1. kirana-agama-english-translation_kirana-agama-english-translation

Copyright notice:

Kirana Agama, Primary Edition

Translated by Dr. Sabharathnam S. Pattusamy

Copyright 2006 Himalayan Academy

KIRANA GAMA, part 1

JÑYĀPĀDA

1

KRIYAPĀDA

174

copy

KIRANA GAMA, part 1

JÑYĀPĀDA

1

KRIYAPĀDA

174

OM

ŚIVĀBHYĀM NAMAH

KIRĀNĀGAMA MAHĀTANTRE VIDYĀPĀDE PAŚUPATALAH

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

Kiranāgama mahātantra.

kailāsa śikharāśinam somam somārdhaśekharam |

haram drṣṭvā śharittānśayasthutipūrvamidam vacah |

Garuda, on having a serene vision of Lord Hara who was seated on the summit of the mount Kailāsa with

His consort Umā and whose crest (was shining forth)

with the luminous crescent , spoke these words breceded

by a praise ( of Lord Śiva's prowess).

Garudah :-

jayāndhakapaṅthīskandha bandhabhedaīcakṣaṇa |

jaya pravara vīrśa samruddha puradāhaka ||

Garuda :-

Victory 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 smile)

the three fortresses which were fully enclosed (by lofty walls)

and which were owned by the three demon-kings who were

endowed with great powers.

jayārkhilasṛṣṭamaśiraśceda bhayānaka |

jaya prathitaśāmanthya mammathasthitināśana || 3

jayācyutānudhvaṃśa kālakūṭabalāpaha |

jayā ss vartamahāṭopa saridvega vidhāraṇa || 4

jaya dāruvanodyāna munipatnī vimohaka |

jaya ṇrttamahārāṃbhakṛdāvikṣobhadāruṇa ||

jayograñupasamrambhatrāsitatridasāśura !

jaya kūrājamendrāśya1darsitāsrksunirjhara "

jaya viraparispanda daksayajña- vināśana !

jayādbhuta- mahālinga- samsthāma- halagarita "

jaya śveta nimitogra mrtyudehanipātana !

jayāśesa sukhāvāsa- kāmamohita śailaja "

1. Alternative reading : kūrāgajendrāśya.

jayopamanyusantapamohajalatamahara1

jayapatālamūlōrdhvalokālokapradāhaka11

Victory to the Lord who deprived of the fatigues of

pemance, web of delusion and the spiritual darkness

of Upamanyu; victory to the Lord who, at the termination

of each Kalpa, consumes the worlds of lower regions

( from Kālāgni rudra Bhuvana), the earth, the worlds of

middle regions and upper regions ( upto Satya loka).

and devours even the invisibles also.

Notes

mohajāla - The five kinds of constraints which are

the effects of delusion. They are (i) ignorance (avidyā),

(ii) egoity (asmṛtta), (iii) desire (rāga), (iv) identification

( abhiṇiveśa) and (v) aversion ( dveṣa).

loka - This refers to the regions occupied by

the eight kinds of celestial groups - Paiśāca to Pitāmaha.

See the Sāṁkhyakārika, verse.93.

The term dāhaka & implies all other four

activities - creation, maintenance, obfuscation and grace.

Bhaktasya mama bhītasya śivajñānam param vada !

yadarāpya narāsarve mukti­māyānti kevalam ‖

O, Lord ! I am your devotee and, I am frightened ( with the hands of continuous transmigration). In order to annihilate this fearness kindly impart to me the Śivajñāna by obtaining which alone all the embodied souls are relieved from the bondage and attain the final beatitude.

Śivajñānam:- Śiva - that which accomplishes omniscience and omipotence ; jñānam - scripture. Generally, śivajñāna means the Śivagamic scriptures. The term jñāna is very often used in the Kiranagama to mean scripture. Sāratas “Śivajñāna padena kaula mahāvidyāādi niràsaḥ” (K.V.p.8).

Bhaktasya mama bhītasya :-

“Bhajateḥi śaktah sevakaḥ , bhīrnatīca bhītah tasya yadyapi dīkṣayā saṃsārabhītatvam apānīnam, tathāpi niyatinimittakarma coddhatatvàt- amuṣṭāyam ! Caitanyas tad anuṣṭhāne viparitamuṣṭāneva punarapi saṃsārat- bhītatvamāstyeva ‖ . (K.V.p.7)

Bhagavān -

evamukto hanah prāha prasphuraccandraśekharah |

Bhadrametat-trayā pratham srnu jñānam mahodayam "

Kiraṇāghyam mahātantre pāramaśsukhabodham |

Sarvānugrahakariṁ sukhṛdāṁ padārthodyotakami sphutam "

paśu-pāśa- pati-jñāma- vicāra- pratipādakam |

krīyā- caryā- sampetam yogabhūmi- bharāvaham "

Thereupon, the Lord, having been implored by Garuda,

shook his head resplendent with the crescent and spoke these words : " What is requested for by you is auspicious one. Now

I impart to you an important and great Sūrajñāma

( Sivāgama sāstra); it is capable of bestowing on the disciple

the greatest and perfect accomplishments ( siddhis), The

name of that great Scripture is the KIRANĀGAMA. It

procures for the aspirants the highest kind of the nectar of

Bliss ; 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 imparts the

knowledge of pati, paśu, pāśa, jñāna and vīcāra ;

it also explains with equal stress about kriyā and caryā ;

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

Notes

Verse 11 : Bhatta Ramakantha takes the eleventh verse

to be the primary aphorism because of its statement form

(pratijñānūpa). Similarly, he takes the first verse of

the second chapter of the Mataṅga-parameśvarāgama

to be the primary verse. Generally, a statement (pratijñā)

should include all the following characteristics : name

and form of the scripture, enumeration of its contents,

authenticity, rightful claimant, competency for the

study of the scripture, the relationship of the teacher

and the taught and the fruits derived from the study

of the scripture. A close study of these verses (11-13)

will show reveal the fact that the above mentioned

characteristics are suggestively enumerated.

Verse 13 : - (i) paśu- three kinds of souls,(ii) pāśa-

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

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

and impure māyā ; (iv) jñānam - śivaśakti ; (v) vicāra -

investigation.

The section which deals with all these five-fold

subject matter is called the vidyā-pāda or jñāna-pāda.

The Kiranagama expounds, six-fold subject matter -

i) paśu, ii) pāśa , iii) pati , iv) jñāna , v) vicāra and vi) the

Section dealing with kriyā, caryā and yoga .

garuḍah -

yadyavān paśustābhyām - kīdṛśo baddhyate katham |

mucyate kathamākhyāhi sandeha - viniṛtaye ||

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

doubts concerning the soul.

Garuda's doubts concerning the Soul are due to the

various views posited by Saugata, Cārvāka, Sāṅkhya,

Naiyāyika, Vedāntin, etc. Jaiminiyas, Pañcarātrika, etc.

(KV. ff. 14-15).

15

Bhagavān -

paśur nirityo hyamūrto sṛṇo niṣkṛiyo nirguṇaḥ prakṛt. |

yābī mayodarāntastho bhogaptāya - vicintakah ||

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 māyā; and it is

of the nature of contemplating on the means of enjoyments.

Notes

This verse succinctly states the nature of the soul as considered under three groups - vijñānakēvala, pralayakēvala and sakala. Seven essential characteristics of the soul are set forth from seven standpoints varying from Cārvāka to Pañcarātra.

(i) The soul is eternal in the sense that it has no origin even though it passes through different states limited by time. This view is to refute the Buddhists who consider the soul to be momentary and consequently perishable.

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

(iii) In stating that the soul is ajña, the Āgama does not mean that the soul is completely ignorant. Since its knowledge is shrouded and impeded by mala, it is said to be ajña. The implication is that the soul has limited knowledge. This view is to refute the Sāñkhya conception of the soul.

(iv) The soul is nissriyāḥ in the sense that it is with limited action. To be intelligent and active is the nature of the soul. Since the soul's conative power is manacled by āntara mala, it is with limited constrained actions. But it is not absolutely actionless. This view also refutes the Sāñkhya theory.

(v) Nyāya-Vaiśesika holds that the soul is endowed with nine attributes like buddhi, sukha, etc. To disregard this view it is stated here that the soul is without attributes.

1. See the Tattvasaṅgraha, verse 28 and Āghora Śivācārya's Commentary thereon.

2. KV, p.16.

(vi) The Sāṅkhyas held that the soul is always independent.

This view is rebutted here by stating that the soul is without lordship ( aiśvarya ). It is not independent and

it is always guided by God. (vii) As the size of the soul is variable with the size of the body as the Jainas held,

then the soul is liable to contract and expand and thereby to undergo transformation. But mutability is possible only for

inert substances. In order to obviate these improbabilities it is stated here that the soul is all pervasive.

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

by saying that the souls exist in the middle and upper regions of māyā and that they are after the means of enjoyments. The

souls existing in the middle and upper parts of māyā are respectively the pralayākalas and the vijnānākalas and the

the souls contemplating on the means of enjoyments are sakalas . 4

3. See the Sātantrasangraha , verse 19 and its commentary thereon. and the Tattvatrayanirnaya , verse 3 and the

Aghora Śivācārya's commentary.

4. For more details, see HKV. pp.11-12.

tasyāśuddhasya sambandham samāyati śivat-kalā |

tāyodbalitā samarthyo vidyādyotitā-gocarāh ||

rāgena rañjitāścaipi pradhānanā gunātmanā |

buddhyādikaramānīka-sambandhāt - badhyate paśuh ||

tato niyati samśleṣāt - svārjitā viniyamjate |

kalana kālasamkhyāne - kānyam - bhogavimohitah ||

To the soul associated with impurity ( mala), the bondage of kalā tattva is brought about by Śiva (through Ananteśvara).

Because of the bondage of kalā, the conative power of the soul is manifested (partially); obscuration being partially removed by kalā tattva, the soul then comes under the influence of vidyā tattva.

Then the soul is chained with rāga tattva which induces it to have a feeling of intense attachment.

Again the soul is bound by anyakta which is in the form of its gross worlds and in which the three guṇas (satva, rajas and tamas) are latent.

After the bondage of anyakta, buddhi tattva and other tattvas like sensory and conative organs bind the soul.

Then the soul which is phenomenalised in this way for empirical experience becomes restricted by niyati tattva. Because of the bondage of niyati tattva, the soul is confined to the fruits of its own karmas procured by it in its previous births. Through Kāla tattva which is reckoned

as 'long after' ( ciram ) and 'near future' ( kālbram ),

the Soul gets deluded and experiences pleasures and pains. 12

Notes .

The sequence to bondage is explained in these verses.

Though the note of kāla tattva to is lastly mentioned, it

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

first evolute of impure mayā. The order of the evolutes of

impure mayā are : kāla, niyati, kāla, vidyā, rāga etc.

Since kālā, vidyā and rāga are of direct consequence to the

soul they are mentioned first. Kālatattva and niyati tattva

commence their operations only after the evolution of other

tattvas ( e after upto rāga tattva ).

To understand the evolutions of these tattvas, subtle

differences between them tattvas like and the functional

characteristics of these tattvas, followings works may be

consulted : i) the Matangapārameśvaragama ( vidyā pāda) with

Bhatta Rāmakāntha's commentary. ii) the Pauṣkarāgama (Ch. )

with Umāpati Śivācārya's commentary iii) the Sivagna bhāsya

and (iv) the Mapadiyam

by Śivajñāna munivar. (

evam tattva kalābaddhah - kiñcijño dehasamyyutaḥ |

māyābhoga - pariśvaktastanmayah - sahajañvrtah ||

In this way the soul which is bound by the chains

of kalā and other tattvas ( and its essential nature

being debased), gets associated with gross-body

and becomes possessive of limited knowledge and action.

Obscured by the innate impurity mala, the soul becomes

deluded under the bondage of māyā and its evolutes.

The act of misconceiving the not-self as the self

becomes its own nature.

Note:

How this soul is endowed with subtle and gross bodies

is stated in this verse. When the soul is bound with tattvas from

kalā to pṛthivī, it becomes endowed with gross body and thereby

its knowledge gets delimited.

"uttamā māyām janastho nuṛ nija-doṣa tiras-kṛtah |

yāti tammayatāṁ teṣu māyā-bhogeṣu rañjitah"

• The Svāyaṃbhūvāgama.

Q.o [a]

tataḥ sukhaduḥkhaṁ kṛtsnaṁ bhogaṁ bhunkte sukhametat |

After its embodiment, the soul experiences all pleasures

and pains which are the consequences of its previous

good and evil deeds.

20 (b) - 22 (a)

same karmani samjāte kālāntara vasāttatah ||

tāra śaktinipātena guruṇā dīkṣito yadā |

sarvajñaśśivo yadvat kiñcijñāta- vimarjitah ||

śivatva- vyakti-sambhūrnassamsārī na punastada |

Notes.

The difference between two kinds of initiations is implied here. If it is of 'sadyo nirvāṇa dīkṣā', the soul is disembroiled from its limitedness. It attains omniscience and omnipotence . If it is of asadyo nirvāṇa dīkṣā, it gains its essential nature of śivatva, only after shedding its gross body.

22 (b) - 23½.

evam kimāduribaddhassan mucyate kramayogatah ||

kevalah sakalah śuddhaḥ tryavasthāḥ punuṣaḥ smr̥taḥ |

malinativāccitermokṣaḥ prāpyate nirmalāchivāt ||

paśurevaṃ vidhāḥ proktāḥ kimanyat paripacchasi ||

The soul in the sakala state being bound by kala and other tattvas in due order, is released from the bonds in the order (of karma-sāmya, malaparipāka, śaktinipāta and dīkṣā). The soul is said to exist in three states : kevala, sakala and śuddha. 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 ?

|| iti śrīmat-kiṟaṇākhyē mahātantre vidyā-pāde

paśupatalāḥ prathamaḥ ||

( This is the chapter on the soul , the first of the Knowledge- section of the Kiranagama mahatantra)

Notes

The release of the soul is brought about, in due The due order. Considering the indications of the maturation of the soul the preceptor accomplishes for it proper initiation .

In the kevalavasthā , souls are enveloped with mala and they have no body of any kind. They exist along with ānava , having all the characteristics of that impurity ( male ).5

In the sakalavasthā , souls experience whatever is meted out to them according to their previous karma . 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 māyā . Kāraṇa, kañcuka , guṇa , sūkṣma and sthūla are the five kinds of bodies with which the souls become associated .6

In the suddhavasthā , the released souls experience the eternal and ineffable Bliss granted to them by the Lord.7

Bhatta Ramakantha's explanation for these states bears a new light. He says that kevala means pralaya kevala and vijñāna 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 .

The last verse indicates that Lord Śiva is Anādimukta and the released soul is ādimukta .

5. The Śivanuprakāśam - verse-144 the svijñāna-siddhiyam , syupakkam

6. The Śivanuprakāśam - verse 144 : iv : 3: 38

7 This verse 145

ATHA MĀYĀPAṬALAH

( Or then, the chapter on māyā ).

garuḍah - tvayātmā malināḥ prokto nirmalaḥ kila śaṅkaraḥ | nimittamanuṣṭhānaś-śuddhāśuddhavyavasthitīha tuḥ ||

garuḍa :- Has it not been previously declared by you that the soul is beginninglessly associated with mala and Lord Śaṅkara is eternally free from it? If it is so, kindly explain to me what is the cause that occasions the pure and impure nature of the Lord and the soul respectively?

Notes

These questions are raised by Garuḍa on the basis of the statement that previously declared by the Lord ( pāśupataḥ : 23 ). Every effect has a cause behind it. So what is the cause for the state of purity and impurity of the Lord and the soul respectively.

'na kāraṇaṃ kāryaṃ yukta' - on the basis of this logical order, He demands the reasons.

2 - 4

Bhagavān - anādimalasam bandhān - malinātvam- atah sthitam | anāadimalamuktatvān - nirmalatvam sthitam śive ||

tadā ādimaltvam yadā siddham nimittam kalpyate kathaṃ | tadrūpam sthitam talhyāṃ śuddhāśuddhāṃ yathārthatath ||

vísuddhasphātīkam kasmāt kasmāt tāṁraṁ śakālīkam |

yathā smin-na- nimittaṁ hi tathā naiva śivātmanā ||

The Lord said :

The nature of being impure is in the soul because of its beginningless association with mala and the nature of being pure is in Śiva because of His eternal disassociation from mala. A motive is fashioned behind a phenomenon only when it has a commencement at a particular time. The nature of being pure and impure truly exists in Śiva and the soul respectively. On what ground the crystal is exceedingly pure? Similarly, on what ground the copper is mingled with verdigris? 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 Śiva and the impurity of the soul.

Notes.

Only for an incident or a thing which has a beginning at a particular time, reasons are set forth. ( ādumātre hi vastuno nimitta-manusyate - kv. p. 29). Tattvam - the nature of being pure and impure. Bhatta Kamakām̐tha deduces, that since the association of mala with the soul is beginningless, mala also is to be considered as beginningless. Mala is an innate impurity; it is not an adventitious one.

Garudah -

Kinnimittam punarbandho bandhenātmā kalādinā | 19

Sa māyāntargataḥ prokta vyāpakaśca tvayā vibho ||

Vyāpakatvāt sa sarvataḥ sthito māyodare katham |

Parasparā viruddhātvāt - kaltham etat - bhavisyati ||

Garuda -

When The soul is already bound with mala, for what reason the soul is fettered again with the bonds like kalā lāttra, etc.? Moreover, it has been said that the soul exists in the interior of māyā. O, Lord!, it is 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 māyā? Since these two statements are in mutual opposition, How does it happen for the soul to be pervasive and at the same time to be in the interior of māyā?

Notes.

There are two kinds of reasons - (i) kāraṇa nimittaṇ and prayojana nimitta. Both these reasons are demanded here for the soul's bondage.are demanded here. When the soul is already impure why should the soul be again fettered with multitudes of chains like kalā lāttra, etc.? Garuda raises the second objection considering the previous statement: 'vyāpi māyādarantasthe' ( pasupatala.14).

Notes -

These verses answer the first question as to why the soul get fettered again. For the attainment of release, soul's mala should be extirpated. To effect this, soul is provided with body according to its merit 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 māyā, karma and mala. On account of mala, the bondage of karma and māyā occurs.

The ninth verse indicates that even pralayākalas and vijñānakalas are provided with bod bhogas and bodies.

The analogy of dirty garment to explain the souls bondage appears in many of the Āgamic texts.

