī turyā vilho

vyāpakatvāt sa sarvatra slito mayodore Katham

paraspara viruddhatvat - kahemetat - Phavisiyati

Garuda - ..

When the soul is already bound with mala, for what reason the soul is feltered again with the bonds like kalā latura, etc.? More over, it has been said that the soul exist in the interior of māja: G, Lord !, it j also told that the soul is pervasive. Because of its pervasive nature, the soul should present itself everywhere. Then how could it be possible for the soul to exist in the interior of mayā ? Since these two statements are in mutuel opposition, how does it happen for the soul to be perasive and at the same time to be in the interior of maya ?

Notes.

There are two kinds of reasons — < iKarama nimittaa and prayojana nimitta. Both the reasons atte demanded here for the souló bondage.are demanded here. When the soul is already impure

why should the soul be again feltered with multilides of chains like kalā tallia, etc.Garuda norises the second oljection considering the brevious statement: 'vyabī mayodarantaslhoc basubatala.14).

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Noles

these verses, answer the first question as to why does the

Sorel get feltered again. For the altainment of release, souls 2

mala should be extirpated to effect this soul is

provided with body according to its menit and de-merit.

If the soul is not provided with body, there is no place for

the experience of bhogas and consequently no place for

the disentanglement from the bonds of maya, karma and mala.

Gn account of mala; the bondage of Karma and māya' secuns :

Dhe ninth verse indicates that even bralayakalas and

vijñāna kalas are froided with food frogas and bodies.

The analogy of dirty garment to explain the

soul's bondgage appears in many of the Āgamic texts.

The Sivajñana siddhiyar c. .. takes up this analogy

and explains the basic purpose for the provison of all the

tattras. While the Vedic texts declare that the Lord sportively

creates all these worlds and sportively executes all other

activities, the Agamic farlo o penetrale feuther and affirm

that even his sportive activities are meant only for the

release of the souls. He does not engage Himself in aimless

sportive activities. Removal of the pollution of the soul is

His brime motive. See the Paripuraṇānanda bodham, Cvesse 49.

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māyodaram hi yatprontam

That which is said to be the interior of maya' is verily the part nanging from kalu taltira to prithivi talttura.

tasminyaśca layak broktam

The statement that ! in that interior part of majā the soul abides' really means that the soul is provided with subtle body constituted by all the thirty taltwas from kalā to prther as discriminated from the gross-body. (so there i no contradiction).

TOON

Kalā dyaramī gocaram : 2 cm

sūkṣmade ha-vivakṣayā.

Garuḍah -

tuajā s nādicmalak prosto māyeyos syā ss tomanos pī vā

It has been told by you that mala is a beginningless impurity. 98 it of the nature of the evolutes of maya ?

gunastadvyatini kto vā malo frūhi Kimatmarah v

or is it the ignorance of the soul? Or, is it an attribute of the soul different from ignorance ?

Garuda .

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Kindly explain to me, of what nature the mala is.

See the Pauskarāgama , TV, 106-107.

.........................................

....

by various systems

Note:

An amblified discussion on the nature of anava mala' starts from These pertinent questions verses

Different systems hold different views on the shrouded kee and imbeded natine of the soul. Some say that anava mala is nothing but bhrantijñāna, for some others it is the absence of knowledge & More over anava mala is characterised as darkness of the soul, as an attribute of the soul, as avidyñ arising out of krakrti, as maya and Karma and as Sirasakti.

Here, Gauda naises three questions from the

Page 26

stand points of Sarikhyas, Naiyayikas and Advaitins.

Similar objections and refutations are set forth in the

Matangapārameśvanagama also c. chapters 7 and 8); also,

in Ito Paus kanāgama ( I ).

ana

Tv- 15

Bhagavan -

The Lord said:

Bahajos nor malo māyākānyarn - āgamino-malaki 24

mala is the innate impurity of the soul. Maya and

mayā no monine prokta svataḥ Karyah prakasika 1

ito evolutes Cand karma) are adventitious impurities

yatak Kramena samslisto caitanyodyotikātmanaki

of the soul. It is said that mayā does not delude the

malaña vidāja cidvyaktineradese lavatyanok !

sthita prakāsikā kāryān - mohakatvena samisthitā i

soul. By itself, it is essentially of illuminating nature.

brakaśo vyaktiśabdena mala saldena caurtekīn

vyaktiryānornalạḥ pronto sbhuta-dipāndhakāravati

When the evolutes of mayū adjoin the soul cin due order),

māyāpi mohinityūrtā vīsāya s svāda Phogātah

Page 27

majā is capable of effecting the cognitive power of

the soul. Because of its association with the soul,

malas tacuration is partially unveiled and there occurs

a partial manifestation of the illo intelligence of

the soul. Māya partially manifests the knowledge of

the soul and mala exists exhibiting its nature of

obscuring the soul. By the word 'vgarte, it is meant

Klumination C manifestation) and ly the word 'mala',

it is meant obscuration - Ċ which veils itself and the :

essential nature of the soul). Māyā and mala

c which are the limiting adjuncts of the soul) are to

like a bright lamp and darkness respectively. Sometimes,

mājā also is termed mohini , because it affolds

multitudes of enjoyments c through its Phuvanas) and

makes the soul to experience the worldly concerns.

Notes

The difference between mala and mayā is

clearly explained in these verses. These refute the

Sankhyas who hold that only mayā does the double role of

veiling and unveiling. While āṇava is an innate impurity

māyā is an advenlitious · Bolt āṇava and māyā differ

Page 28

in character and functions. Māya and its evolutes help ito soul, by, standing apart from it, by partially manifesting its Cognitive , conative and affective actüilies. But anara obscures the intelligence of the soul.

yatra yatra sthitasya surakarmaphala hetutak, 26 mayottham bandhamani tasya sanimittam pravartate

Wherever the soul exists, it gets bound by the tattwas evolved out of māyā in conformity with the fruits of its own karma. The perseverence of mayā or an active part taken by the soul in empirical affairs is due to Karma

yatra yatra.. ile in the worlds of kalā taltua to by/Fivt tallrā shī verse notulós the view that karma may be taken to be the cause for the souls manacled condition. Karma is the cause only for the bondage naised lōuga maya ( mayollhami ) :

anādimala mixtasya sivasyāpi na kim bhavet, tasmān-mājā malo naiva vyatiriktak sayurlitah

. (of mala is not considered to be the cause for the

Page 29

bondage of maja and Karma) why does not this bondage of mayā and Karma occan to the Lord also usho is eternally free from mala ? So the existence of mala is different from that of mayu and Karma and its existence is real established through inference.

Notes

This verse proves the existence of mala slating that fondage og Karma and mayā occurs only to the soul which is ofscured by mala

See the Pauṣkaragama c ch- Vi ) : 27

18 ..

māyā kāyam samastan syāt - Ruto s nyat-sahajo malaki

ātmaturan tatpasutvam syāt pasurabyadhva madhyagah

If it be asked that since all the bonds are only due to māyā , where is the necessity for another innate impurity mala, the answer is that only the existence of mala necessitates the bonds of Maya and Karma · Pasutia

.. the state of subjection to mala) exists in the soul and the soil in its turn C is forced to be in the cosmic path of adhia. .

. 19-20

proxto yena matastena malastad.bhinne- laxṣamah!

paśuturamalamajñānama tattiraskārakań tamah..

Page 30

avidyāorti mūrcchāśca paryāyāstasya cod coditaki sa cās vidyādi - baryāya bhedaissiddho mate mate v

By what has been said above, it is to be noted that There exists mala having different characteristics. The innate impurity of the soul is denoted by different names - basutera, mala, ajñāna , tī raskāraka , tamas, avidyā, aorte, mūr ccha, etc. Even in other religious systems the impurity of the soul is established and designed by different synonyms like avidy a , etc. 28 Molas

.. These verses suggestively speak of the difference.

belween ānava mala and avidyā. Avidyā, according to

between ānava mala and avidyā. Avidyā, according to

Saiva siddhanta is an altiibuli of āṇawa but not an attributo o the soul

Saiva siddhanta is an attribute of āṇawa but not an attribute of the soul

21 - Brocas tatsadffavāt pasuń pāxyah Sodhyo bodhyo matastoriche pāśyādi-urttaya yāstur tasya bheda vyavasthitahv male sati bhavatyetat Shok taturam ca na kevalam

Because of the actual existence of mala, the soul is in a state of bondage, on the same ground the soul is necessitated to be consecrated through initialēn) and instructed C through scriptures). Thus it is strongly held

Page 31

in Saiva religion that whatever exists as effect and

action of maya, etc., its existence is only for the removal

of the obscuring agency mala . C other schools do not

consider the nature of andyā un from the same

stand point). Only due to the existence of mala, maya

and its evolutes proceed to bind the soul. The experience

of pleasure and pain does not occan of its own accord

cand mala is the sole cause for the power of

experience - Shortítere). Notes

. sodhyah : The soul which is rendered impeject by mala is to

be sublimated through dūšā; bodhyah for the same reason it is

to inculcated by the preceptor .; matasticha :- that is here in this

Souiva religion ( Parameswara Darśana).; bheda - for the sake of removal.

.. The power of experience occurs to the soul only due to the

existence

mala. It is to be noted here that mala is the nimilta Karana of

broktitia

22b- 23 a.

Gamḍah

yadyevanin sanithitaḥ pāśyo malos sya paśu sangatah !

Page 32

ātmanah kiń na dharmos sau yurtirah kalbyalê malaki

Garuda -

. If it be in this way, that the soul is in a state of

bondage and its cognitive and conative powers exist shrouded

because of its beginningless association with mala, why

cannot it be taxen that ignorance it is an essential

nature of the soul ? Why should mala be inferred

cas if it is innate to the soul)?

. This question is naised from the stand point of Nyaya-

Vaisçica. The followers of Nyaya- Vaisçica say: " In the beginning

He soul was deutid y intelligence ; it has to ignorant. Afterwards it

belecame intelligent. We need not infer. that the ignorance of the

Soul is effected by mala . (KV:p.42).

2366)-26@)

Bhagavān

ātmanos nādi- sambandhāddharma ityupacaryate v

Katham tat - jñānayuktatvat - afrānagunatām gataḥ ,

tasya dharmo na dharmature barināmaḥ sphuto bravet

Page 33

ciddharmaḥ puñsi no dharmo yadi syat barināmavan i

The Lord said:

exasmin buryate jñānam anyasmin tattewhitam o

Since the soul is beginninglessly associated with mala; it can be figuratively said that the soul is of the nature of ignorance.

parināmo s citah broktak cetanasya na yujyata i

If it be said that the sorel; after shedding off, its ignorance, becomes intelligent,

Then how does that ignorance get effected in the soul?

C there must be something capable of effecting this ignorance).

Only in the nature of mala and not in the nature of the soul there distinctly occurs maturation.

C. The soul cannot get matured because the nature of the soul is consciousness.

If this is not so, then it would mean that the soul is mutable.

C heilh the waring off the botency of mala) knowledge gets consummated in a particular soul, and to the extent of mala's veiling power, one's knowledge is concealed.

Mutability is tenable only for inanimate things for the intelligent soul, mutability is rest to be considered.

Page 34

dharmah - svaliowah i possessive of the nature of. El

If it be said that the ignorance soul becomes

intelligent, then there occurs the defect of rupantara

pariṇāma'

"ajñānātmanastie tasya jñānābtiyugamah, sbhutameva.

nūbentara parinamalh syād- āmalakāderiva.". CKV..44)

The soul cannot be considered like fruits and trees in

which this kind of 'nepantara parināma' takes place.

Fulhamore, if it be held that the soul well in the

beginning, ignorant, then it means that the soul

in a subjected to mutability. And what is the cause that

effects this ignotance ?

ekasmin kūryote jñānam anyasoun tattīrshitam :

Bhalta Ramakant has explanation is as follows:

"ekasmin neūpādau visaye jñānamitpadyak , anyasminslu

nasādē (2) utpannamabi nestamityevam Pravadēfirişyale.

yatastatasca rūpāntara farināmo s syātmanak!"... CKW.6.45):

maturation takes place only in the potency of
maturation takes place only in the potency of

mala. cf. Talta prakaśika, verse 9, Aghora Sivācārya's

Commentary.

Page 35

nna

26c&)- 27 cm

Gauḍah -

tayoscanādi sambandhat - vislaso na vibhutiratak

. sahaja brakṣaye prapte tasya rāso na kim bhauet!

Garuda -

Since there exists a beginningless relationship between the mala and the soul, if it be said that mala is severed from the soul, then it would mean they are not of pervasive nature. When the destruction of Mala which is connate to the soul occurs, why does not the destruction of the soul also occan?

Notes -

Garuda naises here an objection based on the same view as of rupantara bariņāma. Since the soul and mala are beginninglessly co-existent, an and mala in concomitant with the soul, it is impossible for the soul to be severed from mala : If at all it is separated, then in that case

Page 36

also the defect of 'respantara pariṇāma' occurs to the soul. Moreover, mala and the soul being pewasive tus pervasive Selle existents cannot be seperated. Destruction of mala entails the destruction of the soul also

also the defect of 'respantara pariṇāma' occurs to the soul. Moreover, mala and the soul being pervasive thus pervasive Selle existents cannot be separated. Destruction of mala entails the destruction of the soul also

27 (6) - 29

Shagaran -

vilhorabi malasyā sya tacchakte Kriyate vadhah 11 upāyācchartisanirodhak Kriyate sta totta male yathāgner dōhikāśaktirmantienāśu nirudhgatel taltā tacchakti samodhat - vijuxta upacaryate ! tam Katera Sakti samodha Kriyate thavanikskhah

The Lord said : Though both lite mala and the soul are bewasive, destruction is caused only to the potency of mala; by means of mantra and dēksā 'ite complate destruction of the capacity of mala is effected here. Just as the scorching power of fire is arrested by the power of mantra (and not the fire itself), in the same way, the complete destruction of the virility of mala is effected It is figuratively said that the soul is severed from

The Lord said

: Though both lite mala and the soul are bewasive, destruction is caused only to the potency of mala;

by means of mantra and dēksā 'ite complate destruction of the capacity of mala is effected here. Just as the scorching power of fire is arrested by the power of mantra (and not the fire itself), in the same way, the complete destruction of the virility of mala is effected

It is figuratively said that the soul is severed from

Page 37

mala. c The implication is that the soul is released from the bower of mala). Having effected the destruction of the power of mala , the soul is illumined to be indifferent towards worldly. altachments.

Notes:

Anara mala is one but it has infinite capacities .......

It is only to the botency of mala that the destruction occurs.

As such, it is true that rep rupantara pariṇāma' takes .

. place to only in the nature of anava mala but not in the soul.

bhava nisbn hak - Kwotha nāgādi nahitah, kerusah, kriyale i parameswaren ai CRV. 1.47)

30-33

sahajā kālicā tāmre tatkṣayānna tatkṣayak i yadvattāmre Kṣayastduat puruṣāśya malaxṣayah ! yalñā tandula- Kambruke praksīne spi na tatxsayah!

vizasambandhini-aktiryatkā mantrair-nirudhyate 1 tathā no tadviśam kṣiṇam evan puñso malaxṣayak !

bhalam katakavyksasya Kista Ksiptam sakaluse jale i Kurute saxtisamodhan kimi ksipatyanyato jalāt 1

sirajñānań tathā tasya saktisañrodhakārakam ir

Page 38

when the destruction of verdigris, which is connate to the cobber, takes place, there does not occur the destruction of copper also. The destruction of mala which is connate to .

the soul is as same as the destruction of green rust of the copper. Even though there occurs the destruction of husk of paddy grain, the rise as such does not get destroyed.

In the same way as the power of poison alone is curbed by the mystic bower of mantras and the poison as such does not get annihilated, so also only the potency of mala is destroyed. If the seed of kataka-tree

is thrown into turbid water, it removes its .

and makes the water clear. What else is rid off from the water except its turbidity ? Even so, śivajñāna effects the removal of the potency of mala. . 35

S Notes:

Muddy water analagously stands for the impure soul. The seed of Kataka_tiee c cleaning out - blant) stands for Saxilinipata or dicsā which leads to Sivaynana. It may appen that

the Kiraṇāgama employs too many analogies superfluously.

Page 39

Since each analogy is indicative of a distinct characteristic of the removal of the potency of mala, these are not copiously .

furnished. The copper analogy shows that the soul, severed from the power

of mala continues to exist without the co-presssen face of mala; the huesk-lice

analogy shows that the disentangled soul would never come into contact

with anava mala; the poison - mantra analogy indicates that anara mala

awaits the chance to show its influence over the mala-relocased person

The clearing neut analogy shows that the partijñāna of the soul always

keeps down the potency of mala. 34

sospi Proktitia-bhāvena larsyate basusargatah tadalhasanna Shortitvam ātmanak pratipadjate

iti snímatxināṇākhye mahatantre vidyāpāde māyāpatalo durtiyaki

Even the existence of mala in its association with the soil is seen in its inclination towards the state of enjoyment

C Shoretrtea). It is expounded that if mala is absent, there does not occur the bouver of experience clhostytua) to the soul.

¿ This is the chapter on māyā, the second of the knowledge- section of the Kinanāgama mahālantīa]

Page 40

ATHA KARMA PATALAH

Then, the chapter on Karma

Garudala -

Shoktatua malataḥ prostar- abhilāsam-na kim lhavet ,

Se ca ragāante Shogo bhiostrtie ca malena kiṅ 11

Garuda -

. . It is said that thoktitia is due to the existence of mala. Why cannot it be taken that it occurs due to raga tattera ? Moreover, if it be said that without rāga taltera there is no place for enjoyment, then what is the use of having mala as the cause of bhoktitia ?

Notes

This question is naised by Garuda on the basis of the statement annunciated earlier : " nāgana rāñitāsyābi (Kisan pāśe pałala : ! ; abhīlāṣa, here meam rāga tattra: What is the necessitin for both mala and rāga tattura ?

. h - 3ca)

Bhagavān -

bhortaturam nāma yatproktan anādi malakāraṇam u

abhilasastanau satyam sā tanuk kena heturā ii

Page 41

rāgospi sanimittatrāt - praurttah puruṣasya tu i

The Lord said :-

Verily, what is said as bhoktṛtia, is due to a

primary cause mala which is eternal. If it be said

that desire or altachment c. abhilaṣa) exists in the

embodied soul, then, by which reason the soul gets

embodied? ( There should be some reason for its 3?

embodiment.). So, even the nāga tallra exists in the

soul due to a cause. . .

.Nolo.

. Rāga taltra manifests the affective energy of the soul

and causes the incidence of attachment. Best even this

naga tata presupposes a primary cause and that is mala.

- 4 cā)
- 4 cā)

caunya hi būjamāveksya yath nigala bandhanam. I

Taking into consideration the act of theft, one is bound

tathā paśutiramāveksya rāgataltira bravartate

with iron chain. Likewise, rāga taltura proceeds to

Taking into consideration the act of theft, one is bound

with iron chain. Likewise, rāga taltura proceeds to

Page 42

bind the soul on account of mala only

Notes i

bijam - here, cause ; neason. Con account of theft only

(or such other crimes, the act of chaining a person

c thief) takes blace. A person who is fise from criminal

accusations cannot be arrested. Even so, nagā tattura

proceed to bind the soil which is enfeebled by mala :

con account of basutuse only, rāga taltura Oberales.

466)- 6 ca)

etasmādasya Phortstoran tamurbrogo s nya Pretujak |

paśutvena hi bhoktytuar māyābandhastanusthitahi

sukhadukkatmako bhogah Karmatassamssthitah paśok il

. nânyathās sya vinindistam bhoga-broktitoa- bandhanane i

only because of mala, bhoktṛia exists in the soul. For

the embodied soul it's grosse body and it's enjoyments are

the effects due to other causes. Verily, the power of

experience is due to basutra c mala); because of the

bondage of mãjā , the body of the soul exists. Bhogas in the

form of bleasure and bein are due to karma of the soul.

In no other way the relationship between enjoyment and

lte bower of experience c Shortylia) is ascertained

Page 43

6(6) 7(a)

Garudah - ..

yadetat-kaima deveśa prontam bhogaribandhanam II

Karmārjanań stanau satyāí srstikāle tanush Kutak!

Garuda -

Gh; Lord of celestial beings! This bond of Karma

is said to be the cause of enjoyments only an embotied

soul can earn merits and demerits of Karmas. If 880,

whence it was the body furnished for the soul at the

time of first creation ?

Noles.

Only for the purpose of doing away the consequences of Kanmas,

a particular body is given to the soil. If it is so , on which account

its body is offered during the first creation by which time the

soral could not have earned any merit or demenit. This is

the doubt naised by Garuda.

7662 - 9 cas

Page 44

Bhagavān -

yathā s nādirmalastasya Karmābyavan anādikam v

. In the same way as mala is beginningless, so also Karma is.

yadyanādi ne saṁsiddham vai citryań. Kena Retina 1

If the beginningless nature of Karma is not ascertained, then by which reason the differences in birtis

tasmādanādikam Karma māyāpyevan Shavet- tathā i

and embodied souls have been brought about? Therefore Karma is considered to be beginningless.

ta thā s nadissivah karta sarvasyā jagatas stictaki

Even mayā is beginningless, when considered in this way.

The Lord said .

. In the same way as mala is beginningless, so also

Karma is. If the beginningless nature of Karma is not

ascertained, then by which reason the differences in birtis

and embodied souls have been brought about? Therefore

Karma is considered to be beginningless.

Even mayā is beginningless, when considered in this way. Since all these

fonds – mala , Karma and mayá are beginningless, Cnaturally

it follows) siva , the creator of all the worlds, also existe for ever. (He is eternal),

MODA

Nola

vaicityam - differences in the structure of bodies and in

Page 45

births.

Mala. Kaima and mayā - all these three are, according

to Saiva Siddhanta are beginningless. Through they are eternal.

mala i connate ; trauma and māya_are advenliliorés.

9cb) - loca)

Garudah -

sivaḥ kantā tvayā proktas- sa - kathar gamyate prabho

vaikaranyát - amūrtatvāt- kartṛtva yugyate Katham i

Garuda -

O Lord! It is stated by you that the Lord of the

world is sive. How is this statement established? Since

He is without any internal or external organs and since

He is without any form , how is the lordship ascribed to Him ?

A discussion

Tuo objections are

Jaiminiyan and

on the nature of Pati begins here.

advanced from the slānd points of

Saugatas as to the lordship of Brahman.

10C6) - 11

Bhagavān

yatrā Kālo hyamurto s pi dísyate phalasādhakaḥ

Page 46

evan sivaman hyamurtos pi. Kurite Kāryamicchayā i icchaira Karanam tasya yathā sadyogino mata i

the Lord said : . In the same way as time, though it is without any ul. perceptible form, is seen to be productive of the fruits Cof various trees), so also siva, though he is without form, does His five fold cosmic functions by His mere will! Cicchā). In the same way as a yogin has his will as his instrument, so also Lord śiva has His will as His instrument.

. The analoge of time quoted very often by the Siddhanlic preceptors, maintains the view that even a formless existent can indulge in activities. Soul to also is laken for such comparison :

12 -. Balyā Kisti karo disto hyakulhinos bi karśakaṇ l vyāpāro naiva dṛśyeta Kāryameva prattyate v

It is seen itzt a magnet , though it is without any organs of sense or action, exhibits its attracting power through drawing towards it iron filaments. Its way of performance is, however, not perceived. Conly its action as such is cognised ( Likauise, the functions of Lord

Page 47

... Siva should be realised).

sthūlami vicitrakani Kāryań nānyaltā ghatavat- Shavet i asti heturataḥ kaścit - Karma cenna hyacetanam # 4?

Piose which appear gross and diverse are all effects; in no other way they get effected. (It is so) because we see that these effects are produced like pot. so there must be one intelligent being to bring about these effects. If it be said that the cause for these effects is Karma, it is not so - Because, Karma is inert.

Notes

Previously tus illustrations were given to establish the existènce of God. But since time and magnet are inest and since God is of the nature of pure consciousness there may arise an objection as to the accuracy of illustration. Like the time and magnet, is not God also to be taken inext? This verse, being in syllogistic form nules out this objection .

lastiheturatak - .. acetanam's Phir in kovalvanayḥ

anumāna consisting of three members - pratijñā, Rotu and ḍiṣṭantā. This pross for the existence of God is based on

the reality of the world

Page 48

1 . The analogues of bot and bot-maker is has been

Illustratively explained by Bhaṭṭa Ramakantha in his

Commentary on the Paramorja nināsakarika.c verse :

proktassa niṣkalassttaltalta sakala niṣkalah

Of the one who is said to be niṣkala, there are three forms: sakala and niṣkala.

Tsassadāsivassānta iti nāmnā sthitastvika # 43

These three forms are known by the names: Śānta, Sadasiva, and Īśa.

Noter:

The Lord, being a causal agent, is said to be in the

forms of niṣkala, sthūla C sekala) and saxela- niṣkala.

He is designated with respect to these three forms as santa,

Seetōsteso and Isa and Ṣadāśiva.

The hanscendent Lord, on account of his infinite

compassion towards souls, descends and assumes the states of laye,

Chega and adhikara and takes on the respective forms of Santa,

Sadasiva and isa. These are only functional differences

belonging to the same entily

Garudah -

Garuda

niṣKalassa. Kalhan jñoyant - Sakalos ki fumāṅ harakā

Of the incorporeal Lord, how is his corporeal form known?

duidhā bhagavato yos nyo viruddhassa parasparam

The two forms of the Lord are contradictory to each other.

Garuda -

Garuda

Lord! Of these aspects of the Lord, how is his incorporeal

Page 49

form ( nişkala , cognised by the soul?

form ( niṣkala , cognised by the soul?

Of He is said to be in corporeal form ( Sakala), then He becomes an ordinary.

soul and ceases to be the supreme). The remaining aspect,

namely corporeal cum incorporeal form C Sakala- niskala)

namely corporeal cum incorporeal form C Sakala- nīskala)

apart from these tero aspects c sakala. and nizkala) seems to be self-contradictory:

;***

Notes:

1 According to Bhaṭa Ramakantha, the fourth category

namely jnana is taken up for discussion from this verse onwards.

namely jñāna is taken up for discussion from this verse onwards.

But it may reasonably be presumed that did the discussion on the un

nature of Pati soli is well set in this and the succeeding chapter . .

The cogitability of the three states of the Lord is questioned by Gauda.

Bhagavan -

pasosbartinibātema mantra-Saxtya cā sarvadā I

pasosbartinibātema mantra-Śaktyā cā sarvadā I

nişkalo larsyate sakthyā sūkşmam் visavikārsavato

niṣkalo larsyate sakthyā sūkṣmaṁ visavikārsavato

The Lord said ..

The soul, due to the descent of grace and

Page 50

various processes of initiations and its cognilūze and conative power being consummated thereby is capable of perceiving the incorporeal aspect of the Lord. gosis on knowing the subtle aspect of the Lord is like the subtle subjugation of poison which is effected and cognised by a person through incantation : The act of - the subjugation S Notes ..

This verse explains that the invisible form of the Lord is cognisable by the soul which has been vivified by santipāta and díksā. Strictly speaking, nişkalatie is not beyond the scope of soul's supreme knowledge To illustrate this the analoges of the subjucation of boison is employed here.

17-18 @

Sakalo s pi pumānnaiva māyāvayara - varjanāt i us nirmalatvāc chivasyātra na Kalpyāstvasitāḥ kelak. Il mantrātmikāḥ kalāstasya te ca mantraśśivātmikāṇi

Even though the Lord is said to be in sakala form, He is not to be considered on par with the soul., . since. He is desid of parts constituted by the evolutes of

Page 51

māya. The tatturas like Kalā etc., being the evolutes of impure mayū are not attributed to Lord Siva because

He is eternally free from impurity c like anava, etc.).

but Sivas kalas are in the form of mantras; and

mantras in their turn are of the nature of swa.

18 (6) - 19 (a)

taiḥ prakalbya saniran tie suddhārṣādhyāsitan mahati

His divine body is fashioned by these sivamantras and

evam na kurite yāvat tavanno guru- santatih u

His divine organism is composed by appending the

Thisty - light Kalamanhas. If He does not assume in this

way the mantra-made divine form, there is no place for

the emergence of the line of breceptors and other traditions.

46+ 41

1966)-20

Kurutes nugrahan devassaweṣameva dehinām 16 tu?

The self- luminous Lord bestows His grace essentially

yaltaiva yoginassaktergrahane mocane s pi vā

on all the souls. In the same way as the yogins, due

tadvadevra hi boddharyam grahanań mocaman vilhoh !

to then yogic power, are capable of assuming one

Page 52

mudha - mandala - mantraisca tridha siddhirvicesṭitaik ! lakzyate sakala- dhyānāt sarvajñāna - pravartitah

As the means of bestowing grace and to fulfil the desires of the aspirants, three things are being acted upon by the Lord. They are mucha , mandala and manlia

: 22

, duidhā bhagavato yo s nyo linduh brorto na niṣkalah i burhaccharīramāpekset Kalāhūnamitismetam i

Apart from the alove two aspects c niṣkala and sakalā), there exists sakala-niṣkala form of the Lord having the

Page 53

lāo characteristics of visible and non-visible). Since it is with form, it is not niṣkala. If it be said that the Lord in His sakale aspect, likes to take a form of gross nature,

it is to be remembered that whichever form He takes it is free from Kalas ( pestaining to maya )

evamīśassthitassākṣāt

Thus, truly, the Lord assumes a form in order to be meditated upon Jo accomplish the requirements of yogins,

-yogo na larsayhū'natiran

He assumes a specific form. For, it is said that yoga

yoginām Yoga- kāzanami

cādhārā yoga) is not done with the formless aspect;

na nadē na ca dhāraṇam »

it is not even practised with the suṣumna of the body; or even with the netention of mind c being a part of yoga system)

puṁsāṅ anugrahārlhani tu paros byaparatāṁ gataḥ !

nāda- bindu- Kha- mantrāṇām Sakti- bija -kalāntazah v

Page 54

Even though the Lord is of absolute and transcendent nature, He becomes immanent in order to bestow grace upon all the embodied souls. He presents Himself in the forms of nāda, bindu i paramākāśa, mantra, caṇu), saxti, bija and Kalā.

yogi yogopakārajñas - sarvajñatrāt - phalabradakī icchānugraha-Karttuvat - slaya-bhogadhikaravan 11

In the same way as an omniscient yoyin , knowing the longings of an aspirant grants his requirements, so the Lord bestows grace upon his deistees. He is capable of bestoning grace with the help of his affective Energy .. c Iccha- sakti). Because of this the differences in his diligence He becomes Laya - Śiva, Bhoga- Siva and Adhikara- siva

26-27

trividhak kutya - Shedena darsito nămabhedatalh' Tšvaros dhastu vidyānāna baten sambrerayatyasau tena finerita- mātăste jagatruwantyadhāstanami suddhes dharani sivak- karta prosto s mantos site prabhuk i

Because of the difference incurred in His cosmic activities He seems to exist in three different aspects.

Page 55

The difference is . in regard to the designations only.

C Indeed, there is no difference in the ultimate Reality).

Lord Sivara instigates Ananta , the Lord of Vidyesvaras

who exist in Tsvara- taltura. As soon as they are

instigated by Isvara they create the worlds bestaining

to impure may . Siva is said to be the Lord of

Suddhadhia and Ananta is said to be the Lord of

asuddhādhā.

yalkā bhūmandalesena niyuktassua samaprabhuck 9

talkās sau kurute. sarvan tacchakli- brati boshitaka

Sarajñaśāuddadehāśca sawajñāna - prakāśakah !!

Citi srimatkiranākhye mahatantre vidyāpāde Karmapatalastatīyah]

In the same way as the ministers and other fenciontaries

do the mediate actuities of a king who appoints them

more or less in his own hank', so Anantesvana and others

act only as vicegerants of Siva . . They are illumined

by Sivafakti. Anantesvara is omniscient. His body is

composed of pure maya : He imports the Agamic

Scriptures to other Vidyesvaras and delties.

... This is the chapter on Karma, the third of the

knowledge- section of the Kiraṇāgama mahātantīa)

Page 56

ATHA PATI PATALAH

Then the chapter on Pati

Garudah.

Sivasaxli- pralkāvēca Kilānantas pralfuddhyaate

Is it not said that Ananta is illumined by the effulgence of Sivasakti ?

prabodhika tu sā saxtissarvagā paripathyate !!

It has been emphatically told That sivasakti, which is to awakening bower, is bresent everywhere.

anyeṣām samnikrstās bi bodohan sā kurite na kim i

If it be so, why are not all the embodiied souls, even though they are in the nearest proximity of sivasakti,

yogyānāñ-upakāritve rāgavān syācchivastadā ll

enlightened like Anantesvara ?

Garuda -

If it be said that the Lord, Through Sivasakti, removes the obscuration of mala considering the competency and maturity of the souls, then He becomes an ordinary soul subjected to likes and dislikes.

Page 57

Bhagavan -

The Lord said

yatha's ska-rasmi samsparśāt padmalodhassamo na kim i

. When the sun shines, the blossoming of lotus flowers

Kanicit- pratibuddhyan te talkās nyāni na gātucit.

does not take place evenly, even though they get contact

nāgadveṣo na cārrasya talheśasya na tau yatak i

with the rays of the sun. Some flowers are fully blossomed

tatsāmarltyādanantasya sauvagnaturam bhavet khaga is

while some others are still in the state of bud and some

.: Yogasyāpyadhikārarthana niyogam na vina sthiteṇi

others get withered. This unevenness in the blossoming of

lotus does not indicate that the sun has likes and dislikes.

Even so, there is no place for partiality in Siva and Sarti

The power of omniscience dauns on Ananteswara because of

the power of Sivasakte. The lordship is very easy to us

Page 58

Anantesvana' because of his residual impurity called adhikara mala. Without the command of Sakti, there is no place for the existence of Ananteśvara.

5(b)-7 (a)

Garuḍah -

Sawaynatuan tanau satyām anantasya na yuyyate niyata s niyataxṣāni niyatagrāhakāri te · māyātmakāń Sanīram tacchista Karma - nimittajan yadi nāmaviseṣos sya sudūra - Sravanādikam i

Since Ananta is an embodied and matūred soul, Ito power of omniscience C sarvajñatia) is not to be ascribed to him. Because, a body is of the nature of māyé and it comes into effect because of the residieial karma. In an empirical body cmāyātmaka), the relevant organs perceive only their relevent objects for which they are purposely meant. If it be said that because of his specific designation , namely Ananta, he has the power of Knowing everything at a time, it cannot be so. He can hear the sounds coming forth from a long distance which an ordinarily embodied soul cannot hear what can be

Ganda -

Page 59

accepted is that his capacity is some what more than that of an . ordinary soul).

....

7667 - 9 ca)

Bhagavān

Luddha yonimayam tasya vapurustañ - akarmajam

The Lord said.

tasyaiva pūśamurtatvát - gñānamin kena nivaryater

The body of Ananta is said to be composed of pure māyā, it is not a product on account of Karma (as it is in the case of ordinary soul). Since the bonds of karma and māyā have been severed by Ananta, he is said to be free from these hindrances C of Maya and Karma).

tatstam sapaviśañ yadurat tadgatam na būdhyate !!

So, ly what means his omniscience can be obstructed ?

băthate s nantameram na tadgatak pāśasañcayak !

In the same way as the existence of poison inside a snake does not afflict it, so the hoard of bonds like kalā, etc.)

Page 60

in Ananta does not affect him, though he is ordained to deal with impure maya. Cie bonds

96&j = 116)

chinnacchinnodbhavan yadvat slhanāntaravasādhavet II.

Just like a medicinal creeper C chinna), itough it is mutilated often & by clinging to another tree begins to sprout Well, so also Ananta's body does not get decay

sthāna yogena mantreso s bya harat- tanudhāraṇam ! mantra saktyā yaitkā deho dhitastisthati sausadā II

because of his existence in a place of specific characteristics Cie. isvara-tatti-ra). Even though a berson is bilten by snake and is breathing his last, he is neleived from the

prāpnotyabhipsitań sthānam kāladastoṣ pi saṣtitaḥ 1

deadly effect of poison by the power of mantra. He resorts to a place of his desire and sustaining his body continues to live there Clie, his body survives under the influence of mantra).

11&)-12 (

evan tacchakti-samarthyāt- āste tasya vapuryatak,

asamsprsto malaiyōyaṁ padmapatrāmivanlihasē il

Page 61

Even so Ananta's body, due to the power of Sivasakti, exists for a long time reaching the place of pure consciousness. C His body is an effect due to sivasakti and not due to Karma). It is to be known that he is untouched by the impurities just like the lotus-leaf is with water drops. Rocb) - 13(a)

tantraiscopacitah Kalbo yatkā dehagalo vaseh sutistati sarīres smini tadvad bodho mehābalaki

In the same way as a person gets perfect knowledge by the study of scriptures and by taking a nectarine substance sustains his embodied state for a long time, so Ananta. by the power of Siva's icchāśakte and benifitted by the scriptural knowledge imparted to him by. Siva , is able to sustain his body.

13061-14 . & 59

yathā bheșaya-samarathyāt- ašaktānāñ balam varam 11 evane tacchakti-sāmaityāt- anantásya balam varam i tena sâmarthya yogena yonim brerayati Ksamātu

Just as a weak persons attain enormous strengiá ly the power of medicament, so also Ananta gets supreme power of cognition and conation by the bower of Sivaganti

Page 62

Because of the altainment of the power of Sivasakti he instigalēs asuddha maya very quickly. c With the help of delegated bower, Ananta does his five- fold cosmic actüilies concerned with impure māyā.)

15-16

Garuḍah -

Garuda -

anantah brerakah brokto māyāyāḥ prarakeṇa kimi svaba eva vikārinyām jagatyasmin vikāriṇā 1 |

gagatyoninyatak pronta taduikārāk kalādayah | vikarāt- Saranāšak syāt vikarena jagatkaltam v

Garuda - .

It is said Ananta is one who has lordship over asuddha maya. But when maya itself is capable of undergoing modifications and the worlds are being evolved but because of perturbations in mājā , where is the sono necessity for an evolver, as such, namely Ananta ? As maya is said to be the matrix of the worlds it naturally follows that its perturbances give rise to the evolution of Kala and other tattas Cand the corresponding bhuvanes).

But anything which undergoes a change is sulgect to complete destruction. In that case maya gets completely anni silated. Then, how is the universe evolved again

Page 63

when the matrix, māyā . gets destroyed ?

17-18

Bhagarām -

The Lord said

acetanatvrat - preryā sā puruṣarthena hotunā .

Since maya is a non-intelligent entity, it needs a stimulating agent for its evolutionary processes.

sūato na vixṭistasmat - anantos syah pracodakah

This evolution is meant for the altainment of the principal object of the soul-c muxti).

vyuvegādyalhodanvan upanyera vikāra brāk).

Maya itself, being absolutely the inest, is not capable of eustering into taltias, and briuvanas

aksohyatuāt- tathā - mājā tadvikārāḥ Kalādayak.lv

Therefore, Ananta is said to be its evolver. Grean gets evolved into tides on ito upper parts only because of

The wind- force. Cath does not get perturbed all through its parts). Even so maya is not agitated fully; only a part of it gets evolved and gives rise to the outcome of

Kal and other tattwas ..

19-20

nāksubdha- Kārya-kartstue Heathe kṣolhos syāk syāt pravīramā

taschakte prerita tena nityam Kāryakan Shavet i

Page 64

untia vibhutvāt ksofhyā sē Kāraṇań Jagatassihita yathā maya sdhikā vyāpya tataḥ kāryagane s dhvani u

.. of it be said that an agent is not needed for its agitation of negligible measure, it is not so. A distinguished personage is necessary for its stimulation. Induced by the power of that powerful agent, maya, the assumptive energy of the Lord, is able to make the worlds and talturas eternally. Maya is said to be perasive and a excitable: It exists as tie primary cause of the worlds. 62 Maya is said to be encompassing its evolutes like kala and other tattwas and the worlds of adhua.

21 - 22

bhāvān kalādikan vyāpya sthita Kṣobkya talassmytā i tatkāryakarikā saxtik Kriyākhyā sūkṣmarūpini 1 sthūlakāryasya sikṣmā Spi sthita nyagrodha-biyavat i Kāraṇa tēna sā gñēyā sthūlasyaś syā samantatah

Since maya exists bewading all of its evoletes like kalā tatturas, etc., it is well inferred that maya is always to be excitable. The potency of maya which produces its effects is termed 'Kopā Kriya Sakti'. Of is in its subtle state. Although it exists in a subtle state, it is the sole material cause for all the effects in their gross state. It is

Page 65

just like a seed of a banyan tree which consists in itself the potency of the great tree. Therefore, by all means , maya is said to be the primary cause fer the manifested universe and talturas

23-24

tasmāt- Kalā - tett samstha bodhin hyaltilāzaksti susūkṣmāśca guṇāstebhyo buddhirbuddherahanxṣṭik tasmāt- ekādaśākṣāni pañca-tanmātrakāṇi ca i tabhyo bhūtāni jātām sarvamiśasiryatyadhak

From māja arise taltvas like Kalā, kāla, niyati, etc. then vidyā taltira arises from Kalā and sāga tattura arises from vidya. After the emergence of Kala tattura etc., from asuddha maya, mūlapraksti ( sūkṣma) arises from Kalā tattera from mulabraxṣṭi, ltie three guṇās - saltva, najas and tamas--, come into existence. From guṇa taltura arises buddhi tattura and from buddhi taltira, aharikāra tallera arises. Then manas, sensory organs and motor organs emanate from ahankāra tattere. The five tanmatras of sound, touch form, taste and smell also arise from ahankāra tatture. The five gross elements from akasa to earth come out from the five tanmatras.

Page 66

All these tattwas from Kalā to prthur are brought into existence by Ananta c as directed by Siva).

25-26

evan tadbhinnaṁ semiṅstanāṁ suddhāśuddhoṅga- saṅgatam i afetari Kāṇa Makkuuhai. Kȳgan Ganieri Lada ||

evametat- samādiṣṭan tatkāryan vāgrahāśnyam yadyapyetanmilhaḥ kāryann viruddham asitātmāmakamu

Thus, even though the essential. cause is one cekā), it exists as differentiated into two - pure and impure.

Thus, even though the essential cause is one, it exists as differentiated into two - pure and impure.

Because of these pure and impure characteristics, it should not be thought that there are tis essential causes.

Because of these pure and impure characteristics, it should not be thought that there are two essential causes.

Both the pure and impure mayas are excllēd by one primordial bower. Effects like Kalā etc., and the worlds pertaining to these latteras have their essential cause (known as) maya.

Both the pure and impure māyās are excelled by one primordial power. Effects like Kalā etc., and the worlds pertaining to these have their essential cause (known as) māyā.

Thus, what is now well expounded cie, evolution of tattvas) is realised to be effects.

Thus, what is now well expounded (i.e., evolution of tattvas) is realised to be effects.

This evolution always takes place because of an agent who has a certain form.

C Conly an agent associated with form can stimulate asuddha mâyâ ; for suddha māyā, an agent possessing a body is not necessary.

Only an agent associated with form can stimulate asuddha māyā ; for suddha māyā, an agent possessing a body is not necessary.

In this way both the bure and impure mājās are opposed in character

In this way both the pure and impure māyās are opposed in character

Page 67

These effects like Kalā and other tattwas, as explained earlier, are of the nature of impure maya..

27- 29%

taftas pyetat - susamālistami ekasminvastuni splhutam !

These are brought into existence as of having different characteristics.

nararttam sadhayet - Śrinnān narasya sakatarigavat ū

Just like various parts are closely connected with a cart- wheel, these taltvas are evolved to bind the soul.

evametat- anantena sestan dehanibandhanam I.

Thus all these are evolved out by Ananta in order to make the souls to have subtle and gross bodies.

na dehena venā muxtir-na- Shogaścit kriyā gurukul

Unless the souls are given empirical bodies to occupy,

etacca Kurute Sambhussvatantratiāt - vibrutvaki

Cie all these tattwas are fitted to the soul.

Saurānigiā hakacchántásbaktipātena dīkṣayā !

Gnly for the maturation of mala c buruṣārtha ) of the soul;

sarvānugrahikā Saktistadvaśādaxilan balam

Dhus all these are evolved out by Ananta

[iti sumat- kiranākhye mahatantre vidyāpāde pati patalasturūyak]

Though these are of the nature of impure maya, it should not be thought that there are finally resolved into one single premordial principle c bindu).

Gnly for the maturation of mala c buruṣārtha ) of the soul;

These are brought into existence as of having different characteristics. Just like various parts are closely connected with a cart- wheel, these taltvas are evolved to bind the soul. Cie all these tattwas are fitted to the soul.

Dhus all these are evolved out by Ananta in order to make the souls to have subtle and gross bodies. Unless the souls are given empirical bodies to occupy,

Page 68

there is no place for the attainment of release or for enjoyments; no place for the performance of rituals 66

based on scriptural Knowledge or for a breceptor who imparts all these truths. Lord Sambhu who is self-willed cindependent) and who is all powerful

does all these activities C hrough Ananta): Sânta, ito Supreme Lord is the bestower of grace on all the embodied

souls through saxtiṣṭā and dixṣā. Sivasakti bestows grace on all and the entire vigour exists under the control of Sivasakti.

c This is the chapter on pate, the fourth of the Knowledge- section of the Kiranāgama mahātantra)

.....

ATHA SAKTI PĀTĀ PATALAH 67

( Then, the chapter on Saktipāta )

Garudak

Saxtipātat- Shaveddiksā nibăto na vilkutuatahi

sivasya samavetatsāt - sarivadaiva sthita pāśau 11

sthitatvāt- sarvadā sakter Shavecchartir na kin bhavet i

Rao và Alcazak Ḏaka Hadi kìa Áiena Kim

Page 69

Garuda -

Gon the onset of duine grace , initiation Cdārgā) tarces

On the onset of divine grace, initiation (Cdārgā) takes

place. If it be said that there is descendence of Sakti.

place. If it is said that there is a descent of Sakti,

then it implies that Sakit is not omnipresent. But Sakti

then it implies that Śakti is not omnipresent. But Śakti

always exists inherently with sive and it exists always

always exists inherently with Śiva and it exists always

inseberably with the soul also. c so there arises contradiction

inseparably with the soul also. So there arises a contradiction

with regard to it, descendence ana kewasiveness) Since Sivasakti

with regard to it, descent and kewasiveness) Since Śivasakti

always existá associated with the soul, why do not all the souls

always exists associated with the soul, why do not all the souls

acquire the competency for initiation ? 9t is also said that

acquire the competency for initiation? It is also said that

time is an indicating factor for initiation: In the case let

time is an indicating factor for initiation: In the case, let

the time itself be the sole cause for initiation. Why should

it be taken that it takes place on account of the Lord's grace.

it be taken that it takes place on account of the Lord's grace?

3-4

Bhagavan -

upacāreṇa sabdārāí braurttiriha disyate

youthā pumān, vilkurgantā hityos byurto vinaśiarah

pāśacchedo yathā brokto mantranāt - bhagavān-éivahi

evam Saktinipāto hi bhaktak ferowlaśśivāgame i

The Lord said:

Page 70

Even in empirical usage, applicability of figurative usage is well seen. Even though a man is spiritually pervasive, it is said that has gone to a certain place.

C All- bervading soul cannot displace its existence). Even through spiritually he is eternal , it is said that he is mostal.

Though his embodiment continues, it is said that he has been nelieved off his fonds through initiation. Lord Siva, who transcends all , is said ..that the is the Master of mantras. Cice, He shines forth with His form constituted of .. mantras). These are only figurative usages. In the same way, indeed saktipāta is explained figuratively in all the Sivagamas. The word 'descent' should be understood in the Secondary sense.

nipato Shayado yadirat - vastunassahyo bhavet.

tacchaklinibāto S tei bi pronto Chawalnayapradah .

When a substance falls down , naturally There arises fear in one's mind. In the same way, it is said that the descent of Sakti creates fear towards unending

Tžansmigration

6-7

tasmādyanyatra yaļyevan. tathā s timā desikain brati i gururyatha sgratassizyan suplan dandena bodhayet "

Page 71

sivos pi mshanidhāyām suptan sakkyā prabodhayet,

Even Siva, when fallen asleep on the cremation ground, is awakened by Sakti,

yadā svarūpavijñānań patiteti tadosyate

when the knowledge of one's true nature is lost, it is due to that (Sakti).

Because of the

one resorts to

fear

another

of the falling down of a substance,

place for safety. Even so, a

person on whom Sakti descends , resorts to another 70

places searching for a preceptor. In the same way

as a preceptor awakens the discible seated before him

and fallen asleep with his staff, so Siva enlightens

a person who has fallen into deep sleep of delusion

by means of his jnanasakte. It is said that saktipāta

has occurred to a person when the self-knowledge

dawns on him... . .

tasmācchantinipātasya

Therefore, due to the descent of Siva's grace,

tannibhātasya tatkalar

when one is identified with That (Siva), the Kalas (limited powers) become That.

Page 72

ripātastviha vacakak i Karmanastulyataiwahi"

Therefore the word nibāta here denotes actually, an Upliftment of the soul on which Sakti has descended.

The proper time for the occurrence of the onset of grace is verily the time when there arises equality in one's own Karmas.

9-10(a)

Samaltani tatkaltami ganyan nyunādi ka hitik kalham anenaira samatiram hi yasminkāle tadaiva sā il svarūpani dyotayatyāśu bodhacihna- balena tū i

Cat may be asked) in which way the equality of Karmes is arrived at ? C This is the answer ). In which way the differentiation of time as short and long period is possible ? So also the equality of Karmas takes place

Considering the maturity of the soul, Siva saxti quickly enlightens the soul By granting omniscience, etc.

- 11

karmārśo yo s ahirah purwaliogadastertak burak !! samatve seti yo brogah Katham tasya brojāyata i

Page 73

misrani vā bhaktakanī Karma samabhogastadā na hi u

Gut of meritorious and hideous Karmas, that which has the high botency of yielding its fuits comes first to be experienced; next. comes the remaining Karma for 1 experience. If the two opposed fruits of kalmas are of equal strength, how could it be possible for the soul to experience their fruits ? .( Gut of the three kinds of Karmas, namely jetifrada , bhogabrada and agukbrada )

the experience of brogas results only on the ground of aggregate potencies of all the Karmas. Without the presence of one of lace three kinds of karnass, other to cannot yeild their consequences. There is no place for enjoyment if only one is divided and meted out.

12-13

vaktāryascadhikah kācit - anyatā na sukhetarom i adhikanyūna - samibandho dryārulaturānna jāgate us adhika nyūna - Sūnyaturācchaxtimātmās vagacshati i svapăta ite mantaryas tasya bhaktirvilakṣarā ||

The Karma which has high potency begins to bear its fruits first. If this is not so there is no place for the

Page 74

experience of pleasure or pain. If one berson is to experience the most meritorious and the most hideous

Karmas of equal stronglk , experience of bleasure or pain is not possible for him because of the opposite

characteristics of Karmas. C of one person is entitled for the fruits of the more and the less powerful merit or

de-merit, there does not arise perplexity in meting out their consequences). Because of the absence of much and

less powerful karmas (ie, if there are two equal and opposite Karmas to bear their fruits simultaneously)

Sivasakti descends on him C and grants him vijnana - Kevalitva ). The nature of the onset of grace is to

be considered in this manner. The person on whom sakti has descended is known through his devotion of

specific characteristics.

14-16

Kāla eva sa niṣnātassakterā̄tma - barigrahāti

anādilija.sambandhātechirah Kōlamabexṣate v

Kālascitie iti brottastayjñāśca bhagavān sivak!

yathā kaściccole laksye kañcitkālamabersate in

tagjñosi sa sivastaduat - samakōlamabeksate,

abhāvāttatsamatwasya' yugabanmuktiranyatāli

Page 75

Grily the time c Kāla taltva) is powerful in moulding the soul to be favoured by Sakte. Since the soul is beginninglessly associated with the bonds of Karmas, Lord Siva takes into consideration a proper time which makes the Karmas nibe.

Generally, the time (Kālatattva) is powerful in molding the soul to be favored by Shakti. Since the soul is beginninglessly associated with the bonds of Karmas, Lord Siva takes into consideration a proper time which makes the Karmas ripe.

Time is said to be diverse in its nature and Lord Siva is ite knower of its diversity. In the same way as a marks man awaits a proper time to shoot at a suspended object incat oscillates, so Siva, thorgh He is an intelligent entity, expects a proper time in which the Karma-samya takes place. If there does not prevail the role of time to effect the equality of Karma , then it would mean that all the souls would get release simultaneously.

Time is said to be diverse in its nature and Lord Siva is the knower of its diversity. In the same way as a marksman awaits a proper time to shoot at a suspended object that oscillates, so Siva, though He is an intelligent entity, expects a proper time in which the Karma-samya takes place. If there does not prevail the role of time to effect the equality of Karma, then it would mean that all the souls would get release simultaneously.

GRelease here means Karma mukti otherwise known as vijnana - Kevalitia).

Release here means Karma mukti, otherwise known as vijnana - Kevalitia.

nobaya- sūdhanābexsā Kramo yadi ca nesyate!

prabhuratia sivo gñeyah beralihutuan Kimi ttermatam ,

9f it be said that the Lord does not take into consideration any means of accomplishing this karma-Samya , it is not so.

If it be said that the Lord does not take into consideration any means of accomplishing this karma-Samya, it is not so.

It should be realised here that only Siva is pre-potent;

It should be realized here that only Siva is pre-potent;

all powerful Lordship is not to be ascribed to inert time

Page 76

bratihutoon the gñaswabhávatoram-ajñatvät-tntiraprabhuk i

Lordship is of the nature of omniscience. Because the time is of the nature of non- intelligence cacetana) it is without lordship. Of it be said that the time has lordship ( considering its nature of bringing forth fruits, leaves, flowers, etc.) it is not so. c Time serves only as an auxiliary cause)

DIAL

Page 77

bahūnāmabyadosassyāt- vibhutvānna flota brādhyate evan yadyabi tulyaturan. Karmanah kala eva sahil talnās bi prabhuratresassaktīpatāsya samsthitaki esan saxtisamayogah proseto hyuddesată mayā il

There is no fault becomes many. 'since if it be held that one swasakti Sakti is all bevasive', the The statement is not witradictory. Though it is only Sakti that enlivens the soul , equality of Karma is due to ?? the factor of time only. Even if it is so, Lord Siva exists as a sole cause for the descent of grace. Thus the nature of saktinipata is illustratively told by me-

evami tacchaktisamyogāddīkṣa yadi ca samsthita i deksottara kāles ki tirothavaḥ pradrśyate in tirothāvakarī - saktiryadi tasya na nivyttikī tathā karotu sa svāmī jalhā sau nānyathā bhavet is

Garuda -

Page 78

Thus, as expounded by you, initiation Č dikṣā )

Thus, as expounded by you, initiation

takes place on account of saktinipata . But at times,

takes place on account of saktinipata. But at times,

.....

.....

even after initiation C which entails in Sivatia)

even after initiation which entails in Sivatia

obscuration is well seen . If obscuration prevails 18

obscuration is well seen. If obscuration prevails

even in an initiated person for him there is no place

for release. Conly when obscuration is fully withdrawn ,

for release. Only when obscuration is fully withdrawn,

the specific character of saxtinipata is said to have

taken place.

25-26.

Bhagavan -

tirobhāvagatānāā sā puruṣāṇāṁ sivecchayā ,

The Lord said -

na tirobkāva kartstivāt - ucyate SSmin tironikā il

tirobhāvāya pato na youtas yato s rugraha dharminā 1

enās sanna tamaḥ Kālos- tenās tmānam prakāśayet o

The Lord said -

Page 79

Due to the power of Sivas iccha sarte, obscuration is seen in the soil is consciousness of the soul whose mala is not ripe. It is said that saktikāta exists not to cause obscuration but to bestow grace. Saktis descent is not for obscuration since it is of the nature of grace. ( But why does the obscuration prevail even after 79 initiation ?) It is so because the maturation of mala has not taken place in its fillest measure. C Saktis enlightening power depends on the degree of maturation of mala).

yati brakasami vidyutvat sā saklik bun prabodhinī yadi Sarvātmanāivā s ya dīksitos bi tirshitaki

of the initialēst besson's mala gets fully matured, then anugraha sakte, which is of the native of awakening the consciousness of the soul, dauns on him very quickly like lightning. So, even if one is given by all means the highest kind of initiation, he rear remains obscured.

duividhe ski terobhāve sthānabrāptike kvacidbhavet i tatia sthitasya tasyaha vāshana saiva Jayate

Page 80

tadyuxtasya vimorsāsyāt - ātmano niwikalpakah

Though tirobhāva exists in two different modes

anena Kramayogena tirothāva-gato - Shavet i

clie before and after initialion), existence in the worlds of

pīsāca etc. occurs to a person because of tirobhāra

which exists even after initiation. (of expiatory rites are

performed to anni hilate the demerit arisen out of

diffidence in worship etc.) the lingering taints cuasana)

like devotion to Siva occan to the soul residing in

the world of Kравya, etc. on altaining the effect of

initiation given in due order, the soul residing in the

world of kravya w pisaca, becomes entitled to get release.

Then it shines for th in its absolute burity. So even after

initiation which takes place in the order (of karma-sāmja

malabaribāka and saxtinipata ) Obscuralion occurs to a

berson con account of violating the rules and diffidence

in daily worship).

30-31

mandā mandatarā saktik karmasamya vuaksayā i

na buenastādzść saktīh kķīravat barināminē

yatassextimatassaktilk Kftya, sansthānabhedi kā i

dvijādi varna samśrenissā vimocaljati sphutam ir

Page 81

[iti siūmat- kiranākhye mahatantie vidyāpāde sextipālābatalah pañcamē

Based on the grade of Karma samya, sakti báta occurs in two ways - manda and mand- katā : Anugraha sakti does not change again into tirodhāna. It is not like the transformation of milk into curd. In whichever way Siva, the bossessor of Saktis, turns towards. His functions, Sakti also acts in the same way and thus it seems to occerby different places of existence. Sivasakti grants release to the souls by making them born in the graded castes like brahmin, etc.

[ This is the chapter on Saktipāta the fifth of the knowledge- section of the Kiranāgama mahatantra 3

ATHA DĪKṢĀ KARMAPAṬALAH

(Then, the chapter on dikṣā ).

Gauḍah -

Sarānugrāha kah broktak siah barama Karanaki dirijādayastu ye varnāk nyūnādikatayā sthitahṇ samiskāros ki tathaivaman syat bhalamevañ na kim bhavet )

3K5Jo ra la thausa, ngānadRika- galik kaliom |

Garuda -

Page 82

It is said that śiva, li primary ground for existence, is of the nature of favorning all the souls. People belonging to the four primary castes clike brahmin; etc.) are in unequal levels. Even the purificatory rites : ordained for them are of the same nature Cie, they are also in unequal levels). Why to not the same fuit or purpose as achieved in . dikṣa ach through other (vedic) samskāras?

It is said that Śiva, the primary ground for existence, is of the nature of favoring all souls. People belonging to the four primary castes (like Brahmin, etc.) are in unequal levels. Even the purificatory rites ordained for them are of the same nature; they are also in unequal levels. Why not the same fruit or purpose as achieved in dikṣā through other Vedic samskāras?

If samskānas erysined in the Vedas and dīksē are of Same and equal nature, then how does this unequality en fruits arise ?

If samskāras described in the Vedas and dīkṣā are of the same and equal nature, then how does this inequality in fruits arise?

the

Ichieved

Achieved

3-4

Bhagavan

The Lord

na gatterna- sarīvasya Samiskārah plārino matak

The consecration is not considered based on the caste or body of the embodied soul.

yādi Jadestādekasmin dīrṣito ’ khila dīxṣanām 11

If initiation is to be performed for one who is of a different caste, all initiations are to be considered.

prāptam tena jatestu gadātvānna tanolmatek

Having attained it, there is no consideration of caste or bodily attributes.

cinnatanugrahah broktassarwānugrahakīcchivak!

The Lord said: It should be regarded that this consecration, namely initiation, is not performed considering the position of caste or body of the embodied soul.

The Lord said:

It should be regarded that this consecration , namely initiation, is not berformed considering the posilion of caste or body of the embodied soul. If initiation is to be for a

The Lord said: It should be understood that this consecration, namely initiation, is not performed considering the position of caste or the body of the embodied soul. If initiation is to be for a

Page 83

. particular caste , then it means that if one person is initiated , alle persons belonging to that barticular caste are deemed to have been initiated But this never happens.

Therefore, initiation is not for caste; it is not even fer body, because it is the body is inert. By initiation, only the consciousness of the soul gets favoured Cie, intelligence gets unveiled). (In spite of all the differences in castes and bodies it is to be noted that) Siva is the bestower of grace on all cirrespective of castes). . . .

5-6

Garuḍah -

sawanugraha- kartatvat- bala- bālisa - bhogināmi

Kartaiyos nugraho deva sa ca sañskāra purisakah !!

samiskāreṇaiva murtissyāt, prosta lantre yada tada i

Kriyā- jñāna- Urataste vratadinīri - upāyanam anetuta il

Garuda -

when it is enjoined in the scriptures that Lord Siva being an all- favouring authority, grants release for those who are youth, ignorant, addicted to enjoyments and old, only after they have been initiated, then it implies that all other means like rituals, stüdy of scriptines,

Page 84

vowed obsevances etc., remain purposeless.

7-8

Bhagavan - ...

ye yālnā samīs hitāstaiksyā taltaiśaḥ prasādaksti

kecicchāstra- kriyāyogajās- teṣām murtigtalhaiva hi

jñānayogyāstathā cānye caryāyogyāstalhās bare !

eṣāmevami yaduktaṅ syān- mokṣar tenaiva yogayet or

The Lord said .

Those who are to follow certain means of attaining as release for them the Lord bestows grace only through those means. Some persons are entitled to follow in the ritualistic balti and they altain release only through that batt. Some others deiste Thomselves to the study of divine scriptures and some others engage. Themselves in divine services. cauya)

which seem appropriate to them. Thus whichever balti is suited to their competency, only through that balth release is granted for them.

9-10@)

anyathā sthitilhangah syāt sthitiścorta sivagame i

tadalhāvanna kaścityāt tenayami niyamastitiṇ I

Saurānugrahakatvena sthityupāya viwakṣayā i

Page 85

nama sanikīrtanā deva yathā kaścit- brasādhyate

By glorifying the Lord by any means, one is blessed

dūrasthair- mantra mukhyaistu lāduat- Karmaksayastwiha i

Even from a distance, by the principal mantra, Karma is destroyed here

(All means are leading to the goal of murti). If this is not so, there arises a breach in the law of existence.

In 'The Sivagamic scriptures, rules bertaining to these balts are ordained. If the means are not provided for, there is no way to He reach the end. Therefore these steady

observances of religious obligations are meant only for the altainment of murti Mindful of those different de

means, the Lord exists bestowing grace on all. In the same way as by mere calling by names of persons standing at a distance , some persons are able to be

favoured by them, so the initiated persons are able to make ineffect their bonds of Karmas by incantation of important mantras c like brahma mantra and anga mantra;

llcb - 12@

Gauḍah -

asesapásá-viśleso yadi dewasya dikṣayā ir

If by the initiation of the Lord, all bonds are broken

Page 86

Jatayan ailhanispaltau katam-syst-vabuyassthitih

Garuda -

On the completion of diksa processed by the Lord,

if the entire bonds get separated from the initiated

person and if the final goal cmukti) issues from

the process, then how is it that his body still continues

to exist? (He need not be in an embodied state).

1966 - 14

Bhagarān.

Jatāyam ghatanispaltar yalha cakram Phramatyapi !!

The Lord said -

purvasamiskāna - samsiddham - talha vabiridam smytami

In the same manner as even after a pot is taken out,

aneka-bhavikam Karma dagdhabyamivā rubrike !!

the potters wheel keeps on whirling round, so his body

Shavisyadapi samruddhari yenās rabdhamidam vabuki

continues to exist ( even after diksā , due to the residuary

Karmaṇā taddhi - Shogena Ksaya māyātyasaṅsayah 11

force of Karma. Just like a seed that is burnt is made

ineffective for further growth, so the Karma acquired

over a series of births is destroyed by the power of mantras.

The Karma to follow is also destroyed by them. The Karma

Page 87

by which the present body is caused is destroyed only by experiencing its consequences. There is no doubt with regard to the cause for the existence of body i even after initiation

dehapālé vimurtisyāt - Sadyoniranatās piva i

Kāryānubhissadā siddhistena te sivayogakak

The initiated one gets release shedding his body (if it is of as adjo nirvana diksa ). If the initiation is of the kind of sadyo niwāna dūresa which is always accomplished by brober. nituals and mantras pertaining. Thereto, he remains harnessed wilti śivatia

at once

16-18

Gauḍah

bāsamurtasya yacchihnam Svalbamabyatra kim na tat i

drsyate bhaklicihnena na ca cihnam Kvacitsphètami

sphutam yatra kracit - distami tatrābi vyabficāratak 1

prāgurto yojagastasya tadurto grākai- purwakah

vibhutvāttasya no grāhas - tathā mūrtātajās pi ca i

mahānatia virodhassyāt- Kattan tadbrūhi me hara II

Page 88

Garuda

Nothing of the symbols that appear for a person released from bonds is seen outwardly in asfadyo nirvāṇa dékṣă. If it be said that it is seen by his devotion to God, etc., the same indication has already been seen when sakti he descended on him . c So devotion is not to be taken as a consequence of dikṣā). Thus with 89 regard to indications. There arises a defect of deviation C. vyabhicara dosa). Moreover it is said that the soul is harnessed wilt Sivatíra. En that case it means that the soul is of the nature of being grasped. Since.it has already been told that the soul is pervasive, the act of grasping as such, is not possible. If it is really grasped, then it would mean that the soul hasx certain concrete form G, Lord Hara!, this there arises a contradiction .C How is it to be reconciled 2).

---mem como os conce.....

19-20

Bhagavān -

tacolhnam vasanā nisthami tatkarmaṇyaikalbanami

Page 89

tatra tasya Kalham caitat - svalbenāpyani miyatē i

The Lord said -

taccihnādirantena yadi tasya sebūskala 1

the supposed indication is still sthrouded cor

dyalmicārah katham tasya vāsanāhita-caitasahu

siluated; by the lingering impurity, mala. Even his Karmas

stand or unaltered C and he has to experience its fruits).

when he is so, how could the indication like omniscience

be conceived in him even in the least measure? When

These indications are fully effected , he altains complete

perfection. When his consciousness stands shrouded ly

vasara , how does, then, the alleged defect of deviation arise ?

01-28

vāsanās bi Kriya mūlani sā spi tathānugā bhavet i al

The lingering impurity is due to his habitual acts, it always

vibhutvāt the yalkā sabdo hyamūrko s bi viśo yalkā ir

goes after one's own usual practices. In the same way as sound is

gēkyāte mantra saktyā s Saue vācyastācchaktiko gūrek !

.vācya- vācaka yogena gñeya mantrāṇavak Khaga !!

Cite sumat-Kiranāthye mahatantio vidyāpāde dixṣākarma

batalassastha's

Page 90

ATHA MANTRAPATALAH

Then the chapter on mantras

mantrāṇām kya sāro vacyagāmyalakṣyagada.200 bi vā 1 trayamekātra vacyāṃ vā virodhostra brayāyate 11

What is the expressed sense of mantras? Is it Śiva or Śakti? Or do all the three aggregately exist as the principal sense of mantras? Since there seems to be inconsistency in the statements of scriptures, kindly explain to me about the nature of mantras a

sud nimittā brutastu, saktyās sau prerayat yanūn!

Titayam vacyamapyatla na hyekena vinetarat 11

Page 91

The Lord said:

Being an efficient cause , sive directo Mantesianas through His Sakti. Therefore it should be understood that all the three - Siva, Sakti and mantreśvaras, exist as the expressed sense of mantras. Wilt out the presence of one other two do not exist with regard to the functional characteristics of mantas .

3-4

yatandanan bacasveti kenāpyukto s nya eva la i karoti bacanavn sos bi Kárthadi Karanainyutah v sivasyahalükarttvami Kāraṇatvan- altārusie i Karanatuan tathā sakterevaṃeṣāmiti sthitih

When a cook is asked to prepare food, he looks the nice collecting the fuels like fire-wood, etc. Even so, agency is with śiva; the nature or purpose of cause is with mantresvaras and instrumentality is with Sakti .. This all the three are intimately associated with mantras. Coore stands for Siva; fuels for Santi; and for mantreśvaras.

*74

food

Page 92

yalkā tantuīgatań geyani paurezani vyajyote sbhutam i

In the same way as a lutanist clearly manifests like melody contained in the cold of a bute, so sivasakti,

sainsaklistalhānurtā vyanakti sakalām krijām 1.

the indwelling power of mantras, brings forth the effects of all the activities undertaken by any aspirant who employs these mantas.

Garudah

yadyevan Saristhitasos nuśśivo vācyatvamāgatak!

sakterabyavinābhāvāt - Kalpitairaṇubhiśca kim o

Garuda -

9t is said that Mantanesvaras are of the nature of Karanatira of mantras. Let Siva alone be the expressed sense of mantras ; or let Sakti also, since it is the inherent power of Siva, be the expressed sense. Why should Mantreśvaras be considered one along with Siva and Sakti ?

vadhak i

7-8 ca)

Bhagavan

Page 93

mantrānāń chedanań proktam bandhanań kūlan

The Lord said

tādanami lñedanam tiptiāśoṣanan ningalāngalam

The functions of mantras are manifold. Different

evamādīne cânyani tena teṣām Kimātmanah

mantras are designed for different purposes like

Saxtirniyāmikā tegāni arūnāmiti bodhinē Il

breaking down, confining, piercing, Killing, flogging,

tasmat - Kalbyaṇavastarkzya mūrtui sivaparigrahah !

.................................

...memmed

are

creating dissention, contentment, desiccation, freeing,

chaining, etc. Thus there are so many functions qb

assigned to mantras. How do the souls are benefitted

by these mantras of variegated nature ? for them, Sarti

is the guiding or governing power. Sivasakti instructă

Mantresvaras. Therefore, with regard to the sense,

Mantresvaras are also considered along with Siva and

Page 94

Sakte. These mantiescaras, relieved completely even from adhikara-mala stand to be absorbed by Siva. geb > -10(a)

Gameḍah : Saua evodita mantra yatkityamiha Kurvate . kimapekṣam brakiervanti neti vā vada me sphetam.

Ganda - Employing the mantras which are thus well grounded in the scriptures, all the nituals to be done here are brought to consummation C Now, there is a doubt). Whether the fuits of previous Karmas are taken into account or not by the mantresvaras ? Kindly explain to me for clear understanding

92 106)-12 Bhagavān - na hi teṣām nimittam tu nirabekṣāṇavo matak jñānoktijāyanu mantavyā daṣṭa deha-vidarāmāli Karmanascodaka broktā dīkṣā samaya sansthitāḥ tenā pexṣāí na Kurwanti dvijāntyaya - nidarśanāti vidhimekamapeksante sampūriṇā vayavan sivam !

The Lord said -

Page 95

There is no reason for considering the fruits of previous

Karmas ĝt is to be observed that mantreśvaras are not

taking into account the consequences of merit cund de-merit.

It is seen that a dying berson C whose death occurs

according to the ayuhpiada karma) is made to continue

his state of embodiment by the power of mantras. So

it is ascertained by the scriptural statements Chat

mantras are not related to the law of Karmas).

What is to be understood is that only the initiated

person's actuities are directed or unged by the mantras

She consequences of previous karmas having already been in

......

. ___**

..*

effect, as it is evident from the soul's embodiment in

castest from brahmin to the lowest caste. So it is clear 98

that mantresvaras do not consider the effects of previous

deeds. Mantiescaras consider only the prescribed rules of

employing mantras, iter purity and perfection and their

auspiciousness

Garudah

Page 96

ekasyotikapanan diṣṭia diṣṭasyānyasya. naiva tati

Bringing about the continuity of existence by the power

abricārocca- mantrārin sthitań Karma Kaltań na tatil

of mantra: is seen only on some occasions. But in some

Ganeda -

. cases failure is seen in this attempt : More over, it is also

seen that the employment of mantras for malevolent

busboses results in the worst effects c which should not

have taken place with regard to a virtuous person). Therefore

how is it acceptable that Mantrestanas are not considering

the effects of previous deeds?

14-

Bhagavan -

mantra ṇām niyatā saxtirvidhānam niyatām yataṁk

The Lord said -

Kutisha karma karā yes the vai kalyāṇnahi tatphalàm 11

samagri sakalā yasmin Kurute dharma sādhakami

tatrābi saktimatmiyām mantāk brakhyāpayante te in

na hi cintyastu te mantrāsslhūla-suksma-vinastanak i

kṣaṇādraktāsitāsveta bhavanti vidhicoditāḥ 11

The Lord said -

Page 97

for the reason that lite limiting bower C niyatā santi)

always constraint the mantras , it is to be realised that

where the activities accompanying a particular employment

of mantras are completely canied out, there results the

expected result. If there are some discrepancies, the

expected results do not come out. Where the preparatory

vites are perfectly done, there the mantras are capable of

bringing about the desired effect. Even in the case of

abhicara, The eve effect is die only due to the power of

mantras and not due to the power of previous Karma.

Mankas make. well-known their own capacities.

tus - Prera

...

var

of mantras is not to be comprehended from one standpoint.

they are subtle; gross; unterminable. Augmented by the 100

prescribed rules they change their forms very quickly.

They become to possess the forms of various colours like

red, black, white, etc.

Page 98

aruḍah

nityatvami yadi mantrāṇām rūpabhedaḥ kalham shitak i rūbatheda yada tesam anityatiram prasay yate. Il

If mantras are held to be eternal, then how do the differences in their appearances occur ? When these variegations of appearances are ascribed to mantras, then it implies that they are not eternal. C Anything which has a concrete form undergoes termination. So also with mantras.

Ganada -

101

18-19

nā

Bhagavān

The Lord said:

Kamadāste talhaivokta rucirūpānu karinahi l o gādṛśī sādha kasyecchā talnā ss tmānam brakurate il yā sā teṣāń ca cichartissā s nyatta naiva Jāgale i svalhāvo s yan fahindrsto mantranām natiowat-khaga u

Page 99

Since these mantras, appearing in similarity with certain resplendent forms, yield all ite desired purposes , they are thus supposed to have different forms). Whatever figure an aspirant likes to contemplate on the mantra makes itself to appear in the guise of that form. The indwelling power of the mantia ū the Lords cit-sakti without whose impelling power the form of mantra cannot be manifested. Essentially, these forms of mantras are seen outwardly. (with respect to mantras).; these are like various disguises of an actor....

20-21

Krkālaso mahān yādarsto ' sti bahurūpadhāt 1 102

Kenāki hetuna tadecca ne saktervināsitā

evani mantāstu vākyena sraddheyāste yalhoditāḥi

bicaranti sivecchatascodita nikihile s dharani a

en The same way as a big chemeleon ; essentially being one, takes multi-coloured forms due to some reason or

Page 100

other, so the essential power of mantra is one and it is to be held that it is eternal . Thus it is maintained by the scriptures that mantra, in the form of syllables, presents itself in all the worlds of adhia mainly depending on the reverence and belief of the aspirants.

Gamudah

adheramārgassamākhyā. to vyāparatvācchivasya na! yadya ahvā kalbiate tasya eyābakatram tadahatan

Garuda -

the bath of adhva is emphatically told. Since sūva is all pervasive, His adhva- form is not to be accepted.

If adhia - form is fashioned for him, then his nature of all bewasiveness geta obstructed.

23-214

Вказалĭм –

yeyam bariṇateryonek basūnām bandha kāranam i vibhutirmohiné tijagyā tadatttassio yataku

Sariagos ki yalhā cyksasskandhādūrdhurań sikhī sthitahi distotra tadvadeva Syari suddhavadatra vā barak!

. The Lord said : .

Page 101

The path of adhrā evolves out of maya for the sake of binding the souls. Leaving behind the pure mājā Cviliūti) and impure māyā cmonina) sira exists as transcendent Brahman: In the same way as fire Tis seen only above the upper outer side of the stem of an the tree, so siva, being supreme and pure, exists beyond these two mayas even though he becades them . Though it pewades the whole tree

25-26

gunādhikhyāt- barah prosto vibritve s pyubacanyate I 104

prihūvyādīni taltvāni Shogasthānāni dekinām 1

bhuvanaissaha soddhayani Kramayuktyā yatha taltā 1

ekasmādyatparam sthānañ tasmā dyanyat- banāt beram » m

Since sira is eternally associated with the characteristics. like omniscience, etc., He is extolled to be more supreme than the released souls who experience the highest Bliss: Through He is all-pewasive, His adhuă- form is figuratively ascribed for all the embodied souls Faturas from krthivi to Siva contain all the tools material in a woolds for the sake of enjoyments of the embodied souls. During

Page 102

the process of initiation , souls are to be consecrated in ea

due order by contemplating as though they all experience

Shogas' concerned with all the worlds of Ehulranádherãi

Each material place is superior to the preceding one.

27-28

távadyarat- sivasthānami niyato syam sive layaki 105

In this manner, the soul is contemplatively taken up to

layena gamanani pumsch brortam taysa vilkutuaatah !

Siva-taltura where it gets absorbed.

yathā sullham் suvarṇatvani gatarin tadyoyapadisyaata i

It is said that the

taduat- bum- vyapadiśyeta tatsiho s pi sivatām gatāś i

soul approaches its final place by the process of absorption,

[iti srāmat- Kisanākochye mahātantie vidyā pāde mantra patalassaptamak]

since it û bewavise. In the same way as cobber,

In this manner, the soul is contemplatively taken up to

Siva-taltura where it gets absorbed. It is said that the

soul approaches its final place by the process of absorption,

since it û bewavise. In the same way as cobber,

shedding off its verdigris, shines forlt constantly like gold,

and thereafter it is called by the name gold' only.

so the soul, after completely relieved from bonds, is

said to have altained sivatia which is ito permanent

essential nature

[This is the chapter on mantra, the seventh of the

Page 103

ATHA BHUVANA PAṬALAH

(Then the chapter on the worlds of bhuvanadherā)

Garuḍaḥ

kṣmādyadhvā sūcitak buwan bhuvanaissaha Sankara 1

. . Chuvanānam yathā samsthā pramāṇena vada bralho II

6, Lord Sankara !. Earlier, taltvas fum bitkiva to nāda with their respective worlds were pointed out. How do all these worlds have their existence in all these . taturas? Explain to me about these worlds with their magnitude cor extent).

Garuda - ...

2 -

Bhagavān

adhah kālāntako rudrah samastasthāna-madhyagah

badmaścordhiramadhos nantas- tathā snye kramavartinah

isvarah pingalah Kālah Krodheso Jalado fralahi

dhanadassankarascailē rudrakoḍya samāurtāṭi

Page 104

yadrūbo bhagavān kālastadrupo radhi samyutak1

tadlūpastiratatastixṣmak iālobyevann vilkūlimani

The

107

The Lord said
The Lord said

At the bottom of th macrocosm is the Kālāgnirudra

At the bottom of the macrocosm is the Kālāgnirudra

Sruvana and Kālāgnirudra, who is the Lord of that bhuvana,

eusto at its centre. He is surrounded by many deities .

situated at its centre. He is surrounded by many deities.

on the upper part of the bhuvana is Padma and belo on

On the upper part of the bhuvana is Padma and below on

the lover side i Ananta. Isvara , Pingala. Kāla, Krodhesa,

the lover side is Ananta. Isvara, Pingala. Kāla, Krodhesa,

Jalada Bala, Dhanda and Sarikara - These light Rudras,

each one of them surrounded by one core of Rudras 7

are lñere surrounded of Kālāgnirudra in the light

are likewise surrounded by Kālāgnirudra in the light

directions ( quarters and sub-quarters). These Rudras are of

directions (quarters and sub-quarters). These Rudras are of

the same structure as of Kālāgnirudra and they are

the same structure as Kālāgnirudra and they are

endowed with rich accomplishments. Thus, Kālagnirudra,

being so energetic because of his gigantic figure,

shinesforth wilt exalted power.

shines forth with exalted power.

hlut

kad pc

tad grham kotisankhyātani tayjuālā daśakotayah,

Page 105

nikālamibam tadūrdhvani tu bañcakotirmatam tatah erakotyandabhittiśca āhaljonnati-vistarah 1

Kotayassabtadaśakāḥ Kālāgner bhuvanan mahat I

The neidence of Kālagnirudra is about one crore of Yoganas in its height. The blaze of his fiery figure is

RY Ahoraf hati de

wing does the hand go into such defandaoni

hl wirles a

..moove

108

about ten crores of yojanas. Its smoke, Niralamba by name, covers a height of five crores of yojanas. The .

thickness of the lower cosmic wall is one chose of yganas.

Thus the region from the lower cosmic wall upto the great

Kālāgnīrudra bhuvana measures seventeen crores of yojānas.

tadūrdhram narakā ghorāḥ ksudrayantu samāśrayāḥ i cativārinsatsamadhikāń satan teṣar prayojitamii

dvāttimisat- talia- rājāno nājanāgeśvarastrayah

Page 106

ramavos tigumscanyastamah sūtosnatā bunah !!

santābek kamālākhyāśca kambalo nilasūtakah!

suchimukhak kṣurāscaiva Khadgatalavanos parah

Kumbībākos mbarīṣasca taptārgāra sudā hakṣṭi

tabtalaxṣāraso kampastrabūlepala balasanaṣi

ucchrāsasca nisucchuāsastatta yugma mahidharaaki

sālmali Kṣutpipasākhyah krmiṇā́n nicayos paraku

lohastambhāśca vitpūrno ghorā vaitarini tathai

turbhedagatāstvime!!

avīćl cordhvatak sarve kemali pakaica saunavah il

astalhedasthayo jñeyak kumbhāpārasca ramravahi

auīciscaira candasthani catvārińsacchatam matam 1

109

Above the region of Kalagnirudra are the worlds of narakas

Chells) of dreadful nature which #are the ultimate resorts of

evil-doers. Con the whole there are one hundred and forty narakas

of which thirty-two narakas are prominent. Gut of the therly two

Narakas, towebe tavenly - ning nararas are called Röya naraka

and the remaining three are called Rajarajeswara. The names of

the thirdy-tuo narakas are as follows: Ramsura, Aligure, Tama,

Sila, usnai Santaba, Kamala, Kambala, Nila sūlaka ,

Sucimukha, Ksuna, Khadga, Tālavana, Kumbhṛpāra, Ambasa,

Page 107

Arigāna, Dä hakst, Sārṣārasa, Kampa, Trapulopa, Palāšana, Ucchrāsa, Niruccherasa, Yugma, mahīdhara, Sālamali, Ksutpipāsa, kumīnicaya, Lohastambia, Vitpūna, Vaitarinā; and Arīci.

Gone hundred and sixteen narakas are equally distributed in four directions, lenty-nine occupying each direction and thus forming a square. The narakas of this square belong to Raja-naraka group. Alove this square plane are three layers of haraka bhuvanas , each one consisting of eight narakas.

In the lower most layer of light raraicas Avici is important ; in the middle layer consisting of eight narakas Kumbhūpāka is important, and in the upper most layer consisting of eight narakas Raurara exists in its boposity.

Thus the dishibulion and formation of one hundred and forty nararca bhuvanas should be understood

110

14-17 (a)

exaikasyāntarana preyani laksana narati savishyayā 1"

exalaxṣocchritässare brāṇinām bādhanāšrayāḥid

telpyastrimsat sahasrāṇi ninālamban sthitam malam i

ūrdhuena nava bhavati lakṣam kūsmāṇḍa mandiram !

divyastriShirorto ghoraiḥ rudraiścātilotrakaiḥi

navalarsantarań galia saptapātalakań bhavet o

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tri xhandani hiyanārīrṇaḥ hátakāthis thitan tadā

The intermediate space between the blames of harakas measures ninty lakhs of yoganas. The height of each blane of haraka is about one lakh of yojanas. Above the planes of .

Narakas exists a space called. Nīralamba extending upto the height of thirty thousand yojanas. The world existing above the space of Nīralamba is called the Kūṣmanda bhuvana. Its height is about nine lakhs of yojanas. The Lord of this bhuvana is Kūṣmanda. In his mansion

Kūṣmanda is seated boy surrounded by beautiful ladies and dread feel Rudras of mighty rigour. The next region That exists above the Kūṣmānda Bhuvana is called the Pātāla lokaa consisting of seven bātālās. Each bātāla consists of three sections one above the other inhabited by three kinds of beings - dānara, nāga and asuna. Patāle lokā is under the control of Hathakestara.

( op of the besig hat uses head what too hapore isang the utoput Berendstora tootstiftsed

1746- 25(a)

ādāvālhāsatālākhyam yana binadamayan Shaveti

Krūrā nagāsīāstatra nirasanti sukhabhoginak

šarku Karno mahānādo namucisceti dānavāku

Page 109

ananto gulikascaiva melāputrasca thorginaki

Ananta, Gulika, and Melāputra are there

nāgakanyā samāyukta nivasanti na dužixhitaki

along with Nāga maidens, they dwell there without misery

vixataikūladantasca lokitāxšak balāšanaki

with manifest teeth and eyes, they are strong and youthful

prak - khande dānava nāgā diitye nāresasák bare 1

In the first section, Dānavas and Nāgas reside

nivasanti panā kinnarā diyastū Shoga sānyūtaki

Kinnaras also live there, united with Shoga

dasálaszocchrayañ zíeyan sehasradaša vistītām

Their height is ten yojanas, and they are spread over a thousand yojanas

navasahasrakam tešām antara lana sahasrakam i

Their extent is nine thousand, and between them is a thousand

bātalam le Shavedīnhean baid marāgadhālayam

The lower most Bātala is called Ābhasa

brahlādo livrgavaiñasca vahnijihuāśca dancāki

Brahlāda, Livrgavaina, and Vahnijihua are there

ăsuri Shissamayuktāl madshyato naganagarāź II

Asuris united with Shissama reside in the middle city of Nāga

vasuriššarkhapalaśca dhrtarāštro bhujarigamak

Vasuriśśarkhapala, Dhṛtarāṣṭra, and Bhujarigamak are there

divyai śvanjayuta sjālā bhimastasmin surhāsothitak i

Divine Śvajas, along with their wives, reside there, delighted

vidyunmäli tatingishuo hiranyakšasca te mataki

Vidyunmāli, Tatingiśhu, and Hiranyakṣa are considered to be there

The lower most bātala is called Ābhasa, which is of the nature of. zāmbūnada gold. CAs said earlier), dāravas, nāgas and āsuras are living there with long lasting pleasures and enjoyments. In the lower section are the dānawas whose na names are sarikuekarna, Mahārāda and Namucé. In the middle section are the nāgas who are in ower in the company of naga Kanyas and who live there without any trace of misery. They are Ananta, Gulika and Melāputia.

Page 110

In tñe uppermost section are the asuras whose names are Vikata , súladanta and Lohitāișa. All those dānavas, nāgas and asuras live there surrounded by retinues and ladies of their own respective nature. They are endowed with multifarious enjoyments. Above the plane of A bhāsa exists Pātāla which is of the nature of ruby. Prahlada, Bhavigavarṇa and Vahnijihua are the three danavas residing in the lower section surrounded by the ladies of their own group. In the middle section are the chiefs of nagas whose names are Vāsuki , Sarithapāla and Dirtarāsta. They are of dreadful nature and being endowed with splendid wealth they live there happily. Vidyunmāli, Tatizzihva and Hiraṇyakṣa are the names of the three asuras residing in the upbér most section :

In the uppermost section are the asuras whose names are Vikata, śūladanta and Lohitāiṣa. All those dānavas, nāgas and asuras live there surrounded by retinues and ladies of their own respective nature. They are endowed with multifarious enjoyments. Above the plane of A bhāsa exists Pātāla which is of the nature of ruby. Prahlada, Bhavigavarṇa and Vahnijihua are the three danavas residing in the lower section surrounded by the ladies of their own group. In the middle section are the chiefs of nagas whose names are Vāsuki, Sarithapāla and Dirtarāsta. They are of dreadful nature and being endowed with splendid wealth they live there happily. Vidyunmāli, Tatizzihva and Hiraṇyakṣa are the names of the three asuras residing in the uppermost section:

25.06) - 28ca)

vitalan nama bātalan indranīlamāyām tatak Il sisupalos ndhakārasca tarakākhyasca dānavāki alyanta bala bhogadhyas- tasmin sarbā mahanyasak!

The vitala and bātala realms are surrounded by indranīla (blue sapphire). Sisupala, ndhakāra, and tarakākhyā are the dānavas there, endowed with great strength and enjoyments.

Kambalo svetarestatīa padmascānyo bheyangamak!

Kambala and svetarestatī are other nāgas residing there.

yamadamštrogradamstraśca viśālākṣasca Shisanah ramanti Shoga sambannāssttu sahasra samāyutak i

Yamadamṣṭra, ogradamṣṭra, viśālākṣa, and Shisanaḥ delight in the company of thousands of beautiful women.

Above the plane of Patāla exists thie bāṭāla named 113

Above the plane of Pātāla exists the bāṭāla named

Page 111

Vitala which is of the nature of sapphire Sisupala,

Andhakara and Taraka are the three dānavas residing

in the lower section of vitala. They are endowed with

everlasting vigour and enjoyments. The nāgas endowed with

high splendour and residing in the middle section are

Kambala, Suetara and Padma. Yamadamsṭa, Ugradamstra

and Visālākṣa are the three asuras residing in the upper

most section associated with various kinds of enjoyments

and surrounded by thousands of ladies:

subhagastiikalo nama tato soyatiyat-pusya bhūmik 11

sutale Kāladamstraśca daityo namamayo 5 barah !

Karkotakah padmanāgo ghantānādak palāsanah!!

mahodaro mahākāyo mahabahurbalotkataki

tatia tisthante nirduḥkha nindvandvā nirbhayāmanāḥ il

Above the plane of Vitala is the baṭāla na named

Sutala which is of the nature of topaz. Danawas residing

in the first section are Subhaga , Trikala and Kāladamstra.

Nagas residing in the middle section are Kārkotaka ,

Padmanāga and Gehanfanāda. Acuras residing in the

upper section are Mahodara; mahākaya and Mahābāku.

They are with mighty vigour and they live there free 14

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freed from misery pairs of opposites (like heat-cold etc.) and fear. They are immortals

. 31-32

mahātalani lu yannāma nūbyabhūmimayana tatak i dundubhistārakākhyāśca sūparṇo līā balarsitako dhananjayassakālāsca Shadro nāmās bhimārakāk i gvālāsyo vamanograśca vasantyugrā natipriyāk.

The next pāṭāla named Mahātala is of the nature of silver. The mighty danavas residing in the lower part are Dundubhi ; Tarakā and Subarna . The proud nēgas residing in the middle part are Dhananjaya, Sakāla and Bhadra. Asuras who appear dreadful and who are fond of pleasures residing in the upper part are Ivalāsya , Vāmana and Ugra.

33- 35 (a)

kṣatālam nama yaccānyat sararatnāncitam bhavet i sarikhodars brhadbhogo gvālāmālo mahāsurak durdarśano durmukhaśca sveta Shadro mahoragāḥ1 meghanādos tahāsasca Shimo bhimaparramaḥ vicitraiswarya sampannās- sudhanna-rasa sanyutāḥ 1

The next region named Pātāla is embellished is

Page 113

with all kinds of diamonds. Sarikhodara, Byhad thoga and Jvālāmāla are the dānavas of the lower section Dundarśana , Durmukha and Suetalhadra are the nagas in the middle section - Meghanada, Atṭhasa and Bhima are the asuras in the upper section. All these inhabitants are endowed with multifarious wealit , nectarine food and nectarine drink. aan

35- 38(a)

anyadrasātalana nama sarvesā muboristhitam i muktāphalamayī bhūmisthasmin Chuvana Prūsitā dirghikodyanapuṣpādhyā hemoprakāra- toraṇā II. nasāyanānna striyuktā siddhadraya samākulā i tatrās ste sa balī ruddho hariṇā vāmanena tu II taxṣako nāgarājasca rshitārzasca nārgasaki

Another region called Rasātala is situated above all these. It is made of pearls, adorned with ornaments, full of gardens with various flowers, and filled with golden arches. The inhabitants there are enriched with nectarine food and surrounded by beautiful ladies.

: Above all these patalas exists Rasatala which is of the native of pearl and which is embellished wilt ornaments. It is full of lengthy gardens abounding in various kinds of flowers; it is full of ornamental arches and golden ramparts. Those who live there are enriched with nectarine food and are surrounded by beautiful ladies , ame

Above all these patalas exists Rasatala which is of the native of pearl and which is embellished with ornaments. It is full of lengthy gardens abounding in various kinds of flowers; it is full of ornamental arches and golden ramparts. Those who live there are enriched with nectarine food and are surrounded by beautiful ladies.

Page 114

urdhvan kanisṭa bātālam astalakṣamitam tatak i!

Above the last pātāla (namely, Rasātala) ū a region extending upto eight lakhs of yojanas.

ni hata dānavā ye tu purah pratiyugeyuge i

At the termination of each yuga, these danaras, nagas and asuras are absorbed and at the beginning of each yuga they are again created.

tastu tabhyas samākṛnsya sthapita hatchakāgratah 1

pātāla kanya kordhue tie dasalarzamitam tataḥ 1

tasyordhvan navalaxṣaistu sthitam vai háthakesvaram u

Above the last patāla , at a height of ten lakhs of yojanas is established the residence of Halhakeśvara , measuring nine lakhs of yojanas.

Page 115

aforementioned danavas, nagas and asuras are under the control of Halhakeśvara.

----...

.'s

41-44

tatarho hemarathādhyo divyasti bhog alkūsitaki

There, the chariot of gold is endowed with divine enjoyments, beautified

ta dhyana japayuklā ye tadbhagań prābruvantitev

Those who are engaged in meditation and chanting, they speak of that glory

pātāladvārapālatvanin tacchivenāsya kūrtita i

The door-keeper of the Pātāla is named Śiva, he is celebrated

hathat- Shinalti citrāni tenās yani hathoko matak »

Hathat-Shinalti, the wonderful one, is considered to be the embodiment of Hathoko

būrvodita pramāṇena sthitaḥ pātāla- sariṅnahak

As described earlier, he is established as the lord of Pātāla

ātos sthāsti lākṣaṇi dṛve cā kotebramanātakīl

Thus, he is established with the characteristics, and is also the lord of the Kotebramanāṭakīl

fhūprṣṭań sakata hena Kotimānema tatsamamı

Fhūprṣṭa, the chariot, is equal to Kotimānema

evamekṛktytam Sarvan pañcaśatkotayassiti tak u

Thus, it is known as Sarvan, the five hundred thousand yojanas, that is it

The mansion of Hathakestara is embellished with gold and diamonds. He is seated there surrounded by beautiful damsels; shining for it with his ornaments, he exists there endowed with various kinds of enjoyments. Those who

Page 116

contemplate on him and do incantation altain lhe same bleasures as endowed with Hātha keśvara. Since he violently breaks down to pieces all the worlds under his control at the end of each Kalpa, he is called Hathaka. Thus the seven pātalas exist with the aforementioned extent. Above the region of pātāla -loka, the hinder part of the earlit measures two cuores and eighty --light lakhs of yojanas. So, it is said that the total height from the Kālāgninu cha bhuvana to the man centre of the earth is equal to fifty crores of yojanas

45-48 (a)

118

bhūlokastatia vikhyātas- sabła- dvībārṇavānuitaki .

Jambūīśākak kuśah Krauñcassālmali ca talkā parall gomedah buskarāakhyasca sapta- deribāf prakārtitahi

kṣāraṇ kṣirodhnissarbhikqurmāadya - bayonidhīśl :

tatassuādūdakodanvān tasmāt- dvigumasthi.tāki largayojana-vistīṇam jambūdvipañ samantataḥ

narakhandan ca tat- jñeyań merumadhyam̉ supervatami

(Now a description of Bhuloka is given)

The earth is surrounded by the seven continents cdības) and seven oceans. the seven continents C deipas) are :

Page 117

Jambe, saka, Kusa, Krauńca, śālmate, Gomeda and Puṣkara. The names of the seven oceans are : kṣāla, kṣīra, Sarbī, lagu, Madya , Payonidhi', and Svādūdaka.

With regard to these derbas and oceans, it is said that each one is twice la sine of the previous one. Thus, if the extent of Jambu dužpa is one lach of yojanas, that of Saka is two larcks and so on). Jambī dirpa is about one lasth of yojanas in extent. It consists of nine divisions. At ito centre is the great mount Meru.

119

4866)- 51(a)

sa merurhemasambhūtissarāvāxṣtimastakak | bravistassodašādhastāt - sahasrani sawantuleht ucchreyenā sahasraṇām āśiticauranyāthā lj trilhiśśīṅgaisamāyukto nikma- kāñcana - ratnayaih kygnasya rōjatam siṅgan sauvarnań brahmano matam » natinayam šāri karam sthanann tadadhos mara. Saras thitīki M

The mount Merle is equipped with golden treasure and its head (summit) is like a shell or shallow dish. Its

Page 118

height is about one latch of yojanas. About sixteen

thousands of yojanas of Meru has gone deep into earth;

the rest of it, measuring eighty-four Thousands of yojanas

is above the earth- plane. Men has three peaks of

iron, gold and diamond Gut of these peaks of different

Whours, that which is of silver belongs to Visnu ( Kusna);

that of gold is owned by Brahma and that of diamond

belongs to Sankara. Below Their red residence is the

place where the immortals live.

sthita s maravati burve burī cendrasya hemajā ..

lējovali sthitāgneyyām vahneh kamala - lokitai

taivaswati yamasyākt daksine s ñana sannibhā

raksovati ca nairṛtyan niṣṭeh kysna- lohavat 1,20

vaunyam suddhāvatyā khyā varunasyendu sannilka

vāyavege gandhawaḷyārkyā vayormarakatātmikā i

uttare sauvaratnādhyā Kulherasya mahodayā. Il

yasovati sthita sukla harašyesanagocare i

Around the mount Meru , in quarters and sub-quarters

are the cities of specific colours owned by the dik- bālakas.

In le east is. Amaravatie of golden colour belonging to

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Indra. In the south-east is Tejovati of lotus -red colour belonging to Agni. In the southee is Vaivasvate of black colour belonging to yama. In the soulh-west is Raxṣovati of black-red colour belonging to Minnti. In the west is Suddhavati of yellow- white colour belonging to Varna In the north west is Gandawati of green colour belonging to Vayu. In the north is Mohodaya of the colour of all kinds of diamonds belonging to Kulhera. In the north-wes is Yasovati of white colour belonging to jsāna.

5508- 59

meroścaiva caturdikṣu sthitāstunye mahānagāḥ 1 kūrasasmin mandaro nāma daksine gandhamādanaḥ1 vibulah baścime g greyassupārsvascottare sthitah !!

.....

........

121

Kadambo mandare gñeyo jambūssā gandhamādane 121 asvatiho vipule greyassupāráve ca vato mataḥ 11 sarāñsyupavanānyata pūreascārunodakam i mânasari dakrine gñeyani sitottan paścime matah! mahabhadramuttaratas- tatascaihanattani. vanam i nandanam tu vaibhrājamin Ohrtesaniynam kramāt-sthitam il

Page 120

on the four directions of mere, there are four great mountains. The mountain Mandara is in the east, Gandhamādana is in the soulh , Vipula is in the west, and Supăriva is in the norte. C These fover mountains are cotlectively called Vitramba mountains.) Each mountain has got its own significant tree. Mandara has gette Kadamba tree i Sandhemādana has gone Jambīū tree; Vipula has got aśvatte hatree and Suparsira has got veta tree. In the same way, each mountain Pas got its own garden and lake. Mandara has got a garden named Caitianatra and a lake Aunodlaka : Gandhamādana has got a garden Nandana and a lake Mānasa ; Vibula has geht a garden vaibhraja and a lake Sitoda, Suparsia has got a garden Dhita and a lake Mahābhadra.

On the four directions of Meru, there are four great mountains. The mountain Mandara is in the east, Gandhamādana is in the south, Vipula is in the west, and Supāriva is in the north. These four mountains are collectively called Vitramba mountains. Each mountain has its own significant tree. Mandara has the Kadamba tree, Sandhemādana has the Jambīū tree; Vipula has the Aśvattha tree and Supārśva has the Veta tree. In the same way, each mountain has its own garden and lake. Mandara has a garden named Caitrāvatāra and a lake Aunodaka; Gandhamādana has a garden Nandana and a lake Mānasa; Vipula has a garden Vaibhraja and a lake Sitoda; Supārśva has a garden Dhṛta and a lake Mahābhadra.

igā

122

60-63ca)

talia darśinālo merośe sthitamatarnagatrayam I

The three mountains situated on the three sides of Meru are visible.

niṣādho hemakūtaśca himarāniti viśrtak

Niṣādha, Hemakūṭa, and Himārāni are well-known.

Page 121

meroultaratos drūnāń tūtayaṁ cāpi samsthitam !

rūlassvelo giriscaiva kangavānnāma căparaḥ

sahasradiraya vistirnās samudrāvad hayo matak

mālyavān suwrato merossthilo yogena sarikhyayā ll.

sahasravisttastarkaya gandhakhyar bascime tatha i

30 the south of merce, there are these mountains, Niṣadha ,

Hemarūta and Himavān. Jo the north of Mere are the three

mountains - Nila, sveta and sanga stretching upto the

ocean and having a breadth of lāo thousands of yuanas.

To the east of menu the mount extends upto one thousand

gozanas and to the west of Meru, the mount Gandha exists.

63 (6) - 67 (a)

nagānnagāntarań yacca taddesó varsa ucyate 1

himavat sindhu mādhyasthan Prāratāṁ cavevat sthitam i

sahasra nava sankhyā tam varṣan kimpuruṣam talká ll

tadavaddhemakūtasyaottarato himavadgireki

dirgham tacea samākhyātani tatastaddhari samjñakcam »

uitare hemakūtasya daxṣine hisadhasya cai

..........TQ

prax bramāṇāń dū tan meroko bhadrāśvam pūwaĺo bhavet

Page 122

aldhimālyavalor madhye caturasrami samantatah ! 123

The intermediate region between two mountains is called Varga : the region between Himācala' and fhe southern ocean is called Bhārata varsa whose extent j alout nine Thousand yojanas and which is like a bow.

The intermediate region between two mountains is called

Varga : the region between Himācala' and fhe southern ocean

is called Bhārata varsa whose extent j alout nine

Thousand yojanas and which is like a bow. The region between

Himācala and Hemaktita is called Kimpurusa varsa whose

extent is about nine thousand Yoganas. The region between

Niṣadha and Hemaxista is called Hari vaiṣa extending

upto nine Thousand yojanas. The region lying in the east

of Mer is called Bhadrāśva , which extends between

Mālyavan and the eastern ocean:

- 71

merok baścimato gñeyam Kelūmālan tie tādssam 18

gandhādryādessamudrasyā madhye madhye ilairtamı

sumerica cadurdikgue navasāhasia vistytam 11

sumerok barāvatāscāve sahasuāri cā talpunak 1

param hiranyakam tasmāt dirghar kimbureṣam yaltā

sumeroruttare Kanyō nilasuetādri madhyagah !

ṣrigādrisvetayormadye probadkeresingen en het interior

sîngādrewttare gñayo jaladherdaksine kuruk!

Candrārdhavattu tat gñayan bharatara Kürtitam yatkā n.

Page 123

To the west of Merve and between Gandhamādana and

the eastern ocean lies Ketumala varsa i Slārta varsa 12°

also lies between Gandhamadana and the eastern ocean.

Con the side of Meru lying between Sunga and susta

mountains is Hiranyā ksą varsa which, like kimpurusa ,

extends upto nine thousand yojanas. Kāmyā varṣa is to the

north of Mere and it lies between Nila and Susta mountains.

Kuru varsa is the one which has Siiga on its north and the

ocean on its south. It is like the half-moon. Then, a

description of Sharata varza C follows) :

Phāratam tatpunaryīyami navakhandayutam tatah i

Bharata vaza consists of nine divisions. They are :

indra samijñah Kaśerusca tāmavarro gathastimān II

Indra,

nāgassaumyasca gandharvo vārūṇasca Kumārika !

Kasem, Tamravarna Galhastiman, Nāga, Saumya,

tatas sudirghe Kanyākhye duike varnacalustayam u

Gāndhawa , Varuna and Kumāri. Upto the extent of

seṣāri mlecchayuktāni sata bañcāyutan ca en tot

tadyojana sahasnāni samlecchānītaraāṇi tai

Page 124

Kumari dirpa

castes are inhaliling. In the rest of the land extending about five hundred crores of yojanas; barbarians and other people live.

bāriyaties essurtimana

awake

75-78

mahendro malayassaśsuxtimān - ruksa parvatāh | vindhyaśca pāriyātraśca saptaitē Kulapawatāh il

The mountains Mahendra, Malaya, Sahya, Suktiman, R̥kṣa, Vindhya and Pariyatra are the seven Kulapawatas.

awak himavatak kṣārassatáni nava tasya hii

In front of Meru and the Kṣāra ocean

atikramya tathā smyāni diipāni sukhadāni tu

Having crossed, there are also the islands that are pleasant

anigadužbami samākhyākaite ca malayana-sanchasanayiñakami

and are known by the name of Malaya and others

Kumudam vara samijñañ ca malayē malayacalāhū

Kumuda, Vara, and Malaya are known as the Malayacalāh

tat y pāde hemajā larīkāpurē Krūrā layā mata i

In its foot, the Krūra layā is considered to be made of gold

evam samāsatah broktan Jambtidiapamidań thaga i

Thus, in brief, Jambudvīpa is described

are

There are seven kula pariatatas in Bharatā vanśa . They are Mahandra, Malaya, Sahya, Suktimān, Rxṣa, vindhya and Pariyatra - Being in front of Meru and Ksara ocean

There are seven kula pariatatas in Bharatā vanśa . They are Mahendra, Malaya, Sahya, Suktimān, R̥kṣa, Vindhya and Pariyatra - Being in front of Meru and Ksara ocean

Page 125

and distributed through the extent of nine hundred yojanas

are upa-divības which are capable of giving bleasures to

all. Malaya, Sarikha, Kumuda and Vāra are the important

upa- durpas! Malayācala is in Malaya durpa at the foot of

which lies the golden hued lankka. It is the place

Het is dreadful bersoṇs. Thus, a short account of Jambu-durība

is given ..

126

.. 79-82

tasyaiva laxşamātrasya kṣārodastatzamo Shavet i

Indeed, the Kṣāroda ocean is as vast as one lakh yojanas

kṣārsdāt digunak ksirah kṣīrodādadhi samjñakah !

The ocean of salt is surrounded by the Kṣīroda ocean

dadhnasca sarpisamīṇasca tas mācca deiguoṇo rasch 1

and the ocean of curd, the ocean of ghee, and the ocean of sugarcane juice

nasōttat deigunań madyaṇ tasmāt svādūdakaṃ talkā j

are all surrounded by the ocean of sweet water

Jambūdirbāttathā sākāśśākāt kusasamjñakami

The Jambu continent is surrounded by the Kusa continent

Kūsāt krauñcaṃ vinirdistam. Krauñcattaccholmalitical

The Krauñca continent is surrounded by the Kusa continent

tasmāt- gomeda samjñaśca gomedāt puskarāń talkā i

The Gomeda continent is surrounded by the Krauñca continent

āpassuādūdakaṃ tatra tato brūmir hiranmayī

and the ocean of sweet water is surrounded by the Hiranyamayī

Jambu dizipa is about one lakh of yojanas in its ed extent.

Dhe kṣāra ocean coccean of salt) encircling Jambeu is also

of the same extent: Beyond the kṣāra ocean is Keira

cmilky ocean), its extent being twice that of kṣāra.

Page 126

Dadhi cocean of cand), whose extent is twice that of

kṣīra, lies beyond le milky ocean. Sarpi Cocean of clarified

butter, lies beyond dachi and its extent is twice that of

dadhi : Beyond Sarbi lies ikgu Cocean of cane- juice), it

extent being twice that of sarkī: Beyond iṭṣū is madya

cocean of wine), its extönt being tūrice that of inque .

Svādūdaka Cocean of bure water) is beyond madya . Similarly,

The seven drības are to be known in de order . Jambī , Śāka ,

Kusa, Krauńca, śālmalī, Someda and Puṣkara are the

seven derpas. Their extends correspond to the extents of

...

.......--.

...

OCCO

seven oceans respectively. Beyond the ocean of bure water

Page 127

daśakoturnita gñaya Krūśārthan syāddivaukasām i tasmaccādrih baro gñeyo lovaloka itismtah

The extent of golden region is about ten clores of yojanas. It is meant for the sports of celestial beings. Beyond this golden region exists the mountain Lokáloka Cie Cakrawala giri) extending upto ten thousands of yganas.

sahasradaśa vistirino desanamāśrayo Phuvi ! arvāk - lokanalokordhwan lokālokāttamastalaki tasyāpi barato gñayo mātango vidrmaprabhah

Beyond this mountain lies a place which is full of darkness. Beyond this dark black is matariga in its coral brightness.

yat pramānań to saweśām tat framānań samantalahi saptatyardhena Kottnań laxśaścaixonavimisatini catvārimsat - sahasrāni Koteshaulyāt katahakam

The total extent of Localoka, dark place and Matanga measures thirty-five croves nineteen lakhs and forty Thousands of yojanas ( 35,19,40,000). The thickness of the encircling wall of macrocosm is about one crore of yojana.

Page 128

tiryak- medinibanyantara satakotyardha visttam 1

Thus, horizontally on all sides from the centre of Bhūloka to the cosmic wall, the extent measures fifty crores of yoganes.

Shurdhwasscar-dhuvântam mesyâllaksapañcadasânvitam u

Above Phūloka are Bhuvloka, Suvarloka, Maharloka, Janarloka, Tabolora and Satyaloka.

bañcāsítisca lakzāñām kolidrayam maho bravet i

The total height from Bhuloka to Dhruva loka is about fifteen lakhs of yojanas.

kotyaśtakam jamo pineyas- tabo dvadasa kotikam 11

The height of Maharloka is about two crores and fifty lakhs of yoganas and that of Janarloka is about eight crores of yojanas.

daśaśāłkotayassatyam tasmadūrdheram pretisztetom i

Tapoloka has the height of twelve crores of yojanas and the height of Satyaloka measures sixteen crores of yojanas.

tasmādūrdhwan bhavet- brahma kotitrayamitah khaga 1

The world of Brahma is above Satyaloka and its height is about thise crores of yojanas.

tilhisca Kotilhirviṣnuscaturthisca harah slhitah

The world of Visnu measuring a height of three crores of

brahmānda mūrdhuadah koti Kotisthaulyam vivardhitam is

Page 129

Yojanas . is above the world of Brahma... The world of

Hara is above the world of Viṣne and its height is about 129

four crores of yoganes. The thickness of the cosmic wall

measures one crore of yganas. Thus, it may be seen,

that from Bhuloka to Haraloka, the total height measures

fifty crores of yojanas.

91 - 93

esu lokese tisthante bhāskarādyā grahassubhāl!

In these lokas exist auspicious planets like Sun, moon,

nivasanti surassiddha vimanastā mahauyasah i

Resplendent devas and siddhas also live there seated in heavenly cars.

Shūlokādyāvadandam tu bañcāśatkotayo mataki

The extent from Bhuleka to the cosmic wall measures fifty crores of yojanas.

Kālāgnimāditak kṣterā taduat sankhyordheralassthită !!

Beginning from the Kālāgnirudra bhuvana, each bhuvana whose magnitude leto has been explained earlier, is placed one above the other.

brahmānda- dharaka rudrassata. sankhyā vikalbitah

There are one hundred Ruchas who sustain the whole Brahmanda.

eraikasó disambhāgo dasasanikehyāstr̥itāsterime il

In each direction ten Ruchas exist Sett p sustaining that particular direction

Page 130

kapālišo hyayo buddho vayra dehaḥ pramandanaḷi

vibhātirawyayašśāstā binārā tridašādhibah i

indravīryam samā kramya siddhāstat būyita dasai

agnirudro hūtasi ca bingalah khadago harah

Jualano dahano babhur bhasmāntaka - kṣayantakau i

āgneyyam samsthitāstvate būyitāstena Adebe rudraratu

One

Kapālīsa, Aja, Buddha, Varadeha , Pramardana, Vilhūte,

Awryaya, sasta, Pinārī and Tridasādhifa - lhese are the

names of ten Ruchas set who sustain the eastern direction.

They are being worshipped by Indra, the dik-pālaka of that

direction and other devas. Agnirudha, Hetasṭ, Pingela.

Khadaka , Hara, Ivalana. Dahana, Babhree , Bhasmāntaka

and Kṣayantaka - these are the names of ten Rudras

taxing possession of the soult- east direction. They are

worshipped by Agni , lte dix- pālaxa of that direction :

97-99

yamye mityunhars alhāta vidhātā kastasarjña kah)

sannyonta ca viyoktā ca dharmo dharmapatissmtak u

yamasya balamā kramya yame naiva supūgitāk!

nizṣtirmārano hantā Krūra diṣtirbhayānakak”

Page 131

ūrdhrasepho virūpākṣo dhūmralohita daniṣṭrinak!

nirstorbalamā kramya sthitōstenai̇va būrtāk in

Duk-

این مردم و به م . م

و دهد و در این بار در سرد و بد ترین و بهترین رمان میشود

و این را

131

yama, Mityu Hara, Dhāta, Vidhata Kastr, Samy okta, 131

Vilyokta; Dharma and Dharmabati - those are the names of ten Rudras sustaining southern direction and controlling the vigour of yama . They are worshipped. ley yama, the dik-balaka of that direction Ninti, Mārana , Hanta, Krūradṛṣti,

Bhayānaka , Urdhwasebha , Virūßākṣa , Dhūmra , Lohita and Dhamstri - These are the names of ten Rudras who sustain the south-west direction and controle the vigour of

MInte they are worshipped by Nianti, ita dix-balaka of that direction

100- 102

balascātibalascaixa pāśa Rasto mahābalak /

svetasca balabhadrasca dīrgrabahuryalantarak u .

Page 132

badabamukha bhūmau ca variṇena supūzitāḥ i

śīgiro laghurvāzu vegas sūkṣmasternah kṣayāntakah !!

bañcāntakah pañcaśikhah Kapardi meghava hanaki

vayón- briyāssadā hyete daśarudrā mahābalā śi

Sistet, daght, Vayutega. Siksme, Treksi

Bala, Atibala, Pāśahasta, Mahabala, Sueta,

Balabhadra, Dirghabārhu, Jalantaka, Badabamukha

and Bhima - these are the names of ten Rudras of the westen direction. They are worshipped by Varuna, the dik-balaka of that direction. Sigra, Laghu, váyuvega,

132

Sūkṣma, Tréksna , Ksayantaka, Pañcántaka, Pañcaśikha, 15

Kabardi and Meghava hana - these are the name of ten Rudras wño sustain the Brahmānda inn north-west direction and who are loved and worshipped by Vāyu, the dik-pālaka of that direction

103- 105 . .

Jatā marutadhācīca nanāratnadharos baraki

nidhīśo rūbaran dhanyassaumyadehak prasādakat o

brakásos tha laxṣmīvās prasādassomadevatāki

vidgjādhipeśo sarvajño jñānalhuk - vedapāragarh. II

sureśaśśarva gyestha ca thūtapālo balipriyah

Page 133

Csānamāśnita rudrā īsa mittā ime daśa i

Jatāmakuta dhāri, Nānāratnadhara, Nidhisa, Rūbaran,

Dhanya, Saumyadeha, Prasāda kṣṭ , Prakāśa, Lakṣmīvān,

and Prasāda - these are the names of ten Rudras of

northern direction. They are worshipped by Kulhera, the

die-pālaka of that direction. Vidya dhiba, Fśa , Sarvajña,

Jñānabhuk , Vedapāraga, SuresaSanera , Jyeste,

Bhūtapala and Balibriya - these are the names of ten

Rudras of north-east direction - Isana, the dix- pālaka

of that direction is in friendly altelūde with them

cei Ihnen die worships them).

133

106-108

Jayantah pālako vīrak Kabāliso upsadhvojaki

sudhīśaścaivograsario ca subiro vai lohito s parako

viṣṇuisāna mahātmānas sukhino milyūvaryiták

samilfurvibhur - guṇādhyaksas- tryakzastidasávanditah II

samvāhasca vivāshasca nabholipsch Tibocanakı

evan te dasasamyŏnorta rudra brahmādhidevatāk !

Jayanta, Pālaka, Viña, kapālisa, Unsadhvaja, Sudhīsá,

Ilgra, śawa, Subhra and Lohita- These are the names of

len Rudras of lower direction, being worshipped by Visnue,

Page 134

the dix- pālaka of that direction. These Rudras are endowed wilt pleasures and they are free from dealt Sambhee, Vilíu, Grenādhyaksçe, Trayaksa , Tridaśa vandita, Samvaha, Vivāha, Nalha, Lipsie and Trilocana - there are the names of ten Rudras of upper direction protected by Brahma to whom these ten Rudras are the presiding deities.

109-110

brahmândami somatikranya jalan dasagunań Pravet amaresar brabhāsami ca naimāśam buskaran tatha || āśālhirdingimundīca Shāralhūtań ca lākulam i atigulyástakani heyetat- Jalāvarane samis hitam !!

Then comes jala- mandala which is ten times higher Tham lze bythirt-mandala . There are eight bhuvanas in Jala- tattura which are termed guhyāstake. The names of the lhiuvanas are : Amareta, Prabhāsa, Naimisa , Puskara , Aśādhi, Dindimundā, Bhāralhūta and Larula

tegastattvam tadūrdheram tu teórúba ganākulani hariścandrann ca śrisailam Jalbamdrátaleswarami

Page 135

madife madhyamam ca mahārālami kedārami brairavar tathāi

atigehyāsta kam hyekat- tejastattüe pratisthitam

Alove lo fala taltera is legas tattura mandala inhabited by

lustrious beings. Hariscancha, śruścila , Jalba, Amrātaxeswara ,

Madhyama , Mahakala , Kedara and Bhairava - these are

the names of eight bhuvanas et of texas tattura. These

bhuvanas are called Atiguhyāstaka.

Madhyama ne eight bhuvariga hyaṣṭak

: 113-114

vāyutalteran sthitam tasmād-dasadhāuslya tayasam )

gayā tathā kuruksetram nāxhalam naxhalam talkā

vimalam cātta hāsanā ca mahendram bhīmamasṭakam i

Juhyūdguhyatarāń hyetat vāyvāvaranamāstiketam di

In vāju tattura mandala which is ten times higher than 135

tejas tatua exist light bruvanas, collectively called 'guhyād-

guhyatara'. The names of the eight Chūvanas are: Gaya,

Kurukseta, Nākhala, Nakhala, Vimala, Altahāsa, Māhendra

and Bhima.

115-116

tadūrdhwan bhavati vyoma pañcamań mūba vargitām i

vastrapādani redraroline avimuktan mahālayam

gokarnań Shadra karnani ca svarnākṣam slhānusarinjñakam i

Page 136

pawitrāstakametaddhi vyoma tattue bratishtitam in OM

Above vayu taltra exists vyoma tattura which is devoid of form and ten times higher than vāyu taltira.

. Above vayu taltra exists vyoma tattura which is devoid of form and ten times higher than vāyu taltira.

Above vayu taltra exists vyoma tattura which is devoid of form and ten times higher than vāyu taltira.

The names of eight Shivanāas which have their existence in wyoma lattua are - Vastrapāda, Rudrakoti, Arimuktā,

Mahālaya - Gokarna , Bhadra Karne, Swarnānsa and strāṇu .

These eight Shivanās are called Pairtrās taka.

117-119ca)

dasadhā tamatikramya syā daharkara-samijñakam 1

Ten times higher than wyoma tattera is ahaṅkāra tattica’ iz6 in which Ite following eight bhuvanas named 'Sthānuastaka?

Chagalandami dvirandam ca makotami mandalesvaram i

exist: Chalaganda, Dviranda, Mārota , Mandalesvara,

kālāñjanapuram caiva Saṅkukariṇāń sthaleswaram i

Kālāñanapura, Saṅkukaina, stalesvara and shūleśvara.

shūleśvarami ca vikhyātam - ahanikāre brates/hitam

Buddhi tattura is above ahārikāna tattia .

sikāṇvasta kamiili khyātań tadūrdhuan briddhi sanijñakam1

ivor

Ten times higher than wyoma tattera is ahaṅkāra tattica’ iz6 in which Ite following eight bhuvanas named 'Sthānuastaka?

exist: Chalaganda, Dviranda, Mārota , Mandalesvara,

Kālāñanapura, Saṅkukaina, stalesvara and shūleśvara.

Buddhi tattura is above ahārikāna tattia .

119682 - 120.ca):

paisācam nākṣasam yākṣam gāndhawami caindra saumyakam !!

Page 137

prājesam brāhma samjñāń ca devayonyastakam matam 1

Prajesa, Brahma - these are the names of eight, bhuvanas called devayonyasṭa ka' existing in buddhi tettiva.

1120Cf) - 121

buddhi tattvāttato gaunam tatādau cākṣtam Chavet ir kytami ca Shairavam brāhmyani vaisnavanice kumārakam I aumami srikantha sarjñāń ca gaunam yogāstakan matamu

Above buddhi tattura exists guna tattra, ten times higher than buddhi tattura. Akṣta, Keṭa Bhairava, Brāhmya; Vaisnava, Kumāraka, Auma Cuma) and Srikantta - these are the names of eight bhuvanas named yogāstaka' existing in gura taltia..!

122- 125

137

tatos vyaktar pradhānam ca mahādevāstarālayam i Krodhesaścanda samarto Jyotik pinigala śūrakau II pañcārtakaikavīrasca śikhedaśca sthitāstviha i avyaktat-rāgatalturan tu satadha vyāpya samis hitam !! mahātejo vamadevo Bhavod Bhavaikapingalau !

Jyotih pingekṣaneśānau Shuvanesvara eva ca i

Page 138

angustia- mātia sahita rāgasthā vīyasamyutāki tathaiva puruso jñeyah pradhāna - grhepālakak ,

Avyakta taltra c prakti) ( is ten times higher than guna tattera). The light Shuvanas, called Mahādevastaka existing in ayakta tattura are : Krodhesa, Cande,

Samvasta Jyote, Pinigalasūraka , Pañcāntara, Ekavīra and śikhede. Hundred times higher than ayakta taltira exists rāga tatterà. In this tattia, there are ten thuvanas They are : Mahāteza, Vamadeva, Bhava, Udbhava,

Ekabingala , Jyoti, Pingeksana , śāna, Bhuvaneswara and Arigustíamāta. The presiding deities of these worlds are endowed with virility and vigour. Purusa tattice exists along with naga tattura. It is there as the protecting agent of avyakta .

138

126-128ca)

nāga tattuācca vidyākhyam asuddham i bašumshanam i camadevos tilfhūmasca ugrasca balasanjñakah

Sarvešānaikavīrāsca pracandašceśvarah punahi umālharta hyajos nanta ekascaiva sivak punak il

vidyā tatuirse sthitā hyete rudrāscatebalotratāk

Alove rāga tattua is vidyā tattia which is impure and

Page 139

of the nature of deluding the soul. There are fourteen bhuvanas in this tattura. They are : Vāmadera, Atilhima ; Ugra, Bhava, Sarva , Iśāna, Ekavīra , Pracanda , Iswana, Umälharta, Aja, Ananta, Eka and Siva. Rudras uhe

are the presiding deities of these worlds are endowed with abounding vigour and they exist in vidyā taltera . 12.866 - 13000)

tataḥ kālo niyatākhye sambuto vyāpya laksadhā

Heindred, thouogands temes higher than vidya taltva are Käla tattvå and niyati tattura which are co-existent.

yamo hālā halascaisa kwothano badabā mukhaki

Yama, Hälāhala, Krodhana, Badabāmu kha, Ucchūṣma,

uichuṣmeso parascando mātango gholanibadhut u

ON Sśa, Para', Canda, Mātanga and Ghorarūbadste.

adhasti samisthita hyete tabhyasśūlagano S paraḥ i

these are the names of ten bhuvanas of Käla and " niyati tattwas. The presiding deltics ( sūlagana ) of these bhuvanas exist in kāla tattua .

130(b)- 132

Kāla televāt - kalā gṛṇeyā lakṣāyuta baricchada 11

camā jyesha ca raudra ca kālā kalavikaran

Page 140

balawikaranā caiva bala bramalhanī tattā ii

damanā sarvabhūtānāñ tadūrdhiram sā manonmanī 1

Shuvanesa. samāyurtāk "Kalāstaltue vyavasthitaḥ

Ten thousand lakhs on times higher than Kāla and niyati) is kala tattia which consists of nine bhuvanas :

Vāma, Jyesthā, Raudrī, Kali, Kalavikarani, Belawikarani,

Balapramattanā, Sarvalhūtadaman and Manonmanī.

The bresiding deities of these worlds are associated with ;

Their respective Bhuvaneseraras.

tatascordhvan Shavenmāyā Kotyāvyāpita vistarāti

gahanesó hyanāma ca tato hari harāel -vubhau

dasesvarasca devesastrixṣamo gopātiḥ puṇah 1

tehyūrdhwabuta samis lhānādadhah kṣemūsá usyate in

brahmasvāmī ca vidyeśc viśveśasca sivastathā

anantamahimā hyete māyā taltra nivāsinaḥ 11

Perading one crome with times higher than kāla tattia

exists mājā tattera which consists of this teen bhuvanas.

In its upper section ause there are eight bhuvanas : Gahanesa,

Page 141

Anāma, Hari, Hara, Daśeśvara, Devesa Trīksana and Gopali:

Som the lower section of māyā tattua , there are five bhuvanas - Kxemāśa, Brahmastāmi , Vidyesa, Visveśa and siva.

In the lower section of māyā tattua, there are five bhuvanas - Kxemāśa, Brahmastāmi, Vidyesa, Visveśa and siva.

Dhe presiding deities of these Shuvanas are with infinite greatness.

The presiding deities of these Shuvanas are with infinite greatness.

136-140%

tato vidyā ca yā suddha Kotyāyutagatā matā

That vidyā which is considered to be of the highest order, beyond countless kotis (ten millions),

anantascaiva surṣmasca sivascottama samyñitak i

is known as Ananta, Sukṣma, and Śivaścottama.

ekanetraikarudrau ca trimūrtiraraparastatak

Ekanetra, Ekarudra, Trimūrti, and Aparastatak,

sūkanthaśca śikhandi ca vāmādyā navasáktayah !

Sūkantha, Śikhandi, and Vāmādyā are the nine Śaktis.

dharmādya caranāstata tatascesvara samiñitahi

Dharma and other aspects are known as Īśvara.

nirttiśca pratisha ca vidyā santistathaiva call

Nirtti, Pratisha, Vidyā, and Santi are also mentioned.

īsvare tie sthita hyentatastaltuam sadāsivam i 1.

In Īśvara, this is established, and that is known as Sadāśiva.

tatia brahmānda sarighatan punassaktidvayan llhavet u

In this Brahmānda, the union of the two Śaktis is perceived.

tałastie niskalań taltiraṇa ningunań nirmalan źivam i

That is known as Niskala, Nirguna, and Nirmala Śiva.

alindriyam sthirani suddham vyapakam śūnyā laksanām !!

It is beyond the senses, stable, pure, all-pervading, and void.

evamadhva samākhyātas- suvantasārasya te mayā ll

Thus, the Adhva has been described by me, which is the essence of Suvanta.

[iti snīmat= Kiranākhye mahatantre vidyābāde Shuana batalos stamak]

[This is the end of the chapter in the Kiranākhya Mahatantra, Vidyāpāda, Shuana Batalos Stamak]

Perwading lên thousand clores et times higher than māyā

Pervading a thousand crores and times higher than māyā

taltra exists vidya taltira which is bure.

There exists Vidyā Taltira which is pure.

En suddha-vidyā-taltia

In Suddha-vidyā-taltia

There are Iwently-five bhuvanas : Ananta, suksma, sirottama,

There are twenty-five bhuvanas: Ananta, Sukṣma, Sirottama,

Page 142

Exanetia , Ekarudra , Trimurti, Srikantía , śikhandi

C Asta vidyesuara bhuvanas).;. Vāma, Iyesthā, Raudrī, Kāli,

Kalavikaranê , Balavikarani, Balabnamathani, Sarvalhüladamani,

Manonmanī c Navasakti Shuvanas); four bhuvanas of seven

Grorēs of mantras; four bhuvanas of Dharma, Vairagya,

Aiswarya and Jñāna.

Isvara taltera exists above suddha vidyā tattia.

Niisti, Pratisha, Vidya and Santi are the names of

four bhuvanas of ĝśvara tattua. :

· Sadāsiva taltura exīste above savara latter. There

are six bhuvanas in Sadasiva tattva . They are: Iśana,

Tatpuruṣa , Aghora, Vāmadera, Sadyojāta and Sadāśiva.

the configuration of Shuvanas terminatas in sadāsira taltira.

142

Alove Sadāsira taltra exist tuo saxti talties - 742

pralhame sakti and duritiya sakte. The tattura existing

above sakti taltvas is known as siva taltra which is

formless, devoid of attibulēs, free from impurity,

auspicious , beyond the reach of senses, stornal, bure,

pervasive and associated with the characteristics of

Page 143

void. Thus, o, Tarkṣya , a the nature of worlds distributed over the tattwas has been explained to you.

[ This is the chapter on bhuvana, the eighth of the knowledge- section of the Kiranāgama mahatantra]

143

ATHA SIVATATTVA PATALAH

(Then the chapter on 'siva taltra's

Gaudah-

śivatattvami kalhan sūnyam yacchūnyam nāksazocaram ' pratyakṣam carsavijñānani tadelkāvānna kiñcana .

Garuda :-

How can it be said that Siva tatuera is a vid? Void. never comes within lize puriew of perceplion, it is not perceived.

by the senses Perceptibles must be known through the senses. Since it is said that siva taltia is void, it means that sualaltia is not at all known .

Notes . . .

legate Gauda, here, raises the questions concerned with the nature of sivatatura which has been described by the Lord, cat the end of previous chapter, as

Page 144

ВКоацom -

grahakatvacet me suinyo giohakatuāt - pumānabe .

mājādsharmaissivassuinyak pasunari pasabandhatah v

hālravachūnyamityuktam. anyāpersatāyas hā tūl

gihamīšādrte yadrat tathā Ssau sātirxaingunaih u

TYYL

144

its

elem

The Lord said:

... sivataltra is said to be void because of its :

absorbing quality c grāhakalia) ;. even the socl is said to

be void because of the same nature. Since C siva teltora) is

free from the attributes of maya, it is said to be coid.

Similarly, when the souls are disentangled from their bonds

they are also said to be in the state of void. They are

termed sūnya", not because they are absolute non-existents.

Page 145

Here they are given this appellation figuratively. Even in empirical usage it is seen that . a house is said to be void when there is no presence of the head of the family, his wife, sons, altendants etc. C when there are no persons or things inside a house, it is said to be sunya).

Nolēs.

.. The word grahakatīra should be understood in two different modes with regard to sivaturture, it denetas the nature of absorbing power. And with regard the soul, it denotes the sculs nature of being grasped from kihīn tallīa to sivotallīa. The word 'sūnya' should not be taken as to mean the nihilistic boint of view. To accentuate this sense, an illustration is given. Even though a house is there, it is said to hold when there are no persons or things inside the house. In the same spuit the sungatura of sivatture should be understood .

. 145.

brindrādyavasthā ye tiratia

cetak samsthiticheterarthani

atīndriyani te suscūkymatiat

jšana sakti matā sā ski

Page 146

atindriyani ca yadvaste

anulhūtir mano's dhyaksak

sunyatvene matántare

punarnitije sthirani bhaveri

Sūrsmasarti layangatah !

taj - jñanat jñāta eva sahil

tatias pyanubhavo na kim i

praseddhah xsudyaltā ca tatu

. others hold the view that the states like bindi, nāda, etc.,

are of the nature of void. It is not true. In order to effect

the existence of intelligence in the souls these states like

bindu, nāda etc., are there .( So, if they are non-existents

they cannot effect the knowledge of sound). Moreover they are

being activated eternally, Sira taltra is beyond the reach of

external senses, it is abnormally subtle, and it is the strate

in which subtle Sirasakti existe being absorbed in it. That

which is said ' subtle Sivasakti is to be known as Thanasakti

phrough the realisation of Jñanasakti, one can know sivatialtia -

wrhen Siva taltra remains cognizable Through Inana saxti, how

can it be said that it is usid. Since intuition is possible

for manas, what is beyond the reach of external senthet organs

can be intuited by mances. It is very common that feelings

Page 147

like hunger, thirst, etc., even though these are beyond the reach of external organs, are experienced by manas.

Notes

1976

The following verses of the Paus karagama (I: 188-20) may be compared :

upasamhrtā kāryātmā yadā binduryavasltilah

tadā layā hvayam tatterania sivataltiraṇi tadeva cai

vidyādi tal twcwannedaṇi sannatalttvāde' laksanam.

kintu svaduic- Kniyāśarti Kiranātmakam ayayam i

vyā pakan nityamacalami sarvatomukhamaiśvaramo

The objection naised by Ganda on the basis of sūnyalire is obliterated lay the Lord's statement that suivā tallva can be known by the high sculed persons through their meditation, the prime instrument of which ù manas

7-8

Garudak -

anabhūtia vikalbotitia vikalbo mānasassa ca i !

Page 148

Samanaskamato jñeyan amanaskam - aribarani ..

Intuition is effected through marcas a distinct cognition C Sanikalba jñāna) and this distinct. cognition is due to manas, the internal organ.

ajñātīã desirastaltirani Kathani dīksän karotyasane

ruñeyak sawatmanaivayam samijñeyo na ca sarvathā

Garuda .

ito

(IN

You

That which is associated with manas can be realised in through mental perception and that which is without any form lies beyond the range of manas. C since Siva tattura is far and far above manas tattura, how can it be perceived through manas 2) haltout cognising this csiva taltura) how can a preceptor do the purification of siva taltura during the process of initiation ? A thing is said to be known only when it is completely known.

Sivaltua is not known completely.

Notes:

Page 149

Garueda's Objection here is that since manas tattura is an evolute of prakyti or avyakta, it cannot reach sivát áttirá. manas belongs to impure maya and siva taltra is the place where even the pure mãjã exists absorbed in its very subtle state. So manas rendered ineffective in cognising sivátaltua.

Secondly the ojects to the purificatory proces (deksā) In 'taltra suddhi', the soul is mentally taken up to siva tatture and numinated as though it experiences Shogar concerned with sivátaltua. Since Sivaltra is beyond the reach of manas, how can this purificatory activity case be executed ?

148

Bhagavan -

ksudyatyanubhavo yatia vikalbastalia no lhavet, västerasrayo til vikalbos bi tadvastu ghatavanna ca !

The Lord said.

. where the feelings of hungen, etc., are experienced, there does not arise distinctive Knowledge. If it is said that distinctive Knowledge arises wilt regard to forms only, like bots, etc, feeling of his siger hunger is not like those concrete substances. c. But even it in its formless.

Page 150

vikalbo mānasassiūrsmas sūkṣmasakti layam gatak!

Distinctive knowledge due to manas is very subtle

tadgatastvanjavicchinnastenortami tadurjanjitami

Sivaltia is the state in which thú, subtle Siva sauti has gone deep into Sia Cie, has been absorbed into sia

jñām sātmendriyasólesa katta hyartmanah Kniyā i

A thing which inuolutes everything into itself and stands severed from all of its attributes adjuncts is said to be an absolute free from its conditioned state

iha säddhyo Sta mantavyo vilkurab ye kadharmatak i

The soul is capable of knowing through mental perceplion). The soul indulges in activities and attains the position of lordship when its cit- sauti operates

Page 151

in co-ordination with its sense organs. It cognises through its mental vigour. The possibility of knowing sivataltiā is thus maintained here. Lord Siva, who is of beurasive nature, is always with the unique virtue of being in the form of pine consciousness.

Notes

It is maintained here that sivatalure is cognisable through mental berceplion C mänasa pratyaksa ; not bräkyendriya bratyaksa) -The soul which uses the receptes appropriate to enjoyment and release, intuits Siva by means of its intelligence energy which is informed by Sivasakti. In intuiting Siva the soul is protected by Situasarte from the residual impression of pāsa which inhibits the soul. Sivasakti and the mental mode illumined by Sivasakti help the soul in cognising the native og sivaltos i

See the Jñānāmitam , verse 71.

and the Thirumandiram , verse 603 .

12 - 14ca)

Page 152

pratyakṣālo yalta Uykso rūbamātrādi gehyate !

(There is no fault if one does not know a substance. completely). With regard to the perceptual knowledge of a hree, only its features presented by its external forms are cognised. Its interior features such as its sap or juice are not perceived. In the same manner. Siva is bastially known through the cognitive power of the soul.

rasādayo guhitá no talhesó jääna sakttitak i

If sivaltura is without form and its dispositions, then it is not to be perceived. Associated with form and other attributes c which are figuralüvely imbuted to it for the perpose of contemplation) it is cognisable through yoga and meditation. The soul, by these practices, gets perfected and becomes the knower of past, present and future.

agshyatue talkávena vaṣubhāva visarjanatı

The nature g sünya is to be understood

tadyuktasya piliūtaltirani bhavisyalyulā kālaut o

in this way through the instructions of preceptor and

sünyamevami vidham jñeyan gurutassastratassmotak 1

the devoted study of the scriptures .

Page 153

Ganuḍah.

sōstrami ca sa katram vakti niskalo vāgvisarjitak sakalo vaxti vā tantrame svarūbena tataścalah 1

How does the God reveal all the Scriptures? In His niskala fermi He is devoid of any organic particularly organ of speech). Even if it is admitted that He reveals them assuming His Sakala form, there arises inconsistency with regard to His nalūne.

Note.

Garuda now turns his attention towards the revelatory actūrty of the Lord. In His Di niskala form . He is shines forth without any organism Jashined by mantras. So how can He reveal the Scriplines ? hiltout the organ of speech, how can he import the Scriptures which are of the nature of sounds and speech. This is the first doubt. If you say that He reveals the scriptures assuming His sakala form, there also the doubt lingers.

Since the enstulion of a grous element c Shitakasa) which is the source of sound, has not taken place at that time there is no scope for sabda or speech.

Page 154

So how can the Lord reveal the scriptures ?

This is the second doubt.

.........

'shan

1566)- 17.

152

Bhagavān

niṣkalah kim na kalbyos sau yadya Kalyan Kaltiani jagat

The Lord said -

yathas tah kuruete Baxtyā talkā sāstrani na kim prabhuk !

Even if the Lord is in formless state c niṣkalavaslīā ), for what reason is it held that He cannot reveal the Scriptures ?. How does the universe get evolved out of bure māgā by Him , even though he is without any organ of sense of action ? In the same way as the Lord creates the universe having Sakti as his instrument", so also he reveals the scriptures. If He does not assume the corporeal form c sakala ) then there is no place for the emergence of the lineal hadition of preceptors.

yadyasau sakalo naiva talkā naiva gurukramah U .

Kintubadesena vinā tado bhavati nishplam

yadyasan na bhevet- tārksja tada na syāt- gurukramah

Page 155

Moreover, without the process of instruction, the emanation

of Scriptures becomes futile. If He does not take

on Himself the sakela form, then the traditional

instruction would be out of place..

icchaiva

karanam

saxtih -

18- 18%

bunisāmanugrahārlham lue baie byaparatām gatah

The Lord, even though He is in the most exalted,

Krtura mantrātmakam deham saxtinupamanakadha II

unconditioned, infinite state, assumes the conditioned form.

bodhya lodhaka-sambandhāt - vakti-tantranyanekadha v

Having made & His body of the nature of mantras which are

citi srimat- Kinanākhye mahatantre vidyā pāde sivataltura postalo nevamak)

supposed to be the various forms of His Sakti, He.

conly for the sake of bestowing grace upon the souls,

The Lord, even though He is in the most exalted ,

unconditioned, infinite state, assumes the conditioned form.

Having made & His body of the nature of mantras which are

supposed to be the various forms of His Sakti, He.

Lampadl communicates the Scriptures in various ways, through

in the relationship of imparted - imparting . .

Page 156

(This is the chapter on Sivaltra, the ninth of the knowledge-section .

of the Kiranagama. mahatantra )

ATHA TANTRĀVATĀRA PATALAH

C Then, the chapter on the Transmission of the Scriptures

hes, isu

Garudah .

Kimarthami tāni vaxtisah Kasmin kāle kiyanti vāi

For what purpose did He reveal the Scriptures?

kena tesam bravityewani sarvametat - brawihi me u

Kindly explain to me all these matters.

Garuda

For what

When did He

Kindly explain

purpose

impart

to me

did the Lord reveal the Scriptures ?

all these ? To whom did He impart?

about all these matters.

Rv-4

Page 157

Bhagavan

tāni vakti sa murtyarthama na murtissādhanāds te i

sādhanam tatra samsiddhami tadarthani tāri 80 S braviti

srstyanantarameveśaśivan cintya. daśātmajani

jñānamekanā vilhajyasu tesām tatsarikhyyavadat v

Kāmikam pranavākhyasya sudhākhyasya yogajam !

diptakyasyā pi cintyantu Kōranā Khyasya Kāranam v

ajitam suśivākhyasya Tsaryās bi sudiptakami

sūkṣmam tu sūkṣma samijñasya Kālāsyāpi sahasra Kam ni

suprabham yaddesesasya añīusamjñasya cāmśumāni

evam prāthamikak prostah punaranyo gurukramaḥ v

The Lord said ..

The Lord revealed the Scriptures only for the iss

sunpose of altaistus accomplishing release helhout the

specific means release is not be attained. Means are

well provided in the Scriptures so as to make the souls

to adopt the means and thereby to attain release. He

revealed the Scriptures immediately following the creation

from siddhādhvā Cle, pure māyā). The Lord created

lēn Sivas from His own self in Sadasiva taltia and

He divided the one single Scripture into the same number

cie ten) and transmitted these ten Scriptures to the ten

Page 158

Sivas of Sadasiva talltura . Gut of these ten, the Kamikagame was related to Pranava csiva); the yogaja to Sudhākhya;

Sivas of Sadasiva talltura. Out of these ten, the Kamikagama was related to Pranava csiva); the yogaja to Sudhākhya;

The Cintya to Dipta; the Kāranāgama to Karana. The Ajitagama was rol nevealed to susiva ; the Diptāgama to gsa; the suks magama to suks ma the Sahasragama to Kāla; the Suprabhedagama to Desssā and the Ansuman to Amisu Thus the first transmission of the Agamas is told Now how does each Agama corne down through the line of preceptors is explained a

The Cintya to Dipta; the Kāranāgama to Karana. The Ajitagama was revealed to susiva; the Diptāgama to gsa; the suks magama to suks ma the Sahasragama to Kāla; the Suprabhedagama to Desssā and the Ansuman to Amisu. Thus the first transmission of the Agamas is told. Now how does each Agama come down through the line of preceptors is explained.

...-

7-10

156 :

pranāvāttiralah brāba kāmi kam trikalāddharaki

sūdha khyā dyogājam tantiami bhaśma sarjnastalāh prabhuku

diptari rudrādacintyaste gobatiōca tatos rabikā

Kāranar Kōranācchawak tataḥ brāba prajāpatch

ajitam suśivāt - prāptam - umeśādacyutastatah |

Tšāddiptam liimūrtistu tatah krāpto hutāsanak!

sūkśmam sūkýmādthavak bräbtas tasmät brāptah brathanjanah

kālasanjñāt sahasrākhyani Shimo dharmastatak Ichaga i

Page 159

Trikala received instruction on the Kamikāgama from
Trikala received instruction on the Kamikāgama from

Pranara and Hara from Trikala; Bhasma received

the yogaja from Sudhākhya, and Prabhu from Bhasma.

Gobati received lia Cintyāgama (also called Acinlýa)

from Depta and Ath Ambika received from Gopati;

Sawarucha received the Kāranāgama from Kārana and

Prajapati from Sawarudra: Umesa received the Agitāgama

from susiva and Acguta from Umesa. Trimurti

received the Diptagama from Isa and and

Hutasana from Trimurti: Dhava received the sursmagama

from Suksma and Prabhañjana from Bhara. Bhūma

received the Sahasragama from Kāla and Dharma

from Bhima...

11 aos tubos

LAO

152

11-13

desesatsuprabhākhyami tii vigraheśastataścsī

amiśumāmscāmisusam jñāttu prāpts hugrostato nawih

Page 160

evamete samā Khyā tāssivabheda daśādyate !

Thus these same Khyā are revealed in the ten Śivabheda Āgamas.

daśāsta sarikhyayā ruchan pūrvamitfādlya fuathimar

The ten are enumerated in the same number, with Ruchan being the first.

sivastat sanithya yaiva bunastān - bodhayat khaga 1

Śiva, having created them, revealed them to Khaga.

rechasyānādi saminasya vijayam tantramuttamam do

The supreme scripture, Vijayāgama, was revealed by Rechasyānādi.

Vighnesa received the Suprabha ( Suprabhedagama)

from Deseśa and Sase from Vighnesa : Ugra received

Am suman from Amśu and Rani ( Aditya) from Ugra.

Thus the account of the first ten Agamas of Sainic group

c Siva bheda) is clearly related to you. G. Garuda;

earlier; the Lord created eighteen Ruchas endowed with

intelligence and the imparted to them the Sivagamas

of the same number cie. eighteen). To the Rudra named

Anadi Rudra , He revealed the Vijayāgama, the

supreme scripture.

time.

158

14-16

pārameśasya mahatantran snimübarya berabhāsitam i

The great Tantra of Pārameśa, which is illuminated by the rays of the Supreme.

niśvājami yaddasárnasya brodgitam nāma sūlinahu

Niśvājami, whose name is revealed in the Dasārna, is the holder of the trident.

mukhalimbam prasantasya bindossiddhamato matami

The face of Prasanta is considered to be the Bindu, the essence of Siddhi.

sivanisthasyā santānami simhan saunyesacoditam v

The lineage of Śivanistha is impelled by the roar of the lion, Saunyesa.

Page 161

candra hāsamanantasya Shadram savātmano matam i

The Parameswara mahatantra was related to śrūba ;

nidhanasya svayambhūtam vīrajani tejasassmitam

the Nisvāsāgama to Dasāina ; to Prodgitagama

The Parameswara mahatantra was related to śrūba ;

the Nisvāsāgama to Dasāina ; to Prodgitagama

to sūlin; the Mūrhalimbāgama to Prasante; the

Siddhagama to Bindu; the Santānagama to Sivanis Ita ;

The Simhagama C Sawok tāgamaj to Saumyasa ;

the Candra hāsāgama to Ananta; the Bhadragāma

Cvimalagama) to Swatman , the Svayambhuvāgama

to Nidhanesa; the Viragama to Tejasa.

17-18

nauravami brahmanesásya śivākhyasya ca mărutam !

The Ramavagama to Brahmanesa, the Makuṭagama

idam dewapitich Ihyatami lalitam calayas ya turi

to siva; this Agama, namely the Kīranāgama was related to

āgneyam yacca tadvyomnas sivasyāpi punah baram !

Derakit, the Lalitgama to Alaya; the Agneyagama to

ete jātássahajñanai szivabhedan bunaśśr nu !

Vyoma , the Parāgama cvatula) to siva. These Agamas

. The Ramavagama to Brahmanesa, the Makuṭagama 159

to siva; this Agama, namely the Kiranagama was related to

Derakit, the Lalitgama to Alaya; the Agneyagama to

Vyoma , the Parāgama cvatula) to siva. These Agamas

which come under the group i Rudra bheda! were

revealed by the Lord along with the Āgamas of Saivic

group c Siva bheda). Now how do these Agamas of Raudric

Page 162

prāptaścānādi saimjñāttu 'vijayan barameswarah

Parameswara received the Vijayagama from Anādi rudra.

sirūpāt paramosastu samprapto hyusana munih i

usana received the Paramesvarāgama from śrrūpa.

dāśarzanacca nisvasam prāptā sā śaila śamilhava i

Pawatt c Sailasambhavā) received the Nisvāsāgama from Daśārna;

prodgitami rucha sanijñāttu Kacākhyo munisaltamak o

Kaca ( Kavaca) received the Prodgitāgama from Sulin.

prašāntān muchalimbani tu dadhicirnama yo menih i

Dadhici, a sage, received the Mukhalimba from Prasanta Candesvara, a gana,

bindu samjñācca yatsiddhani brāptascandesvaro ganah 11

160 received the Siddhāgama from Bindu;

sivanisthācca santānam sambrāplāśsamśapāyanak !

Samisapājana. received the Santanagama from śivaniṣltia.

nārasimichani tu yatsaumyam nysinihalle prāptavan munih o

Nysiniha mue received the Nārasinihāgama ( Sawoktāgama) from Saumya.

anantāccandra hāsami tu brāpto deva purshitaki

Page 163

Shadram sausūlmadevālte vīralhadwo mahaganahi

svāyambhuvantu nidhanāt samipraptah padmasambhawak

vīrajam tejasah prāptah prajānaksana tatparah

nauravami brahmanesāttu samprapto nandikeswalaki,

Tṣānanmakuṭani brapto. mahadevo balasiāyah

Brhasbati received the Candrahāsāgama from Ananta;

Vīrabhadra, ba mahāgana , received the Bhadrāgama

from Sawātma deva. Padmasambhava received the

Svayambhuvāgama from Nidhaneša. Prajābale

received the Vīrāgama from Tejasa. Nandikeśvara

received the Ramavōgama from Brahmaṇaša. Mahādeva

received lito Makutā gama from Isana Csiva).

26-28

Kiranami devapitatal prāptassamivardhako munik,

šálallalitami prāpto nūdro bhairava nēzbavan ll

āgneyā vyoma fanijñāltu samprāpto hutākhuk punak

sivākhyat sā mahārālassaurabheyani parāhvayam !!

tantralhedo mayā brokto vidhah kēptalakšanakī

esu thedesu yo bheda upabhedassa ucyale II

A Sage called Samvardhaka received the Kīranāgama

from Davabita ; Bhairava received tho Lalitāgama from

Page 164

Alaya; Hutālhuk C Hutásana) received the Agneyāgama

from Vyoma ; Mahākāla received the Samabheya

C otherwise called Pārāgama) from Siva -

Thus the varieties of the Sivagamas which are associated

with differently formed characteristics are expounded by me

Wilh regard to the primary varieties c mūlāgamas) of

The Sivagamas , there everything secondary varieties c Upāgamas )

also. The variety of Agama corresponding to each

different Agama is said to be its secondary variety

Cubagama).

exist

162

29-3016,

atisam xxipta vistiino qsidevátmakah kvaciti

tasmat khyatos thā bhedaoca bhedó Syarn cílta bhedatak ú

punak praurtto syam bhedas srotelkedastathā match !

Shedo Syamubacārena kalpitassa yatastatak il

bhalakhedo na kalbyos tie jñānabhedah prakalpyale »

Citi sumatkinanakhye mehatantie vidyā pāde tanravátára patalo

dasamak)

Those Scriptures which were in elaborated form were

Page 165

hansmilted at times in very much shortened form

to the sages and devas - Therefore have exist ine

different groups of Agamas. These differences are due to

the differences in refleclions or views of the taught.

Again in the same way, it be should be noted that

these different types of Agamas find place because of

Ite different types of persons who received instructions

on those Agamas. Since these differences are assigned

figuratively, differences are notified only in regard to

the scriplanes: Indeed, the differences in their effects

or fruits are not hesitate to be thought of In accomplishing

the final result, there is no difference. All the Scriptures

yield the same fruit

c This is the chapter on the transmission of the scriptures,

The len th of the knowledge- section of the Kinanāgama

mahātantia)

ATHA MATRKOT PATTI PATALAH

Now begins the chapter on the region of letters

manifestation

the chapter on the region of letters)

163

( Then

Garudah-

Page 166

jñānamekam Kalhami bhiman jñātayar tats per tocat mayā 1

etadrūhi mahādeva jñānamūlamin yattos whilam

Garuda -

. It is said that the scripture is one of it is so how can it

be differentiated as sua freda and Rudra Prada ? It is to be

understood by me. Since all the scriptures have their emergence

from nāda tatture, there need not be any difference. Kindly

impart. The real nature of the scriptures.

VOM -

Bhagavan -

exar nādātmaram jñānamomityeva sthitami baram i

sā śikhā bindu vaxtrasya Kalangasya mahātmanak

prostam setau paramibrahma coditos trākṣarālayah

stilo vyaxtassa vāgrūbah bunailhinnaste khandasak u

hava khandassthitascañych pumașṣodasalhissvaraih

dasardhā kṣara nismā tāl pañca khanda vyavasthistāko

................

107

164

The Lord said -

Page 167

The Scriptieres are of the form of sound and they are of the one and the same nature. Ln the beginning, sound existed in the form of eternal syllable 'Om' itself. That single high potential syllable consists of five parts: akāra, ukāra, makāra , brindu and nada. Since that great syllable exists as a stone - house of letters, it is extolled in the scriptures as 'Parabrahma' The great syllable in itā manifested state appears in speech form and again by the internal activilies of the body it assumes various shapes. These variegated sounds are nine- ford the first section is called svarāksara' cvowels) -

The next five sections are formed of consonants each one consisting of five letters (ie. ka-varga, ca-varga, ta-varga, ta-varga - and pa-ranga).

Khandadurāyami calunvarṇinań sesam kūtārchayā sthitam i

evāmi jēyāmi satardhātmā vānnasakti vithedatah lī

mateva mātīkā saiva sānihyajñānādi bredagā i

tarka kāeyetishāsastā savam vyā pya vyavasthitā v

zivajñāna prabhedena sthitikā namalhedatahi

bisinīva talkā bhinnā rudraliñedot parā satt i

The next two sections are formed of eight letters each one consisting of four belter Cie, ya, na, la, va, and sa, sa, sa, ha.

Page 168

165

The remaining section is called 'Kūta', having only one is

letter ( ksa). Thus it should be understood that the potences of

one single syllable get's differentialed into fitty belters

Since these letters, like a mother give birth to uncountable

words, they are called mātakā sara · Those belters assume

various forms of Scriptures like Sanithya sastra Dharma sastra ,

Tarka, Kārga Itihasa, etc. These fifty letters exist

bewading all those kinds of Scriptures. Like the primal root

Page 169

of a lotus plant, the basic sound exists as one cundifferentiated)

In its effected state the supreme sound assumes various names

cand forme ) and there fore there arises the differentiation as

Siva Sreda and Rudra-bheda..

8-10 ter

tadbiēdāt- jñānabhedo S di fhāktaḥs Snowto sythało na hit

gadya padyādi kāryā ye geya deśārugāśca ye !

bija pinda kalakūta mantraśakti viningata

Sartin vagīśvarī tasya vārimayam. vyāpya samsthita 1

vijñoya małkā saiva Sawamanitāā layā para o

evamasya vilhedo s yami jñanasyoktā majā tava

svasutasya traya s khyeyo nā S khyeyo estilhadine

citi s srimat-Kiranākhye mahatantre vidyāpāde

māti kotbaltibatalah ekādasah )

..................................

•

........

•

.....

...

Page 170

Ivu.

Because of the differences in effected forms, the differentialion 166 in Sastras is postulated. It is figuratively told that they are of two different groups. Indeed there is no difference. Whichever forms of prose, verse epics.. etc and whichever scriptures are formed according to the nature of various parts of the land, they are only due to the potency of mantra c matika) which proceeds in the form of bija, kinda kalā, Kata etc.

Vagīśvare is the Sareti of matka who exists pervading the speech. It is to be understood clearly that the same matrkasakte is the repository of all kinds of the supreme mantras : Thus the nature of the differentiation in scriptures is explained to you by me.

(Note: the last line (~10%) seems to be an interpolation and it makes no sense at this context; it does not find place in the text of the commentary also ) :

manifestation a

C This is the chapter on the margin of letters, the eleventh of the knowledge - sedion of the Kiranāgama mahātantia).

ATHA YANTRODDHĀRA- PATALAN.

Page 171

.( Then the chapter on yantroddhāra).

167

Garuḍaḥ -

Garuda -

mātṛkātmādi samsiddhā sawamantrālayā barāi

vihitastīrsa ye mantrastesari me laksanami vada ū

Garuda -

about

About the origin of letters which are supreme and store- house

of all kinds of manthes and their different sections, etc.,

have been completely detailed O. Lord, now kindly

explain to me the characteristics of other mantras formed

out of these basic letters.

9-4

Bhagavan

same madhye dharālhāge sugandha kusumoj gavale !

kramācchaklini nyasetlāttra narakhanda vilkāgasah

Saktimuddhytya tāmeva bújya bus pais sugandhithihi

udurtte Sambaran paścācāryo mankavgrahaku

ṣodasacchadagami badman durātrimsad dalanlu ví

karnikāyam nyaset- kūtar kalayugmanta samsltilam

Page 172

The Lord said .

on the surface of an even ground splendid wilt

fragrant flowers c a square diagram with four entrances

should be drawn). There, one should spiritually transmit ce

the power of letters which are nine fold ( as explained earlier).

At the centre of the diagram Idhara -Sakti should be

worshipped wilt necessary paraphernalia like flowers, worlar,

sandal paste, etc. The preceptor who has transfigured his

body in the form of man sedia cie, who has alone mantia-nyasa

on the various parts of his body), should also worship the

desty Sambara in the proper place of the diagram.

( Three circles should be drawn, their centre being the

place of Adhārasakti ) and around the space between

the first and the second cicles, sixteen petals should be

drawn; around the space between the second and the third,

thirly two petals should be drawn). At the exact centre

of the diagram acarya should inscribe the letter kūlā,

Joined with the two letters belonging to K aladera.

5-8a

rudrabija samāyurtarri ardhacandra vilkūsitami.

nādasaxli - Samāyuktam sivabīyamidam baram

Page 173

cintamanimayam śubhram jñālāmatānna samsayah i

nyased- kramāddalesvevami svarazodasan beinah ur

kramādagrārakeṣiarṇā vyāpakami tu nyaset pari I

etaccaram yajedlyastue satatami māsi māsi va il

gandhadyair bhaklitaso sbī kala mukṭassīam urjeti

-...

169

single .

. The seed-letter corresponding to Rudra should be

associated with these letters and the whole single

mula mantra should be adorned with brindu and half-moon.

(the mulamantia , bf belonging to Lord Mityunjaya,

according to this Agamic palteren, se esoterically

suggested in these verses is to be known as ksmum ) ..

This supreme mantra is known as Surabija' and it is .

encued with the potency of sound. Even at the very instant

of & knowing this auspicious mantra which is of the nature of

Page 174

cintamani, it is capable of bestowing the desired effect upon the aspirant (who is bisbe du properly initiated into this kind of yantra-worship). There is no doubt about this

. Then one should inscribe all the sixteen svaras on the sixteen petals in due order. In the same way, the letters from ka to sa c thirty-two letters) should be inscribed on the thirty-two petals. The remaining letter of the consonant group, Ha, should be unitten auto around this thirty-two petalled lotus . If one ...

worships this diagram according to the prescribed & rules daily or once in a month with desto ardent de devotion and necessary baraphernalia , he, breaking through the power of the god of dealt allains Sivatua: 866) - Loca)

dvitiyena caturtena sastadeādasakena tū li !! sodasena vilhinno s yāni thāvet kūṭargabancakam i hrasva brahmāni vijñoya duiyuktastu ganesvarāk triyuktā lokabālāskfuscaluntes strāni Kalpayet ,

the central belter Cmūla mania) is variegated by joining with it the second, fourtti, sixlt, tivelfth and the sixteenit svaras. The five mantras formed in this way are called anga mantras. Combining the usual brahma

Page 175

staras c hrasva) with ksma the five brahma mantras

are formed; the names of ganesvaras should be preceded

by the letter ksma combined with the second seara, the

names of lokapālas should be preceded by the letter Isma

combined with the third svara; the names of dasagudha

c ten weapons) should be preceded by the letter ksma

combined with the fourth seara.

Vidyeśānami synuṣuanyallaksanam mālākātmajam ir

vyāpakami nephe sarnyurtam catirtasvara samyutami

binduyuktamanandasya vāca katvena sams lhitamii

nephavanna yutam sāntam sastha svara samanvitam i

findudehasamayuktami sūksma dehasya vācakamu

WY1

...

makāram viltusamyogāt - visargacca sirottamal

jāntavarnāntyamo vairo rebhayuktassabinducak! 17

sastharvara samāyuktam beorto netraikanamani i

savannāntyamo varno sāntam tena samanuritam II

ditiyasvara samyuktam ekarudrasya bindukaṣi

Page 176

Shantam tāvat sthito santo duādaśāntena Sheditak i

Now, observe the bija mantras formed out of matika

bindunā brūsito mūrdhni himūrtivacako matak i

in a different manner pertaining to Vidyesvaras.

sasthaswarayutah sāntassalindussos ntatassikitek

The seed better of Ananta is formed by the combination of

svikanathe evra vikhyātatatak sime sikhandinah i

ha, na, and ī, associated with bindu.

sāntantimascalūrtena brusito bindusamyutakin

The seed letter pertaining to Sūkṣma is formed by the combination of

samāsena mayā tārksya vidyesah bari tārtitāh!

tha, na, ū and bindu; the seed-bellen of suottama is formed by the combination of every momento en el and bindu;

Now, observe the bija mantras formed out of matika

in a different manner pertaining to Vidyesvaras. The

seed better of Ananta is formed by the combination of

ha, na, and ī, associated with bindu. The seed letter

pertaining to Sūkṣma is formed by the combination of

tha, na, ū and bindu; the seed -bellen of suottama is

formed by the combination of every momento en el and bindu;

the seed- letter of Ekanda hata is formed by the combination of

jña na, ū and bindu. The seed-letter of Exarudia is

formed by the combination of sa, va, a and bindu; .

The seed-letter of Trimurti is formed by the combination of

and

mah

ma, la, ū and bindu; the seed-letter of Srikan, tha

is formed by the combination of Ja, u, bindu and !?"

saḥ, the seed-letter of Sikhandi is formed by the

Page 177

kūtāmikara samyuktāmi bindunā bhūṣitam Shavet i gayatri caiva sāvitit kintu rebhaviṣesanam i ovikārādi. namontāñāca jñātuā mantran brayojayet il

for Gayatri mantia, the letter Keita should be combined with the fourt svara and adorned withi bindu; for Saviti mantra , la belter Kōlā should be combined with nepha, the fourt svara and adorned with bindu: All these mantas . should be preceded by the syllable on and followed by namah'.

snālūā suddhah battrenmantrān sucik prāgbhojanādrahalli duayorabyangalhā doso Shaveducchistasambhavak citi srāmat-Kiranākhye mahātantre vidyā bāde yantrāvatāro duādasaḥ batalafisamaplaḥ ll vidyā ādassamāptahy

One should recite these mantras only after attaining purity through bath, etc; he should do japa before taking meals. The incantalion g mandia would not yield good results

Page 178

and it is a blemish on the part of an aspirant if he recites mantras without taking bath or after taking meals.

This is the chapter on yantrāvatara, the twelfth of the Knowledge- section of the Kīranāgama mehatantīa.)

II. Here ends the knowledge- section !!

ATHA KRIYAPADAH

Now begins the Kriya Pada

SNĀNAVI DHIH 2

The rules for bathing, 2

[ Then, the KRIYĀ PĀDA, the chapter on the Rules pertaining to ceremonial baths 3

174

Rules

Gauḍaḥ -

Gauda says -

Sana karidRown best Cam kal manual kalhambra rō ) etadbrūhi samāsena sbhutārḷhani Tripurantaka i

Tell me briefly, O Tripurantaka, about the varieties of bathing as explained in the scriptures.

Garuda -

Garuda says -

O, LordTribuerantaka ( destroyer of the three fortresses), how many varieties are there in bathing as explained in the scriptures? What are the mantras to be employed in the course of bathing and in what way these baths are carried out ? kindly be instruct me on these matters succintly and vividly.

Page 179

Bhagavān

The Lord said.

bralhamam vāruṇam Snānam deitiya bhresma samyjnikami māhendram ca htiyan syatecaturtham mācetan lhavet, bañcamam māntramuddistan – idānīn- Ucyale kromāti?

(There are five kinds of ceremonial balts). First is known as varunashana ; second, thesma snāna; hind, māhendra shāna ; fourth māruta snāna and fifth is known as mantra snāna thus the varieties of balts are mentioned in the scriptures. Now g explain these in due order.

nadīnada - tatākābdhi - khātādisie ca varuṇom. II

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Page 180

vidhisnānań punah kārgan malasnānādanantaram i 76

After the process of malasñāna, one should be engage himself In vidhisnāna.

ācamya tari - punangshya kṣtirā Phāgatrayan Rydā il

Hawing done ācamana one should again fake ife clay and divide into three bants en wilt hrdaya mantra.

uttarā brimukho bhūtoā japterā s stram - brahmanās mbulhiḥ 1

Being - nurto- Jaced w miettering astramantia he should fashion sivatar tta be employing brahma mantias.

ādyam duyañśakam - angenyan - Sesan tilhe punaḥ plavan i LU

Gut of the three parts of clay, first two parts should be besmeared over his body and the remaining bart should be sprinkled in the water.

and

Notes.

acamana -

right palm gesticulated

cover a grain of mudga

three times a

sipping of water laken in the

on gokarna mudra so as to

a camand should always be done

Page 181

Kyturā vilkavatassnānani - ulteryā ss camya yatnattah 1 17?

Having finished the bathing with all perfection and sincerely and disembarking himself he should do ācamana with all care:

pranavenodakam gekya trike ptorá duih bramygya can

He should take the water with pranava mantra and sip it the times and should cleanse The lips two times.

sioduārāṇi saptās sau kramānnālim śikhāri spyset i thúyopyācamya sandhyām tie vandettatseka būresakam 11

He should touch his head, hallowed parts like nose, ears etc navel and crest csikhāo in due order (with hīdāya mantra) and again doing ācamana, should worship sandhya with the accompaniment of the in water - offering Carghya.

178

10-

13 15 (a)

(a)

mārjanań samihitāmantraiśśivena salilorsanam i 178

kiṣnam dhyātā ksibettoyan ghorena bunarā camet

nyāsam knturā smbulkirvestya tarpyamanhān pratarbayet

apasavyāgna madhyena pito-deva- muni- kriyā

svadhā- svāhā- namasceti Kramát- texana prataparam.1

Page 182

Kylūā hydāñjaliń - ladhvā brintrārān- uda kena la kṣtrā sōjalimi supus pādhya - naveh baścācchiwam yaget i tavadyāvacchatam-purnama Svasaktyā vā s lhavea zabeto pradaxṣinami talah ketua Tān-vărān- vandayet- ravimi tatatirthái samakāsyā Kartaryam hydaye hydā l.

Cleansing himself, (his kind of activity being knowne as sammayana) with samhita mantra he should sprinkle the consecrated water-drops upon himself with siva mantra. Ideating the water as of black colour ( being indicative of his inner impurities, he should throw it away with aghora mantra and then do acamana. Then having done nyasa ć sakalikomana) and encircling himself with water, he should do tarpana with appropriate mantras designed for this activity for the manes, tarpana should be done by wearing the sacred thread so as to hang down towards the left part of the body c k this mode of wearing known as brācină inthi)

evam tu vārunāń snānań - lñās masnānamatasśínu i

.....

Herm:

tarkana

Page 183

Vers 199

He should make the water to drop down the space between. The fore-finger and the thumb; for the deities 17 libations should be done making the water to noll derin thisugh the fig finger tips; and Jis the sages, libations should be done by making the water to drop through the space between the fingers. For the manes, deities and sages mantras should end in svadha , svahu and namah respectively. Then making the night . pallan so as to form a carity with hrdaga mantia affer libations of water three times ; Then filling the palme with flowers and water offer them to the sun-God and then worship Siva, the indwelling Almighter of the Sun. Then recite the mantra bertaining to Suya hundred times or according to his convenience. Circumambulating himself free limes. The should then faza prostrate and praise the sum-god.

After finishing all these rituals ., he should reabsons the power of mantras from the water c collected in the arghya vessel) into this heart , necitig the Irdaya mantra.

Varunca snana is to be done in this way. Then listen to the ke procedure of bhasma- snana.

Page 184

ānanyagomayam gilya sadyena ss būdhya vāmatah . 180

ghorena dīpanān rāgān - Narenaś Phyuksanām Shavet i

Tšenoddkṛtya tairmantraissthāpya bfūtūn nove bute ll

kṣturā snānam Jalasnānāduttaran vās tha nottarām i

Having finished malasnāna and Jalasnana, or in the before Jalasnana. one should take ordinary bath

malasnānań - punās strena Kramādābādāmastakamāu

Cie bath without any mantras).. one should engage himself in

uddhūlyaivan sivenordhwam sekahkāyassamudrayā i

Phasmasnana from head to foot, in due order, one should besmear

parivartya sitam vasas- tatatráćamya puravat

Collecting the cow-dung from the forest with sadyojata mantra

one should knead it with vamadeva mantra; it should be

inflamed with. Aghora mantra and best should be consecrated

by sprinkling it with vaktaa mantia. Hains taken it.

with Esana mantra and the deposit it it in a new receptacles

( sambuta) neciting all the brāhma-mantras. This process

is known as Phasma Kalbana.

()

Having finished malasnāna and Jalasnana, or in the

before Jalasnana. one should take ordinary bath

Cutitel Cie bath without any mantras).. one should engage himself in

Phasmasnana from head to foot, in due order, one should besmear

Page 185

the bhasma over his body with astra mantra and then with the employment of sivamantra and Kumbha mudra he should sprinkle the Shasma on himself. Then wearing a pure and white gool. garment one should do acamana ais before.

UNE-

. 181

19- 20%

mahendram ursliyogesyaay- japenmantrar tu bañcamam i pada saptakamāorliya vāyawyam gokhurena tudi

Rajasa naramantrena mãnhami mantrairi hoditam !

Snānânyewam- vidhānyatia bañca prontāri siddhaye

snälvā sampüayeddevam linge vā sthandile s pi vā 1

citi srāmat- Kranakhye mahatantrre Kniyapāde srānavidhi paṭalah pralkamah

Mahendrasnāna is That which is done in and during the shower of nain. While doing mahendrasnana one should recide fue brahma mantras. Then about vayoutsa snana. Walking seven steps behind the con las cows so as to be covered by the dust ausing from the herfs of the cows is known as a vayavya snana.

Page 186

Cone should recite tat purusa mantia during vayayainana.

One should recite that purusa mantra during vayayainana.

The beeth done with the employment of Samhita mantras ūs known as

The beeth done with the employment of Samhita mantras is known as

mantra snana. In this way here in the scriptine, five kinds of

mantra snana. In this way here in the scripture, five kinds of

bath have been explained for the sake of accomplishing good

effect. Haring taken bath in the manner prescribed alove one

effect. Having taken bath in the manner prescribed above one

should worship Lord Siva either in linged linga. form or

should worship Lord Siva either in linga form or

Sthandila? )

Sthandila?

(This is the chapter on the rules of bath, the first of the Kriyapāda

This is the chapter on the rules of bath, the first of the Kriyapāda

of the Kinanagama mahatantra)

of the Kiranāgama mahatantra

182

ATHA PUJĀVI DHIN PAȚALAH?

( Then, the chapter on the rules pertaining to worship)

Then, the chapter on the rules pertaining to worship

182

Garuḍaḥ -

pūjā samisucita dera sa katham lingamascita

Page 187

sphutam me brūhi devesa slhandile vā Kaltani bhavet os Garuda -

O Lord, the benforamance of worship was indicated earlier Explain to me vividly how the worship of the Lord . who presents Himself in the image of Linga a strandid is of beformed Caccording to the Scriplinal injunctions ).

183

Bhagavan -

sthānam prawiśya suddhātmā daxṣināmurtimāīritah , rucirāsama-samslasthu brānāyāmatrayānvita hii tatstiam grhīturā cāstmānam recanādbindur madhyagam )

Having altained cloth the bhysical and mental) purity, the worshipper should enter the bace of worship & kujasthānas through the west entrance) and seated himself in an appropriate and cordial posture : on the right side of the Lord (ie the bedastal where linga is to be placed) he should do branayama three times. He should mentally grasp the soul from its seat chidaya) and take it to Ito place of bindu Cie mahalinde, known as duadaśānta) through the process of recaka Contemplating on the effulgent

Kytirāk kāyam dahetpaścát - śarvāstrani cintya taijaśam ir

Page 188

Phasmifhūtaṁ bracintya suamānīya pranavena tu

Having imagined the subtle form with the pranava

dhyātua sita kanālkāsaṅ sphurantam svena tejasā

and meditated on the radiant white spot shining with its own effulgence

sañcintya branavam kumdhani plāryamanan sushākanaik i

and contemplating on the newly created physical body being sprinkled with nectar

tenaiva-tritayam dadyāt- Karanyāsādanantaram

he should sprinkle the drops of nector over it with the threefold process, followed by Karanyāsa

asta suddhau Karau kytica brahmārgāni - kramān-nyaset

and then perform the nyāsa of the brahmārgāni in the prescribed order on the eight purified parts of the body

sāwitāmalha gayatrim teicam sankalpya hastayoḥ i

and then, having resolved the sāwitāmalha gayatri in his heart, he should place it in his hands

kuryān mantrātmakami kāyaṇ- astatrinisaṭ- Kalātmakam i

and then, with the mantra, he should transform his body into the form of the thirty-three kalās

Page 189

This process. Three times. Then he should do Kananyasa for Kananyasa; first he should berify his hands with astiamantia and then he should transmit. The power of brahma mantia and anga mantra to the trans port fingers and various barts of his body. He should as assign saritu mantra gayatri mantra and siva mantra to his palms. Having done Kananyasa and anganyasa in this way, he should make his body as though it is of the nature of mantra form made of

Thirty-eight : Kala mantras : Mamm 185.. 76 - 11

sirāmsi bañcalhiḥ bañca Sarvesānaiśā kalbayet i 185 .

cativāri vadanān-nyosya vakthamantrena bhāvayet,

purrāditassamāreliyā yāvadeltara - gocaram "

āstadlā kalbayedgholam hrdgrīvanisā vanukrānāti

nālpini caivodaram prske - nyasedrāmam trayardasā vī

gulyar lingan talāscoī Jarunā panghika dvayam /

sphicau due ca Kati parsau nyaset sadyam tatos stadhā 1)

dragostit pörstwyobbattini tatos Smin tyäpakami-nyasstal

pādau bāni talkā nāsām siro brāhū nyaset- kramāti

dvayostu pārsvayoésartimi tato ssmin vyā pakam nyaset v

Page 190

Around his head he should assign the five Kala mantras pertaining to Isāna : from east to north in due order he should contemplate the four Kala mantrus og tatpuraza manta around his face.

He should place . eight kala mantras of aghora mantra over hydaya, shoulders, havel, stomach and hinder parts. The thirteen kala mantias &

rama dera are to be placed over the following parts: anus, benis, thighs , knees, shank , bordt beittocks c spéc), hib,

and two sides the light Kala mantras og sadyojālā mantia are to be placed on the feet," hands, tuo nostrils, head .

and the fore-aims. Gn the two sides of his body he should place saxtimantia . And through ryapaka mudra

he has to contemplate as though he has attained the divinical form of Lord Siva.

ck,

deirine

186

. 12-14

svasthâne ganganarin nyasya tatosntak Karanam Kramát ille puspūdyairmānasaiflh Kytvá tisrastalāśśivāsinā i

digbandhan varmaṇā Kytvá batram khadgene sodshayet i

Page 191

Kaṭorā da foyasanibürnani nyasemmantram tryodasa amrtañcamytekrtya browsayettena tadgatam , datrā pusban sinasyekam lingasuddhim samācaret ,

After doing the matixā-nyāsa in his own body, the aspirant should proceed to do internal worship (in his heart, navel and the central place between the eye-brows). Having Insight the suitable flowers mentally, he should slap the hands three times with astra mantra . and should close the right directions C as dig band hana) with Kavaca-mantra. Then he should burity the vessel (meant for anghya) with astramantra. After filling the vesel with pure water, transmit the power of biasāda mantra into it. Then & make the arghya-water as .. nectareous one by gesticulating the dhenu- mudra (accompanied with proper mantra). Then sprinkle the divine berghya-water on on all the articles collected for the purpose of uosship. Then placing a flower on his own head cas atma-buja), proceed to do the punification of linga.

Page 192

pariputona koyena pūrnān Ketuai laghūn ghatan i 18?

ghatikordhuan te samolhapya pātrārghyenāsnpayet- Kramat

pavitrāni burā ss.urtya būjāpanayamam bunak

linge vaiseṣik@nokta visargana vidhistviha 1

bhavetsamanyalingeski ksanamatram visarjanam i

na sūnyamastakam lingam Kuryattatra Kadacana u

aišānyam stha payet- bujam bratyagrāmathavasitām i

Kjā lyā S strena duayam paścādvedyām lingani ca traktitaku

he should remove

Having arranged the surveturaten-Kalases in a becseribet ballern

Dhen filling the Small earthen vessels with well- burified

water and blacing them on suitable bedastals cie on certain

designs), the should mix a small quantila J anghya-water testing

with the purified water contained in the earthen vessels. Having

ananged the bene walen-Kalašās in a prescribed battern, the

flowers offered during the previous worship. Rules pertaining

to the removal of offered, flowers (nilmalya) are not

applicable to the lingas of specific lineaments.length the awkwar

linga is of general characteristics removal of flowers

is to be done within a short time). The top of the linga

should never be without any flower for leaf); Then, placing

the removed flowers nirmālya) in the sole ruolf-east direction

Page 193

c for the sake of candeśvara), offer the fresh flower

immediately to the Lord Cleanse the image turce with

Abit

188

astra- mantra' and then cleanse lhe pedestal

(meant for bath) and again the linga with intense 188

devotion

19-21

Kalbaniyam tatak būtham - aseṣādhura-vinirmitami

caturyuga mahāpādam perthivataltice - Kandakam 1

, Shara kantakam

kālatattvānta - nālaikam - pañcāšadlāja Kannikom i

majālteram bohadgranthi - suddha vidyābjasothitam !

vidyeśvara dalacchannam Sakti kesma samyutam 1

śivasaktidvayarābdhāne Karnikālijarakṣitam v

which

Then the pedestal or seat of the Lord should be formed

of six adheras. The sivāsana consists of four great

legs had represent the four jugas. Its noot is prthin taltira.

It is with a stem nising upto kāla tattura. Its bories are

is imputed with fifter seert hetters and having adorned

Page 194

with thorns of fifty dispositions c bharas) or bhuvanas Maya. taltira is its knot between the stem and the flower.

The resplendent lotus flower is of the nature of suddha vidya.

The lotus flower is with eight betals of eight vidyeśvaras.

The filaments ( Kesana) of the flower represent sakti taltura.

Sto bericast , imbuted with an wilh and goverened by fiftie seed belters is fashioned of Siva taltera and two sakli tallras .

22-280)

bithamevam vidham Kalbya mātkābija-Sambhavam i 189 napumsakan catuṣkone dharmādin baribalfayet bindubing lžiamantasy tatbers than kamalan lhavet i karrikā snantacakrena sesāxsyur Navasaxtayak .

vāmā jyestha ca naudre ca Kāli- Kalavikarani i balāwikarani cāira dīlabrāma thānitica ū damanī sarbhūtāna navamā ca manonmanii vilkurgñānā krizā vīcā nāgeść juālinā talhá vāmā jyesita ca vaudra ca saklayah Kad kêrtitā naura vāmādyāścanulomena viltvādyāstu vilomatah Kesarāni caturwimsat - Kādi- Shanta-gatāni ca.

mântam budgalasyāasya nawakam bija kalpitam i

Page 195

framhāxṣarena mirtimi ca kytica datua Kalāmayam i

Thus having constructed

the aspirant should design

the lotus- seat made of māṭikakṣaros

four legs to representī dharma, jnana,

vairāgya and

iss

. on

the

corners

( south-east,

south-west,

north-west and news th-easr) with the accompaniment of Store

vowels belonging to neuter group. ( The place where the nost

of the lotus-stem iū con mentally designed represents adhara-sakti)

Above the plane of athāra-sakti, anantasana, is to be

190

ne sivasaris )

contemplated and above the plane of anantā sana , Kamalāšana

Page 196

js to be designed on the bericar encompassed by the betals of ananta cama the remaining deities namesto do be contemplated the name of nine sivasartis are: Vāma, Jyesha Raudre, Kāli, Kalavikarani Balai Karani, Balapramalkani, Sarva biūta-damani and Manomani. There la Thartis another group of ...).

is ather groups of nine sivasaktis whose names are: Vibhush, Jnani, Kriya Văcă, Nägesi, Jeralini, Vāma, Jyestta and Raidri. Vāma. Jyestta, etc, belonging to to the prior group are to be worshipped in successive order' canuloma irama); and Vilhuh , Jääni etc , belonging to lo

other groups are to be irrshipbed in the reverse order Cvilomakrama)

hath regard to matıkāṣaras, lventy-four letters from ka to tha are to filaments distributed equally over the bottom of eight petals . Mine letters from ya ma to ha

are the seeds occupying the area of bericarp. Then the figure of Lord Sadasiva is to be contemplated with brahmārsaras and all the thristy Leight Kala mantras are to be appended to each brahma mantra.

NOM

Page 197

Sadyenās vāhayeddevant stha bayedguhya kena tu u 191

Then invoke the resplendent Lord with sadyojātā mantia ; .

sānnidhyam syādagholena vakhrenārgyādikan Pravet

immolilise Him with Vāmadeva mantia; render His presence

ćānenā sacayellingān tātos ngāni yā tnā kramam i

with aghora manhia ; other offerings like arghya are to

daturā snanam prakaitavyām ksīrena dadhinā bunahi

made with tat perusa mantia. The image of the Lord Sivaliriga)

Kramādājyena madhunā kyliodiartya punak bunak a

is to be worshipped with ḡsanamantra. Then worship of

shānagandha - vilhūsāntami kujañca brahmalkih kramāti

lagâriga and bhogangga is to be done in due order. Then

datvá s tha ss varaṇānis tvar sadhyanāmi búzayet-tatah u

the ceremonial bath (Çalhiṣeka) of the Lord should be

be for med barn with the following things in the order of mention :

milk, cound, & ghee, honey, etc. while doing abhịreka

The image should be rubbed and cleaned again and again

regularly. Bathing , smearing og sandal-paste, offering

ornaments etc. are to be done one by one with five

brahma mantras . Having done this, ásarana - pújā is to be

Page 198

done and then the aspirant should proceed to do the

worship of deilies pertaining to sādhya-mantras.

nem

ONIC

Kirana Agama, Primary Edition

Translated by Dr. Sabharathnam S. Pattusamy

Vir

KRIYA PADA - (cont.)

CARYA PADA — 381

KIRAN24GAMA

Dart 2

32-34

{adangairangitam xītīc franaue Kamalāsane i 192

sivāsya darsine bhāge vilhawena tu būgayet

To worship the deities related to sādhya-mantras,

Samhitagalhago mantecas-sāddhyatvena yadā bñavet

one should proceed to do the worship of deities pertaining to sādhya-mantras.

Tertīi dvaya madhyastani samipūjyam būreravat- khaga 11

dadyad dāśāngajami dhūporn girlamiérom hydās runā i

tadgatan pujya devrēmistu tato linigam samarçaget

Io do wosship the deities related to sādhya- mantras, a

Page 199

bedestal of lotus which is of the nature of pianara is to be designed on the right side of the Lord (ie on the souther betal of Sivasana ), sool and the aspirant should assign arigas to the particular deity and worship it with all care and diligence. When one takes to the worship of sūdhya , he should remember that each mantra is within the limits of samihila mantras. G, Garuda, the deity bertaining to each sächya-mantra is to be worshipped at the centre of tuo avaranas as explained before. Having finished the worship of sādhya , the aspirant should offer the fragrant smoke with dasánga blended wilt ghyla Cghee), neciling lite hydaya mantia. Having worshipped the deities of Kāmyā-mantras which have been invoked and stalioned at on the southōn betal, offer the final worship to Sivalinga ua

143

35-39(a)

193

mudram feel badhva branamyeśam. grhyā mālāri japecchiwam i muktamanimayair mālā - rudrārsair-varasidditā !

Page 200

Sarichasphatikabadmansa - Saknākiṣair - madhyasiddhile ritikā - trapusīsādyaīr - adhamā siddhirisyate putrajavā kamālā - syāt - sawa kāmārlha-sādhan !

Hose made of bene sphatika or lotus-seeds or to saknākså ( seeds of devatāre --hee) are of the nature of producing mediate results; those prepared with the strings of bass, lead etc are capable of effecting insignificant results.

Kanyāsūtaxtām su Skrār - sumā kṣair-grathitam varām u mewmadhyānivistārin tāsi gandshaliptām sūdhībitāmī grhya hynmantrajaptām tāmastottara satāniitamu tadardham vā brakuvīta tasyābyardhamathāsti vā !

Displaying the nelevant mudras to the Lord and prostrating before him the worshipper should take the noasany (Japamāla) and engage himself in incantantion of Siva mantra Japainalas made of pearls or nudraksa are capable of yielding the prost excellent accomplishments;

The Japamāla known as kuhajiraka in efficacious enough in accomplishing

194

TROM

194

all the desired estets fruits. One Jabamala prepared

Page 201

with the string made by virgins and shining with parity is a perfect rosary. It should have been strung with the beads of equal size and of supreme quality having à pre-eminent bead known as mere ; it should have been besmeared with sandal paste or other fragrant faste and fumigated with fragrant smoke, it should have been made in such a way as to consist of log or 544 or at least an beads; it should have been consecrated with hydaya mantrada site whai yn eich mit

195

- 44

195

madhyamānāmi kārgusṭṇa - Karṣamāt siddhirultamā il

angustia - Sanjamayogān - Madhyamasiddhiriṣyale

kamisthangustha- saniyogāt- siddhireektā kamīyasī

patitāmuttaret sadyassesām̀ - upahakami tyajet

siddharthake talñá sthāpya tāmmake vā karandake !!

japedyāva danudirigno nadrulam na vilambitami

näsbastami na manophräntam jabar Kungät-samāhitāh !

huvidhassa vijñeyo mānaso manasaiva tu i

Page 202

uccāryassyātsa Phásyo jñeyo s nyasírawanātmakah

parivartyä usa mälāni tam & nägencra-parivastavat i

evami kxtira jabenmanti - dhyāyeddevam் kalātanum

ILO

and to the

Taking a japamala of such supreme construction one should do japa by counting the beads with the middle mund finger (madhyama) ased the ning finger C anamika); Thes mode of counting the beads will yield the finest result.

of the beads are cerinted with the thumb carigustha , and and the fore-finger ( tarjani ) , ist it would yield mediate results, if the counting is done with the little finger ( Kanistha , and the thumb, it would give only the lowest effect of the Japanāla

falls down on the ground on account g carelessness etc.

196

it should be taken backe immediately pronouncing astramantra of the mala is impaired or struck by some impunities ar stones, it should be abandoned.

After finishing the incantalion, the gabamäla should be blaced amidst white mustard collected in a

Page 203

vessel made of copper or in a small basket made of bamboo: Encanlalion should be done with concentrated mind and keeping his heart in

easiness Incantation should not be clone to speedily or slowly.; it should not be done with in an indistinct manner ; nor, wilt me perplexed mind.

Japa in of three kinds - manasa, upamisu and bhāsya... Manasa japa is to be done internally; upamisu is to be done with slow movement of lips; and frāsya is to be done in a such a way as to be heard by others.

Japamāla should be turned round with the fingers in a manner like the new ng off or turning round of a great snake. The enchanter should do japa contemplating on the figure of the concerned deity whose divine body is composed of Kala mantras. *

7917

45-46

197

thyaksami kamalamadhyastham Khandendu makutoigralam i sāyudham dasabāhur ca sālarikārami manoharam

Page 204

icchâsiddhibradami dhyeyan varnarūfadharam haram i

linga madhyagatar dhyatiā devadevam sadāśivam II

who is called Hana

and

Lord Sadasiva , who is the most supreme among the

Gods wood and who presents Himself in Linga form is to be

contemplated as of having three eyes in a seated on the loter,

His crest shining forth with the crescent-moon; holding

ten weapons in all of his hands; shining forth with

all sorts of beautiful decorations and with charming

appearance ; capable of besto granting the desired

accomplishments ; assuming the divine figure

42-50%

198

naivedyani cobusamhrtya kripeccandāya tatbunahi

ūrdhurānige tue yadā siktas- tałassnānam vidhīyate II

adhothage yadā siktas - tadā praksālya suddhyati

sthandile sbi ca mantranām siddhināšu brajayate

Page 205

támabyabanayet- būjam - trilhingomayagolakailh I

tatassambroesya tatsitánam sivamasteriai vadet II

evani būjāvidhānam tu brortametat- samudrakam 1

agnikālyam tatah artesā kunde vā standiles bi rā Il

agnisṭṇam yojayellinge gūrostacca Shavet-bhalam 1

citi srāmat. Kiranākhye mahatantro krijā bāde

būjāvidhirdvitīyah batalah ,

After collecting all the costintas offerings like flowers food etc. The worshipper should plase them in the direction of north-east for the sake of Candesraua. While doing abhiseka; if he gets drenched with the drops of abhiseka-water above the portion of his navel, he should take bath for the sake of purification of he gets soaked below the portion of his havel, he gets purified by sprinkling arghya-water on himself. Even though the worship of siva in the form of standila, the

**iii

199

accomplishment of mantra can be effected quickly. Even in stan sthandila puja, the rules for the removal of nirmalyal are to be observed. After removing

Page 206

The Sthandila, the ground should be besmeared with

Three lumps of cow-dung. While sprinkling the durater

on the ground cwhere sthandila was placed), the

worshipper sherild pronounce. These words : " Set the

place become auspicious".

Thus the performance of sivapuja has been explained

to you. All these activities are to be executed with

proper mudias . Then 'aqnikärya' is to be done

either in a fire pit or in a sthandila . The preceptor,

having duly finished the fire-worship, should affect the

uning of Siva invoked in the fire with Sivalinga.

Conly because of this union, the preceptor can achieve the

full benefit of agnikärya.

¿ This is the chapter on the rules of worship, the

second of the Kriya pâda of the Kiranägama mahatantra)

Farness

WUU

.....

ATHA' MUDRA VIDHIL. PATALAH

200

c then, the chapter on the As performance of mudras )

Page 207

sivasyā sūcitā mudrā sudhāmudrā ca yā smitā i

O Lord, the mucha c hand- gesture) of Siva known as sudha mudra was hinted at earlier. Kindly explain to me

itaresāmi ca mantranāni brūhi mudrāṃ cene yalkārthatatah 11

about this kind of mudra and other mudras to be shown with the accompaniment of mantras in conformity wilt 166

2-5 ca)

kituās nyonyāgatangulyoń bysthato hastayor duayohi

First place the palms one above the other and join

tinyaksthau Kanyasau Kytiâ hyangusthalhyāni samākramet i

desini-madhyāme ruddhā s nāmike corchrite s niguḷe,

Ksturā bañcamukhi khyātā mudreyāni sarīkarasya lūl

angulyāścā milhah xtuvā kanyare Snāmike guta I

madhyāme tanjanīyukte hyangusthau mūla barvā gau 11

kṣtueyam dhenu mudrākhyā divya camrlavarsinā 1

Page 208

the fingers with each other Reeping the liftle fingers obliquely, cover them with the themes. Place the right fore finger on the left middle-finger and for lelf fore-finger on the right middle-finger. Then hold erest the two ring-fingers internally. The mudra formed in this manner is known as pañcamuchi which belongs to Lord Sanikana. Join mutically the little fingers with the ring- fingers and the fore-fingers with the middle fingen Join the two thumbs so that the joints at their bolton are touched by each other. This in known as chenu mucha capable of producing the shower of nectar.

Rende opsto have some pictures of the matas 5(b)- 8 cas

pānīmūle susamlagne sākhāssariatra sariyutāḥ ( 202

loreśānāmiyam mudrā astrānāntu svarūbatak i

ūltanāu tu kānāu kylvā anggūsthau talamadhyāgau II

āvāhina teriyam keter khyātā mudrās svāhāna karmani 1

mustislistau Karau kytera hyangustau Kosamadhyagau II

nisltureli samākhyātā devedevasya rodhane i

Having made all parts of the fingers to coincide with each other Join together the lowest part of hands. Since then the gesture formed in this manner is of the form of astra,

Page 209

Ihes ús known as astra mucha belonging to the Lord of all the worlds

Helding the palms aprands and placing the right balm on the left, bend. The thumbs so as to reach the middle portion

of the palms. This is said to be avahana mucha which is displayed during interalien la actuila y invoking the deitu

Clenching the both bool fists and holding them separately, bring down the thumbs into the palms. This is known as

his thuna mudra which is to be displayed at the time of immobility in

Sannirodhana Kriya

effecting the presence of the Lord ( Sannidhana Karya ) pow.

203

86 - Il be

Kamis tanguslhayole kam - angusthenā SS Kramet punah

Saxtimucreti vikhyātā sannidhya Karane hitá

muslim braddvordharatos ngustiau kstveyar stkāpinā bhavet i

Kitirañjalim Kanākhyān tu grhya cānāmikā duayam i

prasārayet tatassesan muchcyan dhawyarūbiṇā (l

draujābhāve prayoktaya hinarârimabrabúranī i

evam jñātva brayostavya bhadrā cāisas malas bīva )

Page 210

mudrāscatarcane-yogya - vahri Kārye ca yatnatah !

Having formed the hands as said before (for nistura mucha)

nom

Cover the little fingers with the thumbs by bringing them closely.

.citi stimat. Kiranākhye mahātantie krijā pāde

This 's known as Sarti mucha designed for effecting ito presence of the Lord ( Sannidhya Karana ), Clenching the

mudrānidhipatalastitiyak ).

fists, hold the thumby erect. This is known as sthapini mudra

form a cavity by folding and joining the hands together and

John the hus ning-fingers with each other. Then stretch out

other fingers. This u known as dravya mudra which is to be

displayed when shortage of necessary parophernalia occurs.

This mudra is capable of effecting consummation to

all the defective activities. This knowing the nature

.........

fun

204

and formations of these mudras which are auspicious

and pene , one should gesticulate these mudras.

These mudras are to be displayed during the

Page 211

ritualistic worship and agnikarya with all diligence and efforts.

(This is the chapter on the performance of mudras, the third of the Kriyābāda of the Kinanāgama mahātantia)

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ATHA AGNIKĀRYAVIDHI 'PATALAH

205

( Then, the chapter on the performance of the kindling of . Sacred fire)

Garudah

agnikāryavidhirdeva fūcito noditaslwayā ' tatroda karanami yacca laksanena brahi me

O Lord of the rules pertaining to agnikanya were indicated earlier. But they have not been told elaborately. what are the instruments to be used in the process of agnikanya? Kindly explain to me about these with their essential features.

Ganda

O Lord of the rules pertaining to agnikanya were indicated earlier. But they have not been tola elaborately.

what are the instruments to be used in the process of agnikanya? Kindly explain to me about these with their essential features.

Page 212

2-6caś

206

Bhagavan

The Lord

Sami-bibbala-garbhothām - kalbayedaranimi drdhāmi

dvirastāngula- vistirnāmi dingkat- duidarādasūrigulām ir

ucchrāyen̐a snigulānastau bragandami Syāt sadangulami

caliu de tine in galaksi kādesta

caturaslārgulař chatrani - āpīdani tatpramāradah

vyomamatram tierddhasrani govālaistalkstam Chavet i

udarimuxhastu maltryādt- sivabījam- axusmaram u

gayatryā nawiptissyāt- malhanani hydayārunā i i

bhramanam kramasō dādyat- chatram Khadgena yajayet u

sikhayā yoktraram yujyācchirasā hastavestanam i

The Lord said :

In order to produce fire (meant for yajña), first

arani is to be deviced in an unswewing manner, either

from same tree or pippala tree. The breadth of arani

Page 213

should be 16 angulas its length should be 24 angulas ; and its height should be 8'angulas. The upper part of the arm of 1 (known as praganda)

arani" should be 6 angulas in length one of the constituent parts of arani known as chalia should be 32 angulas

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and another part known as apida also should be of same measurement. The roke (rajjux meant fe

e with the help of which arane is to be churned) is to be pe: constituted of triple cords made of cow-hair.

The thickness of the rope should be one angula.

Being north-faced one should produce fire by means of attribution, reciting the mantra of Sivabija.

Contemplating on the nadiance of the sun with the accompaniment of Sica-gayati, the slick of arani

Page 214

should be churned with the accompaniment of hydaya mantiña. Purifying the chatia with Khadga mantra he should turn round the stick regularly, with sinha" mantra wind the rope around the stick and hold the both ends of the rope with Siramantra "

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evan kṣtwothito vahin- dijamandirajos bi vā vi

AñgakÃnkre.fiao vô 894- 8āñūa 9-Rau bi vā .

broksya devambasā kundam humphat- astrena tādayet "

varmanās bhyu ksanami ktorá bunarastrena Chutale i ullixyotkūrya cāss pūrga samīkstya S bi kuttya call

sanimārjya cā samalebya Kālarūbam prakalpayet i

: Fire thus produced from arani is fit for aqnikarya.

Or, the fire got from a brahmin's house or from the seen-stone or, if not either of these two, the fire got from an didinary house may be taken for agnikārya. Sprinkling on the fire-pit with divine carghya, water, Jently strike the

pit with astra mantra ending in 'hum bhat'; abyursana

Page 215

should be done with Kavaca mantra : Gther consecratory actürlies ( samiskāras) like scraping cullerhanaj cawing cutrīnana), filling cápurana), levelling c sami karana), pouring cakuttane, wiping (sammārjana i and smearing c samilebana) : are to be executed with the accompaniment of astra mantra. Then the fire-bit is to be designed as if it has altained a form conceived og kalas. so postane skeptas

should be done with Kavaca mantra : Other consecratory activities (samiskāras) like scraping, filling, leveling, pouring, wiping (sammārjana) and smearing (samīlebana) are to be executed with the accompaniment of astra mantra. Then the fire-bit is to be designed as if it has attained a form conceived of kalās.

209

968-11

209

varmanās vestya sūtrena Kalábrih bunararcayet n rexhātrayam tu būvan syāt - rekhaikā Cottarāmurhi i vāmovā Syañ Katyout vidhih Karyo nekhah Kalpyāssunā fmirah brahma-visnu - Rareśākhyā hydā vajrimi calūṣbattam a akşāpatam varmanā s tho kūrce vagisvarisvanau..

Enclose the fire-pit with threads reciting Kavaca mantra and umhib it with Kalamatras. Scrabe the lines, movement of hand being from west to east; scrape one line, moving the hand from south to north. This process may be done even in the reverse order.