The Sivajñāna siddhiyar ( ) takes up this analogy and explains the basic purpose for the provison of all the tattvas. While the Vedic texts declare that the Lord sportively creates all these worlds and sportively executes all other activities, the Āgamic texts - penetrate further 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 prime motive. See the Paśupuranānandalabham (Verse 49).

māyodaram hi yatproktam kalādyavami gotaram 1

tasminyasica layah proktam sūkṣmadeha-virakṣayā

That which is said to be 'the interior of māyā' is void of the part ranging from kalā tattva to pṛthivī tattva.

The statement that 'in that interior part of māyā the soul abides' really means that the soul is provided with subtle body constituted by all the thirty tattvas from kalā to pṛthivī as discriminated from the gross body. (So there is no contradiction).

Garudah -

trayā snādirmalah prokto māyeyo'syā stmano'spi vā 1

gunastadurvaturikto vā malo brāhi kimātmakah

It has been told by you that mala is a beginningless impurity. Is it of the nature of the evolutes of māyā ? Or, is it the ignorance of the soul ? Or, is it an attribute of the soul different from ignorance ?

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

1 See the Pauskārāgama , iv , 106-107 .

Note

An amplified discussion on the nature of āṇava mala starts from these pertinent-question verses.

Different systems hold different views on the shrouded and impeded nature of the soul. Some say that āṇava mala is nothing but Āgāntijñāna; for some others it is the absence of knowledge. Moreover, āṇava mala is characterised as darkness of the soul, as an attribute of the soul, as avidyā arising out of prakṛti, as māyā and karma and as śivaśakti.

Here, guru raises three questions from the standpoints of Sāṅkhyas, Naiyāyikas and Advaitins. Similar objections and refutations are set forth in the Mataṅgapārameśvarāgama also (Chapter 7 and 8); also, in the Pauṣkarāgama (

Bhagavān -

sahajo’malo māyākaryamāgāmiko-malah.1

māyā no mohinī prokta svatah kāyah prakāśikā ‖

yatah kramena somśliṣṭa saitanuyadyotikarmaṇah.1

malarim vidyā cidryaktitrekadeśe śakyatanoḥ ‖

śhite prakāśikā kāryān-mohakatvena samśhité.1

prakāśo vyaktiśabdena malaśabdena cārtikḥ ‖

vyaktiryānormalah proktah sphuṭa-dīpādhakāravat.1

māyāpi mohinītyuktā viṣayāḥ svāda bhogataḥ ‖

The Lord said :

Mala is the innate impurity of the soul. Māyā and its evolutes (and karma) are adventitious impurities of the soul. It is said that māyā does not delude the soul. By itself, it is essentially of illuminating nature. When the evolutes of māyā adjain the soul (in due order), māyā is capable of effecting the cognitive power of the soul. Because of its association with the soul, mala’s obscuration is partially unveiled and there occurs a partial manifestation of the citta intelligence of the soul. Māyā partially manifests the knowledge of the soul and mala exists exhibiting its nature of obscuring the soul. By the word ‘vyakti’, it is meant illumination (manifestation) and by the word ‘mala’

it is meant obscuration ( which veils itself and the essential nature of the soul). Māyā and mala

c which are the limiting adjuncts of the soul) are

like a bright lamp and darkness respectively. Sometimes,

māyā also is termed mohini , because it affords

multitudes of enjoyments ( through its thuvāṇas) and

makes the soul to experience the worldly concerns.

Notes.

The difference between mala and māyā is

clearly explained in these verses. These refute the

Sāṁkhyas who hold that only māyā does the double role of

veiling and unveiling. While āṇava is an innate impurity

māyā is an adventitious . Both āṇava and māyā differ

in character and functions . Māyā and its evolutes help the

soul, by standing apart from it, by partially manifesting its

cognitive , conative and affective activities . But āṇava

obscures the intelligence of the soul.

yatra yatra sthitasyāsya svakarmaphalaketutah |

mayottheṁ bandhanam tasya sanimittam pravartate ‖

yatra yatra… : i.e in the words of kalā tattva to prthivī tattva. This verse refutes the view that karma may be taken to be the cause for the soul's manacled condition. Karma is the cause only for the bondage raised through māyā (mayottbami).

anādimalamuktasya śivasyāpi na kim śravet |

tasmān-māyā malo naiva vyatiriktah sayuktitah ‖

(If mala is not considered to be the cause for the bondage of māyā and karma) why does not this bondage of māyā and karma occur to the Lord also who is eternally free from mala? So the existence of mala is different from that of māyā and karma and its existence is thus established through inference.

Notes.

This verse proves the existence of mala stating that bondage of

karma and māyā occurs only to the soul which is obscured by mala.

See the Pauskarāgama (ch.v: 27

māyā kayam samastam syat - kuto jñyat - sahais malaḥ |

āmatraṁ tatpaśutvaṁ syat paśurapyadhu ramadhyagaḥ ||

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 māyā and karma. Paśutva

(the state of subjection to mala) exists in the soul

and the soul in its turn (is forced to be) in the

cosmic path of adhvā.

19-20

pronto yena matastena malastad - dhrinnalakṣaṇaḥ |

paśutvamalamajñānaṁ tattvirakārakiṁ tamaḥ ||

avidyāṁtīṁrcchāśca paryāyāstasye ca coditāḥ |

sa cāś vidyādi - paryāya ṛedhaissiddho mala 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 - paśutva, mala, ajñāna , tiraskāraka , tamas,

avidyā, āvṛti, mala, mūrccha, etc. Even in other religious systems the impurity of the soul is established and designed by different synonyms like avidyā, etc.

These verses suggestively speak of the difference between āṇava mala and avidyā. Avidyā, according to Śaiva Siddhānta is an attribute of āṇava but not an attribute of the soul itself.

21 - 22 (a)

tatsadr̥vāt paśuḥ pāśyaḥ sadyo bodhyo matastrihaḥ | pāśyādi-vṛttayo yāstu tasyā śuddhā vyavasthitāḥ || male sati śāvatyetat śāktatvam ca na kevalam ||

C and mala is the sole cause for the power of experience - Bhaktiṟa).

Notes .

29

bodhyah : the soul which is rendered imperfect by mala is to be sublimated through dīkṣā ; bodhyah : for the same reason it is to inculcated by the preceptor.; mataśuddha :- that in, here, in this Śaiva religion ( Parameśvara Darśana ); śuddha - for the śaka of removal.

Gaudak -

yadyavām saṃsthitāḥ pāśyo malosya pāśusaṅgatāḥ | ātmanāḥ kiṃ na dharmosau yuktitāḥ kalbyatē malaḥ "

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 taken that (cognorance x is an essential nature of the soul ? Why should mala be inferred ( as if it is innate to the soul)?

This question is raised from the stand point of Nyāya-Vaiśeṣika . The followers of Nyāya-Vaiśeṣika say: " In the beginning His soul was devoid of intelligence ; it was ignorant-. Afterwards it become intelligent . We need not infer (that the cognorance of the soul is effected by mala . ( K.V. p. 42)

234(b)-236(a)

30

Bhagavān -

ātmānos nādi-sambandhāddharma ityupacaryate ॥

Katham tat - jñānayuktatvāt - ajñānagunatām gataḥ |

tasyā dharmaḥ na dharmāntraipumān abhūta Śāvet ॥

ciddharmāḥ puṁsi no dharmaḥ yadi syāt parināmaavān |

ekasmin puryate jñānam anyasmin tattvārohitam ॥

parināmo 'citah proktah cetanāsya na yujyate |

The Lord said :

Since the soul is beginninglessly associated with mala, it can be figuratively said that the soul is

of the nature of ignorance. If it be said that the soul, after shedding off its ignorance, becomes intelligent,

Then how does that ignorance get effected in the soul ?

( 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. ( 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. ( With no waning off the potency 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 not to be considered.

Notes

dharmah - svalakṣaṇah ; possessive of the nature of

If it he said that the (cognizance) soul becomes

intelligent , then there occurs the defect of ' rūpantara pariṇāma '.

"ajñānatmanaśca tasya jñānābhyugamah, sphutameva rūpantara pariṇāmaḥ-syād- āmalakāderiva." (CKV.p.44)

The soul cannot be considered like fruits and trees in

which this kind of ' rūpantara pariṇāma' takes place.

Furthermore, if it be held that the soul was, in the

beginning, ignorant, then it means that the soul

is subjected to mutability. And what is the cause that

effects this ignorance ?

Bhatta Rāmakāntha's explanation is as follows :

"ekasmin pūryate jñānam anyasmin tattvavitam :

ekasmin rūpādayo viṣaye jñānamutpadyataḥ anyasmimśtu

rasādā (?) utpannamapi naśtamitīyam Śivarātriśyate !

yatas tataśca rūpantara pariṇāmo 'syātmanah". (CKV.p.45)

Materialism takes place only in the potency of

mala. Cf. Tattvaprakāśikā, verse 9, Aghora Śivācārya's

Commentary.

26(c)- 87(a)

Garudah -

tayosanādi sam bandhāt - viśleṣo na vibhūtatāḥ

sahaja prāpya prāpte tāsya nāśo na kim bhavet 1

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 occur ?

Notes

Garuda raises here an objection based on the same

view as of nupantara panināma. Since the soul and mala

are beginninglessly co-existent, and mala is 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

also, the defect of 'nupantara panināma' occurs to the soul.

Moreover, mala and the soul being pervasive, two pervasive

and ajivātvi cannot be separated. Destruction of mala

entails the destruction of the soul also.

Bhagavān -

vīthrolapi malasyāsya tacchaktah kriyate vadhaḥ |

upāyācchaktīsamrddhaḥ kriyate'stra tathā male |

yathāgnirdāhikāśaktinmantenāśu nivartate ||

tathā tacchaktisamrddhāt - viyukta upacaryate |

tam krtā śaktisamrddham kriyate Bhavaniḥsṛṣṭaḥ ||

The Lord said -

Though both the mala and the soul are pervasive,

destruction is caused only to the potency of mala;

By means of mantra and dīkṣā the complete 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

mala. (The implication is that the soul is released

from the power of mala). Having effected the destruction

of the power of mala, the soul is illumined to be

indifferent towards worldly attachments.

Notes .

Anava mala is one but it has infinite capacities .

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

As such, it is true that 'Atp rūpāntara pañīma' takes

place to only in the nature of āṇavamala but not in the soul.

bhava niṣprthak - krotha rāgādi rahitah, pūraṇaḥ, kriyate |

parameśvareṇa | ( K.V. b.47 )

30-33

sahajā kālikā tamre tatksayānna tatksayah |

yadvaṭtamre kṣayastadvat puruṣasya malakṣayah ||

yathā tandula-kambūke praksīṇeṣpi na tatksayah |

viṣasambandhini-śaktiryathā mantrai-nirudhyate ||

tathā na tadviṣaṃ kṣīṇam evaṃ puruṣo malakṣayah |

phalami katakaivrkṣasya kiṃ kṣiptam sakaluṣe jale ||

kurute śaktisamrodhaṃ kīṃ kṣipatyanto jalāt |

śivajñāname tathā tasyā śaktisamrodhakārakam ||

When the destruction of verdigris, which is connate to the copper, 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 rice as such does not get destroyed. In the same way as the power of poison alone is curbed by the mystic power 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 itā water clear. What else is rid off from

the water except its turbidity? Even so, Śivajñāna

effects the removal of the potency of mala.

Notes :

Muddy water analagously stands for the impure soul. The

seed of kataka tree ( cleaning nut-plant ) stands for śaktinipāta

or dīkṣā which leads to Śivajñāna. It may appear that

the Kiraṇāgama employs too many analogies superficially.

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 its co-presence of mala; its flux-like

analogy shows that the disentombed soul would never come into contact-

with ānava mala; The poison-manthā analogy indicates that ānava mala

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

The cleaning nut analogy shows that the pati-jñāna of the soul always

keeps down the potency of mala.

yospi śoktrūtra-sthāvena lakṣyate pasusarigatah |

tadalibhavanna śoktrtvam ātmanah pratipadyate ||

iti śrīmatkiranākhyé mahātantre vidyāpāde mayāpatalo dvitīyah |

Even the existence of mala in its association with the soul

is seen in its inclination towards the state of enjoyment

( Śoktrtva). It is expounded that if mala is absent, then

does not occur the power of experience (śoktrtva) to the soul.

[ This is the chapter on māyā , the second of the

knowledge-section of the Kiraṇāgama mahātantrā]

ATHA KARMAPATALAH

(Then, the chapter on Karma)

garuḍak -

Śoktrtivam malaṭah proktam- abhilāṣāṃ-na kim bhavet |

sa ca rāgādrte śroṣya Śoktrtivam malaṃ kim ||

• Garuḍa -

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

x

Notes.

This question is raised by Garuḍa on the basis of the statement announced earlier: "rāgena rañjitaśyāpi (kṣan bhaviṣyati); akhilāśa, here means rāga tattva. What is the necessity for both mala and rāga tattva?

R - 3 (a)

Bhagavān -

Śoktrtvam nāma yatproktam anādimalakāraṇam |

avaiṣṣṭamay satāṃpi sa tāṃri kama hetura ||

rāgospi samimittatvāt - pravṛttah puruṣasya tu |

The Lord said :-

Verily, what is said as Śoktrtva, is due to a primary cause mala which is eternal. If it be said

That desire or attachment ( āśilāśa) exists in the embodied soul, then, by which reason the soul gets embodied? ( There should be some reason for its embodiment). So, even the rāga tattva exists in the soul due to a cause.

Notes.

Rāga tattva manifests the affective energy of the soul and causes the incidence of attachment. But even this rāga tattva presupposes a primary cause and that is mala.

3(b)- 4 (a)

cauryam hi bajamāvekṣya yathā nigala bandhanam | tathā paśutramāvekṣya rāgatattvam pravartate ||

Taking into consideration the act of theft , one is bound with iron chain. Likewise, rāga tattva proceeds to bind the soul on account of mala only

Notes.

hetu - hetu, cause ; reason. On account of theft only ( or such other crimes) the act of chaining a person takes place. A person who is free from criminal accusations cannot be arrested. Even so, rāga tattva proceeds to bind the soul which is enfeebled by mala. On account of paśutva only, rāga tattva operates.

4 (b)- 6 (ca)

etasmādatasya bhoktrtvam tamulbhogo snya hetijah |

paśutvena hi bhoktrtvam māyābandhasthithecah |

sukhaduḥkhātmako bhogah karmatasmāsthitaḥ paśoḥ ||

nānyathā sva vimardastham bhoga-bhogatva-bandhanam |

Only because of mala, bhoktrtva exists in the soul. For

Its embodiad soul its gross- body and its enjoyments are

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

experience is due to paśutva (mala); Because of the

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

form of pleasure and pain are due to karma of the soul.

In no other way the relationship between enjoyment and

the power of experience (bhoktrtva) is ascertained.

6 (c)- 7 (a)

garuḍah -

yadātat karma devaśca proklām bhogaitvabandhanam ||

karmājanam tanau satyam sṛṣṭikāle tanuḥ kutah |

garuda -

Oh; Lord of celestial beings! This bond of karma

is said to be the cause of enjoyments. Only an embodies

soul can earn merits and demerits of karmas. If 2.80, whence it was the body furnished for the soul at the time of first creation ? Nāśo .

Only for the purpose of doing away the consequences of karmas, a particular body is given to the soul, as it is so, on which account the body is offered during the first- creation by which time the soul could not have earned any merit or demerit. This is the doubt raised by Garuḍa.

7(c&) - 9 (ca)

Bhagavān -

yathā śmā dirmalastasya karmāpyevarn anādikam || yadyamādi na saṁsiddham vaicitryami kva heturā | tasmādanādikam karma māyāpyevarn bhavet-tathā || tathā śmādiśśivah kartā sarvasya jagatastathah |

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 births and embodied souls have been brought about ? Therefore karma is considered to be beginningless. Even māyā is beginningless, when considered in this way. Since all these bonds - mala, karma and māyā are beginningless, (naturally it follows) Śiva, the creator of all the worlds, also exists for ever. ( He is eternal).

Note

vaicitryam - differences in the structure of bodies and in

girthas.

Mala, karma and māyā - all these are, according

to Śaiva Siddhanta are beginningless. Though they are eternal

mala is connate; karma and māyā are adventitious.

9 (b) - 10 (a)

Garudah -

śivah kartā trayā proktas-sa-kathami gamyate prabho ||

vaikaraṇyāt-amūrttatvāt- kartṛtvam yuyyate katham |

A discussion on the nature of Pati begins here.

Two objections are advanced from the stand points of

Jaiminiyan and Saugatās as to the lordship of Brahman.

10 (b) - 11

Bhagavān -

yathā kālo hyamūrto 'pi drśyate phalasādakah ||

evaṁ śivam hyamūrto 'pi kurute kāryamicchayā |

icchāiva karanami tasyā yathā sadyogino mata ||

The Lord said :

In the same way as time, though it is without any perceptible form, is seen to be productive of the fruits cof various trees), so also Śiva, though He is without form, does His five-fold cosmic functions by His mere will ( icchā). In the same way as a yogin has his will as his instrument, so also Lord Śiva has His will as His instrument.

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

śalyākṛtīkaro dṛṣṭa hyakṣīkṛnospi karṣakaḥ | vyāpāro naiva dṛśyeta kāryameva pratīyate ‖

It is seen that 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. Only its action as such is cognised. (Likewise, the functions of Lord Śiva should be realised).

sthūlam vicitrakam kāyam nānyathā ghatayati bravet |

astihetvataḥ kācit - karma cenna hyacetanām || 42

Those which appear gross and diverse and 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.

x

Note

Previously two illustrations were given to establish the

existence of God. But since time and magnet are inert 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 inert? This verse, being

in syllogistic form rules out this objection.

'astihetvataḥ... acetanām' - This is a kāvanvayī

anumānā consisting of three members - pratijñā, hetu and

drṣṭānta. This proof for the existence of God is based on

the reality of the world.

The analogy of pot and pot-maker is then

illustratively explained by Bhaṭṭa Rāmakāntha in his

commentary on the Paramokṣanirāsakārika. (Verse :

proktassā niṣkalassṛṣṭalastathā sakalaniṣkalah |

īśaśsadāśivaśsānta iti nāmnā sthitastiha ||

43

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

forms of niṣkala , sthūla (sakala) and sakala-niṣkala .