Enclose the fire-bit with Ihreads reciting Kavaca mantra and umhib it with Kalamamantras. Scrabe the lines, movement of hand being from west to east; scrape one line, moving the hand from south to north. This process may be done even in the reverse order.cie these lines facing north and one line facing east). These

Enclose the fire-pit with threads reciting Kavaca mantra and embellish it with Kalāmanttras. Scrape the lines, the movement of the hand being from west to east; scrape one line, moving the hand from south to north. This process may be done even in the reverse order, i.e., these lines facing north and one line facing east.

Page 216

lines represent four diuinities - Brahma, viṣnu,

lines represent four divinities - Brahma, Viṣnu,

thudra and Isa respectively. Then other consecratory

Thudra and Isa respectively. Then other consecratory

acīvilter like vajnü karana' and catusbathasa are

to be done with hydaya mantra ; and other one known as

to be done with Hydaya mantra ; and other one known as

aksapata is to be done with Karaca mantra. Vāgisvari

akṣapāta is to be done with Karaca mantra. Vāgisvari

and Lord Vāgisiana are to be worshipped in what is

known as Kurca

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... 210

12- 16(a)

210

gandhādyaistau ca sambūjya tato s jenā s nalam xxipet

Having joined gandhādyaistau, then s jenā s should throw nalam

trih krtva biramya sasikalbya rāgabījamiti ksibet.ua

Having done trih, biramya should throw sasikalbya rāgabīja

gandhādyairarcya sadyena hydā datvā ss hutitrayam i

Having worshipped with gandhādyair, having given hydā, ss hutitrayam

garbhadhāne kṣte peenis tvami tadartháń Karikanam dadet is

In garbhadhāne kṣte, you should give Karikanam for that purpose

tatah kumisavanādimāmi vamadevādi būjanam 1.

Then, I kumisavanādimi vamadevādi būjanam

sitādilhistrilhin kungāt pañca bañca tilā hutiku

Page 217

jāte malā bahasnāne cāstrenārgyhambu secanam i

Worshipping Vāgisvarī and Vāgisvara with Sandal, flower and other materials, place the fire c got from arani or from the house) in the fire pit at the accompaniment of the branch Sadyojata” mantra. Kichile doing so, the preceptor should go wound the fue pertinent those times contemplating that the

darbha Karikanam mucya dhyayet svarnācampla kankanam II

fire is actually the virile of Lord Siva). Offer flowers sandael etc to Vagissani and Vagiswara wila sadyogata mantra and offer libations three times with hrdaya mantra

gāyatyā ss staranam paścát- honmantena Kušainabi I

Dris done for the sake of garlhādhana” consecration: aptesoteplass

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For the sake of pensarana, offer a bracelet made of dailha or Kusa. To bring about the effect of samskaras like pemsavana, the preceptor shoud worship the fire

Page 218

with montres like vamadera, etc; then he should offer libations of sesamum leenty five times with three mantas beginning from siras Cie Sinon, Sixha and kavaca

for the sake of bath meant for the removal of impurities, arghya water in to be sprinkled over with astra mantra

Then, unfastening the darlha- bracelet offered before the precekler should offer cmentally) a golden bracelet to Vāgīšvari. Then paristarana is to be done wilt gayalii manlia and hydaya mantra maring

ише Кила - плая, .

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212

16(b)- 18

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suddhāsthana samutpannāḥ komalā njavaššubhālo il nalhyāšmasána-valmāka- catuspatha - vivarjitaki taireva vistarāk kāryās- trimsaddarlhaissamāhitakan hastamāta bramāṇāsyur- venikā vestitastalha caļuskan baridhinām cā brahmaurksodbhavam talñá 11

are to be abandoned

Page 219

The darllha. grams to be used for making vistara eto¯ should be acollected from auspicious and pure blaces; they should be soft, straight and fresh.

Droge which have grown up in places like main-wad ( high wad), burial ground hillocks closs ways etcx.

Vistara should be for made tarina using 30 darthas which are equally cut according to Hose fitness

Vistara should have a length of hasta and it should have been adorned with it darbha of which is twisted into a single braid.

For enclosing the mekchala, four tungs got from bramah brahma-unts as like palāsa, udumbara etc should be used as parichi

The lungs should be straight, equally out

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Page 220

awakrán susamân sthūlān sodaśangula sammitan i

The tuigs, to be used as faudhi should be straight,

homayelitān harenāgnau hawasatkaika sarikhyayā u

equally cut and with equal thinness i each one

lalāpanodane dadyāt- ajyasix tān tato s sina i

being about 16 angulas in length such turgs are to be

puuādi nyasya madhyelie - brāgudagrāmstic vigtaran 11

offered in aqni three times in the number of q, 6 and

devām brahmadīkan püzya prarthya balakanakṣanam i

I respectively with the accompaniment of Siva mantra ..

būrādi brakramene mān lokapālān nyaset punah II

for the sake of purification of spittle c coming trickling

down from the mouth of Sivagni which is now in the form of

a child), offer darbhas with their tips and bottom

soaked with ajya", reciting astra mantia - They should

be offered in the four directions and in the middle of

listaras. For the sake of protecting the agni-child, the

four deities Brahma, visnu . Rudra and Isvara are to be

worshipped on the vistaras, regents of all the eight directions

are to be worshiped in due order, staling from the direction of

Page 221

Shavet- simantakādūrdhami másāt- sapta. ca niṣkalih,

Contiguous to the simanta - consecration during the seventh month, another consecratory rite known as niskiti is to be done as an alonement.

hydás trodghatya Khadgena kyturā datvá ss heetitrayam »

Udghatana, as a ceremonial rite is to be done with hydaya mantra and

jātakarmottare Kāle homam kṣtirā bralini dadet,

three colations are to be offered with Khadga mantra.

vaktraikḷkaranami Karma tadā ghola trayārvitam "

duābiyām durālhyām ca kastaryam burdrottara- uimadhyagam

agniesāyugatañcaikán mirtyaiśāna Konagam is

sadyar vamona gholena vaktrenaiva Kramát- duayam i

sivenesana mantrana madhwākāram dadet punah u

co.rs

After the sacrament of jātakarma, homa and bali

Page 222

should be offered. Then the samiskāra known as

Vaktraiki karana C. Joining of five faces ) is to be done

reciting aghora mantra three times . Offerings should be

done līice in the directims g east memoria and in the middle.

Two more offerings are to be done along the direction of south-east

to nest-west and along the direction of south-west to nor15-east.

By offering homas turise for the sake of each face, combine the

five faces sadyoyafa, vamadeva, aghira , tak puriya and Esāna.

into one single face ..

....

...

215

26-29

Kylia daśāndha samiskāram kṣtua pūriṇāhutin bunahi

Having performed the Kylia daśāndha samiskāra and completed the pūriṇāhuti

Kamrapātres Iñavā bhānde sthābyā ss jyan kāpilam subhan

With the Kamrapātres Iñavā vessel, having placed it stably, the auspicious kāpilam

tasyādhiśrayanam Kuryāt- paryagrikaranami sunah !

should be placed on it, and the paryagrikaranami should be done properly

bavitīkaranami baścāt- bawitrena kusaiśca tato

Then, the bavitīkaranami should be done with baścāt and bawitrena kusai

suaprādesa samam iṣṭuā nāgapāśakstāspadam1

and the suaprādesa should be done equally, having worshipped the nāgapāśakstās pada

Page 223

tenaivot plavanam Kunyāt- tenaivā SS jyasya samplavam tataścāvokṣanam kṣtā proksanar Frdayena la i ajyabhaganca juhuyat agnişoma-prayogatane.

Then after completing the five samskaras, the final homa known as perna huti in to be done for doing this, ajya whith is is with a tawny colour is to be taken in a copper vessel or in some other suitable vessel. the nilüalistic adierlies like adhisayana and fanya qnikarana are to done And using the pure darbha, pairstrikanana is to be done.

Then, taking ture darlhas which are equal to his own krädesa in length, and making a knot at their middle , so as to appear like mäga pasa! The rite known as up ut plavana is to be done. Soaked with ajya, these are to be placed with their tips facing northwards. With hrdaya mantra, avokṣana and proves an are to be done. Then a special kind of homa is to be done with ajya placed in the night and left side of the precepter and in front of him iti reciting the mantra' agnisomabhyam sváhā'.

are OM

Page 224

tatasykk srewatā tāḍik - srewah kāryastu thādiraki

ariṅgus thā bawavat-strūlo hasta māta-samo- dīdhak

argusiṇā mātia tadghāta - Karzā pūla- subuskarak,

suk ca vaikarikati Kāryā blaksedumbarā- bibbalā i

citā candana jātē ca Sat-Trimsadargulāyatā i

Sadangula parināhā dande ca dvādasōṅgulā u

kunya dastangulāri vedim pārtram kunyāt- sadarigulam i

kuskarar madhyadeśasihami Uyytam syādbhramanena lieu

ulhayoh bārsvayostasya lyajederaikamangulami

Chidrārilta tyangular Whātam calus palamitam Bhavet.

fadghona mastamāmena kanthastadirat-hibhāgatah

durau Bhāgau vedikā tulgāvāsyam saptārgulam Shavet.

tatsūtrāni Skiramasamyogat. hūlkāgēna prakalpāyet !

angulānām ca satxena gandikā gandavat- kstā "

Kartawyās vahōṅgulā telechaga výddhyā vicitra vadanojgvalā 1

vedi kā madhyato nandhram višedyācrat- Kanīyasī .

tavat khatamuxham tadvaddanda mūle ghato bhavet

Then the acūilier concerned with the ladles

known as srk and s1va are to be executed. Syva should

Page 225

toto made so as to be strong enough from Khadira tree,

its thickness being equal to a joint of thumb (angastha pars -

It length should be equal to a hasta . It is to be

provided with a bart known as kuskara, in depth

being equal to a. thumb . Syk is to be made from

any one of the following hees: Vaikankati, Blaksa, Udumbara,

Pippala, cdcuta, candanand Jati. It length

should be equal to 36 angulas; Ihickness, about 6 angulas.

Syik consists og various parts such as danda , vedika, ghata etus

Danda is to be about 12" in length; Vedica should be

equal to Sangulas and pātra should be about 6 angular.

gh another part known as bus kara should have a circular

central portion on A space of about one angula is

to be left out around the puskara. The depth of puskara

is to be by about 3 angulas so as to contain of 4 balas of

ghoe. It portion known as ghona should be about

8 angulas ; Khantā should be about 4 angular; asya,

less about 87 angular and mekala, be about one angula.

Kleantha consisting of three bants should be equal to half of vedika

By revolving the soi thread of given length on the portion of their

names

Page 226

its asya portion can be designed. The portion known as

gandika should be made in the form of gandi, its

length being equal to 6 angular : Around the inner side and on

the face of Vedika , speckled designs such as leaves, creepers etc

should be engraved from the inne middle of the inner wall of

of dedica to the tip of asya , a small apertine is to be delved ..

The bottom of danda should be provided with ghata .

TILAA

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218

duyamevaa sunispādya kṣālayet- usnavārinā ir

Having washed and cleaned the two, they should be heated with hot water

tau fratābjā ss di madhyāgre kuśaistatsparśanam kramati

Then, the preceptor should touch the middle part of the ladles with kuśa grass

tau samsthāpya Rydās blyancyā dadyāt pūriṇāhutim būnak i

Having placed them, he should offer a full oblation with Rydās blyancyā

pilhami prakalbya garthastham gandha buspōdibrih Kramati

Then, he should perform the ritual with fragrance, flowers, and other offerings

daśāmisato hunenmanhān jñātvá drauya pravistaram |

Knowing the ten aspects of the ritual, he should proceed with the offering

Thus having constructed the two ladles sri and srva

the preseptor should burify them by sprinkling host warm

water over them. After warming the bottom , the middle

Page 227

and the top portion of each of them is in the fire, the preceptor should bouch those portion with Kusas. He, having placed on them on the seat of darbha, should honour them by offering flowers with hrdaya mantra and then proceed to do kenna huti. Then having entered into the Sivāqni through its susumna and ideating yoga-petha in his lotus-heart, he should worship the Lord invoked and established there. Knowing the quantity of materials collected for aqnikarya, the preceptor should offer oblations, for the sake of one tenth of the recited mantras.

41-43

21.5
21.5

svāhākāram ca home syāt- pūrṇāsyāt-vausadantikā !

sūvausat santike kūryat- hūmhat- sāpāpake bravet v

svadha pitikriyayań syāt- bhatkāro jaya Karmani i

viduese hum vaśe krīḿ syānnamō jabavidhan matam

evan jñātrā Kriyavastrue varnarūpar japēdanum i

tataḥ karma prakartavyam sādhakena ya lhēcchaya 11

Page 228

When homas are to be done, mantras should have a terminalēn with 'svāhā '; during the lime og barnāhuti, mentres Vauzat is to be added lhe last syllable y mantia. when rituals meant for alleviation are clone, mantras should end with 'suvauṣat'; during expiatory rites which are capable of annihilating the evil effects y sin, mantras should end with hum phat. During the ceremonies meant for manes, svadha is to be used; for the sake of effecting victorious deeds , 'phat is to be used; to bring about enmity, 'hum' is to be added; for the magical act of caltraction, 'hrīm is to be combined at the end. During the ben japa. practice, namah is to be added. Thus one should recite mantras knowing the nature and Cellimale purpose of Ito riluals, materials and the mantras, Then other activities are to be executed by the aspirant according to the desired purpose.

220

44-47

tilā yavā gátam kṣīram chayo bhārsya sañcayak i

yājñixam yacca Eat- homyan - Kandamūla-bhalani ca il

Saklū pingā ka takrādin nityam tyaklora s nyaha hunet ,

ghytasya māsiko homaḥ kṣīrasya madhunastathā v

Page 229

Bextimätram huneddadhnā prasytiṁ bāyasasya lu 1: biaksyānāṁ abhayā mātra lajūnāṁ mugti' sammitā » Khandatrayantu mūlānāṁ bhalánāṁ svobramānalahi grāsārdhamahamamnānam vaxtranami pañcake hunet x

Sesamum, barley, ghee, milk, wild rice, collection of victuals, noots, fruits and other sacrificial lkings are the befitting seabstances meant for Halims Barley- meal, oil- cakes came butter miles are to be excluded in dical daily sacrifice. These things may be used for other kinds of sacrifices. Ghee, milk and honey are to be Offered wilt a measure equal to māsika; curd, with a measure equal to sukṭi; pāyasa ( an oblation of milk, rice and sugar) with a measure of prasyti ( full of hallowed balm); all kinds g eatables with a measure o alhaya Chandfel) parched grains with a measure of her handful; roots are to be offered in three pieses; fruits are to be offered with their own size (ie, wilhout culling into pieces). Food - varieties are to be offered with a measure of mouthfuel. They are to be offered in the five faces of the Lord. .

DAO

221

Page 230

prādesamātiássamidhas - samacchedasteraganvitah...

All the faggots are to be about prādesa in length, they should have been equally split; covered with bank; should be straight; should lie pure and full-grown; should be auspicious

avakrásbhutakāssāgrā yajñaurksodlhavāsíulkāṇu

they should have been got from the trees fit for sacrificial riles af hree like sūveksa, khadira, abarni, palāśa,

śrūpasa - Khadiraparnā - palāśa- Śamyūdumbarāgī

Samū, udumlara, Vaikankata, apamarga , peppala etc.

vaikani katā hyapāmāṅgāḥ - bibalāścātibuṣlidāh il

These are efficacious in yielding great valour and rigour to the sacrificer.

. 50 - 51 cm

ā karse khadiraścastas - Saubhāgye madano lhavet i

In order to effect the magical power of attraction cand to eff bring about these and blessed life and to

viruddha brani români viduese slesma sigrukam i

make a person to be enablired, the faggots got from

brecālē Kakabaksāni mārane nimbasonitam i

Page 231

Khadira tree are to be used; for the berpose of effecting

Khadira tree are to be used; for the purpose of effecting

disunion and enmity, hairs of hostile animals, phlegm

and pot-herb are to be used; in case of effecting expulsion

cuccatanas, feathers of crow are to be used, and to effect the

cessation of life the sap and seeds of nimba tree are to be used

51 b El-54

subhāśubham vijānīyāt- varnagangdhānupatah

One should know the auspicious and inauspicious signs from the color and smell

padmarāgendranīlārka - Suddhasphatika-hemaviti

Padmarāga, Indranīla, Arka, Suddhasphatika, and Hemavati

viparite na siddyai syāt- haritā bāndu varjitah v

If the opposite occurs, the desired result is not achieved; green and white are to be avoided

snigdha bradaxsināvartas- sampindita sixaĺsulhaki

Smooth, twisted, and swirling; these are the characteristics of a favorable fire

madhurājya kṣīra bilvāoka pūra gandhasca scdhanak!

Sweetness, milk, bilva leaves, fullness, and fragrance are the signs of a successful sacrifice

nirgandhah bandaro rūkso kisnārigāra nilhasca yahi

Lack of fragrance, darkness, dryness, blackness, and blue color are the signs of an unsuccessful sacrifice

stabdho māngabraurttasca sadhūmo sdhassinhos śubhah

Stillness, mangabraurtta, and steady smoke are the signs of a successful and auspicious sacrifice

form and

e diagnose

diagnose

The preceptor should be in a position to di

The preceptor should be in a position to diagnose

the auspicious and in auspicious to effect of the sacrifice

the auspicious and inauspicious signs to effect the sacrifice

through the colour and down of the sacrificial fire.

through the color and smoke of the sacrificial fire.

of the colour of blazing fire is of neely, sapphire,

The color of blazing fire is like neela, sapphire,

copper, pare crystal gold ele, then the it is to be

copper, pure crystal, gold; then it is to be

discerned that the sacrifice would yield adverse effect;

discerned that the sacrifice would yield adverse effects;

Page 232

so also, dark blue and pale- white colours are indicative of unwanted results. The sacrificial fine

û to be deemed auspicious if its flames are dense Cresplendent), blazing forth from left to right and appear as though they are formed into a mass. If the odon is that of like

;

blaze fort

fire is to be deemed auspicious. If it is without smell, is 223 bale-white, uneven full of charcoals, smoky and if its flames downwards, then the sacrificial fee is inauspicious and it would imped

the spiritual undertakings of the sacrificer.

55-56%

-evam jñātrā prakastavyo homastena nacânyalkā 1 jayos nī mardanam sāntīḥ kṣamā capī dhanāga mahū

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pustinjñāram ca būrādi - Kramātteram bhalarm Chavet i agnikārya vidhih bortas - Savva Kamārtha sādhakahul jñātirá Keindapramāntu tato homam samācaretu Citi srāmat. Kiraṇākhye mahatantie krijā pāde agnikaryavidhipatalascafūrtah)

This knowing the nature of the colour and odou of flamer,

homas are to be done. They should not be done in other imbresser ways. Starting from the direction of east and ending with north-east, the efecto y aqnikānya done in due order are respectively victory, Amposto destruction of enemy, alleviation , de appeasement, le acumulation of wealth, altraction,

nourishment and altainment . knowledge. Thus the procedure of agnikārya which is capable of accomplishing all the desired fruits has been explained to you. Cone should proceed to do homa ; Knirving Ite measurement and varielies of fire-bito

supreme

(This is the chapter on the performance of aquikarya, the fourth of the Kriyapada of the Kirdnagama mahatantia,

------. ------ ano......................

...

ATHA KUNDALAKSANA PATALAH. 224

Page 234

Cohen the chapter on the characteristics of fire-bits)

Garudah.

Kundānām laksanam proktama bramāram mek halāsu cai

etassamāsato brūhi nativistāragocaram !

Garuda -

C, Lord, 'Kindly explain to me the distinct features

of fire-bits to which it was pointed out earlier, their

measurements, their various parts like merchala etc.

withücut going into the detailed scebe y descriplions :

. -

...

Page 235

225

Bhagavan -

The Lord said:

Sytyasra yoni- khandendu - tyasra - vrita - Sadaśrakam !

There are eight kinds g fire-pits having different shapes - caturasva ,' you, andha candra, tiyaína,

padmamastāśramevaiṣani pūrvadi kramatassthitih

citta, śałkona i padma and așṭaira. These are to be formed from east to north-east in the righturse onder

3-4

226

Satārdhasata home bu muslyaratripramānakam I

sahasrājuta home tee hesta-hastadvayarn kremāt »

syällaxşaprayute home caturhastañca sałkaram i

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Koti home s slā - hestama syat. tasmādūrdhurarn na kārayot

the measurement I fire- bit varies with the number of

homas to be offered for doing fifter homas, fire-bit

should be about muști in c length and breadth),

for 100 homas, the measurement of fire- bit should be

aratni . i for 1000 homas, the measurement should be

one hasta & for 10,000 homas , it should be two hastas,

for one lakh of homas, the measurement should be

four hastas; for ten lakhs of homas, the measurement

should be six hastas; and for one crore og homas ,

it should be eight hastas. Fire-pit should not

constructed exceeding the measurement y eight hastas.

227

5-12

trimexhalam bhavet- Kundam - exame khalameva va i

mustimā trāsya kundasya mexhalātianguladurayā

mekhalādeitayaṁ Kāryani hyangulārdhārgula Kramāti

Page 237

aratnimāta - Keter Kundasya nemiskyādangulastilrih 11

pūwanemidvayam canyat deyangulāngulato bhavet i

Rastamātasya -Kundasya nemissyāccaturangulā il

aryannemidvayam kāryań tyanigiladoyanigulakramātu

Kundasya dvikarasya syāt- pūrvameszadangula II

anyā snigula catuskēna tatizācāngulaishibkih i

Catur hastasya kundasya pūrvanemyangulastakam u

fadlokiranyārgulaih kāyā caturbhiraparāñigulaihi

Kartarya merhala būrā saddastasya dasāngulā 11

angulairas talkiscānya tutuya sadbhirarigulaihi

asta hastasya yā pūrā merchalā dvādasāngulā ll

dasāngulā durtiyasyaāt - trtiya s stangulā matā i

Kundasya yādisarin reipam mewhalānām tatha bravet i

la merhale in Karya cat emjarigulastan

for a fire-pit , three gindles (mekhalas) should be

formed one above the other. Based on the nature of homar,

fire-pit may be provided with one time girdle also.

for a fire-bit having a measurement of muṣṭe, the

first mekhalā is to be with a height of two angular;

mecesinement

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6 angular

228

Iki second merhalā - Freight of one angula; and" Third mekhala - with a host of half an angula.

for the fire-bit with a measurement of aratne, the height of the first mekhalā is three angulas; that of the second meichala is two angulas; and that of the third merchala is one angula

for the fire-bit of wilt a measurement of one hasta,

harge of the first mechala : 4 angular; that of the second merhalá : 3 angulas; and that y lhe thind mexhala : Q angulan.

for the fire bit of with a measurement of luo hastas,

sety og first meichalā : G*; a second mexhala : 4 angulas

Page 239

and third mechala : 3 angular . . .

. for the fire-bit with a measurement of four hastas, hangight of

the first merhalā: 8 angular; second me Khela : Gangulas and

thina merhala: 4 arigulag .

for the fire-bit with a measurement of six hastar, height of

le füst mechala : 10 angular; second mexhalá : 8 angulas

and third mekhalá : 6 angulas

for the five-pit with a measurement of eight hastar, height of

fust merthalá : 12 anigulas; secund mexhalá : Lo angulas

and third mekhala: 8 angular. She shape of eash

merchala is has same as the shape of fire-pit :

measurement

Measurement

measurement

...

.............-

"wro

. 1314 .

229

Kunda madhya gatā nālik rik kartawyā mekhaloragā i

The mekhaloragā should be made in the middle of the Kunda

asualthapatravat- Kāryā vistāros stāngulā mata u1

It should be done like asualthapatra. The width is considered to be stāngulā

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duādaśānigula dirgham syados, tham vistāratosnigulam sezānani duyangulā. urddhir - vistārāyāmatos bi hill ein

with regard to various parts of Kundas, the part known an nabhi should be formed at its centre, on the upper surface of the head mechala, ane yoni should be formed & in such a way as to appear like a leaf of big-tree. C aswatha batra). Its breadth should be abou eight angulas ; length should be twelve angular, Its lip-portion to known as ostha should be one angula in width for other types of fire-bits with greater measurements, these measurements of goni are to be increased two by two angulas in length and in breadth .

doming the instal for Boo roolianto

Home punter 5 HAP Photoning

pomogli po ceni taip them to

Di sibat print

ASS

.........

... -

Page 241

nirnayah kundaneminnan parastāldaksanam synu i

Then, listen to the procedure of determining and designing the shapes

pūrasūtram purā datorā duitiyam Cottarāíritam u

Pellent fire-bits. Having drawn a line along east-west

caturasrama purā Katora yorim sawasha kundake i

direction , one shorild draw another line along noot-south direction. With the help of these two lines four corners points

kretārdham karnikām grhya Karnārdhena bhramet punaku

are to be fixed and therly one should construct a

yarat kool ksetravadhistāvat - tathā ca bhrāmayet punahi

bañcalkāgākstam ksetian Phâgame kam lahirnayet 1

tasmat- tatsangamat- yonikendami pīpbala batravat i

Page 242

rectangular design which becomes a source for all types of five-pits. Taking half of measurement of the diagonal which dierds the mandala into two one should revolve the thread in such a manner as to touch the boundary of the rectangular design. Same procedure is to be repeated on the other side of the mandala also. Dividing the mandala into five equal sections, one should mark the internal lines on the squares with the help of four-soaked thread. Con conjunction of these

lines yoni-kunda shall be formed whose shape is like the leaf of bippala kipata tree.

231

18b) - 21.

bañcalfāga xitam ksetran - andyasyārdham barilyajet v .

Eatha tarantyalkagasya tyaktuās ndhan tatsamam punch

Kstorā sūtralmamah kāyo Phavettatrāndha candhawati

bañcabhāgakrtát-xxstrād- Phāhye bragadrayan lhavet i

tad-dwayoh barisayor nyasya Tasmārmadhyari braguhya ca il

lañcayettena manena konayorubhāyorabi !

tata sūtratrayami datorā tri Konami vidyate sputam

Afle

Havina para decided the rectangular design into five equal

Page 243

parts, one should heave out half portion of the extreme squares.

Liskuise, half portion of the corner-squares are to be left out.

of the thread is nevolved over the remaining ber for parts

in a particular way, ardhacandia - Kunda will be formed

me ng naliculating the design into five equal sections as before,

one should leave out two parts on one side and two parts

on the opposile side. Determined the centre sono molto the

should mark two other angulai boints so as to lie on the

both sides of brahma- sutia. Of these points are joined together

using the linead, trikona - Kunda will be formed.

Having

navalhagakstam ksetram ekāmśārdham lahirnayet i

tasmānmadhya guhitirawami ffrānyam tadvantularin lhavet i

astathāgakstāt- Ksetrāde kalkāga verdahitah :

ulhayok parsvayostata tasmanmadhyarn vigshya ca !

Page 244

lañcam yet-savakosthesie tała satsūkapātanam !

Having divided the rectangular design into nine equal parts, one should leave out half-bortion of the extreme secte squares: Fixing it the centre of the design, Aceh y the thread is resolved so as to pass through the whole surface, urtta kunda will be formed.

ksterä taka bravetzundan satkinami sphuta laksanam 11

After duiding the mandala into ea eight equal parts and one should increase the measeere ment of certain soad squares dying on both sides of the diagonals.

Fixing the centre of each such square one should mark it as the point of cangular point. It marking six such points on the design and by joining them togelian i sałkona - kunda will be formed em

233

25-2872

padmabahasamami Kāryani karnikādala samyutam !

ganbrūnam kintu tatkāryani dalāgram darśayet-bahih.

caturiirisali bhāgāms te rsetami krtura burāt- rhaga!.

exabhāgam bahihpaścát- Sawatraiva vināsayet !!

madhyāłkonam grhītiaivam paścāttaddirsu lanchayet i

tatia tatsūtasamyogādastakonań Shavet-sphetam !!

Page 245

Kundesuetesue mantrañak prāgurtani homamācaret i

Adopting the same procedure padma kunda is to be formed. This type of fire pit should be furnished with designs or lotus- betals, bericarp formed in a splendid manner.

adhivāsaxniyākāle bhūbarigraha Karmani li

etatsamesepatah broutam Kundalaryanamultamam 11

The front portion of the petals should be shown outside the circular design . daem at the een in the middle portion of the rectangular mandala . Then for, astāsta - kunda.

Citi srēmatkinanārkye mahatantie Kniyā pāde Kundalaksanak bañcam

One should divide the mandala into twenty-four equal pants leaving out one part on all sides; he should mark the central point of selection squares, selected in a baulicular way. corresponding to light dueclions on elight.

patalah

wony.

Joining these eight points, așțasra-kunda will be

Page 246

formed. He who has not realised the exact native of

mantras should offer homas , varieties of which

have been explained earlier into the fire pits formed

in each direction. During the occasions such as

adhivasa, br̥farigraha (taicing bossesion g land)

homas are to be offered essencially. Thus the foremost

and distinct features of fire. bets have been explained to you.

. (This is the chapter on the distinct features of fire-bit

fifth g the Kriya bāda of the Kinanagama mahatantia)

the

ATHA ADHIVĀSA VIDHI PAṬA LAH. ,

( then the chapter on the rules bertaining to adhivása )

Garuḍaḥ

adhivāsavidhiśśania sūcito noditas tvayā 1

Page 247

Shumeh barigraham sthānami - evamenādi vadasva me u Garuda .

Tell me, O Garuda, about the places like this and so on.

of The rules pertaining to adhivōsakriya, were indicotés earlier. But they were not elaborately told by you. G, Lord, kindly explain to me about the matters like selecting and making use of a proper place for sacrifice, etc.

Of the rules pertaining to adhivōsakriya, were indicated earlier. But they were not elaborately told by you. O Lord, kindly explain to me about the matters like selecting and making use of a proper place for sacrifice, etc.

Igb ooropset vittekort points to stage,

to joba, fondos de en

LCO

.................

.....

...

Page 248

Bhagavan -

The Lord said :

mahānaditāte ramye vane cobavane sbi vā

A proper place for jajna or initiation may ao be she selected near the bank of a great river or near a charming forest or grove or near a mountain or under a tree fit for yagina.

bavatāgre ca ūrkse vā grhe vā laksanānvite

The place for adhivāsa may be selected in a house itself which ù embellished with all necessary features.

tatrā ss lokya samāmurīne Phasmāngānavvarjitām i

Having selected a proper place in one of the above mentioned places surroundings, lice krecebler should examine the place.

gantošarā di šalyairwa tyantá syāt prāgudak plava il

The selected place should be deprived of this, burnt things. Ccharcoals), hollows , saline soil and other horny shrubs and splinters.

The selected blace should be even slopy towards east or north

4-5.

Page 249

varnaingandhaistalha ss svādairanwita solhanā bhavet i

the place should be splendide and a beneficient. It is to be associated with suitable colou, odour and distinctive taste.

Kundendra Koba hemāli - varnă -syödbrahmanāditahu

The place becomes beneficient for the persons belonging to the four castes from brahmin etc. if it is with the colour

grähyājyanaktagandhādhya - mūta vidgandhini. Kramāti

of Jasmine c kunda), indragoba, gold and black-bee respectively. If the place in with the odour of

mudhura trikasaya ca Kalū ka svadūteti call

äjya, red- sandal, unine and excretions, it can be taken by the persons of four castes brahmin etc respectively. heith regard to taste. if the place û te endowed with lhe taste of sweetness, astringency pungency and Sabidity then it becomes fit to be used by brahmana, ksaltya, vaisya and sucha respectively.

erumas

@ 30

238

Page 250

evamuwin kramadgyhya nāliinātramadhah khanet I

Thus, having selected a place according to the order of caste, one should dig unto the ground up to the deep of navel.

hastamātam burā khatva pūrare syāccubhādhikā 11

Having dug up the ground to an extent of a hasta, he should fill up the hollowed ground with the unearthed clay.

sāmā jā mādyamā frūmih kamis chā yā na pūritā 1

The selected ground will be the most beneficient one of the unearthed sand ū left over even after filling up the hele completely;

āxultyāśvalithajaih Kāsthaih Ruryāddarpaṇa sanibhām u

it is of an intermediate quality ij lke unearthed sand is en well enough to fill up the hole;

kyticā Katăirtām brumin vastracchannām tu kācayet i

the selected ground will be of lower and standard if the hole in not filled up completely with the unearthed soil.

bañcagayena tāmi prorsya Khadgenotlirhya tam-punah

Having bounded the ground with a slick got from

evani banigraho Phumerastrayagee kite sati i

sawarighnavināśo vā ganayagādlhaveddham II

asallha tree, one should make the beriphery apbean

Page 251

as a clear as minor. Then he should strew ones. The gan

grass on the surface of the ground and cover it with a

.................................

239

suitable new cloth sprinkling on the ground with

pañca gavya' 'The preceptor should scrape the ground

with Khadga mantra The ground becomes fit enough

for yojna, y astrayaga is performed. And, by

doing ganayaga,' the so selected place can be made

to be efficacious in annihilating all kinds of impediments

10-13

240

kartike vāstha vaiśāke caitrāsadhe ca tadyalhā |

The ground should be prepared in the months of Kārtika, Vaiśākha or Caitrāsādha.

candrārkagrohane caiva sankrāntau cottarāyane !

It is also suitable during the solar or lunar eclipse, during the transit of the sun or during the Uttarāyaṇa.

Sadvārayoganaksatra yuktes hanyadhivasayet ..

One should perform the consecration on a day that is associated with a favorable weekday, yoga, and nakṣatra.

rohinīśravana jyesthā pusya mūlottaratrayam

The nakṣatras Rohiṇī, Śravaṇa, Jyeṣṭhā, Puṣya, Mūla, and the three Uttarās are considered favorable.

dhanistha - migaśīrṣākhyāsteṣāmekaṁ subham bhavet

Dhanistha and Mṛgaśīrṣa are also considered auspicious for this purpose.

Page 252

nāmnaiva sothanānyegān subían tānnavivanjayet tanevāsothanānyogan - nāmnādustān-vivanjayet i grhnīyadamitán yogan vāranaksatrayogajan 11 wme

the consecratory ritual known as adhivasa may be performed in līe morih of Kartika Vaisaka or Chaitra or Aṣāṭha or during the time of tunar and solar eclipses.

It can be undertaken even at the time of sankranties of uttarayana. Deciding the auspicious day in which bubilious vāra, yoga and constellation syncronise, the preceptor should commence the actüila y adhivasa. Rohini, Sravanā, jyesha, pusya, mula, . dhanis tha mrgaśīrṣa - one of these constellations can be taken to be fit for adhivisa. Yogas are which are with beneficient marks and which are capable of yielding auspicious results should never be abandoned. Yogas which are not beneficient and which are associated with inauspicious marks - are to be alizam neglected. Gre should take amsta yogas which i wie determined on the basis of the combination of good day and good constellation

Page 253

tadahnōs nte ś Chivasāźyāt- pañcaganya samanvitah,

on the night of the auspicious day determined to be fit for the benpose, the preceptor should reside in the selected place taking with the bañcagavya with him

gomūtrani gomayam katram dadhisabhiḥ rusodakam

Urine of cow, cow-duena, cow milk , curd and clarified- brelter - all these five substances got from cow are collectively known as pancagarya

Kramātsadyādiftīḥ kwyād- gayathyā yatkusodakam !

The preceptor should also take with him Kusodaka c water consecrated with darbha

tenasamprorsya tāṃurernai śivatoyena tāmpunak »

Oh besprinkling of bañcagaya should be done with sadya , vam, aghora purusa and Esāna mantras respectively in Kusodaka is to be sprinkled with the accompaniment of gayalū manha

After besprinkling the ground with pañcagavya and Kusodaka, the preceptor should further purify the .. ground with arghya-water.

Page 254

mantraissannaddha de hastiu sorrisassānguliyakah !

The preceptor should have his physical body accoutred with manha Kalas, wearing diadem cusnisa)

usrūsañ dhārayennyāsādhwan tu nelabhūbavat ni

on his head and barrtra- ning on his finger. After doing nyasal over his body, the preceptor should wear usnūsa on his head in order to present a majestic

dvādaśāngulamutsedham sitamisena dharayet i

and royal appearance. Dhe diadem should be (Q angulos in height and it should be in white colocen.

riredbijani Khadgena Kstvā rumbham samancitam !!

The precepter should wear it on his head with usana mantra After doing Kumbha kuja, he should strew over

natna talaan't savastram cá būjayetsthānamadhyagam 1

the seeds of sesamum etc on the ground reciting Khadga mantra The Kumbha placed at the centre of

exoccārācchivenaiva vardhanem cāstrasamyutam1

the sacrificial ground should have been filled up with all kinds of germs and be covered with fine cloth

Sivakumbha of this. naline ü to be worshipped with

Page 255

Sivamantra and Vardhani Kalasā is to be imbuted with astramantra

furnished

19-20

243

kitua kumihiam sitā khyam tat Kalbayetuigknāśanam !

Having designed Siva Kumbha which is capable of Thwarting all sorts of impediments the brecepter should

vardhanyam desikós shena kertivă dhānām ghatārugan |

place Vardhani Kalasa on the left side of sivakumbha with the accompaniment of astramantia.

puwato yavadaiśānyām stābya tam vivirobari

Taking the Vardhani kalasá in his hands, the baseblak and making the consecrated water contained in it to stream down, the preceptor

Sivam Bhavati tatstānam Sivendu kinanā haḷam 11

should go round the sacrificial ground from east to north-east. followed by Siva numbha. Then he should place them again on the vedika. By doing so, the sacrificial ground becomes auspicious, being stuck and divinised by the nays of the Crescent of Lord Siva

244

Page 256

bithami prakalpya bïrwortam mūstimāt kalāsam nyāset i

... Then having designed a lotus - edoestal as explained before, the preceptes should do nyasa on the Kalasas

brahamalñissakalirrtya tatass odhya Kaladhvani 1

80 as to make it abbeār in the form of Siva. Conceiving the form with brahma mantras , the precepter should

triyugmantue tato dadyācchitvangāni Kramānnyāset i

dolha purification of Kalādhia. Then he should do anganyasa by reciting ariga mantras in due order

Kṛtā bratyarsavāṃmargam vardhanyāmāyūdhām nyāset us

Making the adhua form of the Lord to be perceivable by exteriorising it with proper mantras , the preceptor

vaimanāṃ vardhanīṃ cātta gandha puspādithiryājet to

should transmit the power of astramantra to the Kārdhane Kalāsa

atmanyjāsam tatah kstura vīśesārghya pra kalbānam II

Then he should worship it with sandal-paste, flowers etc, reciting Kavaca mantra'. Then again. doing Kananyasa and anganyasa' on his own body, the preceptor should prepare vīśesārghya ! )

Page 257

resturā saripujya deveśarh sthandile barikaje sbi vā 1

Having worshipped the Lord in sthandila or lotus- seat,

vahneh brāgurtasamiskārān kstra vahnimi samuddhanet i Carosārabana muddhrtya darsinayañ nayeddići!

the preceptor should do agnikāryā by executing all Kends I samiskānas in a manner explained before and producing a mate the fire nourishing the fire with libations and offerings for the preparation g sttalipaka,

pūratak báscimayām sthapayecculli madhyagam. II

the vessel in which cau chauss is to be cosked should be placed on the culli ( fire place) installed in the east south or east of west of fire: bit.

ulli khyāstrena tam būrań proksayecchiwavāriṇā !

pranavena ss sanam vahner datua stŗālim bunarnayet v

Kāryānyāsam tu mūlādhah bratyagrā sudrdha Samā i dhavya sişyādi rūpena Kalbanīyanin yathe chayā Il

klālya Khadgena tām būwam Sambrorsayabhyancayeddika sthāpayedrudrašaktyā tu kalpya pithami tu pūrvavat u

Page 258

Scraping the cuelli with aisha mantra and sprinkling sitārghya - walēr over it and doing ocha Samiskanas like Kavaca and avakuenthana , the preceptor should offer the seat of which is of the nature of Pranara mantra to Sivagni. Then he should place the earthen-bot (sthale) over the culli. The earthen-vessel isthāli) should be strong enough and endowed with regular shape. at the bottom, middle and top portions of the vessel are to be purified through the process of nyasa . for the best preparatāo o carie' the rice and other substances should be taken according to the number of disciples Cto be Cnitialed). All ite materials are to be cleansed with Khadga mantra and to be sprinkled and honoured with hr, daya manhia. As explained before, ideating a proper pedestal c sadelikhāsana) wilt. darbha, the preceptor should place the vessel on it.

247

29-31

angāntam nyaźya yāgantue tatos bhyarcya ghrtenatu i payasā pūrayeddarbhair ghate daturā sstra laxṣaṇam kāpilam tatpayah Kāryan - Utaraṁ vā sivena tie!

Page 259

tandulā ssués thalodfhūtā hyalnāvé vrihisambhavā́k

Cālanooghā́łanami karma sivenotami hydā́s bi vā !

jñātuvā́ svinnam tadā́ghāram syādalkyarcya garłona tuul

Then worshipping the Lord with layanga and bhoganga

employing the samhita mantras. The precepter should ..

forven it with ghylā. Placing darbha allūbeléd wilt

the characerislics of Sivāstra inside the vessel , ite

precepter should fill up it with milk- Milk to be used

for care is to be got from the cows belonging to the varietes

cf kapila. (tauny coloured cours).

Pouring of milk into the

vessel and other activities are to be done with Siva-mula-mantra

for cam, nice should have been collected from the auspicious

fields. If it is not available, vrï he kind of rice may be taken.

while cooking the cars, the act of calana ( stirring up of

care with laddle) and udghatana ( removal of the vessel

from the culli) are to be done with the accompaniment of

Süva er hydaya mantia.

Knowing the boiled condilion of the

cam, sitālhighara o taptálhighāra ū to be done

honoured with ghee.

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Page 260

bayasā śūrayeddarbhair - mantraiseyācchartisamlakam !

With the crow, one should pierce the darbha grass with mantras, making it suitable for the rite.

ultārya tadadhah bāścācchiva samjñamn bunar bhavet o

Having turned it upside down, below it, the name 'Bāścācchiva' should be pronounced.

natibakvam nacāpakrani yadi syādīryādi pañcatā !

If it is not bent and not curved, and if it is endowed with the five qualities beginning with īryā, then it is suitable.

initira samīpamagnestu sambata hutimācaret u

In the beginning, near the fire, one should perform the hutimācara ritual.

svetyagnak heti carau kyturā fhāgacalustayam !

With the white fire, in the heti carau, one should perform the kyturā ritual, which is accompanied by the three fhāga.

sisāgni- sira kumbhātma - sisyaṇām ca yathākramam o

The sisāgni, the sira, the kumbhātma, and the sisyaṇām should be performed in the proper order.

Kstorā homam pranamyesami datrā kalimathā s careti

One should perform the Kstorā homam, bowing down, with the datrā and kalimathā, as prescribed.

bañcagayam carum datua sisyānam dantadhāvanam

The preceptor should give the bañcagayam carum to the disciples, along with the dantadhāvanam.

Making use of darbha, the preceptor should fill up the vessel with milk accompanied by Sakti mantras. Then he should take the vessel out of culli and place it on darbhas. Now the sthali cwith cooked carves becomes possessed of the power and nature of Siva. The came should neither be over-boiled not be uncooked. If it gets over-boiled catifakta), diseases will occan - If it remains uncooked capa kera), death will occur. Heuring taken so much care the preceptor should place the vessel csthale) near (the western side of the fire-pit

Page 261

and proceed to do sampāta homa . Then pronouncing

sva' into agni and 'ha' into came, the precepter should offer the

came along with ghee. The caru should have been durded into

forur parts to be used for Sivagni ar siva Humbha, the precepten :

and the disciple. Then offering homa and saluting the Lord,

the preceptor should do bali-offerings. He should bless the

disciples and give frem bancagavya amele caru and tooth-sticks.

do the offering of

----.

...

249

36- 38 cā)

dvādaśārigulakam siddhau muxtau taddhi dasāngulan 1

When the rite is accomplished, the length should be twelve angulas, and the thickness ten angulas.

ksīravyksasamudbhudamawakan nivernam dhyādham u

It should be derived from a milk-yielding tree, not too thick, and meditated upon as the abode.

tannibātam vijānīyāccholhanā--sothanań punahi

One should know it to be free from wind, and it should again be washed and dried.

purwottaræsasampātaśaulho vás to s nyathā séubkak II

The direction of the fibers should be either east or north, and it should be auspicious.

aghorenā nyahajjate satamastottarani hunet i

With the Aghoreṇā mantra, one should offer one hundred and eight oblations.

The tooth-sticks should be ld angulas in length in

Page 262

case of disciples belonging to siddha group and 10 angulas in length in the case of disciples belonging to mukta group. These slicks should have been got from glomerous trees like udumbara, asvaltha , madhuka etc.

they should be straight, unschunt and strong. Considering the directions in which the used and thrown out sticky falls down the preceptor schould know the auspicious or inauspicious effect of the be undertakings. Auspicious effect can be achieved if it falls down in the direction of east or north or nurit - east, falling down og

slicks in other directions is not indicative of good effect. But if inauspiciousness is indicated the preceptor should offer homas los times with aghola mantra for the sake of alleviation ier

38C6 - Hocas

250

Phasmadaidhātmikami Sayyam Kalpya khadgena taissaña || sivadhyāna samāyukto maunanisttasīusissvabet tesām raksās sinā brotā sixhabaddham tie varmañā !! sothanāsothanami svabnam jñātrās rambhastato Shavet i

The preceptor should prepare a bed making use of

Page 263

Shasma and darbha with Khadga mantra outside the sacrificial hall. The preceptor shorould sleep along with the disciples, with his mind fixed on Lord Siva observing strict silence and maintaining burity Cloth naental and bhysical) he should steeds near the ground. He should protect his disciples with astra mantra and should fasten their tufts with Kavaca mantra

Shasma and darbha with Khadga mantra outside the sacrificial hall. The preceptor should sleep along with the disciples, with his mind fixed on Lord Siva observing strict silence and maintaining purity Cloth mental and physical) he should sit near the ground. He should protect his disciples with astra mantra and should fasten their tufts with Kavaca mantra

Getting up early in the morning the preceptes should decide water the auspicious or inauspicious nature of the proceedings knowing the dreams that appeared occurred to the disciples last night. If the dreams are indicative of beneficient result, let him feel happy. If they are not indicative of good, the preceptor should proceed to do homas for the sake of removal of inauspiciousness.

Getting up early in the morning the preceptor should decide the auspicious or inauspicious nature of the proceedings knowing the dreams that appeared to the disciples last night. If the dreams are indicative of beneficent result, let him feel happy. If they are not indicative of good, the preceptor should proceed to do homas for the sake of removal of inauspiciousness.

251

40c8) - 43 (a)

nagāgra-vyksa hastyasuās nohonani sraguilepanam v

At the tip of the serpent-tree, horses, and dogs, not to bathe, not to wear garlands

Surāpānamasygyogassastań yaddadhilharsanam

Drinking liquor, and yoga practice, and what is seen and heard

Govibramuni devānāń darśanam yadgurorabil

Cows, Bramuni, gods, sight, and what is unable to be seen by the guru

nājya câmara chatrāsi - brüstri-dhânya- samāgamak"

Not to sit on a chāmara umbrella - breasts, grains, and gatherings

tathā sa puspatambula - mantia lālho s gni sambhawahi

Thus, flowers, betel leaves, and what is born from fire

Page 264

toya prastaranam yacca susvafnan heyetadādikam II

Dreams such as climbing on the top of a mountain or climbing on tree or elephant or horse wearing garlands and breath of flowers, besmeared with Sandal-paste, drinking of duine liquor c surapana) or blood taking eatables and, etc are to be deemed to be indicative of auspiciousness, like uise having a vision of cows, brahmin, sal sage, deva, his own breceptor .

xaltainment of lordship over an empire, vision of nay royal Insignia like camara, chatra , str ladies etc, acquiring of wealth, to be blessed with flowers and tambila, instruction on mantras, other things related to the gross elements like fire, water etc. having a repose in a bed etc- are considered to be suggestive of auspicious effects

ño

4366- 45 Ver

. 252

Kharos tradhyāsitami yānāmasastam tailakebanane darsanam Kūrasattvānāmi gehelharizo ghatasya ca ! barikamagnamatha ss Imanan Kūpagarbhāntadhūmagam. !! nestametatsada s swabnam homos ta pronta karsanamh i af akhiletū Kasaraskye - tradhivāsanake vidhan II

Page 265

tatascothāya kartayo gehe yāgassalaksanah!

Citi Srimat- kiranākhye mahatantre kriyābāde adhivasaridhißsastah butalah )

Dreams such as mounting on ass, camel and on other vehicles like palanquin etc, anointment with sils, vision of evil beings, destruction of house , bot etc.

getting drowned in the mire or in a well appearance of smoke inside the house ... all these and similar dreams are not deemed to be good. The precekler should do homas as enjoined in the scriptures for the sake of extirpating the ed evil effects indicated by inauspicious dreams.

All the relualistic actiilies concerned with adhivasa are to be dispensed with inside the sacrificial hall endowed with all the significant lineamento preceded by Kasara ca kind og sasramenta nite )

Core is the chapter on the rules pertaining to adhivasa, the sixth

egenth cj the krijā pāda of the Kinanā gama mahatantra)

Page 266

ATHA GRAHA NIR MĀNA PATALAH :

Now begins the chapter on house construction

Cohen the chapter on house-construction)

Garudah

Garuda

Shagavan sraddhayā brortā jago gehe salaksane i

With faith, the lord said, 'In a house with auspicious characteristics'

dvijādi bra kramādgeham Brühi tastrīdisam sulkam ir

Tell me about the various types of houses suitable for the four castes starting from the Brahmins

Ganda -

... O Lord, it was pointed out that yaga is to be

done with all diligence in a house endowed with auspicious

characteristics. Kindly explain to me the various types

of houses good enough for all the four caster starting from

Po dvijas etc, in alle order

Tell me about the houses for the twice-born etc, in order

Page 267

wwwm

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USE

2-4

254

Bhagavan

duātrimisat - hastasamyukta - uistānassyāddvijālayak

vistārât sodaśārisena dairghyam tasya brakalpayet

A house of deja should be 30 hastas in breadth.

catussālagshesverami vistārât-pādatocchrayahı

vistārat- dirgūnan dainghyan ekaśalāyutasyā tūlī

vistārastiniśatastrimsatena Kāryātra vitaikā i

yadyagrato Savedurithi ușnīnama prakalbayet

The Lord said -

A house of deja should be 30 hastas in breadth.

gs length should be increased by sixteen berts of its bread to

This relle is applicable for a house furnished with

Page 268

four enclosures ( salas . The height of such a house

should be equal to one fourth g its breadth of the house

is for a house of one furnished with only one enclosure

length should be equal to twice the measurement of its breadth

One of the various parts of a house known as withi should

be constructed along ito breadIt, for lying on the other teeth

past thirtieth part of its breadth of the lies and in

front of the house. It is called usni . /ibit bier on its

hin her section, it is called aray a if it lies on

either sides of the house it is called savasta off w ithe

is constructed around the house it is called susthita .

255

5-12

255

baścātsavasrayan nama sāvastam sā le pāeswayohi

The house with four enclosures is called sāvasta, and it is considered auspicious

sāmantadyādi sanijātā tādā susthitamūcyate i

When it is constructed around the house, it is called susthita

dairghasya sodaśārisena grhalhittim prakalbayet i

The height of the house should be one-fourth of its breadth

vistārāstathāgena duāram syāt- dvigunoechrayam »

The length of the house should be twice its breadth

uchraye hestassarikhāgā dvigunārgula Sarkhyaya !

The height of the door should be twice its width

sākhādirāyami tatkā Kāryani talhaivādumbarau. Samau. Il

The door frame should be made of sākhādirāya wood, and the door should be made of talha or adumbarau wood

vedāśro mucakastambo vajros stāśrayuto matāk i

The door frame should be supported by a strong pillar

duiwajrassodasasrastu unt tastambha pranālakāh

The pillar should be constructed with a pranālakāh

Page 269

vilhajya navadha stambhar kunyāttadvahanam ghałam

kamalami cotharosthe cai Chāgenaikana tatsamam 11

parvestakānām nyāyos yami darujānām ya the chayā i

dhvajādyam tu gihe Kāryani tacchulfrāniška nirmitam

navatrayodalānyaisca karainjnatūa vākalbayete!

vistarenāsya dainghyan tu gunayed gunitena tu

tada s stāsta parityāgāst-ayāsudddham grham bhavet i

Catuššāla grhānām tie tatrās nyā Kalpanā matā

gf nithe is constructed on the hinder section of the house

it is called asraya; if it lies on ith either sides of the house

it is called sāvaṣṭa : If it is constructed around the

hause it is called susthila : The wall of the house

should be constructed with a height. equal to one

sixteenth of its length. The width og entrance should be

-.. -

--.

Page 270

Ghata

equal to one eby eight parts of its breadth Entrance

should be with a height equal to thice the

measurement of its breadth Frenc It height may

be increased in terms ḡ hastas or is by the

multiples of six angulas. This sākas are to be

constructed and likewise, tuo udumbaras. The roof

must be buttressed by billars. The four angled

billar is called nucaka; eight- angled billar is.

called vajra; similarly the house may be furnished

with sixteen-angled pillar (der-vaszia) and circular

billar - fiffats known as braṇālaka. Dividing the

height og billar into nine equal paits the section

known as of is to be formed to as to

cover the lowermet one part in its lowermost bortion.

Similarly other parts such as kamala, ostha etc

are to be formed on the upper most part of the billar

reach one covering one part of the its height Pillars

may be constructed with baked bricks on ta wood. got from

Page 271

the suitable trees. Flagalite designs arou se may be

funished with flag-designs: Flags are to be formed

with suitable bright cloth its length being a on 13 hastas.

This measuviements may be increased a decreased. Senght

should be in mieltiples of its breadth for the purpose of aya suddhis

one should leave over eight parts of it in length and breadth of the

Prise

In a house consisting of four salas, various parts are to be

constructed in the following manner.

made

257

13-14

broktam - āgneyyam syanmahānasam

The kitchen should be in the south-east direction.

purvājām srūgp hari sayansi tyōskāyudkā bayona

The bedroom should be in the east direction.

sayanam daksi nāyām syānnistyam-ayudhālayam".

The bed should be in the south direction, and the armoury should be in the south direction.

Phgjanam paścimāyam syāduāyawyām dhânya sañcayam i

The treasury should be in the west direction, and the granary should be in the north-west direction.

ultare drawyasamsthanam - aišānyan devatagram u

The storehouse should be in the north direction, and the temple should be in the north-east direction.

(various parts such as Kitchen, bedroom etc should

be formed in respective directims). Śrūgika nom

for keeping weally ) should be in the direction g easti

Page 272

Kitchen - in soulñ - east ; bedroom - in soult ;

ayudhālaya c room for keeping instruments and weapons ?

in the direction of south-west; dining hall- in the

direction of West; store-room change is in the

direction of north-west, stone- rom for draujas /

in the direction of north ; pujāgiha - nom for

worship and yāgas) - in the direction y north-east.

SISTEMA. Hintay

.-. ...

258

15-18a

258

trisalam vā duisālam vā grham saivālaye Chiavet i

The house should be either three-storied or two-storied, and it should be constructed in a place where there is a Shiva temple.

Calussākāyutam cânyan nandywwartamiti smytam !

It is remembered that it should be endowed with four corners and should be in the shape of Nandyāvarta.

sastam kiranya nalkākhyam hinam cottaraśākaya !

The sixth Kiranya is known as Nalkākhyam, and it is said to be situated in the northern direction.

suksetram pūraya Shūñnam sālayā vddhitam maḥam 11

The sacred land should be filled with Shūñna, and it should be increased by the construction of a hall.

cullī daxzinayā hūnā sālā ss cārya vinasinī i

The hearth should be situated in the southern direction, and the hall should be constructed in such a way that it destroys the enemies.

Page 273

yatsyādabarayā hūnam paxṣaghnami tatsutântakst o

siddharthani tadbhavecchubhiram yanyam varayutam yadi i

Houses belonging to their stadiet y Santr. saivas

may be furnished with three or two enclosures.

There is another type of house known as nandyavarta .

which is also endowed with four so enclosures.

The house which is without an enclosure on its norther side

is known as Hiranyanālha; the house for which there is no

enclosure and its eastern aina is known as sukṣetra :

this type of house will effect prosperity. The house which is

without an enclosure on its southern wing is known as culle;

, house owner;

illñis will effect the destruir destruction of the

The house for which there i no enclosure to its western

wing is known as pakṣaghina; this will effect the

Süstauclista force · Cessation of descendants and blogeny

of the house has been embellished with grotesque structure

on its soulkein side ūi known as Siddhartha Kem extolled

los be very much auspicious one

Nwhich

ellish

259

Page 274

baścimottara samyuktam yamassūrpantu mrljudam :

The house which is furnished with an enclosure lying along the diagonal Joining north and west is knownas yama wh and this og is of the nature of effecting cessation;

udak búrayutan gehani dardākhyani danda kāzakam II

the house with an enclosure lying along the diagonal Janing north and east u known as danda and this in Ihon haline of tisulta yigleting will o create troubles and miseries.

pūrvāparayutam geham pānakhyam Kalahapriyam i

The house with an enclosene lying along the dire joining east and south is known as pāna ; this is of the nature of creating quarrels and enmity

pūrvāparayutam gehan cullinamārtñanasákytı daxsinottarasálaikani 'Kálasanijñami virodhakytı

The house with an enclosure lying along the line goining no east and most i known as culli i then is og the nature of effecting the destruction of wealth and prosperity . The house with an enclosure lying along the line joining south and north is known as Kāla and thu is of the nature of creating enmity.

Page 275

exaśālāyutasyāsya diksudāram vidingu ca i

for a house consisting of only one enclosure entrances

eraikasyām bhāvantyātna dvarṇyastāsta zanikhaya !

shall be constructed in different ways so ses to face

pūrādi kramayogena navedramīśani bhayāvaham 1

main directions or intermediate directions that the

barjanye stūcalatvam syāt - jayānhye vijayo lhavet u

ight there entrance may be formed in each direction

mahendrasyācchriyo urddhich bratāśo lñāskane match

sixty four types of entrances some of which are auspicious

saltena dharmaśīlatvanbhramise ca kalaho match !!!

and some others inauspicious, Cohe natere o auspiciousness

antarikṣe na kiñcitsyāt- daksināyāmatasárne

and inauspicioruinness determined on the basis cāsla vidyā).

According to the Vāstu sāstra, the entrance constructed at

the place of Isa (one of vāster devatas) will create fearness,

Entrance at the blace of Parjanya - ime will offest an indisposed

state to the house-mistress; at the place of Jaya - victory;

at the blace of Mahendra - growth of niches; at the place

Page 276

Bhaskara - valour and courageousness; at the place of

Satiya - virties and dèsciplines; Bhranāśá - quarrels :

at the blace g Antariksa - neither auspiciores nor inaushicous.

So far, with regard to the direction east. Then listen to

the nature og ventrances lying along the direction of South

by then I wikite visto 11th

17Ker

tij Sitio muy mannes *****

i sin ma ei haki

at the place

. 261

10110

ILICO.

Page 277

astanite na temeritanḍakṭimayametacierne i

agnāvagrilhayan vidyat- būsridanami sukham lhavet i

vitalte mitranāsitian xsayo sviñasya grfiaksate i

yame mylyu bhayam vidyādgandhawe svidhanam yasak v

Silpitvami bhynigasamjñe syāt - myge bumstvami Pravet punas

ayusyam naiste dese britir- dauvārike mata 1

sugrīve. Kasiertente ssgāt- puspadante dhamāga mah

duāre vārunasamjñe syet- pustirārogyatā Pshavet i

asure srtha Ksayam vidyācchose sosastu kevalahi

pāpayaksmani pātassyāt- ultarasyamatasívne II

noge nogo mahārāge mukhye vai mukhyatā Shavet i

Shallate vā srtha ūrdhislū some syaduyddhiraysah !

ngdvaretu kisatiramī syādt- aditau madivardhanam !

diti drāne hi mānami syāt- jñātua hyevami sulkāśulsham

niveso mandirasyzvaṁ kaitaryan sokhanani sadā i

obyerno Goriye yule.com's

fire-accider

Entrance at the blace of Agni- fearness on account o fire or

Page 278

at the blace of Pūsnidana - happiness; at the blace of vitallic Phata) - annulment of friendship or friends.

at the place of Pūsnidana - happiness; at the place of vitallic Phata) - annulment of friendship or friends.

at the place of Grhakṣata & decay of wealth ..

at the place of Yama - fear of death; at the place of Eindhawa - wealit, bata abundance of provisions and fame;

at the place of Yama - fear of death; at the place of Eindhawa - wealth, abundance of provisions and fame;

direction of west :

262

at the blace of Bhringa - dexterity in arts; at the place of Then, with regard to the

at the place of Bhringa - dexterity in arts; at the place of Then, with regard to the

Meganat krogeny, i at the place of Nirṛuti longertias;

Meganat krogeny, i at the place of Nirṛuti longevity;

at the place of Dauvārika - love and affection ;

at the place of Suguīra - gorowth of cultivation :

at the place of Suguīra - growth of cultivation :

at the blace of Pusbadanta - accumulation of wealth.

at the place of Pusbadanta - accumulation of wealth.

the place y Variena - nourishment and healthiness -

at the place on Asura - decrease of wealth.

at the place of Sosa - whithering and by emaciation; dryness.

at the place of Sosa - withering and by emaciation; dryness.

at the place of Papayakuma downfall. Then listen to

the nature ḡ entrances along the direction of north

At the place og Roga - diseases; at the place of

At the place of Roga - diseases; at the place of

mahānāga - neither auspicious ner inaurbicious

mahānāga - neither auspicious nor inauspicious

at the place of Mukhya - krominense; at the place

Page 279

of Bhallata - growth of wealth at the place of

Soma - longeviter ; at the blace of Rk - feebleness

or decay; at the place of Aditi - growth of knowledge

at the place of Dili - a hight state of honour.

: Dhus i knowing the auspicious and inauspicious

effect of the entraces occupying a particular position, one

should construct them with all carefulness. Having

constructed the house, the owner should perform grhapravesa

with the accompaniment. of auspicious rites : !

263

316-39, a

Gaudah

Shagavan prostamaisānyāmi devatayanam grham i

I praise the abode of the divine, the house of the gods

tadgrham kūdušam sastam frūhi me tasya lausanam ii

That house is a sacred place, praised by the wise, tell me its characteristics

Page 280

Garuda -

O Lord, it was told earlier that pujagyha is to be formed in a house in the direction of east. What type of pujagyha ī extolled in the Scriptures? Kindly elucidate the specific characteristics of pujagrṇa.

33&s-33

Bhagavan -

caturasya samam kuryādivisvak Syādyāgamantaban havatridasa hastam vā tathā saptadasāātmakam i exavinišali hastam vā saptavimsamathās bi vā !!

The Lord said: Pūjāgrha should be in a rectangular shape. It should have been levelled evenly, on all sides. The length may be done taken in different ways. It may be constructed with a length of gor 13 or 17 or 21 ir 27 hastar.

Page 281

purvottaragataissūtrain - vilhajya navalhāgikam 1

duau duau brāgau bual barityajya konamišau sawataksamau u

catrārah Konabhagassejūn - Erage syatsvantarocchitam !

talasitá fanamākhyātan talam kumbha samanuritam u

The inter se periphery of pujagyha tor should be duided into nine equal parts by the lines proceseding towards past and north Tees squares of each corner should be left out. Alternative, squares that be heightened a little - Various constructions like tala and Kumbha should be formed into the the upper section of the mantapa: ..

kīlaka grahanaiyuktā kāyās gue s bija ghatāmitā

tula copatula yā tu nakati ca. tula thavet is

sārdhabhagcehitadurdhwam - cbastamilhāśca yojayet ,

tadananta pramanami syant - exalthāge Shavet-ghatami il

tilkagat-hastamutsedhāt- fhaltirlawati saratah 1.

Page 282

Kunyādīā paścima dužram daksinam parsamera vā ir

Kunyādīā west dužram south parsamera or ir

madhye tadbhāgamātrena saptacimisat-tadanigelam I

in the middle, with that part as a measure, seventy-seven tadanigelam I

dvatrimsadatta saat-Trimsat- astahimsad bhavatyatta II

thirty-two saat-Trimsat- eighteen bhavatyatta II

arigulāri braveddvarami vimsat-pañcōngulani tu

arigulāri braveddvarami twenty-five tu

vistaraddha,sama dainghyan Karyam va dvigunoschrayam

vistaraddha,sama dainghyan Karyam or dvigunoschrayam

Tula, upatula

Tada anda i Kumbha and other parts are to should be

Then anda i Kumbha and other parts are to should be

firmly joined together with wedges and nails made of :

anood and adorned with designs of lotus, ghata . etc. These

should be pupbed up lay secondary Filters upastā mlhas

which may be constructed with different measurements

The Ghata should be constructed is so as to occupy.

one part i one square of out of 81 square). Around the term

wall should be naised with a height equal to one third of

its length. Entrance . g kuja mantapa may be constructed

in the direction of west or soullt of east. It should

be formed on the along the middle of the extreme now

C consisting of a squares its breadth being 87 or 32 or 36 on

. 25 angular, length being one and hals times greater than the

breadth

and height being twice its breadth.

Page 283

vilhika hyekalñagena Kartavyā bárkyalāssthita !

Along p one now, the bortion known as vēlhi

bakvestaka hinācchannā kartavyā jālakānuitá

should be constructed by an in so as to lyg leye on the asside outer

vicitrarandhna samyurtam sakavā tārgalānvitam

ide of the brahmasthana it is to be built with baked bricks

madhyastambiña- vilhūnam vā Kartaryam devatāgsham u

and covered with grass or needs; it is to be provided

hilhāgena tulayogah Kantaryah kona samyutak i

búravat- stambhabhittyadi - Kalpanani tatha Kārayet 11

Shittistambia Samo vā syan - mantapo vēs tavā grham i

evamuddeśataḥ kenene.com grhamanṭaba laksanam

tasminnaivam vishe stāne laksanoktam likhet peram i

etadāgama samsiddhani- āgamos bi sivrditako

Khyāta

Citi srāmat- kiranakhye mahalanṭhe krlyapade

.. grhaniumānapatalaṡsaptamah ).

Page 284

with windows consisting of holes of different forms. Also it should be provided with doors, bolts and bars.

Pujāgrha may even be constructed in different manner. without sentral pillars: Tula may be formed

267

Gath

so as to occupy three noustg squares providem them with angular designs, Wall, billar and other

decorative designs should be constucted in a manner explained before. The internal mantapa may be

consitructed so as to be on the level with the wall or killar.com within . Thus the distind features of

pujāriṇa have been illustratively told to you. Inside such a place one should construct a particular

design i mandala) for the purpose of ussship. All these particulars have been declared in the Agamic Scriptures

which are the one treball kronouncements Lord Siva Himself.

c This is the chapter on house construction, the seventh of the Kriya pada g the Kiranagama mahestantra)

268

ATHA MANDALA VIDHIHL

Page 285

Cohen on the scheming of mandala

Garudah

Garuda

sūcitam mandalami deva noktam vistarato mama i

O God, the mandala has been indicated, but not elaborately explained by me.

yatsūtram rajaso nūbari Sarvametat- bravīhi me u

Please tell me everything about the thread and the powder.

Garuda -

Garuda

G, Lord, drawing of amandala was pointed out earlier.

But it was has not been elaborately told.

Kindly explain to me the necessary implements like thread bouderetc, and various parts of a mandala

2 - 4

269

1.269

Bhagatan -

The Lord said:

sāna kārbāsajam ksauma - Kuća- valkala sambhavam !

The threads should be made from the fibers of sāna, kāsa, ksauma, Kuća or valkala.

gram thyādi-nahitan Karyań malādviguna tantuwatu

The threads should be made from the fibers of sāna, kāsa, ksauma, Kuća or valkala.

mandalam sūtrayatnena sam kum intra te madhyatah

The mandala should be drawn with thread carefully, with the kum intra in the center.

sarikavah Khādirāk kāryāssaissépā duādāśangulak v

The sarikavah should be made of Khādirā wood, with a length of twelve angulas.

adhoffage titūye tue calunaśrosvatassamāf .

The adhoffage should be made with titūye and calunaśrosvatassamāf.

astānigula parīnāhā wyttavaksāśśubha-didhākin

The parīnāhā should be eight angulas, with a circular shape and शुभ didhākin.

The Lord said:

Threads to be used for drawing mandalas should

Page 286

have been made of hempen string or cotton thread or silken thread. Kusa darbia), and ropes made of bank may also be used. Threads to be used for designing se mandalas should be bereft of knots: These may be formed by tursting two strings together to appear like a hell garland Fixing a bea at the centre a cor at any desired place) and reistering the thread, mandala e shall be formed. Peg should have been made of khadira tree or simsupa tree, its length the third bast a nte being twelue angulas . g bottom should be in rectangular the third part above its bottom portion should be in a rectangular shape its measurement being that fout angulas.

The remaining fast should have been whittled evenly. Drie beg should have a thickness of eight angulas, its shered upper bortion should in round she shape ; should be straight and strong

brāksūtami braltamam kutua punastatkara sammitami

lēna matsyaḍvayam kāryan darainottana gaḷam punah

tatra tat brasitam kstua yalhe chátastadan kayet i

Page 287

tasmāt-talkonagań kstuă vedāsram ksetramucyate v

Therefore, the area is said to be vedāsram ksetra

Calussat- astahastam vā sodaśa tmaxameva va i

It is four, eight, or sixteen hastas, or even the same as tmaxa

bhāgatrayami tatal extra ekaikan cāstadhá benak

The three parts are further divided into eight each

To do a mandala , one should first mou draw

a line in east the seat from west to east; its length

being one hasta with using the thread and beg,

two points are to be marked one on the southern side

g braksutra (ie the line drawn earlier) and the other

on the northern side of the braksutia. Similarly i based on

those points four more points should be marked son

which is on the care SARL eta bitartta thontala.

two of them lying on the northern side of bräkseita and

the remaining tus lying on the southern side of it. These

are the corner points and by joining these points together

using the flour-soaked thread , a rectangular mandala

shall be formed. This mandala may be drawn with a

measurement of H

o n 4,6,8, or even 16 hastas.

After dinding the mandala into three bigger barko, one

should neticulate each bart into eight equal squares parts.

Hindireg fie piny

271

Page 288

caliurbhish Kamalam Prāgair - vilhika tatsamā bhavet i

Four rows in the middle bortion at the centre of mandala

vithyardhena prlhakāryan devetā svaranam lahif

are to be tog left out for the design of lotus. Nest

dvārani badmamanani tadangenaiva vartayet i

to four

exaliñága.samamin kanthami Kafolam vartayet tatha

pro nous formen constitute a part known as withi.

upakantham tatha ss vartya sesam sotheti giyate !

Atest hit song nows are for: avarana devatas. For

evan syāddvāravinyāsah badmain-vidyesvanan-nyaset u

nows c square) are for at the entrance; one now for

tikynāgrotpala samisthanāk büyyah bramalhanayakah !

Kantha and one now for Kapola Remaining rows

lovesas svastikaih büyascaturbhaga izvajitaih 11

are meant for upakantha .. Scheming the rows in

tadlahye higunani Kāyan laksanena swartitam i

this manner, mandala should be formed to look

alhavai bindutah kāryās - taha blījyā s strapañjanāf i

Tuo

Page 289

beauliful and auspicious. Arrangement og squares should be done in this way. Astavidyesvaras and to be indentified in the lotus design. Ganas are to be identified

SWC

272

13-074

padman komputerā

in utpala- designs, chraun around in another now. Lokapāilas com Bikpūkakas) are to be inbentified in svastika. Ceignes drawn around

in the next now. Then leaning out four rows and counting the squares three by three, one should fix the now for the blasement of daśāyudhas

13-14

padmam katerā caturdhā tu brāgamisé Karni kam likhet,

dviliye kesanā nyamse hitiye syāddalāstakam u

caturithe te dalāgrani bāhyam tatparivarina i

esturi tadvartayitvaivami Rajansi vinipātayet .

inlke

The interior of the mandala where lotes-design is has been

Page 290

formed should be divided into four equal parts. The innermost first part constitutes the beric aup of lotus, in les second part filaments ( Kesaras) are to be drawn; the thad part eight betals are to be drawn, and in the fourth bart the tips of petals are to be drawn.c ut pala - designs and svastika - designs also should be formed, following a definite brocedure). Having drawn various designs in this manner, one should skrinkle over the powdery of variegated different colours according to the following scheme.

. 273

15-17

273

yava-godhūmajaiścūrnaiś-sāli-tandulajaisśitam i dhātusindūrojamiraktami mydlhich parvestakain lhavet »

Kisnam rajastasair - dagdhairangāraiwa sucūrnitam i haridrā sambhavam bitam gairikodbhavamera vā

haritam cernitaih barain - haritaistatprakalbayet i najah kāryam yathā proktam yalta sambhavatos bi vãi

wheat

Colourful bowder is to be bold prepare the made in the following way white bowder can be made by pulverising the grains like yava, gothina, of nice etc.

Page 291

Red powder - by bulverising ned one and other mi ned coloured minerals Burnt Sa husk and bowder og charcoal can be used for black colom. Yellow powder can be made to be crushing turmeric pieses or gainika ca kind of chalk). Pounding the green leaves green powder can be made got. If not in this manner, colourful bowders shall be prepared in other ways also latest son using available materials.

274

18-20

274

rekhantaram yauan jñeyani sthaulyar madhyanguli kramāt i kanishthantam prakartawyam rexhā - nyūnādhikaṃ vina v Karnikami bitikam Kungāt - sitā vāpiha brjūkā i kesānī vīcitranū mūlamadhyāgra desātahū.

Lines and cross-lines should be drawn evenly, without any projection or depression. Thickness of each line may be about youva, or may be equal to the thickness of middle finger or little finger. Pericarp of

svetaraktani fitāni Kramāt- estras runāni va i dalāstakami sitam Kanyam - arunam vā brakalbayer i

Lines and cross-lines should be drawn evenly, without any projection or depression. Thickness of each line may be about youva , or may be equal to the thickness of middle finger or little finger. Pericarp of

Page 292

the lotus-designs should be coloured with yellow powder

Seeds of lotes on white powder, with regard to its filaments:

lower section of the filaments in with white bower.

middle section of the filaments .. with red powder

upper section of the filamento - wilt yellow bower

If not in this way, the filaments may be coloured with

red powder only Eight betals should be coloured

with white or red bower.

275

21-25121

275

toya- tejo-dhara- vāju vainā hyāgneyamā ditah,

The water, fire, air, and wind elements are arranged in a particular order,

išānantes feja Konāssyan - haritēna dalāntaram

and the directions are colored accordingly, with green being the boundary.

prativarana rexhā syāt- sitā pithasya bāhyatak 1

The outer line of the pedestal is white.

Kāryāni suddha batrani Kastavyā nyarunāni vā

The pure and impure elements are to be arranged accordingly.

sabalanūtpalāni syssvāstikāni sitāni tū!

The lotus and svastika symbols are white.

astrani cita rūpāṇi Kartavyāni yatharthatah

The various forms and shapes are to be created according to the rules.

ho rajah pāto s pasauyena mustyā vās the Karāgrajaifi

The tip of the finger is to be colored with the appropriate color.

Ckanyavalāsukenā) tha sthandile vā vriyūésulhak !

The image is to be created on a raised platform or on the ground.

burameiam vicham Kalbya baścānmantraganan-nyaseti

The mantra is to be recited while performing the ritual.

. the central portion of

Page 293

has the south-east corner of the mandala c where lotus- design

has the south-east corner of the mandala where lotus-design

w shown) should be coloured with white powder; Poult - west

as shown) should be coloured with white powder; Pault - west

coner- with ned powder; north-west corner - with yellow

corner with red powder; north-west corner - with yellow

powder; and north-east - with black bowder. All the

powder; and north-east - with black border. All the

lines lying outside the pilha cie lotes) should be ...

lines lying outside the pitha should be ...

coloured with white or green and red powder. Utpala-

designs may be coloured with bouder of differt.

designs may be coloured with border of different

colours. Cvariegated colours). ; Svastika - designs should

colours. Variegated colours). ; Svastika - designs should

fe coloured with white powder. Dasayudhas should be .

be coloured with white powder. Dasayudhas should be

formed with variegated structures. as explained in the

formed with variegated structures as explained in the

scriptures sprinkling og powder should be done in leftuise order by

scriptures sprinkling of powder should be done in leftwise order by

clashing the dist or in making it to fall down through the finger tips

clashing the dust or in making it to fall down through the finger tips

Sprinkling of bourder may be done even by inigins or with a special kind of

Sprinkling of border may be done even by ingenious or with a special kind of

apparatus designed for the purpose. Thus, having fashioned the mandala

in this way, the preseptor should do mantra-nyasa over the surface of the mandala

in this way, the preceptor should do mantra-nyasa over the surface of the mandala

naking it to fall down from

making it to fall down from

276

- 27

buruorta nyāšaSannaddho mehelñanana - brüsitakin

buruorta nyāśaSannaddho mehelñanana - brüsitakin

Page 294

abhāvāt- Stari mayimi bhūsañ gandhamukhyāni prakalbayet i

The preceptor, Keeping himself accoutered with various

anantam Kalpayecchuddham pāśacchedādi kami nyaset 1

kinds of nyāsas as mentioned earlier should wear the

pitam ca karnikā badmam suklam syāccicha kesarama

symbolic ornaments such as diadem custīsa), een-ring etc.

tanmadhye sustitami mūstim Kalpya manhamayim benak i

of these are not available, the preceptter may use garlands.

The preceptor, Keeping himself accoutered with various

kinds of nyāsas as mentioned earlier should wear the

symbolic ornaments such as diadem custīsa), een-ring etc.

of these are not available, the preceptter may use garlands.

to i He should have anointed his barly with sandal paste and

other fragrant unguents. Having attained fetress in this way,

he should do fashion ananta sana at the centre of the

mandala. Then kranava nyasa is to be done. Yellow

coloured pericarp, lotus betals , filaments depicted in

various colours - all these parts are to be identified

wilt particular mantras as trysined in the scriptures

At the centre of the lotus muntinyasa is to be done.

cmurtinyasa - idealing the figure of past the deity to be worshipped

with particular mantia)

277

28 - 3olas

awahanari bumafkāryam vilkutvādākstin nyaset i

He should have invoked the deity and placed it in the lotus.

Page 295

vacyavācaka yogena mantrastacchartigo ganak

Through the union of the word and its meaning, the mantra becomes the indicator of the deity.

dināni tena ruddhena Sawametatirtam Ishaver I

With this, the days are obstructed, and the Lord is thus manifested.

paramārlham na kiñeitsyāt- talta ca vidhi puranam !!

The supreme goal is not to be attained otherwise; such is the ancient rule.

iṣtirā yāgādi kan mantan- bhogasthanesu vinyaset i

The desired deity is to be placed in the places of enjoyment through the mantra.

Then 'avahana' is to be done. If it be said that

omnipesent doity cannot be invoked east to a particular place

it is not so Mantras always bring the effect the desired

purpose through the union of sense and word

c vacya vacaka samyoga). The real sense of a

barlicular mantra of a deity is the deity itself. The

deity is invoked through the employment of avahana

mantra which makes the deity, the which is the real

sense of mantra to animate a to the image. The

presence of deity in a particular place need not be taken

in its strictest sense. Each mantra bears its fruit

based on the accomplishendent of nihilalistic process

not involving any violation or discrepancy. Having formulates

the particules mantras according to the mula mantra os.

a particular deitys the presekter shoud do the nyasa of

trese mantras in respective braces) and is 7.4

Aria

Page 296

Esami sphalikavan madhye pūre kanavannararn 11

dansines ñjanavadghoram Saumyam vamam Kusumbhawat

baścima candhawajjatam hyagneyyar hydayam sitam II

dhūmram siraštalhaišā nya naiivlgari Cūdikām sitāmi

kno nam tancetram vīyauye kohadgan kalbāgnirudhraavat

five brahma mantra

With regard to the worship of Lord Siva ; b His five

Lages and five asa anga mantras o should be worshipper

Astighats particular places. Now listen to its brosedure

gšana mantra - centre of the loters crystal colour.

Tatberusa mantra - eastern direction - golden colour

Aghora mantra - southern direction - black colour

Page 297

Vama mantra - northen direction - saffron colour

Sadyojāta mantra - Western direction - colour of moon.

Hidaya mantra - sout eart direction - white colour

Sino mantra - north-east direction - Smoky colour

Sikha mantra - south west direction - white colour

Karaca mantra - north-west direction - black colour.

Astra mantra - in all directions - as red as

Caround the lotus) Kalpäqni .

1422 vihop in

tegust: lülengti.... .

279

33 - 37

279

nyastia Śantari būrassūkumam nyaset bāccacchottammam i

One should place Śantari būrassūkumam as the supreme bāccacchottammam

exanethaikarudrauca Tri mūrtīm suigalam nyaset i

One should place the three forms of exanethaikarudrauca as suigalam

sikhandínani ca vidyeśân - rantam- bitâmbarân - nyaset i

One should place sikhandínani and vidyeśân as rantam and bitâmbarân

suddha vaidinyavacandami nandinami badmasāgavat v

suddha vaidinyavacandami nandinami is like badmasāgavat

haritaslū mahā kalo bisinī- Kunda - cancravat,

haritaslū mahā kalo bisinī is like Kunda and cancravat

pravalakendranālāl tro loreśāśca kramoditāku

pravalakendranālāl tro loreśāśca is arranged in order

nyastīra vajram nyaseechaklim dandam khadgan ca bandhanan

One should place vajram, nyaseechaklim, dandam, khadgan, and bandhanan

Page 298

dhiajam gadam thisūlar ca padmam cakram ca vinyaset II

One should place dhiajam, gadam, thisūlar, padmam, and cakram.

vīcitārupāḥ kāryā ye lokeṣā niyatā yalha

Those who are of varied forms should be made in the world, as ordained.

larsa noktena yatrena vilikhyāstrane bujayern

With larsa noktena, one should draw and worship.

Citi sumat- Kinanathye mahatantre Kriya bāde mandolaridhirastamah baḷalah )

Then vidyesiana nyasa should be done in the folbouring order and process. " Anantesa 2) suksma

3; Sivottama 4 Ekanetia 5) Ekarudra 6) Trementi

sīkanitia and 8) śikhandin. Astavidyasvaras

are to be meditated as having of red complexion and dressed with yellow on garments of yellowish - white colon.

280

with regard to Ganas' who are to be identified

in store they candesvara ū of the colon of

pine vaidurya Nandin- colour of padmaraga.

Mahakala - green colour. Loka balas who are to be

identified in svastikas are esta follow't endowed

with the colours of lotus, Kanda (jasmine) flower,

moon , coral and indranila . .

vajra, Sakti, Dandag, Khadga, Pāsā,

Page 299

Dhvaja, gada, Trisula , Padma and Cakra

these are the ten weapons how to be identified

at the so extreme now. These are to be fashioned

in the same way as loxapalas are depicted

as he of having same form and colour as loka balas

corresponding to each direction. Having designed

each weapon according to its lineaments and explained

in the scriptures, the shoul precepter should worship

these weapons , ca during the time og initiation and initiation

abente in

ī This is the chapter on the scheming g mandala

eight of the Kriyāda og Ite Kinanāgama mahatanha

use the

little more for the post-

Page 300

ATHA DA ŚĀY U DHA LAKSAÑA VIDHIH

Now the method of the characteristics of the ten weapons

Coñen on the distinct features of ten weapons s

gamḍaḥ

astrāṇāṁ laksanani deva sūcitam nodilam Sphektami

O Lord, the characteristics of the weapons have been indicated

tatsamāsena me brūhi Kala gauā poharaka il

Tell me briefly about the formalities of the time

designs

were

Ganedale

o, Lord, the vanquished of the god of death!

the characteristic formalitats per lite of ten weapons

were has hinted at earlier. But the procedure of

constructing the form of each weapon in each eirection

has not been cindly told. Kindly explain the procedure

of designing each eweapon in each direction, providing

with all the necessary details :

-. -

Page 301

mit Bhagavan -

with Bhagavan -

hastamātrakstam ksātram dasaffāgakstobaré berite kahyoto madhyasūtram te tyaktiā bhagatrayam trayam .

a handspan wide, the ksātra, dasaffāgakstobaré, berite, kahyoto, the middle sūtra, te, tyaktiā, the three bhagas, trayam.

ulhayoh berūívayorgshya Shramya khandenduwadlnavati decīvamišaui bahyastastyaktivā dirghau tat pārsvayordvaysh n

ulhayoh, berūívayorgshya, Shramya, khandenduwadlnavati, decīvamišaui, bahyastastyaktivā, dirghau, tat, pār svayordvaysh, n

madhyalnāga catuṣkena madhyaṣrrigani yalha dalam I talia tadvartayitvārisāistilhisāžngadvayam bahih v

madhyalnāga, catuṣkena, madhyaṣrrigani, yalha, dalam, I, talia, tadvartayitvārisāistilhisāžngadvayam, bahih, v

ulhayoh bārsvayoh Kāryani tiryagrexhāsuvartitam i kalorā tanmadhyataḥ badmania sesā rexha vinasayet «

ulhayoh, bārsvayoh, Kāryani, tiryagrexhāsuvartitam, i, kalorā, tanmadhyataḥ, badmania, sesā, rexha, vinasayet

varjayitoa nayo dadyācchūlami padmam prakalbayet i madhye nexha sitā kāryā yā rerha bārsvayorduayon y

varjayitoa, nayo, dadyācchūlami, padmam, prakalbayet, i, madhye, nexha, sitā, kāryā, yā, rerha, bārsvayorduayon, y

sitena nastavarnena sañchôdya. kulisaya tu!

sitena, nastavarnena, sañchôdya, kulisaya, tu

. madhyan bitena sancshādya višyrigani haritam tatah u madhyar vā haritam kāryani bitam Srniga duayam lravet i

madhyan, bitena, sancshādya, višyrigani, haritam, tatah, u, madhyar, vā, haritam, kāryani, bitam, Srniga, duayam, lravet, i

indrariibena va sawam kāryani fakrāstra mujjvalam. 1

indrariibena, va, sawam, kāryani, fakrāstra, mujjvalam

Page 302

[ Note: Translation of each and every verse is not attempted here. Since this chapter, which stands unique in the sphere of śivāgamic toate corpus and for which no other passage or treatise is availe for comparison

283

abel

283

and corrected understanding seems to have been vitiated with bewildering designometric informations gis ambiguous scheming of designs theasts every attempt to bring at out the exact purport of each verse. It is clear that this chapter is impregnated with lots of informations with regard to the designs of tense weapons, which are to be worshipped at the extreme now of a mandala. But these informations and procedures are not clear enough to be practised actually.

Abstain from what is done here is only the classification of the chapter according to its subject matter. However, main theme of each section * has been given in briefly. Failure in providing

Page 303

a complete hanslation I each verse is regretted ]

Kerses i 2-8

This sections deals with the construction of the

design of vajnayudha . Dividing a rectangular

mandala wito drawn with a measurement of one hasta

one should construct various designs, such as

384

284

demimoon , lotus, trident ane śrnga the etc.

Contact After forming these designs with the help of

lines and cross-lines, me colouring of each design

is to be done. Kulisa - in white colour, lotus

and central portion - in yellow color; Srnigas - .in

green or yellow acolom. All other postions, apart from

these designs are to be in grees so the colour of

Indra.

asty gree colon;

OVA

.--

Page 304

caturlhāgam suraksetran - ekaikam bārsvatah kunghi

The four-part sacred land - each one is a barren area

Shāgamekam parityajya Sahiśca bārsvayordiyohu

Leaving aside one Shāgameka, and Sahi, on both sides of Bārsva

ringamam dvigunāń Kyticā kxtrañ grāhya satatpunah 1

Twice the ringama is to be taken by Kyticā, always and again

sabtalkāgakam kramam kṣta kṣetram tridhā bunak u

The order of sabtalkāgaka, kramam, kṣta, kṣetram, is divided into three, bunak u

tiryagliagam sunerhalke - tatistiá dandamālatak

Tiryagliagam in sunerhalke - that is the dandamālatak

yo bhāgastatra fredhami syād- epttam tatsamalkāgatah u

Whatever part is there, fredhami is said to be - epttam is from tatsamalkāgata

grāhya fatsaptamani khôgan hatice buahnasayordhwan tadarikayet,

Grāhya fatsaptamani, khôgan, hatice, buahnasayordhwan, should be considered

kstrā te madhyamam sūtram Ehramya khandenduvat punah v

Kstrā, te, madhyamam sūtram, Ehramya, like khandendu, again v

ulhayoh bārsvayoh ksturā tasmātilhanam nyasetkramát,

Ulhayoh, bārsvayoh, ksturā, from that, tilhanam, should be placed in order

yarat-tadbrahmasūtrāgram ū Phayah baravāyoh samam v

Yarat-tadbrahmasūtrāgram, Phayah, baravāyoh, equally v

dandasyothayatah bārsue tyaktirā lhāgadrayam thayamı

Dandasyothayatah, bārsue, tyaktirā, lhāgadrayam, thayamı

Shaveddandastadagre syāt- tadardhan migamam bahih in

Shaveddandastadagre should be - tadardhan, migamam, outside in

sūtram tanmadhyagāń krloż tasyādho gandikā bhavet,

Sūtram, tanmadhyagāń, krloż, below it, gandikā, should be

madhyabhāge te badmam syād- brahmabudhbaristhitam !

In the middle part, te, badmam should be - established on brahmabudha

srucah,

Srucah

brahmasthānāsya madhye tu yathā syān madhyatas hi

In the middle of brahmasthāna, it should be, just in the middle

Page 305

kṣtiraivan näsayedrexhami seṣām paścādurivarstayet o

brahmane xa sita kāryā tasya tat pārsvayorabil

duayoryatra sthile ret the Kygna varṇena Kalbite u

nakta garbhasya dandasya gandikā haritā Shavet i

Maktari bad mam srugagram ca vastayet-tat prayatratah i

286

pārsvare thā s thawrā nauté bitam garbhani brakalpayet

altavá tat svarūbena vahnessariam vavastayet "

broktametat-srugāglarani vahnyasrami sartisañjñākam i

Verses: 9-Loca).

Procedure for drawing the design of

Sakti weapon which is in form of śruk claddle)

is explained in this section - After reliculating the

mandala into a the required number of parts, done

should draw the various parts of the weapon

such as ancha candra, danda', gandika,

badma, ghata etc. colouring scheme :

for brahma nexha - white

for the lines lying on ?

either sides of brahma nercha) a

Page 306

danda - red;

gandica - green.

front forlion a daranda and lotous - ned or yellow .

bolt

black.

the surface of the mandala, not covered by the bevious

designs should be in the colour of Agni.

...

287

2014)- 27

catulñága krtami ksetran tyajecchesam tū būresavat 11

One should abandon the area where the catulñága is made, as much as the size of the būresa.

kisłoce taddurgunam fræhye sesam tadbhāga lñājitami

In the kisłoca, the remaining part after the fræhye is the tadbhāga, which is to be adorned.

ksetārdham tadadhalh kuryāt- tiryaksātraistriffagitam i

One should make the ksetārdham below it, adorned with tiriaksātraistriffagitam.

Page 307

madhye lhāgadvayani gshya tato bhranyārdhacandravati

In the middle, having drawn a staff, then a half-moon shape

talhaiva dandamūlesyāt- adhothāgārdhato bhramátor

Just below the root of the staff, from below, half of it is twisted

ūrdhuram Shagasamā kāryā gandikā vastulāyatā i

Above, a Shagasamā should be made, with a gandikā as wide as the object

Hhom ubhayoh bārsvayostyaktivá - bhagam bhagam tadantatah v

On both sides, the barsvayas are active - each part is connected to the other

dandāgram vartayedirttari tadardhenaira tasya lui

The tip of the staff is turned in a circular motion, half of it is for that

evam kṣtira tatah kāryāń sesarekha vinasanam u

Thus, kṣtira is made thereafter, the remaining lines are destroyed

kstera s ljami susiram madhye kiṣnam Cacca brakalpayeti

In the kstera, with ljami, a hole is made in the middle, kiṣnam Cacca is created

madhye rexha sitā kāryā sañchādyā borsvayor duayoh u

In the middle, a white line is made, sañchādyā between the two borsvayas

kaznene rajasā garlham madhyādhastāt- sito lhavet i

With kaznene, rajasā, garlham is below the middle - sito lhavet

kiṣna rexha desayaKālyam atharā sitarekhirá

The black line is drawn, desayaKālyam, then the white line

sitagarlhan brakartaryam yamarūpena vā S khilami

The white garlhan is to be created, in the form of yama, or S khilami

yamāstram danda samjnami tu nirrutya-matassanu u

The yamāstram, danda, is known as nirrutya-matassanu

Versos: 206-27.

Verses: 206-27.

This section deals with the design of

danda which is the weapon of yama. Draw After

drawing a rectangular mandala and reticulaling to

the required number of squares, one should & construct

Page 308

various designs related to the weapon. Ardhacandra,

Various designs related to the weapon. Half-moon,

urtta with padma with eight a nine betats, danda

Circular with lotus having eight or nine petals, stick

gandika, sūṣira, padma and other part designs

Gandikā, Sūṣira, Padma and other part designs

are to be formed based on the scheming of squares

Are to be formed based on the scheming of squares

and lines. Selle Colorful powder is to sprinkled

And lines. Colorful powder is to be sprinkled

over the surface according to the procedure:

Over the surface according to the procedure:

lotus - black

Lotus - black

garbha - black or white

Garbha - black or white

central portion and bottom - white

Central portion and bottom - white

Page 309

The whole surface of the mandala shule excluding

The bodian covered by varioris designs, should be in

black the it colour of gama.

289

28 - .38

289

ksetrāraham tu yalha Krtirā duan bhāgau pūwawat tyajet !

Here, one should abandon the two parts of the Krtirā in the same way as before.

Kretramānani tricha Entūã bāhyatastadvrierandhayet »

One should blind the outer three Kretramānani with Entūã.

nawadha bhajya tadairghyam Ksethārdham tu yatā punafi i

Dividing it into nine, the length of that, half the field, should be purified again.

tasyamūlabradeśassyān- madhya fhága dvayorgtham u

In its root region, the two middle parts should be...

ūrahvamise Kalikāurtta samalhāga vīkalbitā i

Above, the Kalikāurtta, the whole part, should be decorated.

adhastrilhāga nexhāyām kytīrā sūtrami te madhyatak

Below, the adhastrilhāga, the kytīrā, the sūtrami, in the middle...

taryagrexami itu mānena Piranya-tat- Kamalam Shavet i

With this measurement, the Piranya-tat-Kamalam should be white.

tanmadhye bāhyatah kīyāt- dalami nawakamasta van

In its midst, externally, the dalami, the nine-fold, should be...

Shagadrayani-adho nyasya madhyādbhrāmyārdhacandrawati

Placing Shagadrayani below, with the madhyādbhrāmyārdhacandrawati...

yarakam vartayitvaivam. Pravet tasyanga vartinām

Having turned it into yarakam like this. The Pravet, its anga, the vartinām...

bhagadvayam desayani Iyaktirā tasya tatpārsvayordvaysh i

The two bhagadvayam, desayani, Iyaktirā, its tatpārsvayordvaysh...

Page 310

dirghamanastative yo Phago s nyas- tiryagarbitah

eñagadvayam parityagya Khadgamānamidam matarmi

agram vamisārdhato bhrāmya ksturā sūtrandu madhyatak o

urltam tadiantayitira sgram śikhāyuktamanyatia ,

muștimadhyasya yatiryak - mānām tenātra Kārayet

madhye tatkalikasyābjami nilam cakrālakam sitami

ūrdhiatastilaka muștir - yā kāryā pārsvayosshitā .

-..-......

290

madhye nak Iam tata spordhe m madhyarexhátrāyami sitam i

kysnagarbiam talkā sesami sitam na khá durayan kahihi

frāshya herha dūrayām raktam - alhara tatsitodaram i

evami Kāryani krpanam tie Kadupan ninruterYalnā !

the design of

Verres a 28-38

. This section explains the procedure of constructing

Khadga da se the weapon of no Nirruti. Dividing

the rectangular region into various parts , one should

Page 311

form the following designs : related to thadga -

ardhacandra, skte inilta, lotus with eight or nine

petals, Sikha, and projections coloring process:

lotus - blue

filaments - white ..

garbha - black;

enclosing lines - white and need

the whole surface of the day rectangular design

exluding the portion occupied by various designs, should be

in the colour g Ninuti.

-..-.....

291

39 - 56 ca)

ksetran deādaśadha bhajyami tadgatyai tyājayedrayoh i

I divide the area into twelve parts and abandon the two directions

tot pārśvayoh bunaísesam Krtura Ez şadlhāga-Shajitamu

and make a special mark on the two sides, according to the rules

Page 312

antyalkāgardhamanam tu dadyāt- Lat pārsvayordirayok !

bāhya- ningamanārlham tie tatia rexhâdirayam talka i

tadevārdham fahindadyāt- brahmasutrasya bārsvaysh i

Ketiamānam bahindadyāt- Easyordhwań digunami hyadhah u

brahmasthanoba sandhis ttam kṣtā sūtram Stramet bani I

taddrayoh bārsvayorultani tasma devobarithramah u

Mbasandhim Cathálhramya Eaddvayoh bārsvayorabi I

khandacandra vidhānene samasūtrantu sandhitahu

brahmasthanagatam sūtram kstīā câpyuttarasya lui

pārsvatascaika urttam tu gyhya yāvad duritiyakam u

bhrāmyani tadradikunarbhrāmyam tasmātsanahih bumah bunch o

tasmat barani bunarbhrāmyani samalhāgam yatha bhavet !!!

nirgamārtłami bunangrshya dadyāt- tasmāttamo bahihi

tiryaktatta sirastasya taddrayoh bārsvayorabi v

tena kumbhadrayami Kāryam Sināmya tami cardhacandravat i

kumbhamanābramāni tatrat fattat-sthāne nyaset-tatek a

292

Page 313

Kumbha madhye tu samyogadanvarlham dalawadhavet!

In the middle of the pot, one should perform the union and then release it.

būwasūtra diayāntastham. Kartaryami locana dvayam »

The two eyes are focused on the tip of the nose.

kumbhadwayanta samyogan - nayetsutrami tīe firāsatahi

At the end of the pot, there is a union, and then one should proceed with the sūtra.

tāradyavat adhassāngar Kāryam usetravasanakam ū

Like a star, one should perform the action below, with the garment and the seat.

adhah pucchasya yohrāsaht kāryo yāvat- tadantikam i

The action is to be done until the tail is reached, and then it is to be brought near.

anigayogakramāt kāryo nexhābhis- tadyathā yalhā ll

The action is to be done in the order of the limbs, and then it is to be done with the eyes.

Samyogena kitami bucchami Kāryamūrdhiran yalta sirah !

With the union, one should perceive the action, and the head is to be held high.

nāšo rekha trayasyordhuron tiryannāsāsttathā hyadhah »

The three lines are to be drawn upwards, and then downwards.

evam knturā sinah pucchami seșarek há vināśayet i

Thus, the knot is to be made, and the remaining part is to be destroyed.

angulyārigula manena siraśah prabhrli Kramāt is

With the finger, one should touch the head, and then proceed in order.

tiryagrexhá sitā kāryā madhyarekha sitā bhavet

The transverse line is to be made white, and the middle line is to be white.

nechádisayam sitam tadvat - gar khaka Kisnam whilo fhavet

The lower part is to be made white, and the upper part is to be dark.

naklke s Ksani yalha nyaśyāt - kiṣnā rekhāssito darahī

The black line is to be drawn on the nail, and it is to be made dark.

savo vā vâruno yadvat bāśah brokto bhujangamah u

The serpent is to be made to move, like the breath, and it is to be controlled.

ūklo yo dūradasaṅgo stra Kistramaneña tena tū i ll

The one who is far away is to be brought near, with the help of the Kistramaneña.

Kastavyādhassitam badmam úrdhuralñâge tadange

The action is to be done with the lower part, and the upper part is to be raised.

bāśasyaùram vidhih prote dhujāstram synu samkratami

The rule is to be followed, and the dhujāstram is to be done with the synu.

Page 314

Verses: 39-56.ca)

This section explains the bal procedure of drawing

the figure of pasa - the weapon of Varuna. After.

drawing a nectangular mandala and dividing it into

Curwenient number of sectims, wone should draw

variores de designs related to the weapon. Ardhacandra,

Circular design, Kumbha, buccha, knots, akrini

and other necessary designs should be formed based

on the so according to the procedure me explained.

with regard to colours -

cross-lines and central line - white

lisse side- lines - white or yellow

garbha - black.

arsino - red.

C udara nexha - white

The whole surface of the mandala with the

exclusion of those parts mentioned above, should be

Page 315

in the colour og Varuna.

2094

1 294

56661-64ca)

Ksatrami ksta caturdha tu lahirlihagadvayam ligjet u

The Ksatrami is divided into four parts, and the two lahirlihagadvayam are joined

kieta mānam bahikatur tadiat sarvam tatah punak i

The kieta measure is external, and all this is repeated again

Kat Ksetrasyārdhamadhastiyak - karyam tantu yaltá bunchli

The Kat Ksetrasyārdhamadhastiyak is done, and the thread is held

Shāgam Phagamadhasthābya tasya tatpārsvayorduayoh !

The Shāgam is placed below the Phagam, and its two sides are

tatbilham bārsvatasthāsya nāšayetu yaradantatak

The tatbilham is destroyed by the bārsvatasthāsya

Ishāgań bhagań tyajec chesam stamliñasyaordhuram tusūtragam i

The Ishāgań and bhagań are abandoned, and the stamliñasyaordhuram is tusūtragam

stambhāgram yattadardhena tadūrdhvachos rikayet-tadā i

The stambhāgram is done with half of it, and the tadūrdhvachos is rikayet

adhasstā pya bunarltināmya viittam facchinaso lhavet o

The adhasstā is below, and the bunarltināmya is viittam, and the facchinaso is lhavet

ksetra mānam punamgrhya brahmaslhanat bunaścatam a

The ksetra measure is taken again, and the brahmaslhanat is bunaścatam

tiryak- brasāryam tatsūtram tadantassitiābya tat burak i

The tiryak-brasāryam is done, and the tatsūtram is tadantassitiābya

stambhārdhenā srikayet-taletat- bārsvayolulhayorabi u

The stambhārdhenā is srikayet, and the taletat is bārsvayolulhayorabi

nexha trayam kāmadadyat- stambhadyāvartyā tatta tak i

The nexha trayam is kāmadadyat, and the stambhadyāvartyā is tatta

tasmādabancayet-sūtrani bithantam jāvadāgamamı

Therefore, the sūtrani is bithantam, and the jāvadāgamam is

piramāńgena tat karyam tasminua sdi sikhāduyayamı

The piramāńgena is done, and the tat karyam is tasminua

Raritani stamliñamadhye s ljam karyam stambhordhwa mōnatah II

The Raritani is in the stamliñamadhye, and the s ljam is done

dhurojos yami bavanasyoktai - tadvarno vā sthilo lhavet i

The dhurojos is yami, and the bavanasyoktai is tadvarno

295

Page 316

- 64(a)

The procedure of drawing the design of dhraya ,

the weapon of vāyu is explained in this section.

Having neticulated the rectangular desens" according to

the convenient order mentimed, one should construct

various parts such as bedestal Carcha candra),

lotus, stambha, crtta, śiras, Sultha etc..

Colouring of designs is to be done in the following way:

lotus - green colour

stambios - gree colour.

At other parts may be coloured according to one's own

pattern.

The whole surface of the maṇḍala, leaving out the

covered by various designs, should be in the

g väyn.

space

colour

296

- 72 (a)

kseliam Kṛtira caturdhā tu punarlhāgaduāyam bahifall

kseliam Kṛtira is fourfold, and punarlhāgaduāyam is outside

vanjayitva tu tanmānam burvavat- brākyato nayet i

Having vanquished, the tanmānam should be guided by burvavat- brākyato

Page 317

Calūrdha bhajya tatpaścát- kletrārdhari tadadhestritha i

madhyabhāga samā grā hyā hyūrahia bhāge lu gandikā i

dhanurvaknā hyadho vas bi vartayet Khandacandravat u

ghita madhyamārdhena punascagram suvartayet i

tinyagdatsa snāhā lragam tū taddrayoh barsvayorabi il

agre madhyā dgthūdvaivam fhrāmyam tasya sirothavet i

tadantadgandikā jārat- suitram daturā lu hrāsatah u

sesanathā vināsena madhya sūtra varjanatī

Kāryam tanmadhya. samistani tu badmalhāga samam lhavet

bitá ya madhya rekhāyās sitā naktā s thatā bhaveri

kitami nexha duayam Kāryam tasya - Eat- Jōrsvayor duaych i

sito grāhah brakartawyo haritam gandi kā divayam,

alkavā būtā garlhassyāt- narta nexhāf prakalbayet u

gada samyak brakartayā yalha yaksādhibo s thava I

.----.

.297

. 291

Verses : 6966) - 72 ca)

These verses selle forth the scheme for

constructing the design of gada - the weabon g Kulhera :

Having divided the rectangular mandala into various

Page 318

seche parts as a n ordained in the scripture,

one should construct the designs such as gandika,

bent form like a brow, andha candra, Siras, padma

and other parts nelated to a mase... colouring scheme :

yellow, red on white.

sentral lines -

lines obeying on both

sides og central line -

gandika -

garbha -

Red or white

green.

yellow

G A

colour of

Remaining space should be in the

to see Kubhera, the Lord of yakṣas.

@yo

298

- 88 cas

kseham Entsä caturdha te tyautrā Shāgadvayam bahihi

Kṣeham ...

tyaktivā fiagatrayantassiñami krturā sūtram tatilkram et i

...

Page 319

crtto yo s nyo s bi tasyante. duilhāgāst -tatunamat-tadā. Il tadurahvami tat-triltagante sthā pya sūtram bframet lā lha 1 ubhayoh bārsvaysh kytarā pārśvasyrigadvayam śrnu 11 tamilādyāvac chengantie yukturā liñagatrayena leo vastayet tanmanavaxtrāni tāsyā Syrigadvāyam sitam exaikānisam nyasedrerhan tatra-tat- pārśvayorduayohi madhya Syrigami Shavet, tatra tiryapthagaïdha yojanata derākhyāmapi ca barśuvālikyam frahmasthanam bunar nayeti sūtram tadbhramya Yogana tanmūlāgre yalka ta lñā vedikā madhya syngāya Kalpayet- sodaśāmisatah!

dandos yami tāsyā mūle tu trisūtnam ișta laxsanam !! dandasyādho nayet sutram tiryak tat-pārśvayoh desayoh ! Phāgam lragam buna dadyāt- tanmānam tadadheh punah, v tasmātsthanan - nayed Urddhyā kuryadascalitha batravati madhya rekhá sitā kāryā talka rexha duayam dváysh tat parsvaýor-Chavet kiz nami Kānya yā vedikā s rena i tanmadhye kamalam Svetan caturbhāga vikalbitam

Xe lam vâ K na nakami vô go cho ban thau râ &Raueh

ño 49

299

7&C6) -8&ca)

These verses explain the process of making

Page 320

the design g trident - The weabon g Īsāna.

Having dirided the rectangular mandala into various

parts according to the scheme set forth here, one

should draw various designs like. Kamala, urtta,

... singas (three), vedikai danda patra etc.

colouring process:

... central line - white

lines. lying on the sides central line- flauc.

vedika - ned.

lotus - white

surface

should be in the colour of

Remaining

ffana.

JUU".

300

-85 Ca)

ksetiam le daśadhā bhajya Shāgamekam boshir nayet os

tena urltam tie tadbirāmyaní tatra bhāgairathasta lhihi

lixhet badmam sitam sawań bita Karni kaya yutami

Page 321

Kesanāni vicitrani muila madhyāgra-desatah

The petals are variegated, from the root to the middle and tip.

raktam śletam Kramāt-pitam karnikāpyalhavā sauna e

Red, white, and yellow, in order, the pericarp is also to be made.

be brahmāstan kamalami broktani tadvarnenā Stharā lischets

The lotus is described to be at the Brahma place, with the same color.

Verses: 8266)- 85ca)

This section deals with the construction of

lotūs - design . in a place between east and norit -east.

Having dinded the rectangular mandala into various

parts lotus - design is to be drawn in a manner

explained before che in mandala vidhi). Lotus

should be with eight betals. I Colouring process is as

follous :

betals - white

bericants - Yellow.or ned.

bosh lower section of the filaments - Red:

middle section of the filaments - white

upper section of the filaments - yellow .

Remaining surface in the colour of Brahma.

301

- 89ca)
- 89ca)

dafásta sarikhyaya ketram bhāgena vilthajet burā

The field is to be divided into parts according to the number of days.

Page 322

bhāgame kam bahirnasyā tena uttam buro lixhet i

urltārdhani tu yatha bhajya talha bhrā myami brakalpayet u

caturthies misetu yā nākhir -nemin - bāhye paribhiramet i

Sarithya ya soda sastau va agrakāni brakalpayet !

raktam nemimi sitam nalhini kusna nemissita tāttā a

nalñon barse brakartawyam - atasi puspa varnakamu

vignora'stramidani Khyatam - Fadvarnenās ihavā likhet i

Verseri 8566) -89(a)

These verses set forth the rules for designing .

the figure of cakra - The weapon of Visnu . This should

be constructed in a place between these south-west and west.

As before, dior having divided the nectarigelan mandala

into various sections, one should draw the variores

parts nelated carra - design such as intta, näthi,

nemi, etc. Colouring scheme :

white

nemi - . ned; nälhi - black,

. De nemi - black; näbhi - like atasṭ flower.

Conway)

Remaining

surface

should

Page 323

be in the colourg Visnu.

302

- 9o you
- 9o you

vaziram dhwajam gadami badmam cakram hasta bramanatah

With regard to the weapons - vajra, dhvaja, gada anda padma - the rectangular designs should be with a measurement of one hasta;

Saktir dandam kspānamica būšami súlami Eadardhataki

for Sakti, danda Khadga as pāśa and súla,

svadilhagashitā nyatra nispādyastrani yafnatah I

rectangular desatzans should be with a measurement of haf half hasta .

samibūjya saktito Phaktyā yastu dīksāmi samācaret u

Thase designs of weapons are to formed in their of respective dite directions

citi srimat Kiranā Khye mahātantra Kriyabade

Go the preceptor should proceed to do the a ritualistic

dasāyudalaksana vidhir - navamah patalāh ).

actirties concerned with diksa, only after ussshiping

and cakra

With regard to the weapons - vajra, dhvaja,

gada anda padma - the rectangular designs should be with a measurement of one hasta; for Sakti,

danda Khadga as pāśa and súla,

rectangular desatzans should be with a measurement of haf half hasta . Thase designs of weapons are to

formed in their of respective dite directions

Go the preceptor should proceed to do the a ritualistic

actirties concerned with diksa, only after ussshiping

These weapons wilt doe diligence and devotion

c this is the chapter on the distinct features of ten

Page 324

weapons, the ninth of the Kriyapada of the Kiranagama

mahatantra

etih

socialiniai

lice

303

ATHA DIKSĀ PATALAH

( Then the chapter on iniatiations )

303

Gamudah .

diksē samicito deva brortā vistarālo na me i

Gi Lord, it was pointed out earlier about bredesteia initiation.

savād hvasuddhi samyuktām tam samāsātsato vada 11

But it has not been explained with details. Now Kindly tell me

Garuda .

about that kind of initiation which is associated with the

purification

of all kinds of adhuas in a succinct way.

304

2-3

Bhagavan -

Page 325

sampūjya mandalam baścât-vahnistrasyādi tanpanam

Having worshipped the Lord seated in a specific mandala

kıtrā nitra tu tan sisyan banyasthan procşayet-pura il

and is in the sacrificial fire and having pleased Him with

Prasmaná s shena santādya basūnetán sivambhasa i

all kinds of oblations, the preceptor should lead the disciples

sivamísci Roancabhihsparsaḥ kusahkasastatha punah

who are standing outside the sacrificial hall to the into the

The Lord said:

Having worshipped the Lord seated in a specific mandala

and is in the sacrificial fire and having pleased Him with

all kinds of oblations, the preceptor should lead the disciples

who are standing outside the sacrificial hall to the into the

interior of Yagasala and shereḷd sprinkle arghya-water of them .

Having louched the disciples C basus) with liasma reciting

astramantra and with anghiya - water reciting the same mantra

(with vauṣat), the preceptor should touch them with kusa

and kasa accompanied by pañca- brahma mantras. .

Oṽe

305

4-8

ndalasya co 30s

braveśyābhyantare svasya daxzine mandalasya cal

mandale hastamātie tu ilte vā caturasrake i

brahmamantrāsane nyasya sivan kāranamādiset’

Page 326

brahmabañcakamādisya sivamisama tami nayet bunah gandhadigdha karam yamyam Kytua vāmena dećikahi sivami Kare sablījāṅgam nyasyaiwañ brahma samyutan i tam hostami živavat-dhyāyan dadyacchinasi tasyavai 1 binduantam nadabanyantami sāpeksamī ninabetesakam w Mudrašavadrudra hastani Gadavāk samaył bhaveri butraKes bi falta jñeya sābersam nirapeksaikam

Having entered into the jāga sāla, the presektor should make them to occupy the seat placed on his right side and the right side of the mandala. This mandala may be drawn in a circular or square design, its extent being equal to One hasta. Having done the process of nyasa on the seat with pañca - brahma- mantras, the preceptor should point out to the disciples, the Supreme Lord whos exists as the ultimate Cause: Then he should teach them brahma mantras and anga mantras. The preceptor should ideate her right hand to be the divine hand of siva by smearing the sandal paste on his right palm with the left-hand reciting and doing the nyasa of Erahma mantras angamantras, vidya deha and mula mantra.

Page 327

conteraplating his right hand as the hand of siva as explained.

before he should place it on the head of the disciple 3 06

reciting the prascida mantra cupto the place of bindu

in the case of sapeksa diksa and necitng upto the place

of nada in the case nirapeksa diksa of the intiation is

to be done for samayi', subsequently the breceptor

should contemplate his hand as that of Rudra; in the

case of putraka also initiation is to be decided

whether it belongs to sāpeksa or nirapeisa !

tā thaive sādhakacaryāu jñeyāu tāvagamostitakī?

sivahastottare Kāle Shaved hasmādixam uratam,

baścāddine- dine - Kuryat. idamevce yalkoditam i

Kartavyastasya vastrena netrabandho hydā sulhahn

palta-cilia- dukūlami vai netramantrena bandhayet i

novam kārpāsakam vestram Faducāmami syadaśalhanam u

In the same way, as explained in the Sivāgamic texts, sādhara

Page 328

and ācārya are to be considered con the basis sāpexsa and nirabersa). Contiguous to the act of ideating Sirahasta vowed obsevances such as Shasma watas are to be performed.

and the ācārya are to be considered on the basis of sāpexsa and nirabersa. Contiguous to the act of ideating Sirahasta, vowed observances such as Shasma vratas are to be performed.

These aclüilies are to be attended to on the next or the following day according to the scriptunal Injunctions. On the completion of These at rituals, Ite should conceal the discibler eyes by lying up a fine cloth around his head with hydaya mantra.

These aclūilies are to be attended to on the next or the following day according to the scriptural Injunctions. On the completion of these rituals, the teacher should conceal the disciple's eyes by laying a fine cloth around his head with the hṛdaya mantra.

The garment to be used for concealing the eyes had the may even be a silken cloth or Netralandha is to be done with netra mantra gf rut in the manner. a fresh colotti made of collon can also be used with vama mantra. But this process of netrabandha is not adiisable som ar

The garment to be used for concealing the eyes may even be a silken cloth or Netrabandha is to be done with netra mantra in the prescribed manner. A fresh cloth made of cotton can also be used with vama mantra. But this process of netrabandha is not advisable.

308 12 - 14 ā paścāt- dvīrama tha ss niya pravesya bhavanam tatah. 1. 308 udanimukhah ksibet- busbam taltannāmāni Kārayet il tatassamibe xxtuās gre daksinan hestamātmanak 1 ryasam Kytué vīśesena yathortami vistavan Karel evani Kste talastasya Karyah bascadanugrahah

After this, having entered the house, with the face upwards, he should cause the disciple to throw the flowers, etc., and then, having taken the right hand of the disciple, he should lead him around the deity, and having done so, he should grant him the dikṣā.

Having concealed the disciples eyes, the breceptor should

Having concealed the disciple's eyes, the preceptor should

Page 329

lead him to the western entrance and enter into the sacrificial hall. The disciple, being north-faced, should throw a flower (given to him by the preceptors on the mandala · Dhe name of linga c designed in the mandala) is to be taken as the name of initiation ( dikṣa nama) with regard to that particular disciple. Then ta leading the disciple to the fire pit and making him to occupy the seat by his right side and after doing specific nyasas , the preceptes should place a bundle of darbha so that one end of the bundle is held by the disciple and the other end of at lies between his shank and high - Then The should proceed to do homa for the purpose of .. bestering grace on him.

309 14663 - 1760) 1 309

dvijādi bravnamātso spi Kārya na vyutaramát- khaga is zuddhälrävasthitasyäya Kälaredrami nidhäpayet i Fydayena catur lhyantani tato vägīsvarïm nyaset ähutidvayamaträ pi gandhari pus badi Samyutamı tatarsisyani sisästrena tädya tadgrhanain hydä ir Kytvä grähyädivdväärnan puristattua miha saristhitam

Page 330

جسم میں تین

The removal of fonds through initiation is to be done in the order of dirja, ksatriya ,etc.; it should not be done in the reverse order. She breceptor, absorbing himself into the bere mental disposition , should contentabatistegl contemplatively make the initiate the disciple to take birth in Kālā nirudia bhuania: The receptor should invoke vagistan (and Vagisvara' reciling hyrdaya mantra appended with dative case for the purpose of aqui kārye. Then he should do librations two times making use of sandal-paste, flowers etc. Then Jently striking the disciple with astra mantra the preceptor should grasp the disciples soul with hrdaya mantra and through the he other processes. He should make the sorul to be disentangled from its physical bonds and to shine forth with all its inherent resplendence. Horoning the seogl ccontemplatively) yiya.* .thane ilia , try!:Orto T.. pep.... -D1A0AW 310 a muchaga u 320

Page 331

hydaye naiva Sampūjya gshya sariharamudhayā ll

Honouring the soul with hrdaya mantra and grasping it with samhara mudra, lifting and leading it into his own hrdaya

utansya ca tudātmasiñam Kylva yujyācchivena tuen

ambikāyāntū tat karyam paścátsyadgarbhadhāranam II

Sadyamantrena tat broktam jananan guhyakena tū

Garbhadhāna is to be done with sadyojata mantra, janana is to be performed with guhya mantra

adhikāramaghorena kstura hotā visodhayet il .

Phogan tat purusenāsya layamūсена homayet,

tallvasuddhimi sivenāsya satasarikhya hulikramat ll

dadyādastasátahutya svotasan Phauvanes dhvani !

varmanā pásāvislesami Karyam Caicīsinā punah

pūrṇami sivena datvā sgrain hydá cotaṣṣya tatpunah l

uddhārya ca tadā tmas lham tatstham tenaiva Karayet ll

the brickptor should unite the soul with Siva seated in the sphere of ducidasanta through the specific articulation of mula-prasada- mantra. Then, as . explained before he should worship vagīsvari and vagisiara... He should proceed to do the consecratory rituals, concerns to with sugar like garbhadhāna etc.

Page 332

14 apot.... Pococo. 71,8****twitā

...

Die

adhikara

perify the soul by leading it to the states of baga

bhoga and aki adhika e respectively with aghora mantra

tatkunusa mantra and ğšana mantra . The preseptor

should do homas in this manner. By doing libations

limes, purification of taller is to be accomplished with

Sivamantra. Then, for the benification of bhuvanas

pertaining to nintti Kala , the preceptor should do los homas.

home houding the thread at the lace where a knot

Then the preceptor should cut the knot of the thread

c reposter which represents niertti kola) with Karaca mantra

and astra mantra, thereby effecting the removal of bonds

of the sāu concerned with herti Kala. Then offering kurnahuli

into sivāqni with siva mulamantia, he should elevate the

scoril with hṛdaya mantra . Then the soul is to be

contemplatively taken from his own hṛdaya and to

be united with Sūva cin deadasanta) with the reciling

hr daya mantra as before.

312

Page 333

Kramā danena vishimā nitva tu narakāntikam i

Then the brecepter should lead the soul from Kālāqni

bātā lasapłakań sochya bhūlokam brāpya tatbunal v

bhewana to Naraka bhuvana in due order cas mentioned

is thācaram ca tatasādhya tatascaia sartsopami

in the Shuvana batalā), illere from to ito seven bātala

barsisamjñami mygākhyarn ca pasusanijñam sa sodhayet o

bhuvances and find then to Bhuloka. He should

vyutkramenārga mantraistu jānumurchya visodhanami

purify the soil by contemplating as though it has

nōjavyksa kramātsaus hamisassohan ca gamitin

got involved in the process og transmigration. For the

histiā sarikara jām jātini sūdrādya yaccatustayami

purification of its embodiment in the group of

ajadifrisaturbhistu sodhyās nyā bañcamena lūl

inanimate things, there in the group of reptiles like serpents etc

the an, in the group of flying creatures, in the group of

animals and finally in the group of other inferior sales

beings, homas are to be offered with the

Page 334

accompaniment y ariga mantras in the reverse order

Cie from astra mantra to hrdaya mantra). The

limbs of the disciple like knee, etc are to be perifed

le through Sprinkling.

....

.....

...

313

hould have e 313

like asvallha

OVOU

Faggots to be used for homas should have been

got from the trees suitable for sacrifices. Vedic

mantras to be employed are 'hamsasham', 'gurimimäm'

etc. Then the precepter should offer homas for

the purification of the soul's embodiment in the group of

mixed caste and in the group of other four castes

beginning from Sucha etc. These homas are to be

Page 335

done with 5 bramka mantras (frem sadyojāta to Sšana).

314

27.- 31

27- 31

-314

Futuci puristvam ca simantam jātakarma ca namacal vamādyain kramāšo datura eraikasyā ss hiti tayam niskrāme prāšanān datua hydā ca sirašā kiamāti cūḍā khye - vratabandhe ca rudrāni sampurustutár merhalājnadandadi - Sandhya nityayusah Kriya ! etat- watakhilami. tena Shavetastacatustayam baustikan dawikami Praumyarn brautiranin yautikan Kramāt eraika-Srahmajā tálkis - Samidlhissaptasaptalhikan šothayet kramasó mantrair- ya trávidhiburassaram i gōdanam thadga mantrena jūhugāda kūtitrayam in

for the purification of Kedic samiskaras , oblations are to be offered. The precepter should offer homo homas for the sake of following samiskaras: kumsavana; ) simanta, jātakarma, namakarana, for the sake of each sacrament, one ahuti is to be offered with vama, aghora, berusa and is a mantras; for the

Page 336

sake of niskramana one āhute with hiḍaya;

For the sake of niskramana one āhute with hiḍaya;

the sake of annabrāsana , one ahuti with seró mantra

for the sake of annabrāsana , one ahuti with seró mantra

For the sake of cuda sacrament, one ahuti with

the mantra 'nudrāni ..'; and for urata bandera

one ahuti with the mantra 'sampuruste... ':

315

for the sake of upanayana which includes in itself ans

mexhala, ajina, danda, ayuskriya, 'four ahutis

are to be offered with four brahma mantras;

for the sake of paustika, dawika, thaumya :

bhaudika and youtika i five ahuts are to be offered

with five brahma mantras along with my tuigs (samit

for each samiskára. All these are to be perified

in dise order according to Ite Scriptural declarations

For the sake of godha godara, three ahutis are to

be offered with Khaḍga mantra.

along with

316

38-370)

padrāri darthamayim istrā tadyoga hiḍayena thel

Page 337

fākayajñami Hawinyajñami comesamstha trayam ñunet i

Having framed a figure maman dant with darbhas to

astakā- pārvanušvā dlaihan zravanygrayaniń Kramat i

hebresent impersonate the disciple's consort, the preceptor

caitricaśvayuji ceti diadaśārdhā hulin nunc

should you to unite it with his soul reciting hrdaya mantra

adheyamagni notrañća darśākhyani paurna māsi kami

Then for the purification of other vedic sacar sacraments

cāturmasyām basorbrandami sāuthamaniriti sytemir

like pakayajra havrgajna and somayajña three āhutes

bañcavinsattadāhidyā hrdayana prakalbayeri

are to offered with hrdaya mantra; for the sake of

agnis tomo ; lhawas tyagnirektyah Sodazikami selam !

grāyani

vajabeyo s tirātrañca abtoryāmasca saptamań i

seremonies like așțaka, pārwaka, Erāvanya, astazije,

ahutinam ca pañcasat- eKaikam ca huneddhydā il

caitre and așrayüzł, to six ahustis are to be offered,

sahasrādhira yagamistu yojayedahutissatami

for the sake of ceremonnies like adheya, 'Agnihotra,

darsa, purana, amavasya , cāturmāsya, pasulandha

and sautraman , twenty-five ahutis are to be offered

Page 338

vedic sacrifices

with hrdaya mantra; for the sake of the resensies

317

like agnistoma, aqnirektya , Sodhaīka, bhala,

vrijobaya, atirala and abłosyāma, fifty homas

are to & offered with hrdaya mantra for the sake of

other inumerous vedic Sacrifices, osa 100 ahustis

are to be offered

CA.

318

318 - 42 ca; - 318

būrwani Kiranya pādlāmóca tadguhya Komaraindha kamil

viemapūriscaturíanus - hemašystiasiaatch bwnan

remātvari lūcca taccakšun- Tema;inta care mate in

hematirddāśa no jneys hunetteçām satan satam in

sivenātāśvamedhāntaami ta tascahutifhin hunet II

somasamistoltaram soman snānát-etat- filet- bunch

vānabrastāérame yojyê Frydā hutifhirastobrih

hydā gatyāšrame yojys doirastas putithir hunet:

antyestim ca tato nuturi dvātrumsadbhir - hydā-punai

Page 339

Jaścätsambadyate bāśam - asinordhan nayet buań i

Jo begin with for the sake of hiranya pada

sacrifice the precepter should do homa in the

direction of east with & guhya mantra. The supreme

deity is to be conceived of as having golden figure

endowed with the following sh lineaments: golden hands,

golden arms, golden moustache, golden eyes, golden

lounge, golden heart and golden teeth for the sake of

each limb, iso homas are to be offered. Then the

krecepter should offer hamar ahutes" with Sivamula mantra

fer the sake ots vedic sacrifices ending with assamedha.

After the bentoimance of a futi for lite tare a somasamis lice

and

Ylance

319

the disciple should take bath and drink the 319

consecrated water c which represents somapāna). Then

the preceptor should lead the soul to the stage of

tranaprasți and for the purification of this stage

eight anulis are to offered with hrdaya mantra.

Contiguously, the preceptes should contemplatively

take the soul to the state of yatyaśrama and

Page 340

for the purification of this state he should offer

16á sixteen ahutis with hidaya mantra. Finally,

for the sake of purification of antyesli, he should

offer thirty-two homas with hṛdaya mantra. Then

the precepter should cut as under the souls bonds

arising out of Karma and maya by s cutting

the knot of the threced with astra mantra C Having done

purnahuli as said before, the preceptor should

lead the soul to the Chuvanas which existing above :

Kriskcko

to 17.1.1 andre pin

Me r ve the birth and the ti

.........................

....

320

Page 341

Prilokattu Chwarlokań svarkokam, mahainayet u

mahasastu janolokami janatastu tabo nayet i

Lapaseste nayet satyani vibram Kismami haram nayet »

yoktúa, strena tadúrchiam te śstarúdresú yojayet

brthvi suddhir- Shavedevan taltiasuddhi Samanwitâ 11

to the following words

from bhiloka, he should lead the soul to bruvar

Cвка , Bermл Хаса . макал Cass , датівка , бро < ska

and satya loka. Then he should take the soul

to the worlds of Brahma, Visnu and Hara . Then,

with astra mantra, the preceptor should lead the soul

to the worlds belonging to sata rudras. For the sake of

perification of the soul's entanglement in these bhuvanas

homas are to be offered. By doing so, the purification

o bhúvana combined with that of taltúra is

accomplished by the preceptor ...

dipinti

TKM

i Bog,

the

Page 342

tatasca hātake yojyā vamań jyesthám punainayet !

The preceptor should then lead the soul to. The bhuvanas existing in other tatteras & bhuanas like

ańgusthā dyesu samiyaj ya ūccusmādye se yojayet "

Hatara, vama, Jyesika ; Anguilla group of theirvanas like brigusthu etc, Ucchusma, vama, Gahana,

vamādyesu ce sanyoya gahanā dyesue yojayet i

Ananta , Dharma Sakti . Kalas and Brahma-mantres.

anantā dyesu Sanyogya dharmādyesu ca saktisu

In siva tallira, the soul gets absorbed for having a complete severence from bonds. The one benification

Kalāsu ca bunaryoya bañcabrahmādine bunarii

og bhuvanar, the sale preceptor should do offer ahutis as explained before.

sive layo Chavet. baścād- dā hayet Phauvanar smytam 11

Teine Sam. 65 do 1919

for

the

sake of

Page 343

DMCA

322

48- 51

Samiksītra talitū dirsas ngā Srotasca vinodila !

idameva knilami karma kytec yonau sinham chinet.

silna od nakart saktilh Kantaryā tam chinst punah

Quy đukan la kai Kus - Suddf Gaga Makkan Skylan 1

vistānañ diyarigulam Kungät - tadādāya hunecchi khami

Firdāss jya püritām xstora syvägre tam nidhāpayet .

thavya siddhar sikham paścát- pürnähülyā hunet bunchi

evam samāpyate dīksā sat- trimisat- talttasambhava u

The purification of taltra can be brought about

even through a concise way as explained in the

Agamic texts. Having done all these activities for the

Save benification of tāltūra and bhuvana, the preseblor

should cut asunder the list of the disciple. Tuft

represents the power of obscuration and it is to be cut off

with scissors. Learn the left by about & angulas, the

remaining portion of the lift is to be see cut off as the

severed teft rating at angular of width The Kartaré ! i

should be 8 angulas in length and & angulas in breadth

Page 344

and it should be purified. by sprinkling ghee on it.

The presepter, taking the purified scissors, should

cut off the tuft and keep it aside for the sake of home.

havine

...

.....

323

After filling up the ladle with ghee, the preceptor

should place the severed tuft on the tip of siva

Purifying the list with proper mantras and proksana

the preceptor shooald offer it into sinto the fire bit

along with purnahuti. Thus, initiation which

is based on the purification of thirty-six taltrais

gets consummated

324

Page 345

lam

52-56

324

Kāryā j nya navakhistalturaih braketyādi - Sivāntasaili

nūtia navanūtimi tesu taltvasuddhissivena tie

gentháthanasthiten paścāj-jananam mārjanam bira i

adki kā sakramādlhogo layo mula tirohanam II ;

hydā navahustim huture sałami nature Sivena tu

sesami būroditam Kauma kya diyan navatattvajā

pañcalhiwa hifhiscsa - sadāśiva- sivātmakaiki

Jananatōe layar hutirê sēṣānigân pūrvavat- huret i

isassadāśivaśśānto yadirā taltvaraya» hunet ,

yāgani krtura sałam Rutia Romah būrodito bhavet i

There is another kind of berformance ciniliation 1,

which is to be done through the burificalion of nine tattas.

from brakrti to sura for the sake og trus kind of berificalion

nine ahulis are to be offered with mula mantra - Then

for the sake og purification of garbhadhāna, janana,

māryana , adhikara bhoga, laya and the brimal

obscuring factor (malas nine ahutis are to be offered

with hydaya mantra and 100 hemas with siva mantra:

All other activities are to be done as explained beltene

Page 346

and this kind ch beifformance is kriown, as nava-taltiz -

and this kind of performance is known, as nava-taltiz -

times with Isa sadasiva and siva mantras

Janana and laya simultaneously with one ahuti

q other items, as lold earlier. If not in this manner,

other items, as told earlier. If not in this manner,

o lhãee taltwas - gsa, Sadāsiva and Sānta. Having

o lhaee taltwas - gsa, Sadāsiva and Sānta. Having

should do himas loo times, according to the

may

.. 326

diksāmanyāmi brava kryāmi sivaltattic samāhitām i

I perform the initiation, I perform the sivaltattic samāhitām

adau pranava samyuktami sivamantrānu vāca kam

with the pranava united, with the sivamantrānu vāca kam

svasamijña kam tatassambhos samputum homamācareti

with the svasamijña kam, with the tatassambhos samputum homamācareti

Page 347

jananādi viyogena dikṣaivam sivatatturikā i

Now I proceed to tell you about another kind of dirsa based on the purification of Siva tattera.

tritayam caikatah kytici pūrṇā hutyan niygayet i

Dhe preceblor should arrange the mantras in the following ballern :

Now I proceed to tell you about another kind of dirsa based on the purification of Siva tattera. Dhe preceblor should arrange the mantras in the following ballern :

pranava, sivamantra, cdiscibles i name, Súva mantra.

Eombining these into a single form, he should proceed to do homas. Being free from the bonds of three kinds g maya, the preceptor should offer homas 2000 times.

for the sake of perifcation of Janana etc. Combining the Three Laltvas c žja , Sadāsiva and Santa) into one tattua, the preseptor should offer kunnahuli. This kind of purification is known as Sivalallia dirsă.

327

60-bà yo

alhá vá jñānasartimi tu sodhayet- tām vilomatak i

sodhayeduñ si dimani vargam sodhyami vá krakmápañcak.am

kaiam vă sodnya yatrena kartavyo snugrahassadlā i

Katva s tha Shüpsitam dikzami Samayasrāvanam lhavet i

na ninder- Kāramam devam na śásham Lena frāzitami

Page 348

na gurum sādhakar vas bi lingacchayām na larighayet !

Do not defame the preceptor or the Sivalinga

evan tallurobadesam ca Kāryam seśvara bujanam !

Do not blame the scriptures revealed by Him

Citi suimar- Kiranākhye mahatantre Kriyā pāde

Thus the preceptor should advise the modes of behaviours and the correct procedure of Siva puja

dikšāvidhir daśamah batalah n

(this is the chapter on initiation, the tenth of the Kriya pada of the Kiranāgama mahatantra)

Snitialion can be done in another way also. The preceptor shoudd do the purification of taltura c nana sakti) in the reverse order. Mātkā nesaras, bañca-brahma- mantras and Kala mantras - all these are to be purified through offerings of homas. The preceptor should always bless his disciples by executing all these adivilies with all bersevence

Having kerformed initiation according to the standard of spiritual maturation of the disciple the preceptor should instruct item certain modes of specific conducts. the should advise :

Do not defame the Sew Lord who is the ultimate cause existence ; do not blame the scriptures revealed by Him; do not blame you breceptor or your senicy initiales i sadhakas); do not haverse the neflected image of Sivalinga".

Thus the preekter should advise the modes of behaviours and the correct procedure of Siva puja

( this is the chapter on initiation, the tenth of the Kriya pada of the Kiranāgama mahatantra.

Page 349

ATHA CANDA YĀGA PATALAH

Then the chapter on canda jaga

Garudah - canda yāgastirayá deia súcito nodito mama i brihi vistaratassarnyak - mandalam yāgameva caur da :

Garuda : Candayaga was mentioned earlier. Bet its rituals kā aspects have not been explan told so far. O, Lord, Kindly explain to me the mandala bertaining to Candesvara mode of ursship, mantra etc with all details.

Bhagavan - catürhastam buram kpturā dasamsam Keilbayct punci ekaikam santyajedamsam tasya tat pārsvayorduayon u lēna mānena tatsuihan saman Kentura vivaitayet i ardhacandra puran śubham-ekadvārani ganapriyam v

Page 350

tasyante kamalan lichya kuwawat- sita varnakam i

The Lord said:

for canda yāga, a rectangular mandala with a

measurement of fan hastas should be drawn. It should

be divided into ten equal parts. Seaving out one

part on either side of bral the central portion ,

one should adjust the length of the thread to be

equal to the reduced portion of the mandala... Then

by revolving the thread in a particular made he

should construct a design of. demi-moon cardha candra)

This type of mandala is known to be propitious one.

Ardhacandra mandala furnished with one entrance

is agreeable to Lord Candesvara. At the centre

of the mandala lotes-design is to shat should be

for constructed in write colour adopting the procedure

explained earlier.

the pan. Dia menjadi tumat

mobile si p

3.30

466-6 .

. 330.

pújayct. tatra candesam siranāmādyaksarena itu !

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finduyuktena tenaiva tasyāṅgāni brakalbayct i

Worship of. Candesiaara is to be done to using in with

dirghasuaraiń Kramā dyujyat- Fydayādi catustayam i

The first syllable of his name, which itself is mulamantra

Shavet- astram - visargena brakalbyaivam nyaset punah I

as far as this kind of worship is concerned ... Ariga mantras

badma patresu diksvastrami vidiksvangāni Kalbayet ,

. are to be formulated adding bindu to the first

syllable. Hṛdaya mantra and other ariiga mantras

are formulated with the addition of long vowels.

Astra mantra is to be formulated coi ly adding cisarga :

After formulating the mantras in this way, the preceptor

kould do necessary reyasas on the mo surface of the

mandala. Astra mantra ū to be wooshibbed around

the petals. Ariga mantras are to be identified in

ito intermediate directime:

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7-9

. 334

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hydā būya svamantrenaSaharrena satena vāi.

Having worshipped with hrdaya mantra and his nama

taipaye dyajñasesena candeśani tanika drārinam II

mantra the precepter should please Candeserara

ubasaminyłyie naivedyami- agādne j mihasi nikdūbet

who is holding hatchet c tanikas in his hand by

nobayogassadā tasya Kartawyassiddhimicchata

offering homas for 1000 or 100 times for libations

Sata Kumbhena tacchisyam shāpayīta suameva vā i

he should use the ghee which has been left over

Uyddho nahyatmanassnānam kartawyam dvididham na va il

after sivayaga Posan cajya sesa; . . Collecting all

lite materials cincluding forel) offered to him, he

should throw them into a deep bond. He who wants

to accomplish the greatest effects should never have

are intention to make use of or eat those materials

offered to candosiarara. Then the preceptor should Valhe

his disciple with 100 kalasas c snapanas ; or he

himself Mey can take the ceremonial balth Calhiszka )

using with those kalasas . Aged person should not be

suited Leie kantato consecrated Kalasá- water : Kalasi- water

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shorile not be used in two different ways (ie simultaneosin for ini disikie and for himself,

332

10-12 Yey

gulave lakrinami dadyat-yatha jantya yavādikam !

visayam vā trahūn tasmai grāmān vā Kletrameva vā

prānānnayeltu gurwarthann taddattam rājya hūsukham i

tadthogāmscaiva manasā na bunał praplumicchatkall

lingadi gurave yoyami dshante moresa Kāniksithiņi

parokse tu guron bujā Kartavyā mantra pūriskā in

pratyakṣe's bi yathāśaktyā svātmanaiwa ahanena vā !

man

Citi srimat-Kiranākhye mahatante krijā pāde

Candayāga vidhirekādaṡah batalah )

The disciple should offer tas fees) presents cas fees)

for them to the preceptor; According to his status of

capacity he can offer cows. There are so many valuables

that may be offered to him - such as villages, towns etc. With

all vigour and devotion he should offer these presents for

will yield

the sake of preceptor - Such kind of presents worked grant

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eftest happiness and grace in the whole country and land.

One should never have an ardesi intention to take back those

which have been presented to the preseptor. Siniga etc tanks

etc are to may be installed for the sake of preceptter by those

who want to attain release at the time of their tissolution .

Esan during the absence of a preceptor, gumpuja is to be done

with the accompaniment of proper mantras. In the immediate presence

of his preceptor he should do gurupuj dedicating her sa soul

out and bossessions to him.

(This is the chapter on candayaga, the eleventh of the Kriyapada

of the Kinanagama maha Cantra ,

Even

during

333

ATHA GURUYAGA PA TALAH.

( Then the chapter on guru-yaga )

333

Garudah .

guruyāgastiraya deva sūcito noditassbhutam !

Guruyāgastiraya deva sūcito noditassbhutam !

yak kimi yasmin prakartaryo vada sawam yatkārlhatah u

Ganda

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. Go Lord, guru-yaga' was hinted at earlier by you. But it has not been detailed vividly. For what berpose and by whom and under what circumstances guru-yāga has to be performed. 2. Kindly explain to me about all these as explains and expounded in the scriptures:

334

2-3

Bhagavan-

mañatsiddhi xamutpattau mantrakābhesu barvasu i devatā darsane yoga - guumetya punai punes 1 dvihastam hastamātrami vā svetamā likhya badmakami karnikāstadalobetam tanmadhye svaguru m yajet u

Lord said : In order to bring about great accomplishments and in order to be initiated intu a particulan mantra on auspicious days like full-moon day etc. and to have a vision of a chosen deity one should approach his preceptter very often. Cand offer acosship). For the purpose of b gunu-yaga, . a lotus- design is to be drawn coloured with white

bowder, its extent being a chastas or I hasta; it should be adorned with pericarp and eight petals. The

Page 356

precepter is to be worshipped at the centre of the design

335 335

4-6

prāgurtam yogabitham tu brāguat-sanikalbya tadgurumi

The aspirant should construct yogapitha as explained before, for hele his preceptor. Con the yoga pitra, the

Caturtyantami nyasenmustimi sakala krtyjā pūrvavat o

divine figure cmurti , is to times be ideated through the process of nyasa with the accompaniment of mantras

sivamāvāhya tatstrane nyasedangāni būwavat!

variegated with the fourth case? As declared before, the aspirant, having done sakali Karana , should invoke Lord

gandha pus pădinā s bhyarcya hydayena gurum baram 1

Siva and das transmit the boriver of anga nyasa mantras. on the pitha. He should worship his supreme Preceptor

yāgo syam dećikasyoktaḥ kartawyafśastracoditaḥ i

with necessary paraphernalia like gancha, puspa etc reciting hrdaya mantra. This kind of gaga pertaining to

sivāstāśāktiko jāpaḥ Kartavyo homa eva caḷ

the preceptor is to be performed according to the scriptural injunctions as Having worshipped his preceptor with

The aspirant should construct yogapilha as explained

before, for hele his preceptor. Con the yoga pitra, the

divine figure cmurti , is to times be ideated through

the process of nyasa with the accompaniment of mantras

variegated with the fourth case? As declared before, the

aspirant, having done sakali Karana , should invoke Lord

Siva and das transmit the boriver of anga nyasa mantras.

on the pitha. He should worship his supreme Preceptor

with necessary paraphernalia like gancha, puspa etc

reciting hrdaya mantra. This kind of gaga pertaining to

the preceptor is to be performed according to the scriptural

injunctions as Having worshipped his preceptor with

eight flowers belonging to siva, he should also offer

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gurumi yalha Sivam dhyatira branipatya bunch bunan i

In the same way as Lord Siva vi meditated upon so also

datvā jj tmanamiti friyat - tatprasādacchivos smyakam u

the preceptor is to be meditated upon by the aspirant. Having

samāpto mama yāgos yan kṣamasva siva me sdienā i

moditated upon in this manner, he should color repeatedly

Shuxtimurti dvayam yasmāt- tas mādeva bhavatya tak v

salute him. He should declare in his presence :" I have

tena tasya tada jāgas codito's ta sivena te i

given myself wholly unto you ". Through the grace of his preceptor

yagante guruyāgassyāt- yāgāvastra pujanañ "

he can allain the supreme ideation of sushambhāvana. "This

ne kartawyani desirena terastrayāgan vinā sivamus

yoāga berformed by me ge has been completed. G. Sira, now

Citi srimat - Kiranākhye mahatantie Kriyāpāde

may I be pardoned for my violations". Supplicating in this manne

guruyagevidhindvādaśah batalaka)

he should crave for his grace. This gāja becames essential one

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since it is by his grace only that the aspirant achieves both enjoyments and final release. There fore guru yāga has been declared through the Agamic scriptures by Lord Siva Himself.

Guruyaga is to be performed at the completion of a sacrifice and astrayaga is to be performed before the commencement of the sacrif

Worship of Siva is not to be done by the preceptor, without doing astrayaga

( This is the chapta on. gure yaga, the twelfth of the Kriya pāda of the

POM

Kiranagama

mahatantra.

a ne **memena

..:

337

ATHA ASTRAYA GAVIDHIH

Then the chapter on astra-yaga :)

c Then the chapter on astra-yaga :)

337

Page 359

garudan

yāgo yoj strasya yāgā dau codito noditastwaya !

O Lord! The gaga named astrayaga was made known earlier. But it has not been this itely explained verdly.

tasya y@gam buram Dhyana - mudrā - mantrādikam vada.

Kindly explain to me about the yaga in which istras au worshipped, mandalar Dhyana mudra lustiche mantia etc

Garuda .

O Lord!

The gaga named āstrayāga was made known earlier. But it has not been this itely explained verdly.

Kindly explain to me about the yaga in which istras au worshipped, mandalar Dhyana mudra lustiche mantia etc mo

338

2-6

dub

Bhagavan -

tasyā si dau mandalam kerüyani tanikā Kāram yathāsamami

trimastam pañcanastam vā hastamātā tja - Madhyagam II

kṣtvā kvetram caturdha te samaksetre iste sati

ekahrāsaika urddhyā tu bhrāmyam beragardhacandravat i

Prāgatrayam hi Uyddhyā tu bunarbhagaika- hrasatani

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parifiramāt- Chavet - tarikani- ekadvārayutam śubham i

... To begin with a mandala named tanka is to be

dvaram dansinatah kāryan bad marāga samani tatha I.

drawn with a particular measurement. The mandala

Kyznena najasāsy lekhya raktasyan naxtapatrakam u

may be 3 hastar or 5 hastas or I hasta in length,

Karnikādyan ca yatkiñcit: xanam Kisnam brakalpayet

having a loters- design at its centre. Hauring drawn

evar nisbādya tatpūlham- asina S syāsanam Pravet il

a square on an even ground, the preceptor should

The Lord said:

... To begin with a mandala named tanka is to be

drawn with a particular measurement. The mandala

may be 3 hastar or 5 hastas or I hasta in length,

having a loters- design at its centre. Hauring drawn

a square on an even ground, the preceptor should

divide it into four equal parts. By means of the process

of shortening and increasing of the parts one by one

first a design in the form of crescent . Then

increasing three parts and decreasing one pait on .

heart & Bild be hittill?

is to be made

…………….

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Page 361

either sides of ardha cancha and by neevlering the

thread a mandala can be designed in the form of

tanika. An entrance should be marked in a ,

splendid manner on the southern side of the mandala.

Let the preceptor design the entrance in such a way

as to appear with the lustre of vaidurya clapis

lazule). A part of the mandala is to be coloured with

black-bowder. The central portion of the mandala

ckmoren as āsya) is to be adorned with one beforered

leaves associated with red-coloured leaves. Other

portions like bericarp.etc are to be formed with

blauc- bowder. Having constructed a design og lhes fallen,

the preceptor should ideate a proper pedestal

and offer it to the deity with astra mantra.

non

color

...

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mūrtissyādatra tenaiva tenatia sakala krijā

To impersonate the presiding deity asha mantra is to

tadūrdharam manayet-baścât - mañāstrar naumidam barami!

be employed. All other activities also are to be carried out

tonia varnena kartavyaro tingramaniga.catustayomi

with the same mantra. After completing the preliminary

savisargani Shavedastram- netram binduyutam Khavet ili

activities, the precepts should ha honour the ma great

āvāhana dikami karna humbhatkarani tato Bhavet’i

diksianigani ca sanibûya vidiksvastiam niyo jayet i

bányatoj strani doyani svasvantropayogatah #

Page 363

astra with activities like invocation etc , then the employing the bertinent and silbieme seed belter haum! Variegaling

astra with activities like invocation etc, then the employing the pertinent and syllabic seed better haum! Varying

This letter by combining with other vowels four anga mantras are to be formed; astra mantra is to be with visarga ; and

This letter by combining with other vowels, four anga mantras are to be formed; astra mantra is to be with visarga; and

netra mantra is to be with kindir. Pale Preliminary

functions like ava hana etc, are to be done with mantra ending in hum that, Arigas are to be worshipped on. And four corners and astra is to be

functions like ava hana etc, are to be done with mantra ending in hum that, Arigas are to be worshipped on. And four corners and astra are to be

worshipped anothered all directēons around the mandala : While astra is to be worshipped at the centre of the mandala

worshipped, and all directions around the mandala: While astra is to be worshipped at the centre of the mandala

other weapons are to be worshipped outside the portion of leters-design with their own pertinent mantras.

other weapons are to be worshipped outside the portion of letter-design with their own pertinent mantras.

mannas.

........

--.

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vajrādīni Kramādgandnain kussairahūbādilhinyaajet i

fato mudrān bra mestayās- fāsāri yallaksanami Ernie i

purgtha sagnave karau Ketua Kanistha j nāmike, smeten

angushadyāsšamā kramya madhyame brassle yuge !

desini duraya tak boys the mudreyam Khadga dāyinī v

The weapons to be worshipped Coutside the bear lotus-design)

Page 365

are vajira, sante, danda, Khadga baśa, dhuaja, gada trisula padma and cakra. These are

are vajra, śānta, daṇḍa, khaḍga, pāśa, dhvaja, gadā, triśūla, padma and cakra. These are

to be worshipped in and the order of mention with necessary

to be worshipped in the order of mention with the necessary

paraphernalia like Sandal-basle, flowers, incense

paraphernalia like sandal paste, flowers, incense

and lights. Then appropriate mudras are to be displayed

and lights. Then the appropriate mudras are to be displayed

Now, listen to the mode of displaying each mudra.

Now, listen to the mode of displaying each mudrā.

Join both the hands together be achie lly; spread

Join both the hands together; spread

the thumbs over the little finger and le ring finger;

the thumbs over the little finger and the ring finger;

stretch out the middle finger on the back of fore finger.

stretch out the middle finger on the back of the forefinger.

the mudra formed in this way ū known as adga

the mudrā formed in this way is known as adga

which is capable of effecting the removal of all hindrances

it appel a szupa el pectored instelbzip.

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13-15ca;

1 342

Karisthā rigus tha yosādesam Krturā tatkârayeddiayoni

Karisthāṁṛguḥ sthā yosādeśaṁ Kṛturā tatkārayeddiāyoni

tábhyam yoganpunah Karyas - Tinyak syān marivandrumam un

tābhyāṁ yogānupunaḥ Karyas - Tinyak syān marivandrumam un

tinyak prasanya tacchiesāt - vajna savijñā Kavalkā !

tinyak prasanya tacchiesāt - vajra savijñā Kavalka !

ksturā; gra sangatau Rastā varnigus thau tatsamau smytan in

kṣturā; gra saṅgatau Rastā varṇiguḥ thau tatsamau smṛtan in

Page 366

Kanis tha vāhya samélesa - Sakti mudrā hitā sthita i

Joining the little finger and thumb and placing the wrists obliquely, join both hands together. By stretching out other three fingers of the both hands their tips lying in opposite direction), vajra mudra i formed. This mudra is capable of effecting bondage to the obstructing evil bowers.

Join both the hands together so that the tips of the fingers liuch each other stretch out the two thumbs equalley and bend down the little fingers into the palms. The mudra formed in this manner is known as saxti mudia. This is efficaciories in bringing about pleasantness.

1566 -

343

1 343

unnamya daxiinam nastam mustikandke kste sate si

unnamyu tunjarī mekâni danda khyā tanda kārikā i

milla isuka su thau akau naÁua hai dauxanāsuki au |

urdhwani kṣtua barangulyor- yuqmani skistan baram varam

Khadga mudha thawatyesā cheda karmani besalā

Page 367

varam

Project the right hand clenching the fists. Then naise up the fore-finger bending other fingers slightly. This is known as danda mudia capable of effecting controll. Join both the hands in such a way that their fingers cling together alternately mulually. Then naise up of keep.al erect the tuo middle fingers. her fingers are to be held united with each other. The mudra formed in this manner is known as Khadga mudra , extolled a supreme and excellent. This mudra is capable of bringing about incision cessation of the destruction of bonds.

344

18-20

angus tha tarjanīyogam Katua duálikyam tu fanyatah ! hastayoḥ brassṭāśleṣā pasamūdhā Brabananīnh vamañastena sangrhya daksam tīryal - frasāritam i Samiñatam cavayet- nastam dhuajamudrā sucāliniu unnamnya darsinan hastani musti kandhe kste sati tinyak batena Bariyogād- gadā mudrā nibūtint

That then

NUM

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Joining the thumbs and fore fingers o and holding the fingers so that to cling to each other strech out to both the hands. This is known as pasa mudra capable of bringing about entanglement to the evil forces. Stretch out the right hand horizontally and to hold it bottom with the left hand and wave the fingers of the right hand.

This sort og gesticulacon û known as dhuaja mudra . capable of effecting movement or to fickleness.

clenching the first, lift up the right hand; make it to fall down obliquely and join the left hand with the & right fest. This is known as gada mudra capable of bringing about the downfall of civil forces.

345

21-26

345

drau nāstau samnataū ūnturā patayet- Kanyaśi yūgam ,

milhaśiangusthake yuktva srtāsseṣā natayatanan

sūramudrā samcākiyātā Krūzadrsti nipātinā i

padma mudra pura fronta cakrāñastā barithramāt »

evam samyunga mudrāstu japani Kytici tū sahasrakam i

homam tattás tavā pañca satâni Satameva váll

hutvā dhânyam sadā Kāryam nylyamānam mahāravam i

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damistākarala- netrāsyani diplākrsnaika nālakam

closely joining the two hands, bend and make the

sadhaikaischedina dhyane vighnanāso Phovet- dhrvam1

The little fingers to touch their own bottom, so also

Kumbha toyabhisekena ganayāgo Iñawetyaltā !

hold the two thumbs bent downwards. stretch out other

citi srāmat- Kinanākhye mahatantre krijā pāde

three fingers. This gesture is known as sila mudra

astrayagāvidhishrāyodāsah bátalah

capable of destroying malignant look and inauspiciousness

)

About padma mudra, it was told earlier. By revolvring

the hand c. ie streched out palm ) cakra mudra

can be displayed. Then having gesticulated all these

346

1 346

mudras and having finished the activity of

Japa, the presel aspirant should offer homas

bec. is 100 times. The presiding deity of

these astras is to be. As contemplated as having of

following characteristics : being always in a dancing

posture, associated with loud noise; having terrible

Page 370

large tasks; endoo face with dreadful eyes;

holding a luminous blanc stalk. By contemplating

on the figine of such lineaments, the sādhaka

can bring about the removal of all kinds of impediments

in a manner through it gets effected through . .

ceremonial bolt Cabhiseka) and gana-yāga

the

same manna as

(This is the chapter on

of the Kriyapida of the

astra-yaga, the thirteenth

Kiranagama mahatantra )

347

ATHA GANA YA GA VIDHI H

Now the rule for Gana Yaga

the chapter on gana-yaga )

( Then

Garuḍah

Garuda

yāgo Syam brama theśasya sūcito noditassphutami

The worship of Syam Brama is indicated, not elaborated

tasya mudrāyudhadhyānamam mantramiśca brīki me hana. Il

His mudra, weapon, meditation, and mantra are to be known

Page 371

Garuda .

O Lord! The yāga pertaining to the Lord of the group of bramathas La class of sublime Beings attending on Siva) was hinted at earlier. ; beet it was rut told vividly. Lord Hara! Kindly explain to me about mudha ayudha dhyana and mantra belonging to . ganesvara.

2- 4

348

Bhagwan-

sambūjya gajādantākhye pure badmo s slāpatrake i

Having worshiped the Lord of the elephant-faced in the pure city of Gajadanta,

Ksetram kstra tataścāru kBetrārdhan bahyato nayet 11

One should lead the Ksetra and Kstra, and then beautifully, half of the Ksetra outside, eleven times.

dantamūlam Shavet- tatra murham tasya biramát-Phovet

At the root of the tooth, one should perform Shavet, and there, the head of that, one should pronounce Biramat.

Trilhógam tanmanāch bráguat diraramules lejatordhratak

With the mind fixed on Trilochana, one should perform the Diraramules, and then Lejatordhratak.

bravet sawatra seklāśre bithani talia ca taddhydā 1

One should say Sawatra in the Seklāśre, and then Bithani, Talia, and Taddhydā.

ganam gajet-svamantronas kāryamāvahanādi kam 11

The Ganam, Gajet-Svamantronas, and Kāryamāvahanādi, one should perform, eleven times.

The Lord said :

One should worship Lord Ganesvara (whose face

Page 372

shine's for it with an elephant. lūsk) in a particular mandala adorned with eight- betalled loties. Having drawn a square design exquisitely, the worshipber should leave out half of its area outside. In the left-out portion; he should conceive of the lusic of Ganeseana. The Lord's face can be formed by revolving the flow-soaked thread with a part of particular gon given leng/ the face occupying three parts of the central region.

af An entrance is to be marked along the eastern line Alove this region covered by the entrance, a lotis - design is to be drawn. The whole area of the mandala should be coloured with white powder. P As for said before a pedestal is to be ideated on the lotus - design with hrdaya mantra Ganesvara is to be worshipped with his particular mantia & whose syllables are formed of his name and activities like catchana etc. are to be done with variegations of this mantia : . menna.

19 349 5-7.

giwānāyā vilhinnastu serarairdīghaistu Kalbayet 1349 catustayamihāngānam Shavedastra visarganam II

Page 373

āgneyā mādikan Estic nyasedarigani pañca ca i

naivedyam laddu kan dadyāt- anyaccabi bhalādi kam u

pūjayecchaklito bhaktyā mudrām datura gabenmanum

goršīram tadvisarganta mudrāyā Laksamań sy nie !!

The mantra is to be differentiated with long towels

of svaraksaras which for the basis for all the words.

Forir anga: mantras are formed with addition of how long

vorwels and astrū mantra is formed with visarga. As usical,

angas are to be worshipped in the foren intermediate

directions and aistra ū to be worshipped around all direction

As the primal offering ladḍus that the Laddus and

other things such as fruits etc are to be used as

Offerings Cnaivedya). Having worshipbed according to his

ability with ardent devotion, and the aspirant should

gesticulate mudra pertaining to him and engage himself

in japa. To consummate the yaga, he should offer

cow-milk as naivedya. with regard to mucha, now listen

to the mode of displaying. The particular gesture :

350

8-10%

madhyame kañcite estā s námike bors thato nyaset,

Page 374

tarjanyagna-vilagne te madhyame cochite bunah in angus lham taha samyujya mudref yań pramalkādhibe !

Slightly bending the middle finger, blace Ithe ring-finger on its back. Holaning in the fore-finger before these tur, keep o erest. the middle-finger. Then join the thumb with them. Mudra formed in thes way belongs to Ganeseana "hen you are

Kubjani gajananam dhyayet - ekadantari caturbhūjam u vīrāsanobavistami ca vahnihastam saladdu kami

Dhyana of Ganesvara is as follows & Having a curved Gar face of elephant shining forth with single tusk ; endowed i with four ama hands ; seated in Virisana; holding

vanadalhayadam dhyāyet- Upsitarthabhala bradam u abhiṣiktena būjyos yami ācāryenetarena vrā lli

fire, laddu, varada mudra and abhaya mudra in form hands; who readily grants desired wealth and fulfils all "desired end.

Bringing

Capicture

Citi sumat Kiranāshye mahatante kriyā pāde ganayagavidhiscalandasah bakalak)

Page 375

He is to be worshipped in this way by a person who has been consecrated with abhiseka or by a precepter of by other duly initiated bersons.

(This is the chapter on gana-yaga, the fourteenth of the khu ba dā 2 | Kanagawa Taka lanka )

351

ATHA ABHIŞEKA VIDHIH

Now the rules pertaining to the ceremonial bath

c then the chapter on the rules bertaining to .: Ceremonial bath )

Gaiudah

abhisekastuaja prometo deći kasya katham sa call

. sādha kasya tatha būki sekamanthārbanani yatta u Ganda .

.: G. Lord! Abhiseka was indicated by you earlier How is one to proceed to do the ceremonial bath .

with regard to the preception or sadhaka cinitiale) ?

Kindly expound thes berformance and the mantras bertaining thereto

352

2-4(a)

Page 376

Bhagavan -

The Lord said:

samihita yā barā S syaiva sekah Kanyo S nyatha na hi !

Abhiseka is to be done only according to the injunctions set forth in the Supreme Scriptures known as Samhitas.

sā caturbhiryatta yuktā badair jñānādikaih subhaik on

These Samhitas consist of four well-informed sections like jnana-pada etc.

büroktam bhavane tasya bilhāsya daśaningałam !

In a place which is embellished with auspicious characteristics, one should place a pedestal which is about 10 hastas in length

dvihastan hastamatrāmi vā vyddhamastangulocchitam !

or a circular pilha of a. or I hasta. The height of pilia is to be about 8 angulas.

ksturci bi tham Samīkstya. tasmin samsttābya tam bunch i

After placing the pedestal and levelling it one the precepter should make the aspirant to sit on it.

353

466-7

ghatástakena sekassyāt- Kumbhenaixena vā bhavet il

Page 377

svalhāvalhavanām tyartvā astatrinjat-kalām nyaset a sivena jñanašaxtya s nigair - brahmalkirmantrāmāya kaik II

ganesairlokabākaiśca kstura s shaisca vilomata k a ekasmin Kalbanām Kumbhe sauramantrāgatam Kramāt

tatastāsya kramāt sekassivamantra- sāmanvitah

Kartavyo desixenātra tiryarchanikharave kṣte il

or in one briq vessel kumelha).

The holy water meant for abhiseka is to be taken

in 8 earthen vessels ( Kalasas. The preceptor should

b abandon his sense of his natural physical constitution

and assume a disnical body o by doing the nyusa

g 38 Kala- mantras., Liva mantra, Saxli mantra,

anga mantras, brahma mantras .etc. are deemed to be

seypre me and bredominant among the groups og mantras.

These mantras and other mantras pertaining to ganes and

lokapalas are to be employed during the course of

abhiseka - process in the reverse order. If only one Kalasa is to

be used, all these mantras are to be transmitted to the

water contained in the Kalasat Accompanied with lite me me me

men

go Siva mantra and with the reverberating Sorund gá counch-she

the precepter should proceed to do abhiseka

Page 378

pascaet-taddaksine ślāpya mantrabī thāsanie punahi

Then again having made him to occupy the seat

salar Kāram soṣnisam sacchatram camarānuitam 11.

imputed with the powers of mantras and placed on the night

Sragandhaistasya fruṣāsyāt- Kusairia sawało lhavet i

side of the abhishcka-bilha, the preceptor should bless him

aranim kartam sūtram yogabaltā kga sūtrakam ir

by giving to lose the following : o uṣnisa, chatra,

sanishitāpustakam nyasya sawan tasyobabādayet i

Camara, arani, Kentant shaq, gandha bhusana ...

vandanam Kārayitvā tha nitrā būraharānti kam II

Kusas, arani, Kartare; sitra, yoga palta, akia sita

Page 379

Samhitas ( scriptures and all other things necessary for the preceptorship. Leading him near the Lord ( mandalesvanu) the preceptor should make him that offer salutations .

Samhitas (scriptures and all other things necessary for the preceptorship. Leading him near the Lord (mandalesvanu) the preceptor should make him that offer salutations.

355

11-12 )

11-12

sivamakhyarcya huturās gnim sivenāstottara Satami

Having worshipped Shiva with the Sivastotra and having offered oblations with the Huturasa Gnim

ācāryo halina hastastue Kartawyaśśivavahninā il

The preceptor should purify his hands with the Kartawya Sivavahninā

anigus thādi Kanisthantam Kramādangaistu bañcabhiṇi

and then place the five Anga mantras on the fingers in order, starting from the little finger

ācārya samayan-paścāt- ācāryastasya dāpayet II

The preceptor should then make the student give the prescribed offerings

tesportskaya-titesa traga Karya Sisyan jñātuci yalhandke tahi

Then the preceptor should teach the student the knowledge of the tradition

Then the preceptor should worship the Lord and proceed to do aqni Karya nicing sira mantra 108 times. He should do these rituals with his hand purified through Sivagni Cand lhougḥ the contemplation of Siva hasta) chanel placing five anga mantras from on the tour fingers from the thumb to the little finger. Then he should teach the behavion and conduct belonging to the preceptorship. in the follows: " Hereafter activitier bike discounting and commenting on the scriptures,

Then the preceptor should worship the Lord and proceed to do Agni Karya, reciting the Sira mantra 108 times. He should do these rituals with his hand purified through Sivagni Cand, contemplating Siva's hand, placing five Anga mantras on the fingers from the thumb to the little finger. Then he should teach the behavior and conduct belonging to the preceptorship, as follows: "Hereafter, one should refrain from activities like discounting and commenting on the scriptures,

Page 380

13-17 Bab 17

vyakhya dūksā tirayā karya sisyam gñatia yaliar tatah lato

pratyaham svalfika bujā japo wahni kriya tatta īi

datva s num branaram kitia sākşatam puspasamyutam i

tasyañjalau bradātaryañ siddim kotea manasyallha ni

jñátvá suddhamsaram miśram tasya dayah bunarmanuk i

grahanami cámbarasyābe nädhikam manyate tadā ll

pradadyāt- samayān paścāt- sādhakasya mahātmanak i

na nindyādbhiravam devrain candišan mandalam Sivam

ganārimān tathā vibrān şsin samadhanan gurari

evam vidhanistu samayan pālayan mantrasādakah

"Hereafter, acllilies like discourking and commenting on

the Scriptures, initiation.etc. may be undertaken by you.

you should give initiation only after knowing the

loue nature of your disciple. Daily you should do the

worship g Siera , recitalion of Sura mūla mantra and

agnikanya at least to a small extent." Having

instructed in this manner, the preceptor should bless him

by offer by offering an akşada and flowers to him

Page 381

with the accompaniment of pranava : Knowing the amsa

of the disciple, whether it is pene one or mixed one ,

the preseptor should instruct on and a suitable mantra

. Con the occurrence gaun eclipse and such other days, the

preseptor should not indulge in much event was activities

........

...

.............

357

4357

(If abhiseka in for a sadhaka) the preceptor should

teach the behaviour and modes of conducto belonging

tó sādhaka groups. " you should not defame (by you

conductā) Lord Shairia, Candīśa, Mandala and Siva.

you shoud not abuse these ganas ç avarana devar

brahmins, sages who are endowed with have also

controlled their senses and passions and the preceptor."

Having been instructed in this manner, the sādhaka

Page 382

should lead his life by observing to these conducts, and desciplines.

This

358

18-20

pālanan mantrasiddhissyāt- tena kūryāt- Snapālanami broktos yamathisekastu dvijānām nipatek punah Saulkāgyantham Shiyam isās lha grahabīdā nivartane i sawa sambat pradaśśrīdah Kirtyayusyādi vardhanak śānti-kustikarah brontassekos yami vignanāśanahi gaunīyāgos Iñatrā Kāryas-strīsu saubhāgya dayakah

By strictly adhering to the rules and conducts, one can achieve the desired effect of incantation of mantra. Therefore a sh sachaka should by all means, observe to the the ordained rules. This kind of abhiseka may be done even to the brahmin is and kings., may be done to women for the sake of bringing about blessed life

COM

citi sumat- kiranākhye mahārante kriyā pāde abhisekavidhih banchadasah batalah )

By strictly adhering to the rules and conducts, one can achieve the desired effect of incantation of mantra. Therefone a sh sachaka should by all means, observe to the the ordained rules. This kind of abhiseka may be done even to the brahmin is and kings., may be done to women for the sake of bringing about blessed life

Page 383

and all- auspiciousness a. This may be done in order to extirpale the evil effects brought by the position of planets

This kind of abhiseka is productive of all kinds of wealth, niches, fame and longevity. This may be done for the sake of albeiration ; for the achieving vigour & Shear abhi kind is efficacious enough to ward off all impediments - If not this kind of alhiseka, gauri-yaga is may be done for the benefit of women.

. (This is the chapter on the rules bertaining to abhiseka, the fifteenth of the Kriya pada of the Kıranagama mahatantra,

359

ATHA GAURTYA GA VIDHIH

( Then the chapter on Gauri-yaga ).

359

Garuḍaḥ

gauriyagastvaya deva sūcito noditassbhūtam !

dhyanań mudram tatha mantramistasya vāś iña Kalkanin buram u buram katham Il

Garuda

Gauri-yaga was ponte indicated earlier. But it has not been vividly explained. 6, Lord! Kindly explain to me about dhyana, mudha mantra and mandala pertaining to the

Page 384

Goslar hess Gaun

360

2- 4

Bhagavāna

The Lord

bañcabhāga kytań ksetran thāgāvantyau tadardhataki

A catraíra mandala i to be drawn and it should be divided into five parts. The extreme parts are to be divided into tur

kstrā dvāvabi tõvera punah Karyastadardhatala u

These divided parts to be Julher divided into two

tatsammam Krłga tatsūtrami Shramāllocanavadlhavet i

Taking a cord with a leonath equal to the length of the divided section

paścimam vā hayet durāram padmań Syādasta patrakam u

one should neslue it through out the whole region

sitena najasā ss lixhya puram yacca caluškṣṭam !

By doing so, an eye-like design would be formed

pilti kstua hydā madhye mūrtissyāddvaramadhyame !

An entrance is to be marked along the western side of the mandala

The Lord said:

A catraíra mandala i to be drawn and it should be

divided into five parts. The extreme parts are to be divided into

tur . These divided parts to be Julher divided into two. Taking

a cord with a leonath equal to the length of the divided section

one should neslue it through out the whole region. By doing so,

an eye-like design would be formed. An entrance is to be marked

along the western side of the mandala . At its centre, a lotus- design

consisting of eight betals is to be drawn. This mandala is to

be coloured with white bowder. As usual, identity of a pedestal

at its centre coneinding with the projectes contre of the entrance.

Page 385

with hydaya mantra . The figure of a particular deity

(ie Gamis is to be conceived and the pericarp of the lotus,

be ideated

opptake

*************** --- ....

.....

!. *

...

367

5-6

361

gaurityetat punarmantrami - ūrdhūramavakayet-idam i

An Invocation is to be done with the balance mantra which begins with 'gaurii'; this mantra ū to be differentialéd

tena varnena duyāstam svarairdirghaistu pūrvavat i

by the addition of Lone Surnalīṣaras . By doing so four ariga

Shimnākhyangāni hydbindie-yuktamastram visargayuk i

astā kṣarena mantrena sawamāvāhanādikam 11

An Invocation is to be done with the balance mantra which

begins with 'gaurii'; this mantra ū to be differentialéd

by the addition of Lone Surnalīṣaras . By doing so four ariga

Page 386

mantras a can be formed. The particular mantra becomes for daya mantra when it is associated with hindu. With visarga, it becomes astra mantra All the activities like avāhana etc are to be carried out with this particular mantia consisting of light syllables.

362

pujayet- gandha bus backyaih Shalair vā snyain visesalah tanmudrāni bradarśayet bascattasyāścā synu laksanam 11 duan hastau mustikandhgulhau kstvās ngus thau syłau saman mudreyan tee sulha devyāstaddhyā nam smie sampratam 1) au

The aspirant should usship the doit Goddess with necessary paraphernalia like Sandal flower etc. and with varieties of fruits collected specially for the purpose. Then he should display a particular mudra closely connected with the worship. Now listen to the procedure of gesticulating the mucha Clenching the fists, stretch out the tur thumbs equally. The mudra formed in this manner is known as subha mudra of Gami. Now listen to the characte characteristics of the form of Gauri to be meditated

ijat и apilат -

Page 387

kinastani nitambúddhyā varābhaya karojjvalā i

She who is endowed with breasts and buttocks, with hands in the varābhaya pose and is resplendent

salākās̄ darbanā sastā Suresi hemasannitthā !

Holding a salākā and a darpaṇa (mirror), she is praised as the best among the gods, with a golden complexion

vidirsvangāni sambūjya diksvasthani vinivedayet !

Having revealed her magnificent limbs, she should be meditated upon in the different directions

tanmantrenālhigekassyāt- kartawyassyilimantratah

By that mantra, one should attain the knowledge of the kartṛ (doer) and the siddhi (accomplishment) through the mantra

evami kṣturā labheddhim saulkāgya-shātanum yaśah I

Thus, one attains the kṣatriya (warrior) dīkṣā, saubhāgya (good fortune), and fame

grahabida nirttissyāt- grahayāge kite sati il

The graha (planets) are known to be the cause of dance, and when the grahayāga is performed

citi srāmat-Kiranā whye mahatantre Krijā pāde

In the great tantra, Kiranāgama, in the section on kriyā pāda

gaunīyāgavidhiszodasak batalah )

The gaunīyāga vidhi is described in sixteen sections

The figure of Gauri is to be contemplated as of having

large breasts bread hips and lions, beatiful hair

golden constant complexion, and four shining hands showing the

geslinas y vanda and abhaya and holding Salākā and daibana.'

Page 388

As usual, four angas are to be worshipped in the intermediate directions and astra in around all directions Abhiseka es to done with Her specific mantra and with other mantras well experianced in the Vedic scriptures. By doing the worship o Gaure in this way, the aspirant can attain the grourit wealit, blessed life, lovely bhysique and glory.

As usual, four angas are to be worshipped in the intermediate directions and astra in around all directions Abhiseka is to be done with Her specific mantra and with other mantras well experienced in the Vedic scriptures. By doing the worship of Gaurī in this way, the aspirant can attain the glorious wealth, blessed life, lovely physique and glory.

About from these benefits, one can be disentanglest bom the oppressions caused by the movement og blanets on the pead if & graha-yaga is performed according to the tenets.

Apart from these benefits, one can be disentangled from the oppressions caused by the movement of planets on the path if graha-yāga is performed according to the tenets.

c This is the chapter on gauri-yaga, the sixteenth of the kriya bàda g thi Kiranagama mahatantra

This is the chapter on gaurī-yāga, the sixteenth of the Kriyapāda of this Kiranāgama mahātantra

364

ATHA GRAHAYĀ GA VIDHIN

Now the rule for grahayāga

(Then the chapter on graha -yāga)

Garudak -

grahayāgastirayā deva sūcito noditassphutan i grahošasya tathā mudrāṁ dhyānań-mantrādikam vada !

O Lord, you have declared the secret of grahayāga. Now tell us clearly about the mudrā, dhyāna and mantra etc. of grahayāga.

Gamḍa -

cord you have pointed out the kind of worship

Lord, you have pointed out the kind of worship

Bebales to gaches But

O Lord, graha-yóga hot teen was hinted at

O Lord, grahayoga has been hinted at

Page 389

just now. ge has not been elaborately tood. Kindly tell me about mudra, chyana, mantra etc pertaining to brahesa ( sun god)..

just now. It has not been elaborated. Kindly tell me about mudra, dhyana, mantra etc pertaining to Brahma (sun god).

365

Q-4

Bhagaran -

The Lord -

graheso mandata būjyo grahā kāre caluškare i astatthaga samam Kretrana kytirā tatpāssvayoldwayoh II

The Lord said: Grahese is to be worshipped in a baulicular mandala

ardhamandhami bahiskyłya madhye padmam prakalpayet i pitani nathami pravurita raktam padmamukhe tathā II

which is to be in the form of graha. The mandala data Each Bide of the mandala' should be 4 hastas in length - Dividing the square into light equal pants the aspirant should leave out half of the extreme parts on either side so as to make them lie on the exterior of the design.

tiryagrexhā samōvastha Tatra Kāryā s runās whilā i balta klaptimi hydā īstira mūrtilham sari khatak katako

At the centre of the mandala, a lotus-design is to be drawn. Where the divinical bidy of the deity is imagined. The figure of the deity is to be shown

The Lord said:

Grahesa i to be worshipbed in a baulicular mandala

which is to be in the form of graha. The mand data Each

Bide of the mandala' should be 4 hastas in length - Dividing the square into light equal pants Ihe aspirant should leave out half of the extreme parts on either side so as to make them

lie on the exterior of the design. At the centre of the mandala,

a lotus- design is to be drawn. Where the divinical bidy of the deity i imagined. The figure of the deity is to be shown

Page 390

with white powder and its lotus face with red powder. on the surface of the lotus-design, coloured with ned-powder. Red powder is to be smeared over the intermediate region occupied by these three intersecting lines lying outside of the lotus. Dhe aspirant should ideate a bedestal with hr daya mantra . The figure of the Grahesa is to be . contemplated upon and having a busty lustrous white figure, comparable to the whiteness g cerench- shell to a pictwie

with white powder and its lotus face with red powder. on the surface of the lotus-design, coloured with ned-powder. Red powder is to be smeared over the intermediate region occupied by these three intersecting lines lying outside of the lotus. The aspirant should ideate a pedestal with hrdaya mantra. The figure of the Grahessa is to be contemplated upon and having a busty lustrous white figure, comparable to the whiteness of a conch-shell to a picture

. 5-7 366 - 366 tvāntamāvāhayet tatra dirgha- nādānta bindu.gam I khakāram tejasā yuk tam bhedayet- pūrvavat- svaraih II dūrghairanga -catuṣkam syāt- hydayādyantu locanami sānusvarām Shavedatra Chāvātyastram visangāyuk grahānāmādimam varnamn somādinām manum vadet Svanamoccāra - yogena pujanīyāssakindugāṇu

. 5-7 366 - 366 tvāntamāvāhayet tatra dīrgha-nādānta bindugam I khakāram tejasā yuktaṃ bhedayet- pūrvavat-svaraiḥ II dīrghairanga-catuṣkaṃ syāt- hṛdayādyantu locanami sānusvarām Śavedatra Chāvātyastram visaṅgāyuk grahānāmādimam varṇamna somādinām manum vadet Svanamoccāra-yogena pujanīyāssakindugāṇu

The aspirant should invoke the deity by reciting the mantra upto the positions of nada and bindu. The first seed letter of the mantra is to be formed with Kha and bindu

As explained before, mala mantra n to be differentiated

Page 391

by the addition of long svaraksaras Mantras which are in . association with 4 long uswels to are nown as to as for . . anga mantras -. hydaya, sira , sikha and Kavaca. Netra mantra j formed anusvāra"; and asha mantra with visargas

With regard to the maritia of each graha, the first letter of each name becomes its fish seed letter to be pronounced at the beginning of each mantia). All the grahas are to be worshipped with their particular mantras formed of their names in addition with lindu.

to be considered

Thermoprzezt a pint monte

367 367
367 367

8-10

somam tudñam gurien Zurram būrā dārabhya būjayet i bhaumam sanaiscaram nākum ketum ceti vidikgu ca."

sahasram va satami cāpi tatha fome dine dine

evani Kite sadā pustishīēkaram noganāśanam u

Page 392

äyussaulhāgyya_sarikrāntiḥ bratapo vijayo lñavet ,

evam bitha kramastasya viśesattam prakalbayet u

Soma Budha, Guru and Sukra are to be worshipped

in the directions of east , south west and north respectively

in the intermediate directions, Bhauma ( Anganaka).

sanaiscana, Rashu and Ketur are to be worshipped

in due order ( from soult-east to noult - east). Haparate

The aspirant should offer homas 1000 or 100 limes daily.

The worship of Grahesa in this manner i capable of

effecting prosperity, nichness, de extirpation of diseases,

longerity blessedness valon and victory in the worship of

Grahesa is to be done in a specific way by assigning a

pedestal to each grahu in a particular direction.

11-13

368

arkaik balāsaiḥ khadirairapa mārgaisca bibpalaihi

udumtsaraišsamiurksairias tha vaikan atairabi u

Kusairdūrāfshira tetyā būjam Krturesṭa - daksiṇām !

evani bratarbya tannudrami darsayedbinka samijñitam o

arigus hangustia samyogād- desinūdīaya yogatahi

seśāk brasārya bimbākhyā mudreyam bhāskaraysa tūn

Page 393

Āhulis are to be offered of and for the purpose of homas,

turgs following the should be the ad a turgs are to be

got from the Reto following arka, palasa, khadira, apamange,

pippala, udumbara, Sami , vaikan kata kusa and durva. Thus

having finished the worship, the aspirant should please the deity

by pose offering the desired gifts. Then the aspirant should

display the mudra known as bimba . Join the thumbs and

Singers together and stretch out other fingers. By doing so .

bimba mudra is to be gesticulated which belongs to Surya,

is to be gesticulated

#africa the Muda

369

14-15 Yg

1 369

somā dinami namaskāram daturā dhyāyet-grahan kramât i

varnai-laktani tatha bátami tatha suklam sitásitam

dhūmiam nūkȧm Kramātkuryāduttame tadyaltā jrcanami

niwighna kārakȧm snídani Sarrakāmārtha sādhanam

jñātiri mantram sadā deyami sādhakos mśakasaryute v

citi srāmat- Kinana khye mahatantra Kriyā pāde

Page 394

grahayāgavidhiḥ saptadašash batalah )

For other grahes, namaskāna mudra is to be shown. Having shown all these medras, the aspirant should meditate upon each graha according to their sign specific colonsa naktal kita, ()

sūrla, sita! 'asita', khuma', and nila! The worship of

grahan dan in this supreme manner is efficacious of

averting all kinds of impediments bestowing riches, and

accomplishing all the desired ends. Knowing the amisác

to which sachaka belongs the preceptor should ta

instruct who me the mantra suitable to his natusse .

( this in the chapter on graha-yaga, the seventeenth of

krigāpada og the Kiranagama mahatantra. I

The

370

ATHA BRAHMĀM ŠĀDI LAKSANA VIDHIH

(then the chapter on the characteristics of amsass

. like brahma etc)

Garudath -

amišakas sūcito deva noktani tezañ tu laksanam i

jñayate sta kalham mantrah Sholado nete vā vada 11

Page 395

brahmos tha vais navo naudraśśākras sarpālmakoj jarak i yakso gandirar va samiñasca raksaso s nyasta lhaj swiah ! vaidyadharasca baisāco jñeyāśśuddhantakāstuime i rd

Brahma, Vaisnava, Raudha, Samoa Sakra, Saupa, yakṣa, Gandharva Raksasa Asura. Vaidyadhara. Paikāca - these are known as pure - classificalien i suddhāmisaka). Now I proceed to detail the characteristics of each amsa

Page 396

prātassnāyī dvijāsaktaśaucakt samyato gkynā ir frahmavidyāsu samisakto jñeyo frakmamsakaśca. xeti máyī satayuto dharasstübriyo mats an tigh dydhash us Kāryotāyaratos bhijñas sohyasau mãshavamsakań i rudrabhaktastabodkiraḥ pišāvie-nilayā layan, mahauralapriyaḥ sarajño jñeyo rudramsako narasi

who are tender-hearted and Those who have a habit of taking bath in the early morning, who are devsted to disja the turce-born beople (derja), who purify themselves according to the Scriptural declarations, who are self-controlled and who are well- of acquainted with all branches of scriptural knowledge brahmavidyas belong to the class of group of brahmanisa . . . He who is skilful enough in tactful ways, whets endowed with goodness, where is brave, who is fond of

Page 397

moving with women inimical, endowed with well-built physique gets delighted in adopting the means of accomplishing the desired ends, endowed with high faculter - is considered to belong to Vaisnavämsako.

One who moves inimically with women, is endowed with a well-built physique, delights in adopting means to accomplish desired ends, and is endowed with high faculties is considered to belong to Vaisnavämsaka.

He who is devoted to Lord Rudra, endowed with austerita, who is strong-minded a who has his residense near the burial ground of cemetrary, intable who is intelectual. fond of observing great wratas, who is erudite - is to be known as per belonging to Rudramsaka.

He who is devoted to Lord Rudra, endowed with austerity, strong-minded, and resides near a burial ground or cemetery, is intellectually stable, fond of observing great vratas, and is erudite is to be known as belonging to Rudramsaka.

......

373

Caliparah I 373

66&i = 10ca)

gila-nyttatabahasca dantidarsana -tatparaku

tadaiswaryastadā sakto piñeyah bawrandarāmśakahi

ksïragītānilodyana - gulakhandādisul priyah !

stabdhā kṣo nāgakan-yārto jñeyssarbāmśako bhuvi

katakāngada - hārādi - bhūṣaya bhogabhāvatah,

saturayuktos nga sambanno jñeyo yakṣārisakah bumān(i

Page 398

gilanitta priyo s nalpo vastraggandha- sundarahi tadaisvarya bhilási yo gandharsāniso naroltamah

He who is delighted in music and dance, delighted in having a vision of royal symbols like a umbrella (atapatial elephant etc. who is endowed with great wealth is to be known as belonging to Indramsaka;

He who is fond of milk, music etc, gets delighted in wandering through airy places and gardens, fond of taking molasses , who hai unwinking eyes who ü from very much attracted towards nagakanyas - is to be known as belonging to Sarpamsaka.
He who u fond of wearing ornaments like Kaṭaka, arigada hāra etc, enderved with charished erytyments, who is possessed of intuous characters, who is embellished with proportionate limbs - is to be known as belonging to Yakṣamsaka.

He who is fond of music and dance, who is noble and libera who alears handsome with fine attire and cosmetics like garlant and fragrant materials desirous of the acquiring nicht

U known as belonging to Gandharamsá.

loves

to be

Page 399

Kravyāda -guna samimardī - Sawarī- iamanapriyah it

Skrūkuti- Shanga-bhimasyo jñeyos sāu naksasamsakahi

gambhīros ldhivada Ksobhyo dharānandhra nibaddhadhik u

mahābhava kathālāpē jñeyo daitya misako narah,

He who is deep-hearted like ocean, who is not to be never conquered by his enemies, who likes to live in the chasms of earth, who is entered with devotion whose mind is always fixed at Subreme bevel, who js with great assumption's

rocanāñjananistrimsa-vidyāsiddhi - Samiksakah v

tadrāga- ramanortārsin - jñēyo vidyadhara misakah!

He who has a pleasing appearan anointed with black- biqment, well- versed in more than thirty

dino - Sherun- malākrāntaḥ būtigandhāñjana-briyah !

sūks madyotipa- randhrāxsih bisācāmiśarsa ucjate 1

He who is endowed wilt demoniacal characteristics, use violence, gets delighted in having amorous sports with women,

for whose eye-brows knit very often as a sign of cruelty,

exppears with dreadeel face - is known to be Raksasanyaka

who is fond of speaking alouet stories concerned with the dirnilies

is known to be Daityamsa. He who has a pleasing appearan anointed with black- biqment, well- versed in more than thirty

Page 400

vidya

Who has got matus delibration , " always delighting in heving

amolores sports Knilting eye-brows - is known to be Vidyadhanānisa

He who ò with Afflected mind and body, dreadful, is covered with filthing

smell, is fond og putrid things, odorows substances, black-biqment-

who is with selt feness og mind, aber har gett bright and deep eyes

is known to be paisacamšaka.

who

Ruko has got

375

1466)-21

Suddhâmśāste samākhyātā mišrānišānadhuna sy nue ll

Those with pure limbs are known as such, while those with mixed qualities are different

suraktanasyayuktanga - prabhā mandala manditahi

Their limbs are well-jointed and radiant, adorned with a halo of light

gūdha gulphanguli parice - kūrmabys lhah kharodarah v

Their ankles and fingers are hidden, their belly is like a tortoise, and their navel is deep

suurtta jangha jānvagro Rambhāstambha samorukahi

Their thighs are like the trunk of a plantain tree, and their knees are well-knit

nitambatalā - vistirnas- trivali- bhanga sofhitah

Their hips are broad and have three folds, and are thus considered auspicious

akšamamadhya desanto - vistina Kamalānanchi

Their waist is like a lotus petal, and their navel is deep and beautiful

Sarikhāvarta prthugrīvash - bralamka brttu bañjarah II

Their neck is like a conch shell, broad and well-turned, and their shoulders are strong and muscular

kerotturiga samanasāgro- vilola - dhavale ksanak a

Their shoulders are even and well-formed, and their complexion is bright and fair

Page 401

Sudantarasmisuddhāsyaścābawat- bhrūyugānvitāḥ

About Suddhamśaka, so far I have told, now listen to

lalāta tata vistari - siraschatra susothitāḥ

the characteristics of miśramsaka : He who is with red

mahāmayūrabiñcehārdha candra nīlasirouhah l

complexion, whose limbs are strong and imbuted with the power ga

Satya freddhi bala ksanti briti jāla- samanvitah

horse, who is adorned with halo of light, in well-formed and

ūtsāha- rosā - sambanno rudrabhakto nivartakah

concealed anale, whose legs appear like the shell og lörloise

misrāmisakayuto dhanyas sacārussarra siddhisui

adorned with necessary joints of fingers, cl who is with

evam jñātrās mfakam dadyān-mantram tasya talhoditam i

well-formed a sh and circularly formed staff shank and

who has got

About Suddhamśaka, so far I have told, now listen to

the characteristics of miśramsaka : He who is with red

complexion, whose limbs are strong and imbuted with the power ga

horse, who is adorned with halo of light, in well-formed and

concealed anale, whose legs appear like the shell og lörloise

adorned with necessary joints of fingers, cl who is with

well-formed a sh and circularly formed staff shank and

376

ARA

out

knees, whose thighs look like plantain hee and pillar, 376

whose hips are charming and beatiful with their curved

formations, who it will has gist tender waist, whose.

Page 402

face is broad and looks like a full-blown lotus, whose kmeck is spacious appearing like the correltims ga counch - shell, whose shoulders are long and broad.

who shines forth with higa-bocnlēd note. and with nothing white eyes, whose nows of teeth an emitting rays, whose face is pure adorned with low-like eye-brows,

who is with broad fore-head, whose head is well-shaped looks like a parasol , whose creat adorned with bust looks like the crescent-mom , whose locks of hair are

as black as the feathers you kea-cock, who is careful enough to tread the path of truth, who is endowed with dirine. knowledge, stromy strength carpet, forbearance, lustrous appearance and berseverence, who ús of the nature of .

exhililing his anger depending on the circumstances, who is dersted to Lord Siva (Rudra) , who is capable of bringing about the cessation of birth and death is known to be miśramsaka. A person who belongs to this group

is a blessed, one; he is endowed with an abiliter to achieve all sorts of accomplishments (siddhes). Thus knowing the nature of amsa, mantras are to be taught by the pre the preceptes should instruct on the mantras ..

Page 403

alkavā snya prakārena mantram jñātva bradāpayet i

Having known the mantra in this way, one should teach it.

sūlhidhāne cā mantre ca samatā krūrātas tī vā

In the mantra of sūlhidhāne, there is samatā or krūrātatā.

vijñeja mātnkelhlhūtaissama- Krūrairihāksaraihi

One should know it by the combination of mātrka letters, whether it is sama or krūra.

tyaktrā srunāsikān varnān- varna-vaiṇāntaram Kramāt o

Leaving out the varnān of srunāsikā, the order of varna-vaiṇān is to be followed.

ādittiya ko grāhyah Krūrasya duricaturthatahi

The first is to be taken for Krūra, and the fourth is difficult to understand.

evam jñeyam sama krūro - miśro- misrain-yaltāksaraih i

Thus, one should know sama, krūra, and miśra by the combination of letters.

vidhinās nyena vā jñeyo yojyo mantros tavā bhalam 1

By the method or otherwise, the mantra should be known and applied for your benefit.

decled

(

) Excluding

: gg not in this manner (based on amsa), mantras may

be instructed on in other ways also. Considering the discip ler

name and the nature of mantra the presenter should decide

whether the combination belongs to the group of sama or krina

Combinations y sama or krūra should be discided

Based on the classification of mats kā ksaras. Alondering the

letters belonging to ananasika group, the preceptor should

decide the combination , taking all other letters in

asa alternate order. For the group of sama, odd letters like

Page 404

the first, third fifth etc are to be taken; and for the group of Kruna, even letters like the second, fourth, sixth etc are to be ta considered. Thus, by the melted og mixing og letters the brecepter should decide the same or Kruna combination : Gr, even by another methoot, mantras can be instructed on for the accomplishment of desired ends.

378

&5C6) -28

mātakām būriamālirhya Kundapinda vivarjitam !!

svanāma cordheragami mantram nyasya sādhaka sārthavat i

gana nā lhāssamā kāryā - namamantrā Ksarairiha II

sādhakainena yatsādhyami varnasyā gananā bhavet i

siddha sādhya - susiddhāri - Kramāt savishyā tadantikā u

siddhassiddhyartha - Sandeho hyudāsīno dvidīga kaki

susiddhah Shaladah kībram - arīn- nāsakarothavet i

Fii The brest epter should inscribe all the letters excluding those which belong to the groups kunda and kinda in a particular design cie suaslika mandala). Based on the aspirants name, the first letter or total syllables of mantra, nad aspirants characteristics are in the sighficant

aim of that particular mantra, the preceptor should

Page 405

decide whether the mantra suits the disciple or not. Based on namaksaras and mantraksaras, The he should decide know the presiding deity of of the mantra - Selection of particular mantra s based on the first syllable og säd haka's name. Thorough the proper selection of mantra, the desired end cale sand be accomplished within a short period). Mantras to have been grouped into four, as siddha, swathya . susiddha and are siddha is of the native of uncertainty : säddhya in g) the nature v indifference; susiddha is cabable g bringing about the desired purpose very quickly; ari is capable of causing the desc! destruction of enemies.

-------------------------....

379

29-32

susiddhena yatnena siddhissyādanti kena tui :

With the help of a well-accomplished effort, one should attain success; otherwise, how can it be achieved?

na hi siddhir na nāšassyādudāsīno bhrevet - Khaga !

Indeed, neither success nor destruction comes to one who is indifferent, O Khaga!

alha yatrena siddhissyāt- bindito syani samo lhavet

One should exert effort to attain success; otherwise, one will be bound and become inert.

arithissiddhitassiddho dirtiyo va na sobhaneh

The accomplishment of one's enemy is not auspicious, nor is the second (alternative) beneficial.

arinyalkoditastatia säddhyate gatnataśśubham i

When the enemy is enraged, then success is attained through the nature of the outcome, which is auspicious.

Page 406

evami jñátvá bhalam vācyam mantra- talteānyatarthatah

Knowing thus, the bhalam should be pronounced according to the mantra, not otherwise.

bhalavabhāsakam keibram vidhinas nena sobhitam !

The bhalavabhāsakam keibram is adorned by the vidhinas.

bhalapsurdesiko vas bi samaył kuhakos lha vā of

citi srimat-Kiranakhye mahā tantre Kriyabade

In the revered Kiranakhyamaha tantra, in the Kriyabade

amiśalaksanavidhirāstādásāh bátálah ,

the amiśalaksanavidhirāstādásāh bátálah is stated.

: 11 Kriyā pādasamābtaku

If the first syllable is susiddhaksara and the last one is siddhā rsara, it to be undeistood that the mantra is neilhan for aicomplishment nos for destruction ( so in the case.

If the first syllable is susiddhaksara and the last one is siddhā rsara, it is to be understood that the mantra is for accomplishment, not for destruction (so in the case).

the activity of japa takes a long time to yield the fruit)

The activity of japa takes a long time to yield the fruit.

Therefore the preceptor should with all efforts, analyse the nature of mantra and sadhaka. Based on and these considerations, the group of sama is to be formed for the purpose of accomplishment.

Therefore, the preceptor should, with all efforts, analyze the nature of the mantra and sadhaka. Based on these considerations, the group of sama is to be formed for the purpose of accomplishment.

The combination of siddhākşaras and the letters belonging to the group of ari is an effecte deemed to be efficacious.

The combination of siddhākşaras and the letters belonging to the group of ari is deemed to be efficacious.

The combination og sattelite sädhyaksaras and ari ū not desirable.

The combination of sattelite sädhyaksaras and ari is not desirable.

The letters belonging to the group of ari .

The letters belonging to the group of ari.

380

should be combined with the letters belonging to a ther groups so as to bring about auspicious results.

Should be combined with the letters belonging to other groups so as to bring about auspicious results.

Knowing the pupose, presiding deity, the significant

Knowing the purpose, presiding deity, the significant

Page 407

me and true meanings of the mantra in this manna

the brecebter av Samayi or putra ka who is desirous of

achieving good results can achieve the intended

accomplishment csiddhes within a short period.

. ( This in the chapter on the characteristics of

amsas like brahma etc, the eighteenth of the

Kriyapada of the Kīranāgama a mahātantra )

Here ends the Kriya pāda.

381 3430

ATHA CARYĀPADADH

Now begins the chapter on Carya Pada

SAMAYĀCĀRA VIDHI - PATALAH

The chapter on the rules of Samayācāra

Gaudah .

samaył- puitrayor deva Kāvyllistu dine dine i

etatsauvam samācaksua caryāme nodita purā ir

Garuda

O Lord, what is the course of conduct to be observed

daily by samaył and putraka ? Nothing was told about

These observances hitherto in carya section. Kindly explain to

me all the customary. Obrewances pertaining to them.

. .... nestes

samaył - an. aspirant endowed with Samaya-dissa

and who is entitled to do japa and other sevices:

Page 408

putraka - an aspirant favoured with visesa-dīrse.

and who is entitled to do japa and linga-puja.

1 . urtti - certain specific observances and conducts.

to be observed by those ipd) initiales without any incontinence'.

To be referred and compared

The Suprabhedāgama - Carya-bōda - Ch. V
The Suprabhedāgama - Carya-bōda - Ch. V

ji the Mygendrāgama - Caryā- pōda -. ch. I.

382

2-3.

Bhagavan

prātarulhāya gantaryani vijanami salilāsayam i

Having got up early in the morning one should resort to a secluded place where water is available.

Kuryādāvasyakan tatia Kylvā brāhye pavitrakam v

There he should do all the necessary duties to be done in the morning tommegelting purified externally.

Sīros vakūnthanām Kītua dīva kūryadūdan mūkhan i

Covering his

dakṣiṇā bhimurcho mātrau na kṣetre na catuspalkē

The Lord said -

Having got up early in the morning one should resort to

a secluded place where water is available. There he

he should do all the necessary duties to be done in the

morning tommegelting purified externally. Covering his

Page 409

Frauen wilt viktareya shoulder-cloth Cuttariya) he should evacuate his lowels, being north-faced during the day time and south-faced during the right time. Voiding of exciements should not be done in sacred places or in cross-ways.

na mārge ca smaśāne ca na jale givimūrdhani ! vistā loke na kartayastathā īkāśa nūrī ieṣanam

He should not emit excrements neither in a balf-way, nor near the burial ground, nor in the water, nor on the summit of a mountain. While riding, he should not look at the excreta and, likewise, at the sky.

.......003***

383

5-gā.

samyagāvasya kari kartvā Kāślhemonmyjya tadgutam ! lostakenā lhavā myjyān-nanyenopamojedgudam tataśśaucam prakartiyan mydā ss malaka mātra yā i ekā linge gude pañcai kāntara moltikā" Kevalāstathayo yojyās-tattoiva karayorduyayoh bañca pañca sinascaikā dātawya lepasuddhaye !!