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

Sadāśiva and Īśa and Sadāśiva.

Note:

The transcendental Lord , on account of His infinite

compassion towards souls, descends and assumes the state of yoga,

Ṛṣya and adhikāra and takes on the respective forms of Śānta,

Sadāśiva and Īśa. These are only functional differences

belonging to the same entity.

15

garuḍah -

niṣkalassa kalham jñeyaḥ-sakalo’pi pumān kakah |

dvidhā bhagavato yosnyo viruddhasa tarasparam ||

Garuda -

Lord ! Of these aspects of the Lord , How is His incorporeal

form ( niṣkala ) cognised by the soul ? If 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 ( sakala-niṣkala )

apart from these two aspects ( sakala and niṣkala) seems

to be self- contradictory.

Notes

According to Bhaṭṭa Rāmakāntha, the fourth category namely jñāna, is taken up for discussion from this verse onwards.

But it may reasonably be presumed that the discussion on the 44 nature of Pati etc is well set in this and the succeeding chapter.

The cognitability of the three states of the Lord is questioned by Jayaratha.

16

Bhagavān -

paśśaktinipātema mantra-śaktyā ca sarvadā |

niṣkalo laksyate śaktyā śukṣmam visavikāravat ||

The Lord said -

The soul, due to the descent of grace and various processes of initiations and its cognitive and conative power being consummated thereby, is capable of perceiving the incorporeal aspect of the Lord. This act of Knowing the subtle aspect of the Lord is like the subjugation of poison, which is effected and cognised by a person through incantation.

Notes

This verse explains that the invisible form of the Lord is cognisable by the soul which has been vivified by Śaktipāta and dīkṣā. Strictly speaking, niskalata is not beyond the scope of soul's Supreme knowledge.

So illustrate this the analogy of the subjugation of poison is employed here.

17 - 18 (a)

sakalo pi pumānnaiva māyāvayava - varjanāt |

nirmalātvācchivasyātra na kalpyāstrastatah kalāh ||

mantrātmikāḥ kalāstasya te ca mantraśivātmikāḥ |

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 devoid of parts constituted by the evolutes of māyā .

The tattvas like kalā etc., being the evolutes of impure māyā are not attributed to Lord Śiva because

He is eternally free from impurity ( like āṇava, etc.).

But Śiva's kalās are in the form of mantras ; and

mantras in their turn are of the nature of Śiva .

18 (b) - 19 (a)

taih prakalbya śarīram tu śuddhākṣādhyāsitam mahat |

evam na kurute yāvat tavanno guru-santatiḥ ||

His divine body is fashioned by those Sivanmantras and

His divine organism is composed by appending the

Thirty-eight kalāmantras . If He does not assume in this

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

the emergence of the line of preceptors and other traditions .

kurute ś nugrahaṁ devarṛṣivṛṣāmeva dehināṁ ||

yathāiva yogināśśaktigrahaṇe mocane'pi vā |

tadvadeva hi boddhavyaṁ grahaṇaṁ mocanaṁ vibhoḥ ||

mudrā-mandala-mantrāiśca tridhā siddhirvicesṭitaiḥ |

lakṣyate sakala-dhyānāt sarvajñāna-pravartitāḥ ||

The Lord in His sakala form, who makes the entire Āgamic corpus flourish, is realised through meditation.

dvidhā śhagavato yosnyo binduk prakto na niṣkalāḥ | bṛhaccharirapekṣat kalāhinamitiṣyateyam ||

Apart from the above two aspects ( nīskala and sakala), there exists sakala- niskala form of the Lord (Having the two characteristics of visible and non-visible). Since it is with form, it is not nīskala. If He said that He is 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 (pertaining to mayā).

evamiśasthitassākṣāt yoginām yoga-kāraṇam |

yogo na lakṣyaḥnātrāṃ na nadi na ca dhāraṇam ||

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

He assumes a specific form. For, it is said, that yoga (c adhāra yoga) is not done with the formless aspect;

it is not even practised with the susumna of the body, or even with the retention of mind (c being a part of yoga system).

pumsāṃm anugrahārtham tu paraśs pyāparatāṃ gataḥ |

nāda-bindu-kha-mantrāṇāṃ śakti-līja-kalāntagāḥ ||

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, paramākāśa, mantra, (and), śakti, līja and kalā.

yogī yogopakaranajñās- sarvajñatvāt - bhaktapradah |

icchānugraha- kartṛtvāt - laya- bhogādhikāravān ||

In the same way as an omniscient yogin , knowing the longings of an aspirant grants his raguraments , so the Lord bestows grace upon His devotees . He is capable of bestowing grace with the help of His affective Energy ( Iccha-śakti ). Because of the differences in His diligence He becomes Laya-Śiva, Bhoga-Śiva and Adhikāra-Śiva .

trividhaḥ kṛtya-bhedena darśito nāmaśredataḥ |

tāvaro dhastu vidyānām patīn samprayatyasau ||

tena parita-mātrāste jagatkurvantyadhāstanam |

śuddhaḥ dharanī śivah-karta brokta samanto 'site prakṛt ||

Because of the difference incurred in His cosmic

activities He seems to exist in three different aspects.

The difference is in regard to the designations only.

Indeed, then is no difference in the ultimate Reality.

Lord Īśvara instigates Ananta, the Lord of Vidyeśvaras

who exist in Tāvara-tattva. As soon as they are

instigated by Īśvara they create the worlds pertaining

to impure māyā. Śiva is said to be the Lord of

Śuddhādhvā and Ananta is said to be the Lord of

aśuddhādhvā.

yathā bhūmandaleśana niyuktassavasamaprabhuh |

tathā sau kurute sarvam tacchakti-pratibodhitah ||

sarvajñakśuddhaśca sarvajñāma-prakāśakah ||

C iti śrīmatkiranākhye mahātantre vidyāpāde karmatalavidhāntuḥ |

In the same way as the ministers and other functionaries

do the mediate activities of a King who appoints them

more or less in his own rank, so Ananteśvara and others

act only as vicegerants of Śiva. They are illumined

by Śivaśakti. Ananteśvara is omniscient. His body is

compased of pure mayā . He imparts the Āgamic

Scriptures to other Vidyeśvaras and deities.

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

Knowledge- section of the Kiranāgama mahātanrha )

ATHA PATIPATALAH

( Or from the chapter on Pati )

Garudah -

śivaśakti-prabhāvācca kilānantah prabhuddhyati |

prabodhikā tū sā śaktisamvargā pabibodhyaṁ ||

anyesaṁ sannikṛtās pi boddham sā kurute na kim |

yogyānām-upakāritve sāgavān syāccchivastadā ||

Garuda -

Is it not said that Ananta is illumined by the effulgence of śivaśakti ? It has been emphatically told that Śivaśakti, which is the awakening power, is present everywhere. If it be so, why are not all the embodied souls, even though they are in the nearest proximity of Śivaśakti, enlightened like Ananteśvara ? If it be said that the Lord, through Śivsakti, removes the obscuration of mala considering the competency and maturity of the souls, then He becomes an ordinary soul subjected to likes and dislikes.

Bhagavān -

yathā'ska-rasmisaṃsparśāt padmalodhasame na kim |

kanicit- pratibudhyante tathā's nyāṃci na jātucit ||

nāgadeśo na cārkasya tathā'sasya na tau yatah |

tatsāṃśca tryādanantāsya sarvajñatvam bhavet khaga ||

yogasyāpyadhikārānthaṃ niyogaṃ na vina sthitih |

The Lord said -

When the sun shines, the blossoming of lotus flowers

does not take place evenly, even though they get contact

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

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

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 Śiva and Śakti.

The power of omniscience dawns on Ananteśvara because of

the power of Śivasakti. The lordship is

committed

instead

to

Ananteśvara because of his residual impurity called

adhikāra mala. Without the command of Śakti, there is

no place for the existence of Ananteśvara.

5(b)-7(a)

55

garuḍah -

sarvajñatram tanau satyam anantataya na yuyyate ‖

niyata s niyataṅsāni . niyatagrāhakāni tu |

māyātmakam saṅram tacchistakarman-nimittayam ‖

yadi nāmaviseṣos sya sudūra-śravaṇādikam |

garuḍa -

Since Ananta is an embodied and matured soul,

Its power of omniscience (sarvajñatra) is not to be ascribed to Him. Because, a body is of the nature of māyā and it comes into effect because of the residual karma. In an empirical body (māyātmakam), the relevant organs perceive only their relevant 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 accepted is that His capacity is some what more than that of an ordinary soul).

76

7(b) - 9 (ca)

Bhagavān -

śuddhayonīmayam tāsya vapuruktam - akarmajam "

tasyaira pāśamuktatvāt - jñānain kena nivaryate |

tatstām sarpaviṣam yadvat tadgatam na bādhyate ‖

bādha teS nantamevam na tadgataḥ pāśasañcayaḥ |

The Lord said -

The body of Ananta is said to be composed of pure maya; 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 (of māyā and karma). So, by what means his omniscience can be obstructed ? In the same way as the existence of poison inside a snake does not afflict it, so the load of bonds (like kāla,etc.) in Ananta does not affect him, though he is ordained to deal with impure māyā (ie bonds).

9 (b) - 11 (a)

chinnacchinnatthāram yadvat sthānamtamaśād bhāvet ||

sthānayogena mantreso 'pyaharattanuathāranam |

mantraśaktyā yathā deho dhṛtastisṭhati sarvadā ||

prāpnotyabhyāsitām sthānam kāladastopi saritah |

Just like a medicinal creeper (chinna), though it is

mutilated often, by clinging to another tree begins to

sprout well, so also Ananta's body does not get decay

because of His existence in a place of specific characteristics

c.i.e. īśvara-tattva). Even though a person is bitten by snake

and is breathing his last, he is releived from the

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. (C.i.e, his body survives

under the influence of mantra).

evam tacchakti-samanthayāt- āste tasya vapuryatah | asāmspṛṣṭo malairñeyam padmapatrāmivaḿbhasā ||

tantraiscopacitāḥ kalpo yathā dehago rasāḥ || sṛṣṭhā sāreṣṣmin tadvadbodho mahābalāḥ |

13(b)-14

yathā bheṣaja-samarthyāt- aśaktānām balam varam ||

evam tacchakti-sāmarthyāt- anantasya balam varam |

tena sāmarthyayogena yonim prerayati kṣanāt ||

Just as a weak persons attain enormous strength by

the power of medicament, so also Ananta gets supreme

power of cognition and creation by the power of Śivāśakti.

Because of the attainment of the power of Śivāśakti He

instigates āuddha mayā very quickly. (With the help of

delegated power, Ananta does his five-fold cosmic

activities concerned with impure māyā.)

15-16

garuḍah -

anantaḥ prakāśaḥ prokta māyāyaḥ prakāśa kim |

svata eva vikārinyāṃ jagatyasmin vikāmiti ||

jagatyoniiryataḥ prokta tadvikārāḥ kalādayaḥ |

vikārāt- savanāśaḥ syāt vikāreṇa jagatkatham ||

garuḍa -

It is said Ananta is one who has lordship over

asuddha māyā. But when mayā itself is capable of

undergoing modifications and the worlds are being evolved out because of perturbations in māyā , where is the 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 tattvas (and the corresponding bhuwanas). But anything which undergoes a change is subject to complete destruction. In that case māyā gets completely annihilated. Then, how is the universe evolved again when the matrix, māyā , gets destroyed ?

17 - 18 .

Bhagavān - acetamatvāt - prayā sā puruṣārthena hetunā | svato na vikrtisasmāt - ananto's syāḥ pracodakaḥ || vāyuvegeādyathodanvān upanyeva vīkābhāk | aksobhyatvāt- tathā- mayā tadvikārāḥ kalādayaḥ.||

The Lord said -

Since maya is a non-intelligent entity , it needs a stimulating agent for its evolutionary processes. This evolution is meant for the attainment of the principal

object of the soul( mukti ). Maya itself, being absolutely inert, is not capable of evolving into tattvas and bhuvanas.

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

the wind-force. ( It 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 kalā and other tattvas.

19-20

nāśamubdha-kārya-karṅtive'tha kāryasya'r syāt pravṛṅnā

taschate prerita tena nityam kāryakari bhavet ||

uktā vibhutvāt kṣobhyā sā kāraṇam jagatasthitā |

yathā māyā'sadhikā vyāpya tataḥ kāryaṅe'dhvani ||

If it be said that an agent is not needed for this agitation of negligible measure, it is not so. A distinguished

personage is necessary for its stimulation. Induced by the power of that powerful agent, māyā, the assumptive

energy of the Lord, is able to make the words and

tattvas eternally. Maya is said to be pervasive and excitable. It exists as the primary cause of the worlds. Maya is said to be encompassing its evolutes like kala and other tattvas and the worlds of adhva.

21 - 22

Shāraṇ kalādikāṁ vyāpya sthita kṣobhyā tatassṛtā | tatkāryakarikā saktīḥ kriyāḵhyā sūkṣmarūpiṇī || sthūlakāryasya sūkṣmāspi sthitā nyagrodha-bījavat | kāraṇaṁ tena sā ṅneyā sthūlasyā'sya samantataḥ ||

Since maya exists pervading all of its evolutes like kalā tattvas,etc., it is well inferred that maya is always to be excitable. The potency of maya which produces its effects is termed 'maya 'kriya sakti'. It 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 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 for the manifested universe and tattvas.

23-24

tasmāt-kalā-tate samstā bodhini hyapilāśakrt |

sūkṣmaśca gunāstebhyo buddhirbuddherahan்kṛtīḥ ||

tasmāt-ekādaśakṣāṇi pañca-tanmātrakāṇi ca |

tebhyaḥ śrūtani jātāni sarvamūrtāsṛjatp̣ddhak ||

from māyā arise tattvas like kalā, kāla, niyati, etc.

then vidyā tattva arises from kalā and rāga tattva arises from vidyā. After the emergence of kalā tattva etc., from asuddha maya, mūlaprakṛti (sūkṣma) arises from kalā tattva. From mūlaprakṛti, the three guṇas - sattva, rajas and tamas - come into existence. From guṇa tattva arises buddhi tattva and from buddhi tattva, ahaṅkāra tattva arises. Then manas, sensory organs and motor organs emanate from ahaṅkāra tattva. The five tanmātras of sound, touch, form, taste and smell also arise from ahaṅkāra tattva. The five gross elements from ākāśa to earth come out from the five tanmātras. All these tattvas from kalā to pṛthivī are brought into existence by Ananta (as directed by Śiva).

25-26

evam tadbhinnā samisthānam śuddhāśuddhāriga-sangatam |

jñeyam kāraṇasaktyuttham kāryam dvayanimittajam ||

evametat-samādistam tatkāryam vigrahāśrayam |

yadyapyetannimittah kāryam viruddham asitatmakam ||

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

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

Both the pure and impure māyās are excited by one primordial power.

Effects like kalā etc., and the worlds pertaining to these tattvas have their essential cause (known as) māyā.

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.

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

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

These effects like kalā and other tattvas, as explained earlier, are of the nature of impure māyā.

27- 29½

tathāsyetat - susamślistami ekasminvasti sphutam |

narāntram sādhayet - bhinnam narasya sakatārigavat ||

evametat - anantena syātam dehanibandhanam |

na dehena vinā muktir - na - bhogaścitkriyā gunuh ||

etacca kurute sāmbhusvaratantra tatrat - vilkhutvatah |

sarvānugrāhakacchantāśśaktipātena dīkṣayā ||

sarvānugrāhikā śaktistadvaśādakhilam balam ||

[ iti śrīmat - kirānākye mahātantre vidyāpāde patipātalasturīyah ]

Though these are of the nature of impure maya, it should be thought that these are finally resolved into one single primordial principle (bindu).

Only for the maturation of mala (puruṣānta) 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 tattvas are evolved to bind the soul. (i.e. all these tattvas are fitted to the soul).

Thus 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,

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 preceptor

who imparts all these fruits. Lord Sambhu who

is self- willed ( independent) and who is all powerful

does all these activities ( through Ananta). Śanta, His

Supreme Lord is the bestower of grace on all the embodied

souls through śaktipāta and dīkṣā. Sivasakti bestows

grace on all and the entire vigour exists under the

control of Sivasakti.

( This is the chapter on pati , the fourth of the

knowledge- section of the Kiranagama mahātantra)

ATHA ŚAKTIPĀTA PAṬALAH

( Then, the chapter on saktipāta )

Garudah

Śaktipātat- śraveddīkṣā nipāto na viśrutratāḥ |

Śivasyā samavetatvāt- sarvadaiva sthitaḥ bhav ||

Sthitatvāt- sarvadā śakterśravecchaktiḥ na kim bhavet |

Kālo vā śūcakah proktvā yadi kālāśśivena kim ||

Garuda -

On the onset of divine grace , initiation (dīkṣā) takes place. If it be said that there is descendence of sakti . Then it implies that sakt is not omnipresent. But sakti always exists inherently with śiva and it exists always inseperably with the soul also. So there arises contradiction with regard to its descendence and pervasiveness. Since Śivasakti always exists associated with the soul , why do not all the souls acquire the competency for initiation ? It is also said that time is an indicating factor for initiation. In that 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.

Bhagavān -

upacarena śabdānām pravṛttirha drśyate |

yathā pumān. vikkurgantā nityos pyukto vinaśvarah ||

pāśacchedo yathā prāpto mantirarāt - Bhagavān-śivah |

evam śaktinipāto hi bhaktah prāptaśivāgame ||

The Lord said :

Even in empirical usage, applicability of figurative

usage is well seen. Even though a man is spiritually

pervasive, it is said that He has gone to a certain place.

(All-pervading soul cannot displace its existence). Even

though spiritually He is eternal, it is said that He is mortal.

Though his embodiment continues, it is said that He has

been relieved off his bonds through initiation. Lord Siva,

who transcends all, is said that He is the Master of

mantias. (i.e, He shines forth with His form constituted of

mantias). These are only figurative usages. In the same way,

sāktipāta is explained figuratively in all the

Śivāgamas. The word 'descent' should be understood in the

secondary sense.

nipāto bhayado yadvat- vastūnassahayo bhavet |

tacchakatinipāto 'pi proktaṃ bhavabhayapradah ||

tasmādyam yatra yatyevaṃ tathā tmaṃ deśikam prati |

gurur yathā grataśisyāṃ suptāṃ dandena bodhayet ||

śivo 'pi muñcidhāyāṃ suptāṃ śaktyā prebodhayet |

yadā svarūpaviñnānaṃ patṭeteti tadocyate ||

person on whom sakti descends, resorts to another

places searching for a preceptor. In the same way

as a preceptor awakens the disciple 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 jñānaśakti. It is said that saktipāta

has occurred to a person when the self-knowledge

dawns on him.