Page 410

etacchaucam grhastānāra dvigunani brahmacālināmi

higunani te vanasthānāṁ yatīnām ca calūngunam 11

saucami kntrā tato mobbhis- triftirjanghām visodhayet,

Having finished his morning duties properly, he should

cleanse his anus with a stick or with of clod cor

with a piece of botsh erd). Cleansing of anus should not be

done with other substances than the stick or potsh erd.

After this first cleaning, purification from the defilement

caused by vriding excretas should be done for that, one

should use clay, its quantely being equal to life size of an

amalaka buit clean the penis once and five times the

anus, five times and in beliveen the process, clean the left hand

once. Then wash the left hand ten times and wash

both the hands once: To efface the besmeared clay .

wash The hands and anus once more.

504

384

Gelibates

This kind of purification is to be done one time

house-holders

by the titelles; purification û to done turice lay the 13

house hotter t gratiostas); it is to be done thrice by The

Page 411

anchorites c vānaprasthas); and the ascetics (.yatis

should do the purificatory process four times. Having

thus purified, one should cleanse his logs from

ankle to knee) three times with clay.

Shanks

danta kāsiṇam tato vaksye. tiapāmärgamayań śjum u

Kārañjārjuna-jāmbūkaik - Karsanīyam taporthanaihi

blaxṣodumbara- punnāga - Kakulhami kehadirāmajam u

badarī- nimba-kathārami vānaprashadabhistrilhichi.

Then I tell you about the twigs to be used as looth-brus

commonly, a tall well-suited one is apāmārga : Ascetics

should to show and use the twigs got from Ka the trees

like karanja arjuna and jāmbu; persons belonging to other

I tree stages, namely vanaprasita, grahastha and brahmacari,

should use the turgs got from plansa, udumbara,

punnaga , kakulha Khazdira, ama, badan, a nimba and kalhä

Kirana Agama, Primary Edition

Translated by Dr. Sabharathnam S. Pattusamy

part 3

Page 412

Kipi 7 +6 AM

(Cont.)

CARYAPADA -

-..

......

...........

385

IIb-14

385

Kytvá shānani yalha broktin kaupīnam barivartayet II

Then, having finished the morning ablutions as prescribed earlier, one should wear a strip of cloth.

deādasānguila vistērnani dairghyam tadduikaran Shavet i

C kaupina) over te brivities. Kaupina is to be

astasūtakstā najjuratka vā sodasátmi kā

gokesakūsasakta dhā balbājas smāntakas lhāva i

astangulā s dhikā kāryā svanitambapramanatak.

ekārgula banināhā kāryā granthi vivarjitā i

kxtorá grantiñ Katistham tie kaubinam trayamisá lambitam »

Then, having finished the morning ablutions as prescribed earlier, one should wear a strip of cloth.

C kaupina) over te brivities. Kaupina is to be

Page 413

tiwelve angular in breadth and two hastas in length

The cord to be girt round the hips ( for the purpose of wearing kaupina) a should have been made of eight or sixteen strings : Gr, it can be made of cow-hair, darbha and grasses like balkaja and asmantaka.

The katisita is to be noto eight angulas more than the circumference of the hip and loins.. Its thickness should be about one arigula.

It should be prepared so as to be without any knot.

Beginding the cord around the hit it one should knot it exactly on the hip.

The strip of cloth should be worn three part of it being pendenti through the cord

386

. 15-16

Kartawyani suklavastram vā kāṣāyañ vā bhaveddīdham i

One should wear a white cloth or a brown cloth, which is not too bright

Sandhyāni kṣtuā punardhyāyet - bus bahasto gehari gurohu

During the sandhyā (twilight) periods, one should perform the punardhyā (repeated meditation)

vidhivannamya tam paścát - bathedua synuyadapi I .

One should bow down and perform the prescribed rituals

sivaśastramalhānya” vā śāmányan sesuarań ca yati

The yogi should follow the śivaśastra (Śiva's teachings) or other śāstras (scriptures)

Page 414

Gre should wear, according to his stage, either a pure white garment or reddish lin cloth in a fitting manner. After finishing his sandhya woshib, astel he should meditate for some time. Then taking flowers in his hands he should go to his preceptors house. There, having brostrated before the breceptor as erysined in the scriptures he should study or listen to the Sivagamas or other common scriptures dealing with the nature of Lord Sien

387

17-19

yogabīlṇam guroh kāryan dainghyam satt triñsadrigulami caturangula visternas patravalli-vicitritam u hastamātohayadarikan kyturā- tadgalakonayohi sanithathayakstātobali Prahye badmathayāltalam."

The preceptor's yogapitha should be thirty-six angulas in length and four angulas in breadth. It should have been decorated with variegated figures of leaves

gūruṇā vā guroh Kāryán catvārimisad- kadangulami yogabītham yathā pūrvan tat- ṣadangulavishtami

Both

She breceptors yogapitha c bedestal) should be thirty-sik angulas in length and fou angulas in bread.th. It should have been decorated with variegated figures of leaves

Page 415

and creepers on the both sides of the pedestal, for about a length of hasta, I should have been marked with proper symbols and likewise its corners also should have been beautifully engraved. The outer surface of the pedestal should have been majestically adorned with the figures of the the counch-shell and lotuses or the yogabilha of the preceptor can be made as having of greater size also, its length being forty-four angulas and breadth being six angulas. Even in such construction, the bedestal should be decorated as prescribed before

20M Mac Im

-----.

…………….

389

whenever doubt arises, he should naise it with all 389 perseverence : Obstruction in the form of doubt during the course of the preceptors instructions is nie net not prohibited. But it should be exposed only on obtaining the permission of the preceptor. At the end of in as After

Page 416

finishing the study the disciple, relaxing himself for a while, should salute his preceptor and supplicate to him begging his forgiveness.

24-25

ūlthayoktami ca sañcintya madhyāhna samayottaram i.

After the food time., Tarten Leaving the preceptorí house, after the noon-time. The disciple should ruminate on those instructions bet forth by the preceptor ; depending on his mental vigow, he can listen to, or sonder over .or

svasaktyā synuyāduās bi cintayakturā baltiettadā !

jñātia- twitthamasau prājñāt - prajñamekami guheteudhihi

study the scriptural injunctions and truths . An intelligent disciple can acquires one part of the knowledge of the preceptor . by knowing the procedure of scriptural studies and abiding by those rules. The disciple should do

trtiya savanam kstusē namasiyla guum sivam i

the sandhya-ursship for the third time in during the evening) he should worship his precepter and Lord Siva. 390

390

the

and

sandhya-ursship for the third time in during the evening)

he should worship his precepter and Lord Siva. 390

26- 30

Page 417

gurusvabat- yāgagshe suddhe vāsnyatia krūtale.

The preceptor should sleep in the yāgaqrha or in some other auspicious place.

jatānāṁ vestanami Kayani siro mundam na vestayet »

The preceptor so can wear the braided hair forming a coil on the top of his head. Those who are with shaven head should not wear the malted hair.

nākasbhuta talhā. kāryā katakākhyā s travā sulhaile

janakākhyāssuurttássyuiṣ kartaujāšca jaṭāásulfātu

There are various patterns in braiding the locks of hair cjata) which are beneficient and auspicious.

viṣāmanāma bhogāṅgā nā - pañcādi - sāṅithyāya !

yathecchā Kanakākhyādyāḥ kantawyāssashacoditāku

vanna taltva Kalājñāna - badasthānādi - the datahi

ksetrami suvartitani xxtvă tatsaptim mūrdhagena lui

ya tha s nayopaghātā,syāt- talha s tyartha jatāstviha i

upaghātā bhavetsthanani tena raksāprayatratāḥ

PON

The preceptor should sleep in the yāgaqrha or in some other auspicious place. (Now I adding the myself in to explain about the wearing of matted-hair). The preseptor so can wear the braided hair forming a coil on the top of his head. Those who are with shaven head should not wear the malted hair. There are various . patterns in braiding the locks of hair cjata) which are beneficient and auspicious. Nākasbhuta, Katara, janaka , C Eit nos of circular forn) - these are the varieties og gatas. di partilioning

Page 418

are

some more

ever

These kinds jaḷas are formed by parting the 391

These kinds of jaḷas are formed by parting the 391

locks of hair into fifteen as thirteen, eleven, nine o five

locks of hair into fifteen, such as thirteen, eleven, nine, or five

parts. There are somether kinds of jata known as kanaka , etc

parts. There are other kinds of jata known as kanaka, etc

which may be formed according to one's desire but .

which may be formed according to one's desire

in a manner set forth in the scriptures. The locks of hair

may be divided into fifty or thirty-six or thirty-eight or

may be divided into fifty, or thirty-six, or thirty-eight, or

twenty-eight as eighty-one or fourteen parts according to

twenty-eight, or eighty-one, or fourteen parts, according to

one's own convenience. Staying in a sacred blace:

one's own convenience. Staying in a sacred place:

one should were jata by yoking the locks of hair with .

one should wear jata by yoking the locks of hair

. It is enjoined in this scripture that

It is enjoined in this scripture that

one another is of a person who wears jāṭa, by some way or

other incolate the rules and get debased because of bad

other, violates the rules and gets debased because of bad

conducts etc, then the auspicious jāḷa will to become

conducts, etc., then the auspicious jāḷa will become

bereft of its divinity and serenity. Even the sacred place

where he stays becomes defiled. Therefore he should

where he stays becomes defiled. Therefore, he should

by all means, be protective of its serenity

31 - 35

Page 419

prātassargs kya gantaryan Shasma kaupina dandakam 1

Early in the morning, one should come out of his residence, having taken with him bhasma cuibhūti, kaupina and danda .

Shasmādhārāḥ prakartaujā ddha-myd-ghatikassulfāk

Proper caskets should be made for the purpose of placing bhasma. They can be made of clay.

tasyābyāyamatah Kānyás- sūkah ksetrangulocchrayāki

A small earthen casket should be made so as to be strong and shining.

Caturarigala vistèrnanne madhye tatsangraham bhavet v

The casket may be 14 long with fourteen angulas in length, fourteen angula in height and four angular in breadth.

Dīvas

Kuryadalābukam vābi şodaśardhangulāri pari 1 392

A small pedestal c support is to be attached at its centre.

suuttaa nālikerāgrami. tatkāryani caturangalam

Gr, le bhasma- sambuta may made even with alābuki

daśangula barināhani yavakam vā tathā lhavet i

taltra guvā sadā Kāryā paritascaturangular

kanisthi kā parīnā has - tatlandho dvādaśārgulami

jātarūpamuxhami slistami khyāto Chasmāśrayo mayā u

Page 420

its height being equal to eight angulas. Its top-most surface must be so in a well-formed circular shape comparable to the tip of a cocoa-nut fruit. This top surface should be in four angulas in height.

Its thickness may be equal to the ten angular and or ten yavakas. Get Its neck-part should be made.

373

around the casket, it's height being four angulas. 393 In order to avoid breakages, a strip should be fitted around the top, it's thickness being equal to that of a little finger. Its upper surface, with an extent of twelose angulas should be formed elegantly and temaginas de compaginated to the casket : Thus.com accountry the construction of Shasma- sambuta was vividly explained to you.

36 - 38@ .

na deva sannidhau marge sivágni-guru sannidhau 1

Not in the presence of gods, not in the path, not in the presence of fire, not in the presence of guru

uddhūlanam brakartawyam nacasuddhe mehătale u

The uddhūlana should be performed, not on an impure surface

uddhūlyaivami gihani gacchechravanādhyayanākulah

Having performed uddhūlana, one should go, not being distracted by listening or studying

sytua sdhityalhavā baścāta bhojanārtham tapasvinā

For a tapasvin, having eaten, one should not be idle or lazy

thinza tanani brakartoyam tadguroryadi sammatan

This is considered appropriate by the guru

Page 421

neilha

Besmearing of thasma should not be done in the vicinity of Lord Siva Cie. Sivalinga), nor in a balh-way.

nor. in the vicinity of sacrificial fire and to preceptor

gt should not be done even in a desecrated place

Having besmeared himself with khasrna according to the prescribed nules, he should go to the preceptor's house

394

his mind deebly engrossed in Sravana and adhyayana?

Having listened to resident necited the holy scriptures,

on the permission of his brecepten

he should proceed to wander for alms to be ulilised as food for the ascetics -

38(6) - 41

anadhyayesue sanesu nityakarmādhiko Shavet i

evani dine dine ōttistadeyakhyātam mayā tāva l

आशिरलोकzalāciklb va ōralcalālab p a p

guribre kşanayuktena dhanārjanārato Shavet i

evani Kalalíayakhyātasa-strastaddvayorapi |

sashamicchati va srotum pujáhino yatha bhavet i

tato vagisvarīmisture lona sastāvadharanam ,

Citi sumat- Kinanakhye mahatante canyabāde

Page 422

Samayacāra vidhih braltamah bakalah )

During the days which are unfit for the study of holy Scriptūres, the daily duties become supererogatory.

Thus the important facturences to be deler Yollowed daily

courses of conduct are explained to you by me. These are to be observed according to the directions of his breceptor and conve rting ngang with japa and arcana. On the direction of his

eengaging himself in earning wealth, he can 395

observe these conduced courses. Thus the rules regarding the customary observances to be followed by Samayt and putraca are declared to you as tet. These rules are applicable for all times

C bast, present and feeline ). and these are told to you

as explained in the Scriptures to be since samay† ex bubaka becomes is not in a position to do the

worship of sivalinga if he is very much intent on

hearing the instructions of the scriptures he should

worship Vagisvana. With the grace of vagisvan

he becomes fit for at the study of holy scriptures:

Page 423

Since

E this is the chapter on the rules of daily obsevances

the first of the canya-section of the Kīranāgama mahatanli

...

ATHA SARASVATĪ PUJĀ VIDHIH - 396

( Then the chapter on the worship of Lord Sarasvati)

Garudah.

vāgisvarī bijanana. deva coditam noditam turaya i

Vāgiśvarī bija-janana, the god prompted, not prompted, by Turaya I

tasyā dhyā nāmi peram mūdram manbasiddhim vadasia me

of Her, the meditation, the name, the supreme mudrā, the mantra-siddhi, tell me

Garuda - .

: G, Lord, the worship of Vagīšvarā ( Sarasvati )

was pointed out earlier ac but it was not elaborately

told by you. Now Kindly explain to me about

dhyāżna, mandala, mudra, and mantia pertaining to

le Goddess . Sarasvati

Page 424

Q-412)

Bhagavan -

The Lord said -

pújā vāgūsivan deun mandale vakta samijnake i

The worship of Vāgūsvari ( Saraswati , devi is to be performed in a particular design (motif) called vaklia

trikare. Rastamātājām madhyadesavinājila"

mandala . A seware should be drawn, each side being three hastas in length and its middle bortion being

kāryān dvāradvayarābdhan Karnāpasankitam būram i

neplendent with lotus- design e usually, eight-betalled lotus).

ostiam ratnena najasā Kantaryani caranau talkā vī

The two entrances c dvaras of the square C one, bei in the south and another in the north) should be mat designed

surlari badmamukham tadvadlhāye satianajoyutam1

and two diagonals are to be drawn.

397

in such a way as to appear like beautiful ears. The lips-design should be formed with bester gem - powder and

likewise two feet with the same substance. The lates-face

Page 425

of the Goddess is to be formed in white colon. All other space should be coloured with red white and red powder

A picture of the mandala

4b-6

krtici baścānnyaset- piṭtami. prāsādena sabindunā Il hamisanti namaskstir mūstin śrūmundhvalo yajet ,

Having drawn the particular mandala in this manner The aspirant should contemplate bitha saxti Cāahārasarti)

āramsāntyavisargani ca pañcāngan syat-sabindukañ

at the centre of the mandala accompanied with mulamantra adorned with bindu. Then contemplate on the figure of Vāgisvari

sadakṣarena kartavyā yaturiyā ss vāhanādikā i

and transmit the power on the bitah accompanied with the hamsa mantras. Five angamanhas are the formed

vidiksvangāni samyujya diksvestram sanniyojayet i

beginning with the first long. svana and ending with visarga : All these mantras are in combination with linder. As regard to

398

the rituals, all the activities like invocation Cāvahana! are lo done with mulamantra formed of six syllables.

Page 426

four angamantras are to be ideated in the fou sub-quarters and the fifth one, namely astra-mantra is to be contemplated around all directions

are

gandhapuspādinās bhyarcya tato mudrāmi prek dausayet i dvau hastau samīhatan ixtira paraspara niyojilau argus thāvruchritau lagnau talha s ahah Kanyasīdvayam / kytraiveram prasstā hyevam mudreyam juālinā matā ir

men voor een com......................

...

399

dhyayeccatūrbhujamī suklam - aksasūtakaram sūlfam ī kustakabhya- hastānca varadām locanistribhik

Vagīśvarē should be meditated upon as of having four arms, while complexion, four beneficient hands each one holding akṣa-sūlia, suiblure, alhaya mudia and varada mudra and as of having three eyes

10-1 Quca)

Page 427

juhuyāt- bāzasami sājyan gulakhandayutāmstilāni

As regard to homakriya , lte aspirant should offer oblations

kyynān guggulemátram vā sahasran satameva vā v:

like pāyasa, ajya , blauc sesamum seeds mixed with pieces of molasses, each piese being as much as guggulu.

huterā chaikyam bunahkṣṭā labdhwās nejñām jabet punah i

This may be done thousand or hundred times. As explained before, at the end of homa krigen, the aspirant should do exikaranaThen, obtaining the graceful bermission of the devata cmentally, he should do japa, reciting the particular mantra twelve thousand times. On the completion

dvādaśaita sahasrāṇi samid bhirṇy bavyksajaih!

hūitra sāite varadā s vakyamī bujaya jāyate tadā i :

** como por uma em-***** ******* Huo".........

of japa cie completion of 12,000 japas) he should do the 400 homa using the faggots got from asvaltha tree. At the end of this homakriya, the deity becomes bleased enough to grant boons.

HQb - 16 %

sivāsya darśinelhāge salami yāpturi dine dine .

Page 428

būjāntes sya Shavenmedha dhyāyatoh pratyaham sada i

Udgirantom Sifabdaughami dhyāyet - atamamucham barām ir

pratyahani jalapānāderā satam Jāpłuā ghistam talhá i

navanītavacoyogo grahane sasisanjñake."

Shavedayam vidhim kuwan samiyuxta guruvadbhyasam i

vāgūsi. bujanam khyātam sawakāmarlhasādhanam v

máss khyayar Kascittarkiya jñātuā bhaktim punanyalñá i

yathecchati tathā siddhimuttamani Khecarādivām v

tadā biksātanān Kytvā japtavyā sādhakena tu i

Citi svīmat-Kiranā Khye mahālantie congābāde Sarasvati bijāvidhir

duityash pafalah,

Sadhaka who is entitled to do sivalinga puja

should do the japa og sādhyamantra pertaining to

Vāgisvarī, meditating care her and invoking on the

southorn bostade betal of padmāsana . Dhe recitalian may

be done hundred times. Because of his daily worship

401

performed in the prescribed manner, the aspirant becomes

endowed with supreme Knowledge. The sadhaka

con may even meditate on the deity as if it is

directly facing himself and bouring fountain out the streams of

auspicious words. He 8 may do japa hundred times

Page 429

daily, placing into touching the water or ghee face with lto ring finger Canāmika). con taxing. This enchanted vend

consecrated water or ghee the aspirant would be favoured with word-bower. During the time of lunar eclipse he

can do this process using the clarified butter The aspirant becomes exceedingly bowerful like the preceptor

by performing the ussship of vagišian following the nules enjoined here

Thus the worship of Vagīśvare which is efficacious in accomplishing the desired fruits is told to to you

Since this is a sacred vidya ethe, it should not to be ford to anyone only on ascertaing' ones intense devotion

and diligence it may be divulged to him. Through the worship of vagisicari in this manner one can

achieve the greatest accomplishments such as auial flight eta

After finishing the daily ussship, the Sadhaka should go round for alms and then should do japa.

Page 430

ATHA BIKSĀTANA- VIDHIH

Then, the chapter on the rules of about for alms

Garudah :

birṣātanań

ka tham va

tecaya deva sūcitari noditani mama i

kutīaṁ vā grahyam vā dandhaka - nibarhāna u

Garuda

Odood , ! Amihilator og har eto Andhākāsuna!

the CAs one of the ritualistic conductă of a celebrate the

acturity of going out for alms was hinted at earlier. But

it & was not explained to me rindly How and whence

should one receive alms? Kinly explain to me ...

Page 431

Bhagavān -

The Lord said:

bixsāpātian tadtās vasyami tānram vā ramsyalshajam i

the vessel meant for receiving alms' should inevitably

tadaṣtārgulagarthan syat duādasārgulamucchritam

have been made of copper or brass or any other metal,

Kydā braksālya toyena dandam grhyá ss tma sammitam i

its interior space should be about 8 angulas and it

sthaulyādangusttavadvetran daśaduādaśabarakamil

height by about 12 angles angulas. Having sprinkled

dandes stram thydayam pätie nyanya yāyācchivan grṇano

Cite consecrated water ) on it will come Indaya mantra, he

mahāstram vā ganam gaunin vagisíñ vā s mytāmi jabet ,

should take a case natan staff which should be

more or less equal to his own height and with a thickness

of one angula, having 10 or 12 Joints through its whole

length Bay Having done the nyasa of astra manha on the

staff and hydaya mantra on the vessel, he should set out

Page 432

for alms, reciting hymns on Lord Siva, the or let him recite the great astra mantra , or the mantras belongion. pertaining to Ganesvara, or Gaume, as vagišiari or Mrtyunjaya

5-7

404

caturvarnyamatealkiešām tiyaktua vaiñāntaran gshani talkāle na nemetriñcat - Kungät tek sthiva na kutsite pāttrat prabatitani bei bhaikşam Shugatan yadeivanjayeti sthātavyama naciram kālam nurttau na niegttanam in

Excluding the houses belonging to the lowest caste capart from the principal forn castes), one may eat alms from the people of four castes. When he ü setting out for alms, let him not salute any one let him not spit on seen the ground and then let him not do any contemplitle acts. Let him abandon Ite materials. (got as alma which have fallen deren from the vessel or those strewn over the ground. Let him not stand before a house for a

Kartaryań pratyahami tarkaya maunādlhixsātam varam Shramyābūtēne yattāvad lōiksā sāsmīnnegadyate nam

receive

Page 433

long time. On being called back, let him not turn and come back when he is on his wandering

G, Garuda! Gone should go about for alms on each day,

Olsewing strist silence. 87 is proclaimed in 1 to Scriptures that that which comes down to into the vessel

of its own accord without begging for, can be an accepted as almy.

8-12

hos

Kanalhiksā s thavá kāyā bahudaivasikā na vā tadā pākasswayani Kāryasshiya vā suddhayā yadi 11 fiksāmānīya tāmeva. sthābya sthōne site same i praxṣālya hastapādādi būwavaccā ss camijet punah w hydā samprokaya tam dadyā cchivaya gurave punah I bhojanam tu tatah kāryan tayaxṣarenālhimanhitam u tenāmrtami. Pravatyasū tadbhuktvā miyujjīdlhavet i maunamāsthaya Phortavyan nacālyanlāvirodhakrt u vidhānena jahedyastie devan myłyuharam baram , sawasanigavinirmuktak baramāyuravapnuyāt . citi stimat- Kinanarchye mahatantie canyā pāde thiksātana vidhis-htcyah bałalah )

gj nut in these manner, one can undertake

Page 434

what is known as kana bhiksa

Nothing can be accepted from bahudavasika.

The alms can be curred by himself or loy women who have been initialed

or consecrated Having collected alms and plaing it

on a pure and even ground r and having purified

his hands and legs, he should do á camană in a manner as explained before.

Sprinkling over the alms with hṛdaya mantra, he should offer it to the Lord

406

and then to the preceptor.

Then consecrating it with mityunjaya mantra , let him to make away

certo the alims.

Be ngth the consecration with done wilt

the mantra og milyunjaya, the food becomes en

possessed of the quality g nectar.

By consuming the himself out

consecrated meal he emerger it as a conqueror of the

God of death.

Without entertaining any ill-feeling like enmity, angedel etc., and observing shüct silence,

the should take the meals.

He who does the incantation of mantra bertaining to Lord Mrtyunjaya , according to lo

Scriplural injunctions ; he gelting himself disentangled

Page 435

from all kinds og hindianes and feltering factors attains everlasting longevity.

. ( This is the cohapeter on the procedure of going about for alms, the third of the caryāpāda of the Kinanagaima mahātantia)

-- > vazut ..., como consen......

....

407

uot

ATHA MRT YUÑJAYA - PUJĀ VIDHIṆ

Cohen, the rules on the worship of Lord

B . mityunjaya .

Garudah

mityunjayāstraye deva sūcito nodito mama i

tasya mudrāmi punāṅ dhyānam homamantādika" vada

Ganda -

Oi Land, the worship of Lord Myliu ñjaya vas indicated earlier. But it has not been elaborately ford to me.

Kindly explain to me about the mudra, mandala,

dhyāna, homa , mantra etc. pertaining to Lord

Page 436

Mityunjaya .

yoo

408

2-4

Bhagavan-

devo yo milyujit pūjyo mantape kalasa heraye

usetian Konāsiitam sūtram kṣtirā tatpūvato nayet n

tadantaran trilhāgam syat- tadbiramo fhāgalo Chavet i

paścimāsyam tadā kāryan sawam tacchuelavaiṇa kam ir

pitkābjami Kārya siddisyan - mūrtiro janghayā Iñavet i

madhye nivesayet- kūtaṃ tyaksarānta - japaugadham ."

The Lord said:

1 . Lord Milyunjaya is to be worshipped is a mandala"

known as kalasa for the construction g such a mandala,

first one should make the four-soaked cord to fall

doen diagonally and draw a square enclosure

Then taking the three-fourth of the card and restring it

he should constrect a circular figure inside the square.

An entrance is to be marked along the western line of

the square. The where area of the square is to be

cloured with white powder. - for the benpose of accomplishing

The desired end, a pedestal is to be entered in

Page 437

the form of letus. The Lord is to be conceived of as having a definitie figure. Exactly at its are the centre of mandala, he should do the nyasa of kutaksara associated with the three - Syllabled mantra . This particular man is to be recited as japa and for the preparation of herbal medici

*A fragia

Markod

.....

407

40g

5-7a

anganām brokmanām so s nte vauṣadantari niyojayet vidi kṣvangāni samyujya diksvastram yojayet punak Kunjajjabam sahasran tie homastadualhovediha i gehuyāt- kṣiradūrājyani madhuyuktam punainavam ! bayasām kṣira vyksasya samit frādesa,sanimita i

.. ohe last syllables of brahma mantras and ariga mantras are to be combined with 'vauṣat, four anigas are to be worshipped in the intermediate directions and astra is to be worshipped around all the directions Japa and homas are to be done 1000 times for making oblations, milk, durva,

Page 438

ghee, fresh honey, payasa etc are to be used.

for the purpose of homan, faggots should have been

got from the glomerous trees like nyagrodha,

udumlara, asvalta, madhūka etc, their long to

being equal to brādesa.

….

…

…......

…

783-8

. 410

dhyānam் tasya sitam kāyan sitaspaisam calurbhujam 11

Meditation on Him is described with a white body, four-armed.

Kabālasūlavaradan sicyamānam sudhālavaihe

With a staff in one hand, granting boons with another, and adorned with pure, divine garments.

Karbūra ksodadigdhānigan sitapus par sitāmbaram 11

With a complexion like karbūra, surrounded by white flowers, and wearing white clothes.

for Gre should meditate on Lord. Mityunjaya

asf having white complexion , en derved with coolness ,

four arms holding stull, trident, gesture of boom-giving

and of protection Small.crubs y necta Scaltered over

Page 439

his divine body, his limbs smeared with the powder of

( credes camphor ; adorned with white flower and

apparelled itte ailh white garment.

411

441

9-10

dhyāyedevan haraṁ suddhann mudrāṁ tasya bradarsayet i

Having meditated upon the Lord who shines forth in all purity the aspirant should gesticulate the mudra pertaining to him.

brama hasła dale yojya daxsinasya karasya tuen

Placing the right palm on the left balm and elenching the fist;

musti kandhanagandañca tarstva kalašāxsti

the fingers are to be stretched out so as to present a form of Kalasa.

Kalašākhyeeyamā khyātā tatsaikāstāšatami brauert in

This mudcha is known as Kalasa mudra.

Having meditated upon the Lord who shines forth in all purity the aspirant should gesticulate the mudra pertaining to him. placing the right palm on the left balm and elenching the fist; the fingers are to be stretched out so as to present a form of Kalasa.

This mudcha is known as Kalasa mudra. Then libations are to be offered los times.

A Diagram

HIR-

11-19

412

pūraṇcan milyuhara dhyālva yojayet-pratyaham naraḥ!

One should meditate and unite with the Supreme Reality every day.

Page 440

ārogyam bustimaiscaryam uyddhistasyā ss yuso lhavet ausadham yāgabúrvanī vā kxtua tatsyadrasāyanam i · battenmetyuñjayam śáshram - anadhyāya vivarjanāt i evan tarkaya samākhyāto molyuroga haro harak "

Cili suimāt-Kiranaxhye mehatantre cāya pāde milyunjayabūjāvidhiscaturtah batalah )

Then contemplating on Mityunjaya , kürna huli is to be offered . Thus the worship of the Lord should be repeated daily. He who does the worship of Lord Molyunjaya is blessed with healthy life prosperity, growth of wealth longerity etc. Preceded by this kind of yāga (urship) the aspirant should prepare a special kind of elixir c herbal medicament ) et using medicinal herbs. Besides thes dosily he should study the Scriptures with in which the prowess and power of Lord Motyunjayane are enshrined and expounded, leaving those inauspicious days. G. Ganda!

the uroship of Lord Mityunjaya has thus been explained to you.

ream

Corü is the chapter on the worship g Lord Milyenjaya , lo fifth of the cargāpāda of the Kīranagama Mahatantra )

Page 441

ATHA ANA DHYAYA VIDHIH

Then the chapter on the intermission of the study of holy Seti Scriptures

Garudah

anadhyāyastrayā deva sūcito nodito mama

Kesuvā sdhyayanań, kāyam Kesuvās hassa nesyata u

Ganeda

. 6, Lord, you inauspicious days in which the study of scriptures should not be undertaken were indicated earlier: Best they have not been brendienadim detailed irividly. In which days the study of the holy scriptures should be undertaken ? And in which days the study of the scriptures is prohibited ?

Bhagavan -

būrnā riktās tamā būtā caturthi biatipacca ya 1

ti thiṣvetāsu kastarye Sravanādhyayane na kiu

Page 442

vyatipāte ca sarikrāntau tisṛ̣uabyastakāsu cal

Full-moon days, the 9th and the 14th days og lunar

sandhyāsvasani ninghose vahnerdā he disāmabi v.

fort rights, the 8th day of the first . lunai fortnight and

akamāt- tāpase siddhe mylê mahati nājani

likenise the 4th day and the first day of the lunar fortnights

tarakolka nipate ca dhumakeloh pradarśane !

these days not fit for the study of holly Scriptures.

Likewise. Ite vyatipāta yoga, Sariknānti, ite 718, 815

and the g in days of the second lunar fort night

.c kāṇa parsa) . The time during which morning, noon

and evening baryers are done C Sandhya), the time

during which loud noise of thunder occurs, during the

lume og fire accident in some direction, when an

ascetic altains the final beatitude and when the

uīther g a country dies , when a star or meteor falls down

bus and when a cornet C dhūmeretu) is seen in the sky

the study of holy Scriptures is to be airided.
the study of holy Scriptures is to be airided.

Hi u

Page 443

nihāres ticale vayau tathās kāla bravarzane i

on the day of occurrence of heavy fog or of tremulous whirlings of forcible wind, die untimely occurrence of heavy down pour g rain. Whenever a lizard, of chameleon op bandicist, frog , cat and such # other Beign creatures inhude between the preceptor and discible

Kykalāsākhu manduka mārjāre cantare este v

the study of the holy scriptures is to be avoided.

anadhyāyo thavetsarve triratane dānabūjane !

During the time of lunar and solar eclipses, and during the time of & great festivals like caitiotsava etc

candrārkagrahaṇe taderat - talkā caitrotsave khaga il during

the study of the Scriptures is to avoided for three day continuous days engaging himself in offering gifts and berforming worship mardane .

Page 444

anyes bi khanikāh prortāstacchinusina samāhitaki

There are other circumstances occurring as momentary

tapasvijana sammarde gogajāśva bratangente

intermission for the study of the Scriptures . G. Garuda ! now

mata tīryadhuanau yudhe Samibe striprarodane i

listen to these momentary interruptions, with consentrated mind

diste nape talhā ktūre kōrukāṇāñca darsane i

When the ascetics assemble together in a place when

sūdūrāgate mitre diste snyasmīṁsca brandhāve i

an elephant or a horse dies when the drums blare

kfanikākhye vidhanyahuk kāyā uttantarāntalah !

forth for the sake of a dead person, when the humpets

anadhyāyo fravet pañcanatram būta prarohanam i

sound aloud on accent of war, when we crying noise of a

anadhyāyos Khilo viñeyascodyassvārthancanādithihu

woman is heard in the near surrounding blace, when one

Citi sumat Kiranaishye mahatantia caryāpāde

happens to have a vision of a king as a cruel person or other

anadhyāyavidhiḥ bañcameh batalah )

bersons like artisans etc , when a friends or

some other close relatives anive home from distant

Page 445

country or place and during similar occasions ,

the study of the scriptures is to be postponed

for a short period. During the time of

purificatory festival C pavitratsawa) one should

auvid the study for five continuous days.

on all these days which are unfit for the study of

the Scriptures , one should diligently engage, himself

in divinical activities like anmārlta pūjà etc.

(This is the chapter on the intermission of the H study of

the scriptures, the fifth of the cargā pāda of the

Kiranāgama mahatantra).

418

This festival is to be done according to the

scriptural injunctions and agreeably to the patron's

desire. All the aculies concerned with this festival

are to be dispensed with by the con qualified preceptor

endowed with auspicious etiquette.

coher ūlte chapter on the investiture g Sacred thread

the sixth of the cargā pāda g ito kinanāgama mehatantra)

This page should be placed after

426

Page 446

ATHA PAVITRĀ ROHANA VIDHIH

Then the chapter on the investiture of Sacred Thread

VA Garuḍah.

bavitrārohanam dera súcitan noditan mama. kimartham vā Kaeltami Kāryam kadā vā vada sarikara 11 Garuda -

O Lord, investiline of garland made of threads for to sake of purification was indicated earlier. But it has not been explained with details. For what purpose and in which manner and under what circumstances the settled threat to garlas a sacred heads are offered to the dellies ? Kindy explain to me about love matters are

HBO 2-4(a)

Page 447

catrāro vārṣikā māāsā Shaveyarniyamāt- Khaga !

niyamobakriya ngaturāt- Karyam - doso s nyatha bhavet til

mārgalopo Chevennā lha lopasyāpi bibenya ham i

lobakantā tuamevesa tattā kuru gatainasam u

evam vijnapya devese Kāryamarobanām benak

daily

The Lord said -

the festival of semification-crews in four ways --

yearly, monthly, Obligatorily and as a part of daily worships

There arise defecto and violations in the activities

concerned with a temple. These aberrations took place

primarily in four ways - defects in yearly functions,

defects in monthly functions, daily defects in ..

obligatory functions and detecting ting defects in the functions

and in the functions that are add allied to the main

functions. So many defecto take place in other ways also.

As an expiatory rite for these aberrations, the

purificatory function lakes place. " G. Jord, violation of

the estallished rules han somehow, taken blace. Because

of this transgression e fear very much .(since you are

the internal Absolute Rulers, violation has been commilted

by me as directed by you. In the same way, may I be kindly

Page 448

tile directed by you to do lties konstantial purifacatory feslival

in order to make the sacred place bereft of evil consequences

arising out of violations. This supplicating to the Lord, the

preceptor should garland the icons with the sacred thread.

17*****

46-6

421

āsādhe srávane vās bi yahá sambhavato Shavet il

When it is produced in the month of Asadha or Sravana, it is said to be Shavet il

Āuka ba da ca sakkangam tiegodaÃMama bi vā.

Or it is considered as such if it occurs on certain specific days

būjām krtovā talheśasya sivamā mantıya taddine u

On the day when the mantra of Talheśa is auspiciously performed with the seed mantra

prātasatuan būjayamīśa sannidhibhava sarkara i

At the time of sunrise, the Lord is worshipped with the bija mantra, and the presence of Sarkara is invoked

Page 449

evamāmantya tatprātah Kuryāltasya favitrakam u

After saying this, he should perform the favitrakam in the morning.

The proper time for paritrotsava is either the .
The proper time for paritrotsava is either the .

montti o asādha or érāvana or other suitable month

which is to be decided according to the circumstance. Con the

The day or the 13th day of bright lunar fortnight, having

completed the daily ocent. Worship of the Lord, the preceptor

shoud invoke and appeal to the Lord : " 6. Good ) Sankara

Now e proceed ( with your grace) to worship you in the

early morning : Kindly bless us with your face divine presence."

Thus supplicating to the Lord, the preseptor should

offer the sacred threads to the Lord. on that morning

422

7-9

pūtam. tatra purā grāhyani Kytam tadderjakanyayā i

álhattadyathā lābham gshitvā tatprakalbayet i

trisūtham yatsakytierta tigunani triguríkstam i

tena sutiena sandhāja tasya jñātvá brakalpayet i

ārabhya dasá tān sūtrān dasahāni kramena ter

Kramājjyestrādi linganām navanāmabi tadbhavet u

He should take the sacred threads sa spunnen by the

vingins belonging to the caste of deija C initiated beobble).

Page 450

of this kind of paintra is not available , he should take the available thread and make it fit for investiture by consecratory activity like proksana etc. Paistra is to be krepared by luisting the three threach into one con cord and Knitting livee such cords into one. Bavitia. garland is to be made in this way , knowing the nature of icons and the varieties of pacitias. To begin with the preceptor should take lo paurtia - cords and making to knots in each paritra , he should offer them to Sivalingas which are of nine kinds like jyeṣṭṭalinga etc.

rii 423 10-1200)

yāvattatsūtha saplissyāt- Shavedgranthiganas tathā sodaśānigulakań kāyam lingadainghyamalhās bi va il aśṅgulām tadardhām vā yaltālālham vīkalpāyet · śothanārlham lāmbanami Kāryań yaltā sotho talhá thavet ir golocanākṣṭássará granthayo dhātusothitahi

The number of knots should be as many as the number of Ithreads which constitute the paintia . The length of pairtra may be 16 angulas or it may be equal to the height of Sivalinga (which is to be garlanded); if riet, ita length

Page 451

may be 8 angulas a 4 angulas. He can make the pauita even according to the materials available. The bautras should be offered and made to hang down so as to enliven and heighten to splendid and beautiful appearance of the idol. Paritras are to be smeared with govorana C yellow orbiment) and all the knott should have been anointed with ned-colour mineral cahātu like sindhura etc.

may be 8 angulas or 4 angulas. He can make the pauita even according to the materials available. The bautras should be offered and made to hang down so as to enliven and heighten to splendid and beautiful appearance of the idol. Paritras are to be smeared with govorana (yellow orbiment) and all the knot should have been anointed with red-colour mineral cahātu like sindhura etc.

me memes ----.

12067-14

424

garlhaghasthito devo gandhadhūbasragadilhiḷḵū

The deity should be installed in the garbha-gṛha with gandha, dhūpa, etc.

bansyairnānāvidhaizsnigdhaiḥ būjyo mūla phalādilhihi

and worshipped with various kinds of banners, snigdha (oil-based offerings), mūla (roots), phala (fruits), etc.

mrdlhasmadantakastañca daturā deve bavitrakam 1.

The worship should include mṛd (clay), asmada (gifts), antaka (enemies), and daturā (datura), etc., offered to the deity.

pascādanyadine Kāryani sarvasūhaviearjitam i

On the following days, various rituals should be performed with all the necessary offerings.

: adhivases bi. Jatkāryam dirtiyeshni visesalaha

: The rituals should be performed with special attention to the dirtiyeshni (impurities) and visesalaha (special offerings).

The image 9 Sivalinga which is installed in the sanclīm sanctorum , should be worshipped with neteget.

The image of Sivalinga which is installed in the sanctum sanctorum, should be worshipped with neteget.

Page 452

necessary paraphernalia like gandha, flowers etc. the preceptor should offer garlands , varieties of viclualls, glistening with oil, bulbuious roots fruits etc: After offering clay c. for parifications, bhasma, sticks to be used as tooth brush etc, the preceptor should offer pavitra . The removal of partra is to be done on the & next day. Investiture of the sacred thread may be done during the time og adhivasa bet preferably it may be done in a specific way during ito second day.

15-16

425

mydlhasmadantakāṣṭañca bavitram dābayet- kramāt i hynmantrenātha gāyahyā sāvityā ca sivena ca visesalhojanam kāryan Phaksyajyaisca svasastitaki

Sarveṣā meva devānāñ trimśatsūtrakyaḷam Shavet i

Clay, Sharma, look- sticks, pavitras - all these are to be offered in the order of mention with hydaya mantra , gayatri Mantra; savitri mantra and Siva mantia respectively

The patron, this who instigalās and makes anangements for pauitrotsava . Should feed the destees with special kinds of foods, eatables, ghee etc, depending on his ability and wealth for all deities pavitias

Page 453

made of 30 threads in best suited

420

17- 20

awadhim kārtikam katrā navamiń seikla eva tu i

The upper limit for pairtrotsava is the 9th day of

pakyamekam dasa hām vā bāńcarātramāthās bī va V

The bright lunar fortnight occurring in the month o Kartika

na gantavyan tu tatsthānāt - yāvaccaia bawitrakam 1

This festival may be done in 15 days or 10 days or

pavitram sthapayettavat - avadhinyāvadāgatah

even 5 days. Nobody should go out of the city or village

sthāpayetpañcarātram vā tricātram nātrameva vā 1

Cunere paurtrotsava takes place) until the festival

tahābi bhojanam dānam viśeṣāt- Kantidan fhavet u

gets consummated. CBoth internal ex and external) burity is

Śāstroditam yalhecchātah kartavyan yalpavitrakam i

evan bavitrakam kāryani śivācarayutairnaraih

citi sramat - Kiranakhye mchalanathe Caryā pāde

: bavitra vidhissastak bakalah )

plast

long

for

Page 454

to maintained upto the arrival of the final stage of bouitrotsava . At least, it is to be maintained fer 5 or 3 olay or for one day. During these days, feeding of destres, est exuberant offerings of gifts in an exalted manner would effect lûstre and auspiciousness to the sacred pla

to be maintained up to the arrival of the final stage of bouitrotsava. At least, it is to be maintained for 5 or 3 days or for one day. During these days, feeding of deities, excellent offerings of gifts in an exalted manner would effect lustre and auspiciousness to the sacred place

427

ATHA SIVA CARYA - ĀCĀRA VIDHIH

Now the proper etiquette of Siva Carya - The rules of conduct

Cohen the chapter on the proper etiquette of Sivācārya )

Concerning the chapter on the proper etiquette of Sivācārya

Garudah

Sivācāra samayuktairvidhihkaryastyuditaki

ācāryah Kūdrsasterāni visesam vada sarkanā garuda -

.: O. Lord! it was told by you that all the divinical activities are to be carried out by those qualified bersons Resesiated with edificated with auspicious Conducts and observances. GJ what nature is an ācārya ?

O Lord! it was told by you that all the divine activities are to be carried out by those qualified persons who are resided with and edified with auspicious conducts and observances. What is the nature of an ācārya?

Page 455

What are G, Lord Sankara! What are their specific Conducts ? Kindly explain to me about these malte

-*_. --------

Y No.

Q-5a

428

Bhagavān

astamyāñca caturdaśyam baxṣayorulhayolabi!

On the eighth and fourteenth days of the bright and dark fortnights

viśeṣātbūjanań Kyterā kartawyam nastalhojanam u

one should perform special rituals and avoid eating salt

exabfuktam dinānté vā Kāryam punyadineseabi I

It is recommended to perform rituals either during the day or at the end of the day on auspicious days

tabasvijana vätsalyam tadbhitipariraxsanam #

One should show compassion to those who are austere and protect them

sawalhūtesu Kārunyam Kāryań salyamacā palam i

One should show compassion to all living beings and follow a righteous path

anyatāṁ gūruedavarllāmi na dosāya brakalbate ū

One should not consider the guru's instructions as a fault

adandenā sahayena Kastavyā natanaxriya

One should help others without expecting anything in return and be humble

The Lord said:

. Con the 8th and 14th days of bright and dark lunar fortnights, Ite ācārya should worship Lord Siva

wilt intense care and abiendant materials. He should

take meal only and in the night of these particular days;

Page 456

as he can take it during the last quarter of the day-time

con other auspicious days also he should obsewe to these

rules. A precopter should since loving affection

towards ascetics and anchromites; he should have

ability to ward off fearness orciming to lose high-Souled

sages, he should be kind towards all creatures:

Strictly adhering to the back of hult and being devoid of fi'culeness

mind, he should not commit fraud or falsehood to his preseptor.

or to his chosen deity. He should be not be polluted by committing

violations. He should not go out of his residence wilt out taking

with him a staff or any other accompaniment.

429

58 812)

429

rudrākṣa katakan dhāryam rudrākṣairvisamaindyelabore et

kantie bāhvośśikhāyāñ ca dhāryam Samayinassadā i

subframeram caturvaktram rudrākṣam dhārayita vā

Sphatikam butra Kasyoktam sādhake Sanchaghantika 1

hemari pyamayt vāspi ghantika desikasya tua

nava sabta saram pañca Trisaramī dosikasya lā !

Page 457

Abort from these rules bertaining to preceptors, there are some general rules with regard to the initiales. Those who belong to the group of samayi should always Rosaries and bracelet be made y mucharsa beads endowed with specific features cas told in the scriptures); they should be unhurt and stung. rosaries are to be worn around kneach, on arms. and luft; or they can wear bright rudraksa which is with one face in 4 faces. Those who belong to the group of putraka should wear rosaries made of sphatika; sadhakas should wear what is known as sankha-ghantika; the breceptor Should wear the chanlika made gold or silver. for a precepter, the number of threads strings may be 89 or 7 or 5 or even 3.

861 - 10 .

430

trisūtram truiertam Kāryam granthau kṣtusi trivestanam ū

ubairtam brevedavan Ksatriyādi trayasya lui

Thisaram derisarantam tā ca kāyamekasaram klamāto

pūjādi kālamātiāntam nordhwani tesārlhavediha i

Ksatriyādi hayasyoktan mantīanāmaganānuitam ir

The Sacred thread C upavita) should consist of the cords each cord made of three strings and having and it is to be

Page 458

provided with a knot with those forld windings or luistings

This kind o upowita is best suited for brahmins. For othôn

i hice castes like ksalriya etc. the sacred thread should

consists of 34 en Ihree cerds, two cords and one cord

respectively. They should wear the sacred thread onley

during the time of ritualistic worship. They should not wean it

after the urship of derty is completed. The initials belonging

to the three castes beginning with Ksatriya are to given

designated with mantra, nama and gana respectively

mantrādīni sivasyantami dejānāmadhuagozare !

jatanañ dhāranam Shasmalebanana brāhmanasya tuli

tribundrakam sixhā caira. Kad keel satriyadi trayasya tu i

tasmin jane bradātaryan upantam barasparam u

Durjas are to be initiated into partici delar mantras

in such a way that they should recite them upto the

Page 459

the point g siva- tattura, associated with the complete range of adheras, Wearing of jata and besmearing of Phasma are enjoined for brahmins ; wearing of thinee-lined brasma and sikha (tuff) are enjoined for other three castes like Ksatriya etc. The investitue y sacred head may be done for the initiates a particular caste by the preceptor belonging to that particular caste or by the preceptor belonging to the castes superior to that particular caste.

432

13-15

našūnya mastakaṁ lingan distura yāyāt-Kaidācana | batadinā srcya gantayan namaskalya ca lhartitalh v

anālhani durbalam bhitam durgasihami na parityajeti

Page 460

gavā multhāpānam Kāryań @ magnānām gardamādisue. Il

vyāxhyeyo gurunā tesāń sinācāro yaltāsthitah

samiksebena sivācārah khyāto S yaṁ gurupūrvakah !

Citi srimat - Kiranākhye mahātante canyā pāde

sivacaryacaravidhissaptamah batalak )

Dhe breceblor should instruct on the following nules and

conducts to his disciples:" con seeing a linga whose top i

without any leaf or flower, you should never go unmindful of

Adoring it with leaf or flower, you should prostrate before the

linga with ardent devotion you should not disoun any

indigent and lonely person, weak berson afflicted with dificult

and fearess and those who are caught up in bad

circumstances. You should do the cows plunged into mire

Knowing the well- behoved nature and etiqulto og the

disciple, fie preceptor may expound the pressings meaning

g the scriptures : Thus the modes of conducts concerned as

precepter and disciples have been stated to you briefly.

naise up and protect

cathis is the chapter on the rules of etiquette of the precept

the seventh g the canyapāda g the Kinanagama mahitanta )

Page 461

ATHA A ŚRAMA - ĀCĀRYA VIDHI

Now the rules of the Ācārya (preceptor)

Cohen, the chapter on the rules of the four stages of religious life and of preceptorship)

Garudah-

Garuda-

madhye vainā catuṣkasya guruuterāń kasya taduaada ! sa ca broktos tra nāddhānte sivavat- sarvamosakah o snuṣāmatroditā. bandhūrupananno yadā bhavet i yadā lēsāmi Shaveddīksā tadā huh bitrakādi kam !!: antyajas copasanno vā tadā spriyah Katham bunak i yadā tasya na dixṣā syānna gurussauamorakah "

In the midst of the four, to whom does the preceptorship belong? It is declared in the scriptures that the preceptor like Lord Siva, is capable of accomplishing release for all kinds of beings. A preceptor does not get defiled on the approach of Stev snusa (daughter-in-law) or mother or other related persons. Besides, on gelling initiation, they are being called by the names Samayi, sutraka or sācthaka. But how does there arise pollution on the approach of a person of low caste (antyaja). Of it be said that since he met an initiated one there arises pollution

Ganda -

Ganda-

G. Lord, among the people of four castes, to whom does the preceptorship belong ? It is declared in the scriptūres that the preseptor like Lord Siva, is capable of accomplishing release for all kinds of beings. A preceptor does not get bo defided on the approach of Stev snusa (daughter-in-law) or mother or other related persons. Besides, on gelling initialion, they are being called by the names Samay1, sutraka or sācthaka i But how does there arise pollution on the approach of a person of low caste cantyaja). Of it be said that since he ū net an initiated ore there arises botlution

Page 462

then it is to be held that preceptor is not a redeemer of all beings.

4-7.

434

Bhagavan -

The Lord said:

cāturvarṇa divarṇanām - ācāryatiāmihoditam i

Preceptorship is enjoined for the qualified bessoons belonging to all the four castes.

brāhmanādi-caluskasya duijossugrahakīnmatek 11

C But. Iteve is the following difference). A brahmin preceptur us entitled to bestowgrace to give initialion, for all the four castes.

Ksahiyādi trayani fascat- ksatriyo dīksayet-guruhi

A ksatriya preceptor has the privilage of giving initiation to the three castes beginning frum Ksatriya ;

vaisyādideritayam vaisyassūdras sudram lu dīksayet ..

A valsya preseptor has got the privilage of initiating the disciples belonging to the two castes vaisya and śūdra.

anugrahassrugādinami kartayah kintie fravatak i

A sucha breceptor can give initiation to the

yabhāsttilo s nulhāvena mantráh kuwantyanugraham u

qualified bersons on his own caste only.

yadyujyate / nya jasyāsya dēxṣā kintvalía manasti

The initiation given to

Kārukānāntu sarisparsanna homari tesu kalbayet

Page 463

souza etc. ū an Sonstid accomplished ritual. The recitation

of mantras into which they have been initiated exhibit their power

with regard to the spiritual berfection of those initiales. But

the initiation given to an antyaga is only figurative. Since

all the necessary allied activities like homas etc have not been done

theve occurs defilement..

Est

. 8-9

435

jñātorā lasām parām Shaktim yadi lothātikarstyaśan i

anugrahāttadā s vasyam tasyā dośo mahān bñavet

evañcānugrahah kāryascaturthirāpi deśikadiko

atrābyāsnamadhārmītīram derijasyoktam jīvānugan

Having realised their intense devotion , even if a preseblor

out of his avariciousness gives initiation only on the basis of

derstion and not on Pation the basis of his spiritual perfection, there

certainly occurs serious violation of the established rules

(So a preceptor is to be careful enough in giving

initiations. Thus, initiation is to be given by the

precepters belonging to all the four castes - But even here,

conducts and behaviours pertaining to the four-stages

Page 464

like colebacy etc. are to be strictly observerd too.

These regulations have been revealed through the scriptures

by Lord Siva Himself for the sake of brahmins etc.

HJO

......

10- 13LQ

brahmacâu ghastasca vãnabrasthau yatih krâmât i

One fou onders of religious life are - student - house holder

hayãnani garhapatyam syãdulhayozyadganãrixitam !

hermit and ascetic. The first three are entitled to hold

brahmacari gshastasca. tesãm madhye vimossa Kau 1

gachapatya - fire. Ther two kinds of fire are to be

ekah bhaladvayam bhunkte morgassãdhãranastayok il

Keft by those who strictly follows the rules and conducts

svalbam jabarcanami homam dhyãnañceti dine dine !

bertaining to the four stages of religious life. Among the

vyãkhyãnałãnasatiam ca vidyã dîksãtmavo s parah |

preceptors who belong to the stages of brahma canya and

desiraih bralipödeyen biratifãlyoyan - asramã nugrahairabi i

grhastha, the latter one is eligible for both enjoyment

IAM

Page 465

and release and the first one is eligible for moreśa only.

Dhe preceptor f belonging to. grhaslia- stage should daily engage

Rimsey in jabe, worship, Japa, homa, aqnikânya , dhyana eta

at least for a short period. May Exposition of the scriptiner,

keeping up g sacrificial fire, bastection of virtues, realisation of the

Knowledge. sedion of the Scriptures, initialion and all other religious

activities are to be undertaken by the best praeceptons belonging

to gichas lha - stage. They should berotect the virtuves and conducts

ordained for the grhastha- order of life.

136 - 14a)

437

Garuḍah

Garuda

catiurnāmāsramānañca vartanam kiḋzsami phavet i

Regarding the four stages of life, what is the appropriate conduct and outcome?

etat-kramát- samāca ksira Sandehos ha mama sthitaho

In due order, kindly clarify my doubts about the specific modes of leading life.

Garuda -

Garuda

what are

Go Lord! with Aegard to the functions and means of

subsistence pertaining to the four stages of life? Leave what are

the specific modes of leading life with regard to lhese four orders ?

Kindly explain to me in due order. .

Page 466

Bhagavan .

The Lord said -

brahmaçārā dridhā pronto bhauliko naistikos barak u

Brahmacari is said to be of two kinds - bhaulika and .. naishika.

Shautikasyāta manyasīa yāgapuram nivartate i

Ahaulika vj one who passes on to other lirse ondirs successively preceded by yojna.

nivartanam Kaltiam citsyat- kṛcchra pūvan krāli bhavet ,

In the same way as a vedic sacrifice takes place preceded by kṛcchra, so also other three stages occur to him preceded by celolacy.

438

16-1748)

samecheli jati dandi mundi va bthaissabthuk-ṭucih ,

Naisthika ù one who wears girdles of darbia,

Kāryo gurugrohe vōsas seyamastetyavāditä

Prolds a cane- staff, apbears will jala w.shaven-head and sustains

Trikālasnāyitás Krodho kłāntisca vratino matak

Heyānāscananjabo horto Stevatas. Lithi būjamom !

Page 467

his life on alms. He shoreld always maintain Clodily and mental)

burity; should always reside in fondo the house of his preceptor;

The should not engage himself in unnecessary dispute or

unong arguments; he should take bath three times a day;

should be bereft of wrath and anger; always evincing

forbearance, he should observe various vous :

...

439

176 - Local

dhyanarcanam jabo homo devata tilhi kujanam !!

svadārayayita paitayam grhinām urttirisryate

agniksiyā vanevāsa bhalamūlādilharsanam 1

bhūmisayya - Sayanatuni pratigraha vivarjanam i

trisnanam brahmacāritvami hidi sangaviwanjanamo

sawvendriya samārodho urttireṣā vanaukasam i

Barbarambha baritgāgotikia make the tachaga

Page 468

parents

A house holder should engage himself in meditation, worship,

jaba, homa, waship y chosen deity and providing hospitality

to og the guests, honouring the ancestors belonging to his

spouse and to himself. These are the functions assigned to a

house - holder. Aqnikarya, subsisting his life on fruits, costs

edic, reposing on the barren ground, not willing to accept

offerings and gifts, taking ballos Ponce Times a day, maintaining

celebacy, keeping his mind destitulé evil thoughts and feelings

Cemblete subjucation g all senses - these are the functions

ascribed to a to those who are in the stage of vanaprosta.

sawarantia barityago urksamüle tu vā thaga !

sāsanam samadarsitvani. Sukhaduhkhāvikarita i

sabahyābhyantare saucamaranye dhyananityatā ll.

priyās briya s pariṣuango yalivyittirudā hotā !

Page 469

evameditam jñeyami calūskam siraśāsane il

anyadgovara samiñain tu caluskamiha kūrtitam 11

citi snimat- Kiranā Khye mahatanlie carya pode

āsramāss carya vidhirastamah bałalah)

... Garuḍa! desisting from all kinds of undertakings,

always residing at the bottom gātree, impartial outlook towards

all things, not to be affected by pleasure or pain,

maintaining both the mental and body bhysical burity,

Keeping himself absorbed' in meditation, Keeping his mind

bereft of likes and dislikes - these are the specified

conducts to be observed by ascetics. All these conducts

have been explained to you according to the Agamic

scriptures in which four other divisions of gocara are also

declared.

carnis is the chapter on the four orders of religious life and

preceptorship. The eight g the canyāḍada g the Kīnanāgama

mahatantra)

ATHA GOCARA VIDHIH

( Then the chapter on the divisions of

441

gocara )

jaruḍah

Page 470

calusko gozarānānlū sūcito noditastrayā i

tasya Phedam samacaksura per traschaktisamanvitam 1

garuda - ..

O Lord, four kinds of gocara were pointed out earlier. But they have not been told in a detailed manner

Kindly explain to me about different kinds of gocara and the internal sub-divisions pertaining to each kind of

gocara

cea mai

manera

442

2-ga.

442

vom

Bhagavan

Sivasitha tha tha gyotissāvitram ceti goearam 1

gocaram Kulamilyuktami tacchram sirasāsane

cihnitástēna cihnena saivā jñayā yathā nava 1

pūrvamutpannametaltu caļuskam sivabhedatak

sivāgre yassivassūkṣman tato jātam zivam kulam i

Page 471

tadadho ya sikha Sartistało jātami sikha kulam or

vyaktami gystihkulam bindorinādāt- sāvitra samnijñakam i

The Lord said . . .

: śiva , sixha , jyoti and Savitiam - These are the

four kinds of gocara which is also known as kula and whose

specific features are declared in the Agamic Scriptures

All these divisims symbolised with their specific modes and

ways of life come under Saiva group which classified

into nine. These four kinds of gocara w first came into

existence according to the different states assumed by

Lord Siva.. Siva gozana had its origion from the subtle tallia known as

Siva talia; sixha gocara came into existence from saxti- tallice

which ùs contiguous to śiva- tallira; jyoti gocara got manifested

from binder tallera and sha santra gocara evolved out

from nāda tattura .

Man

tara

o n..

......

Page 472

ulterottaramut battheh kalbyam nyūrādikań frikik w taddehāseṣamukhyatrat- tatootpattinyalha Italtā i nāḍīcakrātma-vijñānam jīvayuktam süvitmaken hrcchikha sukhalaksāntami grähyan sōstram simhilmakel baśuhāśādi samyuktam sarigrāshyam gyodiffrmatam Sawamisrānvitam jñānam grækyan savithakairmālam i lhedos nues thanabhedosare chivasaktau yalastvihalli jñānabhedana Chedoyassāmānyobi vīśesataḥ 1 kartawyo desikaistena samanyosta vīsesavāni exaikasya catuerlhā Snyam erttilhadam bunassynu s

Because of their succesive manifestation, gradation or hierarchy is seen between the gocares contenute of to In the same way as the well-built features of physical body gain predominance according to their functions and natures, so also these differences beleeven the divisions og gocara exist.. Nādi cakra, knowledge of the nature of the soul etc are the essential concerns of Siva gocara; Sixha gocara is characterised

Page 473

by hrdaya, sixha and other bleasant and familia mares

as explained in the scriplüres ; systi gozara is this concerned

with the feltered and the fettering existents. Knowledge

of all sections combined togethon is to be ass krimal

Concern of Saritra gocara. In the same way as there

444

exists seeming difference belieen Siva and Sarti so also

there exist differences belween the gocares with regard to

the Beformance of religious austerities. There are some

more differences which take place on the basis of their

brominent Scriptures - differences being general and distinct.

Initialions are to be done lay iñe breceptors according to

These general and special characteristics. Each goedra

gets differentiated into four , each division having its

own functions and conducts. Now listen to these

internal classifications -

445

uus

lock) - 13ca)

prājābalya mahipālāh Kāpotā graniti kāḥ bare II

ete bheda mayā ss khyātā gocare sivasamjñake i

Page 474

Kutilā vā sita vetālā vyttya hamsāśśikhākule dhitarāstrā bakánk Karikā gobāla gyotisām-kulle

Kutila or Sita Vetala, Vritta, Hamsa, and Sikhakula; Dhritarashtra, Bakanka, Karika, and Gopala are the four divisions of the Gyotisam-kulla.

Kutikā māttarāścaiva gulikā dandi no Spare savitri gocare hyete urttimesām synușura tāmi

Kutika, Mattara, Gulika, and Dandi are the four classes belonging to Savitri gocara. Now listen to the way of leading life pertaining to each class.

. Prajāpatya, mahipala, Kabota and granitika - these are the four dursions told by me with regard to siva gocara.

Kutila i Vetala , . Vrttya and hamsa - these are the four divisions belonging to Sinha gocara. Dhitarāștia, Bakā,

Karika. and gopala - These are the four divisions belonging to Tysti goeara. Kulida Ketika Mälhana, Gulica and

Dandin - these are the four classes belongings to Savitra gocara . Now listen to the way of leading life pertaining to each class.

440 466

17(a)

446

ahimsa gunususrūṣā svādhyāyaśśauca samyamāni

Non-violence, good qualities, service, self-study, purity, and self-control.

salyamas-tayam-etaddhi brājāpatyam istam matami

Truthfulness, these are considered the desired qualities of Brahmacharya.

kusyati Ksayavidvesyaih karmalhisśāntikādilkih il

One should be averse to actions that cause enmity and lead to destruction, and cultivate peaceful and other such qualities.

bālayanti mahim yasman- mahifālāstu te natak i

Those who are weak in strength are considered inferior, while those who are strong are considered superior.

balitan ye kanān fḥūmau Samharanti kapotavat

Those who are strong destroy their enemies like a hawk.

tadertlyā jīvanam yesām kāpotāste mataḥ khagai

Those who live in such a way are considered to be of the Kapota type, and are regarded as birds.

Page 475

bratigrahena Sadgranthin krtiass timāyam bunak punah i

Non-wolence, offering sewices to the breceptor, study of

tyajanti dwatārlham ye granthi kaste matashidha i

holy Scriptures, getting purified very often control of mind,

berseverence in treading the path og heitt, avsiding armstay theft, -

these are to be observed by those belonging to the Hee class of

Prājāpatya .

Mahipalas are those who protest and nourish the

earth by annihilating the enmity and by their activitas

who brings out calmness and, quiscence, and cessation of

hostility by their proper undertakings. . Kapotas are those

who subsist their life by collecting the grains like nice etc

that have been strewn over the ground like kigeons

and lead their life only by this act of collecting the grains.

Granthika

are those who very often collect the materials

offered or bresented to them and who brindle the materials

togelhen

for their own sake and leave them for Ite sake y deities.

They are supposed to be of three kinds.

. 445

1781-21(a)

447

saritsagara Kupunte kutim kitara sthitastū ye il

Page 476

kutikāstématāstārksya Khadgadhārā prabhānuitāk1 tārtā śraye. sabatnikā yathā labdhobajivinah il

Ketikas. are those who live in cottages and huts constructed by the side of rivers or wells and who hold swords with them and who are endowed with virility and valoven.

mahotsāha samāyukta vetālāste matáḥ khaga 1

Vetālas are those who having resorted to watery places, live with their spouses and subsist their life on the available materials and there who are possessed of great energy.

Sadā homaparāśśuddha nājya kāmārtia sevakāś !!

Harreteres are those who diligently offer homas, who maintain punity, who offer services for the sake of country's welfare

bhaktjá stotha samakhyānadbhiksatāná rātasadā i

who are fond of reciting hymns and discoursing on legendary stories with ardent deustion and who are always delighted in setting out for alms,

sivajñāna samāyurtā dvaitācāranatāśca ye !!

who are endowed with the supreme knowledge gf the Sivagamas, who bractise for the Vedic and Agamic rituals and who are learned persons endowed with self-evolved erudition.

hamsaste tu samārchyā tas-svayam vyutpanna sanividak

Vityas

Page 477

Hamsas are those

448

818-85 )

448

brahmacanyena satyena yaltā labdhataya s bi ca !!

Jagatsammohayantyastair - dhṛtarāṣṭrā matastirihal

giada Canak me iWanaoran d&amamalha J bì và 1

svāchakagatiniṣṭha ye bakāste sādhakā matāli

jalāshayam samāsisitiya sritátyutxalasiddhayak i

bilasyrigāra kāhārāf proktāk Karikāfhidhānakak i

gothissa Kam Majankyatra gos!he ca nivasanli ye II

pañca gavyasanāscaiwa gobālāsṭe mataḥ chaga

Dhṛtarāṣṭias are those who maintain celbacy and truth

and who subsist their life by making use of available materials

and who enrapture the urold by their valour and weapons.

Bakes are those who goes about secretly (not willing to

display their spiritual power) and who often observe vous

with the spi guided by spiritual knowledge and who are

kas virtuous and who fix their motive only on the

spiritual upliftment and perfection : Karikas are lrose

aspirants who having resorted to watery places like lake, river

Page 478

Paretei to live in berous and cares de colestering themselves

use in amorous ways with garlands etc and who are nichly

endowed with brominent and powerful accomplishmanto ( siddhis).

Gopalas are those aspirants who live along with their cowherdesse

in the cow-ben near watery places and who copiously max

use of kañcagarya!

USU

441

25ch) - 29

449

kīcchra cāndrayānā dyaisca ksabayanti svakām būnek !!

They destroy their own desires through the difficult lunar vow and other such practices.

Kundimālrāsino yatra Kutokāste matōh berāḷi

Where the Kundima forest is, there the Kutoka trees are considered to be like a cat.

Katrā Ruśamayimi baltin malhe ye grhamedhinah

Those householders who are strong and powerful in their actions.

Phaikśāvttiurtasíuddha mātarāste pracoditaṇi

The mothers who are purified by the Phaikśāvttiurta are inspired.

grásamātra samānālhir - Julākāffiraltāstabhiḥ II

They are equal in their consumption, being restrained by the Julākāffiraltās.

Kandhamūla phalottábhir - gulikāxṣtilhistathai

With the roots, bulbs, and fruits, as well as the gulikāxṣtilhistathai.

vardhayanti svakami dohaimi guli kastestra sādhakāḥ 1

The sādhakāḥ increase their own power through the guli kastestra.

Page 479

svade hadandanodyuktā norā vrāsane rotāki

Kattineas are those who obsewe fast during the

danginassādhakāō khyātássamānyaśca visesatak u

days Kṛcchra, candrāyana etc and who take meals daily

Kytorā vylamayam yagam vratamoksastada Shavet u

as much as Kunti (terhotete seeds Māltaras are those

Citi sumat- kiranakhye mahatantie caryā pāde

who, beim live in monastery as a house-holders

gocarandhirnavamak batalah )

having fasulle constructed a tha Kusa - figure in the form

of their spouses and who lead their life by going about

for alms and who maintain batin burity. Gulikas are

those who nourish their bodies by taking meals as much as

a mouthful or by taking eight small balls y meals on or by

taking bellious roots, fruits et which are as small as bearts

or lo small balls. Dandikas are those who aspirants

Hoo

intent on

450

who chastising their own bodies and fond of

seating themselves in virasana posture. The internal

classifications of gocara are these exprended to you

Page 480

ATHA VRATESVARA YA GA VIDHIH

Then, on the performance of trateswarayāga

Garudah

cratesvarāstālo yāgassūcito noditastvayā !

O, Lord, You have mentioned about tratesvara and

Kathañ bunaryatha mantra vidhayo S tra tāthā vada !!

the yaga bertaining to the Him. But the way of performing this yaga has not been explained by you. How is it performed ? What are the mantras to be employed ? What are the specific

Page 481

rules ?. Kindly explain to me about all these matters.

2-4

Bhagavan

iratesvarassmrtách bañca teșam bañcāmisakam purani

ristic faddasalfirthagaih ksetram castatsúwartitam 11

Shanántaravináșena pañcābjam tadbhavet- puram1

puramadhye s bjamásvetam lixhetipitena pūragam »

dakșinam Kişmavarinena naktenābi tathottaram i

pandaran baścimami badmari calundvaram likhet purer

452

The Lord said:

Katesvaras are five in number and therefene

Katesvaras are five in number and therefore

the mandala designed for the purpose should consist of

five sections. Howling constructed a square design , one

five sections. When constructing a square design, one

should divide it into ten equal parts by reticulating the

surface with flour-soaked Ihread : By nubbing out the

surface with flour-soaked thread: By rubbing out the

intermediate lines in a particular manner, five lotus - designs

intermediate lines in a particular manner, five lotus designs

are to be constructed. The lotus- design at the centre of the

are to be constructed. The lotus design at the centre of the

mandala to be coloured with white bowder. The lotus

mandala is to be coloured with white border. The lotus

which is in the direction of east should be coloured with yellow

bowder; that which is in south should be coloured with black

border; that which is in the south should be coloured with black

powder; that which is in the ta north should be coloured with red

powder; that which is in the north should be coloured with red

Page 482

powder; and that which is in the west is to be coloured with

yellowish white powder. The mandala is to be embellished

with foren entrances . c one in each direction).

tin on the colors wirelet

vinden.

453

| 493

5- 8ea)

trivainaissukstam sūtram likhya vai mantra pūjanam i

Having drawn the thread with three strands, one should worship the mantra

pinda manhamatho mūla - netra- siddhāñjanāditah !!

With the root mantra, eye mantra, siddhañjana mantra, etc., beginning from the bindu

pañcamasya tu mantrasy hiyārnena Kalpayet i

One should arrange the fifth mantra with the hiyārnena

Sargavyltena pilham syādiyttan tâdık - sucoditam !

With Sargavyltena, the pilham should be made, as directed, with sucoditam

bindeeyuklena mūrttimi tu tenaivārnena kalbayet i

With bindeeyuklena, the image should be made, with the same color

tenaiva sā fie varnena brahmāngānāntu kalbanā u

With that same color, the parts of Brahma should be made

brahmānyalha suarair hvasvrai dirghairanga ni kalfayod 1

The brahmānyalha should be made with short and long suarai

the cold to be used for reticulating the mandala

and drawing circulars should have been copy well Knitted

with lee coloured strings, it should have been consecrated

with mantras like binda manta , mula mantia, netha mantia

siddha mantra, añjana mantia etc. Parco localitā

The pañcama mantra cie Tsana) is to be differentiated

by the addition of thind letter ... The pedestal which is to

Page 483

be offered at the centre of each lotus should be shown

as a circulai motif. drawn in such a manner as to

present a splendid look. The mantra for müntü-nyasa camb

formed lay lhe combination of brindu and the third letter. soak

lite brahma mantras and ariga mantras are to be formed

by the combination of the third belter. By the brahma mantras ane

designed with the addition of short vowels and ariga mantras a

designed with the addilion of long te vowels.

A further inflation of the maritia)

a demonstration of this can b etina

usu

454

- locas

hydā tasyakhilam karma snānabújādi būrwavat

pindamanta catuskasya pañcatribrathamadorikaih !

aksaraih - pūravan nyāsas - taderat Kāryakhilam Kīyak 11

: mantravarṇānurūpeṇa gandhādināmi Shavedvidhiḥ I

The nilualislic acüilies like bathing, worshipping etc

are to be done with hrdaya mantra; combining the 576”,

the 3rd , the first and the second vowels with kinda

mantras, aksana nyasa is to be done as before

and all other advilies are to be administered to

Page 484

jabedasta satam mūlami tanmantram jātisanyutam II

One should recite the mūla mantra 100 times along with its jāti.

tanpageltanstilajyena tadbhaktos staśatam tatamo

With sesamum and ghee, one devoted to it should offer 108 homas.

tarpayitvā pranamyeśam vratam tesāṁ samarpayet

Having pleased and bowed to the Lord, one should dedicate their vow to Him.

Jatā bhasma ca dandañca kaupinami samyatan kramāt

Jatā, bhasma, danda, kaupena, and samyata are the five implements.

dhyātvā samarbayedetat-trikksturā kusumā rṣataih

Having meditated, one should dedicate these to the respective deities with three ksurā flowers and rsataih.

vratam samarbayedevar. hydā Kāryam visarjanam 1

One should dedicate their vow to the Lord and then perform visarjanam.

Page 485

Vrateswara in die order. Hastane mhe. Medi taling upon the

Lord c Kratesvara) he should offer these articles

having consecrated them three times with Kusa and aksata.

Having dedicated his vrata, the aspirant should do

vrata motesana wilt hrdaya mantra

456

-15%

1 456

Jatávatāranań kāryan yadāvāsasthetershavet n

He should perform the rituals related to the descent of the divine, as prescribed in the scriptures.

asrityja hingatirthami tie tattrās bi vidhimācaret 1

Having taken refuge in the sacred tirtha, he should perform the prescribed rituals.

lingākhyāṁ kamalāṁ būṭlaṁ sthapiṅum murulaṁ Kramat 11

He should install the linga, lotus, and other symbols in the prescribed order.

mudrāni dalirā kramenaiva kunyāttesāṁ visarjanam

He should perform the mudras in the prescribed order and then release them.

evam samāsatah broktam artesānāntu bujanam 1

Thus, the essence of the rituals has been briefly described.

Kartawyam dećikānañca barasyādhvanivā khaga ni

One should perform the rituals as prescribed in the scriptures.

Cite stimat- Kinanā Khye mahatantre caryābāde

As cited in the great tantra, the rituals should be performed with devotion.

vratescsarayagavidhrdasamaṅ bata lah).

The rituals related to the vrata should be performed with great care.

Then he should remove the matted har (jata) and

covering it with a cloth, he should approach a

holy tank rear near Sivilinga and execute the

necessary activities ar eysined in the Scriptures. Liniga

mudra, kamala mudra, bitha mudra, sthapini mudra

and mukula mudra are to be gesticulated by him

Page 486

respectively to five vrateśvaras. Then he should berferm the a nd activity called visargana . akus, the uratayaga has been succintly told to you. G. Garuda, this gāga is to be performed by the precepter also during the process of adhera diksa o another kind .

C ohen is the chapter on the performance kratesiara yāga , the tenth g the Caryā bāda g the Kinanāgama mahātantra)

exemples of Mudras

gui

(then

ATHA ĀCĀRYA VARJYĀVARJYA VIDHIH 457

these and one things to be relinquished and not to be neleinquished by the preceptors

Garudah -

duāvācāryau somākhyātau bruklimurtiprasādhakau i tayoranjyamavanjgar vā vastu kini beuhi Śankara !

Garudak-

About two kinds of preceptors who are efficacious in accomplishing enysyments and release have been mentined earlier. . Lord Sarikara! what are the things to be relinquished by them? What are the things to be accepted by them essentially ?

Page 487

Bhagavan -

The Lord said:

nā vyaghavatsamādyam ca haridracūrṇa carcitam i

A precebter who intends to accomplish the perpuseful acts should never have an ill-fed min hand and deluded mind. He should avoid smearing of unguents and other frangrant menteri selatances like leurmeric powder etc;

tathā strīṇamnavijñānām gitāvāditamartanām .

he should not be submissive or adtached towards women;

sivasambandhinam nuutuvā moltagitādi varjayet ,

listening to music; blaying of instruments es dancing - all these are to be ausided by him.

Bhadya vastuni dūṣye ca yanaśastrādiṣu briyam 11

Excet during the time when he is in anotated in the company of deustees who are adorned with the specific insignia og Siva, let him be unmindful of music, dance etc.

bramhacāryanalassānto nirttassādhako mataḥ !

Set him relinquish etisee Intoxicating

tenāpyevam_vidhani vastue varjanīyam buroditam !! .

Page 488

drinks, contemptible and bolleting things, uehicles and weapons.

Maintaining an unstained celebracu let het en be calm-minded

and ved virtuous; He should abstain himself from worldly

perseverences. Let him a relinquish the things mentioned

earlier

QUQ

459

5-8(a)

459

sa cottamastena lantre yadi syātsiddhisādhakahṛ.

He is capable of achieving all kinds of accomplishments

haistru kasyaurate kastam samānyam. Praulicasya tien

and deemed to be the most supreme aspirant if he never

brahmacanyaurale sawamaviruddham samācaret!

relates the miles prescribed in the scriptores: Katas

quristīgamanam cauryania punya kahytilmih kriya

ordained for naisthika are always difficult to be beaclicled.

ksauraxniyā latkā s bryanigo gihimo varjanam natami

But those of bhalika are seepposed to easy and practiceable.

buspālanikaragandhadyan sulhami vā sawadha shiyak u

while observing the ratas pertaining to a celebate, he should

bhogam datum na cesyeta thojanām vā yālheccchayā!

He is capable of achieving all kinds g accomplishments and

deemed to be the most supreme aspirant if he never

rolates the miles prescribed in the scriptores: Katas

ordained for naisthika are always difficult to be beaclicled.

But those of bhalika are seepposed to easy and practiceable.

while observing the ratas pertaining to a celebate, he should

Page 489

execute all the activities andained to him in a manner

which does not contradict the sculptural injunctions. Having an

intercourse wilt the spruse g hir preceblür , Covelousness ,

spoiling the merit of her religious obsewances by his

con bad conducts - all these are to be auided by a celebrate

While observing watas, a house-holder should avoid sharing,

ansinteng hüm Proseiy wilt oily substances, decorating himself with

garlands etc, emotion baste and other auspicious cosmetics. He should

quench the lascivious passion and never wish for daliances wilh wornicon

He should atas avoid delicious food agreeable to his taste.

fandal

.----

-----------------.

460

88-9

460

gshasto gshini yogāt- Samyuto dvāhito fhavet is .

caturvarnabrajatás bi grähyä hyekatamā), bi vā 1.

Karya tatkriya ss tmīyā savarnā vidhicodita .

Come becomes a house holder on getting married with a

Page 490

wase

The house-holder gets lifted up in his stage on

Fred union with house mistress kemer belonging to

the your principal castes are fit to be married

The householder gets lifted up in his stage on

This union with house-mistress People belonging to the

four principal castes are entitled to enter into

the stage of house holder . When the house holder

stage is to be attained by a person, he should

do all the rituals and rites as prescribed to his own

caste:

...

.. -

10-11

461

Page 491

Ksatriyasshitayasyārho vaisyo nhasstri dvayasyalu !

Those who belong to ksatriya caste are entitled to manes the women belonging of their own caste and of other two castes ( vaisija and sudra) and those who belong to

sacchūdro hi sarayonestu svācāras ihiti sanislhayā ll

vaisya caste can marry the women belonging to their oun caste and sūdra caste : Súdras are entitled to marry the women of their own caste women who are to be

vyutkramastū nxßādīnāmi matah borto deijāłmanah ?

married should , inespective g castos , should follow the brescribed conducts and obsewances with all bersevence:

svacara Kramayukta sā grákyā vyutkramato yallka i

For Kings and dusjas : procedure of mariage (ie entering into house holdership) exists in a different manner.

Alomant According to this different rule, toaseman K one can marry a woman who strictly follows the rules of conduct and observances ordained to his barticular caste

1466-15

463

garudak

Page 492

coditam vratametasya ditiyasya yathāsukham!

na ca broktavisesosta nisto vratina s ha kim i

sthitivannārāmānāñca śástroklā s nena pāłtyale

Ganda

Gbsevances applicable and congenial to those

who belong to the second order c. nanaely, house-holder

were so for told by you. But observances and conducts

belonging to ascetics or anchorites who can altain

deliverance from the transmigralion og birth and deal

have not been specifically told . Moreover all those

rules bertaining to the four orders of religious life

. are have been set forth in the scriptures. But to how

is the validity of the scriplūral statements established ?

it is clear that

.464

16-18

464

Bhagavan -

sivena coditam kāryan tatbramānamihasthitam 1.

sthiti kari baltessāstrani no cettadayattā talkamil

Page 493

yadi -naiva - shitastatra tasmāddīkṣyair-dvijaiḥ benā i bahukālagatā gehe 'duitiyā syāt suchāyudhi i pascadesa ta dīkṣāsyāt tona sthitiriha sthita i broktau duan desikasresthau talhā snyau Chinnacoditau

The Lord said :

1 . Since all these scriptures have been revealed by Serd Siva, they are it is to be held that they are authoritative scrietures revealed by the Lord set forth the reeles for the sake of correctness and steadfastiness of conduct. If this sort of authority does not exist for the scribleines, there would arise varied and confused ways of leading life. gf those regularities or obligatoin religious other the conducts are not duly observed by the initiales , then they should again be in this initiated. In the same as a house , eller de on becoming dilapidated due to on ose account of negligence gets renovated by 'the abblicalion mortar etc for second time, so also, they those who fail to adhere to the religions conducts should be purified through initiation. This rule is applicable for alike for the two kinds of preceptors.

Page 494

fōlādūnāmi na kiñcitayāt- jñāninām ca knajā Skhila i

There does not arise any sort of censure or breach of

angašaktirašaktissyādyēṣāń yena yalhecchayā !

moraliter in case of the youngs and the old for the

Samyamos samyamo gamyâd - brahmacārigrhasthayoń i

enlightened ascetics as far as the Müalislic aclüvities

Phalāmalwedbhavam yatsyān - mantrāśca nirapaxxinak

are concerned. These acüiliês can be ex attended to

vijñāto s nekadha yaśmāt- dvijātyaja nidarśanāt,

by tham ose according to their physical and mental

rigour in or can be discorded according to their

enteelled state. There is no difference in the meritorious

fruits of arising out of oratas with regard to

celibate and house-holder, whether they be seen

restraint or non-restraint. This so üi so because

the employment of mantras are g same naline · Mantras

are, it is always hedd, always unmindfeel of brevior

Page 495

Karmas. Since the good or evil effects y berios kaimas have already taken place through their births in higher or lower castes, it is maintained that mantras do not look for the effects of previous Karman.

Q1C6) -23

466

caryatmakam viśeseṇa bhalāń codyadlhavyali

dīksāpūrva Shaveccarya diksāyāscoditam bhalam #

sthityarlhamisyatē calyā sthityabhāve na kiñcanau

Caryāvisuddhi mantraṇāṃ sthityariham parikallyate i

siddhah bratyaya killoke pratyayo moksasādhakah. 11

Bet religious observances are different from mantras.

One can attain specific achievements through the religious obsevanes c canya) of distinct kind. These religionis observances are to be practised by the aspirants before intialion . Even then, one can attain the supreme kind of sprilūal puerile only through initialion

Therefore, religious observances haste are orders in set forth only for the sake of establishment of good order. gf thes state of existence good order fails to exist, then there will not be any kind of morality and righness.

Page 496

To accomplish mental berity and control y senses

these religious observances have been set forth for the aspira

the aspirant gets enlightened and gains supreme knowsled

Imough religiores obsevances and investetid initiation

Through the knowledge of supreme kind he altains morsa

24-272

Samyamastena tasyortā Phogarigam gshino matam i

Through the self-control, the understanding of the Supreme is achieved, and the aspirant attains enlightenment.

Caryojñāna samanatvāt- ācāryatuan duayosshitam u

The knowledge of the conduct and the equality of the teacher and the disciple is established.

Cargājñāna vihūnatīsāt - yato nestabhālapradā 1

The knowledge of the conduct is not separate from the teacher, from whom the disciple receives the transmission.

jñānam yad taddui vidham yasya krüyāltatura vivarjitam !!

The knowledge that is not tainted by the dualities and is free from the defects of the actions.

tayo madhyes dhiko nāsti bhaladūnavillaksayā i

Between the two, there is no difference, except in the manifestation of the power.

talkā viduatiramo rājye yadi no nājate kramāti

If the disciple does not follow the order, he will not attain the supreme knowledge.

tadavasyam lhavetkāryan Kutasastrasya dūshanam 1.

It is necessary to follow the instructions, otherwise it will be a defilement of the sacred scripture.

śāstam ca sādhunā neyam tatkyte sādhunā mayā il

The scripture is to be followed by the virtuous, and it is for the benefit of the virtuous that I have spoken.

grhāstena yathā lokās - talkā neyām wearūpatāh

Just as the householder follows the worldly duties, so too should the disciple follow the teachings.

citi sīmat- kiranākhye mahātante canyapāde.

In the Kiranākhye, the great text, it is said.

ācāryavarjyás varjya vidhirekādasah batalah )

The best teacher is one who is free from the defects and has the eleven-fold observances.

for the naistlika type g preseptor, strict control of

senses is a must. But for the preseptor who is in the

order of house-holder, restraint is not ordained need not be

observed by him in a rigid manner. Some ways of

Page 497

ATHA ĀŚTRUCA VIDHIH

Now the procedure for purification

Grahasto gshinīyogāt - tacchistam sūtakam yadā ! dvijādināmi yadā yacca yādrsani ca vada prahlou

When a householder is associated with his wife, there occurs defilement such as birth and death. O Lord, kindly explain to me the procedures to be observed by the twice-born etc. in order to attain purity from such sorts of pollutions.

Page 498

Bhagavan

The Lord said

cipresuddhirdasāhena kṣatriye diādafāhateni

Post When bollution occurs, brahmins allain

daśa bañcādhikāhācca valsye sūdrasya māsatak i

burity in course on ten days; ksatriyas in twelve days;

svadharma sva kniyānistio jnari vrāśamayutāhī

caisiyas - in fifteen days; śūdras - in one month

suddhyale Catxṣanāst- jñanānityahānirato s nyalkā i

Sager and ascetics who are devoted to their own

duties and functions and who stricter obsewe tratās

attain penity even at the moment of occurrence of

kollolation because of their supreme knowledge. Apart

from this use, there occurs impurity on ose account of

daily breaches or omissions :

pathak - pakak brakartayas- tadyogami vanjayan sadā i

tadyogād- dosa sambandho vede brokto s nyatha na hi v

advaltos bi yalña loke cittasta sās bi vāśanā.

Page 499

tadyogān- nityahānissyāt- tadyuktatatsamo bhavet

Gn accorint g daily breacher, activities like dressing and cooking are to be done separately untill its the removal.g pollution. ff is proclaimed in the Wedas that there orcu defects in one's own religious duties on account of daily breaches. Even though one adheres strictly to the religious bindings in aí uniform manner, these kinds y daily breaches may take place on account of his mental dispositions depending on the circumstances. Those who become ineswed in these kinds of daily breaches should perform ne the penitential rites ordained for them.

OLO

472

6-7

472

tasya tawatika fuddhir igāvakam nakta bhojanam 1 tikālasnanatassudhir - ghora jāpasatātmikā u hônin na tatprtak bakas-sñānāschudhirharātmikā i sawalñāvādyadā. yogas tadātrā ss dyantikā mata

Taking meals only in the night and taking balt three times a day he should recite . aghora mantra

Page 500

los limes while he gets benified Commune des attaining

burificalion offected llorough the recital g sivamantra

he need not observe what i known as bylhak palka

Daily interiplions which take place by all means and

manners should be atoned for to be gain purity.

Before the commencement astele g religious rite meant

for alonement and after its completion the aspirant

should be bui attain penity through the recital of

suvamantrar, kishindo bhurification beingMsUH AS

sasta.

Entrega periodismood Fasting?

V12

474

for the mother who has given berth to a child, activities

concerned with sutaka are to be clone according to the

Vedic rules. Rules pertaining to the foods to be

accepted and probibited should never be transgressed

by the people.

...........

Page 501

The rules of that

the

sinner

475

Garudak

Shaksyā Ihaksya-vidhau jāte brāyaściṭan tu taltra kim !

tacchistát sútake brabíte baladuddhárane gatin !!

Garuda

What are the benetential rites with regard to the

violation of the rules pertaining to the foods to be atat det

asosle broflibilad ? gf violation failed to

alhaxsga taxes blace during the course g sütaka , what kind of

alonement is to be done by the strength of which one can be

Page 502

extricated from the defilement. 2.

13-17

Bhagavan -

The Lord said:

astakāyāṃ bumisavane Phukturā vamasatan japet I

On the eighth day of the month, during the birth ceremony, one should recite the vama mantra.

annaprasanā - niskrame bhuktura vaxtrasatam jabet "

During the first feeding ceremony and the first outing, one should recite the vaktra mantra 100 times.

cūdhāvrates the godāne vivāhe na ca dosabhāk i

There is no defect in the tonsure ceremony, the marriage ceremony, or other such occasions.

Calūrthakānnam bhukturā tie japedguhyam tu pūravat in

Having taken food on the prohibited days, one should recite the secret mantra as before.

pakādiśu Kraluṣuannam Shoretaryam bacanam mataḥ i

On the days of pakādi, one should recite the Kraluṣuanna mantra.

dradaśaikādaśāhe tu Phuktūrā I ghorasata tikam 11

On the eleventh day, one should recite the Phuktūrā mantra 100 times, with great intensity.

Phojyamannam trayanantu sūdrannañ na kadācana i

One should not eat food that has been cooked by a śūdra at any time.

saucāsass cāra samāyuktasāūdrā ye samadyabaliulkāk

Those śūdras who are pure and follow the rules of samādhi are eligible for samādhi.

lucradhyānabarā bhaktā fhogyaste hyantyajā na hii

Those who are devoted to lucradhyāna and are pure are fit to be eaten with, even if they are outcastes.

teṣamamam brakastavyan snānā cchuddhiri hoditā ir

For them, the brahmaṇa should perform the snāna ceremony, which purifies.

476

. 475

The Lord said:

gj.one taken food on the prohibited days such as

asṭaka, kumsavana, he should recite vama mantra ?

100 times of the same kind of violation takes place

on the days of annaprāśana and niskrama, he should

recite vaktra mantra 100 times. There is no defect

Page 503

if he takes food during the days of cuḍa urata, godana and vivaha. . If he takes food on caturthi-day! ?

he should recite guhya mantra 100 of times. It is keamissible and it is also edifying to Taking meals an

during the days of pakayajña, Kratu, etci is not prohibited since it gives purification to the body.

Frosch can be accepted from the beople belonging to the first three cartes. One should had never accept food

from the fourth clan { food can be caccepted from the people belonging to the fourth caste y they are

observing the rules of sauca and acamana and if they do not drinlic liquors and sites, it they st artsidel on the one who

are considered to be meritorious and who are delighted in meditating upon Rudra, food can be accepléd. Even

these people of such conducty should out accept food from the lowest caste cantyaja). But uncooked and unbraked raw grains

and vegetables can be accepted from thom. Removall og impurity caused by their nearness or touch can be effected by taking bath

972 Hen

4.77

18-20@)

Page 504

himisā māta vinirmurtā bhaktyācārāneita yadi.

brojyā s nyāgyantyajā jātiṇi Kastamānge talkā S padi !

brukterá s ghora sahasrasya japedardhamakāmatah1.

tatakā ss nāma saniklalṣtau devatasikapaneṣu ca il

fruktórā bañcasatânyeram āśānasya tada jabet

prorough intense deslin and good conducto one can be

freed from lare kinds of depresent - bersonal, verbal

and mental. During the circumstances of miserier and

misfortunes if one is forced to take meals from Here

antyaja he should recite aghora mantra for 1000 times ..

go food has been taken cimunowingly from an antyaja,

he should recite aghora mantra for 500 times. If one

takes meals on Iñe days tog installation of tatāka Chond)

to garden and icons . etc, he should recite Esana manha

fax 500 times

-..como o noso co

o quando ..

...

- 23 ke

Page 505

dvēsenāss sramino Shogyau draue calhozyau slhitāvaki "

atrāpi Trisatam Japterá bañcamasya visuddhyati i

Shuklūra s nya lingināmi sthāne saherram tatpakeijabeto

akamāto zapedardham tatsawami Kāmato Japet o

akamāt- Kāmato bhuktirā tantrajnaig suvicārya ca !

Kastavyar sásta sam siddham - alkavā gurubhāsitam i

mehāpātaka yuxtānām prayaścitlam Shavedgura

samanya pātakanāntu budhurās ha kramamādiset II

citi srimat- Kisanākhye mahatantre canya pade

āśucavidhinduādaśalh batalah )

Vanapras lñas and Sam yatis are always to be honoured with offerings of food. But if one accepts food from them, he gets defield. For the sake of purification, he should mecite Tsana mantra for 300 times. If one accepts the meals from the people belonging to other religions , he should recite Tsana mantra 1000 times ... If this has been done unknowingly, he should recite the mantra for 500 times. But if this has been done willingly, he should recite five brahma mantras collectively

Pytan initialed person,

Page 506

gf foods have been acceptact Knowingly or unknowingly

from the prohibited places then he should consult with

the qualified persons its well-versed in the Scriptures and

do the benetential rites as enjoined in the scriptures.

Or, let him do the expiatory rites as directed by the

his preceptor. When great heinous sins have been

committed , expiatory rites are to be done in an

elaborated manner. The presepton should also instruct

on proper atonements , knowing the nature of minor

e san sins. committed by a person..

Coris is the chapter on defilement and purificalion,

twelfth of the carya pada g the Kircanegama mahatantra)

the

---.

480

4760

Page 507

ATHA MAHĀPĀ TAKĀDI PRĀYA ŚCITTA VIDHIH

Cohen on the performance of penitential rites

fer heinous sins )

Garudah

vīsesāpatakānyātrā samānyāni svitāni Kim !

Garuda

Prāgaściltam tie yattesām kasya vā kūdrsam vada !

G, Lord, which kinds of sins are considered to be heinous ? And which sorts of sins are held to be miner?

for what the are the benetential actuities are to be undertaken & In which manner & they are to be executed ?

Kindly explain to me all these matters.

for them ?

...

481

Q- 5 ca)

Bhagavan -

Page 508

brahmahattissurāpānām steyam guwarganāgamah )

visesa pāṭakānyata tadyogāt- bañcamo Shavet i

haturās kāmát deijam sadyani gavām gos!he jabettadā )

bitrās kāmát - surán vaman sivaharnye jabetsadā 11

Kṛtīra steyamakamatcaghoran bitqvane jabet i

gurustrigamanan kstiā S kamādvaktram jabeduane

yogam kṣtira saman taistu nagāgre bañcamań jāpet i

The Lord. said:

. . There are five kinds og heinous sins - the first

one is Killing ga brahmin ; Ihe second one â drinking

of spirituous liquor ; the third one is coustouness ;

the fourth one is defiling one's own teache's wife; and

the fifth one is committing all these four the accumulation

of all these fou kinds y sins which are committed colleclivel

gf a brahmin is killed by one unintentionally, the

sinner should recite sadja mantra sitting in a cow-shod.

of liquor has been taken by one unknowingly he

should recite vama mantra sitting in a Siura temple

!!-

Page 509

prākāśe Kamataśmin lakṣa sūnttya ca suddhyati v

akāmát-strahasye ca braucht einkankan dengan

Kāmatassura hasye ca shavet - tathāyutadorayam ii

akāmatah bra kāśe ca tathābjevāyutadrayam 1

gurudrohayuté suddhih Kāmatastu tadā na hin

dayāvan desi kastasya tadā kṇcchra burassaram i

punaryāgah brakartawyaś- suddhistasya nyalká na hill

potakatraya sariyogat - xāmānyo brāhmanā ditahi

KOM

of these sins have been committed openly and

intentionally , the sinner should recite the mantras

for one lakh of times. ; of they have been committed

secretly but unintentionally, the sinner: should recite

for 1000 times for the sake of purification. If they have

been done secretly but willingly, he should recite

the mantras for 20,000 times. . If they have been done

openly but unintentionally for that also the sinner

should recite the mantras for 20,000 times for the perfidy

Page 510

committed against his preceptor , there is no possibility

of atonement. However, dise to the grace of the preceptter,

intentionally

484

sacrifice is to be performed preceded by Kyichrayaga :

as directed by the preceptor. There is no other way of

atoning for the heinous crime of gurudroha. The

higher standard of brahmin , kṣabriya and vaisya

get reduced to a lower standard on the accumulation

any Itiree heinous crimes -

hea.

485

90&)- 13ca2

madyapānami yadā sūdre dixsite svalbakam bhavet 1

When a Śūdra initiates a small sacrifice,

svaurttitvádyatastasya dosastattra na jāgate

The faults associated with his profession do not arise there.

niyamādghora jāpāsya Kartaryam sasalastikam

A terrible Japa should be performed with the prescribed rules and accessories.

: gurustīgamanan yacca caturnā mapi tatsamam i

Whatever is prescribed for the four (castes) is the same,

gurudrohe sivadiohe tasmāt- tatpatanan bravet i

In the case of disobedience to the Guru or enmity towards Śiva, one should prostrate before that (deity).

Page 511

Kāșthâdi pārthivani guhya tejodravyāŕ vinā Khaga i

sadyojālāśatāschuddhiḥ -ākāmát- kūrtito yadā in

bañcavini satiko jāpah Kartanyak Kāmatas batam i

g an initiated śūdra drinks liquor, there does not occurs

defilement only in an insignificant manner. Since

drinking ġ liquor. is not prohibited for that caste, there

does not occan great defect. But even then he is

supposed to reciten aghora mantra augmented by

religious obsewances for all the four castes; the

heinous crime of defiling one's own teacher's wife bears

the same evel effect. Commitment of profily perfide

against in preceptor ū sas sinful as the commitment of

Siradroha Surely, one goes down to the world of

Narakas on the commitment of gerudi gurudruha.

97 i enjoined in the scriptures that if the materials

487

13C%) - 17

487

ghytājyādi grbitrā tu laivanam sarkarādi kam II

akāmát- kā mato vaspi vamadevann tu būrerairat I

nitikā tarakāmsyādi grhita taijasann ca yat »

dhenuñcâghoiatas suddhiḥ kamākāmáltu būrerawat ,

Page 512

gandha puspāde'kani yacca vāyavyan striya meva vā ll

anadhuosta gajāsvāden -gphya vartrani tu būriavati

ksiltiñca lingañ sāstrañca gshyesan burvavajjabeto

alharsya Shakşane jāte guhya kasya Salam jabeti

akāmat- trisatami vāmani zāpenmanvadi- varjanat ū

of those which belong to. The gross element of water, like gree, salt, sugar etc have been coveted intentionally or unintentionally, vama mantra ū to recited for $500 times. Thes of those belonging to the gross element of

fire such as vessels made of lead or lin... ed bell-metal, brass, etc and cows have been tevens stolen intentionally or unintentionally, ghora mantra ū to be recited for 2.500 times of those belonging the gross element of

air such as sandal, flower ela, ased women, animals such as Dear camel, elephant horse etc have been coveted, vaktha mantra is to be recited for 2500 times.on coveling band, linga, sciplizes, one should recite Tšāna mantia " for 2.500 times. To alleviate the sin of eating the prohibited foods

The guhya mantra is to be recited for 100 times. If this has been don unintentionally muama mantra is to be recited to smallting ito first. syllable OM

Page 513

doing the sin of

for 300 taman,

Commissing the 67

488

.. 18-20

Sanikare sawaḷāpānam Kramāt- brahmani vâ Jabbet ,

jñatrā trakāmatastuevan - ekami vā ss vartalyet- varam u

nuimālya bhaksa ne jāte agholamayutani japet,

Aghorattu na cânyasya kāmādyāgād-visuddhyati v

Rajasvalā na sambhāsyās kāmād-guhyasatam jabet i

Kámát. bañcasatami taduat- barani nirmālya langhane 11

on the commingling of all these sins one should recite

brahma mantras in due order of these sins have been done

unintentionally, the sinner should recite bieber mantras

knowing the intensity of and nature of each sin. Of one

eats nirmalya ¿ which in to offered only to candes suara)

he should necite aghera mantra for 10,000 times. If this

kind of violation has been done willingly , alleviation

û possible only lhãough the intense recital ojraghora mantra

Page 514

He should also perform kṛcchra yaga. There is no other kind g atonement for such a crime. The initialed bersen should not converse with a woman who is in her periodical course.. gg a violation of this rele taken blace unintentionally guhya mantra is to be recited for 100 times of it has been done intentionally, the mantra is to be recited for 500 limes. Gre should recite for greater number of times is violation of the rule pertainining to nirmalja takes place.

4892

21-2412

489

nindām bramādataḥ katurā sivasyānyatamasya vā i japedišam tadā suddhyai y Sałamekantu yantritaks dasārdham trisadādawāk - līnavet snānājjapecchucif , tadūrdhwani bañcakam yāvacchatami naktami vidhiyate ! fādūrdhniraṃubavasasya trīnatrāmāyutam jābet , jiñātvaivam tadbalarn jñānam jāti Shaktim schismulām etán vicārya tat- dadyāt- guru vā laghu vā swayarn i tadavasyam brakartaryam - , alha_vā gurulñāsiłamii nikisłajāti sariyoge Kalbanīyam yaltoditam v

Citi sumat-Kiranākhye mahārtante canya bāde mahāpātaka-brāyaścitavidhihstrayodaiah batalch)

Page 515

80 due to negligence or carelessness one habbens to speak evil og siva or other gods for the sake of . adtonement, he, having a perfect control over his senises, should a recite Tsana mantra for 100 times. If defilement occurs during day time, he should do recile pañcama cline isana) mantra for 300 times for the sake of spiritual purite. If it occurs further during night time pañcama is to be recited for 100 times on the further to one.

490

occurrence of sinful deeds he should observe fast for three consecutive nights and recite the mantra for 10,000 times. Thus knowing the intensity of sinful. deeds one should do benitential istes ordained for them in an eloborate or simple manner.

He should observe the specific modes of conductor particularised to his own caste with devotion and forbearance. Moreover, in order to extirpate the evil effects arising out of mingling with the people of outcaste or lost lowest caste , one should do expiatory rites . as directed by the preceptor

Page 516

ATHA UPA PĀTA KĀ DĪNAM KRCCHRĀ CARANA PRĀYAŚCITTA VIDI

Now, the knowledge of atonement for the performance of Krcchra on the occasion of subsidiary impurity

Cohen on the berformance of Kycchra and expiatories for minor crimes)

Gauḍaḥ -

Gauḍa says -

rikasta jati samiyoge kamākāmāt- Este sati brayaścitam ñaveti tatkim - vada lokāxhilāsraya !!

When one has mixed with low castes willingly or unwillingly, what are the penitential rites to be observed? These may kindly be elucidated

Garuda -

Garuda says -

.. G. Lord protecter of all the worlds! When the defilement og intermingling with low castes orci willingly or unwillingly, what are the penitential nites to be observed? These may kindly be elucidated :

Page 517

Bhagavan -

The Lord said:

ajñānāt- goghnatā yasmin mandire samisthitā yadi 1

J a cow has been killed unintentionally in a

saurabhānda parityāgát- kīcchrācchuddhir-nare Phavet u

care-shed or in a house the sinner should give

Kāmało yadi vā bhurtra tabla kīcchrāt- vārācchusih !

away all the vessels and other possessions belonging to him

kamato yadi vā bruktura sakyt- kcchrāti- kīcchratak

vamadeva japācchuddhiḥ parāko s ntes havā sakst.

japtera bhuktāsthaṁ pābenā tād sau tatsamā bhavet v

rajani carmajam kyznami yadā vā mandine sthitam ,

&f anda baga - galla su dau tuafar- mącasawa Aika II

Page 518

Pot and should obsewe te vrata Known as Krcchra.

And should observe the vow known as Kṛcchra.

Then only he can attain purity. If one has eaten the

prohibited fooch intentionally , he must observe t.

prohibited food intentionally, he must observe it.

What is known as tapta- kṛcchra . for the sake of burity

What is known as tapta-kṛcchra, for the sake of purity

on taking meals & during the prohibited days and on

on taking meals and during the prohibited days and on

eating prohibited foods, he must obserwe Krechra vrata

eating prohibited foods, he must observe Kṛcchra vow

o ati kycchra wata in order to be delivered from the

or ati kṛcchra vata in order to be delivered from the

impuniter g sin. If not in this manner, he shall

impunity of sin. If not in this manner, he shall

affer

suffer

493

obsewe a kind of fast known as parāka. Gr.

observe a kind of fast known as parāka. Great

by giving away liberally the substances like tumene etc,

by giving away liberally the substances like sesame etc,

leather articles and iron vessels, he should recite

aghora mantra for 5000 times in three consecutive days

Aghora mantra 5000 times in three consecutive days

494

. 6-9

yadā bricktvā hyakāmādvā kagne gholam jabet- tuyaham i

When having broken or unbroken, in fire or not, one should recite

Kāmadi digunani Karma sakrdyogādvinirmitam 11

Desire and other doubled Karma, through constant practice, is destroyed.

akāmāduās līa samyogāt- cāndrayana vidhistataḥ

Without desire, through conjunction, the Cāndrāyaṇa vow is prescribed.

bahu daivasikā yogassamjatah kamatos bi va il

Much daily practice is considered to be born from desire or otherwise.

Page 519

tadā cāndrāyanam karyam vāriṇā Kevalena tie i prāṇihimsātimake bābe sataghora japācschecih 11 kāmākāmaxṣte.vā sbi ghorasya dasarīpakam samiyak - vicārya tam jñātiā dadyacchuddhaḥ bunar hitam li

When one has taken the prohibited foods during bushibited days unintentimally, he should recite aghora mantra seated on the skin og deer ke brohibited foods for three consecutive days. If he has eaten even for only once intentionally he shoud do the same kind of expiatory nite tuo limes pmore than the previous one. Go he shall obsewe candrayana vrata to extirpate the defilement. oe for the defilement Coured occured on contact wilt bahudaivasika intentionally, he must obsewe candrāyana rata- and taking ceremonial bath as explained in the Scriplures: gf one has done injuries to animals and creatures, he should recite aghora mantra for 100 times. If one han dine injuries to animals intentionally or unintentionally he should offer the materials, their weight being equal to ten rupakas to Aghora Deva . He should hense forth be kind towards all beings.

Page 520

495

.495

Gaudah

Shagavan Kidusah birto kiñchro s nyastapta sarjnakahi atikñcchrah barākasca cāndrāyana vidhisca yah 11

Various kinds of wratas like Kycchra, tafta kycchra, atikrechra, baraka , candrayana etc have been mentioned earlier. Kindly explain to me the process by which these ratas are to be observed.

Garuda -

Various kinds of wratas like Kycchra, tafta kycchra, atikrechra, baraka , candrayana etc have been mentioned earlier. Kindly explain to me the process by which these ratas are to be observed.

11-12 a

Bhagavan -

exabhuktam hyahami Kāryam tidinainyadayā citam i tryaham ca hartā bhujitīan thyahami syanmarūitasānam a evami kiñcharsamā khyātak brājāpatya iti smotah

Taking meals only once for three consecutive days, eating only those things which are offered to him without a begging for taking meals only during right for three days and subsisting only on air for three days - all these cast are the

The Lord said -

Page 521

aspects of kṛcchra vrata otherwise known as - brājāpalya arata.

for three days

496

12(b) - 15 a

tryahamus nam bilhedvāri tryahami syāt kṣīrabhojanam v

treyahamusanam ghitam bitirá tyahan cet kevalami yadā i

tablā kṛcchrassamākhyāto hyati kṛcchramatasínnie !!

ksīrasya tripalam panam divasānyekavinisatih,

ati kṛcchrassamā Khyatah barakañca nibodha me i

duādasártham nināhārāt - barāka iti smytak

Taking hot water for three days, milk for three days

warm ghee for three days and obe fasting for

these days cnot even drinking waters - these are the

aspects of tapta kycchra vrata. Drinking of milk only,

its quantity being three balas a day, for twenty-one

days = ' known as all kycchra vrata. Gbsewing

fast for twelve consecutive days (keeping himself

without taking any kind of fart or drink) is known as

paraka

Page 522

didatahani Hitāhārat-bataikaiki ametahi

māsārdham Grasaurddhissyacchukle hrasassitetare il

The process of

cāndrāyanamiti prontani jalādevajalāmakam

increasing a mouthful of food day by day during the

Snātvā snātvā japah karyo mandire s byalkavā behih in

first lunar fortnight and decreasing a mouthful of fool

samāplau trividhani Karyam Phojanam Sāstracoditam u

day by day is during the second lunar fortnight is

Citi sumat- Kinanākhye mahātante cânya pade

known as candrayana rata . Instead of taking

kicchrā ss caranavidhiscaturdaśah batalah )

solid food if one takes water in this manner, when it is

another type of candragana which in of the nature of water.

Taking bath as the occasion needs, one should do

japa either in his house or outside his house. Ste

c say, in temple and is sacred placens Bathing, reciting

and eating all these are to be done according

to the procedures declared in the Scriblures :

Page 523

(This is the chapter on the performance of kṛcchra and expiatories for minor crimes, the fouléenlik if the canya pada g Le Kiranāgama mahātanta )

498

ATHA ĀCĀRYĀ DISNĀNA BHOJANA VIDHI H

(then on the rules pertaining to bath and with regard to krecepter, etc. ).

food

Garudah -

giske snānam Kathañ Kāryar

What is the procedure of taking bath inside the house?

Šāstroktam bhojanam kāryar

What is the procedure of food as per the sashtras?

bahissnānáñ yalhoditam !

and outside the house?

dikzitaistatkatham vada 11

already been

explained,

Garuda :

Gesunta - Since the brucedure of taking fatto in tanks etc has been

What is the procedure of taking bath inside the house?

and outside the house? What is the procedure of

Page 524

taking meals to be adopted by the initiates as declared in the scriptüres ? Kindly elucidate these malleis.

499

2-4

299

Bhagavan -

The Lord said :-

Uṣaḷkanayutami bistami gharṣaṇca rajanīyutami tenodiartano kami siddham Snigdhāñ grhasiñasyoditam sulham aharistami lhavet pistami gotaro vá tapasvinah i tayorabhyudito s bryanigo duayorāmalakodakam u snigdhamekasya tatkányami duitiyasya lu kevalami punassnāyat - buroktena. vchánena gihe Khaga !!!

A small quantity of flow (a green pulse) is to be mixed with larmeric and other fragrant unguents. One should knead them to make a paste . Smeaning the paste over his body a house holder should take bath inside the house. This kind of bath is supposed to be auspicious. Ancintment of flour paste shall be done even by those who belong to the group of gocara and ascetics. Those who belong to these two groups should beside anointing of this pase, also take bath with a malaka-water

Page 525

This kind og bath will gitte induce softeness on the body.

or the ascetics may take bath with amalaka-water only,

ex avoiding the besmearing of flour-paste : G. Garuda I.,

A house-holder can take, bath inside the house even in a

manner prescribed for the ceremonial bath

to the

500

5-8

Kintue tatra viśeso s yami Kartavyan de hamārjanam ,

There is a special rule to be followed here regarding the bath.

mydami praksipya tadbhānde bhāryam tacchivatīrttavat

One should pour water from a sacred place into the bathing vessel and bathe like that.

evarni snātivās sya samihāraḥ kāsyassua hydi būresavati

Thus, the bathing ritual should be performed with devotion and with the mind focused on the deity.

bahissnātvā vidhāryante dhani kauśeyamujjualam

After bathing outside, one should wear clean and bright clothes.

Kāśayamathavá suklar grhastekasyoditam punahi

The householder should again purify the house with a clear and bright substance.

yāvaccharuārcanam tāvāt- grhiṇām niyamo bravet

The rules for householders should be followed until the worship is completed.

sarvadā samyaman kāryo vratiṇām sāuca kūrwakami

One should always perform self-control and cleanliness for those observing vows.

Shoctawyam coditasthane kṣta bilhe dine dine

One should be instructed to perform the ritual on the designated day, every day.

But while taking bath inside the house i some specific

actirties are to be done. But it small quantity of clay

( collected from sasred places) is to be put into

the water collected in a vessel for the purpose of bath.

the initiale should mentally deate the man los

Page 526

kransmilling the power of specific mantras into the water thereby & making it as sivatir tha her activities are the same as prescribed earlier, & in (After taking bath he should draws back into his f own heart those mantras i transmitted into the water from the left water Aenean left over inside the vessel: Hatán I ! transmit the power of which has been . 501 inside the house , .

kransmilling the power of specific mantras into the water thereby & making it as sivathir tha her activities are the same as prescribed earlier, & in (After taking bath he should draws back into his f own heart those mantras i transmitted into the water from the left water Aenean left over inside the vessel: Hatán I ! transmit the power of which has been . 501 inside the house , .

Having taken bath h outside the house for inside sol lithe initialed house-Rolder', y he n a wealthy perion, shall wear Ho a lustrous silken cloth . It is said that he can also wear loin cloth or white garment:

Having taken bath outside the house for inside sol lithe initiated house-holder, y he is a wealthy person, shall wear a lustrous silken cloth . It is said that he can also wear loin cloth or white garment:

Then the house-holder should observe the necessary religious austerities until his daily worship of Siva gets consummated . Kalino C ascelics) should have a perfect controll og senses and should maintain

Then the house-holder should observe the necessary religious austerities until his daily worship of Siva gets consummated . Kalinoc ascelics) should have a perfect control of senses and should maintain

Page 527

piltam taddesi kānamtie kartavy am laksanānuitam ,

The pedestal should be made according to the characteristics described,

ṣat-trimíadangulami siltam gurotrā trimisadangulam u

with thirty-six angles for the guru and thirty-three angles for others

sādhakasyāngulanyastau putrakasya tu vimsatih i

twenty-eight for sādhakas and twenty for putrakas

Kartayam samayan hasya calurimisat-tadarigulam

The kartā should have thirty-four angulas

calūstridoyeka - rekhānkam guruādi samayāntakam i

The guru and others should have three lines up to the samaya

bāhyavaktram mydā Katefan - sammukhani yogabā lkavat os

The outer face should be like a yogapatta, with the mouth facing forward

tadorat- bi thani Kāryāni Kintu tatthardha vistarami

The height should be twice the width, but the expansion should be half of that

vistarāsyā trilīhāgene lāsāḥ kāryāstrikonatahāh

The expansion should have three lines, and the work should be done triangularly

KorakcaluaÃÂ và baduk8884088amū de d&a8 1 . Kuryat

shall

The bedestal of the preceptor should have been embellished with variou kinds of designs and carvings .

The bedestal should be 26 angulas in length or

Page 528

30 angulas in length for sādhakes and betiakās

bedestals ersteld have a measurement oj Qf angular;

and for samayi - 24 angulas. All these bedestals q

different social measurements should have been decorated

with caurings of four lines, three lines, two lines and

One line respectively. The outer sta epper surface of

the pedestal :( of preceptors should have been made

503

so as to appear glossy like yoga pilha . The breadhna og

each pedestal should be half of its length with a

thickness about one third of the breadth pašas (border

design) should have been carved in triangular forms.

the base ( Shote leg) of the pitha may be in

triangular or rectangular form All the four legs

should be strong and with equal height -

504

13(6)-16

sou

guruh pūramee khashtitvah putrakah baścimananah !!

sādhako daksinávakhas - samaył coltarāmurhak

Shunakti sādha kami Iyaktirā mukhyavrttena bhavatahi

Page 529

frājanam yadgurorhaimami naupyam syāt- sādharasya tu

The breceblor should take meals, being 'east-faced.

Kamaakam butrakasyoutam lohajami samayārttinah in

facing the direction of west, putraka should eat; facing

abñāvāt- tamamekam vā Kāmsye s nnami na hi dāpayet i

the direction of south, sādhaka should take meals; and

abhāvat- Kārsyajam broktam ghorajaptam lie tatsamam 11

being north-faced, samaył should eat the foods.

eema razy

with the exclusion of sachaka, all other three persons should strictly adhere to this injunction. (At times, a sadhaka shall take meals facing other directions also).

the brecepler should user golden vessel; sādhaka - silver vessel; beitrakā - Cebber vessel; and samayi- metallic vessel gf golden or silver vessels are not available,

copper vessels may be used by them. One should not blace the food in brass vessels. If the oth copper

vessel also is not available, brass-vessel can be taken after burifying it and consecrāling it wilt Hi-tecital aghora mantra

505

. 17-1969)

Page 530

sarāvan badminūbatram sākajam brahmavyksajam i

nājüstpalarambhottham madhūkami bitawy ksajam u

batram sanigthya Shostawyar ekam tesāmi yathecchayā i

batrāni brinnarūpāni bhojane varjayet-sadā i

erandāśvatha - kuriarka - baisāca tavejani tyajet I -

If not metallic vessels, platter or shellow dish.

leaf of lotus-plant, leaves of the trees like leak, fiq,

plantain, madhuka and sandal etc, leaf of

blue-lotus plant - any one of these shall be used

according to the circumstances and availability

Mulilated or broken leaves should always be avoided:

sie also leaves of castor oil blant ; Kunu, sun-plant

and paisaca trees should be cuvided.

19C%)-21

506

tadiūrdhuram bhojanam kāryam - ābosana burassaram si

brahmāksarena tani japtiā tayarsarenânnameva time

saprānādi vilhāgena hutvā bañcahutich kramātu

maunamāsthāya Shortayar sādhakādi trayena lū

bhoktavyan frabhuna yadirat. ācāryena yalhecchayā u

Swallow

Page 531

After placing a suitable vessel or leaf on a the consecrated ground food is to be served one should begin to eat after doing the precursory activititis knoung as āpošana.

After placing a suitable vessel or leaf on a the consecrated ground food is to be served one should begin to eat after doing the precursory activities known as āpošana.

He should consecrate the food by reciting brahmaksara and trejambaka mantra cor Mityunjaya mantra).

He should consecrate the food by reciting brahmaksara and trejambaka mantra (or Mityunjaya mantra).

He should allow a small quantity of food five times as huli, offering og áhutis into praņāqni reciting the mantras of prana, apana, ugana, udana and samana.

He should allow a small quantity of food five times as huli, offering oblations (āhutis) into the fire of präna reciting the mantras of prana, apana, vyana, udana and samana.

Then observing strict silense sādhaka, beitraka and Samaył should eat the foods.

Then observing strict silence, the sādhaka, practitioner and Samaya should eat the foods.

The kreseblor sealing himself majestically like a lord should take the meals.

The Kreseblor, sealing himself majestically like a lord, should take the meals.

.......

........................

...

.......

...

.. -

Page 532

tyaktīvas gran ca nā śākadyan lasunala būkadikami

.. Edible green leaves should not be relinquished. But garlic ; alāluka c loetle - goud to Godogiand)

matsya- māmsādikam caiva bhaksyam yacaa virodhaxrt ,

fish, flesher, etc. are to be divided: Eating so, these things is contrary to their religious obserwanses and

bátre barabatitam bhojyam svayann hyturā na braksayet,

condutto quests. Only the food that has been served in the vessel is leaf should be consumed

yalha parasparasparsó na yalha vibruso na call

One should not take the food with his own hands and serve to himself. The food mutually touched

ksudrāprāni samāligbam tyaktiá tadbhojanam bhavet i

or consumed and that polluted by drops of saliva and the food licked by vicious animals such as dogs ete

ucchisto bahate pātre Kāryā suddhir yalhoditā ll

are to be avoided. The vessels which have lost their penity due to ucchist a should be cleansed then and

Page 533

There according to the procedure declared in the Scriptures :

508

sos

25-26

fhurtiaiam vamabādașiñamangustiam vārinā plavet i daxșahastasamulthenāngusikenādho- mukhena tu il nocalyedātmāltiram te branavādi namontakam i Bhuktuācarikramanāñ Kungāt- bilhe copavaset-punahu

Having eaten the food in the prescribed manner, one should sprinde water drops on his left toe g sprinkling of water is to be done by making the water drops to tuckle down through the right thumb of the right hand stretching it downwards. Then he should illuminate his anmattiva by reciting the mantra of anima 'begin places of which begins with pranara and ends with namah. After finishing Shujana, lace should be moving about slowly for a while and then take nest sealing himself on another bilka

509

27-30

Page 534

sugātam talibrakantiegani Calūs ādayugam guroni

Die bedestal to be used for taking nest should be with a well-built structure furnished with four legs. It should

simhâsanań Karāyāmi tat pādochchraya Kalbitam

be like a than throne having a length of one hasta

vistārāstama bhāgena mātīkani brakalpayet .

sts height should be one fourth og ca hasta Matrikas

astāngulocchitam kāryan - upadhānami sugātrakam v

are to be fashioned on its surface within an extent equal to one by eight parts of its breadth - Cost the

mydūcarmabja-madhyangam ōrltam vā caturasra kam i

apper surface of it is to be fennishned with apāchana ( cushion) which should be with a well-formed

bādās suvartitah Kāryāsthulamūlah kasodaraḥ

structure its height being eight angulas, con its centre isso a soff skin of deer or tiger embellished

sthūlāgrāśca-thibhāgena samamānam vibhāgatah

with lotus or circular or rectangular design. The

sam usefádidamākhyātam - ācāryasyā ss sanam sulham u

legs of the throne should be constructed in a splendid manner. The upper and lower bo sections of the legs

be the presepter

Page 535

sto

should be large and in their middle bortion should be

Thin. Dhey should be with equal thickness and height.

thus the special kind of bilha to be used by the

resepter has been i told to you.

511

31-32

.s11

Latogami galaccato galla và vitan geuER 1.

guruṇā s ha sthi tenātrā dūrādasam samāgatōnũ

With the teacher staying there, those who have come from afar

sambhāgyaste yatha broktās- siddhācārena yalna tahi

Should be treated as prescribed by the accomplished adepts there

svabet- berasināšsayyām- alhavā darsinā sirāḷu

NONO

. Gthers should be seated as directed by the preceblor.

Sitting on the throne-like beṭṭa , the brecepter shall

converse with those who have come vuen there from

Page 536

distant places. They should speak to the preceptior

abiding by tre miles ordained for maintaining seelmissiveness

and discipline. Then, about the mode of sleeping

One shall sleep on the bed placing his head

either in east or in south. The best of the preceptler

should be four hastar in length and two has

Aration explanation contrition

512

33-35

512

sā catuṣkara dīghāssyāt- vistārasyāttadardhataki

tatsamañcobadhanam syāt- durūdafāngula vistzḥam u

tasyam suabet --grhastastto yastabasui vōtabassthitahi

sañjāto vāgyatastasya frosta mukheya-Kati - tri kā il

etat brosanigatah broktami bhojanam buracoditam!

tacca Kāryam yalalharat - barocchistam vivanjayet 11

cili sumat Kiranākhye mahatantie canyā pāde

ācāryādisnāna-bhojana- vidhis bañcadasah batoiah)

The bed of the preceptior should be for hastas in length and

leo hastas in breadlt. Upadhāna also shoreld be of same

length and breadth its height car thickness being to

twelve angular. This kind of bed. ñ for the preceptior in the

Page 537

order of house-holder... He who is an ascetic, shouda sheep resorting himsels to vâtapa c thatched shed). This the procedure of taxing meah, mentioned earlier, has now been elaborately told to you. Fooch polluted by impune contact and lickings should be at your abandone d cather in the chapter on the rules pertaining to bath and food with regard to the precekter etc, the fifteenth of the canya pada .glte Kiranagama mahatantia.)

513

ATHA UCCHIṢṬAS PARŚA VIDHIĀ

. 513 Cohen, vieles on the purification I things left over as nemainders )

Garudah

parasyo-chista- sannsparso yadisyādesa tattra kim ! pätasuddhirabi proktā nokta tañca vada pralko gaudok

G. Lord! If there occurs any sort of defilement because of the touch of impure beings, then how doest kunity get effected ? Purification of vessels was hinted at earlier. But it has not been vividly explained. Kindly explain to me about purification of things."

2-3

Page 538

Bhagavan -

The Lord said:

svojāti-dīksitasprstas- Eadā ss camya sucir lhavet i ācamyadīksitasprstassuajaḷyesam sātam Japet "

If any [initialéd » beson is defiled bing the initialid person of his own caste, he can attain purity by doing acamana boj here is defiled by a non- initialed person g his own caste, then , in addition to ācamana, he should recite ūçāna mantra coo limes.

Samūpe dixsite sprste Chavecchuddistie būrwavat tasmin-nadīrsitas prste jabet snāturā šatadurayam u

If any person, who has been initiated just before ca fortnight or a month ) getos polluted , purification can be effected as before (by during a camana).

Of he is defiled by the approach of a non initiated person, he should take bath and do japa of instructed mantra 200 times.

evamevāntaram spystóra dīksitasyottarasya tu

Page 539

Sałatrikam bhavet sparśāt soparāsājjapo Chiavet 1 tadevar Saatgue satusamjñāsya sparsanddīksitasya ca i spango dadīksitasyaki satāt pañca-japoditahu.

In the same way there arises pollution for the initialēs. Cof higher standard) on the approach of bersons who have been given the initiation of lower dagree.

anyesām bada hinān ca prāyaścittan Shavet- khaga! kurūsa - ghorā- vāma- jā jātisa brahmaṇaditahū

for the sake of purification, the defiled person should do Japa foon 300 times , observing fast. If the initiatied person gets defiled by his adversaries, whether they were the initiated or not,

he should do japa for 500 times G, Garuda : if he is stained by others, the should do Jaba, by minimising lho breviour number of incantation to live three - Jourite. The iniliated persons belonging to the four castes like brahmin etc, should do japa of purusa mantra, aghira mantra cama mantra and sadyojāta mantra respectively .

the sono

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stars fix input

Page 540

tatanmantram jabet- spauśāt- sahasrani daśaiva tai

Then, with that mantra, he should perform japa ten thousand times with great enthusiasm.

bāñcamāsya tu mantrasya jabet- tasyay vīcaratak i

For five months, he should perform japa of that mantra, contemplating its meaning.

kṛcchrādghorā jabah kāryo s yutāścandāla-Sarigamāti

The japa of the Aghora mantra should be done with great difficulty, even if it involves contact with a Candala or Sarigamati.

: jñatūá- jñātūra yathā sparsam brājascitam tu tasya tu u

Having known the nature of the defilement, he should perform expiatory rites for that.

. On defilement, let him do japa of this particular mantra fer. 10,000 times . ' Without any deliberation or discernment, the japa og Tśāna mantra should be done.

by them ... con defilement caused by the contact of an outcaste (candalas ; let him do Japa of aghora mantra 10,000 times preceded. by kṛcchra jāga.

Having known the nature og défilement , expiatory activilies should be undertaken The polluted bessons ..

bātrasuddhim smužvai tami sparsāśca vihiták khaga

Having purified his clothes and having performed the expiatory rites, he should undertake the ritual.

Page 541

hema- raupyādi- pātrañān vāriṇā Suddhirisyate v

Then, listen to the purification of vessels when they get stained. Vessels made of gold, silver etc are to be purified through sprinkling of water

Sarkha suklyādi - suddhissyāt- lūṣairvā mathilena vā !

Vessels (or any other objects made of counch-shell nacre etc can be purified by cleaning und then with husk or chaff.

Phasmanā Kānisya--Suddhissyat- tāmramamlena súddyate",

The brass vessels can be purified ith thamani ashes, the copper vessels can be purified with sou substances lice tamarind etc.

ucchista- lipla-pātrasya inttiresā mayoditā i

for the purificalion g vessels contaminated by left-overs, the following procedure is to be obserwed as told by me

bronṣya suddham tyajeddaive ucchistocchistabhajanām

braumādi - venue- pātranām - gomayaistoya-gharṣaṇā 1

Vessels meant for common berpose can be purified by sprinklens bure water over them.

dāvuje- loñasystānāmi vāvinā suddhiris yate

If the vessels used for divinical activities get polluted, let them be abandoned

as and when

Vessels made y ecult Camaloo ete can be purified by relfing lom

Page 542

wilt cow-dung and water, wooden and metal vessells aie to be Panified with water.

518

13-17

carmanām najjuvastrānāri suddhisgyāt- ksāracarina i

Leather, ropes etc are purified by salty water

Suddiscodara- Skandānāni banyagni karanātmikā i

Vessels meant for water storage are purified by another fire

tīnādikañca yatkiñcit- Kaṣṭham tat proksayecchuci i

Wooden materials are purified by sprinkling with holy water

ullekhādlhūwisuddyeta - taltā gomaya manjanāt vī

Metals are purified by being smeared with cow dung

sabinda- saucakam bhandani tyajen- mdvenuejañca yati

Impure objects are abandoned

tadannirmālya-samisthańca rajashi visudhyati u

Remnants of offerings are purified by being kept overnight

šešasya pūrvavacchudhin - vastrašuddin-jalain- Shavet i

Remnants are purified as before, clothes are purified by water

ācāramārecchaivan sāstroktam gurulhāsitam ir

The rules of purification are as stated in the scriptures and as taught by the guru

tadavasyam prakartawyam - anyatta batanam Bhavet i

This should be done, otherwise it becomes a different ritual

guwalham nitya haninyā - na dosaya yatasłatah »

Constant practice is not a defect

Cili śramāt- Kīsanākhye mahātantre cāryā bāde

In the great tantra called Kisanakhyā, it is said

ucchistasparsāvidhissodaśah batalak

The method of purification of remnants is described

Garments made of leather, ropes etc are purified with Chasma and water; vessels meant for water-storage can be purified by paryaqnikarana ?

Materials like grass, faggots etc. collected for the purpose of jāga :

can be purified by sprinkling cof arghya water), the

Page 543

to ground is to be benified by scraping cullekhana) and smearing with cow-dung. Ered Earthen or naltan vessels meant for to be used for sapinde and asuca

to ground is to be sanctified by scraping and smearing with cow-dung. Earthen or metal vessels meant to be used for śrāddha and impurity

519 - 519 should be abandonned on pollution. The vessels placed on nirmalya ( remains of offerings to a deity) can be perrified with thasma. Glher articles are to be

519 - 519 should be abandoned on pollution. The vessels placed on nirmalya (remains of offerings to a deity) can be purified with mantra. Other articles are to be

purified as before ordinary garments are } can be purified with water. Votaries of Saism should follow the rules of purification as explained

purified as before. Ordinary garments can be purified with water. Devotees of Śaivism should follow the rules of purification as explained

in the scriptures and as declared by the precepter Purificatori nules are essentially to be observed; otherwise there will occan down-fall (on account of which they

in the scriptures and as declared by the preceptor. Purificatory rules are essentially to be observed; otherwise there will be a downfall (on account of which they

may find place in narakas) Aberations that occur daily are to be aloned for i. On observance of these expiatory rules violations do not become productive of

may find a place in hells). Aberrations that occur daily are to be atoned for. On observance of these expiatory rules, violations do not become productive of

eil effects. - (sh is the chapter on the rules of purification of left-overs, the sixteenth of the canya pada of the Kiranagama mahatantra )

evil effects. - (This is the chapter on the rules of purification of leftovers, the sixteenth of the carya pāda of the Kiraṇāgama mahātantrā)

520

Page 544

ATHA NITYA HĀNI -PRĀYAŚCITTA VIDHIH 520

(Then, o rules on atonements for daily aberrations )

Garudah

nitya haniryadā deva brāgasittantu talha kimi

annam ka kadithir jagdham tada taltrabi kim bhaver »

: Gareda -

What are the benetential rites for allenations

That take place daily? When food gets bollloreiled

eaten over by crows. etc , what are to be done as atonment 3

Kindly tell me about these expiatory rites.

2-3

. 521

521

Bhagavan

Satajaptadajacchuddissaddingteam lobāistu diksitaih 1

nitya hine jape dūśam satamekantai deśikahi

bahudaivasike lihramiśe hye barāso bravet khaga !

sahasram bañcamasyaiwa japtaryam sarujā dhruam u

The Lord said -

when there occug violations or deprivations

in what is to be accomlished daily persons belonging to

Page 545

the group og drija Cle initialed persons) have to do jaba of sadyogātā mantra 100 times. olive on the occurrence of debrivalion in daily actuities, the preceptor should do japa oja. Esana mantra 100 times of deftlement occurs on account of bahudaivasika, he has to obserwe fast.

the group of dvi-ja Cle initiated persons) have to do japa of sadyogātā mantra 100 times. On the occurrence of deprivation in daily activities, the preceptor should do japa oja. Esana mantra 100 times of defilement occurs on account of bahudaivasika, he has to observe fast.

Essentially he has to do jepa ga tsana mantra 1000 times with all diligence, when he gets diseased.

Essentially he has to do japa of tsana mantra 1000 times with all diligence, when he gets diseased.

The

5220

4-6

nīrujo desikasyātra bakudaivasikā Kriyā! s22 nastā yadās gute due tu japlūā śuddhiathyahātmikā u. dúrāya tasya dātawyami Kevalasyāyutadvayam sahasā. yasya vā bañcasahasrāni dine japak u Kartawyo ghorasamjñasya jabah koryo yathāriha tāhi alha ss caryavaco grhya tadavasyar Chavet-khaga !!

When the teacher is free from disease, he should perform bakudaivasikā Kriyā! s22. When it is destroyed, then one should perform japa for purification of the soul. For his long life, one should give Kevalasyāyutadvayam instantly. Or, for one whose japa is five thousand in a day, it is to be done. For one whose japa is known as ghorasamjña, he should do japa according to the rules here. Then, he should take the vow and observe Chavet-khaga !!

lease

er gjelke kreceptor, who is not diseased gets defled on accorint of his activities concerned with brakudaivasika purification can gets consuminated in linee days

The preceptor, who is not diseased gets defiled on account of his activities concerned with brakudaivasika purification can get consummated in a few days

L by doing jopa 20,000 times; or to ward off the

By doing japa 20,000 times; or to ward off the

Page 546

impurity, Japa should be done et 20,000 times without

Csewing fast. If one is precipitated ly circumstances

to do japa rashly 5000 times a day, then for having done so,

he should do Japa ofa aghora mantra in a manner as

instructed by the preceptor

7-10(a)

523

7-10ca)

323

svakākā ss lidhamannantie svalbam tyājyani tu dosikaini

The food licked or scraped by dog, cww.etc., if it is

dronādhakabramānam yadā lidhami ca na santyajet 11

ga small quantity is to be abandoned by the preceptor

grásamātram tadudārtya browsya ramena suddhyati i

But if the food is about to a measure of drona or adhaka

Suddhirya s jasałam zapterā svakākā ss līdha bhakşane )

is licked by them, it should not be thrown out. Having

kşkalāsāhi-manduūka-sprstam hydroga Karanam i

taken a mouthful of it and thrown away he should

svāsakāsakaranjustam bidāla-na kulādilihicho

skrinkle daer the remaining food with a vama mantra

tal bhukte ca satacchuddhiśśnaloce gavyajya līhaksanāt,

Page 547

The eatables or victuals , scraped by dogs and crows, get purified by sprinkling and doing japa og sadyojātā mantra 100 times. The fore lapped or licked by st lizard (if, themelson, snake from etc is productive of heant- diseases ; likewise, the food licked by cat, mungoose Cichnev mon) will be be a cause for diseases like as tima.

The eatables or victuals, scraped by dogs and crows, get purified by sprinkling and doing japa of sadyojātā mantra 100 times. The food lapped or licked by a lizard (if, themelson, snake, etc.) is productive of heart diseases; likewise, the food licked by a cat, mongoose, or Cichnev mon will be a cause for diseases like tima.

If it is somehow taken by a person, he should taken bath, case do japa 100 times and take pancagavya along with ghee

If it is somehow taken by a person, he should take a bath, do japa 100 times, and take pancagavya along with ghee.

s24

526

LOC63 - 16ca)

Garudah -

tvayokto dīksayā moksah brayascittaih kimatrataih brayascittań sadosanam dīksayā kinkyłam vada Garuda .

You have said that liberation is achieved through initiation. What is the use of expiatory rites? Tell me, Garuda, what is the purpose of expiatory rites and initiation?

It was told by you that release u accomplished through . have initiation. But, for what purpose, these expiatory rites have been ordained ? If it be said that these are for those who get borlated with impurity, then what is the startet og initiation ? (Initiation becomes futile)

It was told by you that release is accomplished through initiation. But for what purpose have these expiatory rites been ordained? If it is said that these are for those who are tainted with impurity, then what is the starting point of initiation? (Initiation becomes futile)

1806- 14

Page 548

tadya tha kystyupāyena sādhitam lu mahat phalam u

The Lord said:

tathābi nakṣanaistarhi taissad thisca narairdhrruvam i

As far as cultivation is concerned, greatest effects

Kriyate s dyāpyawajñātam tadā sawan bralupyate v

que achieved by employing various means . Likewise greatest

evrim sudīksā mokṣasya sādhitās bi bhalāsrayā

talnā Śikī naksaniyas sāu brāyascīttadilhīḥ punah!

oncen

ksetae ksiplam yalhābijam yadvattoya vardhanam i

525

paripa kāt- phils phalam tatra taduan murtisca dīvṣayā un

525

result is achieved by the preseptor and virtuous persons

by strictly observing o the prescribed rules for doing expiatory

rites. ff the activities conserned with cultivalion are done

KasuinK

withoret, their significance and an in a disregarded manner

they become seeppressed and infringed not yielding

His good effects. So also, eventhough the beatitude y excellen

and kind can be accomplished through dikṣā, it is to be

Page 549

grunded and protected by the li ritus acts like

penetential rites and purificatory rites without doing which

diesā becomes impaired and effect less: In the same was

as the seed thrown into the ground begins to sprout

and getting nourished by water , manure etc, yields fruits

on maturation, so also dirsā ., getting energised by

penetential activities, yields the final beatitude .

Stuarded

526

15-17

520

alhava sūdhitair mantraih bāšausothadithih ksanāt i

With the mantras purified by the alhava, the impurities are removed in an instant

mucyate mantrasāmarthyat- viruddhatvāt- Kriya na sa il

Due to the power of the mantras and their non-opposition, the Kriya is not obstructed

tasmāt- tatpratipaltaryam bhalamatwo dlhavam baram i

Therefore, that should be practiced, which is beneficial and weighty

niyuktaste sbi Kuwanti Karma yaddveṣabhutavat 11

Those who are engaged in it, perform the Karma as if it were their very nature

tatkrijakārilhissiddhaíscam nūma yasthilivartifíh

The accomplishment of that Kriya is like the steady flame of a lamp

sawadha nāsti tadvasstu mantrairyanna prasāddhyate li

There is no doubt that that object is not accomplished without mantras

Citi srimat- kiramāxye mahātante canyāpāde

In the great and venerable Kiramāxye, in the chapter on Citi

nitya hānißrayaściltavidhih sabladasah batalak)

The daily practice is described, along with the rules and the benefits

Quick deliverance from the besturbances of londs is

effected through dikesā when it is protected by incantation

Page 550

of mantra and finally one gets release on account of diksi

Dhe aspirant gets disentangled because of the bower y mantras

Wiolations are always opposed to the power og mantras. gs

they are not atoned for, diṣā becomes futile. Therefore,

supreme results are gained through expiatory rites. Each

asturity g an aspirant is accomplished by mantras which are

directed by mantresvaras. Mantreśvaras execute the usll of

Lert like the actors who appear in various apport disguises

according to the circumstances. By their active power, they

accomblish the desired ends of an aspirant. There is nothing i

the world which ü rut to be accomplished by the practice og manta

: comuni is the chapter on the rules of atonements, the

seventeenth of the Caryapāda is the Kiranāgema mahatantra)

Yoga

527

'ATHA ŚAIVA VRATĀ SS CARA NA VIDHIH

Cohen, the rules for Obsewing saivauratas )

Garudah -

sādhakah putrako vā Sbi samayī vā stha desirah

anyadesāgatā hyete sambhavyāstu Katham vada 11

Ganda -

Page 551

G. Lord, what are the suitable uratas to be obsewed by samayi or putraka or sadhakal or desika' )
G. Lord, what are the suitable vows to be observed by samayi or putraka or sadhaka or desika?)

529

R 5-842

jñātūrā ss cārak prakartayas - sa ca sams kāra būrsakah !

The wise one should perform the rituals of the cārakas - and he should perform the samskāra.

sādhakāditrayam yacca sadyojāta kalātrayam 11

The three sādhakas and the three kalās of Sadyojāta.

kalādirāyam Kalamekami guruseṣan vadet-khamāti

In the kalādirāya, one should recite the Kalamekāmī mantra to the guru.

dvijādlyā ganavo vēsyus-spyśedangusthakan tathā

The ganas of the dvijas should touch the thumb.

angus!ha- tanjanī- yogan- madhyamānguste yogatahi

The angus!ha, tanjanī, and yogan fingers should be joined with the madhyamā finger.

syadd-tadangus Ikakasparso - vastrādi Krama yogatah

The syadd-tadangus should touch the Ikakasparsa, and the vastrādi should be done in Krama order.

pañcamāldād- gurienbrūyāt- evameṣām kramas!hiliḥ'

From the pañcamāldā, one should recite the gurienbrūyāt, and thus the order of these is established.

ityevani saiamārgaslās- svātmiyami sāshacoditamu

Thus, the saiamārgaslās should be performed with svātmiyami sāshacoditamu.

Kursānti ye yathāsaktyā - prabruvanti sthiram bhalam

Those who perform the Kursānti rite with yathāsaktyā attain sthiram bhalam.

Citi snimat- Kiranāchye mahatante Caryā pāde

In the Citi snimat, the Kiranāgama teaches the mahatante Caryā pāda.

saivauratāss carana vidhirastādasah ba!alah )

The saivauratāss carana vidhirastādasah is a ba!alah.

This instruction of mantra is to be undertaken by him only after knowing his modes og anducts. Instruction on mantras should have been preceded by proper consecratores rites i samskaras). For the ta he he

Page 552

Initiales belonging to the group of sadhaka, putraka and samayi should be instructed on three to Kala mantras, tuo

Kala mantras and one Kala mantia bertaining to sadyojāta respectively. The presepter and drijas e initiated bersons)

should touch the thumb with little finger fore finger with middle finger, and ring finger with the thumb in

due orders during the Japa of vakhia, aghora, kama and sadyojāta mantras respectively . After the completion

and

touch it

530

teach ne

one year the precepter should get thema Isana mantra. Then these mantras have a particular order of

instruction : These rules are to be observed by the estaries gn i sawa path according to their own

scripteur declarations ... Those who observe these rules according to their capacity and will of mind

attain everlasting benificient results.

Page 553

(This is the chapter on the rules of obsewing Saiva uratas

the eighteenth of the canya pada of the Kiranāgarna mehatanta)

: 531

531

ATHA SĀ DHAKA VRATASS CARANA VIDHĪṢ

Now, the rules for the sādhaka observing vows

'c then, the chapter on the & nules of observing

Sachaka vratas,

Śaiva vows,

Garudah. ... ...... ..............

Garuda.

Samayisutayoścābi desikasya mahesvara

For the disciple of the teacher, the great lord

esām vyttissamākhyātā sādhakasya brathi me

has explained these rules, for the sādhaka, they are

Garuda

Page 554

so far the

G, Lord, sofern it was clearly ak explainent colouet

to vowed obsevances og Samaył, butraka and desica

were clearly explained. O. Great ford! now kindly

explain to me about the obsewances to be practised by

sādhaka.

practitioner

..!

..................

532

Bhagavan - 2-4

The Blessed One - 2-4

532

sādhakas sātiriko dhirassāhisrur mantradhirvarak!

The practitioner who is endowed with courage and patience, and is skilled in the supreme mantra!

abradhys.yo mahā frājnassamalostaśmakañsanah

Who is not negligent, and who considers a clod of earth, a stone, and gold as equal!

udyurto homanisttasca japadhyāna natassadā !

Who is diligent, devoted to fire rituals, and always engaged in repetition and meditation!

Vighna protsārane Kalyo wala nisthassæmassucik »

Who is firm in his resolve, pure, and skilled in removing obstacles!

saschāyo vanam gatirā eratacanyam samārabhatī

Who is accompanied by his wife, and who has entered the forest, renouncing worldly attachments!

asahāyo yadā tasmin susahāyah kamandaluch

When he is alone, his companion is the kamandalu (a water pot)!

Page 555

The Lord said:

A sadhaka should be virtuous and courageous ; he

should have the mental rigour to endure the troubles and

difficulties; he should have a perfect knowledge of mantras.

he should have a supreme self-perfection; he should

be invincible endowed with the higest kind of

erudition; he should possess an equanimity of mind

to cast an equal look over pitcher, stone and gold,

he shoreld be zealously active; he should have an

intense desire on doing homas, always being delighted

in japa, dhyana etc; he should be skilful enough

to effect the removal of hindrances; he should be have

an acuity in observing cratas; he should have an impartial

outlook; he should always maintain buriley, Such a sūdhaka,

having gone into the forest with the accompanied by his consort,

should begin his observance of crates. If he is to go to the forest

without any accompaniment, at least he should take with him

a vessel C Kamandalu ).

in doing

OMO

534

Page 556

Having consecrated the water boured into the vessel with aghora mantra, he should expose it (show its to the sun. Then he should cmentally) offer it to Lord . siva and to his preceptor , accompanied with the sound of the bell. After offering it as nivedana, he should place it on the grass strewn over the ground with Sadyojāta mantra. Con the sprinkling of water on it with Siva-mula-mantra ; the water poured into & the Kamandalu - vessel becomes possessed of purity Green materials which are impure and defiled should be purified according to the procedure explained before. In this way purification is to be done by the sādhaka and by the other limee kinds of sages also-

Having consecrated the water poured into the vessel with the aghora mantra, he should expose it (show it to the sun). Then he should mentally offer it to Lord Śiva and to his preceptor, accompanied by the sound of the bell. After offering it as nivedana, he should place it on the grass strewn over the ground with the Sadyojāta mantra. With the sprinkling of water on it using the Siva-mula-mantra, the water poured into and the Kamandalu vessel becomes possessed of purity. Green materials which are impure and defiled should be purified according to the procedure explained before. In this way, purification is to be done by the sādhaka and by the other kinds of sages also.

.---.........

...

....

..................

.......

535

10-13

Page 557

Kamandaloryathā prostam svarībam synu sampratami

Now listen to the shape of Kamandalu-vessel which was mentioned previously.

karyos stangula vistūrnań dingham syāddūdaśārgulam !

The vessel should be 8 angulas in breadth and line 12 angulas in length.

vistārât- deyariqulam güvani dùngham syāccaturangulam i

If neck-part should be to a'angulars in breadth and 4 angulas in length

ūttam Byadanigulail Kāryañ caturbhiśca bravartana. II

It circular shape is to be constructed with a diameter of 4 angulas.

angusthavartikam kāryañ suziram tasya madhya tak i

An apertine is to be provided wilt at itl middle boloon , wilt a thickness of one angula.

asau duyangula mānena kāñcê tasya barilmamāti

Around it shape a girdle is to be provided with a

afarângula vistirnastasya kāryassusolkitahi

its breadth being a angular. The girdle is to be constructed in such a way as to present a pleasant look

saśālastambako vā syādevam kyliā cratam caret u

with doubortionala and appupriate measurements. It may be adorned with sāla on tambaka: Having taken a Kamandalu of Trose specific lineamento, he should commence his vrata

Page 558

sett petare worth the potent.

----.

536

14-1742

536

Jatāmakuta sătoban sūlakatwanga lañchitam i

Adorned with a crown of matted hair and marked with a trident,

suddhaml mundārdha samyuktarn trilocana Kutodaraml

Pure and half-shaven, united with the three-eyed Kuttodara,

vyāghra carmāmbaram santam raudhavratamidam Sutha

Clothed in tiger skin, peaceful, and fierce in vow, Sutha

Kanisthasyā bhawecchuddhīr - māsaissad hiri hottamā

The younger one's purity is achieved through a month of the best practices,

madhyā mãsair.caturbhisca kludrā mãsaistrithirdhavet

The middle one is achieved through four months, and the small one through three months,

vratamabravāram raudham tatsiddhau Sakalani bunch

The fierce vow is declared for the attainment of Sakalani's bundle,

Kāryaml mantravatam siddhyai sādhakai unāśrurūbatah 1

The mantra is to be performed for success, by the sādhakas, without fail, 1

grahanan yāgā būwant morsananca tatka lhavet 1

During the grahaṇa, the yāga is to be performed, and the mors is to be offered, 1

suuratam desi kenās bi kartawyan būnavat-khaga 1

The suuratam is to be given, and the kenās is to be made, by the kartṛ, 1

gui

citi súmat - Kinanākhye mahātante calyābāde sāidhaka

The wise one, in the great Kinanākhya, at the end of calyābāda, the sāidhaka

vratā ss carana vidhirekōnanimisatih batalak )

Takes the vow, with the vidhi, and the ekōnanimisatih, batalak

Page 559

Majestically adorned with the crown g jala, he should hold trident and Khaṭiāṅga . The that trang should be pure furnished with the treble eyed half-skull

The sachana, attired with tiger-skin and appearing with serene tranquility is to obsewe are the most auspicious wrata known as Raudra vrata · Bey Gsering

this kind of rata one can attain burity comparable to Siva's impeccable nature for the sake g attainmentā

537

.537

the most excellent result this vrata is to be observed for a period of six months for an intermediate result, this is to be observed for four months ;

and for an insignificant result, this is to be observed for Ihree months. There is another kind of Raudha vrata

which is now so significant one as the earlier. To obserwe this kind of trata one should again become energised with mantra Kalas. For the same name of accomplishment,

me according to the rules as enjoined in the Śribūres , mantracrata is not to be observed by a sad haka. As the

Commencement g itu Raudra wata, ū to be preceded by a

Page 560

ATHA GURUVRATĀ SS CARANA VIDHIH . 538

Then the chapter on the rules pertaining to lie uratas to be observed by the preceblors

Garudah

bhagavan yat:tvayā deva gurossuāritam uratam bhavet vidhānam tasya kim deva brūhi vistarato mama il japaśca sūcito deva trayā noktassauistaram i

O Lord, you have stated about the road cratas to be obserwed by a preseptor for the sake of his een spiritual enlightenment. What Kindly explain to me its koos the specified procedures wilt all details. Also, the nature of incantation was stated earlier. But it ihn has not been

Kasmin Kāyam Kāthami vās bi tācaca brūhi gūruratam 11 Gauda...

Page 561

vidly explained to me. Linder what sitten circumstances and in which manner junuurata is to be observed ?

nou

539

Bhagavān

The Lord

suuratam desikasyai ca tadanyasya Phavenna hi i barsalhaya madhaiśāyī carulhunnakta bhojanek !

mauñjādināxṣasūtri ca trismāyāt - Kušadhycchuciṇi

Trayodaśam japanmantram Juhostyasła śatam Salam

Sahasram mūlamantrasy bañcagayam tato ntatahi

bibantsari satrirahantui yāvaccudho bhaver vati u

The Lord said :-

The beneficient crata is to be observed by the preceptor and rit kry. thens · Reposing on the banon ground cost using any other stjects of. comforta) for three fortnights he should take care c cooked food that is dised for oblations during night . ' He should wear the girdle of darlha, ajin a and akṣasutra. Taking balts three times a day he should always maintain purity

Page 562

havien in wearing a pavitra- ring in his ring-finger Canamika). Having done the incantation of mūla-krasāda - mantra he should offer homas 188 or 100 times He should recite mūla mantra for 1000 times, taking pāncagavya continuously for three nights : By doing so the preceptor who observes to this type of crata becomes exceedingly

Belize 540 suo 67 grhinos bi uratam kintue uratamanigam tabesvinahi paśa Ksothena nivānam taExṣāntasya frajāyate o anyārtha siddhayo yāśca sucirman trodlhavā mata i . uratādlhavatyasandeho morṣassalbena siddyati u C

of te vrati.cone who observes the beriodical religious a conduct) is a house-holder; the above rules are applicable. But if he is an ascetic, the aforementioned observances only form part of his complete etiquette. Perfect calmness c. tranquility can be gained innough completo severence of bonds. This kinde of ineffable calmness

Page 563

is achieded by those who maintain forbearance. Other kinds of accomplishments meant for the benestent of others get effected only through their power of incantation of mantras. By their watas hanya release is possible for them in a simpler way.

541

8-9

341

sādhakena jaboh kāryanta kṣtīã snānam yatha vidhi

The sādhaka should perform the jaboh kāryanta and kṣtīã snānam according to the prescribed method.

mahaimāśāne tirthe vā vane vā girigakvare in

In a mahaimāśāne, tirthe, vā vane, or girigakvare.

vijane va janākīrne Samit puspodakānvite

In a vijane or janākīrne place, where Samit and puspodakānvite are present.

sthāne kṣtua jabah kāryah kita lingabarigraham II

In that sthāne, kṣtua jabah kāryah should be performed with kita lingabarigraham.

Page 564

CO2

Incantation of japa is to be done by a sadhaka

after he has taken & bath according to the rules enjoined

in the scriptures. He can undertake the specific mode

of japa either in the burial ground car place of

cremations or near watery places or in a forest or

in thickets, mountain-caves and in secluded places.

He can do gafa in a place which ó very often frequented

by people using faggots, flowers, water etc. Incantation

should be toween done only after taking & bath or after

during the worship of Sivalinga.

.........

542

. 10-13 :

Suz

sāka- Kanda- bhalāhārah Dhalalhixsā bhugeva vrā i

Japeduttama siddhyarliami daśalaxṣam suyantritah in

Page 565

laxsami trikam trimadhuran naktān nan juhuyot-bunch I

baxsatrayam uratam aytirā siddhistasya baralhavet u

bañcalaksam jabe devam laksārdham homamācaret i

dasarātiam uratam tasya madhyā siddhir bhavatyalka

larsamevami japedyāstū juhuyādayūtam pēenek1.

ekāham uratasamyogāt- Ksudrā siddhin lhavet- Khaga v

He than a do japa, subsisting his life on leaves :

rosts buits food got as alms etc... he should

do japa having a perfect controll over his senses.

for the sake of acheiveing the excellent kind of accomplishments

he should do Japa 10,000 times. After finishing his Japa

for the specified number of times he should do one

Ihree laks of homas using trika, trimadhura and .

naktanna? She most supreme kind of result shall be

achieved by him by observing uratas for forty-five days

for the at Jo acheive the results of intermediate kind

he should do japa for five lars of time, and had do

homas for fifty thousand times and observe iratas for

543

ten days. For the acheivement of lower type of effects

Japa should be done for one hundred thousand times

Page 566

homas for to ten thousand times and observe crata

for one day.

Deholdd be post to finis mou deting

. what is what idenitits o sos

...

Page 567

celtamañ madhyamāṁ seiddhim adhamāñca synuzua me !

lokālokānuyāyitiam cakravartitvamultamā il

anyat- dhanavilambadi madhyama siddhirisyale !

vasikarana vidveṣastambhanádya S dhamā matā

kurute jāpamatreṇa sādhako natra saṁsayāhi

uttamāṁ siddhimanuicchet - brasangam vanjayet - tada i

swayamevobatis lieta yatas tasya balat-khaga

Now, listen to the nature of the effects of ultama, maddly

madhyama and adhama seddhis. con account o the

most excellent kybe g accomplishment one can attain the

most powerful lordship by which he can make both the

Page 568

visible and invisible usslds to follow his commands.

Due to the effect oj intermediate accomplishment, Re

Gehe shall be endowed with all kinds of weallt.

Que to the lowest Kind y accomplishment one can altain

the magical powers like causing attraction cvesekarana)

causing enmity evidueṣana), causing on to the suppression

g human faculty e stambhana) etc » By strictly adhering to

the prescribed rules of Japa, beyond doubt, one can

altain these benefits. If one in very much intent on the altainment of

the ultama- siddhi he should ausid sexual intercourse or any other daliant enjoyments. He should always abide by the specific rules taught to him by his precepter. Only through his te intense diliger

he can and achieve the supreme powers.

10V)-

545

- Iscas

545

Gaudah

uttamā siddhayo yastie madhyamāśca sytā mayā if

Kalham tā devadveśa yah brottāh kudrasiddhayah u

Page 569

Garuda -

the beneficient effects of the supreme and mediate

accomplishments were so far heard by me. O, Lord of Lords!

now kindly explain to me about the nature of those

specified as belonging to the group og trivial accomplishments

- 90 cal

Bhagavan -

humphat-butantago deva Satunamna - samanvitah !

Kyturā predavane kyddhah krūradak kundasamstritahi

aisy aslitiyasyninimba homena kysnadhyānālhisarnisititah il

abindraguptami tacchatrumi yamavesma nayet-ryanati

The Lord said:

the mantra- ballara known as hum bhat is to be joined with

Ike last syllable of the enemy's name. Having an intense uvalt in

and being in the crematorium , sitting by the side fire-bit and

casting a cruel book one should offer homas making use of

bones, blood, faggots, bitter fruits and seeds of nimba tree deeply

meditaling on the flacu- coloured figure of Yama , the good y dealt .

By doing so he can make his enemy enter into itie alode iy yama

even if he is kept protected by Indra.

with

Page 570

humbhat-dvayāsya madhyasthak kṇādho doesyā samaneritahū

duesakit-siddhirabhyāsāt - viruddham jātaromabhich I

mushat- vahrigate kunde Kuddhascotkutikājanāt II

Kāmadevamabi shināmi tatryanāt - duesatami nayet i

hurikārādyanta sarikaddhas-sādhya gotra samanvitah II

sthānumi stambhayate sīghan sainya» vai paksisañcayān i

badantami vāyubījam sjāt - trirabhyasam sivadinamile

Kākolūkadalair homāt. uccātana Karam param II

kunde vayavya samīṇe ca dhūmradhyānaccarāsanāt"

breryagotra samāyertami yojanānāī šaḷam nayet

om namo madhyamo deva sādhya tantrok ta varna dhṛt u

The mantra- fallava is to be blased beloveen the name

and sādhya cie the effect that is to be accomplished); then wilt

intense wrath and enmity Re should repeatedly offer homas

making use of the hairs of inimical animals. By doing so

he can create enmity even belveen the persons inlimatēly i

associated with evell each other. He should offer those materials

into the fire-pit , the does bei . By doing so he can effect

Page 571

enmity between Rusland and wile eventhough they are so affectionate an Kāma and Rate. By placing 'hum' in the beginning and at the end of mantra and being seated in uticutikasana!

547

pronouncing the desired effect (sādhya) added with enemy's gotra and hamma name he can effect very quickly a state of immobility to the troops and armies assembled like birds. A particular mantra in to be formed by placing vayu bija in the beginning phat' at Ite end and enemy's name and sāahya in the middle. By doing japa of this particular mantra for three consecutive days and doing homas making use of . the feathers g crows, owl etc in the fire-pit for med

Grethe direction g tort-West and meditating on the Sprotty-coloured form of the deity (vagus and seated himself in carasana the Sadhaka can effect.

the magical power known as uccātana. Seating himsel in carāsana and meditating upon the Smoky - coloured figure of the deity (Vāyu) , One should recite

Page 572

Ika mantra beginning with 'om namo '; other words of the mantra should be in the following order: name of the victim, name of the deity, desired effect isādhyā). By doing gapa g this particular mantra as instructed in the scriplines he can effect accāṭama.

548

26- 32

548

ā karsane dvirabhyāsāt- hurikārārixuā yojanāti

homostra bascime kunde Samidbrih Khādinādithik .

akarsayetstriyam divyan viriñcairaße gehataki

varunaina butantasiña falfam cāpyāyata dhuvam

dura- Ksīra-sam@yogāt - pusti knjjāyate narati.

āgneyadhāranāyurto mantrenābi tadāłmarah u .

agnivarna putāntasiño. hyagnijuālāyale sivahi .

tasmādevāni brayogacca vastavarro visargataḥ iḥ

repham catustaye yogan - nisbijo bijasañcayah !

vatārohe prasādena binduyaklena' yojitah i

Ksstram prayādrasīdurhuram vāyudhyāneritah bumāni

visahānnassa evoktak kintu sanga samanvitah -11

naivā SS broti visami sthānāt- visargānta samanvitaḥ

siddha Karmāri Kurute Kripramastašatena tu ir

Page 573

In order to effect 'akarsana' the mantra-pallava known as 'him is to be placed in the beginning and at the end. One should do the Japa of this mantra and offer homas in the fire-fit formed in the direction of west and making use of the faggots got from Khadira etc. By doing so he attract the ladies and make them to be in his mansion even though they are kept in the place of Brahma . of Un7.

... 549 varunārna is added to the particular mantra , with all certainty the desired effect result can be effected very quickly. Con doing homas making use of düwa soaked with mile , lte aspirant becomes efficacious in bringing for the nounishment, led wealth Cipusti).

Engaging himself in meditation seating himself in the direction of south-east and doing japa of the mantra designed for the the particular purpose adding the seed letter of fire to the last syllable of the mantia , he can set the things tog blages of fire on the desired place or objects. Keeping the same form of mantra , he should cotnline vāste- bija and visarga to it. berita the addition of repha and the fourth suara The mantra

Page 574

can be recited without a seed belter or with bunch of seed- letters with the Phrough the grace of Lord Siva , he should add bindu with the letters pertaining to earth, water and wind · Meditating simultaneously on the the prescribed forms of earth, water and wind he should do jog By doings So he becomes endowed with visahanna as ite result of which he never get affected by poisonous . . . beings or substances. Prough the employment ga mantra wilt visanga and by doing japa los times, he shall be able to fulfil all kinds of the most beneficient activities. can also be done.

500.- 550 33 - 37(a)

Saptarātrāltu siddhos bi layadhyānādi vanjanāti

purāsevami vīna sawan yaḥ karoti bhālan sulhanim u

tasyopāyam pravakdyami Samsāre durbalāgite

esadevo dahatyāsu pāparāsim susañcitam

satatami cintyamānosyam zivaścintamaninyalñā !

mānusani dohamāsthāya. Lokayātrāri yathāgrahah !

Kurute tattathā samthun - mantramāsthāya bhartitahi

pratyaham yasmarecchurlam Kavitvam vāJ byarogatāmu

Page 575

medhavitiam briyatiram ca saubhagyam cabrujādyasahi if

I these activities are done without laya dhyana etc.

one can achieve the desired accomplishments wilkin seven

nights ( days). By strict adherence to the prescribed

rules, one can achieve the auspicious results even

he is not qualified and perfect through the prior practices.

Now I explain to you the means of greater achievements

whaich are not to known by those plunged into the worldly

life. A person who is proficient enough in effecting

all thèse kinds of soutie magical bowers mentioned before.

incinerates all the evil effects of his residual Karmas

completely; such a person cor breceptors is always to

be honoured like Lord of Siva who shines forth like

551

cintamani, in beslowing Hi Grace upon His destees .

In the same way as a soul is capable of leading

experiencing Ike mundane life when it becomes embodied

so abo Lord Sivre ćśambiñue), considering the intense

Page 576

devotion of the devotees, is does the needful assuming various forms designed by mantra kalas.

He who meditates upon daily upon his form of white . complexion attains the bower of composing boems,

healthy life, supreme spiritual knowledge bou

Kind- Realtedness ; blessed life and fame:

JOS

553

ghee, honey, trimadhura etc. He who is desirous of . achieving great health should offer oblations of

Sriphala, lotus, black-sesamum Thalus various kinds of performances with regard to the Ksudra-siddhes have been explained to you according to the sciplinal declarations.

of one is to achieve the power of employing mantras for the sake of desired accomplishments, he

Qan altain that power through the urishib I Sivalinga

C Ohis is the chapter on the rules g geruuratācarana

Ite lūenteeth y Ite caryabada g Ite Kiragama mahatantra )

Kirana Agama, Primary Edition

Translated by Dr. Sabharathnam S. Pattusamy

Page 577

ATHA AVYAKTALINGA LAKSAṆA VIDHI # 554

Then the chapter on the lineaments of avyakta - linga

Garudach

yadi linge s ncite siddhin brūhi liringantū kīdṛsam i Katham. Kāryań suneśāna lingorlih kena helūrā ir Garuda :.

gf, on the worship of suivaliriga one can attain the greatest accomplishments, then Kindly explain to me. of what nature the linga is? G, Lord of devas, how are the di various types of lingas made ? by which season , lie icon is termed as 'linga ' {.

5:55

555

Bhagavān -

The Lord said:

layarn gacchanti Brūtani samhāre nixchilānyatak, tena linigamiti beostam sūrṣmatvāllingamugyate trvidham tatsamakhyātami - ayaktami pratamana bhanet, . tatrābyābhyantaram sodhyami laksonāllepanadabi

Since all the effected things c existents) get

Page 578

absorbed in it at the time of dissolution , it is termed

as linga. Because of its subtleness also it is called

liniga. Linga is of three kinds and the first one is

known as aryarta-linga . In selecting a proper

stone for making linga- image one should carefully

examine the entire sternal and internal fealūnes and

through the process of anointing

www.

LTURALES

WAR

NIEMASARAN

SENIOREN

TICELLULOS

CUERRAG

ENS

556

4-7

Page 579

caturasrim silam bhitva byadhastat- sambandhiksya ca i tadantarmandalami syāccet- sagarthântām silāri lyajet»

Having split the uneartted stone into a rectangular form,

manjistene darduro bimbe pite godhāsite phant muṣakaḥ käpile bimbe kṣkalāsos nune bhavet is basāno gūlavarnæsyaat. Käpote grhagaulika i

the sculptor should examine its lower and upper portions.

vicite vráci-kassvacche niram Shasmani saiketam o Khadyotah Ksavadravanesyāt- girikā käpile Shavet ksinalepüdvikārī ya tani tygettgarlia samyutām ir

stones endowed with internal cavities are to be abandoned of its outer surface in of ned colour, then it is to be understood that its internal caurity is with frog, if tho it is of yellow colour, its internal cavity is with iguana; ý the surface is of black colour, then its cavity is with the defect of snake; in a tauny coloured stone, there is a defect gâ caurity containing a nat; in a red coloured slone the internal courty would be with a chemeleon.

KIA

Having split the uneartted stone into a rectangular form, the sculptor should examine its lower and upper portions.

stones endowed with internal cavities are to be abandoned of its outer surface i in of ned colour, then it is to be understood that its internal caurity is with frog, if tho it is of yellow colour, its internal cavity is with iguana; ý the surface is of black colour, then its cavity is with the defect of snake; in a tauny coloured stone, there is a defect gâ caurity containing a nat; in a red coloured slone the internal courty would be with a chemeleon.

of the surface is of gula vanna c colour of molasses)

Then there is a defect of paṣana: In a grey c dirty white

INT

Page 580

557

coloured stone there is a cavity. defect of newt Chome-ligand);

of the surface of the stone is of variegated colour, Then there is a

cauty-defect of scorpion; in a sandy stone of loose density there is a defect of juice or water in a honey .

coloured stone there is a defect of fire-fly ( glow worm); in a

tawny coloured stone there is a cauity defect of small

mouse & Of on the anointment of milk, the colour or

general appearance of the surface of the stone gets affected

then it is to be understood that the stone is associated with cavity-defect.

558

8-11

558

tani tyajedgalhasamyuktam aholātian barīksya ca 1

godhāyām mapanāsassyādupścike pasupīdanam ir

Shujanige ksanamārisyānmandinskāduda Kādbhayam i

gaubrastāvo jale portah Khadyote vahnijan Phayām u

pāṣāne fatkesteurs tissikate xsayarogatā

kikalāṣā al pavediyādhir - thānyanāśaśca mūzike

Page 581

gaulikāyāmlhavecchokas- tena garlshamn barityajeti evam parixşya pāşāşam paścālling anti karayet it

Having examined the stone for a day and night one should abandon the stone which has got the defect of internal cavity. These cavities g different kinds are indicative of inauspicious effects. Because g the defect' o Iguana , destruction of king or empire will occan; because of the defect g scorpion, it severe inflictions on animals and men will occu; there will be inadequate nain fall because of the defect of snake; because of the defect of the cauity-defect of flog, people will be affected by floods; because of jala-dosa, bregnent women will be affected ; fire accidents will occur on account of the defect of fire-fly; on account of the defect of pāşāra, unusual shower of stones will take place

559 diseases concerned with tuverculosis. will ele affect the people

diseases concerned with tuberculosis. will ele affect the people

On account g the defect of sand or loss. density; various kinds of diseases will occur on account y the defect of chemeleon; loss of grains on because of the defect of nat; mental depressions because of the defect of newt

Therefore, by all means, stones possessed of internal cavities are to be abandoned. Having examined

Page 582

in this manner one should select a proper stone

and make the image og linga.

560

10-14

yathokta diguilhage s a sila yadi na labhyate

If a stone of the specified characteristics is not available in the prescribed direction

tada sthānāntaram gatra tatasstrābyordhvatosaCanam

then he should go to another place and try to get a proper stone

krtvar tu dosamurtissyāt- homami xstva sahasrakam -

Having made the image according to the prescriptions laid down in the Scriptures

estraivani Karayellingam yathalhistam suvartiļam

one should install it in a proper place and make arrangements for daily worship

tasya frāsāda manena Fanmānātsambhavatyalta i

If some violations or aberrations occur in installing an image

prāšādo yadi pūrvaslhas - talha syāllinga Kalbanā un

they should be rectified by performing a thousand homas

erech

of the suitable stone of specified characteristics is not

available in a place the prescribed direction of

sub-quarters then he should go to another place and

try to get a proper store. Having made the image

according to the prescriptions laid down in the Sciblures ,

one should install it in a proper place and make

anangements for daily worship. gf some violations or

aberation occur in mentalling an image they should be

Page 583

alōned for by doing thousand homas Cwith aghora mantra).

alone for by doing thousand homas Cwith aghora mantra).

Having completed the homa-offerings one should proceed

to sculpt the image of linga according to the desired

measurement nut contradicting the prescribed rules. The

measurement of the image depends on that I the temple.

with regard to the temple already built, the structure of linga

is to be based on the pattern of the temple.

561

15-18

gehardhāt- Kanyasan hinigami bañcalhūge iste satis

Dividing a half measurement of bea garbiagiha into

fañcāmsain- Madhyamam linigami pañcalmáge kite satir

five equal parts and the least type of linga is to be

pañcamisain - madhyamam lingam Phovenmadhyamamucyate i

tadandham yodlināvedgarbham vithājyamsaisthithin-trilhin

ekam garkhe yathā yogam lingani navasankhyayā i

lingadirgháttatassavam caluwimbali thâjayeti

gāti va aksi thanda s bi viśamānneschaya bunch i

yalkā Kāmam thavellingam yajamānabalar yaltai

Dividing a half measurement of bea garbiagiha into

five equal parts and the least type of linga is to be

Page 584

formed having one part as the basic unit; dividing the measurement into five equal parts, the mediate type of linga is to be formed having one part as the basic unit: the foremost lype of linga is to be formed having . the half portion oj garlhagroha as the basic unit. Each lyke og lisaga By im Alasita destrasi By dividing each unit into three parts, each type of linga se can be made out on three different measuremento. In this manner ninte types of linga can be formed in a garlhagya. Dinding the length of linga into 24 equal par its breadth is to be determined so as to be in the type of Jati or aksikhanda, the type of visama is not desirable. the A Linga can be made based on the height of patron cyaja also.

wilto 19-22.

562

hastamāna samam visbi huvidham parikalpayeti

ekahastāditah kitúá trikarami Kanyasam mata

calirkastaditah kstūā saddhastañcaiva madhyamam !

sabla hastatsamāraliya narantam jyesthamucyate !!

Page 585

punasca sadvidho the dastueṣamevami prakalbayet i

The linga shell be made in the different patterns even with hastamāna. Beginning with one hasta and increasing one by one cupto three hastas, lines lingas of the least type can be formed;

evam yadipsitam lingani calutha vilhajetsamam v

Three lingas belonging to the intermediate type Cmadhyama) shall be made having the measurement og 4 or 5 or 6 hastas.

calundhāmisa pramanena silāyāscaturasrakamı

Taking the height as 788 or a hastas, three lingas of the foremost type shall be sculpted. Again there are as many as six different types of constante liniga - image.

punas tadāyatam Kfturā fhágahaya vikalfitam !

All these types of lingas are to be made according to the rules prescribed in the texts. Having determined the height of liniga, one should divide the height into your equal parts. A rectangular shape is to be formed with a measurement equal to one fourth of the height. Again the semanis h the length of the image is to be divided into three equal parts.

:563

563

23-27

Page 586

Kytvá vanardhahrāsasjāt- yava durdhrañśakam kramāt

Having divided cints (tree bouto), one should decrease

brahmākhyo viṣnusamijñaśca rudrākhyof misastitiyakah

each part by 4.2 and a 1 upto its upper most

adhomadhyordhvagani jñayami Kramālhāgatrayam subha

postion. The three parts are densted as brahma thaga,

caturaíram duirastasiam suurttam tat prakalbayet ir

visne-thaga and redra-bhaga. respectively. The

dainghyani Lingasya yanmanam lena mānena Kalpayet

lower most portion (brahma bhaga), middle portion cuisnu thage

calūraśramsake nálhau madhyamane tadardhatah

and the upper most portion (rudra bhaga) are to be made in

tadardhantu barityajya uttami fenaiva Kalbayet

rectangular, Lixteen-angled and circular shabe. respectō

lingam sunārcitam kāryar dainghyandhamattavās stadi

These are to be formed with has the same unit

Shajya Prāgatrayani tejaktorá viskambhan pañcabhāgika

g measurement as taken for determining the height:

: viskambhatdeiguno wisnus-farmākayaddeiguno harah

A postion whose a measurement ħ equal to nabli is to

be decreased in the rectangular portion; similarly

Page 587

FMWHALER

...

564

the middle portion in to be decreased by half of the

the middle portion is to be decreased by half of the

previous E measurement Chabhi); and the coffeet borléon

previous measurement Chabhi); and the coefficient borléon

is to be decreased by half of the decreased bortion of

is to be decreased by half of the decreased portion of

of the middle part. The height of linga is to be

of the middle part. The height of the linga is to be

divided into sixteen partes two parts and the first one

divided into sixteen parts, two parts, and the first one

half is again to be divided into eight parts . Leaving out

half is again to be divided into eight parts. Leaving out

three parts , se remaining five parts are to be taken

three parts, the remaining five parts are to be taken

as viskambha; visnu bhaga must be turce the

as viskambha; Viṣṇu bhāga must be thrice the

measurement g viskambia and state Rudra braga must be

measurement of viskambha, and Rudra bhāga must be

lůcce the measurement of Wis ne -lhega

equal to the measurement of Viṣṇu-linga

Page 588

Pintores of the langa contration

565

28 -32

sinos kī vartayedyatnat - vantanam taccaturvidhami

The four types of linga are to be made in four different ways

Kukkutandāta patrañca khandendu-trabu sanjñōñakami

The four types are: Kukkutandāta, Patra, Khandendu, and Trabu

calinbhagodayani estici tadthāgadvaya vantanāti

These are described in detail in the text

Kuktuutandam have devamī tatkestua stadhodayam v

Kuktuutandam is described as having a particular shape

astamiena siraschatram punah kytici tridhodayamī

The head is divided into eight parts, and then further divided into three

ardhacandran Shavedevarin antyamisadvaya valanátu

The ardhacandra shape is described, and the antyamisadvaya is explained

tat- sadlhāgūkstam isetram Shaveddhagadvayan dhateh

The sadlhāgūkstam is described, and the Shaveddhagadvayan is explained

varlitani trabusamiñami tu zinām-syevaṃ viventayet II

The varlitani and trabusamiñami are described, and the zinām-syevaṃ is explained

siramisi trabusamjñāni deijādi kramayogatahi

The siramisi and trabusamjñāni are described, and the deijādi kramayogatahi is explained

Kartavyan sawasāma nyani evani vā ruxsletandakam !

The Kartavyan is described, and the sawasāma nyani and ruxsletandakam are explained

The top most part (head) of linga shall be made

in four different patterns with all diligence. The four types

of top portion of linga are- rukkuṭanda atapa, ( )

ardhacandnē ? and trapusa Dividing the boṛon known as

pujamisa or Rudra-thaga into four equal parts, the

Silpin should sculpt out two parts of the top portion

using the to by marking the line with the help of cords.

by doing so the top portion can be made in the

Page 589

to appear as kurkutanda. By dividing the

height of bujamise into eight equal parts and

toesten

OW SUIVREMENIMAC PACA.WIDGERID

MODEL

STA

566

cutting out one part of the top portion , atapatra

form of the top portion can be formed. Dividing the

height of pujansa into three equal parts and

cutting out two fan upper parts , artha candra form of

top portion can be formed; Dividing the height

og pejamsá into six equal parts and cutting out

around two and a half portion, the type of top portion

known as trapu can be formed. This the

top portion of linga is to be formed according

to the specified nules. The four types of tope portions

Page 590

namely trabu, ardhacancha, atapatra and

Kukkuṭānda are applicable to the krincipal four

Kukkuṭānda are applicable to the principal four

castes brahmin etc respectively. The linga ....:

the type of which is known as savasama and the one

furnished with Kukkulanda head are taken to be

common for all castes.

5 67

33-34

1.567

trapusā bhalanispatischatram rājya sukhabradami I

Through the worship of Śivalinga whose top portion is like trapuṣa, one can attain the desired ends;

khandenduna ss yuso urddhiḥ - Kukrutandźbahubrajāk

Through the worship of Śivalinga whose top portion is of the form of atapatra, a charming and pleasant life can be effected in a country;

evani lirigasirah kūryani athawa sawatassamam i

Through the worship of Śivalinga whose top portion is like at the demi-moon longevity of life results in the longerity of life;

lingamyacchulḷhavarnālham bohudhānyadhana pracam si

Through the worship of Śivalinga whose head is like kuruṭanda, the country will be populated with virtuous people.

horough the worship of sivalinga whose top portion is

like trapusa , one can attain the desired s'ends;

through the uship of sivalinga whose tobe portion is of the

form of atapatra, Hoa charming and pleasant life

can be effected in a country; the worship of sivalinga

whose top portion is like at the demi-moon longerity of

life san results in the longerity of life; through the

ussship of sivalinga whose head is like kurucutanda,

the country will be populated of virtuous people. Thus

Page 591

the top portion of linga can be formed according to the nature e desired purpose. Gr, the linga may be formed in a type og Sarvasama Errespective g caste : Dhe worship q Sivalinga which is with auspicious and resplended colour will yield the growth of wealth and grains.

NIEMASWANDER

WAAROM

WWW

CANAPurch

CRONGORONGORGANISASI

568

35-37

badmot palāsitā pāndue - mudgań kāpotamāšavat i

Having a greyish color like the pigeon, and being pale like the mudga bean

subhāvarnāssalhyritāns gantás - sāmānya bhaladāyazāk u

Having a beautiful color and being free from defects, it is generally considered auspicious

site Krsnānikunāslyājyāk - Kisne šuxlānkunāsíubhabi

If it has a dark color and is mixed with white, it is considered inauspicious

pitaraktārikurāt grāhyā naktabītārixurāmistyajeti

It should be accepted if it is reddish or tawny, but not if it is dark or has a mixed color

kismarikina na śasyante savāsu ca silāsvabi

It is not recommended to worship a linga that is broken or has defects

evam panīksya niwrtya - Facol hnány phalaksayer

Thus, one should examine and reject a linga that is not suitable

Page 592

appear

Sivalingas may appear in different coloups according to the nature of stones out of which they have been formed.

Colour of lotus, blue lotes , white, pale white .. colour og mudga grain, that g Kabota and that og maṣa -

These are supposed to be beneficient and auspiciou colours of sivalinga . If these colours appese stained with black-bee colour, then they are productive of.

insignificant and normal resilts. There are some more lingas in which mixed colours can be seen. The linga which is with a mixed colour of more white and less black is to be abandoned; that of more black and less white is benificient one ; likewise, mixed colour of more yellow and less ned is desirable; that of more red and less yellow is not commendable stones which are appear stained with black color are not fit for making liniga-icons

The efficacy of linga. fricans may be examined by the specific marks which are found in the outer surface of the stone.

569

38-40

Page 593

padmasvastika - candrārka - Khadga muchasi guhyavat I

sañjātapatra- simhañca Kūrma-matsya - upgārikitam

hasti - sri - dhanu- lingañca - Srag-gatā- netra- brūṣanami

etaccihnam sufram jñayan tadvannās sitarethinam w

Kanka- kā ahi - grahrostre - Syena- mārjara- Kiteeret

Kalandha- kauti kolūka - Khandarexham asothanam 11

Padma, svastika, candíā, anka, Khadga mudra, asi

Juhya mudra, sañfatapatia, simha, Kūrma, matsya, ursa

hasti, si, dhanus, linga , Srag, jate netra bhusana

these marks are considered to be auspicious (when they are seen on the surface of linga- image) - They are supposed to be more auspicious if they seena adoined with black lines. Karika, Kaka, ahi, grahra, ostra
these marks are considered to be auspicious (when they are seen on the surface of linga- image) - They are supposed to be more auspicious if they seena adoined with black lines. Karika, Kaka, ahi, grahra, ostra

Syena, mājara kita. Kabanda , Kautika, wluk

these marks and best marks of broken lines are supposed to be inauspicious and profane .
these marks and best marks of broken lines are supposed to be inauspicious and profane .

(eMA

570

sto

40-44

jñeyani vannātmakam cihnam varṇānāmādimam subtiaM !

Page 594

tadduitīyani 'tyajedyatnāt - tatt tiyan Fulham fhauer u

Faccaturtham durrúban syāt - brāsādāmíta vartanāt i

talha Frunāsikā tyājyā talkā kutorisangarāro

sa eva bindusamyakto makarokāragam sulham i

svara madhye tatha y ✓ e ci o au luasothanām ī

evam banksya yatrona vastram handhraniitam tyajet ,

sphutitam sthulamūlānti tyajalyacca kṇśodaram vi

the auspiciousness and beneustent naleve o linga

care se determined even on the basis of letters (mātikārsavas

which are to be seen in some types of images. The

first varga c ka varga) is known to be auspicious,

second carga cca vargal – not desirable; thind vanga

Cta vanga) – auspicious; forerth warga c ta vadiga )

both auspicious and inauspicious; fifth varga c pa varga

is productive of nectar; five nasal consonants

are considered to be in auspicious and therefore they are to

le abandoned; makāra and ukāra, associated with hindu

auspicious; with regard to vowels, y, F e, ai, o, au

are supposed to be inauspicious. Having examined the form of

letters one should neglect the image defaced with dots and

fissures. Stones which are splet, which are with gross bottom

Page 595

gross tip and thin middle bortion are to be not to be

selected for making images

r owaganga epauspiewast another to ?

are

45-49 (a) . 571

sādha kenāáralinganla būjānīyan taduceate i

It is proper to worship the linga with the kenāáralinganla būjānīyan

Catūrasranta yallingam caturvarna bhalapradamu

The Catūrasranta yallingam is given four varnas on the bhalapradamu

hyarrantu varadam Jñoyami duyairan putravivardhanam 1

It is known that varadam Jñoyami is beneficial for progeny

satuvar dhanamexāśram pañcāúram marang hitam w

The satuvar dhanamexāśram is beneficial for wealth and marang

saptāśram dueza kṣt-khyātam- uccatārlham navāśrakam i

The saptāśram dueza is known for its kṣt-khyātam and navāśrakam

daśāśrantu mahāryādhi Kārakam tadvicarsang "

The daśāśrantu is known for its Kārakam and tadvicarsang

sosanan hidasásre syāt- dhanyam bañadaśāírakam

The sosanan hidasásre is said to be dhanyam bañadaśāírakam

ṣaḍāśram Shegadam jñeyam - astāíram kīrtivardhanam i

The ṣaḍāśram Shegadam is known for its kīrtivardhanam

disādasásram Phayam hanti - Sodasásrań suchāvaham

The disādasásram Phayam destroys Sodasásrań

It is erysined in the Scriptures that for the sake of

best accomplishments, aśra-lingar C lingas having angular

faces) are to be worshipped by the aspirants. Caturasia ?

liviga is of the nature of yielding ausficious results for all

castos ;, triangled linga is og the nature oj' granding boons ;

Page 596

deyasía linga of the nature of rewarding with good progeny; exaśra linga of the nature of effecting enmity; pañcaíra linga - of the nature of causing cessation ; saptasía linga- of the nature of creating hostility; navaśra linga - for the purpose of expulsion cúccatana); Paśaira liriga - broductive of diseases ; lindajáára linga - of the nature of causing desiccation; bañcadaśāára liriga - wealth yielding; Sadaíra liviga -of the nature of granting eryoyments ; qrtásra linga- og lhe nature of bestowing glory;, duz̄dasásra linga- annihilatas fearnes; and sodasasra linga- of the nature of giving happiness.

572

. ::: 4968) - 52 ca)

572

angulyadi -vitastyantakordhva - lingantu-natnajam i érifradam padmarāgotihani yasodam nilanatnajamo hāridhamī dhanādam pineyām saubhāgyam puśgaragajam !! maurti káddosa murthiskyāt - sbhātikam sawakāmadami pravālajā dvasam ksibran - vajrat- vajramayothavet v vaidūryā dvairināśassyāt- sānxham saurehyapradam mahatī

ranging from

Lingas made of precious gems may be with a height on the one angula to vitasti. Linga made of padma-

Page 597

naga is of the nature of bestowing riches; liiga made of rila

is of the native of rewarding the aspirant with renown's

hâricha linga is productōe of wealt; bugyarága liriga

is productive ot lessedness and afflience in life;

mauktika liiga will redeen the aspirant from the evil

effects of vislalūms; Sphalika liviga will grant all the

desired ends; bravala linga will precipitate the

magical power of attraction, vajra linga will grant

strong physique like vajra, vaidūnya linga ü meant

for causing destruction to the enemies; and sanicha?

linga is is for the attainment of bliss

573

treck) - 56ca) 573

ksipralinigani canyāni sādhakasya bravúmyahami

I tell the practitioner about the lingas that are quickly attained

gomayam roganāśarihan paistakani bustidan matami

It is believed that a linga made of cow dung destroys diseases, and one made of paste is auspicious

navanitātsada ss hlādassakāyusca nā samsāyān v

And there is no doubt that a linga made of butter is pleasing and gives long life

atyan lham pritindzulam - bhalojādipsitam bhalari 1

Excessive attachment to a linga made of ice is not desirable, as it melts quickly

gunādhyan saikatan prontam- murtyan kam bholakodl hauen

A linga made of sand is said to be endowed with good qualities, but it is fragile

yalhestami būjayellingam lohajam va yaltepsitam 1.

One who desires wealth should worship a linga made of iron or one made of a desired material

lohajānāntu lingānām sailavanmānamisyate

A linga made of iron is considered to be as good as one made of stone

chaman alingasya yanmā nami faddhastat tadadho lhavet i

One who worships a linga with devotion will attain the desired result

Now on tell you about another type of lingas known as

Page 598

kalpra lirigas meant for certain berglits g lhe aspirants

Liniga made og cow-dung ü meant for eradication of diseases.

the ursship of linga made of pista c grain-four) is of the

nature of yielding growth and nourishment; liriga made of

bultar ū meant for achieving happiness and longevity upto

100 years, liriga made of molasses will. effect intense

affection and love; linga ussshipped in the form any

desired fruit will fulfil the aspirant's wishes; linga

made og saikata will impute the aspirant with virtuous

qualities; liiga made of phalaka is meant for the sake of

release in the aspirant can worship any one of these islbra ling

according to his desired purpose; or, he can uship the linga

made y metal also · The exact measurement of metal linga

must be as same as that is lingas made of stones. Bāra linige

may be with a height about 6 hastas or lesser than this.

574

56C6)- bo

574

parthivami diividhaīn jñyami bakīābakia-vilaksītam a

taltra farūram bhavenmukhyān - itarat-tadyattā lhavet

pitaraktasiḷam-dhūmran tathā ss jyam niksībet payah u

altasētaila -godhūma: māsapūrṇam - Kṣibet beināl !

Page 599

kṣīravyākṣalvaca cürṇarin Kaṣāyam hiphalānvitam u

niksipedguggulumsuimār biliotthami devadārejam !

mardayet- tat brayatnena Mhāsabakṣositam kungho

lāltä lingam brakanturayan Sailalinga vidhanatak i

apakvami sadyamantrena - kenyat paxeram Karena tan

Parthiwe liniga Cliniga made of clay) is of two kinds –

Parthiwe liniga (Linga made of clay) is of two kinds –

baktet slo baked Cbakera) and unbaked capakva). Gut of

baktet slo (baked Cbakera) and unbaked capakva). Gut of

these two kinds , pakua linga is to be held in high

these two kinds, pakua linga is to be held in high

importance ; aparāra liviga shall be be made as desired

importance; aparāra liviga shall be made as desired

by the unsshipper. Sin in order to make pakua linga one

should make use of yellow, red, white or smoky

coloured clay ( got from sacred places). Taking ghee,

coloured clay (got from sacred places). Taking ghee,

milk, linseed oil catasi- taila) . godhūma Cgiain),

milk, linseed oil catasi-taila). godhūma Cgiain),

maṣa bowder of the backs of glomerous trees like

nyagrodha, udumloua etc, bungent juice blended with

triphala guggulu, bilva-fruit and devalaru-fruit

an etc and mixing these things with the clay

575

one should knead them and send the mixture
one should knead them and send the mixture

for a period of one month in order to get fermented

Hacing Using the dough prepared in the manner. one

Having used the dough prepared in the manner, one

Page 600

should make linga- image following the rules prescribed for stony-lingas. Of this linga is kept unbaked it is called apakwa linga and it is to be usshiped with sadyojāta mantia; if it is baked carefully , it is called pakia linga and it is to be urshipped with hara mantra:

should make linga image following the rules prescribed for stony lingas. If this linga is kept unbaked it is called apakwa linga and it is to be worshipped with sadyojāta mantra; if it is baked carefully, it is called pakva linga and it is to be worshipped with hara mantra:

61-69 ca)

576

svaya muafhūta lingasya sthāpitasya meharsibihihi.

Of the linga which has been naturally formed and established by great sages.

devaivā sthāpitasyās bi mpamānāń na vidyate u

When it is established by the gods, there is no measure.

tallīngā kṣti-rūbenā namalhedah birtak- Shavet i

That linga, with a form like earth, should be made pure and white.

jñātawyah Shalabhedasca sādhakena yatchārlataḥ »

It should be known by the sādhaka through the means described in the Shalabheda.

eindram chatraurti jñeyam Kritirajya-bhalabradami

It is to be known as endowed with the power of Indra, with the splendor of Kritirajya.

āgneyam visamam mūrdhni satīusantābakārakam .

It is fiery, uneven at the top, and causes the destruction of the inhabitants.

vividham yamyamuddistami harmya bhagavènāsánami

Various forms are described, which are auspicious and inauspicious, and are related to the Lord's seat.

sælayani naintar nākśam yalhasta-xṣaya karanam ni

The intermediate space is not to be considered, and the karana is determined by the yalhasta-xṣaya.

varunami Kalaśākāram - äpyayana vidhan sulham i

The varunam is in the form of Kalaśa, and the äpyayana vidhi is easy.

Page 601

sayawyam dhuajawaddingham - uccārartham niyojayer

gadā kārasiassaumyam muxtyartham pustinārakam

jñānayogārthamīšānam trisūlākāramastakam ni

badmordhwa mastakar brahmani vedavedāsita-darsánam i

vaisnavam sanithamūrdhanam yasassaulkagyaidlayakam ū

yalhecchatas tadā Kāryam lingavat-sādha kasya tūl

linge satasahasasia khye sataguḥ pejito bhavet "

uparyufari linge tu bhogassyādut darottarami

Rules for the exact measurement of lingas are not

applicable for the selj- manifested lirigas (scayambhu)

and for the lingas installed by the great sages and

devas. There are differences only in the names formulated

.: 577

according to the general structure of the lingas. There

are different kinds of effects and merits

in doing the worship of lirigar installed in each directio

Aindra liniga is one which is installed in the direction of easi

its top portion being in the form of chatia; it rewards. The

aspirant wilt lordship suer lands and empire ; Agnaya linga

üi one which is installed in the direction g south east, its too bortio

adorned with the mark of Şakti weabon cuisama); it will

Page 602

cause destruction to the enemies - Yama liniga is one which in installed in the direction of south and whose los bolion ü embellished with variegated forms ; it will cause destruction even to the balacial buildings.

cause destruction to the enemies - Yama linga is one which is installed in the direction of south and whose upper portion is embellished with variegated forms; it will cause destruction even to the palatial buildings.

Niyrli linge in the one which is installed in the soult - west, its tots portion marked with Khadga it will cause destructions. as desired by the worshipper.

Nirṛti linga is the one which is installed in the south-west, its top portion marked with Khadga; it will cause destruction as desired by the worshipper.

Varuna linga is the one which is installed in the direction g west, its top bostion marked with Kalasá form and it is nose auspicious o and meant for ābyāyāna (satisfying or appeasing) astes nilac

Varuna linga is the one which is installed in the direction of west, its top portion marked with Kalaśa form and it is very auspicious and meant for ābhyāyāna (satisfying or appeasing).

Vāyu liviga's tope portion is marked with a lengthy form of a flag and it is meant for uccāłana Karya (expulsion), the linga installed in the direction g north is to dembellished with the symbost y mas

Vāyu linga's top portion is marked with a lengthy form of a flag and it is meant for uccāṭana Karya (expulsion); the linga installed in the direction of north is to be embellished with symbols.

and it is meant for release and growth, the linga installed in the direction of north-east appears with its top portion

and it is meant for release and growth; the linga installed in the direction of north-east appears with its top portion.

an in its top 578 578 marked with trident and this type of linga is meant for the attainment of supreme knowledge.

and in its top marked with trident; and this type of linga is meant for the attainment of supreme knowledge.

Page 603

Between east and north-east ū installed bacten

a linga whose tob postion is marked with a lotus symbol.

This linga is meant for the attainment of Vedic

knowledge. Between .west and south-west ū installed

a linga whose tobe portion is marked with the

symbol of cakra! This type of linga will your

reward the aspirant with fame and a life of affluence.

Having known ite nature and form of each type o linga

and according to the aspirants motive . one should

makem linga - image. Con doing like worship of Sataschasia

lisiga . The aspirant will be blessed with the longevity.

upto Loo years. Depending on the ascending order

of the linga form the aspirants status also will

increase according to the ascending rank of the image.

579

- 70 cal - 579
- 70 cal - 579

Garudah . .

ekohastādi Kam hingami - āyadośādihinakam !!

Kartaugam coditam cailat - Kalka metatpunas stitam i

la with a height of one hasta etc

i lingas, whose height ranges from one hasta

Page 604

o #it sit urged is to be bereft of any blemishes concerned with āyāmana etc. Kindly tell me about the nature of existence of various types of lingas.

106.71

Bhagavān..

The Lord said :

aejadosam tysjellingam sodasārdhante nirsibet » vardhamanan tamuddistami linigam sarvagunānuitam i evamayantā samiñantu lingam estrā samāśrayet citi sumat- Kinamakhy e mahatante canya pada avyaktā linga laksanavidhire kalimisatih bataleh )

Lingas associated with ayadosa are to be abandoned Ayadosas concerned with eight kinds of ayadi factors are to be considered carefully and is lingas are associated with these

...

Page 605

these defects. They are not to it installed in a

selected place. 'Vardhamana' type of linga which is

supposed to be invested with all sorts of good

and auspicious qualities i always desirable. This

having made ayakta linga according to the

prescribed nules , one should diligently engage

himself in the worship of sivalinga.

( This is the chapter on the lineaments of

avyaktalinga, the twenty-first chapter of the

canya pada of the Kiranāgama mahātanta )

ATHA VYAKTALINGA LAKSANA VIDHIH

C there on the features of vyakta-lingā )

Garudah

trwidham lingamuddistami tesām- madhye lwaya bura i broktamavyaktasamijñantu vyaktalingantu tadvada

G, Lord, Hinee tybes og lingas were mentioned earlier

Garudak

Gut of these three what is known as aryakta was so far

Page 606

explained . Now Kindly explain to me the nature of vyakta- linga

PHONE

.....

.........

.............

582

2-30)

Bhagavan

vyaktam tatpratima Khyatā tasyājca synes laksanam 1 angulyādi vitastyantam girke sthapyam na tatparam u brāsāde yattaderdhesantu sthapyari tāddhāramāna tahi

The Lord said -

Vyakta. Biniga called fratima · a image. Now listen to its specific features. The height of image to be installed in a house should be from langula to ti one vitasti Images to be installed in a temple should be with a height according

Vyakta. Biniga called pratima, an image. Now listen to its specific features. The height of the image to be installed in a house should be from langula to one vitasti. Images to be installed in a temple should be with a height according

Page 607

to the proportionala Reight of the entrance of guilhagrha)

583

346 - 8

axtadhas khu dayam ketua tayāgyau dvāvaṅga kau tataki

Having divided the height of the entrance into eight

Prüyastami tie tridhā xstorā. Pithamekāršalo fhavet

eight equal parts, the sculptor should leave out two

Kalpyam Shagadvayā darigam Kanyasā madhyamām synuar

parts. Then he should divide the remaining height

prāsāda dirāramutsechań navadha bhajayet bunak i

into three equal parts. Gut of these three parts one part

Phakamekam banilyajya bunastadlhājayet-tridha ul.

is to be taken for a bedestal. The whole body of the imag

ekam bithagatami astra hyangam Bragadvayādlhavet

is to be the sculpted out of other two parts. This

jyesthā khyām synu madhyāntu devāram yanmandirasya &

trisha vilhagya tathaikami frágam bittami prakelbayet

Phagadvayādlhovejjyes thatvatyucchrājam synuzia lat

dasabańca Karainā syat-Kanyāsā Karasanikhyaya i

madhyamā digunā. jñeya trigunā cottamā bhavet i

i. Having divided the height of the entrance into eight

eight equal parts, the sculptor should leave out two

parts. Then he should divide the remaining height

into three equal parts. Gut of these three parts one part

is to be taken for a bedestal. The whole body of the imag

is to be the sculpted out of other two parts. This

Page 608

measurement is for the lower type of image. Then listen to the intermediate bybe of image. One

. Should divide the height of the entrance into nine

...

...-

.....

584

equal parts. Leaving out one part, he should divide the remaining portion into three equal parts. As before

one portion is to be taken for pedestal and two portions for the last structure of the image. Then, apart from

Page 609

the intermediate type of image, now listen to the

highest type of image. Dividing the height of the entrance

into three equal parts, he should leave out one

part for the pedestal and take the remaining lio

parts for making the figure. As with regard to its

actual height. The lower type of image may be

with a height of io or 5 karas, the intermediate

type may be with a height Esto equal to turce the

measurements of the lower type, and the excellent

type may be with a height equal to twice the

measurements of the inte lower type :

Sen

Thirice

585

jālantaragate bhānau tattha yadia jaso s nukā i

anu kāścāsta gunitás- trasarenu bramāṇatako

astalhistaih karastraissyal- liksāsyādastabhistu taihi

liksābhirastayuktālhis-tālhistadvadyavo thavet . .

angulam yatta tha prortam doyari guláttu Kalá lhavet

talhissyat- sałpramā nālin- vitastinnāmato lavetu

Page 610

A mote in the sun beam coming through the window cor an aperture ) is called am anukā, eight anukas make one trasarenie ; eight trasarenus make one Kara; eight. Karas make on liksa ; eight tersas make one youva; right yavas make one angula; tuo angulas make one kala; and six kalas make one vitaste.