8

tasmācchakti nipātāsya nipāstavīha vacakah |

tannipātāsya tatkalam karmanas tu lyataiva hi "

Therefore the word nipata here denotes actually an

upliftment of the soul on which Śakti has descended.

The proper time for the occurrence of the onset of grace

is very fit time when there arises equality in one's

own karmas.

samatvam tatkaltham gam்yam் nyunādhika tṟik kaltham !

anenaiva samatvam hi yasminkāle tadaiṉa sā !!

sṟuṣṭipam் dyotayatyāsu bodhacit-

balena tṟu !

( It may be asked) in which way the equality of karmas

is arrived at ? ( 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, Sivasakti quickly

enlightens the soul by granting omniscience, etc.

karmāṉāṉṡo yo sdhikah pūrvahṉṡgadastitāṉah punah !!

sametṟu sati yo sṟogah katham tasya prayāyate !

miṟṟam vā bhaktakam karma samabhogastadā na hi !!

Out of meritorious and hideous karmas, that which

has the high potency of yielding its fruits comes first

to be experienced; next comes the remaining karma for

experience. If the two opposed fruits of karmas are

of equal strength , how could it be possible

to experience their fruits ? . ( Out of the three kinds of

karmas , namely prārabda , sanchita and āgāmi or aprārabda )

the experience of bhogas results only on the ground of

aggregate potencies of all the karmas. Without the

presence of one ( of the three kinds of karmas ), other two

cannot yield their consequences. There is no place for

enjoyment if only one is divided and meted out.

vaktaryascadhikah kaścit - anyata na suketarom |

adhikamyuna - sambandho ryakulatranna jayate ||

adhikamyuna - śūnyatvacchaktimatmana sagacchati |

svabata iti mantavyartarya bhaktiryaksana ||

The karma which has high potency begins to bear its fruits first. If this is not so, there is no place for the experience of pleasure or pain. If one person is to experience the most meritorious and the most hideous karmas of equal strength, experience of pleasure or pain is not possible for him because of the opposite characteristics of karmas. If one person is entitled for the fruits of the more and the less powerful merit or de-merit, then does not arise perplexity in meting out their consequences). Because of the absence of much and less powerful karmas (i.e., if there are two equal and opposite karmas to bear their fruits simultaneously,

Sivasakti descends on him (and grants him yogama - kevalitin). The nature of his crest 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

74

kāla eva sa niśnātaśakterātma- parigraḥāt |

anāditvajasaṃbandhātechiraḥ kālamapekṣate ||

kālascilre iti pratastayñaśca bhagavān śivah |

yathā kāśiccale lakṣye kañcitkālambhoksate ||

tayñoś pi sa śivastadvat - samakālambhoksate |

alīkāvāttatsamatvāsya yugapanmukitiranyatā ||

Only the time ( kāla tattva) is powerful in moulding the soul to be favoured by Sakti. 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 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 then does not prevail the note of time to effect the equality of karma , then it would mean that all the souls would get release simultaneously.

(Release here means karma mukti otherwise known as vijnana- kevalitva ).

nopāya-sādhanāpekṣā kramo yadi ca nesyate |

prabhutura sivo jñeyah prabhutvam kim titenmatam ‖

prabhutvena jñasvalbhāravatvam-ayñatrat-tatīrapalbhut |

sati kāle prabhutvam yat padmabodho yathā naveh ‖

na ca kālādate tatra vikāram pratibhāshyate |

tathās pi bhaskarah proktvā lokesmin padmabodhakah ‖

Even though the sun shines forth, without the intervention of proper time, the blossoming of lotus does not take place.76 Though the time factor plays a prominent role, it is generally said that only the sun make the lotus to blossom.

kālo’pi yogyatā sā cet - yogyatā’syupacārataḥ | ekāvat bahūnām sā samabodhair karotī cet ||

bahūnām apyadosaśsyāt - vibhūtvānna hi badhyate | evam yadyapi tulyatvam karmanāṃ kāla eva saḥ || tathā ’pi prabhuratresāśśaktipātāsya samsthitāḥ | evam śaktisamāyogāt puṁsto ’nugraheṣṭo mayā ||

There is no fault if it be held that one Śivasakti becomes many. Since Śakti is all pervasive, the

the statement is not contradictory. 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.

77

R3-R4

Garudah -

evam tacchaktisamiyogāddīkṣā yadi ca samsthitā | dīkṣottara kāle'spi tīrotrāvah pradṛśyate || tīrotrāvakarī-saktiryadi tasya na nivarttich | tathā karotu sa srāmī yathā'sau nāmayathā bhavet ||

Garuda -

Thus, as expounded by you, initiation (dīkṣā) takes place on account of saktinipata. But at times,

even after initiation ( which entails in Śivata) ,

obscuration is well seen . If obscuration prevails

even in an initiated person , for him there is no place

for release . Only when obscuration is fully withdrawn ,

the specific character of saktinipāta is said to have

taken place .

25-26.

Bhagavān -

tiro’bhāgatanāṁ sa puriṣāṇāṁ śivecchayā ,

na tiro’bhāva kartṛtvāt - ucyate sa min tirodhikā

tiro’bhāvāya pato na yato yato ’nugraha dharmiṇī |

enāṁ samma tamah kālas-tenāṁ tmanām prakāśayet ||

The Lord said -

Due to the power of Śiva’s icchāśakti , obscuration is

seen in the soul’s consciousness of the soul whose

mala is not ripe . It is said that saktipāta 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 initiation ?) It is so because the maturation of mala has not taken place in its fullest measure. ( Śakti's enlightening power depends on the degree of maturation of mala).

27

yāti prakāśam vidyutvrat sā saktiḥ pum prabo dhini | yadi svarātmanai vāś yam dikṣito 'pi ti rṣhitah ||

dvidhe 'pi tirobhāve sthānāprāptih kracid bhavet |

tatrā sthititarya tasyeha vāsana saiva jāyate ‖ 80

tadyuktasya vimokṣāśyāt - ātmano nirvikalpakah |

anena kramayogena tirobhāva-gata-śhavet ‖

Though tirobhāva exists in two different modes (i.e before and after initiation), existence in the worlds of pīṭhāca,etc. occurs to a person because of tirobhāva which exists even after initiation. (If expiatory rites are performed to annihilate the demerit arisen out of diffidence in worship etc.) the lingering taints (vāsana) like devotion to Śiva, occur to the soul residing in the world of kārṇya,etc. On attaining the effect of initiation given in due order, the soul residing in the world of kārṇya or pīṭhāca, becomes entitled to get release. Then it shinesforth in its absolute purity. So even after initiation which takes place in the order (of karma-sāmya, mala-paripāka and śakti-nipāta) obscuration occurs to a person (on account of violating the rules and difficulty in daily worship).

30-31

mandā mandatarā saktīḥ karmasamya vivakṣayā |

na punastādrśī saktīḥ ksīravat panināmintī ||

yatassaktimatassaktīḥ krtyasamsthānabhedikā |

dvīyādivarna samśrenissā vimocalyati sphuṭam ||

[ iti sūmat- kīranākhye mahatantre vidyāpāde saktipātapatalah pañcama

Based on the grade of karmasamya, saktipāta occurs in

two ways - manda and mand- tarā. Anugrahaskti does not

change again into tirodhāna. It is not like the

transformation of milk into curd. In whichever way

Śiva, the possessor of Saktis, turns towards His functions,

Sakti also acts in the same way and thus it seems to

occupy 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 Kīranāgama mahatantra ]

ATHA DĪKṢĀKARMAPAṬALAH

( Then, the chapter on dīkṣā )

gaudah -

sarvānugrāhakah proktah śivah paramakāraṇaḥ |

dīkṣādayitvā ye varcāḥ nyūnādivatāyai sthitāḥ ||

samiskāro'spi lathaiyeṣām syāt phalavais na kimī śavet |

samiskāro vā lathaiyeṣām nyūnādhika-gatih katham ||

garuda -

It is said that śiva, the primary ground for existence, is of the nature of favouring all the 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 (i.e., they are also in unequal levels). Why is not the same fruit or purpose achieved in dīkṣā, through other (vedic) samiskāras?. If samiskāras enjoined in the Vedas and dīkṣā are of same and equal nature, then how does this unequality in fruits arise ?.

Bhagavān

na jātijña-samāśraya samiskārah prāṇino matah |

yadi jātistadehasmin dīkṣito ’khila dīkṣanam ||

prāptam tēna jātistu jātivānna tamormataḥ |

cinnātānugrahah proktassarvānugrahakcchivah ||

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. If initiation is to be for a particular caste, then it means that if one person is initiated, all persons belonging to that particular caste are deemed to have been initiated. (But this never happens). Therefore, initiation is not for caste; it is not even for body, because it is, The body is inert. By initiation, only the consciousness of the soul gets favoured (i.e., 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 (irrespective of castes).

gaudah -

sarvagraha-kartitvāt - bala-balisa-bhoginām |

kartavyo nugraho deva ja ca saṁskāra purvakah ||

saṁskāreṇaiva mūrtiṣyat - prokta lāmbo yada tada |

kriyā-jñāna-vrataiḥ vratadinām - upāyāinām ahetutā ||

garuḍa -

When it is enjoined in the scriptures that Lord Śiva,

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, study of scriptures,

vowed observances etc., remain purposeless.

Bhagavān -

ye yathā saṁsthitastāṁksya tattvaisāḥ prāsādatat |

kecicchāstra-kriyāyogyās- teṣām mūrtiṣtathāiva hi ||

jñānayogyastathā cānye caryāyogyāstathā pare |

eṣāmevaṁ yaduktam்syāṁ- mokṣam் tenaiva yojayet ||

The Lord said -

Those who are to follow certain means of attaining release, for them the Lord bestows grace only through those means. Some persons are entitled to follow in the ritualistic path and they attain release only through that path. Some others devote themselves to the study of divine scriptures and some others engage themselves in divine services (caya) which seem appropriate to them. Thus whichever path is suited to their competency, only through that path release is granted for them.

9-10 (a)

anyathā sthitibhaṅgah.syāt sthitiścorta śivāgame |

tadalhāvanna kaścit.syāt tena yām niyamasthitiḥ ||

saivānugrāhakatvena sthityupāya vivakṣayā |

nama saṅkīrtanādeva yathā kaścit- prasādhyate ||

dīrasthair- mantramukhyāistu tāvat- kamakṣayastriha |

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

In the Śivāgamic scriptures, rules pertaining to these paths are ordained. If the means are not provided for, there is no way to reach the end. Therefore these steady

observances of religious obligations are meant only for

the attainment of mukti. Mindful of these different

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 ( like brahma mantra and anga mantra ).

11 (b) - 12 (a)

Garudah -

aśeṣapāśa-viśleṣo yadi dehasya dikṣayā |

jatayāṁ arthānispattau katami-syāt-vapuṣasthitiḥ |

Garuda -

On the completion of dīkṣā processed by the Lord ,

if the entire bonds get seperated from the initiated

person and if the final goal ( mukti ) issues from

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

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

12(b) - 14

Bhagavān -

gataṅgaṅgatanisṭṭau yathā caivaṁ kṛmatyapi |

pūrvasamskāra-samsiddham - tathā tapuridam smṛtam |

aneka-bhāvikam karma dagdhabīyamivaṅkhidha ||

bhāviṣyadapi samṛddham yenāśrabdhamidam vapuh |

karmanā taddhi-bhagena kṣayamāyātyasamsayah ||

The Lord said -

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

the potter's wheel keeps on whirling round, so his body

continues to exist ( even after dīkṣā ) due to the residuary

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

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 ( even after

initiation ).

dehapāte vimuktisyāt - sadyonirvāṇatāṣi vā |

kāryānubhissadā siddhistānā te sivayogakāḥ ||

gaudāh

pāsamuktasya yacchihnaṁ svalpamapyahā kim natat |

drśyate bhakticihnene na ca cihnaṁ kvacitsphuṭam ||

sphuṭaṁ yatra kvacit- drśyate taträpi vyaktīcānatāḥ |

prāgukto yogagastasya tadukto grāha-pūrvakaḥ ||

vibhūtivattasya no grāhas-tathā mūrttayāṣi ca |

mahāntrī virodhassyāt- katham tadbrūhi me hara ||

gouda -

when Sakti was descended on Him. ( So devotion is not to be taken as a consequence of dīksā). Thus with sa regard to indications , there arises a defect of deviation ( vyabhicāra doṣa). Moreover it is said that the soul is harnessed with Śivaśakti. In 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 has certain concrete form. O, Lord Hara !, thus there arises a contradiction ( How is it to be reconciled ?).

Bhagavān -

tacchintām vasanā nisthām tatkarmanyalpanam |

tathā tasya kalthami caitat- svalpenāpyamumīyate ‖

tacchintāmādirantena yadi tasya subhīškalami |

aryalbrīcārah kattham tasya vasanāhita-caitasak ‖

The Lord said -

The supposed indication is still shrouded ( or situated) by the lingering impurity, mala. Even his karmas stand or unaltered ( 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 attains complete perfection.

When his consciousness stands shrouded by vāsanā, how does, then, the allaged defect of daration arise ?

vāsanā pi kriyāmūlam sā pi tatranugā bhavet |

vṛkṣutvāt khe yathā śabdo hyamūrto 'pi viṣo yathā |

grhyate mantrasaktyā sau vācyastacchaktiko guruḥ |

vācya-vācaka yogena jñeya mantrāvarah kagaḥ |

cithi śrimat-kirāmākhye mahatantre vidyāpāde dīkṣākarma patalassarṣasthe |

The lingering impurity is due to his habitual acts ; it always goes after one's own usual practices . In the same way as sound is grasped from ether ( being pervasive ) and by the word 'poison',

The hearer conceives the power of death , so by the power of mantra The soul remains to be grasped . It must be understood that the relation between the soul and mantra is like the relation between word and its sense .

( This is the chapter on dīkṣā , the sixth of the Knowledge-section of the Kiranagama mahātantrā )

ATHA MANTRAPATALAH

( Or the chapter on mantras )

Garudah

mantrānām kim śivo vacyassaktīssyādano 'pi vā |

tāgamekata vācyam vā vīryodbhavastā bhagavate ||

What is the expressed sense of mantras? Is it Śiva or Śakti or Mantréśvara? 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.

Bhagavān

śivo nimittabhūtastu saktyā'sau prayatyanut |

tattayā vacyamāptānāṃ na hyekendri vīnetarat ||

The Lord said : Being an efficient cause, Śiva directs Mantréśvaras Through His Śakti. Therefore it should be understood that all the three - Śiva, Śakti and Mantréśvaras, exist

as the expressed sense of mantras. Without the presence

of one, other two do not exist with regard to its

functional characteristics of mantras.

3 - 4

yajñadāmaṁ pacasyeti kenābhiṣṭo 'nya eva tu |

karoti pacanaṁ sos pī kāṣṭhādi karanairyutaḥ ||

śivasyā 'tīkartaṁ kāranatvam - athānuṣu |

kāranatvaṁ tathā sakterevaṁeṣāmiti sthitih ||

When a cook is asked to prepare food, he cooks

the rice collecting the fuels like fire-wood, etc. Even

so, agency is with Śiva; the nature or purpose of cause

is with mantréśvaras and instrumentality is with Śakti.

Thus all the three are intimately associated with mantras.

Cook stands for Śiva ; fuels for Śakti ; and

food for mantréśvaras.

5

yathā tantrīgataṁ geyaṁ pauruṣaṁ viyyoté sphuṭam |

saiṁsaktistathānurvā vyanakti sakalaṁ kriyām ||

In the same way as a lutanist clearly manifests the

melody contained in the cord of a lute, so Sivásakti,

The indwelling power of mantras, brings forth the effects of

all the activities undertaken by any aspirant who

employs these mantras.

Garuḍah

yadyevam saṃsṛtaṣos nuṣṣivo vācyatvamāgataḥ |

sakterapyavinālhavāt - kalpitanulhiśca kim ||

Garuḍa -

It is said that Mantrāśvaras are of the nature of kāraṇatra of mantras. Let Śiva alone be the expressed sense of mantras; or let Śakti also, since it is the inherent power of Śiva, be the expressed sense. Why should Mantrāśvaras be considered as along with Śiva and Śakti ?

7-8 (a)

Bhagavān

mantrāṇāṃ chedanam proktaṃ bandhanam kīlanam tādanam śhedanam tāptikṣoṣaṇam nirgalargalam ||vadhak |

evamādiṃe cānyāmi tena teṣāmi kimatmanah |

śaktirniryāmikā teṣāmi anūnāmiti bodhini ||

tasmāt - kalpyānavastarkṣya muktvā śivapariṅgrahaḥ |

The Lord said -

The functions of mantras are manifold. Different mantras are designed for different purposes like breaking down, confining, piercing, killing, flogging,

creating dissension, contentment, desiccation, freeing,

Chaining, etc. Thus there are so many functions

are assigned to mantras. How do the souls are benefitted

by these mantras of variegated nature? For them, Śakti

is the guiding or governing power. Śivaśakti instructs

Mantréśvaras. Therefore, with regard to the sense,

Mantréśvaras are also considered along with Śiva and

Śakti. These Mantréśvaras, relieved completely even

from adhikāra-mała stand to be absorbed by Śiva.

9(b) - 10(a)

śaiva evoditā mantrā yatkṛtyamiha kurvate ||

kimapekṣaṃ prakurvanti neti vā vada me sphuṭam |

gaudā -

Employing the mantras which are thus well grounded

in the scriptures, all the rituals to be done here are

brought to consummation. (Now, there is a doubt). Whether

the fruits of previous karmas are taken into account

or not by the Mantréśvaras? Kindly explain to me

for clear understanding.

108 = 12,

Bhagavān -

na hi teṣām nimittam tu napekṣānavo mataḥ |

jñānoktyāpyanumantaryā dṛṣṭadeha-vidarānāḥ |

karmānusodaka proktā dṛṣṭā samaya samsthitāḥ ||

tenāpekṣam na kurvanti dvijāntyaja-nidarśanāt |

vidhimekamapekṣante sampūrnāvayavam śivam ||

The Lord said -

There is no reason for considering the fruits of previous karmas. It is to be observed that Mantrēśvaras are not taking into account the consequences of merit and de-merit.

It is seen that a dying person ( whose death occurs according to the āyuhprāda karma) is made to continue his state of embodiment by the power of mantras. So it is ascertained by the scriptural statements (that mantras are not related to the law of karmas).

What is to be understood is that only the initiated person's activities are directed or urged by the mantras. The consequences of previous karmas having already been in

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

castes ranging from brahmin to the lowest caste. So it is clear that

Mantreśvaras do not consider the effects of previous

deeds. Mantreśvaras consider only the prescribed rules of

employing mantras, their purity and perfection and their

auspiciousness

13

garuḍah

ekasyotthāpanam dṛṣṭvā dṛṣtaryānyasya naiva tat |

athicārocca-mantraṇām sthitam karma kaltrām na tat ||

garuḍa -

Bringing about the continuity of existence by the power

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

cases failure is seen in this attempt. Moreover, it is also

seen that the employment of mantras for malevolent

purposes results in the worst effects (which should not

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

how is it acceptable that Mantreśvaras are not considering

the effects of previous deeds?

Bhagavān -

mantraṇāṁ niyatā saktiṁvidhānāṁ niyatam yatah ,

kṛtsnakarmakaraṇā yestatra vaikalyānnahi tatphalālam||

sāmagṛt sakalā yasmin kurute dharma sādhakam,

tatrāpi saktiṁmatmīyāṁ mantrāḥ prakhyāpayanti te ||

na hi cintyāste te mantrāssṛula-sūkṣma-viṁaśvarāḥ |

kṣamādaktāsitāśvetā Bhavanti vidhicoditāḥ ||

The Lord said -

for this reason that the limiting power (niyata sakti)

always constrains the mantras , it is to be realised that

where the activities accompanying a particular employment

of mantras are completely carried out , the results are expected

expected result. If there are some discrepencies , the

expected results do not come out. Where the preparatory

rites are perfectly done , there the mantras are capable of

bringing about the desired effect. Even in the case of

abhicāra, the effect is due only due to the power of

mantras and not due to the power of previous karma.

Mantras make well-known Their own capacities. The nature

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.

garuḍah

nityatvam yadi mantrāṇām rūpabhedo katham sthitah |

rūpabhedo yadā teṣām anityatvam prasagyate ‖

garuḍa -

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. ( Anything

which has a concrete form undergoes termination. So also

with mantras).

Bhagavān -

Kamadāste tatthaivoktā nucinūpānukaraninah ,

yādṛśī sādhakasyecchā tathā ss timānam prakurvate ‖

yā sā teṣām ca cichaktissā nyathā niva jāyate |

svabhāvam yāṃ Rahiedastā mantrānāṃ nahiprat-khaga‖

The Lord Said:

Since these mantras, appearing in similarity with certain resplendent forms, yield all the 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 mantra is the Lord's cit-śakti (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.

Kṛkalāso mahān yadṛdṛśto sti bahurūpadhṛt |

Kenāpi hetunā tadvacca na śaktervināśitā ||

Evam mantrāstu vākyena śraddheyāste yathoditāḥ |

Vicaran ti sivecchātaścoditā nikhileś darami ||

In the same way as a big chameleon, essentially being one, takes multi-coloured forms due to some reason or 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 adhva, mainly depending on the reverence and belief of the aspirants.

Garudah

Adhvamārgassamākhyāto vyāpakatvācchivāsya na |

Yadyadṛhvā kalpūate tatra vyāpakatvam tadāhatam ||

The path of adhva is emphatically told. Since Śiva is all pervasive; His adhva-form is not to be accepted. If adhva-form is fashioned for Him, then His nature of all pervasiveness gets obstructed.

Bhagavān -

yeyam parinateryoneh paśūnām bandhakāranam |

vibhūtimohinī tyagyā tadattetāśśivo yatah ||

sarvago'pi yathā vyksaskandhādūrdhvam śikhi sthitah |

drṣṭo'stā tadvadeva syam śuddhāvadāta vā parak ||

The Lord said :.

The path of adhva evolves out of māyā for the sake of binding the souls. Leaving behind the pure māyā (vibhūti) and impure māyā (mohinī) śiva exists as transcendent Brahman. In the same way as fire is seen only above the upper outer side of the stem of a tree, so śiva, being supreme and pure, exists beyond these two māyās even though He pervades them.

25-26

guṇādhikyāt-parah prokto vilnutves pyupacaryate1 104

prthivyadini tattvani bhogasthānāni dehinām ‖

bhuvanāissaha soddhyami kramayuktyā yathā tathā |

ekasmādyatparam sthānam tasmādyat-param ‖

Since Siva is eternally associated with its characteristics

like omniscience,etc., He is extolled to be more suprieme

than the released souls who experience the highest Bliss.

Through He is all-pervasive, His adhvā- form is figuratively

ascribed. For all the embodięd souls Tattvas from

pṛthivī to Siva contain all the worlds material worlds

for the sake of enjoyments of its embodięd souls. During

the process of initiation, souls are to be consecrated in

due order by contemplating as though they are experience

yogas concerned with all the worlds of Bhuvanādhvā.

Each material place is superior to the preceding one.

tāvadyavat-sirasthānam niyato syam śive layah |

layena gamanam pumsaḥ proktaṃ tasya vilkhutrataḥ ||

yathā śullhaṃ svarṇatvam gatam tadyapadiśyate |

tadvat-pum- vyapadiśyeta tats tho pi svarṇatām gataḥ ||

[iti srimat-kiranākhye mahātantre udyāpāde mantrapatalarsaaptamah]

In this manner, the soul is contemplatively taken up to

Śiva-tattva where it gets absorbed. It is said that the

soul approaches its final place by the process of absorption,

since it is pervasive. In the same way as copper,

shedding off its verdigris, shines forth 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 attained śivatva which is its permanent

essential nature.

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

knowledge- section of the Kiranāgama mahātantrā]

ATHA BHUVANA PAṬALAH

(Or the chapter on the worlds of Bhuvanādhvā)

garuḍah

kṣmādyadhvā sṛc̣tah pūrvaṁ bhuvanaissaha śaṅkara |

bhuvanānāṁ yathā saṁsthā pramāṇaṁ vada pṛthivī ||

garuḍa -

G, Lord Śaṅkara! Earlier, tattvas from prthivī to nāda with their respective worlds were pointed out. How do all these worlds have their existence in all these tattvas? Explain to me about these worlds with their magnitude (or extent).

2 - 4

Bhagavān -

adhah kālāntako rudrah samastasthāna-madhyagah |

padmaścardhvaṃadhos nantas- tatthā sṛnye kramavartinah

īśvarah piṅgalah kālah krotheśo jalado balah |

dhanadāśaṅkarāścailāṃ narakotīya samāvṛtāḥ ||

yadrūpo bhagavān kālastadrūpo yddhisamyutah |

tadrūpastvatasṛkṣṇaḥ kālapyeraṃ vilhūtimān ||

The Lord said -

At the bottom of the macrocosm is the Kālāgnirudra Śhuvana and Kālāgnirudra, who is the Lord of that Śhuvana, exists at its centre. He is surrounded by many deities.

On the upper part of the Śhuvana is Padma and below on the lower side is Ananta. Śhivara, Pingala, Kāla, Krodheśa, Jalada, Bala, Dhanda and Śankara - These eight Rudras, each one of them surrounded by one crore of Rudras are there surrounded of Kālāgni rudra in the eight directions (quarters and sub-quarters). These Rudras are of the same structure as of Kālāgni rudra and they are endowed with rich accomplishments. Thus, Kālāgni rudra, being so energetic because of his gigantic figure, shines forth with exalted power.

5 - 6

tadgrahiṁ koṭisaṁkhyātam் tayyālā daśakotayah |

niralambam் tadūrdhvam் tu pañcakotiṁmatam் tataḥ ||

ekakoṭyanda bhittīśca ahalyonnati - retarah |

koṭayassapta daśakoṭaḥ kālāgner dhāma mahat ||

The residence of Kālägni rudra is about one crore of yoganas in its height. The blaze of his fiery figure is

With fiery the Lord go into such details!

about ten crores of yojanas. Its smoke, Nirālamba by

name, covers a height of five crores of yojanas. The

thickness of the lower cosmic wall is one crore of yojanas.

Thus the region from the lower cosmic wall upto the great

Kālāgnirudhra Bhuvana measures seventeen crores of yojanas.

7 - 13

tadūrdhvaṁ narakā ghorāḥ kṣudrajantu samāśrayāḥ |

catvārimśatsamadhikam śatam teṣāṁ prayojitam ||

dvätrimśat-tathā- nāyano nāparāgeśvarāśrayāḥ |

nauavo ṣṭiguścaṇyastamah sūtoṣṇatā punah ||

santāpaḥ kamalākhyāśca kambalo nīlāsitrakāḥ |

sūcīmukhaḥ kṣurāścaiva khadgatalavāno’paraḥ ||

kumbhīpakā’smbarīṣāśca taptaingārasudāhakrt |

taptalakṣāṇo kampastrapulapah palāśanāḥ ||

ucchvāsāśca nirucchvāsastalā yugmamahedharāḥ |

śālmalī kṣutpipāsākhyāḥ krimināṁ nicayo’paraḥ ||

lohartambhāśca vitpūrṇo gholā vaitarimī tathā |

catvāṁśatadagāstṛime |

avīci cordhvatāḥ sarve kumbhīpakādayaḥ nauravāḥ ||

aṣṭābhedāstāyīṅ jñeyāḥ kumbhīpākaśca nauravāḥ |

avīciścaiva candāsthaṁ catvārimśacchatami matam ||

Above the region of Kālāgniṛudra are the worlds of narakas (hells) of dreadful nature which are the ultimate resorts of evil-doers. On the whole, there are one hundred and forty narakas of which thirty-two narakas are prominent. Out of the thirty-two narakas, twenty-nine narakas are called Rāja narakas and the remaining three are called Rāyajesvara. The names of the thirty-two narakas are as follows: Raurava, Atigurṇa, Tama, Śīta, Uṣṇa, Santāpa, Karmala, Kambala, Nīlaśūtrāka, Sucīmukha, Ksura, Khadga, Tālavṛṇa, Kumbhīpāka, Ambarīṣa, Āṅgāra, Dāhakṛt, Lāṅgārāsa, Kampa, Tapulepa, Palāśana, Uccvāsa, Nivṛcchvāsa, Yugma, Mahīdhara, Śālamalī, Kṣutpīpāsa, Kṛminicaya, Lohastambha, Viṭpūrṇa, Vaitariṇī, and Avīci. One hundred and sixteen narakas are equally distributed in four directions, twenty-nine occupying each direction and thus forming a square. The narakas of this square belong to Rāja-naraka group. Above this square plane are three layers of naraka Bhuvanas, each one consisting of eight narakas. In the lower most layer of eight narakas Avīci is important; in the middle layer consisting of eight narakas Kumbhīpāka is important; and in the uppermost layer consisting of eight narakas Raurava exists in its popularity. Thus the distribution and formation of one hundred and forty naraka Bhuvanas should be understood.

14-17(a)

110

ekaikasyāntaraṁ jñeyaṁ laksam navati saṅkhyayā |

ekalakṣocchritāssave prāṇinām bādhanaśrayāḥ ||

teṣāstrimśatsahasrāṇi nirālambaṁ sthitami matam |

ūrdhvareṇa nava bhuvati laksam kūṣmāṇḍa mandiram ||

divyastvathirṇvato ghoraiḥ rudraiścāṭibalotkataiḥ |

navalaksāntaraṁ gatvā saptapātālakam bhavet

trikhaṇḍami triyanākirṇaṁ hātakādhiṣṭhitami tadā |

The intermediate space between the planes of narakas measures ninety lakhs of yojanas. The height of each plane of naraka is about one lakh of yojanas. Above the planes of narakas exists a space called Nirālambā extending upto the height of thirty thousand yojanas. The world existing above the space of Nirālamba is called the Kūṣmāṇḍa bhuvana. It’s height is about nine lakhs of yojanas. The Lord of this Bhuvana is Kūṣmāṇḍa. In his mansion Kūṣmāṇḍa is seated by surrounded by beautiful ladies and dreadful Rudras of mighty vigour. The next region that exists above the Kūṣmāṇḍa Bhuvana is called the Pātāla loka consisting of seven pātalas. Each pātāla consists of three sections one above the other inhabited by three kinds of beings - dānava, nāga and asura. Pātāla loka is under the control of Hāthakaśvara.

( )

ādārabhāsatalākhyam yam̉bhrīnadamāyam bhavet

krūrā nāgasvarāstatra nivasanti sukhāloginah

śanikukarna mahānādo namuciścati dānavāh

ananto gulikaścaira melāputraśca bhogimah

nāgakonyā samāyukta nivasanti na durbhikṣaḥ

vikatāśśuladantaśca lokitākṣah palāśamaḥ

prāk- khande dānava nāgā dṛtye rākṣasāḥ pare

nivasanti yāmākinyā diyastrībhoga samyutāḥ

daśalakṣocchrayam jñeyam sahasradaśa vistṛtam

navasahasrakam teṣām antarālam sahasrakam

pātālam te bhavedtuṇdhram padmarāgadhārālayam

prahlādo bhṛigavarṇaśca vahnijihvāśca dānavāḥ

āsurabhīssamayuktāśca madhyato nāgamāyakāḥ

vasukiśśarikapālaśca dhṛtarāśtro bhujanigamah

divyaiśvaryayuta vyālā bhīmas tasmin sukhāsllhītah

vidyunmālē tatiyyiḥvo hiraṇyaksaśca te matāḥ

The lowermost pātāla is called Ābhāsa, which is of the nature of jambūnada gold: (As said earlier). dānavas, nāgas and asuras are living there with longlasting pleasures and enjoyments. In this lower section are the dānavas whose names are Śaṅkukarṇa, Mahānāda and Namuci. In the middle section are the nāgas who are in

in the company of nāga kanyas and who live there without any trace of misery. They are Ananta, Gulika and Melāputrā.

In the uppermost section are the asuras whose names are Vikaṭa, Śūladanta and Lohitākṣa. All these 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 Ātṛāsa exists Pātāla which is of the nature of ruby.

Prahlāda, Bṛnigavarṇa and Vahniṣṭha 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 nāgas whose names are Vāsuki, Śaṅkhapāla and Dhṛtarāṣṭra.

They are of dreadful nature and being endowed with splendid wealth they live there happily. Vidyunmāli, Tatiṣṭhva and Hiranyākṣa are the names of the three asuras residing in the uppermost section.

25(b) - 28(a)

vitalam nāma pātālam indranīlamayam tataḥ ||

sītālo ’ndhakāraśca tānakākhuśca dānavaḥ | atyantā bala śogādhyas tasmin sarpā mahāyaśāḥ ||

kambalo svetarastatra padmācāryo bhujanigamah | yamadamistrogradamiśtraśca viśālākṣaśca bhīṣaṇaḥ ||

ramanī śogasampannās tatra sahasra samāyutāḥ |

Above the plane of Pātāla exists the pātāla named

Vitala which is of the nature of sapphire. Śiśupāla,

Andhakāra and Tāraka 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, Śvetara and Padma. Yamadamṣṭra, Ugradamṣṭra

and Viśālākṣa are the three asuras residing in The upper

most section associated with various kinds of enjoyments

and surrounded by thousands of ladies.

28(6)-30

subhagastrikalo nāma tato ’nyatyat-pusya-bhūmiḥ ||

sutale kāladamṣṭrāśca daityo nāmanayo ’parāḥ |

karkotākaḥ padmanāgo ghantānādaḥ palāśanāḥ ||

mahodaro mahākāyo mahābāhurbalotkaṭaḥ |

lāṭā tiṣṭhanti nirduḥkhā nirdvandvā nirbhayāmarāḥ ||

Above the plane of Vitala is the pātāla na named

Sutala which is of the nature of topaz. Danavas residing

in the first section are Subhaga, Trikala and Kāladamṣṭra.

Nagas residing in the middle section are Kārkoṭaka,

Padmanāga and Ghaṇṭānāda. Asuras residing in the

upper section are Mahodara, Mahākāya and Mahābāhu.

They are with mighty vigour and they live there free

from misery, pairs of opposites ( like heat- cold etc.)

and fear. They are immortals.

31- 32.

mahātalam tū yannāma nūpyalbhūmimayam tataḥ |

dundubhistārakākhyāśca suparnoṣṭhā balānvitāḥ ||

dhanañjayassakālaśca bhadro nāmā’śs himānakāḥ |

jvālāśyo vāmanograśca rasantyugrā natipriyāḥ ||

The next pātāla named Mahātala is of the nature of

silver. The mighty danavas residing in the lower part

are Dundubhi, Tāraka and Suparṇa. The proud nāgas

residing in the middle part are Dhanan̄jaya, Sakāla and

Bhadra. Asuras who appear dreadful and who are

fond of pleasures residing in the upper part are

Jvālāśya, Vāmana and Ugra.

33- 35 (a)

pātālaṁ nāma yaccaṁyat svarāitānaṁcitam bhavet |

śarikhodaro bhadrabhogo jvālāmālo mahāsurāḥ ||

durdaṛśano durmukhāśca svetābhadro mahoragāḥ |

meghanādo ttahāsaśca bhīmo bhīmaparākramāḥ ||

vicitraśvarya sampannāḥ-sudhānna-rasa-samyutāḥ |

The next region named Patāla is embellished

with all kinds of diamonds. Śankhodara, Bhadkhoga

and Jvālāmālā are the dānavas of the lower section.

Dundarśana , Durmukha and Svetāhadra are the nagas

in the middle section. Meghanāda , Atthāsa and Bhīma

are the asuras in the upper section. All these inhabitants

are endowed with multifarious wealth , nectarine food

and nectarine drink.

35- 38 (a)

anyadrasātalam nāma saueśāmupanishhitam .

muktāphalamayī bhūmistasmin bhuvana bhūshitā .

dirghīkodyānapuspādhya hemaprākāra- toranā .

rasāyamānmastrīyuktā siddhadrumya samākulā .

tathā j ste sa balī rudho harinā vāmanema tu .

takśako nāgarājaśca nashitakśaśca nāgasah .

Above all these pātalas exists Rasātala which is of

the nature of pearl and which is embellished with ornements.