A mote in the sun beam coming through the window or an aperture ) is called am anukā, eight anukas make one trasarenie ; eight trasarenus make one Kara; eight. Karas make on liksa ; eight tersas make one youva; right yavas make one angula; two angulas make one kala; and six kalas make one vitaste.

586 + 589

1 586

12-20

tayā mukhami bhavettasya taduat- hrt-Kantha deśatali nālhistadká hydo gñayo guhyamavan lhavet khaga vitastiduraya yuktami syat - uromānamadhastaltā Kantha jānustathā gulbham Phave tacsaturarigulam catundasángulāṁ bādo fīhvardham Sodasārgulāmi astādaśángulādyami.ca cadyan bāhudiayam bravet u talam hastasya vijñoyam - angulaissaptabhissamami madhyam bañcānigulairjñeyani tathaivārdhārgulam vinā il anamā tarjani jñeya dairghyamānena samisthila tasyā hyendhangulo s niguns Iñak Kanisthā tatsamā matā ir madhyamāyāstu sausam syat duyanigula doyanigulāngulaiky

With it, his face should be made. From there, the throat region is measured. The hidden knowledge is to be kept secret. The bird (khaga) is to be made with a vitasti (span) distance. It should be joined - the chest is named below. The throat is at the knee, thus the ankle is reached. The arm is four angulas. The forearm is fourteen angulas. The shoulder is sixteen angulas. And the length of the arm is eighteen angulas. The palm of the hand is known by seven angulas. The middle finger is known by five angulas, and also by half an angula without the tip. The length of the index finger is to be known by measurement. The end finger (little finger) is without joints, and is known as Kanistha, equal to the index finger. The middle finger is well-proportioned, and is two angulas or one and a half angulas.

Page 611

jñeyās riguli dvayasyapi yavahrāšau tu bureregaui !!

It should be known that the measurement of the two yava grains is to be considered as the standard for the tala measure.

za kartaryau deiyavau hrasau Kanisttāyantu birvagahī

The little finger should be short and thin, and the other fingers should be proportionate.

tarjanīmi pūwavadoedhi madhyamāngusika barvakam 1

The index finger should be longer than the middle finger, and the middle finger should be longer than the ring finger.

tatsyadyavā dikam cānyat - agrabarvärdható naxhāki

The tips of the fingers should be shaped like a cow's hoof or a barley grain.

āngustia barwayor nahascalūrangula samimitaktu

The thumb should be equal in length to the middle finger.

Madhyamāstāmfaló Krāsassésénāni bhagavāniti ,

The middle finger is considered to be the most auspicious.

Kartawyantu yatka hrāsādarigulinarica bañcakam 11

The fingers should be proportionate in length and thickness.

@ Spreada ! Now 9 expound the proportimate

measurements of an image, the face, neck, novel, heart

588

for thot) and the bubic region should be formed

wilt a measurement of one vitasti; He measurement

of chast should be a vitastis; The portions below the

chest and likewise the Katze, bet neck, knee, and ankle

. are to be formed with four angulas ; the

measurement of legs should be fourteen angulas ;

and that I shoulders Sheild be eighteen anguilas

Po. The palms c. hasta tales are to be formed with a

measurement of seven angulas . Now, about fingers .

The Middle finger is to be formed with a height of five angulas

to ring finger and The fore finger - four and a half angulas ;

Page 612

the thumb and the little finger four angules,

The left and right sides of the mot bastions of the

lying on both sides of the middle finger should be

with her two angulas of extent. The breadth of

each digit of the middle finger should be about

tuo angulas.; the host digit, middle digit

and top digit of the that of the ring and fore finger

should be one angular and seven yawas; and

that of little finger and the hand should be one.

angula and six yavas . The noot, middle and

LOMI

Powered

589

top digits of the middle finger should have a length of

sluo angular, tus angular and one angula respectively..

Those of the fore and ring fingers should have be in a

longiñ leveringe en yaua less than the previous measurements ;

and those g the thumb and the little finger should be

in a length of tur yauras less than the previous measurements

Page 613

cr, the length of the digits of the fore finger som de be taken as to be equal to that of the middle finger and the thumb.

The nail of each finger should be a youre more than the half of the length of the top digit of that particular finger.

Se thickness of the digits of the Thumb should be about four angulas, that of those of the middle finger should one by eight parts less than like many thickness of the thumb

Thickness of the digits of other fingers are to mining shortened according to their length.

Then the prosed in the measurements of five fingers have duly been explained.

have

590 + 591

...21-24

lalāṭāmi taccalubrissyannasā vāmisastatta matak I

yarāgrain-deyangilotsedho himnantasyardhamangalam II

aksini duyangulāyāme. tadandham visste mate!

tarkāltu trifhāgena jātissyāt pañalfagikaimu

angulārdham Shaveddronań duyardhamangulamāyalam

adharos stangulena syāt- tadardhascottaro Chavet.

duyangula hanuruddistā Chavedgarta Srdha vistita i

Page 614

duikalam syti pasássyāt- duyangulam vishtami bhavet

... The lone height of fore head is toobe four angulas; nose-stem - four angulas; tip of the nose two angulas and one yava; slopes c teile ted sides glto nose) - one and a half angulas.

Eyes - length tur angular and width one angula;

taraka Ceye-ball) - linee fifth of the lateral measurement og.

drona . - length, one angula and with half of an ang

lower lip - one angula,

upper lipi - Yen ängula; . i

chin - two angulas

garta - widthg one angula.

Kanafaisa - lençlit four angular and width

two angulas

592

25-32

592

deradaśāngulakaiṇi Kanña ūrdherayor mestakasthitiki

astadaśargulā jñejā lalātā bhala Kāsthitih il

sathimśadanigulāniha nāko yassinasa malaki

stanāntara mukham jñeyam yavamātau lu camicukou v

driyavam mandalami inayam wsaṇau hyanigulayatan

Page 615

tanmadhya' samrishitann medthram tasya daingham sadargulam

The length of the waist mixed with the thigh is six angulas.

thavennā hena Kosordhuran medhram syāccalūnangulam I

The length of the thigh is measured from the Kosordhura to the knee, it is eighteen angulas.

jarighāgre pādabanā ham tanmadhye's tādasāngulam i

The length from the ankle to the toe is twelve angulas.

ekavinisati nā hena jārumadhyo snigulena tui

The circumference of the thigh is twenty-one angulas.

dvādasāgra karo jñeyah bralcihuszodasangulam v

The forearm is known to be twelve angulas, and the upper arm is sixteen angulas.

bryangulangustiakach badau deitayas taltató bravet i

The length from the shoulder to the elbow is twenty angulas.

bañcāngula bariñāhas- tadvaddai ghyāt- bradesini il

The width of the upper arm is five angulas, and the width of the forearm is the same.

sodasāmiséna hināssussesā" bavārdhato naxhâk

The fingers are sixteen and a half angulas, and the nails are to be made accordingly.

tarjanyashyarigulo nāhak Kartavyo s stamisá hrásałch II

The index finger is to be made four angulas, and it is a little shorter.

parīnākosnigulinānte teșānāmiha Coditahi

The circumference of the fingers is to be measured at the tip.

barūmadhya mangulani jñeyam marutami deādasāngulamil

The width of the waist is to be known as twelve angulas.

The plastioil o quate stabout. Interessemifican explanations souted to help to the reader

for

5937 574

(25-32) :

...393

The length height of the portion from the upper part of the neck to the crest should be twe live angulas;

The fore head should have ca lateral mecisurement)

a length of eighteen angle angulas, the circumferen.

Page 616

of the head should be thirty-six angulas. The

space between the two breasts is to be formed

proportional to the length j the chest. The diametre

of the nut at the centre of the black circular nipple

is one java; diametre of the circular nipple is

tus yavas Length g the scrotum is very angulas,

Length of the penis nesting on the middle portion of the

testicles is six angulas: Alove the portion of kosā,

thickness of the penis must be four & angulas.

The space between the front portions of knees

should be lightheen angulas; Thickness of the middle

portion of knees is lust should be twenty one :

angulas, The length i love arms shout - twelve angulo

and that of fore aims - sixteen angulas. Toes of

the legs must she should be in a length of three .

angulas: ; thickness g tiñ toes - five, angulas;

Usha

...

Page 617

595

.595

The fore fingers of the legs should be three angulas in

length her fingers c excluding the little fingers)

should be one by sixteen parts less than the length of

the toes. The length of nou each nail should be

half of the front digit of each finger. Thickness of

the fore finger (of the larges) should be three angulas.

and that of other fingers to should be one by

eight parts less than the thickness of the fore finger.

The space between the eye-brows should be one

angula. The height of the crown must be

twelve angulas.

570

596

33 - 36

yak. Kaścit. pralima yāmo navabhāga vilhājitahi

lēsāmekasya Phāgāsya duādāsāstāṅgulā matahu

lemastāṅgulamanena pratyanigangani Shavedihā !

evarmevāta samikselāṭ - pralina codita majā

savetālādikāṇu Kāryā vitastidvayasādhitaki

citastisaptakenas māt Kinkarādi prak alpanā un

Page 618

hipafca tāla hināssyur - vamanāḥ kubjakāśca ye !

Those who are hunchbacked, dwarfed, or deformed are to be avoided.

jñātūrā samyak - prakaitavya - pratimayāssvanipatak u

The image should be made with proper knowledge and skill.

. On dividing the height of an image into nine equal

parts one part should have a measurement of

twelve of eight angulas. Based on this measurement

mayor limbs and the intermediary or che connecling

limbs and the minor limbs are to be of an image

are to be fashioned. Thus the lineaments of

with regard to the measurement of each limb of an

image have been succinctly. Splained to you. All the images

belonging to the group of gobling cvetalas) are to be made with a

length of not exeeding her citastis; those of Kimnaras etc

should have a height of seven istastis; those of vamana, Kubja

should have a height three of five , or seven parts less than

the previous measurement. These images are to be made

with all dexterity, knowing the real nature and characteristi

of the images deities

597

:37 - 40

Page 619

Kungā drucham saumyamāsyam dasabahum trilocanami

Having a charming face with mild look ten aims, three eyes,

jatāmakulā-candrārdham - cyāla-yajñoparitinam u

adorned head adorned with the crown of jaṭā and the crescent,

vyāghra carma baridhānam artyantam sustilāmita va i

Sacred legged shatte,

vaisāxasthāna samyurtari sāyudhan cyālamerehalam.

wearing Snake as sacred thread,

evamī vidham Chavet saukhyani nandre britshá kseesbica!

wearing sound the garment en tizen-akdn, bearing weapons

hūnādhike kşaya hānistina Kāryaśśubho harakis

and wearinng shake girdle in the form.

shane strane sa evitrita kintugro-bhayado bhavet

The image may be to be

yalka nityo Shavet Saumyas sa evogros lha madhyamak v

formed in such a way as to present of either in a

anke

(Now listen to the features of different kinds of images

The image of Rudra is to be formed as of having

the following charecteristics : Having a charming face

with mild look ten aims, three eyes, adorned head

adorned with the crown of jaṭa and the crescent, Sacred

leged shatte, wearing Snake as sacred thread,

wearing sound the garment en tizen-akdn, bearing weapons

and wearinng shake girdle in the form. The image may be

to be

formed in such a way as to present of either in a

dansing bose and or seated as an a particular poje; or,

Page 620

the image may be done to be in a cassan hastrana ( standing

pose with the feet kept a span apart as if to short arrows)

phase lineaments are applicable for the blacid Rybe g image.

meant for the extirpation of fearness arising out of dreadful acts.

This form of Hara is to be sclupted carefailly since the decrease of

increase of proportionate limbs will result in decay or violations.

Rudra-form can also be framed with dreadful in appearance.

The

But

saunya

type is

utama,

and

naudra

tybe i

i maddhyama.

598

41-.47

umešau ca prakartavyau strinærākṣtikau sulhau 1

The two umeśau should be created, the feminine and masculine forms, both being auspicious.

Tryaksam dvibāhukań saumyam jata hand than denklu mand

The saumya form is three-eyed, two-armed, with jata (matted hair) and ... (denklu mand is unclear).

Page 621

tadisināšana samis thantu sopauitam savāsasam i

vamorusamisthitam deerni camaba huo bagyhya tamil

tasjāstu dansinam bahum - Tsaskandhe nivesayer

vame aa danbanam dadyādtlusām tatlobayogitamu

andhanāris tānam kūnyat- tathaiva dhyāna Kalpanāmi,

visnuum caturbhujam kuyatchanikchacakra gadādharan

trūi kramam Khagas ham vā Kunyadīrā simhavikramam

nedramēsnau ca Kartawyau tavecārdhārdha Kalpitaui

brahmarūpam, prakartaryam calūnvaxtram caturbhujan

Urddham Rajjala binigā kṣam gatarikam sakamandalii

gâR24 gian Uralaska Kom Ma Cha capaaa7ca vā

Umesa form of the Lord is to be made in such an

auspicious pattern as to include the features bertaining to

female and male structure. This image is to be sculpted

ass having three eyes, tus aims , chaming face,

crest adorned with the crown of jata and crescent, and a

seated in inasana,' wearing uprita and garments, His

consort Uma being on his left thigh his left am

going around anda touching her waist. The night shoulder

Page 622

of Uma is to be shown as joined with the left shoulder of siva. The lettern structure of the image is to be carved with all dexterity, and is to be provided with brilliance and aphropriate ornaments

The image g Andhanarīśvara is to be made according to the form which in meditated upon by the aspirant Clie, according to the lineamento social expressed in thyana sloka), the image of Lord Visnu is to be made as of having four arms bearing the counch, wheel, mace Cgada) and low.; Trivikrama - image

should be made as of st. having mounted on the vehicle of Garuda; in the same pattern, the image of Nysimha is to be made. . Hari-Hara image is to be made according to its lineaments, right side embellished with the characteristics of Hana and left side adot

enotowed with the features of Hari. The image of Brahma is to be furnished with four faces, four aims, full-grown bhysique, reddish- yellow eyes, anointed to be

Page 623

with collynuna , cioun ij gata ained, Kamandalu-vessel.

akṣa-suha and ascetic-pose, a Brahma may be

depicted as seated on hamsa or on a lotus :

ishlen

600* foto :

47c61 - 58

600 + 601

Kārtikeyah prakartavagassanmukhah Kamalasititah 11

Kārtikeya is depicted with his face turned away, seated on a lotus

doisaalpejam va duibhujam grama chetápkisammatam

with two arms or four arms, as is appropriate in the village or forest

Śaktihastami. batákādhyami sabiñcha-śithiva hanamu

with Śakti in his hand, and with a batāka (a type of weapon) in his other hand, with a gentle and peaceful expression

cardam vakta khatrangam Kuyātskandam sa karkasami :

with a charming face, and with a khatvānga (a type of staff) in his hand, with a fierce and terrifying aspect

ganesasca prakaitavyo vámano lambito darah u

Ganeśa is depicted as a dwarf, with a large belly

gajānanascaluerbahurekadantastilocanakı :

with an elephant's face, and with a curved trunk, and with one tusk, and with a beautiful eye

danta ladduka hasto vā nāgayajñobavi tavan ili

with a modaka (a type of sweet) in his hand, or with a nāga (a type of serpent) in his hand

bādmāsanā gātami serbframi nūbari naihasyā Kūstitam

seated on a lotus, with a beautiful and serene posture

svaribam candíkāgāsyāt- astashastām stanānvitam

with a beautiful and shining face, and with eight arms, and with breasts

theta Kāsidhanurbāna - cakra - Savixha-trisūlinām i

with a bow and arrow, and with a cakra (a type of discus), and with a trident

simhastam fhusitán cesat - kṣdahami mahisamardana

with a fierce and terrifying expression, and with a buffalo-demon under her foot

RAxte. bet

102

Page 624

The image of Kartikeya is to fashioned as of having six faces and seated on lotus flower. The image may have twelve shoulders of two for shoulders bearing the collection tearious kinds of bearing various kinds g weapons. His right hand holding Klance (velagusha) and left hand holding the Ea pataka, be he may be shown as mounted on the vehicle of peacock

The image is to be made as to present a robust appearanc bearing canada mudra, and Kchateranga. the image of mon

grāma kshetā lai sammetom - thich may also be taken to mean to that

the image may have twelve of two arms accorcling to bed the nature of place whereat be it village is a hamlet.

GO2

602

Lord Ganesa is to be made as of having the following features: short form, big-bellied elephant-face, four arms; three eyes hatten one task. His hands are to be shown as of bearing a broken danta, and ladduka, 'He is to be shown as wearing the le snake - sacred thread and as seated on lotees flower

Page 625

These are the lineaments bertaining to like auspicious figure of scord Ganesa : The image og Candika should be furnished with eight aims the holding a Shield , sword Casi), bow, arrow, wheel ; counch She, who vanquished Mahisasura and trident. and varada mudia). She is to be sheren as seated on the vehicle ga Lion and as decorated with ornaments, her face with a slightly inflamed fierce look.

GOL

603

53-58

Kuryadindram nyban yadvadvajrinan bahulocanami airāvata-gajārūdhami bhadramapasarasāoytami v vahnim Kunya dajārdham bingala Lingalocanami vīrasanam Saptajihvāni saksasūtrami śsaktikam u yamam kuyatsadandantu sakopam mahisāsanam , tatsamānairustam vīraih krddham loka bhayankaram u talkaisa mirstin Kuryat - Khadga hastam norāsanam varunan basa hastantu svetāngam megha vāhanam i kunyāt- pitambararan vayum dhūmradhsaja Kanāñcalam migāsanańca raktāksam kuberani Pñūsanānuitam

Page 626

narārūdhani gada hastam - Tšānastu sito fhavet i sulahasto upgārūdho jatāmakuta manditah.

The image of Indra should be made as of having a loudly look like a king, Rolding the vajna- weapon, having many eyes com el mounted on the vehicle of elephant named Airavata and surrounded of celestial damsels.

capsaras), the image of Agni should be formed as mounted on the goat . having yellowish-red complexion, reddish eyes, seated in vrāsana, Donessed of seven tounges and holding aksa-sutra and sakli-weabor and having

604 beste

604

In his hands. The image of Yama should be Carted sculpted as holding the weapon danda , his face with a lie fierce look mounted on his vehicle buffalloke, Sunrounded of attendant - sofer soldiers who appear as dreadful as yama hingeli i inflamed with and anger and causing alarm to the worlds. The image of Niryti is to be made as having the

Page 627

weapon Khadga in his hand , viding on seaded on nara & The image of Varuna should be made as holding noose in his hand on white-coloured limbs and as ridic seated on the vehicle of clouds. (megha).

The image of Vayu is to be sculpted as altered in white-gesuit yellow coloured garment and having to like Smoky coloured flag in his hand and seated on the vehicle of deer.

The image of Kubheia is to be made as having neddish eyes, adorned with ornaments, seated on the vehicle of nara and holding a .

mace-weapon on on his hand.

The image of giana should be made as having the white coloured body, holding a trident in his hand mounted on the vehicle of Vrsalha. and his head adorned with the croien of jaṭa and the crescent.

bos

GOS

59-64. (a)

viṇāhestā talastatta mātúnāmaigranīrbhavet!

brahmāṇi brahmarūbeng. mahesi nedrarūfavat u1

Page 628

kaumarī skandaribena visnu rūbena vais narī i

Then about sapta- mātikas. The foremost. Goddess.

indranīpena cendrāṇā stirūpāssothanássadā v

Brahmani shines forth in the form og Brahma holding

tā matarastu kiñcātra vārahi sukarānana i

bearing the musical instrument vina in bo her hand;

Kroothastha mahisaslhā vā gadā-danda dharā bhavet u

Mahest has all the features pertaining to Rudra; the imag

camūndimī Dhīsanāmī Kenyacchulā - khatīrangā - Sāniutam

Kallmari is to be shoton formed as that of Skanda;

vyāghra.carmāmbaram kṇadhām kuryādādhyar hilocanām

Vaisnari the form of visnu; Indrāni, in the

naktapurna- kapālā dhyami mahabretakstāsanām i

form of Indra Thessē Goddesses always shine forth

Calubhujan duihastam.vā jatāmakuita manditamnu

with auspicious feminine features. Apart from

Kartikāmi mundasraglhimām talhaināmācaretatahī

these matikas, there is the Goddess vārahe whose face

is like that of Sukarac piq), Her image should be

ton

Page 629

formed as seated either on hog or on a beffallow and holding gada and danda in her hands. The image of Camundī who is with dreadful appearance should be made as hoolding a trident , khaturanga and skull filled up with blood, having the tiger-skin as her garment, Her face inflamed with anger ; odorned with three eyes, seated on the great corpse haring four or tiro & aums assol Her head adorned with the crown of jater, wearing the garland made of skills and presenting a dreadfeel appearance :

obot

607

eka cakra nathārūdham saptaśvairhītam navim v

Mounted on a single wheel, drawn by seven horses, the new

suraktam Kuñcitaih kośaissu Kosam vāri kā tanama

Reddish, with curved sheaths, or a pot filled with water

uttarāsarga samyuktam badma hastam sucheta Kam 11

Combined with the upper current, holding a lotus, with a pure mind, Kam

sōlarikāram surūpañca vyomasthami badmagañca vā

With a beautiful form, adorned with a solar disk, or standing in the sky, or

sarasvatim sūrūpādhyam vīṇāhastam - alarikstam

Sarasvati, with a beautiful form, holding a veena, adorned

badmahustam subitāngini sālarikārāmi manshām i

With lotus hands, having a beautiful body, adorned with ornaments, in the mind

nāgadvaya karotkripta Kumbhasnigdha - siroham !!

With two serpents entwined around the pot, having a firm head

Page 630

evam decrāssagandharás-siddha-vidyadharādayah

Thus, the Siddhas, Vidyadharas, and others

prakastoya yatha sāstrani jñatvā rūpam yattārulha tal-

should be formed according to the scriptures, knowing the form as described

natnajā myn mayī vāsnte rājyabhūmyrddhikarikā

with the attributes of ruling the earth and the kingdom

Kramā devam samākhyātam bratimālaksanam sulhan

The characteristics of the deity are thus described, with the signs of a great being

c iti srimat- Kīnanakhye mehatante caryābāde

as stated in the revered Kīnanakhya, in the section on conduct

vyaktalinga lakfana vidhirduāvimisálīk batalah )

with clear signs and characteristics, as described in the text

The image of Surya should be formed as

mounted on one-wheeled chariot drawn by seven horses

haring ned complexion , wearing a bent and

water-coloured uperge garment made y silic, holding a

lotus flower and shield in his hands, looking

beautiful wilt ornamentations and endowed with charming

figure; He must be shown either as shining forth

viwili

.....

...

......

608

in the sky or as seated on a lotus flower. The image

Page 631

g. Sarasurate is to be formed as having a charming figure, her hands decorated with ornamento and bearing the musical instrument vinā and lotus flower, having their y whitish-yellow coloured limbs, endowed with fes bleasing ornamentations having bealifel glossy hair adorned with flowers and on which two elephants are throwing an emilling forth the water of divine Ganges.

g. Sarasurate is to be formed as having a charming figure, her hands decorated with ornament and bearing the musical instrument vinā and lotus flower, having their yellow whitish-yellow coloured limbs, endowed with felicitous blessing ornamentations having beautiful glossy hair adorned with flowers and on which two elephants are throwing an emitting forth the water of divine Ganges.

This various kinds of images of devas, gandhawas, siddhas, vidyāghavas etcale to be formed according to the rules prescribed in the scriptures and knowing the exact figure of each deity.

This various kinds of images of devas, gandharvas, siddhas, vidyādhavas etc. are to be formed according to the rules prescribed in the scriptures and knowing the exact figure of each deity.

These images shall even be made of gems and clay.

These images formed according to the iconometric rules are productive o of the nature of bringing out the welfare of the country, prosperity of the land and affluence of wealth

These images formed according to the iconometric rules are productive of the nature of bringing out the welfare of the country, prosperity of the land and affluence of wealth

Thus the features bertant of various kinds of images have duly been explained to you.

Thus the features pertinent of various kinds of images have duly been explained to you.

(This is the chapter on to the features pertaining to ugartalinga, the twenty-second half of the caryepada g the Kiranāgama mahālantra)

(This is the chapter on to the features pertaining to ugartalinga, the twenty-second half of the caryepada of the Kiranāgama mahālantra)

Page 632

ATHA MUKHALINGA PTTHA LAKSANA VIDHIḤ

Now the characteristics of mukhalinga and pedestal

...Cohen, on the features of murhalinga and bitha)

Garudaḥ -

Garuda said -

Lyaxtalingam samākhyā farmina uyantasyarlañca kūduśam būthānām laxsanam yacca brūhi me sasibizana

Tell me about the characteristics of lyaxtalinga and the pedestal, O wise one

Garuda -

Garuda said -

the characteristics of cyaxtalinga have been explained so far. How is the vyakta - auyakata type of linga is made ?

G, Lord, sašiltiúsana! Kindly bell me about the characteristics of various lybes og pedestals also.

Bhagavan -

The Lord said -

būwavat Kalbita yā sā silā krāgahayānuitā būjālikāgam tridhá frajya madhyamāmsé muxharin bhavets

Having selected a proper stone and sculpted the linga according to the rules, divide it into three parts

The Lord said : .

Having selected a proper store and sculpted the linga form according to the miles set forth earlier, the sculptur should divide the height of the image into three equal parts

(brahmansa, viṣnuansa and pujansa). Then the portion known as būjamsá should be divided into three equal parts

out of the money the middle fortion of which the face is to be cared out

Page 633

maulicaivodhvalhāge syādgivā cădhothujanvita

In the upper portion crown of the is to be formed.

brahmā msam nauradha Kaløya santyajet bhogabañcakań w

mukhaningamanārtham tu caturbhāgani tridhā bhabet ,

Shujāu krāgenā Kastanjāu grueramisassuvilhāgavat o

deyardhalhāgena vā kurjān- mukhalingānananam subham i

and other limbs such as neck and shoulders are to be formed in the lowest portion eg būjamsa). Gr.

lowest

In the upper portion crown of the is to be formed.

and other limbs such as neck and shoulders are to be formed in the lowest portion eg būjamsa). Gr.

one should divide the bujam sa into nine equal parts

Page 634

and leaving out five lower parts .. he should carve out the face in the upper four parts after apportioning them into three parts (ie the upper portion consisting of from bruts must be divided into three banti). Shoulders are to be formed in one bart; neck in one part & Those are to be proportionately formed. The propitious formation of mucha linga is Ho to be calculated in this manner.

610

... 566) - 8

.611

linganiga mūrahvalñāgan syāt- Kāroyen marutantu vā iul caturmukhasya lingasya nyayo syáń tri mukhee snyathā i gopayeccaturo Prāgan sthāpayet- bañca lhāgikan ttiakaikam tie mukhānañ syāt būjyā vaiva vilkāgatahi.

ekam vaxtram punch Kayam caturbhāgardha kolfitam u simhāsanākstik Kānyam - alhava Kalbayet - chaga mukhatrayani catuṣkam vā mūshūnām Kalbayediha .

கங்கா

The crown is to be formed in the appropriate portion about above the face. These rules are applicable

Page 635

for the four-faced linga. Procedure is different for the type of the three-faced linga. To for one this one should leave out lite lenger four parts of the lower section and take five parts of the upper section. One part should be left out as the in space between the faces.

For the type of single-face linga : tus parts should be taken for them the portion of face out of your parts into which the pejamsa is to be divided: This may even be made in the form of simhasana .. Three-faced linga or fan-faced linga is to be formed in the following manner.

REDON DASARRETARIATO

WORDONTIGNE LAKTOKERATELL

6132

9-11

612

Pñadreśvaram murhan bürue sustki tam locanaishibhiḍa daksiṇami lihtsanan vaxtrann tilakalaka sannitham II

paścimāń Syāttathā sau myam yavanodbhada Kāṅkasam i ekavaktram trisaktraṃ vā brāsāde caika vaxrakev

Page 636

sthāpyam Caturmusham lingam calūnvartram viśālayet,

The face of the auspicious Lord facing the direction of east should be bette adorned with three eyes; the

vyaktávyaktamidan lingani bithanan laksanani Sinu v

face in the direction of south should have a fierce countenance adorned with tilaka and lock of hair in the fore head.

The face which is to be in the direction of west and the face in the directēon g north are to be formed so as to appear young and robust.

In a temple with one entrance, este single-faced linga or three-faced linga shall be installed.

In a temple provided with four entrances or four enclosures the linga with four-faces shall be installed.

These are the characteristics of vyakta - ayakta linga. Now listēn to the characteristics of various types og pedestals.

613

12-17

yavaddairghyan Pravellingar Tāvat pīlñasya vistanam

utsedhasya trilhāgena tacca sodasadhā kuru

exam brūmigałam kilica jagatim caturangikām i

Shāgatrayena citam syādekānise volta pattikā"

Page 637

Kungāt kantham trifhin brāgaiḥ Kāryāniśair kyārdha baltik

duālryāń tadūrdherabattisyādbhavedamisena baltikā

bhāgan bhrāgan lya gettāvrat Jagatyamśát- Kalādhikan

kan lhasthanācca nizkrāmah Karyo yawattadantiram i

syājalassayaba hūlyam lingasyardhat- hithāgal

merchalā tattribkāgāsyāt- Khātar tad-deyanisa Kūnak.

tridhā bitte este madhye nālassyāduttarāyata,

jalamārgań tilhāgena frásah Karyashilhāgatah u

. The width of the pedestal should be out same as

the length of the liviga. Also, the width should be

equal to one third of the height of linga. The

pedestal is to be divided into sixteen be equal

parts. Gut of these sixteen parts of the pedestal, one

pant should be inserted into the ground; four parto

are for the bastion. Known as jagati ; three parts

614

for the portion known as cotta ; one part for

urtta- batlikā; tree parts for the portion known as

kam!ña ; et en parts for wrdhura baltikā ; and one

port for pattikā. In the intermediary space

Page 638

some parts measuring two angulas more than the height of jagati are to be left out. An important part of the pedestal known as nāla should start from the Kantha pation. The length of the nāla should be equal to one sixth of the height of the linga. Mexhala is to be formed so as to occupy one thind of the circumference o linga. its debit should be les parts less than the free previous measurement. Dinding, like side f or breadth of the pedestal into three parts, nala should be formed. so as to so as to start from the centre of the middle bolion and proceed to front portion of the towards north. The outlet for the water c poured over the linga) should be minimised than three parts less than ito measurement at its starting point.

IMO

615

18-24%

G1S

samānya laksanami prostani vise sam synu laksanam i fradrāyati ca vajcica trikonā parimandalá v.

vedī badmārdhacandra ca sthandi lă whitás stadlhā i

Page 639

caturasrā bhavedlhadrā mek haladvaya küsita il :

yati trimerhala jõeya vajnī șadthagikā-kriyā i

Svrigātavā trikonā syān-mandalā būrna candrawat

vedt hyesā ca vijñeya badmā badmasamā bravet i

ardhacandra dhanuh kelpā sthandilā syat- dīmerhel

Phachā yogaprada prokta yatt gomahiși bradā

āyuk bradā smotā vajrê badmā saubhāgyadāyirū v

dhanadhā nya pradā būrnā Khandacandra tu putrada

trikonā cattru nāsāya sihandilā sauvakāmada

pindikā syātwayonisthā Kāryā nartaisca dhalubrit

evametat- samasena mayor tam bithalaksanam o

prāsāde sthapanam tezamin na hi tanmandire Khaga 11

citi sumat Khamāsche mahā tantie cayāpīde

muxhalingabèlha lansa na vidhisliayoumisatih bakalāh )

wuh

These are the common features of the bedestal

Now listen to the specific forms of cliffe bedestals.

Ohere are eight different boy kinds of bedestals -

bhadra vajī, trikona, parimandala, destí, badmā,

616

Page 640

. is known as bhadra, the bedestal Yate.

All these ardhacandra, and sthandilaThe pedestal which is in rectangular c caturára) shape" cod embellished with two methalas is known as beate'; the bedestal which is in the seat pentagonal and adorned with ltrace mexhalas known as vajr; lhe pedestal which is in the sto shape of srngataka cIhree-beaked mountain) is known as trikone; the bedestal which is in the shape of full moon is known as parimandala; in the are commonly known as vedł.

He bedestals foret med according to one's oren to desire is called veede; the pedestal which is comparable to the form of a lotus is known as adma; the pedestad in the form of bow is known as ardhacandra; and the bedestal adorned with two meichelas is known as sthandila Bhadra is meant for yogic power; yati will reward with cows and she - Gruffaloes; voge will grant the longevity of life:

padma will grand saubhagya ( blessed life); barimandala

Page 641

i. productive of wealth and alpendant grains; ardhacandra will grant progeny; likona will cause destruction to the enemies, Seth and slhandila will grant all the desired ends. for the self-manifested lingar, bedestals are to be made with ned coloured dhalūs. Thes the characteristics of the bedestals have been told tongo by me. Pedestals are to be installed in a only in temples; they are not applicable for houses.

this is the chapter on the features of vyakta-arganta linga, the twenter third chapel of the carya pada of the KTiragama mahatantra)

617

ATHA PRĀSĀ DA YOGYA STHĀNA VIDHIH 617

Cohen, on the suitable places for the construstion of ..temples)

Garudah

brāsādā nārste yatsthanani tadbiutanga barīksamam 1

sasalyā vā yadā bethi viśalyā Kniyeto kaltam

Garuda -

G. Lord, Kindly explain to me the suitable blaces for the construction of temples and nee the ways of examining the various parts of a selected blace.

Welar How are the actuilies carried out when the removal

Page 642

of the hidden substances c salyoddhāra) és attended to ?

And how are they executed when salyoddhara is head left ou

(.)

618

648

9-4

Bhagavan -

mahendrādi nagesvera canyasministērtha saméraye

Places near the great mountains like Mahendra etc.

mahanadi tatālmāge jñātoraiyam. Tihbarigiaham

other places in the vicinity oj auspicious tanks and great

durjādi prakramātsiddham rūbaltāravatim dhidham

rivers she - all these three kinds of places can be

shipa stūrgākṣtim tyarterā sā grā kyā sphutitā na yā ir

selected for temple- buildings. Places are to be selected

Samań kstea tatkā kołyā nisi pakse ghate sulfiei

depending on the town castes: Places associated with

vardhamānan tadurṇvar sykt sthāpyan nastacatusṭayami

The Lord said :

Page 643

bleasant natural sunroundings, those which afford wealth of materials, those with high density and durability are suitable for the people belinging to the four castes beginning from brahmin etc. Those lands which are in the of surpa, surya are to be neglected.

The land which is unsplit . not detached from the main land is to be selected : Having levelled the ground with the wooden bestle the preceptor should begin the consecratory activila known as adhiwasa in an auspicious night. This should be done for your continusus nights having plased the water-Kalasas and vardhani kumbha .

o the nature

619

.: 5-8ca) .

619

būrāḍī kramāyogena dvijādīnāṁ kramo bhavet i

Kalbyaṅ narādilfirmantrairabhimantaya satan satama

jñeyo frāsaviorddhayā sā sarikūrṇā kevala s lhavā i

Ksitiñea karsitām kyurā yarān vas bi tilān Kinet i

yā bijaksepānādabūjastaya hothis sānixurāšsueltthālt

anyalha viphalā jñeyā yalha s smin sānikunasthale o

dine yogādi samiyukte punyāham Jayamangalaiki

Page 644

According to the order of castes brahmin etc, Kalašas are to respectively

blaced and consecrated, in the direction of east, soulhi, west and north. Consecration of Kalasas is also to be done

with tatpurusa , aghora, mere om car and see om taita mantras according to the order of castes beginning from brahmin to sudra.

The consecriation shall be done by reducing or increasing

The number of japa or with addition of vedic and agamic mantras or absolutely with agamic mantras only. Having

bloughied the land, the preceptor should saw the seeds of youre ar sesamum . of the germination takes place within three days

then it is to be held that the selected land is an auspicious one.

If sprouts are not seen within three days, it means that the land is imauspicious and fulile. In an auspicious land

embellished with new and generations sprouts, the ritual of on an auspicious day combined with beneficient yoga

punyaha is to be done with the accompaniment of pleasing sound indicative of victory and auspiciousness

KESAS

Histretto

620

Page 645

: 8h -10

talah presārayet sūtiam - ācāryassilbifhissaha ,

Then, the preseptor along with the Silpin should

prasāryamane sritie tue nimittānyupalaicsayet i

stretch out the flow-soaked thread for the sake of

nimitte sāti kini kunyat - animilte kraturlhavet v

drawing necessary mandalas. During the time of ..

ghorenāstasahasrantu Kōryo homassitaistilaihi

Stretching out the thread, if good omens aan all other

gkolā ksīrayuktaikśāntir-bhavatyatra na samsayah

contiguous actirties shall be executed; it prognostics

LOM

Then, the preseptor along with the Silpin should

stretch out the flow-soaked thread for the sake of

drawing necessary mandalas. During the time of ..

Stretching out the thread, if good omens aan all other

contiguous actirties shall be executed; it prognostics

indicalive in evil effects occur, the breceptor should offen

homas using sesamum, ghee and milk reciting aghora

mantra 1000 times. On ce accorrent gj this kind of homas,

alleviation takes place and beyond doubt, all the evil

effects get nullified.

621

11-15

da present

Page 646

caturasrami samam kṣturā navadhā Kārayet bari i

Having drawn a rectangular mandala, the preceptor

īsānādilhirbhaven - myāsas- tatresah fratramo kravet o

Cáteisyo śivācāyā or Silbācārya) should reticulate it

barjanyo Jayamohendro - Shāskarassatyabhramišakah

into a equal parts. (By doing so , 81 squares would be forme

antariksastu pūrwe syād - daksine sikhchi bhūsangue di

Each square is known asr pada . for the sake of vastu peja

dhātā guhaxsatascaiva yamo gandhawa-barriigarati

certain deilies are to be identified in with certain noves of

mygarāt- Kalhilo yān ye baścime prata samvahaku

squares. Following are the eig names of eight drities to be

danvārikasca sugrīvah pusbadanto Jaladhibaki

identified in the direction of east: gía, Parjanya,

asuraś sosarogākhyau baścime Kathitāu mayā ll

Jaya, Māhendra, Bhāskara , Satya. Bhrasaka

uttare vāyu nāgau ca mukhya bhallāḍa-somarahi

and Antariksa .

ṇK cāditi - diti cati slhitascottara diggatahu

Sikhi, Puṣana, Dhātā, Ghakṣata,

in train

loomine

Page 647

Yama, Gandhawa , Bihungarāt, and Mygarāt -

Yama, Gandhawa, Bihungarāt, and Mygarāt -

G22

622

These are the names of eight deities to be indentified

in the direction of south.

Preta sambhawa , Dauvārika, sugrīva , Puspadanta.

Preta sambhawa, Dauvārika, sugrīva, Puspadanta.

Jalāchipa, Asura, Sosa, and Roga.

These are the names of light deities to be indentified

in the direclion g west.

Vāya, Nāga, Mukhya Bhallataka

Somaka, RK , Aditi and Diti

Somaka, RK, Aditi and Diti

these are the names of eight deilies to be indentified

in the direction of north :

623

16-19

623

brāhmań navobodāntastiam ca ss bascaiṣāna - Konageki

brāhmaṇ navobodāntastiam ca ss bascaiṣāna - Konageki

Savitendraśca rudraśca sesa komasthitah bare II

Kosttakantarita - nyāsāt - brahma bārive tu samstitek :

äparatsastadīśanta - sat padaslho marłcakah

āparatsastadīśanta - sat padaslho marłcakah

sawitrassyādduifado vevassán salpade match i

tadvadindra-jayo mito duipadassat padai thi tahi

Page 648

rudradāso duikosttassat padasta dharādharahi altava samisthitah kone padaduryamatārdhatah

Brahmā occupies the central place consisting of nine squares (padas) & Apah is occupies the square in the north-east direction. Similary Savite, Indra, and Rudra occupy the squares in the in the direction g south-east, soet-west and noult-west.

Cetrer

Ābavatsa occupies two squares and Manicaka six square

Two squares for Savitra and six squares for Vivastan

Fox Rude cadas, two squares and for Dharathara , six-squares for Indrajaya , two squares and for Mitra , six squares

for Rudiadāsa lo squares and for Dharādhara, lix squares.

624

evani nuanya sunām Kone Kositram nipatayet, htiyakowkátänyat-bulayam Kustakam nyaset on tatsulis nuo pléžl. Wyok brahmanah Kramât i

Kosthar awali tarsi sweet sturdiksu vyavasthitam n khyā tam vamśāsca catvārah Konasūtrami siromatam i

evam jautien tue samsunāt uitānāmamitam bhavet

Page 649

Jřeyar i radhiyagatam matky tacca yatrena varjayet i

kṣtia fit adróndute talia Karma ca tatpunah"

kytua sodasadhá sthānam varjayet- tatsadaiva tu i

Thus fair c'espied. and video call the squares for the

vāstú delties de recelber milit should the main diagonals

joining the so four corners. Then he should join the third

square hjem. li..... m het of the eastern marginal

now and I do 6:31 Gulf -West duecion of the

Sorelhor me :.... Simli bych third square

Lying in the marginal nows are to be joined together

m bares lying on the

bore .....

four lines known as

veri 'to allel linca incum as noyguS would be

taimed the soin convral pornis where the lines of

625

camisa eh najjus, and sutras meet together are to

Page 650

be left out. Having selected sixteen such baints (known as maimas) one should always & abandon those places corresponding to these points and construction of building and any part of the buildings ang temples such as thresholds , entrances, windows etc should not be laten stopnostaban

626

24 (6) -29

Tšānes sya sino väster- báhü devrau vāyd- vahrigau

amisayos savitā redro si nirtau caranadwayam i .

ākhandalah benadese syād bāwatso hydi shitah in

marīcī- brūdharā Khyau ca stanasittamastitāvulhau i

brahmā nāthigato naudra - sāritian Kursigau matau ni

indraś cendra jayo gukye Kuasvanūru madhyagah

miho 's nyorugatas taduat: pratyarigami devatatmakam u

puramutpūtavadlhūtam distira bhitaissuthisanam i

gshitvataissamantattu praksiptami tadadhomurham

yalkā yena grhitam yat beijanīyam tathaiva tat i

yadiāstu prathikañcāta gisha - brāsāda- Kalbane II

Each deity pred dominates over each limb of + vastir berusa. Now listen to these particulars with regard to

Page 651

devata-suarulpa of vastu śsana is on the head of

The divine form of Vastu Puruṣa is on the head of

văstu burusa C lying on the ground); Vāyu and Vahni on

Vastu Puruṣa lying on the ground; Vāyu and Vahni on

the two fore- arms; Savity and Rudra on the shoulders;

the two forearms; Savity and Rudra on the shoulders;

Niṣti on in the feet of vastu; Indra on the kubic region;

Niṣṭi on the feet of Vastu; Indra on the cubic region;

Ā pavatsa on the place the heart; on to two breasts,

Āpavatsa on the place of the heart; on the two breasts,

Marici and Dhara dhara; Brahna on the navel;

Marīci and Dhara dhara; Brahma on the navel;

Raudra and Sanitia on the two sides of stomach;

Raudra and Santia on the two sides of the stomach;

627

. 627

Indra and Indrajaya on the region of geehya;

Indra and Indrajaya on the region of the genitals;

Virasian and Mitra on the thighs. Thus each

Vivasvān and Mitra on the thighs. Thus each

limb of rastie purersa ..is occupied by each deity.

limb of Rāṣṭra Puruṣa is occupied by each deity.

..... In the days of gore, the devas who were alarmed

In the days of yore, the Devas who were alarmed

very much on seeing the dreadful figure of vastu

very much on seeing the dreadful figure of Vastu

who came into existence in a fortentous manner.

who came into existence in a portentous manner.

fastened the demon Rim with nobes and made him to

fastened the demon Rākṣasa with nails and made him to

fall down on the ground. From that time onwards, vastu is

fall down on the ground. From that time onwards, Vastu is

supposed to be lying on the ground his face turned

supposed to be lying on the ground, his face turned

downwards loo Each deity is to be worshipped in .

downwards. Each deity is to be worshipped in

a particular place where of the body where the deity

a particular place on the body where the deity

del fastened with the rope By that particular deita

was fastened with the rope. By that particular deity

Puja is to be done in a manner in which each limb

Pūjā is to be done in a manner in which each limb

Page 652

was fastend and bulled by each deity).

... The construction of house of temple is to be undertaken in a place where vastu piya o has been done as proclaimed in the scriptures.

which

was .

.....come me me

628

.628

30-34

ekāsīti badan thyātam całussasti badam synu i

Thirty-one bodies and sixty-four limbs are present

tat- asetamasta dhā katrā nyasedišāditas zúrân in

In that, the eighteen categories are placed with great care

duiliye hyantari ngāgni myganāt- biti samijñakāṇi

In the two, the five elements are known

pāpayaks māngarogasca Konārdhasthā divaukasaḵ v

The evil spirits and diseases reside in the Konardha, the divine beings

barjanyasca Jayantasca mahendro lhāskarah Kramati

Barjanya, Jayanta, Mahendra, and Lhasakara are the Kramati

Kasyoddkytami ca būiryani busā dargenatassthitak u

Kasyoddkytami and Būiryani are the Busā, firmly established

vidhatā gerhamylyusca gandharvo bhynigarān matah i

Vidhatā and Gerhamylyusca are considered the Gandharva

dauvārirah braticyante sugrīvah Kusumadvijach

Dauvārirah and Braticyante are Sugrīva and Kusumadvija

vāršascāsurascaiva nagascottaratassthitahi

Vāršascāsura and Nagascottaratassthitahi are present

mukhya bhallata sonau ca „k caditi-deti - Kramát i

The chief Bhallata and Sonau are the Kramát

Page 653

Vāstu mandala consistings g. 81 squares was so far explained to you. Now listen to another type of vastu mandola consisting g 64 squaus. Disivery Dinding the rectangular mandala into eight equal parts, 64 squares shall be formed. As explained earlier vaster deities are to be identified in to the squares

The Vāstu mandala consisting of 81 squares was explained to you so far. Now listen to another type of Vastu mandala consisting of 64 squares. Dividing the rectangular mandala into eight equal parts, 64 squares shall be formed. As explained earlier, the Vastu deities are to be identified in the squares

In the pattern each corner-square is occupied by two devas Isa, Antariksa Agri, Mrgarat, Paste Pite, Papayaksma, Ariga and Roga - these devas occupier the four corne-squares. Parjanya, Jayanta, Mahendra

In the pattern, each corner square is occupied by two deities: Isa, Antariksa Agri, Mrgarat, Paste Pite, Papayaksma, Ariga, and Roga. These deities occupy the four corner squares. Parjanya, Jayanta, Mahendra

629

and Bhaskara - these devas accelsy. The marginel now g eastern direction ... Puṣa vidhata, Grhausata, yama , Gandhawa, Bhrngarat - these devas are in the marginal now of a southern direction - Dauvarika,

and Bhaskara - these deities accelerate. The margin now in the eastern direction... Puṣa vidhata, Grhausata, Yama, Gandhawa, Bhrngarat - these deities are in the margin now of the southern direction - Dauvarika,

Sugriva, Despadanta, Jalādhiba, and Naga - Thes devas occupy the marjinal now g the western direction : Mukhyen, Bhallata Soma Rk, Aditi and Diti- these devas are in the majinal now of the northern direction.

Sugriva, Despadanta, Jalādhiba, and Naga - These deities occupy the margin now in the western direction: Mukhyen, Bhallata Soma Rk, Aditi, and Diti - these deities are in the margin now of the northern direction.

Asena and

630

Page 654

ete dvifadaga jñaya madhye Brahma calus badak

These are known as the four gates of Brahma in the middle

tattiā ss baścā ss bavatsasca savitra-savitrakau baram ir

Tattia, Basca, Bavatsa, Savitra, Savitrakau - these are the names

indrassendrajayō rudrō Medradasah Kramatshitah,

Indra, Indrajaya, Rudra, Medradasa, Kramatshita - these are the names

Konārdha sasthita hyete tipadasito marīcakah v

Konardha, Sasthita, Hyete, Tipadasita, Maricaka - these are the names

vivasvārisca Cathá mitro Shaver- tadwalt dharadharchi

Vivasvan, Mitra, Shaver, Tadwalt, Dharadharchi - these are the names

taccaged bacus tha - dora Jaxabados Ikuta,

Taccaged, Bacus, Tha, Dora, Jaxabados, Ikuta - these are the names

Braha takes the sential blase consisting of four squars. Āparh, Ā paratsa, Savitr, Savitra,

Braha takes the central place consisting of four squares. Aparh, Aparatsa, Savitr, Savitra,

Indra, Indrajaya, Rudra and Rudradāsa - these devas are £ P in the intermediate directions

Indra, Indrajaya, Rudra and Rudradasa - these devas are in the intermediate directions

occupying it hals squares in which are in the ag adjacent

occupying half the squares which are adjacent

now y Brahmaslhāna. Marīcaka, vivasuan, Mitra

Now, Brahmasthana. Maricaka, Vivasvan, Mitra

and Dhanādhara - these devas occupy lwelve squares

and Dhanadhara - these devas occupy twelve squares

c lore. squares for each). Devas existing by the

each having their own squares. Devas existing by the

side of Maricaka etc, take eight pass squares

side of Maricaka etc., take eight surrounding squares

bewavacca suōn vamśān talkā brūmau brakalpayet i

One should consider the beams and the roof

ayam devilaye beroxto duitiyo mandio matah

This is considered the second mandala

Page 655

vastu sarikalpakāle te yadanisam spr̥sate grhii

As explained earlier the deities existing along

vāstudehe sbi tatraiva Salyoddhāravidhirmalāh.

vamsás are to be indentified in the body of & vaster

and the g ground is to designed in this way for the

sake of vastu pūja. These types of vastupujās are

to be done during the construction of temples and

palacial houses: A house-holder who proceeds to

construct a house should excute execute a

process known as salyoddhāra in the body of

vastupurusa during the time of vastu pūja -

Whichever part is identified with a deity, that

part u to be extricated from the influence of

hidden things

632

ruo

40-47(a)

Éirassbaríūdgs hesasya hema šalyam narandhadaki

hastaduaye muchasparsát- Kāstham prs.lte gale dhyvam 11

asthi šalyani trilhishastairupasparse lhavet - dhyvam i

hastanante catus kena cspašalyani Shavet- khaga

Page 656

Khadgam pāda parasbarśāj. jānu mā tradadho Chiaveti gandago bārhusamispársāt. hastamākia vikalsatah in pādamūladalasparsā. carmāngusîha bramānatahi betikānigus the samis parśādadho hastathayena tui

Kanisthanigîli samispársat kāmisyan tāltra Kāradhātaki lohami syat- Katakam khyātann Kalisparsāt Karadwayen ūrisparsāt- karastatha duradasāngulo hyadhah.. jānuspansācca hastenab yayas salyam Dhavet-dhrvamo gulpha's barsát: trabuśśalyam syādeitasti framāna tahi

badasparlángajasyasthi - dradaśārgulato durja i evan samasebatak brortassalyoddhāra Kroemo mayā !

Not

clea

bis digaup at
If the owener of the land cor house) touches the

head of vāstu, under the ground where the head of

vastu is identified and at a depth of two hastas

gold - Substance shall be extracted due to live

sparsa of two hands, face, hinder part and

د رو

633

neck of the vastu perusa, bones can be extracted

Page 657

at a depth of Ihree hastas; under the ground at a

depth of four hastas. additional materials related to.

bones can be extracted; on the sparsa of

the feet, at a depth of khase one can

extract Khadga salya; on furrowing the ground

cupto & the you defooth of one hasta at the places where

cheeks, shoulders, the sole of the foot and the fingers of

The fest. are identified skin having the thickness of

one thumb can be extracted; at the place of

angustha, â box (petika) can be extracted from

at a depth of three hastas.; at the place where

the little finger and other fingers are indentified, Kāmsya

can be extracted at a depth of half-hasta., at the place

og hip, metal- bracelet can be extracted at a debit of

les hastas; at the place of thighs and hands, iron.

can be extracted at the depth of 18 angulas; the same

can be extracted at the hea place gâ konee and at the depth of

One hasta; at the place gone ankle i trap u sel ya can

be extracted at the depth of irtasti. At the place of the feet,

bones of elephant can be extracted at the depth of 12 angula

Then the procedure of selyoddhara has been explained

to you.

Page 658

.634

- 52 ca)

.634

Quai xa của tâm humic kangan sau đâCana. V

Tṣānadi kramāt- būja kārya būream ghrta kratāhi

The bija should be done in order starting from Tsanadi, with ghee and kratahi

nilotpalodakam dadyāt - pādukāmi kitavarnakām i

One should offer blue lotus water, along with the sandals, for the kitavarnakam

ratnāni dhemavaitāna ni dadyattanmanda kāri ghrtami

Jewels, dhemavaitana, and ghee should be offered with the tanmanda kari

mamisani sakunimi sūci- lāja homa kramanmadhu ir

Mamisani, sakunimi, needle, lāja homa, and kramanmadhu should be done in order

mamisaudanam punandagdhari nasāna śā runodbhavā i

Mamisaudana, punandagdhari, nasana, and runodbhava should be done

tilāyava tilair bhartani danta Kas tham ca jāveikam

Tilayava, tila, bhartani, danta, Kas, tham, and javeikam should be done

kuśān badman sunām dadyād-ghstānāmi ca yathā Kramat :

Kusa, badman, sunam, and ghstanami should be offered according to the order

ghytaxtánmandakan dadyan - nānā busbūdi buhyisakamu

Ghytaxtanmandaka, nana, busbudi, and buhyisakamu should be offered

mudganna - ksīna- sālyannair- balistattrostavat-burek i

Mudganna, ksina, salyannair, and balistattrostavat-burek should be done

Having examined and perified the ground in the mapine,

the preceptor should proseede to ussship the deities .

of vastu in the order of mention starting from the direction of

nort-east. He should offer bali in the using the

following articles as mentioned in the Scriptures. Ce

hosshipping the deities with skriniched akṣatas, he should

offer fiue- lotus, anghya-walā.. yellow-cloured wooden bedestal

smoky coloured gems. Sprinkled and consecrated baked

flour, fleshes of Sakuni bird, parched rice of fine

Page 659

varietu, honey, food cooked with med flesh,

varietu, honey, food cooked with meat flesh,

fried tongue of sakuni-bird sesamum, barley

fried tongue of sakuni-bird sesame, barley

ODO

eatables mingled with seasamum, . tooth-sticks,

eatables mingled with sesame, . tooth-sticks,

food prepared from brucely. Kuśa-grass, lotus flower,

spiritious liquor . all these are to offered after

spirituous liquor . all these are to be offered after

they have been consecrated by sprinkling. Varieties of

Baked flour, various kinds of flowers had food

mixed with the powder of fried bean babe gree gram,

milk, food prepared from śāli-nice these are

to be offered in due order to each daily

636

52667-57

evamistuā kramāxidevan - pāścat- Kōngsthitanyājet i

Thus, the sequence of offerings - after Kongsthitanyajet

bayodadhīsa Kone te kusavāni - gulandanami

bayodadhisa Kone, the kusavani - gulandanami

etadagneya Kone te haridrāmisia modanam

this agneya Kone, the haridramisia modanam

etacca nairṣṭe dadyāt- bakvāpakuam ca balgusam i

and this nairṣṭe, dadyat - bakvapakuam and balgusam

vayawye Konake bajyah pūrenalva ca laddukam

vayawye Konake, bajyah purenalva and laddhukam

raktam malayajam yāmye ghstāṇṇam vāzune bunch i

raktam malayajam yamye, ghritannam vazune bunch

balgusam māsakani bharsyamultare tat pradāpayet

balgusam masakani bharsyamultare, that pradapayet

Page 660

tilajyan bañca gavyañca. Madhye dadyat- Kuśārataifi alvam samipeījitā devassāntimāsie brakuwate i nacettiláxşatair bhaksyaih bespais sarvamislu buijayet * alhava Kusa pus bairua büya brāsādamārabhet

Having offerent worshipped the deities of vastu in due order, the preceptor then should proceed to worship the deities invoked and immobilised in the intermediate directions. In the direction of north-east the breceptor should offer milk and card; Kusa-water and food mixed with molasses, in the direction of south east

Citi sumat- Kinana Khye maha tantre cānya pāde krāsādayog yasthānacidhiscaturiinisalih batalah

Ford mixed with turmeric powder in the direction of sault - west. Baked or inbaked bhalgusa - in ito direction of north west. Then the preceptor should offer ursship the deities invoked in the main directions starting from the east. He should offer ladduxas in the direction y east ; ned coloured

sandal- in the direction of sotult ; food mingled with ghee - in the direcēm of west ; and eatables made of

637

Page 661

phalgusa and māṣa - in the direction of north.

He should offer sesamum , ghee, pañca gavya

along with Kusa and arsaṭas o at the middle .

Vāste- deities worshipped according to this procedure

will quickly effect alleviation, inducing auspiciousnes

into the ground of the materials enlisted above

are not available the precepter can worship all the

deities with sesamum, aksatas and victuals and

flowers; if not in this way, he can worship with

kusa and flowers. One should begin the construction

temple having wordt bed vōstupcija .

done

(This is the chapter on the suitable places for the

construction of temples, the twenty-fourth of the carga pada

o the Kinanāgama mahatantra)

638

ATHA PRĀSĀ DA LAKSANA VIDHIH

Then, on the specific features of a temple

( Then, on the specific features of a temple)

gaudah

brāsāda- laksanam deva sāmānyam yadvisesatah,

mantapādyā yalnā Kāryā vada savam samāsatahu

Page 662

Garuda :

What are the general and specific features of a temple ? How are its various parts like mantaba Censliucted ? G, Lerd, Kindly explain these matters succinctly

631

وري

2-4

Bhagavan - ...

sodašāmise kite uselie madhye thagacatustayami

frāgadiadaśakam būkye Shityarthamubakalbayet

frittināmucrayah Karyab - caturlhāgaisgamassūlhal

Shittyuchrāyabrāmānasya digunam sikharanlīkam li

Prāgadvayayatā kāryā nissrtā ya bredaksini i

Shillyuchrāyante tasyaordhan vicita ca samā Kriyā v

The Lord saide

Vastu mandala is to be divided into sixteen equal parts c length wise and cross-wise). The central bortion of the mandala consistings of four & squares is to be & left out on the twelfth row of squares lying outside the central portion i enclosing wall is to be constructed. The height of the wall rampart) should be

Page 663

equal to the measurement of four squares. The Sixhara is to be raised apte a height equal to twice the height of the wall. The portion known as dradaksini chatlan ing which runs around the well should be constructed along on the two rows of squares on the top of the wall variegated constructions are to be erected symmetrically in all direcions mahāmāryāda)

pho opstanatite voordeel strettant for someopta i

. 5-7

.: 640

640

tadardham sukanāsasya niskā teh bādato Chavet i ekanāsārdhato jñeyo vedībandhastadardhatak v grīvamālākasarañca tasya byardhani vyavasthitam i kabotānāñca vistārami kartayam caturangulam u ganbhāyāmasya vistinnan duærato diganāyatam i bañcalhaga Ksto garbhah braggrīvascamisato lhavet i

Gut of the various parts of vimana', the part known as Star Sukanāsa should be formed with a height equal to half of the height of the wall; niskata should be

Page 664

one fourth of the height of the wall; exanasā is to be half formed with a height equal to half of the previous measurement; a vedibandha should be half of the height of exanasa of the parts known as grūra,

and amalakasara' 'ave to be formed with a measenement equal to half of the previous height. The width of kapota! should be four angulas. The length and breadth of garlhagyha should be twice the measurement of entrance. The front portion of grura should be equal to one fifth of the extent of garlhagyha

buat yaltirayatam ,

brortassamane semestranyeh

641

.: 8-13(a)

649

gaubtiādiguna vistārán - mantapam syaettrirayatam »

garbhattatra samastianyah kurato mukhamantabah »

prostassāmānya evāyamanya thà vá bra kalpayet i

lingamanena pūtitam syādgarbhani bi lhe stha samsthi tam

lirigena garbhamānassyād-dergunāssārdhatassltitafi

anyatkā rucirállingād- derguno gaulka ucyate 11

Page 665

garlshad- duiqunato bārkye tasmāt- taddirigunos vahata

alkavā garlihamanena garliam tannavadha bhajet »

madhye bilha padā nyastan baratassuṣinami Shavet,

Lema manena bhiltināri Kalfanā sikharasya tuen

samanya laksanam proktam issésanam āltha srnū i

the length and breadth of mantaba should be

three times greater than those of garbagyha: Mukha-

mantapa is to be constructed in front of the

garbhagyha it's extent being as same as that of the

garbhagyha. Meekhamantaba shall be cerstructed

either in a general or specific manner as

enjoined in the scriptures · Pitha portion of the

vimāna should be formed based on the measurement

of Linga : : Garbhagya is to be constructed over the

postingan bilha. Based on the measurement of linga

OYU

...

DESKUNALA MERCADOTADA

Page 666

meru mandara kailasa - Kalaso mygarādgajah

Mere, mandara, Kailasa, Kalasa Siniha, Gaja, Gandhotka Candaka

vimanascandakah buortaś caturastāšra sarnyatak

these types of vimanas shall be formed in the with rectangular or octogenal pastel shape.

sodašāsrena yuktasca sarvatolhadrako halik »

Hari and Samudgaka - these types of limanas ha have sixteen gangled shape:

samudgasca vixkyalah bralkācipamatassrnu i

Now listen to the type of Prabhaupa. This type of limana should be provided with four aras (he peaks),

calussynigam calundvāre bhumikālhin- dvirastafriki

four entrances and eight bhumis i storys ); or it may

viciha Sixharākiino vināghosamitastatak i

bañcāndakaśca vedāśvo fhūmikābhibhibhīryutahi

There are various types of vimanas embellished with

different kinds of ornaments Mere, mandara,

Kailasa, Kalasa Siniha, Gaja, Gandhotka Candaka

these types of vimanas shall be formed in the

with rectangular or octogenal pastel shape.

Sawało thadra”. Hari and Samudgaka - these types of

limanas ha have sixteen gangled shape:

Now listen to the type of Prabhaupa. This type of

limana should be provided with four aras (he peaks),

four entrances and eight bhumis i storys ); or it may

Page 667

variegated forms of sikharas, des five andakas,

and three storys desel bereft of the part knowns as ghosa.

sprigas

provided with

642

6.42

the measurement og garlhagyha is to be calculated

in such a way as to be two times or two and half

times greater than lingamana gi is held generally

that it is preferable to fix the measurement of

garlhagyha so as to be two times great for that

twice the measurement of linge . The first enclosure

around the garlhagyha should be thrice the extent

of garbhagyha; the outer space lying outside this

enclosure should be two and half times greater than

the measurement of garbhagyha. Now listen to

another type of construction. The garlhamana is to

be divided into nine equal parts. Pilha shall

be constructed so as to occupy eight Squares. in ito middle

The 64 toasas. All sides should be perforated

c to appear like gavaksa). Based on garbiamana

Page 668

the et enclosing wall and sinchara should be constructed so far general features of the presincts have been told. Now listen to the specific features.

bertim ·

64414

17-22

644

astamisó sriyutani citram Sodasamišastato matah1 ekanda kassurtto yas - samas- sawatra mandalah Sawatolhadiaike citrāk kartawyak bañcalhūmikāli simishākrtirlhavet-simhas - sablaskandha-samaniitak i Sodaśāndaka Samyuktaṣsadlhūmo nandito lñavet i vinišatyandaka samiyuktak bañcalkūrnandivardhanah ricita sikharo hamsassos byekādasabhumikah! ūrsam pañcandakam vyālo vicitāssatihūmikah anyo santare sada srastad-bākyatassawatomukhah candraśālāyutaścitrastārksya nāmās ha coditah padmakassodasāšrastu brūmi kāduraya viddhitaki trīmsad salhūmikāyurto vicitrassajamudgakah in with

In the eighth, the picture is adorned with sixteen, considered excellent. The single Kassurtto, the same, and the Sawatra mandala. In Sawatolhadiaike, the picture is to be made with bañcalhūmikāli, having simishākrtirlhavet-simhas, and sablaskandha-samaniitak i. With Sodaśāndaka, joined with Samyuktaṣsadlhūmo, it is delighted and lñavet i. With vinišatyandaka, joined together, bañcalkūrnandivardhanah, ricita sikharo hamsassos byekādasabhumikah! The ūrsam pañcandakam, the vyālo, and the vicitāssatihūmikah. Other santare, always srastad-bākyatassawatomukhah. With candraśālāyutaścitrastārksya, named ha, it is impelled. I declare that padmakassodasāšrastu is kāduraya viddhitaki. With trīmsad salhūmikāyurto, vicitrassajamudgakah in with

Page 669

Vimana known as sugut should be octogonal;

sixteen-angled nimāna endowed with the same characteristics

as those og Sizyuta ü known as citia; it should be furnishe

with this ekanda formed in a circular well-formed i

sicular shape. It where structure should alway be

in a mandala form. . Savatobhadra - limana is.

to be of constructed a with five storys. Simha

timana should be in the form of lion associated

645

Gus

seven skandhas c projections). That which i

associated with sixteen andakas and six storys

is called Nandin & Therimana which is provided

with twenty andakas and live storys is known as

Nandivardhana. Hause therimana which is

embellished with variegated forms of Sikharas and

eleven storys is called Hamisa, Vrsa - vimana

consists of five andakas; Vyala - cimana is

furnished with different shapes and three sto storys;

it is associated with one enclosure ; ito middle"

bestemte them to the six-angled middle. borlion

other parts of it are similar to those of sawatomukha.

Page 670

Samudgagā type of dīmana shall be formed: either in the shape of lotus or in sixteen-angled shape. It shall be provided with two storys and increasing the number of storys two boy two it shall hoe lave provided in a maximum of thirty storys.

cuin a minimum of 646 646 . 23-27

merussatandha hastasyan- mandaro navatistala i asitihastah kailāsaficatustrimsadvimānakah duāthimisannandivddhissyāt- trimsaddhastastu nandital Sawatilhachakastadu at - astāvinsad tadašrakahi sodasāršastalo vimśat - bañca hastante cca sanithyayā i padmāvo vartielo yoś nyo vimānascandako 's baraka duādaśaiva Karā jñeyā hamisastaddasasahestatahi așta hasto garutmīśassesōstanmānatassamah".

The height of Meru should be 9 storeys with 80 hastas, Kailasa should be 33 storeys with 30 hastas, Nandita should be 28 storeys, Candaka should be 15 storeys with 5 hastas, Padmāka should be 12 storeys, Garutmān should be 8 hastas.

tasyaika -deiti-hastasya taltanmā nena Kalbanam i nāga taksa gshādīnām raksasānāñca soffanam II

The height of one storey should be measured accordingly. The height of Nāga, Takṣa, Guhyakas and Rākṣasas should be calculated separately.

Meru- type oj umana should have an extent of fifty hastas; mandara - ninty hastas; Kailasa C )

Page 671

lighty hastas; Vimanaka - thirty-fou hastās ;

Light hands; Vimanaka - thirty-four hastas;

Nandiuradhi - thirty-two hastasNandin'- thisky hastas,

Nandiuradhi - thirty-two hastas, Nandin' - thick hands,

Savalsbhadra - Thirty-two or twenty-eight hastas;

Padmaka / sixteen hastas; vartula - twenty-five hastas

Candaka - twelve hastas: Hamsa - ten hastas;

Hari Ć Gautmiśā) - light hastas1, Ghar lybes og

Hari Ć Gautmiśā) - light hands1, Ghar lybes og

cimanas are to be constructed, having an extent

of one, or two or three hastast Houses belonging to the

of one, or two or three hastas. Houses belonging to the

group of naga, taksa & raksasa may also be

provided with spel beautiful imanas.

provided with beautiful imanas.

Marne

more than the previon measurement

more than the previous measurement

647

::... 28-29

647

Jyestharsete srestha lingasya madhyamā madhyamāsya !

The best Jyestharsete for the best linga, the middle madhyamā for the middle linga!

Kanisthā kanyasasyoktā piñáturā brāsāda kalbanā ir

The youngest Kanisthā is said to be for the young girl, piñáturā is mentioned in brāsāda kalbanā

save prāggrīva samyurtás- lorañaimantapairyutaki

tesami ca jñānami ca manañca stambhainyustamatasšín

According to the three types of lingas-cultama,

maddhyama andate zyestta, madhyama and

Page 672

Kanistha}. tenciosures of temples should be constructed so as to be finished with various

barts like brāg-guḷa, torana, mantaba, stambra et

These are to be constructed according to their

forms and measurements.

648

30-33

pusbamabraliman khyātam stambhaissyḷyultanaingunaihi puspalhadramato jñeyan suurltānandata barā i

Now listen to the exposition of various types y mantapas. that which is associated with four pillars or twelve billas ù known as buspamabratima; the mantaba c)… with the see round pillars is known as puspa bhadra: There are of other types of mantapas such as Kausalya,

Kausalya stas suasarikīrno jalalhadro jayāvahalū sīvātso vijayo vāstu syti dhygvajrako s barah in

viśālakāśca suślisto madhyako naka samijñakaki syandano mānāvākhyasca athās nyo manibhadrakah sugries. Shūśanaścānyoch kainadhāro deijastrakah I Kāmālnadhasusūtrasca slītásstambhadiāyam cina i

Page 673

Sarkirne, Jalalhadra, Jayāvaha; seatsa, vijaya, vastu, Spliant te vajraka, viśalaka, suślista,

madhyaka , nākai syandana, mānava, manilhadra sugrīva, Shūsana, Karnadhāra, deijastraka,

Kamalhadra y sūsūtra etc. These mantapas are behind the two pillars less than the number of pillars buttressing the first type ..

Kamalhadra and sūsūtra etc. These mantapas are behind the two pillars less than the number of pillars buttressing the first type ..

(Vedakg)

649

34-36

mantapāddhrāsatah broktabtesāmurdhuram vimisrikā i trikonawrtta Khandendurastā konāruito s barah

calūṣkonak barah khya tak bunassodasa Konakahi maharajyami mahālālham Satūccā takaros parah

savatascalūrasrāmi syācchrafradaszōdasairakāli prakramān-mantabā khyātā evan jñātva prayojayet or

These can be constructed even by increasing or decreasing the measurements reckoned breviously axi or even by taking average measurements. There

can be formed in the shape of triangle i cicular, demi-moon, octogonal. rectangular , sixlēen-angled

Page 674

etc. Framcale Construction g mantabas in these ballēns will grant the be beneficient to the great empire:

will yield greater gains; will effect expulsion to the enemies Rectangular mantapa is best suited for all berboses ; sixteen-angled mantaba will yield the affluence of wealth. Construction of mantapa has been explained to you. Knowing the nature an and effect of mantapas, one should construct them in the duly assigned places.

Thus

650

37-44 (a)

prāsādasyāgrato durāran vistāraduigonocchritam i

ucchrāyāsya tu yatpūdasśā kodumbarā vistatak

vistarāsya tīe yat budhas - tasyā fakulyāto bhavet ,

vicitra batra vallīthis sammantanmilkunānīitamu

dužra meuam vītham kāryan - altārgula vidhana tahi

sāslasastīsátam sāgramangulārāmi ugihya lū il

asta krāsāt kramādevami duārāni daśa sankhyayā i

lhartrante bañca jyestāsi trūnyevani madhyamāri then

adhamam taddvayani jñeyan evann dearan ce" kalbayet I

Page 675

Ico

In the front portion of krāsāda, entrance is to be constructed, the height of the entrance should be turce the width of it. One fourth of the height should be the a be breadth of Sāka and ūdumbara one fourth of this breadth should be the measurement of bāhu. These parts of the the entrance should be decorated with variegated forms of leaves, creebers, and of mithunas ¿ dual form). Entrance j garbhagyha is to be constructed in this way. This may even be formed based on arigula vichana .com Taking the maximum height of one hundred and sixty- fan arigulas and decreasing it e len byter eight by eight , one can reckon ten

Kino different heights. Can this case minimum height is 94 angulas first five to types of heights are for cultama; next three types of heights are for madhyama and the last two types of heights are for adhama. This various types of entrances shall be formed.

651

4168- 44 Ca

krāsādasyāgrato dvārāmi Kartaryam tadyaltā sulham

At the front of krāsāda, the entrance is to be constructed, and its height should be made suitable.

dorārabhīcestakāśsailāk kanisha madhyamāk banāf

The breadth of Sāka and ūdumbara should be one-fourth of the height, and the measurement of bāhu should be one-fourth of this breadth.

Page 676

vicitrāk tayo jaayos - teșam vaktham yalta synge is

Entrance should be constructed in a blessing and

purascaindra vilhago yah baścimālhimukho Chavet

Splendid manner in furat of brāsāda.

purasca baścime vā syat - būraduaran susolhanam 1

Duārabālakas shall be constructed making use of baked bricks or

daksini tarayoh buryou - gopurani bränmuxho Chavet i

slones Cfollowing the rules set forth in bralima laksana ). 97

is to be understood that they are endowed with strange

and diversifted figures forms to so as to grouped

into thōee - Kanisttia, madhyama and ultama.

Now listen to the construction of gopena's according to the

design of the temples - Gopura should facting west in a

temple whose main shrine is turned towards east. In a

temple whose main shrine is turned towards west, gopura

should be constructed so as to face east. It can be

Estos constructed so as to face east in a temple whose

main shrine is turned towards the south or north.

the

Page 677

kurasya nagarasyāpi grama Ketakayorabi

How does Sira manifests Himself through the installed

Kutasshitaśśivah bunisan sawakaman biayacchati

images of temples constructed in cities or villages or helmets

etatsawam samasena Thagavan vaxtumashesī !

and how does He grant all the desired ends of lhe devotees ?

gauda

G, Lord, kindly tell me explain to me all these matters

succintly. I am in a state to be enlightened by you stille

bewasyām najyabhaladam cāgneygām sawasiddhidam !

ayunārogyatā gamye nainstyānta Jayavahani u

dhanabustikaran capyar vāyawyam snūjaya waham i

Sarva sambatkarān saumye caisānye bhoga moresadam u

sthapanam vā vilhoh kāryan nivesa nagarādike i

ellesuabiha stharesee beiwamurta bhalam Shavet,

Page 678

Sawagassa - sadātmās tho hyanādiṇ barameswaraki

yastadantassthitah bumisán Crukti murtibradaśśivah v

brāsādos numatorite tū mūrtisthāfanamuttamam w

citi sumat- Kinemākhye mahatantre Canyabāde brasāda laksana nidhik

bañcavinnsatih batelah )

Duke

653

go The Lord said :

The Lord bestows grants the authority over a

Kingdom through the man image facing east; grants

all kinds g accomplishments through the image facing

south-east; grants longevity and freakthi sound health

through the image facing south; leads to victory

through the image facing south-west ; grants weallt

and nourishment through the image. facing cost; grants

riches and I leads to victory through the image facing

north west ; granto all kinds of evealth and prosperity

through the image facing north grants bhoga and

morusa through the image facing noolt-east. Installation

og Lords images should be under taken in the places

like public halls and towns. All kinds of benefits told ea

Page 679

can be derived by installing the image in proper places.

Lord Siva is present everywhere ; He always shineforli

Lord Siva is present everywhere; He always shines

in all kinhe souls; He is beyond the limits of time;

in all kinds of souls; He is beyond the limits of time;

He û wiboen; He is the Supreme Lord: Residing in the

He is the Supreme Lord: Residing in the

heart of souls embodied souls the grants enjoyments

heart of souls, He grants embodied souls enjoyments

and release: In a temple constructed as in a

pleasant manner according to the rules images on foremost

pleasant manner according to the rules, images of foremost

type are to be installed and consecrated

. (This is the chapter on the prāsāda- laksana, the twenty-fifth

g the Calyabāda gitte Kiranāgama mahatantra)

In Sivas

652

44685 - 45

652

Garudah

kurasya nagarasyāpi grama ketakayorabi »

Kutassiti taśśivah beemisar̆ Sawakāman kiayacchati i

etatsaram Samasena Chagavan vaxtumarhasil ,

Gauda

How does Siva manifests Himself trough the installed

Page 680

images of temples constructed in cities or villages or helmets and how does He grant all the desired ends of the devotees ?

C, Lord, Kindly tell the explain to me all these malters succintly. I am in a state to be enlightened by you stilles ositions

46- 4988

Bhagavan -

dewasyāni rajyabhaladan câgnayyam Sawasiddhidam i ayurārogyatā ganye nainstyāntu jayavahami v dhanabustikaram câpya jayavyan stījaya voham i

Sarva. Sampatkaram saumye caisānye bhoga morsa damu sthāfanam vā vilhok Kāryań nivesanagarādike elkesvabiha stānesee bewamukta bhalani Shavet o

Sawagassa - sadātmas ito hyanādich barameswarak, yastadantassthitah benisām bhukti murtipradasivahu brāsādo numatorīne te mūrtisttapanamuttamam ir

Citi svimat- Kinanakhye mahatante Caryābāde brasāda laksana vidhih

bañcavinnsatih bakalah )

652

Page 681

go The Lord said :

The Lord bestens grants the authority over a

Kingdom through the pa image facing east; grants

all kinds of accomplishments through the image facing

Soulfe-east; grants longevity and healtli sound health

through the image facing south; leads to victory

through the image facing south-west; grants weallt

and nourishment through the image facing wost; grants

riches and I leads to victory through the image facing

north-west; granti all kinds of avealit and prosperity

through the image facing north; grants bhoga and

morsa through ite image facing noolt-east. Installation

og fordes images should be under taken in the places

like public halls and towns. All kinds of benefits tota ea

can be derived by installing the image in proper places.

Lord Siva is bresent everywhere ; He always shingfieri

in all in the souls; He is beyond the limits of time;

Hee in unborn; He is the Supreme Lord. Residing in the

heart of salts embodied souls the grants enjoyments

and release. In a temple constructed es in a

pleasant manner according to the rules, images og foremost

tips are to be installed and consecrated'

Page 682

ATHA PRATIȘTHĀ DHIVĀ SANĀCĀRYA + LAKSANA VIDHIH

Now the rules pertaining to installation, achisāsa.

Garudah .

Garuda.

Shagavan sthapanam brüki talñá caisādhisāsanam1

O Lord, kindly explain to me the installation of Sivalinga and precursory activities like adhivāsa ele.

Kaltami rā Karanaih kāryassltábakasya tü laksanam

What are the means and instruments to be used during the performance of installation? What are the essential requisites of an acārya.

655

Bhagavan

The Lord said:

brāgurtam yañ silâm nija brāsādaryottare nyaset i

ONLua tam da handRam la tha thaigo kkaedadi |

tadāstādasa homassyadaghorena praśāntaye .

prathame mantabe sitkābya Karkaryan lingamādarāti

Page 683

The Lord said:

Having selected a proper stone as explained before

one should mount it on a chariot Garo and bringing

hear the temple should place it on the northern sie

wing of the prasada. While the charist is on its way

if it getr obstructed or broken, the preceptor should

offer homas los times with aghora mantra for the

sake g alleviation. Having installed the selected store in the

first mantapa one should undertake the sculpting conc

to form the linga- image.

606

65.6

4-8

sānālhilharanam Ruwamis tasya laksanamuddhānet.

The characteristics of that are described by Ruwamis in sānālhilharanam.

ācāryassilbinassārdhami cendravallaxṣamānuitah

With the preceptor skilled in the art, and accompanied by cendravallaxṣamānuitah

kulojo bhaktiyuktasco na vilomā pratikriyan,

The family-born, devoted, not contrary to the image,

grhasto desikassiestho fruktimukti prasiddhayev

The householder, the chief desika, should be renowned for his fruit and liberation.

Shauliko yastalhaiva syānnaishi ko mokṣadek parak,

Shauliko yastalhaiva, he is not the sole liberator, but a companion.

na hināngo s dhikāngo vā lfinnāngah Kunaxhi śathek in

Not deficient, not excessive, with Kunaxhi, a hundred and one limbs.

bújá hino neadhaktasca. Cando rêksasca niṣ Karak1

Without bújá, not devoted. Cando rêksasca, free from Karak1

Kulocitavataíimān santo dantah priyam vadah

Kulocitavataíimān, the virtuous, with dantah, speaking pleasant words

Bahis nussātuiko daksah brājño Shantak priyarvitah1

Bahis nussātuiko, skilled, brilliant, Shantak, delighted with priyarvitah1

Page 684

Edysó desikasíreșthias-sawalinga vidhau varaku

Before starting the work, the preceptor having decorated

himself so as to present a royal look like a Indra;

should again examine the fitness of stone with the hello

og silpacarya

of silpacarya

and using the insliement like attila etc.

Acarya should be a prominent person hailing from

a superior clan neted for its erudition : He should be a

devoted person, not belonging to the clan of viloma ? )

or to the group which uses for wages. He should be

a house-helder endowed with preceptorship. He should be

skillful enough in effecting the worldly enjoyments and

.......................

.......

657

whio in an accomplisher of mo

release. i Preceptor who belongs to bhaulika group

should have been endowed with all these qualities

Another kind of preceptor, namely mais thika, should

have a well-built physique. He should not be

a crippled or maimed person, he should not be be

Page 685

possessed of reduentant limbs c like 610 finger etc); nor he be with broken or evended limbs, his nails.

should not have been deformed; he should not be dishonest; he should not have violated the rules of

daily worship; should not be a faith less person: not an outcaste; not be unkind or harsh & Persons

who are associated with these disqualifications should rut undertake the wine concerned with pratimas. .

Those who observe the periodical ratas according to their oun tradition, who are dignified and celebrated, who

are with cintuoses qualities like forbearance, restraint etc, who speak kind words, who have patience, who are

endowed with the qualitan ng sattua, dexterity, erudilion and devstion are supposed to be the fittest

preceptors, who can undertake the work concerned with all types og lingas.

658

9-11

laksa noddhāranam Kāryarn sūnya hemajayor bhaiet ,

aghorena tadā Kāryań Kuryāccheṣaissumangalalik !

urdhvalñāgam trishā bhajya laksa nam syadvināi gira i

Page 686

jyestha lingasya ya netha duirastārdha yarā bhowet 18

The preceptor of such etiquette should do the carving of

hrāsassyaditaresañca tadt tījāgādanarakramātı

lines clars na noddharana ) using the tools like a golden

faddvaye saptálhin bhāgair - bravedyadurā s nyatha

needle etc. with tre accompaniment i agholamantra

CIN

. The preceptor of such etiquette should do the carving of

lines clars na noddharana ) using the tools like a golden needle etc. with tre accompaniment i agholamantra

Gher causpicious actirties are to be carried out

with other mee beste Samhita mantras. for laksanoa dharana

one should divide the upper portion of liviga (pijamsa),

into three parts for the type of jyestha linga nechhas are

to be formed with a thickness of eight yavas : for other the

Luo tybes of langas C madhyama and adhamas thickness

of nechhas is to be reduced gradually. then two

portions C Etanola Brāhmarísa and visniamsa) ale

tur be formed in seven barts of the total height respectively,

12-14

Page 687

yastā sūktasya căpyastā naralihagavilhōjitami

eraika kkāgan krāsassyāt- sawvalinga vidhav matèh in

kitoä cāstavilhāgau tie turiye ca vikalbite,

fragathayam pāityagya lāmbanam pāñcāfagīkam i

frāgamekamadhastyaktīra yadā sūtam by fralambayet!

tasyāsca sangamah kāryo yāvat braínāntagocarak "

The upper portion is to be apartitioned with a sp thread

specially designed for the purpose in eight or nine parts.

for other two types one part is to be reduced gradually,

Having duided the height of būjānīsā into sweten berts

manisutra is to be scraped from the fourth part. While

Leaving out the three parts of the lower section the line is

to be drawn so as to pass through the upper the five parts of

upper section ther two sutras - one on the left and

another on the right to are to be drawn so as to pass

through the four parts . Cie one part less than the central one

these two should be joined together on the back side of

the linga at a place where Karnasutia lies

B ose to odraz present sane

Dicabezation of Pais lekin telely the reader !

Page 688

būjamisam sodasam kntura tathaikamisam hridha Chavet i

The seed is to be divided into sixteen parts and one part is to be retained in the heart

vistāros tra deitiyelus laksanań sāmbrałam synull

The expansion is to be done in a different manner with regard to the middle part of the linga

būjā bhagan samastanla bhajya ṣodasabhāgatahi

Having divided the seed into sixteen parts

ashothāga brabhrtyurdhvani dašāmise larsanam Bhavet

The preceptor should again make each part into three parts

tyakitisā Shāgań calūis Kantue nexhäfhyān lambanan fhavet

Leaving out the upper most six parts

Shagdvaya madhastyartua Sangamah bewavat- Kramat 11 oma

The remaining ten parts are to be designed in the laksanuddhara

Lingodaharana is to be done in a different manner wilt regard to madhyama tibe of linga. Having duided beganisá into sixteen parts, the preceptor should again. make each bart into three parts - Leaving out the upper most six parts laksanuddhara is to be designed in the remaining ten barto. Leaving out four parts , reicha is to be drawn so as to lie along six parts as before, two nechás are to scraped with a shorter length on both sides of manisutra and they are to be joined together on the back side galinga leaving out two parts in the lower portion .

Page 689

trtiyam laksanam raksye rudrabhāge catureidhe!

Now I tell you about the third type of lingoddharana, suitable for the four types of nudra bhaga.

undhve bhagatrayam tyaktvā adhastācca trilhōgikam 11

Leaving out three baulē in the upper bortion and tries parts in the lower section,

vilhajya lambanam kstira . adhastadastabhagataki

rekha-lambana is to be done along the portion comprising eight parts cerinted from the bottom

Samyamah bewavat- Kāryascaturlhami. laryanāń synu o

other two rekhas are to be formed with decreased measurement

tadastadhā sivam bhagam Lyatokatā tam vibhajet-hidha

and they are to a be joined on the back side as usual.

undhvalhāgam banityajya laksanam bhāgikan bhavet o

Then listen to the fourth type of ling odaharana Pujamsa

adhathāgadvayani tyaktiva kūrd head to gananāi travet

is to be duided into eight equal parts each part being

tävädyavat- tadadhvastam buram sützani pralambayet !

and one lower secti

lam bravery?

Page 690

divided into thñeo . Leaving out with the upper sestione, manisutra is to be formed along the remaining portion. Wher two rechas are to be drawn on its both sides leaving out two parts in the lower section. These two rexhas are to be Joined on the back side as before.

divided into thñeo . Leaving out with the upper session, manisutra is to be formed along the remaining portion. Where two rechas are to be drawn on its both sides leaving out two parts in the lower section. These two rexhas are to be Joined on the back side as before.

663

22-24

lambanam banabarnāni yadā bhāgañ Kramádthavet.

samś lesasya dvibhāgos ha hyesamekatamam Subhamn brahmanādi kramāt-Kāryam - āyussnī- kūrtinājyadam i . nispādyaivami yalḥā vīsyāt - pūrayen madhusarbiṇā il aghorājjabya sinasi dlatvá buspari tasya lui tata andhuan jarta dadhi jalami talo laksanamuddharl II

Caring of lines c lambana) in various formes like banaparna careather of arrow) is to be clone in due order along the specified parts. Two lines broceeding from the central design are to be joined behind the linga leaning out tur parts from the bottom . Gut of these four types of lausa noddhāra, and one of the types may be tamen in order to gain auspicious a result. These fou types are of the nature of granting a beneficience for the four

Caring of lines c lambana) in various forms like banaparna careather of arrow) is to be clone in due order along the specified parts. Two lines proceeding from the central design are to be joined behind the linga leaning out two parts from the bottom . Gut of these four types of lausa noddhāra, and one of the types may be taken in order to gain auspicious a result. These four types are of the nature of granting a beneficience for the four

Page 691

Longevita,

castes from brahmin etc, respectively. Ootealli, fame,

lordship over endi kingdom shall be achieved by

doing laksanoddharana in this manner. Having designed and

cawed the lines according to the specific rules, the preceptor should

offer offer incense: Taking honey, clarified better etc

either in suitable vessels, he shoud consecrate them with

aghola mantra and then offer thena to the Lord. Then flowers,

and pure water and other materials are to be offered.

and necessary designers are to be formed.

25-27

664

lingam vamena samisthá pya pañcamenādhivasayet i

The preceptor should install the image with wūna mantra;

krāsādasyāgratah kuryan - mantabar nādidūratah

the ritualistic actiella 'achicasa o to be done with tšana

Karaokadaka Koukai ca dekakaka dareulon I

mantra gang mantapa is to be constructed in front of the

sabusfam saksaḷam kāryan trano Sydhasta Sarichyaya !!

blaksascodumbaros évatiho ratah krāgāditas talka i

exahastamadho njasya dydhani hastacatustayam !

ore breceptor should install the image with wūna mantra;

the ritualistic actiella 'achicasa o to be done with tšana

mantra gang mantapa is to be constructed in front of the

Page 692

temple not for away from it. This may be constructed with a measurement of nine or eleven hastas, it is to be fennished with flags beitaining to the lokapālas cdikbālakas); the interior periphery of the manṭaka is to be adloined with flowers and akṣala; to be decorated with four festions - one in each direction festoons of east, south, and west- and north are to be made of leaves get from blaksa, udumbara, asiralatha and vota inespectively, theis breadth being one hasta and length, four hastas. Each festoon is to be duinised with appropriate mantras.

obtaire

................................................................................

665

28-30

urdhrayatam foramānām slhissyāt-prati mantratak !

barárimukhani Kalbanāyarie taccandirāsanyulam ghatam II

kunyat dvarasthitánastau kalaśān ballarānvitāni

sākśatānnaramantiena vashraparnān suvarcasānu

astamanigalakādyaisca gitavāditia samiyutamı

Page 693

nayeta Sawam tatiáto s nantadyuktan sahambayā n

Each festoon is to be diuinised with appropriate mantras vertically and laterally. In the direction of east, an earthen Kalasa n to be blaced whose presiding deity is Candika; eight kalasas are to be placed near the entrance. These Kalasas should have been decote adorned with tender leaves c ballavas ), covering cloth of definite colour darbha kurca and they are to be worshipped with axşatā , reciting thihara mantra. Then the preceptor should place asta mangala in the appropriate directions accompanied with red Vedic recitals, music and instruments. Having blaced siva kumbha on the vedika he should invoke la Lord Siva.

( in the f He should place eight kalasas around Sivakumera and invok Asta vidyeseanas C Ananta etc) along with their consorts.

31-33@

666

Page 694

agrikāryam bunah kāryam mūntipairalhasanyutami

Then agnikālya is to be done. The preceptor should execute all the rituals concerned with agnikārya having

sivamūrtid haraste ca ghastāścāsta sanithyayā

Lested in association with Sacerdotal bessions who

gukyāstaddriguṇādhirāscatvāro vā svesaktitaki

impersonate various derties of Sivansa - for their purpose

sādhakah putrako grakyo Samayī vā trabhavatak ī

eight house holders endowed with essential etiquelte may be solicited; or sixteen persons or four persons

dvijā vā rudrabhaktā ye Sawalhāva samanvitahi

may be invited according to the circumstance and convenience. gf suitable bersons are not available sādhakas,

or putrakas on samayis shall be recruited; if not;

other intialed persons (dvijas) or daustaes of Rudra

who are have somebal identified themselves with

the form of Saura c Siva) through the nyasa - process,

Recettes may be recruited to imbersmate header deilies

Page 695

Gliyāyāmalta nyasmin dine vāssu subhe dine il

on the third day or on any other auspicious day which

sunaksathe suyoge ca sulagne karane subheith

Synchronises with beneficient constellation, yoga

homeh brinvoditah karyo brahmakhirnaramaditah ū

lagna' and karana i homas are to be offered in a manner Deblained before wilt ite accompaniment of

mātikaya vidinguevam homos tha s prihitah puncak

brahma mantras like nara , aghora etcn In the

lingasya sirasos bhyāśé gururišanta homayet i

intermediate directions homes mentioned earlier are to

suasvamantraih kriya Kāryā homoścāpyagratak kramātī

be offered for Matikas. In the vicinity of linga .

Kuśaissparsos the lingasiya Sarvaiś Kāryo Syamāditah !

the preceptor should offer homes with Esana mantra :

It all other offerings are to be done in due order -

accompanied with appropriate mantras. Then the

precepter should touch various parts of linga.image with Kusa.

.( nu as ngāśa)

Page 696

kṣtuai homamidan proktam punarhomam svasalktitah

Having date offered homes in the prescribed manner, he should offer kūṇāhuete. according to tho quantili g materials

ūlthāpayet tato devam naklavastrena vestitam

available. Then he should cover the image with a red-

Tūnyasabdādighosaistie būjitam bratimantratahi.

celoured garment and raise it. We'th the accompaniment

kahurūbeṇa sarigrhya sadyo divāra praveśanam II

of blaring instruments like turiya etc, the icon is to be

bumassamsthāpya sambújya samadeva sivena lui

worshipped reciting branska brahma mantras. Then the icon

mūrlipāl bunarabpyete zinādi swasvadik- slkitāh !

is to be taken on by the appointed persons with aghora mantra

Kurwanti punarācāryach pratimantrānvitastatahi

They should pass through the entrance with Asal with the

krtvaivami karma yatrena garbhamānāsya yadlhavet

accompaniment og sadya mantra · Ang Having installed the image

turyayā bhajya siddhena frāgaikenā tavā niśā i

evani vidhāya natrāni vinyāsam ca talka synu 1

Page 697

in its fitting place (garthagrha), the precepter should worshipit with vama and siva mantras. Then the sacerdotal

664

669

persons ( murtipas) should take their seats in their respective directions each one has impersonating the limbes of like Lend like head, face, heart, navel etc.

Then, with all efforts, the chief preceptor should dispense til he execute all other niluclislic activities reciting to buelinent mantras as the occasion needs. For the sake of garlhagyha-nyasa , the preceptor should divide the the periphery of cella into four equal parts

lengthwise and crosswise Cottaining sixteen squares) and proceed to do various kinds of nyasas during the night time . Now listen to the procedure of ratna-nyasa.

670

42-44

vajra mauktika vaidūnya - sarihasphatika- busyakam i nilam marakadam dadyā cchakrādiśā digantakam 1 talam Silāñjanań śyāmā kāsisam māksikan talha i yava nīvāra dhanyādi śyāmākā -uri hayastalkā u1

Page 698

Candananca yathāraktam krsnāgaru samud bhavam i

Sandalwood, red, dark aguru, born from the ocean

usiram vis nuisani krāntimi nyasettallaksana kramāto

Usira, Visnu's power, the all-pervading, placed in order with all characteristics

und

and

for nātna - nyāsavajra, mauklika , vaidūrya, sanikha,

for the placement of vajra, pearl, vaidūrya, conch

sphatika, persyaraga, nila an marakala a are to be placed

crystal, persyaraga, nila, and marakala are to be placed

in night-urse order standart from east to noult-east. Various

in the order of the night-constellations, starting from east to north-east. Various

materials like tāla, silā, añjana, Syama, Kāsisa,

materials like tāla, stone, añjana, Syama, Kāsisa

māksika, youa, nīvāra, Xy wrihi, candana, nakła-candan.

māksika, youa, nīvāra, rice, sandalwood, nakła-sandalwood

Ita kysna-candan cagane), usira, wisnu krānti etc

Thus, dark sandalwood, usira, Visnu's power, etc

belonging to the good group of metals, seeds, herbs etc

belonging to the good group of metals, seeds, herbs, etc

are to be placed according to the procedure of nyasa :

are to be placed according to the procedure of nyasa

......

.............

45-47

677

evami natnani lohani bijanyosadhayah Kramāti

Thus, gems, metals, seeds, and herbs are arranged in order

nyastiraivan hemasambhūtami kūrmam madhye nivesayet o

Having placed the tortoise made of gold in the middle

bijagrāsam na kantaryam Kite doso mehān bhavet

One should not swallow the seed, lest a great fault occur

vajrādyāyudha vinyāsāt-sahajañcatia sambraveta

By the placement of vajra and other weapons, the inherent power is aroused

madhye. Kalbyo yalha nyayam Saxtinyāsassanaih kite

In the middle. When the nyasa is done according to the rules, the power is awakened

Page 699

vedyante sthāpya tallingam vediṅ mātīkayā nyaset

Thus, having placed gems, metals seeds (C grains),

and herbs in due order and then golden articles, the

() inside

breceptor should insert Kūrma Phāga m Ite Frellaved

garbha c ground). One should never do what is known as

bijagrāsa on occurrence of which great disaster would

take place them āyudha- nyāsa and Santi-nyāsa

are to be done successively. Then he should place

the linga on the pedestal which is to be imputed

with matakas. necitīng mātikā mantras

--- -co powodummen.

........................................

OTR

672

48-51 cas

bañcamena nyasellingam bithamišadigātmanā i

sawesāṁ sukhadam cauva tathāpyanya murhastki teki

ĐŨAYami va da giai vũ bi bao mam cotta mobi |

diijā dīnāmanantāsti bustivyddhir-dhrvam lhavet o

vahni- nainsta- rāyaya - disamākramya samsthi lam i

Page 700

litha kın madhyaton natyā jūvitam sukhadam Kramātu

tasmāt-sukhāvaham-aišānyan difi Kalbayet ,

The linga. ( kujamšal is to be imputed with

pañcama mantia. Ofe pedestal is to be fixed in a

such a way as to appear slightly turned towards north-east.

The Linga along with the bedestal installed in this manner

will yield happiness to all beings. The linga can be

fixed so as to face other directions also. The image lingas

installed so as to face east, soulh, west and north

are fer auspicious enough to bestów eternal life,

nourishment and growth g wealth to brahmins, isātriyan,

vatsýjas and süüdras respectively. Here installed so as to

face soult-east, Soulf-test, Horth west-amet vert-eattebra of

s of the nature of effecting avarice. Those installed so as to face

south-west and north-west will grant longevity and happiness

in a mediate and the excellent coque respectively. But the me

facing north-east is always conducive to happiness. So, & care.

should be taken to install it so as to face the direction of noth-east.

……

Page 701

evam brakalbya tallīngam ghatolhutam brakalbayet it sakalikrtya tacchartim tatiasiham vinivesayet

Thus having given a definite structure and immotilily to the linga-image the precepter should proceed to do

Easyāvayavakāks bainīa nyasedangananu kramāt u

all the necessary nyasas in order to effect a concrete

āvāhanakhamam Kamēt samyak hydā Kstorāf khilam Kramati

and well-fashioned shape to the invoked Lord - After

kunassamstkāsbya Sadyâdyaissivam gandhādilkiryajet 11

fashioning important limbs such as head, face, heart, etc.

bhakṣafain-nānāvidhaissnigdhaik barifūjga manuń jabet i

he should do sakti-nyāša brahma mantra nyasa

üsenāsṭa satani jaftora pujayet pratyaham balát..

and angamantia nyasa. With regard to rituals, inuocation

tatia rāṣṭe subhi kṣań syan- na Ksayo na ca taskarak,

and all other activitites are to be done with hydaya mantra

nājá vijayamāproti vanitā subrajāiate in

Immobilising the Lord with sadya mantia etc, he should

Page 702

worship Lord Siva with using gandha; flowers and other paraphernalia. Having offered to Him various kinds of

674

delicious foods and eulogised Him, he should recite important mantras. He should worship the Lord daily

in this manner reciting & Isana mantra los times.