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;

innagara They are innervated with the accomplished

spirituous liquor. Bali, who was once impaled by

Vamana (an incarnation of Hari) is the danava of

lower section, Takşaka is the naga of the middle section

, and Rāhitānga is the asura who lives in the upper

part of Rasātala.

38(c)-40

ūrdhvam kaniṣṭhā pātalam astalakṣamitam tataḥ ||

nihata dānavā ye tu purah pratiyugeyuge |

tastu tehyassamākṛṣya sthāpita hāthakāgratāḥ ||

pātāla kanyakordhve tu dasalakṣamitam tataḥ |

taryordhvam navalakṣasthitu sthitam vai hāthakeśvaram ||

Above the last pātāla (namely, Rasātala) is a region

extending upto eight lakhs of yojanas. At the termination

of each yuga, these danavas, nagas and asuras are

absorbed and at the beginning of each yuga they are

again created. Above the last pātāla, at a height of

ten lakhs of yojanas is established the Residence of

Hāthakeśvara, measuring nine lakhs of yojanas. The

aforementioned danavas, nagas and asuras are

under the control of Hāthakeśvara.

tatgno hemaratnādhryo diyastīti-bhogabhūsitah |

tad dhyāna japayuktā ye tadbhogam prāpnuvanti te ‖

pātaladvārapālatvam tacchivenāsya kīrtitam |

hatthat- bhimattī citāśmi lōmāyumī hāthako matah"

pūrvoditā paramānena sīthitah pātala-sañgahak |

ato'stāśīti laksāṇi dve ca kotīpramāṇataḥ ‖

bhūprșṭham sakatāhena kotimanena tatsamam |

evamekitam samvam pañcaśatkoṭayasthitāḥ ‖

The mansion of Hāthakeśvara is embellished with gold and diamonds. He is seated there surrounded by beautiful damsels; shiningforth with his ornaments, He exists there endowed with various kinds of enjoyments. Those who contemplate on Him and do incantation attain the same pleasures as endowed with Hāthakeśvara. Since He violently breaks down to pieces all the worlds under his control at the end of each Kalpa, He is called Hāthaka.

Thus the seven pātalas exist with the aforementioned extent. Above the region of pātala-loka, the hinder part of the earth measures two crores and eighty-eight lakhs of yojanas. So, it is said that the total height from the KālagnirudhalPuvana to the real centre of the earth is equal to fifty crores of yojanas.

45-48 (a)

118

Bhūlokasatah vikhȳatah-sapta-dvīpāṅnavāṁritah |

jambūśākah kuśah krauñcaśālmali ca tathā parak ||

gomedah puṣkarākhyāśca sapta-dvīpāk prakīrtitāh |

kṣārah kṣīrodadhissarpirikṣurmadyā-payoddhih ||

tatassvādūdakodanvān tasmāt-digumasthitah |

laksayojana-vistīrṇam jambūdvīpam samantatah ||

navakhaṇḍam ca lat-jñeyam merumadhyam suparvatam |

( Now a description of Bhuloka is given )

The earth is surrounded by the seven continents (dvīpas)

and seven oceans. The seven continents ( dvīpas ) are :

Jambū, Śāka, Kuśa, Krauñca, Śālmalī, Gomedha

and Puṣkara. The names of the seven oceans are : Kṣāra,

Kṣīra, Sarpi, Ikṣu, Madya, Payonidhi, and Svādūdaka.

With regard to these dvīpas and oceans, it is said that

each one is twice the size of the previous one. ( Thus,

if the extent of Jambū dvīpa is one lakh of yojanas,

that of Śāka is two lakhs and so on ). Jambū dvīpa

is about one lakh of yojanas in extent. It consists of

nine divisions. At its centre is the great mount Meru.

sa meruḥemasaṃbhr̥tiśśarāvarākr̥timastakaḥ |

praviṣṭaśodasádhastat - sahasrāṇi savartulaḥ |

ucchreyena sahasrāṇāṃ aśīticaṁturanyathā ||

saikhiṣașṭisamāyukto nūktama-kāñcana-natnaṣaḥ |

kṛṣṇasya māyatam śṛṅgaṃ sauvṛṇam brahmaṇo mataṃ |

ratnayaṃ śāṅkaram sthānaṃ tadadhosmara saṃśritīḥ |

The mount Meru is equipped with golden treasure and

its head (summit) is like a shell or shallow dish . Its

height is about one lakh 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 . Meru has three peaks of

iron , gold and diamond . Out of these peaks of different

colours , that which is of silver belongs to Viṣṇu ( Kṛṣṇa ) ;

that of gold is owned by Brahma and that of diamond

belongs to Śaṅkara . Below Their Abode residence is the

place where the immortals live .

51(b)-55(a)

sthitás marāvate purve purī candrasyā hemajā ||

lājorati sthitāgneyyāṃ vahneḥ Kamala-lokitaḥ |

vairasvrate yamayāptī darkine s ñana samīkṛhā ||

raksovati ca nairtyām nirṛteḥ kṛṣṇa-lohravat |

vāruṇyām śuddhavatyākhyā varuṇasyendu saṃnibhā ||

vāyavye gandhavatyākhyā vayormarakatātmikā |

uttare svaratnaākhyā kubherasya mahodayā ||

yāmyāvatī sthitā śukla śanaiścāragoṭare |

Around the mount Meru, in quarters and sub-quarters

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

In the east is Amarāvatī of golden colour belonging to

Indra. In the south-east is Tejovatī of lotus-red colour

belonging to Agni. In the south is Vaiśravatī of black

colour belonging to Yama. In the south-west is Rakṣovatī

of black-red colour belonging to Nirṛti. In the west is

Śuddhavatī of yellow-white colour belonging to Varuṇa.

In the north-west is Gandavatī of green colour belonging to

Vāyu. In the north is Mahodayā of the colour of

all kinds of diamonds belonging to Kubhera. In the north-west

is Yaśovatī of white colour belonging to Īśāna.

55(c)- 59

meroścaiva catundikṣu sthitāstrinye mahānagāḥ ||

pūrasmin mandaro nāma dakṣiṇe gandhamādanah |

vipulaḥ paścime gneyassupārśvaścottare sthitah ||

kadambo mandara jñeyo jambrīssā gandhamādana |

aśvatlho vipule jñeyassupārśve ca vato matah |

sarāmsyupavanānyatra pūrvāścārunodakam |

mānasaṁ dakṣiṇe jñeyam śītodam pācime matah |

mahābhadrāmutkṛtāras-talascaiharanam vanam |

nandanam tu vailkhrāyam dhṛta samy nam kramāt-śṛitam |

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 Supārśva is in the north. ( These four mountains are collectively called Viṭkampa mountains.) Each

mountain has got its own significant tree. Mandara has got Kadamba tree ; gandhamādana has got jambī trāe;

Vipula has got aśvattha.tree and Supārśva has got vata tree. In the same way, each mountain has got its

own garden and lake. Mandara has got a garden named Caitraratha and a lake Arunodaka; gandhamādana

has got a garden Nandana and a lake Mānasa ; Vipula has got a garden Vailkhrāja and a lake Śītoda ;

Supārśva has got a garden Dhṛta and a lake Mahābhadra.

60-63ca)

tathā daksināto merostu athitamam nagatrāyam |

niṣadho hemakūṭāśca himavāniti viśrutāḥ ||

merouttaratos dūnāmī tīṭayami cāpi samśritam |

nīlaśśveto śṛṅgāccaiva śṛṅgavānnamacāparah ||

sahasradvaya vītānnāssamudrāvadhayo mataḥ |

mālyavān purvato merosthito yogena saṅkhyayā ||.

sahasravistṛtāṅkśya gandhāṅkhyam paścima tathā |

63 (b) - 67 (a)

nagānnagāntaram yacca taddeśo varṣa ucyatē ||

himavat sindhumadhyastham prānatam cāvat sthītam |

sahasra nara saṅkhyātam varṣam kimpuruṣākhya tathā ||

tadavaradhamaikūṭasyottarato himavadgireḥ |

dīrgham taccā samākhyātam tatastaddhari saṁjñakam ||

uttare hemakūṭasya daksine niṣadhasya ca |

prāk pramānam tu tanmeroh bhadrāśvam pūrvato bhavet ||

abhimalyavatomadhye caturaśram samantataḥ |

The intermediate region between two mountains is called Varṣa : The region between Himālaya and the southern ocean is called Bhārata varṣa whose extent is about nine thousand yojanas and which is like a bow. The region between Himācala and Hemakūṭa is called Kimpuruṣa Varṣa whose extent is about nine thousand yojanas. The region between Niṣadha and Hemakūṭā is called Hari varṣa extending upto nine thousand yojanas. The region lying in the east of Meru is called Bhadrāśva, which extends between Malyavan and the eastern ocean.

meroh paścimato jñeyam ketumālam tu tādrśam ||

gandhādryādessamudrāsya madhye madhye vilāntam |

sumeroca cadurdikṣu navasāhasra viśritam ||

sumeroh pārśvataścāśtau sahasrāṇi ca tatpurah |

param hiranyakam tasmāt dīrgham kimpuruṣam yathā ||

sumerouttare kāryo nilaśvetādividhyagan |

śṛṅgādivetayormadhye jñeyo jalaśayāṅkito kuruḥ ||

śṛṅgāderuttare jñeyo jaladherdaṅśine kuruḥ |

candrārdhavat tu tat jñeyam bhāratam kīrtitam yathā ||

To the west of Meru and between Gandhamādana and

the eastern ocean lies Ketūmala varṣa. Śāurla varṣa

also lies between Gandhamādana and the eastern ocean.

On the side of Meru, lying between Śṛṅga and Śveta

mountains is Hiraṇyākṣa varṣa which, like Kamburuṣa,

extends upto nine thousand yojanas. Kāmya varṣa is to the

north of Meru and it lies between Nīla and Śveta mountains.

Kuru varṣa is the one which has Śṛṅga on its north and the

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

description of Bhārata varṣa (follows) :

72-74

Bhāratam tatpunarjñeyam navakhandayutam tataḥ |

indrasamjñāḥ Kaśeruśca tāmaravarṇo gabhastimān ||

nāgassaumyāśca gāndharvo vāruṇāśca kimārikā |

tatas.sudīghe Kanyākhyē dvipe varṇacatuṣṭayam ||

sesāni mlecchayuktāni śatapañcāyutam ca tat |

tadyojana sahasrāṇi sambecchānītarāṇi tu ||

Bhārata varṣa consists of nine divisions. They are : Indra,

Kaśeru, Tāmaravarṇa, Gabhastimān, Nāga, Saumya,

Gāndhāra, Vāruṇa and Kumāri. Upto the extent of

Kumāri dīpa, people belonging to the four principal

castes are inhabiting. In the rest of the land extending

about five hundred crores of yojanas, barbarians and

other people live.

75-78

mahandro malayassahayassuktimān- rukṣaparvatah |

vindhyaśca pāriyātraśca saptāite kulaparvatāḥ ||

avāk himavataḥ kṣāraśsatāni nava tasya hi |

atikramya tathā sonyāni dīpāni sukhādāni tū ||

anigadīpamī samākhyātaṁ ca malayami-saṅkhasaṁjñakam |

kuṁudam vārasaṁjñañ ca malaye malayācalah ||

tat y pāda hemajā laṅkāpurī krūrālayā mata |

evaṁ samāsataḥ proktam jambūdvīpamidam khaga ||

There are seven kula parvatas in Bharata varṣa. They

are Mahendra, Malaya, Sahya, Śuktimān, Ṛkṣa, Vindhya

and Pāriyatra. Being in front of Meru and Kṣāra ocean

and distributed through its extent of nine hundred yojanas

are upa-dīpas which are capable of giving pleasures to

all. Malaya, Śaṅkha, Kumāda and Vāra are the important

Upa-dīpas. Malayācala is in Malaya dvīpa at the foot of

which lies the golden Lueḍ Laṅkha. It is the place

of dreadful persons. Thus, a short account of Jambū-dvīpa

is given.

tasyaira lakṣamātrasya kṣārodastatsamo bhavet |

kṣārodāt durgumaḥ kṣīraḥ kṣīrodādadhi saṃjñakaḥ ||

dadhnasca sarbisaṃjñāśca tasmācca durjano narak |

rasāttat durgumaṃ madyam tasmāt svādūdakaṃ tathā ||

jambhūdvīpattathā śakāśśākāt kuśasamjñakam |

kuśāt krauñcaṃ vinirdiṣṭam krauñcāttacchāmalatī ca ||

tasmāt- gomeda saṃjñāśca gomedāt puṣkaram tathā |

āpassvādūdakaṃ tathā tato hrūminhiraṇmayī ||

Jambu dvīpa is about one lakh of yojanas in its extent.

The kṣāra ocean (ocean of salt) encircling Jambhū is also of the same extent. Beyond the kṣāra ocean is kṣīra (milky ocean), its extent being twice that of kṣāra.

Dadhi (ocean of curd), whose extent is twice that of kṣīra, lies beyond the milky ocean. Sarpi (ocean of clarified butter), lies beyond dadhi and its extent is twice that of dadhi. Beyond sarpi lies ikṣu (ocean of cane-juice), its extent being twice that of sarpi. Beyond ikṣu is madya (ocean of wine), its extent being twice that of ikṣu.

Svādūdaka (ocean of pure water) is beyond madya. Similarly, the seven dvīpas are to be known in due order. Jambhū, śāka, Kuśa, Krauñca, śāmalatī, Gomeda and Puṣkara are the seven dvīpas. Their extents correspond to the extent of

seven oceans respectively . Beyond the ocean of pure water

lies the golden region.

83 - 86

daśakotimataḥ jñeyā kūdāṅgam syaddravyakaśam |

tasmāccādṛṣiḥ paro jñeyo .lokāloka itisyataḥ ||

sahasradaśa viṣṭṛṇo deśanāmāśrayo bhuvī |

arvāk - lokalokordhvam lokalokāttamaśtalaḥ ||

tasyāpi parato jñeyo mātango vidmaprabhāḥ |

yatpramāṇam tū saweṣām tatpramāṇam samantataḥ ||

saptatyardhena koṭīnām lakṣaścaikonaviṁśatiḥ |

catvāriṁśat- sahasrāṇi koṭiścaulyāt kataḥakam ||

The extent of golden region is about ten crores of yojanas.

It is meant for the sports of celestial beings . Beyond

this golden region exists the mountain Lokāloka ( i.e

Cakravāla giri ) extending upto ten thousands of yojanas .

Beyond this mountain lies a place which is full of darkness .

Beyond this dark place is Mātariṅga in its coral brightness .

The total extent of Lokāloka , dark place and Mātariṅga

measures thirty-five crores nineteen lakhs and forty Thousands

of yojanas ( 35,19,40,000 ) . The thickness of the encircling

wall of macrocosm is about one crore of yogana .

tiryak- mediniparyantam śatakotyardha viśritam |

śūrlhuvassvar- dhruvāntam st syāllakṣapam்cadāśanvitam ||

pañcāśítis calakṣāṇām kotidvayam maho hravet |

kotyastakami yame śvās-tabho drādasākonṭikam ||

daśaśatkoṭayassatyam் tasmadūrdhvaṁ pratisthitam |

tasmādūrdhvaṁ śravet-brahma kotitrayamitah khaga ||

tailhiśca kotīhṛviṣṇuscatulhiśca harah sthitah |

brahmāndamūrdhvadah kotīkotiṣthaulyam் vivardhitam ||

Thus, horizontally on all sides from the centre of Bhūloka to the cosmic wall, the extent measures fifty crores of yojanas. Above Bhūloka are Bhuvarloka, Suvarloka, Maharloka, Janaloka, Tapoloka and Satyaloka. The total height from Bhūloka to Dhruva loka is about fifteen lakhs of yojanas. The height of Maharloka is about two crores and fifty lakhs of yojanas and that of Janaloka is about eight crores of yojanas. Tapoloka has the height of twelve crores of yojanas and the height of Satyaloka measures sixteen crores of yojanas. The world of Brahma is above Satyaloka and its height is about three crores of yojanas. The word of Viṣṇu measuring a height of three crores of yojanas is above the world of Brahma. The world of

Hara is above the world of Viṣṇu and its height is about

four crores of yojanas. The thickness of the cosmic wall

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

that from Bhūloka to Hanaloka, the total height measures

fifty crores of yojanas.

91 - 93

eṣu lokesu tiṣṭhante bhāskarādyā grahāśsukhāḥ |

nivasanti surasiddhā vimānāsthā mahāyaśāḥ ||

Bhūlokādyavadandam tu pañcaśatkoṭayo mataḥ |

kālāgnirudrabhuvana tadratsamkhyordhvasthitā ||

brahmāṇḍa dhāraka rudrāśsata samkhyā vikalpitāḥ |

ekaiko diśāmbhāgo daśasamkhyāsthitastrime ||

In These lokas exist auspicious planets like Sun, Moon,

etc. Resplendent devas and siddhas also live there

seated in heavenly cars. The extent from Bhūloka to The

cosmic wall measures fifty crores of yojanas. Beginning from

the Kālāgni Rudra bhuvana, each bhuvana whose magnitude has

been explained earlier, is placed one above the other

There are one Hundred Rudras who sustain the whole

Brahmāṇda. In each direction ten Rudras exist

& sustaining that particular direction -

Kapālisó hyajo buddho vajradehaḥ pramathanaḥ |

vibhūticārayassāstā pinākī tridaśādhipaḥ ||

indraviryam samākramya siddhāstat pūyitā daśa |

agnirudra hutāśí ca pingalaḥ khādago haraḥ ||

jvalano dahano balhūr bhasmāntaka- kṣayāntakaḥ |

āgneyyām samśritastveta pūyitāstena Atha rudravat ||

Kapālisá, Aja, Buddha, Vajradeha, Pramathana, Vibhūti,

Aryaja, Sásta, Pinākī and Tridaśādhipa - these are the

names of ten Rudras who sustain the eastern direction.

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

direction and other devas. Agnirudra, Hutási, Pingala,

Khādaka, Hara, Jvalana, Dahana, Balbhu, Bhasmāntaka

and Kṣayāntaka - these are the names of ten Rudras

taking possession of the south-east direction. They are

worshipped by Agni, the dik-pālaka of that direction.

yāmye mrtyuḥaro dhātā vidhātā kartasamīñakah |

samyuktā ca vijoktā ca ādimo dharmapatismṛtah ||

yamaśya dalamākramya yamenaiva supūjitah |

nirtimāramo hantaḥ krūradṛṣṭiḥkhayānakaḥ ||

ūrdhvaśepho virūpākṣo dhūmralohita damṣṭrīṇaḥ |

nirtarbalāmakramya sthūtāstenaiva pūyitāḥ ||

Yama, Mrtyu, Hara, Dhātā, Vidhātā, Karta, Samyokta, 13

Viyokta; Dharma and Dharmapati - these are the names of

ten Rudras sustaining southern direction and controlling the

vigour of yama. They are worshipped by Yama, the dik-pālaka

of that direction. Nirrti, Māyana, Hanta, Keśavṛddhi,

Bhayānaka, Udhvaśepa, Virūpākṣa, Dhūmra, Lohita

and Dharmaśri - These are the names of ten Rudras who

sustain the south-west direction and control the vigour of

Nirrti. They are worshipped by Nirrti, the dik-pālaka of that direction.

100 - 102

Balaścativalaścai va pāśāhasto mahābalah |

svetaśca bhadraśca dirghāhujvalāntakah ||

badabāmukhabhīman ca varuṇena supūjitāh |

Śīgṛo laghuvāyuvegas,sūkṣmasthūlīṣṇakṣayāntakah ||

pañcāntakah pañcaśikhah kapardī meghavāhanah |

vayor-priyasadā hyetā daśarudrā mahābalāḥ ||

Śīgṛa, Laghu, Vāyuvega, Sūkṣma, Stṛṣṇ

Bala, Atīvala, Pāśāhasta, Mahābal, Śveta,

Balabhadra, Dīrghabāhu, Jalāntaka, Badabāmukha

and Bhīma - there are the names of ten Rudras of the

western direction. They are worshipped by Varuṇa, the

dik-pālaka of that direction. Śīgṛa, Laghu, Vāyuvega,

Sūkṣma, Trīkṣṇa, Kṣayāntaka, Paiñcāntaka, Paiñcaśikha,

Kapardī and Meghavāhana - these are the name of ten

Rudras who sustain the Brahmāṇḍa in north-west direction

and who are loved and worshipped by Vāyu, the dik-pālaka

of that direction.

103- 105

jatāmakuṭadhārī ca nānāratnadharo janaḥ |

nidhīso rūpavān dhanyarsaumyadehaḥ prasadakṛt ||

prakāśo lakṣmīvān prāsādassomadevatāḥ |

vidyādhipeśo sarvajño jñānabhuk- vedapāragaḥ ||

sureśaśarva zyeṣṭhā ca bhūtapālo balipriyah |

īśānamūrti rudrā īśamitrā ime daśa ||

Jatāmakuṭadhārī, Nānāratnadhara, Nidhīśa, Rūpavān,

Dhanya, Saumyadeha, Prasādakṛt, Prakāśa, Lakṣmīvān,

and Prasāda - these are the names of ten Rudras of

northern direction. They are worshipped by Kubhera, the

dik-pālaka of that direction. Vidyādhipa, Īśa, Sarvajña,

Jñānabhuk, Vedapāraga, Sureśa, Śarva, Jyeṣṭhā,

Bhūtapāla and Balipriya - these are the names of ten

Rudras of north-east direction. Īśāna, the dik-pālaka

of that direction is in friendly attitude with them

(i.e., they worship them).

jayantah pālako vīrah kapālīśo vṛṣadhvayah |

sudhīśaścaivograśaro ca śulhro vai lohitō śparah ||

viṣṇurīśānā mahātmānas.sukhino mṛtyuvañjitāḥ |

samhṛurīśu- guṇādhvaksas- trayakṣastīdaśavanditāḥ ||

samvāhaśca vivāhaśca nalhalipsuk trilocanaḥ |

evaṁ te daśasamjyoktā rudrā brahmādhīdevatāḥ ||

Jayanta, Pālaka, Vīra, Kapālīśa, Vṛṣadhvaja, Sudhīśa,

Ugra, Śava, Śubhra and Lohita - These are the names of

ten Rudras of lower direction, being worshipped by Viṣṇu,

Ito dik- pālaka of that direction. These Rudras are

endowed with pleasures and they are free from death.

Samhṛu, Vīḷhu, Guṇādhyakṣa, Trayakṣa, Tṛidaśavandita,

Samvāha, Vīvāha, Nalha, Lipsu and Trilocana -

These are the names of ten Rudras of upper direction

protected by Brahma to whom these ten Rudras are the

presiding deities.

brahmāndam samatikramya jalam daśaguṇam bhavet |

amareśam prabhāśam ca naimīśam puṣkaram tathā ||

āśādhindindimundīca bhārabhūtam ca lākulam |

atīguhyāśtakaṁ hyetat- jalāvarāṇa samśritam ||

Then comes jala-mandala which is ten times higher than the prthivi-mandala. There are eight bhuvanas in jala-tattva which are termed guhyāṣṭaka. The names of the bhuvanas are: Amareśa, Prabhāsa, Naimiṣa, Puṣkara, Āsādhi, Dīndimunda, Vhāravhūta and Śakulā.

111 - 112

tejastattvam tadūrdhvam tu tejorūpa janākulam | hariścandram ca śrīśailam jalpamṛnātakeśvaram || madhyamaṃ madhyamaṃ ca mahākālam kedāraṃ bhairavaṃ tathā | atīghryāṣṭakaṃ hyetat- tejastattve pratisthitam ||

Above the jala tattva is tejas tattva mandala inhabited by lustrous beings. Hariścandha, Śrīśaila, Jalpa, Āmṛnātakeśvara, Madhyama, Mahākāla, Kedāra and Bhairava- these are the names of eight bhuvanas of tejas tattva. These bhuvanas are called Atīghyāṣṭaka.

113-114

vāyuttattvam śritam tasmad-dasadhābhedam tāyasam | gayā tattvā kuṇukṣetraṃ nākhalaṃ nakhalam tathā || vimalam cāttahāsaṃ ca mahendram śrīmayatakam | guhyādguhyataram hyetat vāyuvāraṇamāsthitam ||

In vāyu tattva mandala which is ten times higher than

tējas tattva exist eight Bhuvanas, collectively called 'guhyādguhyatara'. The names of the eight Bhuvanas are : Gaya,

Kurukṣetra , Nākhala, Nakhala, Vimala, Atṭahāsa, Māhendra

and Bhīma.

115 - 116

tadūrdhvam bharati vyoma pañcamam lūpa vajitam |

vastrāpadam rudrakotim avimuktam mahālayam ‖

gokarṇam bhadrakarṇam ca svarṇākṣam sthānusamyñakam |

pavitrāṣṭakametadhi vyoma tattve pratisthitam ‖

Above vāyu tattva exists vyoma tattva which is

devoid of form and ten times higher than vāyu tattva.

The names of eight Bhuvanas which have their existence

in vyoma tattva are- Vastrāpada, Rudrakoti, Avimukta,

Mahālaya , Gokarṇa , Bhadrakarṇa , Svarṇākṣa and Sthānu.

These eight Bhuvanas are called Pavitrāṣṭaka.

117- 119 (a)

daśadhā tamatikramya syādahanikāra-samjñakam |

chagalandam dviraṇḍam ca mākoṭam mandaleśvaram ‖

kalānjana-puraṁ caiva śaṅkukarṇam sthaleśvaram |

sthūleśvaram ca vikhyātam - ahanikāre pratiṣṭhitam ‖

sthānvraṣṭakamiti khyātam tadūrdhvam buddhi samjñakam |

Ten times higher than uyoma tattva is ahaṅkāra tattva

in which the following eight bhuvanas named 'sthānavastaka'

exist : Chalaganda, Dviranda, Mākotā, Mandaleśvara,

Kālāñjanapura, Śaṅkukarṇa, Sthaleśvara and Sthūleśvara.

Buddhi tattva is above ahaṅkāra tattva.

119(b) - 120 (a)

paiśācaṁ rākṣasaṁ yākṣaṁ gāndharvaṁ caindrasaumyakam ||

prājesaṁ brahmasamjñāṁ ca devayonyastakaṁ matam |

Paiśāca, Rākṣasa, Yakṣa, Gāndharva, Inda, Saumya,

Prājesa and Brāhma - these are the names of eight

Bhuvanas called devayonyastaka existing in buddhi tattva.

120 (b) - 121

buddhi tattvāttato guṇaṁ tathādat kāryaṁ bhavet ||

kṛtami ca bhairavami brāhmyami vaiṣṇavami ca kumārakam |

aumami śrikanṭhami samjñāmi ca guṇami yogāstakam matam ||

Above buddhi tattva exists guṇa tattva, ten times

higher than buddhi tattva. Ārta, Kṛta, Bhairava,

Brāhmya, Vaiṣṇava, Kumāraka, Auma (uma) and

Śrikanṭha - these are the names of eight bhuvanas

named yogāstaka existing in guṇa tattva.

tato jyaktam pradhānam ca mahādevāṣṭakalāyam |

krodheśaścandasamvranto jyotih pingalaśūrakah ||

pañcāntakaikavīraśca śikhadaśca sthitātsthah |

avyaktāt-nāgatattvam tu śatadhā vyāpya samsthitam ||

mahātejā vāmadevo bhāvodbhavaikapirigalah |

jyotih pingakṣaneśānau bhuvaneśvara eva ca ||

aniguṣṭhā-mātra sahitā nāgastā vīryasamyutāḥ |

tathāiva pūro jñayah pradhāna- grahapālakah ||

Avyakta tattva (c prakrti) ( is ten times higher than

guna tattva). The eight Śhuvanas, called Mahādevāṣṭaka

existing in avyakta tattva are : Krodheśa, Canda,

Samvrta, Jyoti, Pingalasūraka, Pañcāntaka, Ekavīra

and Śikhada. Hundred times higher than avyakta tattva

exists nāga tattva. In this tattva, there are ten Śhuvanas.

They are : Mahāteja, Vāmadeva, Bhava, Udbhava,

Ekapingala, Jyoti, Pingakṣana, Īśāna, Bhuvaneśvara

and Aniguṣṭhamātra. The presiding deities of these worlds

are endowed with virility and vigour. Puruṣa tattva

exists along with nāga tattva. It is there as the protecting

agent of avyakta.

nāga tattvācca vidyākhyam aśuddham paśumbhanam I

vāmadevo 'tilhīmāśca ugraśca balasamyākakāḥ II

śarveśānaiśca kāritāśca pracandaśceśvarah punah I

umābharta ṛujo nanta ekaścaira śivah punah II

vidyā tattve sthitā hyete rudrāścātilbalotkatāḥ I

Above nāga tattva is vidyā tattva which is impure and of the nature of deluding the soul. There are fourteen bhuvanas in this tattva. They are : Vāmadeva, Atilhīma, Ugra, Bhava, Śava, Īśāna, Ekavīra, Pracanda, Īśvara, Umābharta, Aja, Ananta, Eka and Śiva. Rudras who are the presiding deities of these worlds are endowed with abounding vigour and they exist in vidyā tattva.

tatah kālo niyatākhye samputo vyāpya lakṣadhā II

yamo hālāhalaścaira krodhano badabāmukhah I

ucchuṣmeśo paraścando mātango ghorapāḍhrt II

adhasty amṛthatattvā syutā teṅkyaśśūlapāṇeḥ śarāḥ I

Heundred thousands times higher than vidya tattva are ( kāla tattva and niyati tattva which are co-existent. Yama, Hālāhala, Krodhana, Badabāmukhā, Ucchūṣma,

Īśa, Para, Canda, Matanga and Ghorarūpadr̥t -

These are the names of ten Bhuvanas of kāla and

niyati tattvas. The presiding deities ( Śūlagana ) of

These Bhuvanas exist in kāla tattva.

130(b)- 138

kāla tattvāt- kalā jñeyā lakṣāyuta panicchadā ||

vamā jyesthā ca raudrī ca kālī kalavikaranī |

balavikaranī caiva kalapramathinī tathā ||

damanī savabhūtānām tadūrddhvam sā manonmanī |

bhuvaneśa samāyuktāḥ kalātattve vyavasthitāḥ ||

Ten Thousand lakhs & times higher than Kālá ( and

niyati ) is kalā tattva which consists of nine Bhuvanas :

Vāma, Jyesṭhā, Raudrī, Kālī, Kalavikaranī, Balavīkaranī,

Balapramathinī, Sarvabhūtadamani and Manonmanī.

The presiding deities of these worlds are associated with

their respective Bhuvaneśvaras.

tataścordham bhavenmāyā kotyāyāpita vistaraḥ |

gahaneśo hyanāma ca tato hariharābhyau ||

daśeśvarasca deveśastrīkṣamo gopatiḥ punah |

tejurdhvabhutā samisthāmādadhah kṣemīśo 'cyutaḥ ||

brahmasvāmī ca vidyeśo viśveśaśca śivasatathā |

anantamahimā hyete māyā tattva nirāsimah ||

Peruading one crore of times higher than kāla tattva

exists māyā tattva which consists of thirteen bhuvanas.

In its upper section are there are eight Śhuvanas : Gaṇaneśa,

Anāma, Hari, Hara, Daśeśvara, Deveśa, Trīkṣaṇa and

Gopati. In the lower section of māyā tattva, there are

five Śhuvanas - Kṣemīśa, Brahmaśvāmi, Vidyeśa,

Viśveśa and Śiva. The presiding deities of these

Śhuvanas are with infinite greatness.

tato vidyā ca yā śuddhā kotyāyutagatā matā |

anantaśca śuksmāśca śivāścottamasaṃjñitah ||

ekanetraikaruḍrau ca tṛimūrtiparastatah |

śrīkanṭhaśca śikhaṇḍī ca vāmādyā naraśaktayah ||

dharmādyācaranāstatha tataśceśvara samjñitah |

nivṛttiśca pratiṣṭhā ca vidyāśāntiśca śāntā ca ‖

īśvare tu śithāhyetatataśca tattvam் sadaśivam |

tatra brahmāṇḍa saṅghātam் pumaśśaktidyam் bhavet ‖

tataśca niṣkalam் tattvam் nirguṇam் nirmalam śivam |

atīndriyam śivam śuddham் vyāpakam śūnyalakṣaṇam ‖

evamadhvā samākhyātaś- śvāṃtastārksya te mayā ‖

[ iti śrīmat- Kirāṇākhye mahātantrē vidyāpādē Bhuvanapataloṣṭamah ]

Pervading ten thousand crores of times higher than māyā

tattva exists vidyā tattva which is pure. In śuddha-vidyā-tattva

there are twenty-five Bhuvanas. Ananta, Sūkṣma, Śivottama,

Ekanetra, Eka rudra, Trimūrti, Śrīkaṇṭha, Śikhaṇḍi

(C Aṣṭā vidyeśvara Bhuvanas).; Vāma, Iyeṣṭhā, Raudrī, Kāli,

Kalarikaranī, Balavikaranī, Balapramathanī, Sarvalhūlādamanī,

Manonmanī (Navaśakti Bhuvanas); four Bhuvanas of seven

crores of mantras; four Bhuvanas of Dharma, Vairāgya,

Aiśvarya and Jnāna.

Īśvara tattva exists above śuddha vidyā tattva.

Nivṛtti, Pratiṣṭhā, Vidyā and Śānti are the names of

four Bhuvanas of Īśvara tattva.

Sadaśiva tattva exists above Īśvara tattva. There

are six Bhuvanas in Sadaśiva tattva. They are: Īśāna,

Tatpuruṣa, Aghora, Vāmadeva, Sadyojāta and Sadāśiva.

The configuration of Bhuvanas terminates in sadaśiva tattva.

Above śadāśiva tattva exist two śakti tattvas - prathama śakti and dvitīya śakti. The tattva existing above śakti tattvas is known as śiva tattva which is formless, devoid of attributes, free from impurity, auspicious, beyond the reach of senses, eternal, pure, pervasive and associated with the characteristics of void. Thus, o,Tattvya, o the nature of worlds distributed over the tattvas has been explained to you.

[ This is the chapter on Bhuvana, the eighth of the knowledge-section of the Kiranagama mahatantra]

ATHA SIVATATTVA PAȚALAH

( From the chapter on 'siva tattva')

Garudah -

śivatattvam katham sūnyam yachūnyam nākṣagocaram |

pratīyam cākarīyānam tadbhāvānna kiñcana ||

Gauda :-

How can it be said that Sivatattva is a void? Void never comes within the purview of perception; it is not perceived by the senses. Perceptibles must be known through the senses. Since it is said that Sivatattva is void, it means that Sivatattva is not at all known.

Gaud Gauda, here, raises the questions concerned with the nature of Sivatattva which has been described by the Lord, at the end of previous chapter as

2-3

Bhagavān -

grahakatvācca sūnyo grahakatvāt-pumānapi |

māyādharmaiśśivassūnyah paśūnām pāśabandhatah ||

rahānāchūnyamityuktam anyāparsatayāś ca tathā |

grahamīśādrte yadṛat tathāssau satkairguṇaiḥ ||

The Lord said:

Śivatattva is said to be void because of its absorbing quality ( grāhakalā ); even the soul is said to be void because of its same nature. Since ( śivatattva ) is free from the attributes of māyā, it is said to be void.

Similarly, when the souls are disentangled from their bonds they are also said to be in the state of void. They are termed ‘śūnya’, not because they are absolute non-existents.

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, attendants etc. ( when there are no persons or things ) inside a house, it is said to be śūnya.

Notes.

The word grāhakalā should be understood in two different modes. With regard to śivatattva, it denotes the nature of absorbing power. And with regard the soul, it denotes the soul’s nature of being grasped from pāśin tattva to śivatattva. The word ‘śūnya’ should not be taken as to mean the nihilistic point of view. To accentuate this sense, an illustration is given. Even though a house is there, it is said to be void when there are no persons or things inside the house. In the same spirit the śūnyatva of śivatattva should be understood.

Binduādyavasthā ye tvatā sunyativene matāntare |

cetah samśhṭitacetanThami pumar nitye sthirami bhavet ||

atīndriyam tu susūkṣmatvāt sūkṣmasarti layamigatah |

jñānasakti matā sā jñā jñānāt jñāta eva sah ||

atīndriyam ca yadvrttau latāś pyanulbhāvo na kim |

anubhūtir manor dhaksah prasiddhak sūdyalitā ca tat v

Others hold the view that the states like bindu, 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-existent they cannot effect the knowledge of sound). Moreover, they are being activated eternally. Siva tattva is beyond the reach of external senses; it is abnormally subtle, and it is the state in which subtle Sivasakti exists being absorbed in it. That which is said 'subtle sivasakti' is to be known as Jñānasakti. Through the realisation of Jñānasakti, one can know Sivatattva. When Sivatattva remains cognizantle through Jñanasakti, how can it be said that it is void. Since intuition is possible for manas, what is beyond the reach of external senses organs can be intuited by manas. It is very common that feelings like hunger, thirst, etc., even though these are beyond the reach of external organs, are experienced by manas.