In a country where daily worship of siva goes on witorut any interuption or violation or breech, there to will be

abundance of food and provisions ; there is no decay;

no fear of theft or robbery or of contemptible events.

The nuler will always be victorious i lesmen will be blessed with virtuous progeny.

...

will be

56-58 ca)

675

slhapakāsya sadā siddhir- dosāśśāntāni brayogatak

būjayitvā svaraik baścāt- anghyenaskārgakena tudi

āpah - Ksīna - Kuśāgrāṇi tandulāssumanāstilah,

youaissiddharthakaiścābyastangani cārghyanusyate

Page 703

sarikalpa virstair mantrais - tattadarigārcanam Chavet i siltāpaka C patron) will always be blessed wilt cherishable accomplishments. On the occurrence of aberrations and discrepancies , certain activities are to be done to alleviate the eine effects of violations for thing. The precepter should worship the Lord with all the sixteen kinds g honours cupacaras). Then he should offer a special kind of anghya made y eight ingredienti - water, milk., hide front ab. Kuśas. rice, flower, Sesamum yava and. mustand. Having prepared the anghya wilt lröse light netet substances and consecrated wie it with appropriate mantras the preseptor should offer it to the Lord and do angarcana.

676

58(6)-60

676

bujante tu lalkā kāryā gurubūjā sadakśiṇā ir Katakan gandha hārāśca grāmalhūmi bradanginami evam bratisti tte linge. bhalam mahadadhisthitam ! jūrnoddhāre talhaiweha bhalamurtantue yajvanô bratisthayā vidhānantu broictam sawanca te mayā !

Page 704

At the end of installation, the precepter is to be worshipped.

and honoured with cherishable offerings ( fees); he non

shall be honoured with the resent various kinds of

presents such as Kataka gandha, hara etc. He

shall be taken around ite main street Shrounded of

the temple in a brocession surrounded of devotees. The linga

installed and consecrated in this manner eter will always

shine forth in the sanclūm - sanctorum charged with

benewslence and divinity. The pation also derives the

same kind of benefits as those attained through installation

by executing the necessary actürlies concerened with

girnoddhāra. Thus the matters connected with bratislta

have been explained to you.

bei

677

61-62

.672

brahmā di devāstiralha fhūlānā trāk

gamāśca ye teṣvadhikam̐ nārāṇām i

ativa suddham Sivadhāma tesām

padam fare bhaktiyujāmaśiṣyet

evami samāsāt- Kita būjayā sta

Page 705

.. nirvanadūksā sivabhartiyurtāŏi

Phuktesta bhogadifhirevă būriam

tatak baram dhama Samāśrayanti

citi súmat - Kiranārkye mahatantre caryā pāde

bratislhadhivasa vidhiṣādurimisatih batalah )

Those peous men who are exceedingly sure and resede

in a blace where 1 auspicious Siva- temble has been constructed

and who have intense daustion remain unique, being superior to

like Devas leke Brahina este motel Bohūta nāltas Ganas etc.

Those who are have been blessed with niwana dinsa

and w o woship the Lord regularly in according to the

scucbteral injunctions, as a heat result of their intense

Horship first achieve and experience all the desired

wwldly pleasures and finally resort to the Eternal Home

which transcends all and the taltūras and bhuvanas.

Cohi di le chapter on installation, adhivasa ,and pre-requisites of

ācārya, lhe liwenty-sixlh of the canya pada of the Kiranāgama mahātantia)

....---------

OTO

Page 706

ATHA VRṢABHA LAKṢANAM

Now, the characteristics of Vrṣabha

JĪRṆO DDHĀRAVI DHIŚCA

On the distinct features of Urfalha and the rules pertaining to renovatory activities

Garudak -

uṣabhas sūcito deira noktani tasyāta laksanam i

The characteristics of that icon, which has been indicated, are

girnoddhārasca - naivoktashi- tasyāpi vada me vidhim !

And the procedure of renovation - kindly explain to me the method of it also!

Garuda

The procedure for making an icon of ursalha was pointed out earlier. But the procedure and lineaments of Ursaline while have not been explained so far. Go corde, even the procedure of renovation has not been told. What are the specific rules with regard to Jürnoddhôrana? Kindly explain to me all these matters

2-4

Bhagavan

angulaiḥ beüwavatsiddhair-duyanigulan locanan li aveti

With limbs well-proportioned and eyes that are like lotus petals

Page 707

vistāros rigulatah kayo fhruvau karyau tadandhatach !!

One should take the basic unit as arigula which is to be reckoned as explained before. Based on thes

astañigulair mukham. Karyam nasā tad pādahīnaka

angula - measurement, the sculptor should form to eyes of Vrṣabha so as to be two anghe angulas in leg length

deiretran tacchyniga mūle calūrbhissyāt tadantaram u

The breadth of the eyes should be one arigula. The width of eye-brows should be half an arigula. Ito face

Srṇigamānām duinetiam syādantaram syāttathāmaḷam 1

should be reight angulas ; nose - one fourth less than the berevious measurement. The spese belveen the bytes bottoms

durinetramakṣi karnantam Kabolānī tasya vishalīh ll .

of hours should be foun angulas tend the bottom of horms should have a thickness of four angulas .

the Lord said -

One should take the basic unit as arigula which

is to be reckoned as explained before. Based on thes

angula - measurement, the sculptor should form to eyes of

Vrṣabha so as to be two anghe angulas in leg length

The breadth of the eyes should be one arigula. The

width of eye-brows should be half an arigula. Ito face

should be reight angulas ; nose - one fourth less than the

berevious measurement. The spese belveen the bytes bottoms

of hours should be foun angulas tend the bottom

of horms should have a thickness of four angulas .

Eyes should be formed in such a manner that their

ext outer-extremes louch the region of ears. The

measurement of horns should be fou angulas; intermediate

space between them should be four angular. She breadth of

cheers should be equal to that of frese four angulas

a vodka Sepete these spesies ting

Page 708

was lektooppable prestation

6804 681

caturnetram Shavedvaktian sablanetra suvistaram *

Having four eyes, with a shaved face, and beautiful eyes, well-proportioned

tatkarnau bañcanetrau tu karnamūlācca locanam !

His ears are decorated with five eyes, and the eyes are located at the root of the ears

aștādaśc dhikā - grīvā Kakudam ol sodaśārdhataki

Eighteen units - neck, hump, and half of the sixteen units

bañcanetrāssmytāta janghāscaturthiribasandhikā

Five eyes on the face, and four upasandhis on the shanks

gulbhādi locanam Kāryam tatpramāṇāttadardhataḥ1

The eyes should be made from the gulpha (ankle) to half of that measure

tsurika bhāga samyuktā deinetram Kambalo Shavet

The deinetram is associated with the tsurika part, and it is white like a blanket

dasasablādhikami cātia. vistarāttaddasā kṣikam i.

It has ten sabla (strength) more, and the width is equal to its length

bañcabañcāksibhiḥ kuksissadbhich barinatā bhavet II

With five eyes and kuksi (abdomen) well-proportioned, it becomes beautiful

The length of the face should be 8 angulas and its breadth should be fourteen angulas; ears shoild be

tem anglas in length. At the bottom g ears, the extremos ends

g eyes should be seen. The measurements of heck is to be

light@en angulas; that y hemb c kakuda) - eight angulas ;

Bength of shanks should be ten angulas. Four upasandhis

and ankles should be in fundo angulas; their

Page 709

projection should be wilt a thickness of one angula - Hoof which is to be fashioned in a splitted form should be half an anigula. A thickness y kambala should be four angular.

its length con one sided should be seventeen angulas ; and its breadth - levents angulas. A stomach (obell should have a length g Resta angulas c lateral measurement) to thickene Hückness being twelve , angulas:

na maeneo

mene name***

682

692

9-11 ca)

puccham tadarighri mūlântam locanadvaya vishtami madhye locanamekam syādanta madhyena hrāsayet u adhastat-Kundali krtya duinotro nāthirucyate

The tail is to be formed so as to lie in the middle of the two hinder legs, its thickness being four angulas. In its middle, lrückness should be tuo angulas; thickness of

Ursā nām syācca lārigulādadho netrāslā visītam nivistossa ca Kartaiyo manirekhāgra mastakehi būjādāvāngekami dingham vā site mūlam birontikam 11 yalkesta kalanādvāsyād- daivatami laksanam matam.1

The Tall is to be formed so as to lie in the middle of the two hinder legs, its thickness being four angulas . In its middle, lrückness should be tuo angulas ; thickness of

Page 710

the tip g the tail should be one angula. It Navel is to be fashioned in a curved form like Kundali below the portion of stor belley with a measurement of four angulas.

"scrotum & should be made so as to be in an oscilating position , its bread it being seetoen angulas, atok Hücksets » accumsta is to formed in such a manner that it is the ... front bortion of its head is een adorned with manirekha These are the distinct features of Urṣalha.

kūjādāvāngikam dṛṅgham vā siña mūlam sironteram 1 yatñesta Kalanād let #väsyad-dairalam laxṣamam.com

Jirnuddhārasya kartīñāń thavenmūlabhalabradam 11 683

Khanda - sbhutita- dagdham yatikāryar brāhmana fhojanamı ghytam pāyasa.samyuktam saḷam hutira harena lui tatastami bransibet. toye. Sailam uyksamayam lahet i vamadevena ghorena ksibet- toye dahet- kramát is the image

Due to regular Candi beriodical) worships, Pany bart fum fort to head gan installed image may get some sorts y defects or breakages C or it may become shaky).

It is to be known that the invoked deity animates the image. so long as this is with perfect shape. (If it gets ruined due to some causes or other, the image should be

Page 711

neplaced). Those who patronise the meritorious. act renovating

lte disfigured images which temples attains the same auspicious

rewards as those arising out of erecting a new one. When

brohen icons while have beconte, stal se those which are sblit,

cracked and those partially consumed by fire are get

being repaired, one should undertake the feeding og brahmins etc;

bayasa and ghee are to be offered as Romas uilt the accompaniment

g siva mantra. Disfigured icons made of stone are to be

thñown into water after doing necessary libations, and those

made y wrock are to be incinerated. Throwing is to be done

wilt vama manta and burning ü to be done wilta aghova mantra

15- 1679

684

tatrā snyat Kalbanīyan Syāt-talhaisā sta brakalbayet !

devatā - calanam yāte utthitas bi yalha dhydhah 11

calanāddosa- Sambhūtar linge sā ca visesataki

Khanda-sphetita- sambharann puravattam Samañcaret i

mudhaloto Shavettasya' tasmin Shogamavābruyat u

citi snimat- Kinanākhye mahālantre caryābāde ursaBhalaksana

Page 712

girnoddhāravidhissaptavinišatih baḷalah )

CARYA PĀDAS - SAMĀPTAH

Then another icon is to be sculpted newly with the same measurements as those taken for the previous one.

8f the icon becomes shaxy las ley loosing its grib it should be fixed well as before c by Esase applying astagandha).

gj the icon i shaky, many heinous happenings will take blace.

Esp Particularly if the image of Linga get looses its grip and becomes shaky special kind of alleviation is to be done.

Por those which are broken and splitted are to be replaced immediately by newly soull newly sculpted images, strictly adebling the previous iconic measuvements. One who executes jūnoddhāra in this ways ascends to Rudralura at the line of his dissolution and experiences diesnecal bhogas pertaining to lhat world.

Cohis is the chapter on the distinct features og isolhai and ito rukes bertaining to Jūrnoddhāra, the twenty-seven lit og the cauyabāda

of the Kiranāgama mahatantra )

Here ends the Caryāpāda...

Split

685

Page 713

ATHA YOGA PĀDA PRARAM BHAH

Here begins the Yoga - section I

YOGĀ BHYĀSA VIDHIH

on the practice of yoga

Goudah

yogálhyāsah samā cakzia tadalhyāse bhalantu kimi

Kasmin Kāryam kalkam yoge Kairangairāsanantu kim i Ganeda .

What are the benefits to be derived from the peractice of yoga? In which manner acturities concerned with yoga are performed? What are the subserient parts o j yoga ? What are the appropriate postures to be assumed during yogic practice ?

686

X-3

686

Bhagavan -

yogādsiddhisca moksasca tadabiyāsācchubham Khaga !

şadangassaca Poddharyastasyārgāni synusia tat

Page 714

bralya hárastatha dhyanam brānāyāmos tha dharanam I asanańca samāghisca yoganigani sadeva lu "

The Lord said: through the practice of yoga one can attain beneficient accomplishments ; he can see attain release (makscu); he can atto ascend to the state of ineffable bliss.

The Lord said:

through the practice of yoga one can attain beneficient accomplishments ; he can see attain release (makscu);

he can atto ascend to the state of ineffable bliss.

It is to be known that there are six means or limbs of yoga . Now listen to these various subsensent parts of yogic practice - Pratyahara, dhyana,

pranayama, charana asana and samadhi are the six constituents of yoga system .

Alla

4.5

1687

687

grhe vaspi sivasthāne yogi yogani samaralhet,

Either in his house suited for the purpose or in a

badhurā ss sanam yalnā s bhīstami Savastikam badmamente ardhacandraña vīrākhyani yogapaltabrasāritam i

baryan kami ca yalnāśansthan - asanastakamu yake na

Either in his house suited for the purpose or in a

Page 715

temple com or in such other auspicious places, an

aspirant should begin his yogic practice after.

assuming the desired posture (convenient to his.

Physical and mental condition). Eight postures are

enumerated and explained in the scriptures. They are :

svastika, padma, ardhacandra, vira yogapalṭa ,

brasārita, banyarika and Sukha. yaltasanāstha (su chāsana).

688

degumami prsthało nitúrā vamapedantu daksinam!

tinyakstham durgunam Kyterá janghalaqnañca svastikam

nyabet- durgunamanyarin pādamekam tathetaram i

padena de mi var samākshyātam - ardhacandra malta synu w

taduat- pādadvayan Kylec svaralolás nya samisthitam i

ardhacandrami lñave devrana vīrāsana malta synu li

Stretching the legs cie shanks) under the hinder part

and placing the right leg on the left and keeping the

legs obliquely between the knees one should place

himself in a worwenient bostne. The posture assumed in this

manner is known as Svastika . Joining the two legs

obliquely with each other and placing them boten the

thighs so as the sole of each fost faces upwards, the

Page 716

bosture known as padmasana can be assumed, then

When the posture known as padmasana can be assumed, then

listen to the procedure of ardhacandrāsana. Placing the legs

as before ciie as done in pad māsana) Szok and keeping

as before, as done in padmāsana, and keeping

These osa one on the other mutually, ardhacandrāśana

These one on the other mutually, ardhacandrāśana

can be assumed then listen to the procedure of vrasana.

can be assumed, then listen to the procedure of vrasana.

ictures of yogic postures.

.....

-------... ------...

684

a-12 a

689

duigunam batitam badias pādam vamam daksinatōtthitam i

Having placed the left foot on the right thigh and the right foot on the left thigh

kitua nyonya talas tam tie vīrapattamalhotyate u

kxturáss dan digunam pādau tiryagūrdhvamadhaḥ khaga

nyaset panim yathāpaltam tālaśślistanguliyakau o

and placed the hands on the knees with the fingers intertwined

pādvayam brasaryātma - sumiexham suprasāritam i

distato s pyaradhanastham prasīrya caranaduayam

paryanikam tatsamākhyātam yalhasams lham yatkās/tilih

Placing the left leg on the right thigh and keeping

the right leg on a pedestal or to on the floor and

the right leg on a pedestal or on the floor and

Keeping the beelms tögether on one another, māsana

Keeping the heels together, one on another, māsana

Page 717

can be assumed ; then I explain about yogapattāsana .

Keeping the right leg obliquely and placing the left one

on the thigh chear knee-joint) and and placing the two

on the thigh clear knee-joint) and and placing the two

hands so as to be prepped by the knee-joints keeping the

fingers stretched out and tying round the yogapatta

yogapattásana can be assumed. Shetching out the

yogapattásana can be assumed. Stretching out the

lium legs so as to (in sicle ways and keeping erect the

fingers of the two legs, and keeping his face and chest

straight, krasārita can be assumed. Keebita By

stretching out the two legs. Cie figers one obliquely and

the other horizontally one can occupy himself in a

posture known as baryanika. A posture convinients

to the ease of one's own physical and mental state

. is known as yalhasans lha Cie surchasana)

690

12 (2) - 15

6 go

esaimekatamam badhvā vitatyorassThalami Samam u

haste hastałalam ksturā vāmahastaŷa darsinam , .

tatsvakīyakaraḥ kāryo dīghaṁ vaūmakaran Karam !

Page 718

vamajānu samāyuntam daksinami vâmare nyaset

Having assumed any on one of thie bostures stated abouse and keeping the chest erect, one should place the right. palm on the left and the right leg on the left krisé-joint.

añjalim vō s barāertis - samadistimathā ss nayet or

He should keep the joined palms just in of below his navel and should hold a straight look.

tadānīya hydisthābya punaryātam samā haret ,

Keeping his mind on the heart lotus, he should keep himself detached from the Remod objects and senses.

tāvatbyāvat- sthitam jalam bratyā hārassa ucyate u

He should be in this state of restraint so dong as he is in the yogic practice. This kind of retention g mind û known as bratyahāra.

16-18 cal

691

699...

pūrakah kumbhakascaiva recakeńca titiyakah1

pūranāt - pūrako vā sbi yah kumbhastannirodhakah."

recanāt- necakah brottah pianāyāmatrayam kuru i

alhyāse sati cā ss kiste nirodhân- Moksanani Shavet

Page 719

drawyasya Kalahasyaivan siddhayogā yatha Phavet i

Pranayama consists of three phases of breath-process

рилаа, кимbaka ama caка. Аллака i done Ky
рилаа, кимbaka ama caка. Аллака i done Ky

inhaling the brealt inside. C through left nostril); kemmdhaka

is the retention of breath for a fixed time, and

necaka is done by exhaling the breath (through right

nostril). One should do brānāyana three times

before the commencement of the yogic process. Through the

practice of with pratyahara and branayama one.

can be disembroiled himself from the tumults

of imbeding causes arising out of external sljects

and he can become an accomplised gogin .

692

200

692

sanisiddha yogino mukhyan dhāraṇānām catustayam »

vahnisaumyā smitā bikyāpanākhyā dhāraṇāstu tahi

Mūlami nebhaputāntasthan pañcamas lham ca bindugam ir

colāina samyută dipta dharana pāiaka mata !

Sarvoddhāre srihimisādi pābah brāgeva Samikesayet o

trikonamandalasitos yan kūto vahnissvayam Bhavet,

Page 720

There are four is kinds of charana to be essentially practised by an accomplished yogin.

They are : D vahre, cu saumya, cii) amitā and civ bara.

Dharana done with the accompaniment of mela mantra blaced between repha added with bañcama and bindu conesponding to vāyu bija is known as vahni dharana.

Through the preactice of this kind of dharana one can get over the sinful effects arising out of archimsa cie injuring bious men and high-Souled bersons ).

During himself as though he is so inside of a triangled mandala

prima lepe fertion (Blephas pastante)

………….

693

Hedge)

te)

693

Page 721

Batternuntando dastro fyat Kūtevard 21c8) - 26

traiyuvestita sawango bijadāhādi kst param

būroktavārisamiyuktas- saumye hinduyutassuayam

toyamandala madhyastah paritastena vestitah

sānti bustikarī ceyam - upasanga visarjanī

Sa evāsmita samyuktaki pranovenorahva yojitah i

bindugo bijadāhādi trisvarena nivestitah

amyteyan Sado murdhni vyāpinā jūvakam.ksayā i

akārabindu samyurto nādaśartisanianwitah,

bindurakzita sawango bolātasthana savisritahu

tadāpassthito yogā bhaven mylyubiahiskítah

catasio dharanā dhāryāḥ Kramasassthiti laksanah

Fixing the mind mainly on saumya mandala clie

ardha candra mandala) which is to be contemplated upon as

surrounded of trikona mandala and encircled by

catersasra' mandala c conesponding to vāyou with the

accompaniment of seed letters correspondins lo .

the fire, water and air, he should consider himself

as if he is seated in toga mandala : This kind of ..

dhañana is efficacious in granting śānti and busti.

694

Page 722

This is also capable of effecting the annulment of diseases and dealto. Raising the brealt with branava blased along with the seed letters bertaining to fire etc added with binde; he should fix his mind on bramha-nandhra Dhis is known as amyta dhārana which brings out the full efflorescence of the souls inherent nature. Dhārana which ū done wilt ire accompaniment of akaran benda' and nādā, all being covered car gauded') by antusiāraxite Mind is to be fixed on to a place between the eye-brows. Through the beractice of bana- dhārana one can attain the effulgence of sun and the power of getting over the immortality. All these kinds q dhārana which are established through the scriptural statements are to be practised according to the prescriptions

C ) is known as para,

27-31

695

utpāto viviahah broktassamányos ki visesatah,

Page 723

sāmānyo Jatusaniyogād - dahanani kama ucyater

Samanya is ver a voluntary process. Here dhārana ò done intensively with the a help of some external Ofects.

Samādhilhavanāntasthā najarāsvañcitā bhavan i

Those who thrust themseldy themselves in samadhi bhavana never get crippled by the marks of old age.

Samanyo s koyupayujyeta sadās sau ahāraṇā yajet i

Those who practise voluntarily should have a continued continuous effort.

vaisosi kasiakarye tu svasthaprāṇagatisshitah !

Vauśeṣika is one who gets trained enough and whose dhārana process takes blace without any endeavour on his own part.

gatuā ca hantimurdhānam - ūdghālo s sau viśesatah."

Even if he is engaged in his mundane activtes, his

ādyā mādhya nasamyogād-chanosntima ucyate ,

indulge themselves in dharana.

Samādhi Phāvanānta stha Jarāvasthamgesta gadāyadā

samadhau pati nisbanne yogisvarabhalar Shavet i

Kramad- brahmādido yoge bhalam tadeyaktamultamamın

Upāta is of two kinds - sāmânya and viśesana.

Page 724

breath process gets adjusted itself to the state of charana.

He the soul of a person who gets accustomed to such sort of specific charana departs from his physical body through the fore-head or crest (brahma-nandhra at the time of dissolecution C death). If one is affected wilt symptoms of old age inspite of his continued krastice of charana and samadhi, then it is to be inferred that that the time fixed for his dissolution is on its way. Through the practice of samadhi the aspirants lordshib gets evstved and he altains all the beneficient effects of being a perfect yogĺśvara. By Eclentifying Printable contemplating of the deities like Brahma, Vinnu etc in his own who are seated in various . cakras C lotuses), he attains gradually the Shighest kind of spiritual rigon.

hytpadmam brak tam jñeyam tatad brahmädhidaiwałami sādhanīyo visuddhostra brathamākṣara madhyagak u

Page 725

tatra nädyo daśa jñeyā vijñeya brathamā bhavet i

There are ten important nädis - Ouvre un braltama, saumya,

Saumya caira pasūnarsaiḥ sytissā cetanātmika 11

paśūnt, arsi, bet vedālmina, cetană, bandhani,

landhani mocanī ceyam mohiniyaKramātsmytah

mocant, and mohine. As the eleventh and central

ekādaśassamākhyārtā brahmā badme bratisthitahu

nădi Brahma resides at the centre of the lotes. There

tatra brahma svarūbena Phāvāniyo ' s lha varnagahī

Brahma is to be contemplated upon to his own characteristics

dharādyayakta mārgānte lñavet- saumyā susothanā "

and shinining forth in the form of first syllable. Through

Heart-lotus. is denoted as brāxṣṭa badma', for and

which itpleasant and beneficient one,

Bralima is its presiding deilī. Gut of the five sybllalles of

this kind of dhyana, the aspirant can attain victory over the

mula mantra, the first syllable is considered to be

taltwas from bothini do auzakta:

one with the presiding dorty Brohma who is to be meditated

upon as the gune Lord. Associated with the heart-lotus

vijneja, ( 7...

There are len important nädis - Ouvre un braltama, saumya,

paśūnt, arsi, bet vedālmina, cetană, bandhani,

mocant, and mohine. As the eleventh and central

nădi Brahma resides at the centre of the lotes. There

Brahmā is to be contemplated upon to his own characteristics

and shinining forth in the form of first syllable. Through

which itpleasant and beneficient one,

this kind of dhyana, the aspirant can attain victory over the

taltwas from bothini do auzakta:

Page 726

ubaristadyalkā ! gacchet haristhānām Chavet- Khaga !

nādayaßsodašābjastHa vijñeyāḥ karnasamisthitāḥ ,

sixteen nādes occupying the region of ears

tatia viṣnutatasudddho Lwitiyo s Keṣana māsthitahi

in the form of the second syllable Lord Visna resides there

śubhā manorama dipota sudāptā bhima kārikā il

sudhumā kingalā biṭā vârunī sīgragacalā

Saśārikā subrabhā caira jñādā moksadā barā u

ilyetāssodasa jñeyā harimāurtya saristhitā! in

svarūbenābhyasedvisnuen - alhavá varnaniparam o

... tadabiyāsādayatrena siddhissyat. puruṣāntikā un

when he rises above the plane of heart: lolos ( mentally)

he reaches a place belonging to lishe. There are

sixteen nādes occupying the region of ears. Wilt all

barity and in the form of the second syllable Lord Visna

resides there. The names of 16 nādis are : subha, manolama,

dipa, sudipta, Shūmakārikā, sudhūmā, binigala,

biṭā, vā̄runa, Sigmakā, acalā, saśāri kā, supralkā,

jñanadā mokṣada, and parā. These sixteen nādis are

Page 727

the are surrounded of Visne who is to be meditated upon

as how shining forth with his own features and appearing

one with the second syllable. Through the practice of this

dhyāna, one can get over the fetters of talleras from

aryakta to būśusa.

easily

699

401- 45 ca)

699

uparistadyathasthānan tadāsthānań swnirmalar 1

Above the aforementioned place, that place is very pure

tālusamisthantu badmasthan caturvinisati nādibihi

In the region of the palate, there are 24 nadis

susainá sravani jalbá cofkista bránavartina "

Through which the nectar flows, nourishing the body

sasabdā vāhinū boddhri manana bhavana sulmā i

These nadis are associated with sound, knowledge, and meditation

brāhmī dina bradhanakhya niyoksī netavahina ,

The Brāhmī nadi is related to the divine, the eyes, and the intellect

pitimārgānugā nādi devamānga bradarsitā !

The nadi that follows the path of the yellow color is related to the divine body

ākāśinī vikarsinī brānahā brangvardhini.

The Ākāśinī nadi is expansive and nourishes the divine

ciltasamisthā susamistha ca dhūmā caiva tatha dhruā i

The state of the mind is related to the dhūmā and dhruā

jñeyo rudrassuarūbena tatayāinagato s bi va il

This is known through the Rudra Śakti, which is the essence of the Self

tadabhyasadanantesa padami yavadgati braveti

Through the practice of this, one attains the highest state

Above the blane of the second lotus there is a lotus-region

which is very pure. This is in the region occupied

by uvula corbalate) Dhere are 24 nadis running

Page 728

auund the lotus- betals. They are : suwarnā, svavani, Jalpā, utkṣṭa, pranavartani, sasabda, vāhine, boddhi, mananē, bhāvanā, sobotocie, brahmi, dinabradānā, niyoksī, retavāhini, bista māngārugā, devamārga pradarāinī, akarsint, vikarzinī, brānahā, branavardhani, ciltasamstha , susamstha dhumā and dhrvā. Rucha is to be contemplates upon as surrounded of these 24 nādis and as sed endowed before with his divine form and shining forth in the form of third syllable. Through the practice of this kind of dhyana, the aspirant can ascend to the place g Anantesvara .

B . being

700

- 47

ufaristadyathā vaksye lalātastham sureśvaramu calurnādi samobetam bad mam tuyārnagam matami i

Page 729

nirttiśca bratisthá ca vidyā śāntisca nādayah v

jñātawyāstu svarubena sūksmāssuddhásca binduvat,

sawakarta Shavedyogi dvirastumi da gunānuitaku.

Alove the place of tale, there is a lotus in the

region og fore-head belonging to Lord Mosh Anantesvara

This lotus is furnished with four nadis and the

fourth syllable of the mantra is at its centre. The name of the

four nadis are nienti, pratistha , vidyā and santi.

These nādis are of the nature of subtle and pure

and they are in the form of bindu. Through the practice of

This kind g dhyāna i the aspirants becomes endowed with

eight kinds of supreme accomplishments ( Siddhis).

TUT-*-os.

: 48-56cas

701

animā laghimā caiva mahimā prāptirisyate :

brākāmyanća talvesitiani vasitvam yatra kāmitā III

sahasaiva yadādeham mūlami tyakturā yalkecchaya i

animatram sarirastham yati tenceate s nimā

puramāsūdgurutiram yat. tattyartvā sahasaiva tu i

sthulavallaghude hastham svecchayā laghimā mata v

yatraiva svecchayā gacchet tattasthāna nivāsibhiḥ I

Page 730

sawatra pujyate yasman- mahisha seti kirtita

The eight kinds of supreme accomplishments are :

akasmādabhilaso vā yadyadvastugato Chavet i

niscala dravya, samprato brāptirnāmātia sammatā il

almanaiva kstam rūbam prapasyati yadātmani !

yalhecchantu manah kṣtura brākamyaṃ tadudākyāṃ

brahma visn vindra stīyādi Shavanam māyayā sehai

tatresitvami prabhutiram yadisātiramiha tatsmytami

ksto vā yadvasitvan syād- vasituram pranayāduaram i

hatthena yadvasitvan syādyasya Kamavasāahigāl u

etegunāḥ pravartante. tasyesābhyam sato dhruam i

animal laghimā, mahimā, kräpti, bräkamyam .

Tsitram , vasitvam and Kamita lie Kāmavasayitā).

The power of assuming a body to appear as tiny as the

point of a needle even at the spun of his desire leaving

……

702

Zoz

Page 731

Res gross body û known as animā. The supernatural power of assuming excessive lightness at his own et will and on the spurg of his intent, leaving his former state g heaviness u called laghima. That state of supremacy that comes for tt on account g Bus Supernatural bower. assuming which lite one is able to go neach the place of his desire and becomes honoured and adorned by the denizens of the place, is known as mahima.

The gross body is known as animā. The supernatural power of assuming excessive lightness at one's own will and on the spur of one's intent, leaving behind the former state of heaviness, is called laghima. That state of supremacy that comes through this supernatural power, whereby one is able to reach the place of one's desire and becomes honoured and adorned by the denizens of that place, is known as mahima.

Prapti is that state of equanimity ly attaining which tñe yogin nemains unaffected and unfascinated whichever kind ij wealth comes of its own accord or as desired by him . Praka myà is that supernatural power by the effect of which the yogin is capable of comprehending the innermost thoughts of all beings having altained a seiber state known as Saruāłmalñāva .

Prapti is that state of equanimity attained by the yogin, remaining unaffected and unfascinated, whereby whatever wealth comes of its own accord or as desired by him. Prakāmyā is that supernatural power by the effect of which the yogin is capable of comprehending the innermost thoughts of all beings, having attained a superior state known as Sarvāmalñāva.

The lordship and superiority over the worlds Arakma , Visnu , Indra Surya etc along with the other worlds of māju i known as asitiam. The seepernatural power of attracting the desired berson or object and holding a control over him or it is known as vasitua. The power of winning over a person forcibly against his will and alluring him on account of intense delusion i known

The lordship and superiority over the worlds of Brahmā, Viṣṇu, Indra, Sūrya, etc., along with the other worlds of māyā, is known as īśitvam. The supernatural power of attracting the desired person or object and holding control over him or it is known as vasiṭva. The power of winning over a person forcibly against his will and alluring him due to intense delusion is known

Page 732

as Kamarasājita. Through the practice of dhyana fixing his mind in the fore-head- lotus, without doubt, one can attain these seipreme accomplishments.

703

5666758

703

lindorūrdhuam Cravennādassūks mo dinghos lja tandūvat i meghanāda ivāltāvād- sadāśivalhavesubhishi ūrdhvanāgema ntakenātna svarūṣena kalatmaraahil Caturnādē samobetassos bi badmāntasamisttitah indikā dibikā caira' wcika mocikā tata il

Alove the blace of bindee Cifone - head) there ascends a path which is subtle and long as the subtle thread of lotus-stalk. This is the place for Lorde Sadasiva where innumerable sounds like the loud noise of clouds can be heard internally ..G, Garuda, Lord Sadasiva is to be meditated upon as hati shinining forth with his own made of Kalā mantras and duine figure form adorned with rising shakes. He is seated on the lotus sumounded of four nādis - indikā, dipika, recika and mocikā.

Page 733

taryabi Baratassaktir- jñeyā Kundaliniti cal

sabdante tu bhavettasyaś- sūkṣmā rūpanūrūbiṇā ū

caturinādī samobetā sā vijñeya Spi madhyamā i

8 Kmā caùa 843 K5 mā ḍa ta tha caira ma ma

sawajñassawa kastā ca tadabhyasādhavatyasane i

Above the region of Sadāśiva mandala exists Saxti mandala

known as Kundalini. This beyond the reach of sound

and it û with subtte form. Sakti is seatest love surrounded

of four nādis - sūkṣma, susūkṣmā , amytā and mrtā.

Shrough the practice g this kind of dhyāna, one cani

become the knower of all and the doer of all. Above the blace

is the place of Parasanti in which there are four nadis -

veyākinian

705

7os

61(4)-64

tasyābi paratassaktis- caturnādiyutā barā v

badmamadbye sthitā sā sbi sūkṣ mā s bhyanta nirañjana]

vyāpinā vyomanāpā cânantā s nā lhabyanāśità i

Page 734

durlabhya ca tadabiyāsād- vyāpakastaticxanādlhavet ,

Above the place of Sakti is the place of Parasakti

tasyāṣi bartassthānam niskalami nityamavyayam 11

in which there are four nādis – vyāpinā, arāthe ananta ,

jñanarūpañca Boddhayam niscalārilasannilham i

anālhā and anasiitā. She is seated on the centre ga lotus with a subtle and impeccable form.

evan kramādgato yogī tasthānānna niartate in

Through the practice g this kind g dhyāna, one can achieve the power of ryāpakatua dhe power which is not to be altained even bry dirine and celestial beings.

mandala

The place of existing above Parāsarti-mandala is niskala ; it is sternal and everlasting Cauyaya).

( 0 wursuite

If ñ og the nature of consciousnessness and it is as still as motionless air.

A yogin who ascends to that highest mandala and gets absorbied in it c samadhi bhāvana)

Imough lñe gradual practice g dhyāna process never comes back to his mundane state :

Page 735

nābhi medrāttatah kruddhāt- tata nāḍī sivātmikā

Now about three more important nādis: There is a very powerful nādi which is of the nature of Siva which

ekadhā svasthitā hyasthā daśadhā tatra samsthitā u

semains undivided and starts from the place of

tasmāt-slhānāt-shita Karne sthitā tatia dvirasthih

mūlādhūra and proceeds upwards through nathi, hearteto

tālusihanagatā baścāt. tahasthā sodaśālmabhihi

When it passes the region ja heart, it gets diversified

pumasthidha vilhinnā sā nāsāvaniśagatā yadā !

into len and in the region of ears it exists

pitīmārgiena devena raudrena ca visesatahn

susumnā nāma yā nāḍi madhyamānga - vyavasthitā i

birgālā jā kramāt jñeya daksine vāimake Khaga !

Page 736

variegated into sixteen on reaching the sphere of talu it gets duided into sixteen and when it passes through the nose-stem it becomes three fold - one going through the fälth of kits, other going through the path of deva and the thind one going through the path of rudra.

Nadi Anown as susumna ft reens lhāough the middle palt.

To the right of it nuns kingala nadi and one to the left of it is the nādi known as idā.

bimbavacca gunādhāram Sarti-daivalā- Samyutam !

nādītrayamidam jñeyami trikāvyāptam yalharittha lah !

tikālavisayajñānan- etadabhyasato lhavet

vamenātita-visayam daksinenās gałam bhavet i

vastamāntu madhyena mārgena kramayogatahi

nis thādyam tasya Sanmāsát. jñānamutpadyate dhivam u

These three nādis exist in the form of the three fundamental gunas and they are being controlled by

Page 737

their respective Sakti and Rudra. All the three-fold.

existent's are bewaded by these three näcdis. Through

the continued practice y dhyana based on these three

nädīs one can altain the power of Knowing all things

concerned with the bast, present and future. That which

has occurred during the past time can be known through

väma nädi Cida); Happenings g. the present lime that

occur all over the avold can be known though the right

nadi c pingala); future can be known through the

middle nädi known as susumna. Ohrwugh the proper

process of dhyana based on these three nadis.. one can

certainly attain the state of histha etc within the

beriod of six months

708

72-77

708

gatāgatau palostasya yogino nätia samsayahi

alhara bhāvayecchambhumi svadehānutaratmakam .

svamatācca baram sāntami nasāgrādt- drūdasāngule,

Samsthitami sāramārgēna vyjábta kshāryan yathār lhatah »

Page 738

sirah-pāniyādi samyuktam - Ūndhvadevam svahrdgatam

He becomes a perfect yogin endowed with the power of knowing the past, present and future. There is no doubt about the kind of achievement. If not in this manner,

anumatrassiva sūkṣmassabdabrahmā bhavediti

the aspirant can meditate upon Lord Sambhur who assumes a form as small as an atom in the Realit y all beings. He can the meditated upon in a

kalās bi hidgatā tadirat. dipašastinivojjvalā i

in a place la angulas above the li plane of his nose-tu à place known as drādasanta ,

yadišalpimatadhyānāt- prāgurtā biartikā bhavet os

which is superior to all and which is of the nature g ineffable calmness. Through the bréber bronouncement

yonāu māyādi kāmi kolāmi yāvadāstte yalhecchaya i

yati vā svecchayā yogi istuotkrānitir- yalkodita

evan yogassamākhyāś- sawayogesvanultamah

vijñeyos biyasanīyasca Kaminsedyogīstaram baḍam i

citi srāmat- Kinanākhye mehātantie yogapade

yogállyasaridhiḥ brahameḥ batalah

404

709

Page 739

g prasada kala as instructed by the presepter one

g prasada kala as instructed by the preceptor one

can mentally ascend to that highest place which

bewades everything - Lord Siva, who is extolled as

ūrahva' deva, assumes a definita form known as

ūrahva' deva, assumes a definite form known as

Sabda- brahma endevered with head, hands etc

Sabda- brahma endeavoured with head, hands etc

constituted of mantra Kalas i Though Press. He shines forth

with the minutest form like an alām, He is

auspicious and subtle and she forth in the heart of

auspicious and subtle and shines forth in the heart of

beings with his kalas like a lamp which shines forth

with effulgence. The all-powerful Lord becomes favourably

disposed towards the aspirant on account of his deestion and

disposed towards the aspirant on account of his devotion and

continued meditation agreeable to his mental disposition

As long as he i art in an embodied statē he wanders everywhere

As long as he is in an embodied state he wanders everywhere

in the worlds existing in the mayā through his yogic power

and when his soul gets disembodied read and by usual

and when his soul gets disembodied and by usual

symptoms of final dissolution, he alta reaches the place of

symptoms of final dissolution, he ultimately reaches the place of

Bliss. Thus the supreme kind 9 goya which is the best among all

Bliss. Thus the supreme kind of goya which is the best among all

the yogic processes was explained to you. If should well be

the yogic processes was explained to you. It should well be

understōed

understood

and practised by those who want to attain the state of yogisiara

(This is the chapter on the practice of yoga, the first of the

yoga-section of the Kiranāgama mahatantria.)

yoga-section of the Kiranāgama mahatantra.)

Page 740

preced

-----------------***

710

ATHA

Cohen,

KALOTKRĀNTILAKSANA VIDHIN

on the symptoms of the departure of soul

Garudah

deva brahmādikami kālam sūcitam brūhi vistaram i

utkrantiñca samācasuvé sadyah branā hanim sulham u

Garuda

B, Lord, the subramundane time pertaining to

Brahma etc was pointed out earlier. It may kindly be

exlained to me in an amplified manner. Also,

tell me about haster the time of occurrence of the

symptoms whether for the departure of a soul.

Q- 7(a)

zu1

Bhagavan

Page 741

kālastu duvidhah proktassthula Büksmo balansitahi laukikass thūla evoktassuīksmascadhyatmako match nimeṣasya caturbhāgastutissyad- tadduayo lawah i taddrayantu nimesassyāt - Kāstra lain dasafañcalnih i tīhidā kā tta Kālā jñoya Kalātrimsannūhūrtakami tadardhá ghatika jñeya yamam tatsārdhasaptabhishi dinam yamacatuskena tathaiva sjännisīlhini i dinarātri samāyogāst - ekāham tairatah baram 1 bakṣassya't-bañcadaśaltin - māsaḥ barsadvayādbhāvet i māsadvayam- ntuh broktaştrilhistairayanam lhavet tadduayena Shavedabdassauramanamidam malamī

The Lord said: Time is of two kinds subtle time and gross time. Gross time is said to belongs to the world of the impure mayā - and pure mayā subtle time is considered to be barely spiritual. c dealing with the en soul's actuity). Now I proceed to tell you about gross time. Welth regard to gross time basic unit is known as truti which is equal to one fourth of a nimesa. Fifteen nimesa.

De Bras Berseparatele depositada pada postane

2 truths make I lava; a lava make a one

Page 742

nimesās make ikasta ; fifteen kāṣlhas

nimesās make one ikasta; fifteen kāṣlhas

make I kalā; thirty Kalas make. I muhurta;

make one kalā; thirty Kalas make one muhurta;

half of one muhurta is known as ghatikā;

seven and a half ghatikas make one yama;

four yamas make I day; and four yamas make

four yamas make one day; and four yamas make

one night . One day and one night together

one night. One day and one night together

make one full day caham , fifteen days

make one full day called aham; fifteen days

make one paksa ; tuo paksas make one

make one paksa; two paksas make one

month; two months make a ṣṭu ; three lus

month; two months make a ṛtu; three ṛtus

make I ayana ; two ayanas make one i abda.

make one ayana; two ayanas make one varṣa or abda.

Page 743

rekaham

This waya of reckoning the grous-lôme 6s known as saunamana c based on the movement of sun

713

- 11

daksinaścawan jñaya devanāmittaran dinamo

tena manena varsānām yugakālela bravartate

kyłam tatsamisritam jñeyani sahasranan calustayam u

Krtā - tretāyugālhyāntu sandhissatacalustayahı

Sandhyamisastāvaderam sejat duā parasya tu samijñayā il

tretā diäpara samināo syāt dvāparāt- panateh kalich

ekahrása kramādesam sahesra sata samjñitah

ekasaptatilhististu jneyam manwantan manoh

taicaturdaśabhiḥ Kalbo brahmanassa dinio matah

for celeslial beings, - devas - darsinayana is night-time and uttarayana 5 day-time. Cie. one dirnical day consists of 360 solar days). Three 260 solo divinical days make one divinical year. Yoga

The span og â juga is calculated on the basis of such divinical years. Gut of four gugas , the first one known as arta juga con lasts for 4000 dirnical years. The interest intervening time known as

Page 744

yuga sandhi which occurs between Kytayugand tes and

The yuga sandhi which occurs between Kytayuga and

Ho treta juga lasts for 400 divininical years. There

Treta yuga lasts for 400 divine years. There

are two more yugaas which are called dräparayuga

are two more yugas which are called Dvāparayuga

714

and Kaliyuga . For the succeding gugas and

and Kaliyuga. For the succeeding yugas and

yega.sandhis , the span og lime is reduced by

yuga sandhis, the span of time is reduced by

one thousand and one hundred respectively. *

one thousand and one hundred respectively.

In this way one cycle of gugas elasts for

In this way, one cycle of yugas lasts for

11,000 divinical years . Seventy one cycles of

11,000 divine years. Seventy-one cycles of

yugas make one manuantara.

yugas make one manvantara.

kero yuga sandhi – 400 divinical

Kṛta yuga sandhi – 400 divine

year

Kita - 4000 divinical years;

Kṛta - 4000 divine years;

Treta - 3000

Dväfana – 2000

Dvāpara - 2000

kali. - 1000

Kali - 1000

200

Page 745

etasminnantare sakrā mytā jatah punah bunchi

In this interval, Indra is born again and again.

Satatrayan dīnāt sastistasyaīta varsa usyate !

It is said that there are 72 years of continuous rain.

tat samijñayā sałām yaradvarṣānāri brahmanasshītiki

That is known as the 80 years of Brahma.

etasminnantare devā miturā jätah bunah bunah il

In this interval, the gods are born again and again.

tattadvarsa.satan yaradidinani tāvaddharermetami

The number of years is equal to the number of days of the Dharmer.

tena manena varsanam Sałam yāvaddharasthilih in

With this understanding, the years are counted until the Dharasthilih.

etasminnantare kāle mytera jātele mytah pūnah

In this interval of time, the Indra is born again.

four such manuantaras constilūle kalba: one

kalpa is one day for Brahma. Before the termination of

one kalba and in beluseen motor manuantares

Indra gets involved in bei the process of birth and death

again and again. 360 brahma-days make one

brahma-year. Brahma's lives for hundred such years.

Page 746

Before the termination of such time c Brahmas life time)

and during the efflux of brahmat to years, devas.

get involved in the trasmigration of birth and death

again and again. Hundred years of Brahma

make one day for og visnu Kinuskil 260 visau-days

make one wisnu-year . Vinnu liver for hundred such years

And hundred such years make one day of this then. During

the passage of visnu -year, Brahma involves in the

continuous process of birth and death.

......................

...

..,

156 -18

716

mama vaso lhavedyāvan - madhavo yāti samijñāya !!

When Madhava goes away with the knowledge, my dwelling becomes desolate.

varṣāṇām mē satāṃ yāvat hāro jāto mitāḥ bunal

The years that have passed are counted as lost.

diname kam yadīśasya tado mama Satam Chavet is

If the day is under the control of the Lord, then my hundred years are but a dream.

etasminnantare kale vayam gātē mytāh bunch i

In this time, we are but a bunch of dead bodies.

sadāśiva nimesācca tadā tasyābi samjñajā li

The knowledge of Sadashiva is beyond the blink of an eye.

varsani parasya yāscestā tadās sau gāti samblavam i

The supreme being's will is the cause of all creation and destruction.

sthūlami sivāntikam kalamāsya sūkṣmamalta syunu !!

The subtle and gross forms of Shiva are beyond human comprehension.

Duration of Haris life time Cone hundred Hari-years)

Page 747

makes one day of mine C Su kantha). During the span

g my life time which lasts for hundred years ( srikantha year)

Visnu involves himself in the continores transmigration of

birth and death. One day of disa ge Hundred

years of mine make one day of Isa. And

during the life-time og gša g myself get involved

in birth and death again and again. Then exlues out

the divine time of Lord Sadasiva . Dementing the

life-time g Sadasiva is on its efflux, the upper limit

g gross time comes to an end. The good time

Sivaltura ū beyond the reach of gross-lime.

When

19-25

717

mama dhama tada māse tattrayan maranam Bhavet i

When the three vital breaths (prana, apana, and samana) are balanced in my body, then death occurs in that month.

tritkih branch Kalāstālhissabtabhih brana ucyale il

The three branches (ida, pingala, and sushumna) are said to be related to the kalas and the seven dhatus.

brānaduayena vijñeyam - ahoratratu yonilhihi

It should be understood through the two breaths (prana and apana) and the day-night cycle.

ūrdhwa brano dinah boses khyātastasyairās ahogatirnisa ll

The upward breath (udana) is known as the day, and the downward breath (apana) is known as the night.

paksas haih bañcadaśhistaddurayānmāsa ucyate !

The fortnight (paksa) is said to be composed of fifteen days and nights.

trimsat- brānassa vijñeyo masair dvādasalhissamā

The thirty breaths (prana and apana) are known to be related to the twelve months.

satâni trini sastisca brānānāñ sambrayattadā i

The three hundred and sixty breaths are related to the cycle of time.

Page 748

ghati kā būkyatassos bi praharos stāsta vardhitah 1 praharatprahare totsyāt- saharrānāṇi duayam duayam punassabtasatānyasya calurbhistainahasslhitahu tavati ratiruddistā sā sarikhyā krocyates dhunā ! tatia sastigsamayati brānāsamijñā sdhuṇā synee al sahasra duriyute sat ca satáni tadaharnisam i evani Kalasya sūkṣmos bi adhyatma brawibhāvitahu I

Then till about the subtle time kassan related the soul. Shree branego miast make ikala : Seven kalas make i braṇa & Tero pranãs make i ahoratia; , . Upward movement of vital breath is

This line, it seems, should have occurred after the verse 16. The meaning of the line does nost is not relevent to the context .

a. Prānata i different from brang

718

SUMMO

known as considered to be a day ; and downward movement of the vital breath is considered to a night .

15 kraṇas make I paksa ( )

..a paksas make i masal ,

Page 749

In this way, one masa consists g 30 kranas.

360 brānās make 1 year cle māsas) related tonsoul.

Apart from this type pattern, there is another one

which is reckoned as ghaṭika and prahara in

multiples of eight. . .

. 360 brānas make ghalika

8 балика — тако даакала -

. Awkward. .

See the day time and related soul consists of

P ten thousand and reight hundred brānas.

The night-time relate to soul consists of the same number

so one aharnisac an adhyālmira day) consistá of

twenty one thousand and six hundred krānas .

awkward.

This kind is of suttie time is declared

authoritaliūkly as adhyatmika's

719

26-28

niswasocchiasayogena brahmodināń lhavenmatik,

na kvōbi na mytistasya sivasyo sivasyo sivasyo sivasyo baramātmanah u1

Kalaksebo Shawedyogi jñāрvāmylyumanāmoyam

Page 750

bañcanam śāstradṛstena tanmārgenālhyasetpunah

Even the devas like Brahma attain dissolution

tatusanotkrāntiyogena brānalyāgo S ihavā lhavet i

itireregn the conjunction or union of nisiasa and

nyasani Kytvä leie bevortar foradadyādastabusfikām u

uccherāsa (expiration and inpiration). Conly # Siva,

The Supreme Lord exists externally i ha He never

attains dissolution and transcending the time - limit.

Knowing the natiüre y dissolution and of the Lords rood

a perfect yogin passes away his time related to the soul.

the sumploms if dealt and inevitable brealt-process

to be undertaken at the approach on the occurrence of

Those symblons have been explained in the scriptures. Komowning

them one should & his vital breath so as to make the

soul b. depast through his crest of fore-head ... As som as

love to a dor the departure of one's soul occur, fue othromed the

should prosper nyasas is on his own body as explained earlier

and should offer eight from kind of flowers to Lord Siva -

Sumbloms

OUV

720

29-32

Page 751

sástroictairastalih susbaiha-manasaiúsinue tadyathai

Now listen these eight kinds of flowers are to be offered med mentally and so they are declared in the scriptures

vārijam Saumyamāgneyami vāyouryan pārlhivam bunah "

as a flowers related rond C manasa- busba). Arowafestent le the barticulars toit Eight kinds of mental flowers offered to be mentalley are varija) Saumya, āgnaya, vayauya, pārtkiva

vāraspatyam bunassastami brājāpatyam ca fatsamam i

vanaspatija , prajapatya and siva . Now listen to

astamam sivapuspantu Syau tesam vinirnayam 1

The ascertained characteristics of these flowers water is considerd to be varija - flower; ghee, milk,etc are known to be squmya ; incense and light - āgneya ; sandal etc

varijan salilani jneyam saumyam ghala bayodadhi

vājauya ; tubers and noots etc- parthiva ; Things like

aqneyani dhūbadipādyam câyouryani candanādi kam II

pārthivam Kanda mūlādyami vanaspatyam bhalādikami

brājāpatyam yadannādyam sivapuspañkie vāsana u

mind-related ]

Ure

Done

Page 752

fruito etc are known as vānaspatya; varieties of food - krājāpatya ; the spiulūal Knowledge attained by one Frigana.

crasana) is known to be sivapus pa

--quae ................

33- 36 cas

: 721

itsetairastabish busbaissivam sampujayetsadāi

badmāsanat- baram bijam yatparo dharanāditahau

hycchiroumphadanāntu yojāyet- purakam tatha |

Kumbhakantu tatah kylvā klamāvisya tat pulam 11

gihuūtālu samāyogāt. tatres anotkramanam Phovet i

tadbijābhyā sanam yogān mundhni bhede tabo bhavet

barataltve layan ksturā brántyāgasīulho matah

Meditating upon the Supreme Lord who is seated on his heart lotes, he should do dharana as explained

Page 753

befence. He should do punaka ( inbreathing og vital air

by nesciling a hiydaya mantra and siromantic ending will

humphat '; contiguous to kuraka, he should do kumbhaka

c. retention of breath) and then he should ad naise his

brana throw to the place of brahma nandhara or

dväidasánlā loter ly reciting the sepreme mantra known as

brásâda mantra associated with 12 or 16 Kalas. As a last

symblom when there takes blase the conjunction g loungle and

As an effect of

uvola cor palate), his soul departs at an once. Tough the

bractice of such kind of mantra yoga and ahārana , Face

his soul breaks its way through his head causing an

intense face Wenneth ethe the contest batoon, ja crest. Ichen he

gets absorbed into the highest taltra through the recital of Prasad

e departure of his soul takes place

his soul departs in this specific way congenial to its

highest benefit

heat

36C6) - 38

722

Page 754

rasasietam yatkā tāmran tāmrabhāvāduimucyate 11

when the cobber is anointed with a specific kind of potion known as rasagulika , & gets disentangled from its natüre of being wbber and altains the nature of gold substance

suvainena tie hemati ram gatami tajjāti hemevat i

having been enclowed with brilliance and lustrous colour

jñānaviddhassa tadvacca basubhāvāduimucyate or

Thereafter it shines forth like a natin na ginal gold substance

Sivenaiva sahaikatwami gałam tallūam tu tatsamam

So also a berect yogin, who is endorsed with imperishable wealth of knowledge gets delivered from his feltered state and attains oneness with Siva a through his

anityestistāsya Kāntarya myłāsya vidhiburakā

imperishable wealth of supreme knowledge. His soul, being delivered from its embodied state ascends to the highest tallia known as Sivaltia. For the sake gâdeparted soul,

little competent person should perform funeral sacrifice

orig

Citi simat Kinanākhye mahatantre yogapāde Kalotaranti - laksana vidhirdvitīyah batalah 1

Page 755

bresçribles

known as antyesti accordinging to the scriptural decla

SIM

conis is the chapter on the symptoms of the departure of soul

second of the yogapäida of the Kïranagama mahätantra

the

e one -me o come..................

723

ATHA ANTYESTI VIDHIH

(then, on the berformance of funeral oblations)

Garudah-

antyestissücito deva nouto vistarato mama i

Kalham me brühi Phagavan sä punah kriyate kalham 11

Garuda -

O, Lord, it was told earlier that the funeral sacrifice should be performed for the sake of a departed soul. but its procedure has not been explicitly told. How Should it be beformed? What are other obsequies to be done after antyeshti ? Kindly explain the procedure of all these matters.

724

2-3

Page 756

Bhagaran -

mito yo dīkṣitah buwań dīkṣitairisa śīla nīyate ,

The Lord said:

voddhāro hi yalkā lālhami kstrāṁ tam ca bavitritam 11

The corpse of the initiated person is to be taken to the crematorium by initiated persons. If not,

taistatotusipya tam nītūrā citishanam Saman suce i

it shared be taken by other bearers available at that time who should should be consecrated and

sochayitva tū tatsthanam Kāsthaih. Kntra Sāman cītim i

purified. As soon as the bootty con neaching the funeral ground which show is to be even and bure

The Lord said:

The corpse of the initiated person is to be .

taken to the crematorium by initiated persons. If not,

it shared be taken by other bearers available at

that time who should should be consecrated and

purified. As soon as the bootty con neaching the

funeral ground which show is to be even and bure

the cos corpse should be placed on the ground carefully

Having filed up the woods got from suitable trees

evenly, the preceptor should level a portion of the

ground on the northern side of Funeral pile and construct a s

evenly

4-6 cas

7.25

asuabuutanadiakfage 3 Pha cai bodmamora vā 1

Page 757

kytarcanam yalla bururam rahnikāsyam samāraibhet u

On the northern side of the funeral pile the preceptor should construct a skandida? o ć a lotus-design.

tatasstami savamānīya Sodhayedgomayādilhihi

Having done all the necessary adorable activities as ber the scriptural directions, the preceblür should proceed to do agnikārya! 'then having brought the

sodhitam bhasmanā ss libya bragurta kramayogatah In

corpse near the bile he should burify it with cow-dung a bhasma etc .. He should besmear the bhasma

Kaupinamāditah kyliā Sarvam tasyobadahāpayet i

over the body from foot to best head with sad yojāta mantra . Pronouncing the name offered to him Cie dead berson) durin at the time of initiation ,

known as diksanama!, the food doer of Juneral sacrifice should of offer kaupina, yajñoparita etcs. The corpse

hould have been placed on the ground to be at in such a way that its head lies in the direction of south

scul

6ce-a

. 726

dīksānamagatasyāsya daxsināmürlimasya tuell

Page 758

brokesayedvārinā būrwami dhyatua tadahrdi kevalami

Suddha sūkṣma - kanā kārami dhyatrā tanmadhya samsthitam u

sakalikstya tatpaścāt- kūrortena Kramena ter

brakalpya barthivīmi Sayyami vahnistham mātanam bunch 11

Kalpya gandhadīlitih pūjya grashyo nādattato flāvet.

Yojanam taddhydā nijāsya Juanahutayo daśa ".

departed

i entita

the

. The corpse should have been placed on the ground

in such a way that its head lies in the direction of

south: The door of the sea funeral sacrifice should sprinkle

Ite consecrated water over the corpse, made meditating on to

barn soul as possessed of a pure and subtle and appearing

like a dew-drop and as remaining at the centree of

be heart-lotus. In a manner explained before cin

pujaridhi) , he should do sakalikarana ? then having

constructed can be eartbe bed which is g the nature of

earth; he should kindle the fire and inesk vāgistari

for the purpose'y agnikārya. Having worshi bbed Her with gandha,

floweete,

Page 759

he should grasp the departed soul by pronouncing atmamantra and

ē waiting to the soul with the Lord neciting hṛdaya mantra. Then

the

couch

a. Then he should offer

ahities for ten times

This kind of activity is known as

mṛtaka-dīkṣā

7 27

10-11

hastotkatyas sinā bāśāt- bunah Karnāhutirhavet,

hrdod dhitya bunasthan kṣturā varma bunarnyaset is

evam dungāstakam sodhyan - alhavā tadvilomateh i

bañcāhuti prayogena sodhayet - pūrwavat- kramāt us

on ir

Having prepared made a thread to represent

pasa c bonds) and he should besmear it with

med powder C kunicuma) reciting astramantia; then

Page 760

he should offer libations known as karnahuli. Again, after naising the soul from the heart of the body :

c with samhara mudha), he should do the nyasa of

• Kavaca mantra little likenise, he should do the

durification of durgastaka' c'ie suryastaka). This

can be done in a regular order or in neverse order.

to effect such kind of purification, he should offer

homas for five times in a manner which was employed

dening the process og initialion .

for the

sake of

.....Ino-

728

12-15 ca)

layami ksturam sivenāsya Khadgenā ss staranań kusah

savami slñāpya citau burvan - Tłâne nottarānanam

Candanā garu Karfaūra - tiladurian ksibet payah

tatassamindhanenāgrin brasaktana nayeccitimo

brajuālya tam bunaríranya Karam Khadga prakalbite

prāgādi kramayogena srāvayeduūrinā bunak i

Page 761

divā vighnantu tasyāiva gāvadbhasmantiko Chavet,

Having accomplished the act g dissolution wilt

the Siramantra , he should plase darlhas in a

scattered manner over the pile , with Khadga mantra.

Facing the direction of east or north-east, he should blace

the corpse on the bile. While doing som placing the corpse, he

should not face the direction of north. Then he should adone

the corpse by offering gandha, agam , camphor, sesamum,

incese incense, cow-milk etc. Then he should

incessantly set the fire to the pile adding abundant

fuels cursods). He should make the fire to blaze up bright

after a circumambulation, the pile from left to right. Purifying

of his hand with Khadga mantra , he should make the

water c contained in Kalasa ) to gush out through the hot

During the day-time many impediments may occur to the

funeral fire and so it should be guarded carefully, untill

the body gets incinerated completely.

and

around

15ck) - 1ste

729

Page 762

jalasayam tato gatva kuryāt- tasyodaka kriyam 1

Having set the fire and finishing other rituals contents and with foregister he shoreld, along with all other relatives, go to a tani or some other water-blace and do the rites

diūrvakṣata vimisrāmistu dativa trūnañjalin Kramāt i

Gest to be suite concerned with water cudaka kriyā). There he should offer a handful of dur ā blended with arṣata three times. After doing a camana ' he should offer ahutis for los times for the sake of expiation .

ācamya buwavāt paścāt- brāyascittam bunarlñavet »

Then he should recite the aghora mantra for and engage himself in the worship of Siva and of the presepter for the betterment of the departed soul.

Batajāpā daghorasya sive guru rudūrātahi

Thus he should do the funeral sacrifice known as antyesti. Even after doing this, he should

evami Iste tada tasyā vidhanadbhojanam pūnah 11

evani tesāṁ cā kastēnāṁ saiva suddhirudita i

lingoddhare ca sarpaghna māṭṇkāni barisodhayet »

matakam homayedi tham yasya śuddhini dhruami bhavela u

citi srimat kiranākhye mahātantie yogabāde

antyesti vidhistitiyah batalah ,

Page 763

offer food and eatables prepared according to the rules of thatse to those brahmins duly solicited for The purpose. These procedures are ordained for the doer who belongs to the group of saira . The door should do another actionly known as Saiva suddhi which is to be done during lingodehara also for the sake of this kind of purification one should do pusify matikan and offer homas on the complete ever execution of these aclüvlies,, one attains sunity ispoze immense and everlasting burity.

(this is the chapter on the beformance of funeral libations, the third of the yoga päda of the Kiranagama mahatantra).

...

....

Page 764

ATHA SAIVSRĀDDHA VIDHIH

(Then, on the performance of saiwasraddha)

Garudak

vidhanam Bhojane kuram súcitam noditam mana i Kasmin Kale Kalhar tacca Kimarlhan. vada Sarikara 11 Garuda -

. G. Lord, earlier it was pointed out that foods are to be offered for competent persons for the sake of manes on specific days. But the porocedure of such feeding has not been told elaborately, that her on which days, is feeding is to be undertaken? What is the established procedure of such feeding? Lord Sankara ! For what purpose is it to be done? Kindly explain these malters

Bhagawan."

Page 765

ekādaśātase hādārabhya pratimāśam samāvadhi

Feeding of competent persons (who represent deities) should be undertaken as a ceremonial rite on the eleventh day, Checked from the day of dissolution i.

ekoddistāt-sasamiñeyani varsante tvābdikam bhavet i

Beginning the ceremony ele lhe eleventh day, en the berson kon whom to doing g Ceremony is incumbent) should do the monthly cenemony here This kind of ceremony i known as exoddista.

śrāddhassyā deka varśordhwam sraddhe baksam visesitam

She ceremony which is done on the completion of one year is known as ābdika; thereafter the ceremony which is. done. et every year is known as Sraddha.

Kumbhe ca kisnabarselie navau kanyāgatē talhall

Sraddha is essentially to be done on fifteen occasions during ito course of a year.

āstamyāñca caturdasyām caturthyāñ vā maghasvabō

The dark lunar- fost night of Kumbha

saptamyāñ vāpyamā vāsyām srāddhar bañca deśāhnikas

The Lord said:

733 :

733

Page 766

and the fourth dark for lunar fort right of Kanya,

the eighth lunar day, the fourteenth lunar day, the fornito lunar

day, the constellation g magha, dhe seventh leiner day

and the new moon day. These are very important

occasions occurring in a year on which Ceremony

is done to be performed for the sake of manes.

734

5-8

sādhakaduitayam grhya desikatritayami bunahi

To perform the ceremony, the door should solicit

evami Histe leñavettsaya vidhina Chojanam khagall

two sadhakas and three base desikas who should

Samanyam bithdevārthan vibhoratra nidhiyata

have essential pre-requisites and offer them

Csassadāsivassánto desiatritayami bhaver

foods and other bresents accompanied by ritualistic

sādhakadiitayami vās daja rudranantálhidhau sthitau i

activities. These persons are to be invited for the

tabasiilthir dvijendrālha Sudrārftam brati kalbayet v

kuwanti ye sadabhaktya nēdre nāi ryam'uvajantica i

tiptaistairniscalam tablami siväntamalhavatsvayam u

To perform the ceremony, the door should solicit

two sadhakas and three base desikas who should

have essential pre-requisites and offer them

foods and other bresents accompanied by ritualistic

activities. These persons are to be invited for the

Page 767

sake of pil- on for the sake of pitr devas and viśvedora

for the sake of pitr devas and viśvedora

three delikas are for three pitaderas, namely gía,

three delikas are for three pitaderas, namely gía

sadasiva and śänta. Two sadhakas are for two

visvedevas, namely Rudra and Ananta. If this seremony

visvedevas, namely Rudra and Ananta. If this ceremony

is done for the sake of śudras & ascetics and brahmins of high

standard May be invitado forte te them to represent pentru teras

standard May be invited to represent them

MetLS

those who beform the ceremony with a devotion and diligence

those who perform the ceremony with devotion and diligence

altain oneness with Rudra and the manes for whom the

attain oneness with Rudra and the manes for whom the

ceremony is performed a are pleased very much and them.

ceremony is performed are pleased very much

ascend to the highest place of Lord Siva ..

ascend to the highest place of Lord Siva

Sudras - here it means aditi and abhyagata.

Sudras - here it means aditi and abhyagata

.....

...

.....

...

Page 768

dīkṣitānāri Sivasāddham rudrāmisānām tadatmaxcom i

the ceremony which was told now is not known as

tataścanda mahākalau duru ganau duitaye sthitan i

saiva - śrāddha and this type of ceremony is to be for

nudraskanda ganādhisās - trisurime samolhitastrayah

those who had been blessed with niwāna dīkṣā, cie

laukikam brahmaniṇuisa - suryantaka vikalbitam !!

for sādhakas and desikas or ācāryas). But for the bessons

pureavat hitayam. Kalbyā duitiyañca visesatah,

who had been samayin or' putrakas , another tybe of

brāgucyate sivassāddham bavitiam sivamantra kam ir

Geremony known as Rudra- Śrāddha is to be performed

In this kind g ceremony, the names of bitdewas are :

)

Rudra, Skanda and Ganādhisa, and the names of

visvedevas are: canda and Mahākāla. for other

Page 769

non- initialed bersons, laukika - śrāddha is to be performed. In trus tybe i srāddha', the names of bit devas are: Brahma, visnu and Isa; and the names of viswedevas are Surya and Am . for all kinds of śraddhas live persons are to be invited Not Gut of

For non-initiated persons, laukika-śrāddha is to be performed. In this type of śrāddha, the names of certain devas are: Brahma, Vishnu, and Isa; and the names of Viśvedevas are Surya and Am. For all kinds of śrāddhas, living persons are to be invited, not the deceased.

These tree kinds g srāddhas , Saiva.śyāddha which à done with the employment of sivamant ras is exttolled to be the supreme one and purifying one.

These three kinds of śrāddhas, Saiva-śrāddha, which is done with the employment of Śiva mantras, is extolled to be the supreme and purifying one.

hona

736

12-14

736

sādhakah butrakābhāve rudrali win cuijos lia vā

In the absence of sādhakas and putrakas, Rudra devotees may be invited.

advijā vā yaltā bhaktyā coditan brahma kalbayet v

Or, even non-initiates may be invited with devotion.

bancābhave yadā tasyā tadā tadduayā Kalbānāt,

If there are no suitable people, then the rite may be performed with alternatives.

kāryā vikalfanāstveva bahu meilāmisayordrayosh !!

If there are alternatives, it is said that many benefits can be achieved.

ekai kasya talhā s nyasya brāhumūlam sirasta iha i

Here, the root of the brāhma is to be placed on the head.

hitayam Kalbya vinyasan Kartanyam būrevavat kramāt.

The vinyāsa should be done in the prescribed order, as in the previous ritual.

gf sædhakas and putrakas are not available cto accept the offerings) devotees of Rudra or brahmins

If sādhakas and putrakas are not available to accept the offerings, devotees of Rudra or Brahmins

cother than saiva-brahmins) may be invited gga non-initiated

or others, such as non-initiated Saiva Brahmins, may be invited.

Page 770

berson is to be invited, auto on account of necessity and circumstance, the door should accept him knowing his intense denstion and other virtuous qualities - Haring invited to his house, the door should make him brahmin by imputing the powers og necessary mantras through the process of nyasa . Of five persons are not available two bersons, öne for bitdeva and the other for nibedeva shall be solicited. Visvedevas are to be worshipped on the būs shoulders of the invited berson and pełndeva's are to be worshipped on shoulders and head of the invited persons. If only one person is invited , when others are not available, visbedevas are to be be ursshipped on his shoulders and bitrdevas are to be woshibbed on Fris shoulders and head

737

15-17

737

dakṣinottara samsthanam kūre urltadvayam bhavet

hastamātram calūs konami Samiskstam gomayādilhich us

tiladarbhayavā kūnami daxzasliah badasecanam i

Kytva sncanam duritiyena vamenaikā sakaliniyā v

sucīkstea tu samsthāpya pūrāsyam yaddvayani baram i

trtīyamultraissantū sthāpayet sarvagena leir

Page 771

aca.

To begin with, the door should draw a rectangular design

of an extent of one hasta and purifying it with cow-dung

he should draw two circular designs - one in sout it and

the other in north Streuring darbhas, with their tips turned

borwards south over the mandalas , he should scattere

java, sesamum etc on it. The mandala de chaun

in the direction of south is meant for the purification of feet;

Adoring it with flowers etc, the door should wash the

right foot of the invited person and then the per left foot

pronounting dikesanama of the departed soul. Then he

should take him to the northern mandala and offer

him ācamana visvadevas there are to be seated

facing east; pitidevas are to be seated facing

north ..

.........

...

.--

738

18-24

Page 772

Sawyena kusakl btüsyat - bunaścāvass vāhanam Chavet i

ävähanam svanāmānkan karyamāvāhayedition

vaktawyam Fairidam vākyam Shaktijurtaissamāhitaihi

Sayakniya dirayas yokta apasayani trayasiya tuli

yavamāniya būwantū dūyāsya wikiret pari i

trayasyāpi tilān kripturā naksārlham Cottrarena ta !

kytvà bátrantū vamena sabunya hakṣananvitamo

dadyattesām tadanghyantie sānidhyanitu saxst- sakst in

Trayasyessana dativa tu ghorenā ski drayasya tui

jānubhyamavanim krtová pādādārābhya murdhatah 1

yāvattadanigame kaikam kramāddadyādyavaistilaihi

duayasya tritayasyabi ghorenājena ca Kramat o

gandha bus pañca vāmena ahūbadībañca varmana i

purnani Shavatu vaktayam tato hastaprašodhanam u

Wearing partra made of darbha in his ring-finger

Ite doer C karta) should do āvahāna and other ritualislic

actīities. And Invocation is to be done with dikganāma

of the departed soul. The doer should inform the

invited bersons (who represents to the bits devas and vtévedevas )

that he is going to do te the particular mane "avahana'

They set the invited persons say, be it done'.

Page 773

thera

739

Thus, having obtained their permission, he should do.

āvāhana with devoted heart and concentrated mind -

Invocation with devoted heart and concentrated mind -

for visiedevas , adivities like saksa are to be done

for Visvedevas, adivities like Sākṣa are to be done

in right urse order and for pets devas they are to be

in right order and for pitṛ devas they are to be

done in lefturse order. For the two vis vedevar, the door

done in left order. For the two Visvedevas, the door

should sprinkle yaua or unhusked nice for the sake of

should sprinkle yava or unhusked rice for the sake of

rakṣa ; and for the three kilidevas he should for offen

rakṣa; and for the three kilidevas he should often

sprinkle sesamum Then he should place the a

sprinkle sesame. Then he should place the arghya

vessel for arghya with vama mantra. He should

vessel with vāmā mantra. He should

brepare anghya water using sesamum ; Sandal, aksaḷa,

prepare arghya water using sesame; sandal, akṣaṭa,

duwa-grass , flower partra etc... Offering the

dūrvā-grass, flower, partra, etc. Offering the

arghya water he should not request the deiter to

arghya water, he should not request the deity to

render its presence, this act of sannidhi Kanana is to be

render its presence; this act of sannidhi āvāhana is to be

done with Tsana mantra in the case of three biti devas

done with Śānti mantra in the case of three ṛitvik devas

and with aghora mantra in the case of tur viswedevas .

and with Aghora mantra in the case of the Visvedevas.

Sitting the himself on his the the lo Placing his left-knee on the

Sitting himself down, placing his left knee on the

ground and bending the right leg he should sit before them

ground and bending the right leg, he should sit before them

Then he should touch with and has the three kit devas

Then he should touch and invoke the three Kṛit devas

from head to foot with sesamum (and darlka) and

from head to foot with sesame (and darbha) and

Page 774

the tuo visvedevas from fort to head with yava.

sandal

.740

This should be done with an aghora mantra, in the case of

bitidevas and with the sadysjāla mantra , in the case of

iise rederas. After doing this, he should offer this man

goedha and flowers with rama mantra, and

incence and light wilt Kavaca mantra . Having

accepted all these adorations c upacaras), let the

invited persons, now in the form of pitidevas and visvedevas,

say "be the sacrifice fulfilled.". Then the

burification of hands is to be done.

741

25-2810)

kylvā snigdhānnnamānīya bhojanam tat-sakit-sakiti

kytvaiva bunarasnīyāt- maunamāsthāya Karmatah v

thojanam payasam sōjyam saksaudram sadrasam seilham1

Page 775

susamiskstam ca bhaksyami vā (māmisam. cá śaśakālamakamo

Then, having brought near various kinds of delicious

uttalhimukhastisfhani - japan mantrantie bañcamam1

foods with six kinds of taste in pure vessels, the doen

jñātia frukturā tu tān baścât- týptässlieti bunarvadet »

should do the preliminary activites to be done before

toptāh sma iti yadvákyim vaktaryami Fairidam sulhami

taking food offering water in their hands for the

purpose og aposana, he should request them to

take the served food. They should eat the served food

by obsewing silence. For their satiety, various kinds of

dishes like bayasa, ghee, honey, sadrasa, and

victuals - all these sont having been consecrated and

purified a While they are eating the served food,

the door should lige necite a Tsana mantra,

sitting in a near the fire facing north. Having known that

all items have been served to their satiety and has a certained

that they have taken all the varieties served for them, he should

inquire of their satisfaction for the sake of auspicious

rest benefit of the doen, let them say "We are pleased".

Verse 26: "mamsam va sasakātmakam" - this is not translated;

Page 776

tadokantu sangrhya mandalami dakṣiṇānanam

Having drawn a mandala, facing south

11 saryenās staranam dadyādāpastatra vinirsibet i

One should spread a layer of darbha grass and sprinkle water

pūwamācamanam dadyadguhya kena tilodakam

Perform ācamana, then offer tila and water with the secret mantra

19 binda trayan tatah kytirá Śarānna bari Kalpitam i

Three bindus, then the three Śarānna, and the Kalpitam

harena sarato dadyadannam bindathayam Kramāt .

Offer the annam with the harena, in the prescribed order

datvā vamena gandhañca tenaivārghyam brakalbayet i

Having given gandha with the left hand, offer arghya

putrantham vanitā suddha bindamaśnāti madhyamam.'

The putraka, the woman, and the pure bindu, in the middle

tada tasyāssuto dhiro rudramsassriyuto Shavet i

Then, with a calm mind, the suta, accompanied by Rudra

athavā tadgaram dadyadaṇavābsu vinirsibet ū

Or, having given the garbha, sprinkle water

Dhen, having designs drauan a mandala wilt.cow-dung

he should blace

in from of them and placing darlhas, with their tips

turned lowards soult, and sprinkle water over it.

After they have been seated there, the door should offer

acamange and tiledaka c water poured along with sesasneem)

Page 777

with guhyan mantra

Then he taking the food and other dishes now left over

in the vessels from which they have been sewed to

bit devas and viśvedevas, he should mix them with

sesamum and make the rice-bells out if the mixed food

Gff Then he should offer them one by one proceeding

howards the direction south to gśa, sadasiiva and

743

Santa. He should make the water trickle down

in lefturse order with tat purusa mantra. Then

he should offer sandal , flower etc with vama mantra

and arghya-water with the same mantra. Gut of

the three nice-balls c pindas), the middle one

shall be given over to ladies to to be blessed

with broogeny on taking the ball or a small

quantibl g it, she shall give birth as to a good

and wirtuous son who will seslve into a courageous

and wealthy man endowed with the divine qualities of

Rudradeva her turo balls shall be offered to

cous or thrown into the water.

- - orzechowe opnamea commons

Page 778

pura macamanam dattyatribhyah bascaddadet drayohī!

acamyonmriya sari kalpya namaskrtia Ksamābayet v

dānam datiā jatkásolxtya bhartito sulē visanjayet i

Srāddhamevani vidham Saivan sivasāyujyadari param v

rudrasiāddham svanāmārkam pranavādi namonta kami

sayujyam caiva devānām devānāntue suasanijñāyā"

Kiste s smin laukike sraddhe na baitram Ynamaśńute

vibrāńām baitakam srāddham vedordan Smrli Kalbitamii

brahmalokamavāproti talkarta dvijasaltamah

In order to send forth the invoked devas, Ite doen

should offer a camanā first to bitrdevas and then

to visevedevas. Hemen Having done acamana and

purified his hands and lips, hoo and having a

resolved the purpose of the door shouda prostrate before

them and crave for their pardon. He should offer them

presents according to his ability and status .. Having

honoured them in this manner, he should send them forths.

with a densted heat. Setetesty done in this way, the state an

Page 779

in efficacious enough in efe yielding the most supreme state of Bliss known as sivasayujya.

Rudrasrāddha is to be done with the mantra Joined wilt one's own namen pronouncing branava in the beginning and namah in the end. This kind og śrāddha is capable og effecting oneness with Rudra deva of one do beson. He who berforms laukika śrāddha will not be in debt lowards his manes. This type of paitrka śvāddha is meant for vedlic brahmins of vedic cult. This Kind g Ceremony is based on the vedic declarations and are formed and regulated according to the procedures set forth in the smitis. A brahmin who perform this ceremony will neach Brahma loka caftter his dissolution !

746

37ce) - Yo You

Page 780

ekoddistamidam brottam kāryamāva hanam vina i

The ceremony known as exoddista is to be done without avahana' etc.

sivasrāddhādikani brostami-etat- sam kriptā laksanam I

Thus different types of ceremonies like faiva svāddha have been explained to you in a succinct manner.

Swasya paripurnasya kim nāma kriyate naraiḥ 1

Lord Siva in eternallar pleased and there is no activity bein home by men by which Good He can be pleased.

Kriyā sampūnatūmeti kadūddisya mahot bhalam)

But it is a Lord Siva who virifies means the activities of men.

Kartavyan tena tanmārgarn barokse Sbi yalhoditam

Drose deeds alom which are done e in the name of Lord Siva get consummated and yeild their rese best results.

smaranāriñam sutādināmi parorese Ski kriyā skhila i

anynatian kalian teṣāmi yavadevan kiste na hili

srāddham tārat-Kalham kartuni phalamistami Bhavedyatha 1)

Cili sumat-Kiranākhye mahatantre yogabāde

saivasrāddhavidhih catirthah batalah )

Page 781

7417

awkward

747

Therefore, always saiva-path is to be followed

Therefore, always Śaiva-path is to be followed

even though its true nature remains unknown and secret.

All activities concerned with ceremony o even though

All activities concerned with ceremony or even though

they are beyond the reach of reason, are done

for the sake g continuous rememberance og the descendents

for the sake of continuous remembrance of the descendants

of these are not done executed in the no prescribed

of these are not done executed in the not prescribed

manner, how can one be free from debt of manes ?

According to one's own faith and diligence, śrāddha

According to one's own faith and diligence, Śrāddha

gields his desired ends.

yields his desired ends.

... This is the chapter on saiva sraddha, the fourth

... This is the chapter on Śaiva Śraddhā, the fourth

of the yoga pada g the Kīranāgama mahātantra )

of the Yoga Pada of the Kīranāgama Mahātantra )

...

748

Page 782

ATHA PAÑCABRAHMODDHĀRA VIDHIH

Now, the procedure for extracting the five Brahma mantras

( Then, on partitioning oj pañca-brahma-mantras)

Garuḍaḥ -

Garuda said -

brayasciltádiṣu śraddhe linga Kalbúdike vidhani

In rituals like expiation and installation of Śivalinga, the procedure is as follows

brahmâṇi ca kalhami tena tesāmuddhāraṇaṁ vada.

Explain the extraction of Brahma mantras along with their application

Garuda -

Q, Lord, Kindly elucidate the procedure of

separation and dividing each brahma-mantra for

The purpose of employment along with other mantras.

How is it partitioned during various occasions

such as expiation ; śrāddha, instellation of

Sivalinga etc.?

........

2-4ca).

749

Bhagavan -

The Lord said -

sadyojātā badam beram prapadyāmi tatah barami

Sadyojāta, I bow to you, then...

Sadyojātam caturthyantam. Vai namo namasamyutam v

Sadyojāta, ending with the fourth case. With namas and namas combined

Page 783

Shave badam dirabhyastam- arādiriti tat punahi

bhave mantra Samayuktami Prasveti punaśca mām i

Shavodlhauźya namasca brahmaitat brathama chaga

The Lord said:

. . Sadyozāta mantra gets divided into fire eight

in the following mannier:

D). sadyojātamc ) 23 Prabadyami ( )

31 sadyojātaya. 1 4) vai namo namah

bhave bhave l 6) anadi bhave
bhave bhave l 6) anadi bhave

7 Chavassa mam 8 barodbhavaya namah

men einen com nome 250

- Sca)

750

vāmadevāya namos the jyes thāya nama ilyabi v

Sresthaya pa nama ityuktam rudrayeti namah bunch i

Kālāja ca namah baścât - tatah kala ilifthitah v

vikaranāya namos lha tato bala. iti stitch,

namosntami vikaranāja namos ntam ca bralaya tuli

Page 784

balabramalhanāyeti namoyurtami tatah baram i

Suwalhūta damanaya namuntam tie tato braveti

pranonmanāya namo Stha mantro vamo duitiyakak

)

Vāmadeva mantra geto divided into thirteen

Vāmadeva mantra is divided into thirteen

in the following way . .

in the following way

i) vamaderaya namah ( e jyeṣṭhaya naman !

Erestāyā namah 4) rudrāya namak |
Kālayā namah 6) Kala
vikaranaya namah 1 8) bala v

a) vikaranaya namah 10) bala

balabamatkanāya namal 12) Sarece bruta

damanāyar namah

manonmanāya namah

751

8(0) - 10 (a)

75 |

ауколайх до 5 та туална ябыло84yer Iha ламя, рипах и

ghoraghoratarebhyasca sawebhyassawa tatbarami

tatassarelhiyo namaste cāstu rudrabadam baramu

rūebhya iti ca broktam htiyan mantramuttamami

Aghola mantra h divided into eight parts :

Aghola mantra is divided into eight parts

Page 785

, a беlakhyag ( 2) aлгa aлубна#ang C )

31 ghola

ghora tarebhyah I

5). Sawelryassawad ) sariveliyo nemaste do

:n astā rudra : . 8) rubelhyo namah

752

loce) - 12

752

tatpurusāya vidmahe mahadevāya dhimahi II

tannorudrah bracodayādelthami brahma turūyakam #

Tšānassawavidyānām - isvarasca tatah baram vi

tato vai sawalrūtāni brahma dhipatirilyabi

brahmanos dhipatir brahmā élvo mes stū sadāśivom.ua

Tat purusa mantra gets dirded into four in the

following manner

( 2.--

i) tatpurusāya vidmahe 23 mahadevaya dhimahi.

Stanno rudraha 4) bracodayāt.

gšana mantra gots divided into five & in the

) Tsánas sawa vidyānām 2 tserarassawalhūtānai

brahmādhipatir brahmanodhipatich brahmā.
siuo me. asta

Page 786

sadāśivom.

753

13-14

bañcaitāni bāvitrāṇi brayāscittādike vidhāu i

broktānyatra Samāsena badalaksanato yatkā. II

Kārakādisu sarvesse prāptamalkir-Jagat- khagal

etānevāstic sodhyāni lingoddhāravidhan sadā u

citi srimat kinanāichye mahatantie yogapāde

pañcabrahmoddhāravidhih bañcamah betaleh)

These pañca brahma mantras which are here are to be employed. & in various actürlies like expiatin, etc.

These have been collectively told so as to bring out to

Here he characteristics of its word formation # according to manta Kalas. oGauda, all the ritualistic activities

concerned with Sivayāga are to be executed with

these mantras which have been reserved and realised ly the sages and seers of the world. During the activities

like lingoddhāra i these mantras are to be purified on the part go initiated person.

(this is the chapter on the partitioning og bañca - brahma manhas , the fifth of the yogapāda of the

Page 787

Kiranāgama maha tantia :)

Kiranāgama great tantra :)

754

ATHA LINGODDHARA VIDHIH

Now the procedure for LINGODDHARA

Cohen , on the chapter on deliverence from

religious state)

audak

lingoddhārastwaya deva sūsito noditassbhutami

The lord revealed the lingoddhāra to the world, which was not previously known

kalha tatkriyaloma tatsarra“ vada me kralho

When the time was ripe, he revealed the essence of that kriya to me, the king

Garuda.

Exctricalion of a person from a certain stad

stage, be it vanaprastá bi samnyāsa,, uas pointed out

earlier. But it has not been explicitly told. Umesrana

How is the extrication done ? Kindly explain its

procedure with all details.

755

Q-6

Bhagavan -

lingoddhāno sta nirdhāma mahaurti vivarjitahi

The lingoddhāra is to be determined, great ritual, without vivarjitahi

dvirātrobositāntu kartavyo syan vichih punahu

It should be done with dvirātrobositāntu, and then again with vichih punahu

Khadga mantrena samsodhya prawiśyābhyantaram bunch

Purifying with the Khadga mantra, entering the inner bunch

Page 788

agnisthanam falo gacchet- Kalfavadwarga mastakam

He who wants to be extricated should be in a secluded blace. Bereff g ignolance and delusion

savitra na brakalbyostra gandha puspädilhiryajeti

he should observe a fast for his nights. The preceptor should purify him with Khadga mantra and should

boddharyam suddhi taltvasthani narasIham devaserakam v

take him into the sacrificial hall. silling near the fire-bit , he should do the nyasa of eight gureps

rudraurata samïbaslam- evami dhyātira grho Phavet,

as explained in the scriptures. The nyasa is to be done in the order of involution, not in the order of

hrasva- dirgha- plūtam kstura Kramat- dhyātra nāyet khaga

tāvīdyāvat- ksitibrāble khadgenā sigihya tadgrhami

gyhasIhani tam bunanastasltam kstiä tuoi huyatao dāśa !

The Lord said -

He who wants to be extricated should be in a secluded blace. Bereff g ignolance and delusion

he should observe a fast for his nights. The preceptor should purify him with Khadga mantra and should

take him into the sacrificial hall. silling near the fire-bit , he should do the nyasa of eight gureps

as explained in the scriptures. The nyasa is to be done in the order of involution, not in the order of

|756

. 756

evolution. Then he should offer gandha flower etc to agri cie vaglśvari ) .. The precekter should

mentally bring him back to his old state by

Page 789

ideating him as though he has been brought down to kurusa tantra . from the highest place of Siva tantra,

as and as devoted to holy services of the Lord Siva and as one who has recently obsewed Rudra vrata

and others. Then the preceptor should do other actirties (in a manner explained in diksavichi Pret in a reverse

orders and . Asu bring him back to the state of house-holder. Then reciting mantras in three modes

long, short and mediate - and meditating in different manner for each type of homas, again

he should make him as a house-holder. this having brought him back to prlhüvi tantra gradually

o the preceptor should lead him to the state of Fouse- holder y reciting khadga mantra

757

1 ?- logg

757

datvă pūrna hutim paścât- hydoddhhrtyās lha tadgrham i

After giving the complete offering, he should then take him to his house

Kramā duargantaran nitrā bralhamāna lopayet punah u

Gradually, the preceptor should lead him through the intermediate states, again and again reciting the Brahma mantra

iha kriyāvidhiruāse duitiyes hni punah kratu 1

Here, the procedure of the ritual is to be performed again on the second day, and once more on the day after

grhasthatian yadā ceha tadā tattraiva tatsthitih

When he becomes a householder, then he should remain established in that very state

Page 790

alha dīksā tathā ceha dhrtañcâpi tadātmakam i

daśāhutiprayogena pūrvajñāna manogatah 11

sodhayet vā bavithani dasāhutyā brayogatak,

Kalāścās hestikhissodhyah bañcalhisca Sataih kramāti

Soddhya vā mātikā tārasya yalhortena kramena tuli

citi svimat kiraṇākhye māhātantryogabāde

lingoddhāravidhissastah batailah)

Then, after offering kūnakute, he should

remove me the matter hair etc with hṛdaya mantra

He should take away the foremost symbols and

insignia pertaining to the be previous state. All these

activities told so far should be done during adhivasa.

Then on the second day he should perform of the

sacrifice. The extricated person becomes fully

qualified to undertake the dulces of a house-holder

..................

7858

758

as soon as he has been delivered from the previous'

order and yoked to the state of grhasta. When

Page 791

he comes down to the state of grhasta he can netain some of his religious undertakings such as Siva pujā etc into which he had been initiated when he was in his previous state .. Some violations and blemishes might have occurred d during his previous state for the sake of expiation and for the sake of perpetually of the present state, the preceptor should offer. 10 ahutis. Similarly, homas are to be offered for the berrification of nestli kala etc and and bañca - brahma-mantras. Also purification of matkas should be done essentially as explained in the scriptures Cahis Ō the chabtes on deliverence from a religious state, the sixth of the yogāpāda of the Khanagama mahātantia.)

Page 792

ATHA MATRKĀNYĀSA VIDHIH

( Then, on matṛkanyasa )

Garudah

matṛká sucita deva jadā sā s peksyete tada i

Kalham nyasah Kalham dhyānam jabar cā būki tatkalhamlṛ

Garuda -

. Purification of matrkass was hinted at earlier

O Lord whenever a person wants to do this

essentially , What is the procedure to be adopted

by him.? In what manner he should do nyasa;

dhyana and japa ? Kindly explain these matters.

Page 793

Woe omgang

Persoon...co

760

Q-5

760

Bhagavāna

caturasian purami Katurā madhye badmavibhūsitam

caturderāra samāyuktam karnikā Kesaroy jualam 11

tatta kujya sadā devī nyasari Kytirā yathodlitami

Karau Bodd hyan Kramenādau tato vāmāṣlakam Kramātu

darsināngulimarāliya vāmānguliniāścimam i

nyaset doyanigus !hayoh Kūtam Katham mūrli Kndena tuu

siro vantiam talha karnami hridayam nālhi guhyake !

Jarighā būdantako nyasch Kramātis ihanastakona tū 11

y le

The Lord said:

Gre should draw a rectangular mandala with a

Page 794

lotus-design on its centre and with four entrances:

The bericans and filaments are to be drawn beautifully.

Having done various kinds of nyāsas like āsana- nyasa and murti-nyasa etc, one should worship the

Goddess. Having purified his hands, he should do the

nyasa of eight vara mantras of saxt is like vama, etc.

in his fingers Four mantras are to be placed

on his right fingers and four mantras are to be placed

on his left. fingers. As done during the process of

C D

mūsti nyasa he should place

thumbs. Then he should place

right places- head, face, ean,

guhya, ankle and feet.

Kūṭaksara on his

astavarga on

heart, navel,

.....

..........--

76R--

Page 795

mātṅkām sakalam baścât pranavādi namontakomi vingasecchartiribāni tam mamtha kndera giran punch dirghasvaraih kramaet-Kādi - mānaเยcca catustayam i Krtiä canda calus Kelu savisargamayan lhavet i Sarvajāga vidhan yurtari etadariga vikalfanam I Byt-padmāntangalami pūjyam - anghyabatrami samastayā in tena sambursya vastāni Kaltam Vighna nivāranami, Samproksya tatpunah bilhan branavan pūrvavadya tha » mürti-dhyānācca sakelami yalha ssimani falhas ha lui Rydādyāva hanami karma tasmā dāvāshanam shavet !

Then all the letters of matskas which are in the form of Sivasakti should be placed along with branava in the beginning and namaḥ in the end. Long letters, four groups of letters starting ka varga , four letters with visarga belonging to the group of canda are to be blaced in due order and in bubaer blaces. come should do this kind of nyasa which includes in itself various aspects of Worship, during all kinds of yāgas . Having done all these kinds of nyasas, he should

Page 796

Some words

763

worship Lord Siva in his heart lotus. Then.

Worship Lord Shiva in his heart lotus. Then.

after purifying the anghya vessel este garments, ornamento en

After purifying the arghya vessel, these garments, ornaments, etc.

by sprinkling water over them, he should remove

By sprinkling water over them, he should remove

three Kinds og obstacles c issuing from eart, intermedialie

Three kinds of obstacles issuing from earth, intermediate space

space and sky). Then he should ideate the pedestal

And sky. Then he should ideate the pedestal

of branava and should purify it. Then he should

Of Brahma and should purify it. Then he should

do ny various kinds of nyasas for the deity in a

Do various kinds of nyāsa for the deity in a

manner done to himself and then proceed to do

Manner done to himself and then proceed to do

all the worshipful actulies Ser Invocation

All the worshipful activities, Śiva invocation

and other actūültes are to be done wilt hydaya manha

And other activities are to be done with hrdaya mantra

etc as usual.

Etc., as usual.

Il-15 ca)

en ma

764

Page 797

pūruādilhilh bunał kytera yavādišana gocarami

Then he should do the nyasa of eight santes

nyaseddungāska kami tărksya dvārasthānagatah katham v

vama & etc and eight & Durgar on the lotus betals

evari sambūjya gandādhyaih dhiuba-dipa- bavitrakaiṇi

from east to north-east. Then her should worship

darsayecchartimudrāntie būrvoktavidhinā tathā 11

the Goddess on the centre of the lotus with sandal,

Jabedastasatami zaptura Sata homastato mateṇi

flower etc and offer various kinds of marks of honours

astoltarasatami zaptia kalasenā ssima secanam "

c upacaras) like incense, light, partia etc. Then

sawarighna vinimuito yalñākāma bhelari Phavet.

he should gesticulate sakti mudra', the manner

ayutam yo jabettasyās - siddhistasya barā bhavet i

of which was told sand before. Then he should

homam trimaahurāktārām tilānāmayutasya bei

do jaßa for tos times and homes for 100 times.

Then he should do the nyasa of eight santes

vama & etc and eight & Durgar on the lotus betals

from east to north-east. Then her should worship

the Goddess on the centre of the lotus with sandal,

flower etc and offer various kinds of marks of honours

c upacaras) like incense, light, partia etc. Then

he should gesticulate sakti mudra', the manner

of which was told sand before. Then he should

do jaßa for tos times and homes for 100 times.

After Senteret consecrating the water contained in a Kelasá

.....

...

Page 798

160

765

the preceptor should impute it with the power

og mula mantra pertaining to Matiku by reciting it

for los times. Then he should bathe the disciple

with the consecrated and imbuted water. Balding of

such kind will extricate him from all kinds of

hindrances and will yield alli the desired ends .

He who does jaba fer lēn thousand times achieves

Stefosscn Hier selbreme accomplishments et to

completion of japa , he should & offer homas

for ten thousand times using timadhina and

Sesamum :

766

15C62 - 18

Page 799

dhyayecca śasisieklāntu sawalharana brūsitām 11

He should meditate on vāgisiau as of having

varadābhaya hastañ tāṁ malā bustaka samiyutami

white complexion leve moon , having a lustrous figure

imam vagiswarimi saxtim sawajñatea bradāyinīmi

adorned with all kinds og onamendi , having four

Shogamorsa pradāmi. suddhāna saramantrá layan barami

hands holding canada mudra,' alhaya merdra Rosary of

dhyātoa jabali nityam yāstena mantrakhilah khagāi

sphatika and Scripture . This one should meditate on

dhyata gab turā Pravantyatra nātra kāryā ricāranā i

Vāgisvare who grants the power of omnissiense

evami samāsatah brokto mātakāyāḥ matuh barak

to her deustees and who gianto enjoyments and release

teaptateste foster

who is pure and repository of all mantras and who is

He should meditate on vāgisiau as of having

white complexion leve moon , having a lustrous figure

adorned with all kinds og onamendi , having four

hands holding canada mudra,' alhaya merdra Rosary of

sphatika and Scripture . This one should meditate on

Vāgisvare who grants the power of omnissiense

to her deustees and who gianto enjoyments and release

who is pure and repository of all mantras and who is

supreme com He who does japa and dhyāna in thes

manner becomes the knower of all mantras and

dhyānas pertaining to them and he is favoured with

all kinds o auspicious accomplishento feel which neustten

shall be achieved by doing jaba y all other mantas. Gre

need not take to another batth for newards and accomplishmen

Page 800

Thus, the nature and process of ra Yaga has succinctly been told to you.

------o como con motor......

TUT-

19- &1

767

bhattantrodadhessārāt-sārabhūtos metani yalhà 1

udahitan subhadan suddham. Kiranam nalna namatah

Kirarana batala sankhyair-jñānakande dineśair

Shavati nasakayugmañ Karma kandobayuktami

bhagana gana nayaiwa brāhurācāra kānde

munilhiramalayoge syjaccatussasti sankhyā ll .

munivarabarigthyani sarvamantrapravistam *

sakalāgarusakasat- pākairājēna brśkamp

amylasiva suvaktre. diftauratsupradiptam

Kiranamakhilametat-prortamevam viśeṣāti.

citi srimat Kiranākhye mahātantre yogapāde

mātikā nyāsa vidhissablamah batalak )

1 yogabadassamāptaki

i Kinanāgamassamāptak,

Page 801

768

o 19-21

By churning the ocean of the great Agamic scriptures

this nectar, namely Kīranāgama, has been extracted

and as an ultimate quintessence. This is very bene

and life bereft of blemishes. this u g the nature of...

yielding auspicious results, it shines forth a

in the name ogar diamond- ornament for Lord Siva

who manifesto Himself in His Agamic form : :

. The number to number of bo chapters in

each section g the Kīranāgama ū as follows: jnana kanda

Karma,

= 12 i Kathya Kanda - 18; cā Caryā kānda - 27;

. and yogakanda - 7. Thus this scripture

consists of 64 Chable.

This has is being held in high estrem by the

the great sages; this is a repository of all so mantras

and jāgas. This has been well taught to Ganada, the

King of birds by Lord Srikantha who is the breceptor of

preceptors. This scripture revealed by siva who is of the

natūre g nectar, illumines the world of Scriptures like a

Page 802

bright lamp. Thus the scripture endowed, with these specific features has been explained completely. coris the chapter on maṭikanyasa, the seventh of the yogapāda of the Kinanagama mahātantia ,

bright lamp. Thus the scripture endowed, with these specific features has been explained completely. This is the chapter on maṭikanyasa, the seventh of the yogapāda of the Kinanagama mahātantia ,

Here ends yogapāda.
Here ends yogapāda.

Swam littere ends the KIRANA GAMA ! Sivam .