Notes

146

The following verses of the Pauskkaragama (I : 18b-20)

may be compared :

`upasamṛta kāryātmā yadā hinduryavasthitah |

tadā layābhavaṃ tattvam śivatattvam tadeva ca |

vidyādi tattvavanneḍam samnatattvāḍu lakṣaṇam |

kimtu śuddik-niyāśakti kiramāmakam avyayam |

vyāpakam nityamacalami sarvatomukhamaiśvaram |

The objection raised by Gauḍa on the basis of śūnyatva

is obviated by the Lord's statement that Śivatattva

can be known by the high-souled persons through their

meditation, the prime instrument of which is manas.

7-8

Garudah -

anulbhitā vikalpottho vikalpo mānasas sa ca |

samanskamalojñeyam amanaskam-anipakam ||

ajñātā deśikastattvam katham dīkṣām karotyasau |

jñeyah svātmanirvāyam samjñeyo na ca sarvathā ||

Garuda -

Intuition is effected through manas, a distinct

cognition (savikalpa jñāna) and this distinct cognition

is due to manas, the internal organ.

That which is associated with manas can be realised through mental perception and that which is without any form lies beyond the range of manas. Since Siva tattva is far and far above manas tattva, how can it be perceived through manas? without cognising this (siva tattva) How can a preceptor do the purification of siva tattva during the process of initiation? A thing is said to be known only when it is completely known. Sivatattva is not known completely.

Notes

Garuda's objection here is that since manas tattva is an evolute of prakṛti or avyakta, it cannot reach sivatattva. Manas belongs to impure māyā and sivatattva is the place where even the pure māyā exists absorbed in its very subtle state. So manas is rendered ineffective in cognising Śivatattva.

Secondly he objects to the purificatory process (dīkṣā) In 'tattva suddhi', the soul is mentally taken upto sivatattva and numinated as though it experiences nourished with sivatattva. Since Sivatattva is beyond the reach of manas, how can this purificatory activity can be executed?

Bhagavān

kṣudyātyanukhavo yatra vikalpastatā na bhāvet |

vastvāsrayo vā vikalpo's tu tadvastu ghatādirne ca ||

The God said.

Where the feelings of hunger,etc. are experienced,

there does not arise distinctive knowledge. If it is said

that distinctive knowledge arises with regard to forms only,

like pots,etc., feeling of hunger is not like

those concrete substances. ( But even in its formless

state it is realised ).

10 - 11

vikalpo mānasaśsūkṣmas sūkṣmaśaktibayāṁ gatah |

tadgatāstrayanvicchinnāstenoktami tadvijṛitam ||

jñām ātmendriyaisśeṣa kartrtā hyātmanaḥ kriyā |

iha sāddhyo's trī mantaryo vilhurapyekadharmatah ||

Distinctive knowledge due to manas is very subtle.

Svatattva is the state in which the subtle Sivasakti

has gone deep into Siva (i.e., has been absorbed into Siva).

A thing which involutes everything into itself and stands

severed from all of its attributes adjuncts is said

to be an absolute, free from its conditioned state

(The soul is capable of knowing through mental perception). The soul indulges in activities and attains

the position of lordship when its cit-sakti operates in co-ordination with its sense organs. It cognises

through its mental vigour. The possibility of knowing svatattva is thus maintained here. Lord Siva, who is

of pervasive nature, is always with the unique virtue of being in the form of pure consciousness.

Note.

It is maintained here that svatattva is cognisable through mental perception (mānasa pratyaksa ; not

bahyendriya pratyakṣa).The soul which uses instruments 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

Sivasakti from the residual impression of pāśa which inhibits the soul. Sivasakti and the mental

mode illumined by Sivasakti half The soul in cognising the nature of svatattva.*

• See Mr. Jñānāmrtam, verse 71.

and Mr. Mrinmandiram, verse 603.

pratyakṣato yathā yukṣo rūpamātrādi gṛhyate |

rasādayo guṇā no taltheṣo jñānasaktitah ||

agrhyatve tvabdhāvena vastubhāravivarjanāt |

tadyuktataya pṛthūtatvam bhāvasyatyuta kālvit ||

sūnyamavamūrdham jñeyam் gurutāśastratas smṛtah |

(There is no fault if one does not know a substance completely). With regard to the perceptual knowledge of a bee, 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, Śiva is partially known through the cognitive power of the soul. If śivattva is without form and its dispositions, then it is not to be perceived. Associated with form and other attributes (which are figuratively imputed to it for the purpose 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. The nature of Śiva is to be understood in this way through the instructions of preceptor and the devoted study of the scriptures.

14 (b) - 15 (a)

151

Garudah -

śāstram ca sa kalham vakti nīskalo vāgvarjitah |

sakalo vakti vā tanham svarūpeṇa tataścalah |

Garuda -

How does the God reveal all the scriptures? In His nīskala form He is devoid of any organ (particularly organ of speech). Even if it is admitted that He reveals them assuming His Sakala form, then arises inconsistency with regard to His nature.

Nota.

Garuda now turns His attention towards the revelatory activity of the Lord. In His nīskala form He is shines forth without any organism fashioned by mantras. So How can He reveal the Scriptures? Without His organ of speech, How can He impart 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, then also the doubt lingers.

Since the evolution of the gross element (Bhūtakārya) which is the source of sound, has not taken place at that time, there is no scope for Śabda or speech. So How can the Lord reveal the Scriptures? This is the second doubt.

Bhagavān -

niṣkalāḥ kim na kalpyo'sau yadyakalyam kathami jagat ‖

yathā׳tah kurute śaktyā tathā śastham na kim prabhuh |

yadyasau sakalo naiva tathā naiva amukramah ‖

kintūpadeśena vinā tadō śruti niśphalam |

yadyasau na śravet-tarkya tadā na syāt-gurukramah ‖

The Lord said -

Even if the Lord is in formless state ( niṣkalāvasthā ),

for what reason is it held that He cannot reveal the scriptures ? How does the universe get evolved out of pure māyā by Him , even though He is without any organ of sense or action ? In the same way as the Lord creates the universe having śakti as His instrumentx, so also He reveals the Scriptures . If He does not assume the corporeal form ( sakala ) then there is no place for the emergence of the lineal tradition of preceptors . Moreover, without the process of instruction , the emanation of Scriptures becomes futile. If He does not take on Himself the sakala form , then the traditional instruction would be out of place.

x icchā karaṇam śaktiḥ -

18 - 181/2

pumisāmamgrahārtham tu paro ’pyapanatām gataḥ

kṛtva mantrātmakam deham saktirūpam ekadhā

bodhya bodhaka-sambandhāt - vaktṛtantrānyekadhā

citi sṛṣṭi-kramākhye mahātantré vidyāpāde śivatattva patalo navamaḥ

Only 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 this body of the nature of mantras which are

supposed to be the various forms of His Sakti, He

imparted communicates the Scriptures in various ways, through

in the relationship of imparted - imparting.

( This is the chapter on Sivatattva , the ninth of the Knowledge-section

of the Kiranagama mehalantra )

ATHA TANTRĀVATĀRA PAȚALAH

( Then, the chapter on the transmission of the Scriptures )

Garudah -

Kimartham tāni vaktrāṇi kasmāt kāraṇāt |

Kena teṣām grahṇtyerami sarvametat - braṅchi me ||

garuḍa

For what purpose did the Lord reveal the Scriptures ?

When did He impart all these ? To whom did He impart ?

Kindly explain to me about all these matters .

2-4

Bhagavān

tāni vakti sa muktyarthaṃ na muktissādhanādṛte |

sādhanam tatra samsiddhaṃ tadarthaṃ tāni so'ravit ||

sṛṣṭyantarāmeṣāśśivāṃ cintya dasātmajām |

jñānamekaṃ vibhajyāśu teṣāṃ tatsaṃkhyāvadat |

kāmikāṃ pravakhyāsya sudhākhyasya yogajñam |

dīptakāsyāpi cintyaṃtu kāraṇā khyāya kāraṇam ||

ājñāṃ sūksmākhyāsyā (csyā)pi sūksmādṛṣṭi tathāṃ ||

sūkṣmam tu sūkṣmasamjñāsya kālasyāpi sahasrakam ||

suprabhām yaddeśeśasya aṃśusamjñāsya caṃśumān |

evaṃ prāthamikaḥ proktaḥ punaranyo guruḥkramāḥ ||

The Lord said -

The Lord revealed the scriptures only for the purpose of effecting release. Without 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 śuddhaśvā (i.e., pure māyā). The Lord created ten śivas from His own Self in Sadasiva tattva and He divided the one single Scripture into the same number (i.e ten) and transmitted these ten scriptures to ten śivas of Sadasiva tattva. Out of these ten, the Kāmikāgame was related to Prānava (śiva); the Yogajā to Sudhākhya; the Cintyā to Dīpta ; the Kāranāgama to Kārana. The Ajitāgama was not revealed to Suśiva ; the Dīptāgama to Īśa ; the Sūkṣmāgama to Sūkṣma ; the Sahasrāgama to Kālá ; the Suprabhedāgama to Deśakā and the Aṃśumān to Aṃśu. Thus the first transmission of the Āgamas is told. Now how does each Āgama come down through the line of preceptors is explained

pranāvatrikalah prāpa kāmikam trikalāddharah |

sudhākhyādyogajam tantraṁ bhasmasamjñastatah prabhuh ||

dīptam rudrādacintyastvī gopatiśca tatah mlīkā |

kāranam kāranāccāśvah tatah prāpa gajāpatih ||

ajitam suśivāt-prāptam - umeśadacyutātatāh |

īśāddiptam trimūrtistu tatah prāpto hutāśanah ||

sūkṣmam sūkṣmād-bhavat prāptastasmāt prāptah prakhañjanah

kālāsamjñāt sahasrākhyamī bhūmo dharmaśtataḥ kṣaga ||

• Trikala received instruction on the Kāmikāgama from Pranava and Hara from Trikala; Bhasma received the yogaja from Sudhākhya, and Prabhu from Bhasma.

Gopati received the Cintyāgama (also called Acintyā) from Dīpta and Ath Ambīka received from Gopati;

Sarvarudra received the Kāranāgama from Kārana and Prajāpati from Sarvarudra.

Umeśa received the Ajitāgama from Suśiva and Acyuta from Umeśa.; Trimurti received the Dīptāgama from Īśa and

Hutāśana from Trimūrti. Bhara received the Sūkṣmāgama from Sūkṣma and Prabhañjana from Bhara. Bhūma

received the Sahasrāgama from Kāla and Dharma from Bhūma.

deśeśat suprabhākhyam tu ugraheśastataśśaset |

amśumāmiscaṃśusamjñāttu prāpto ugrastato raviḥ ||

evamete samākhyātāśsivabhedā daśādyate |

daśeśatā samākhyayā rudrān pūrvamuktāya buddhimān ||

śivastat sankhyayāiva punastān - bodhayat khaga |

rudrasyānādi samjñāsya vijayāṃ tantramuttamam ||

Vighneśa received the Suprabha ( Suprabhāgama)

from Deśeśa and Śaśi from Vighneśa. Ugra received

Aṃśumān from Amśu and Ravi (Āditya) from Ugra.

Thus the account of the first ten Āgamas of Śaiv group

( Śiva Āgama) is clearly related to you, O, Garuda,

earlier, the Lord created eighteen Rudras endowed with

intelligence and He imparted to them the Śivāgamas

of the same number (i.e. eighteen). To the Rudra named

Anādi Rudra, He revealed the Vijayāgama, the

Supreme Scripture.

parameśasya mahatantraṁ srīrūpasya pralhāsitaṁ ,

niśvāsami yaddasārnāśya prodgītaṁ nāma sūlinah ‖

mukhabimḻam prasántásya bindossiddhamato matam |

sivanisthasya santānāgam் simham saumyesa cotitam ‖

candrahāsamanantásya bhadram sarvātmano matam |

nidhanasya svayambhūtam vīrajami tejasasmṛtam ‖

The Parameśvara mahātantha was related to Śrīrūpa ;

the Niśvāsāgama to Dasārṇa ; to Prodgītāgama

to Sūlin ; the Mukhabimḻāgama to Prasánta ; the

Siddhāgama to Bindu; the Santānāgama to Śivanistha ;

the Simhāgama (Sarvoktāgama) to Saumyesa ;

the Candrahāsāgama to Ananta; the Bhadrāgama

(Vimalāgama) to Sarvatman ; the Svāyambhuvāgama

to Nidhanesá ; The Vīrāgama to Tejasá .

17-18

naurarami brahmanesásya sivākhyasyā ca mākuṭam |

idam devapituḥ khyātami lalitam ālayasya tu ‖

āgneyam yacca tādyasmin sivasyaṁpi tuṇal pasam |

ete jñātássahajñānaissivakhedān punaśśṛṇu ‖

The Rauravāgama to Brahmaneya; the Makutāgama 159 to Śiva; this Āgama, namely the Kiranagama was related to Dakṣita; the Lalitāgama to Ālaya; the Āgneyāgama to Viyoma; the Parāgama (Vātula) to Śiva. These Āgamas which come under the group 'Rudra Kḷpta' were revealed by the Lord along with the Āgamas of Śaiv group (Śiva Kḷpta). Now how do these Āgamas of Raudra group come down through the line of preceptors is explained:

19 - 22.

prāptaśānādi_samjñāttu vijayam parameśvarah | śrūpat parameśtu samprapto Ṛyuśana muniḥ ii

daśākṣarācca niśvasam prāptā tā śailasambhavā | prodgitam rudhasamjñāttu Kacākhyo muniśaltamaḥ ii

praśāntān mukhalimblami tu dadhīcirnāma yo muniḥ | bindu samjñācca yatsiddhamī prāptaścandéśvaro gaṇaḥ ii

śivanisṭhācca santānami sampraptasśamísapāyanah | nārasimham tu yatsaumyam nṛsimhaḥ prāptavān muniḥ ii

Parameśvara received the Vijayāgama from Ānandirūpa.

Uśana received the Parameśvarāgama from Śrūpa.

Pārvaṭi (Śailasambhavā) received the Niśvasāgama from Daśārṇa; Kaca (Kavaca) received the Prodgītāgama from Śilin. Dadhīci, a sage, received the

Mukhabimba from Prasanta Candeśvara, agama, 160

Received The Siddhāgama from Bindu; Sāmśapāyama

Received The Santānāgama from Śivaniṣṭha. Nṛsimha

Received The Nārasimhāgama (Savor tāgama) from Saumya.

23-25

anantāccandrahāsami tu prāpto devapurohitah |

bhadram sawātmadevāttu vīrabhadro mahāganah ||

svāyambhuvantu nidhānāt sampraptah padmasambhavah |

vīrajam tejasaḥ prāptah prajāprakṛnatatparah ||

Rauravam brahmaṇesāttu samprapto nandikeśvarah |

īsānāmakutami prāpto mahādevo balaśrayah ||

Brhaspati received the Candrahāsāgama from Ananta;

Vīrabhadra, a mahāgana, Received the Bhadrāgama

from Sawātmadeva. Padmasambhava received the

Svāyambhuvāgama from Nidhaneśa. Prajāpati

received the Vīrāgama from Tejasa. Nandikeśvara

received the Rauravāgama from Brahmaṇeśa. Mahādeva

received the Makutāgama from Īśāna (Civa).

26-28

161

Kirāṇam devapitṛtah prāptasamivardhako munih |

ālayāllalitām prāpto rudro bhairava nīpavān ||

āgneyam vyomasamjñāttu samprāpto hutabhuk punah |

sivākhyaḻsa mahākāḻassāravalkhyam parāṅgayām ||

tantrabhedō mayāprokto viridhah kleptalakṣaṇah |

eṣu bhedaṣu yo bheda upalekdassa ucyaṭe ||

A sage called Samvardhaka received the Kiranagama

from Devapitṛ ; Bhairava received the Lalitagama from

Alaya; Hutabhuk (Hutāsana) received the Agneyagama

from Vyoma; Mahakala received the Sarvalkhya

C otherwise called Paragama) from Siva.

Thus the varieties of the Sivagamas which are associated

with differently formed characteristics are expounded by me.

With regard to the primary varieties C mulagamas) of

the Sivagamas , there are secondary varieties C Upagamas)

also. The variety of Agama corresponding to each

different Agama is said to be its secondary variety

C upagama).

atisam்kṣipta vistīrṇo nsidevatmakah kvacit |

tasmāt khyātos tra bhadaśca bhedo syam் citta bhedatah |

punah pravartto syam் bhedasrotibhedastathā matah |

bhedo yasmupacāreṇa kalpitastatra yathāyatah ||

phalabhedo na kalpyo'stra jñānabhedo prakalpyate ||

citi srimatkiranākhye mahātantre vidyāpāde tantrāvatāra patalo

daśamah)

These scriptures which were in elaborated form were transmitted at times in very much shortened form to the sages and devas. Therefore there exist the different groups of Agamas. These differences are due to the differences in reflections or views of the taught.

Again in the same way, it be should be noted that there different types of Agamas find place because of the different types of persons who received instructions on these Agamas. Since these differences are assigned figuratively, differences are notified only in regard to the scriptures. Indeed, the differences in their affects or fruits are not them to be thought of. On accomplishing the final result, then is no difference. All the Scriptures yield the same fruit.

C This is the chapter on the transmission of the Scriptures,

the tenth of the knowledge-section of the Kiranāgama mahātantriṣ)

ATHA MATRKOTPATTI PATALAH

( Then the chapter on the origin of letters )

Garudah -

jñānamayam katham kimam jñātavyam tābhyām mayā |

etadbrūhi mahādeva jñānamūlam yato 'khilam ||

Garuda -

It is said that the scripture is one. If it is so, how can it be differentiated as Siva Agama and Rudra Agama? It is to be understood by me. Since all the scriptures have their emergence from nada tattva, there need not be any difference. Kindly impart the real nature of the scriptures.

2 - 4

Bhagavān -

ekam nādātmakaṁ jñānamomityeva shitami param |

sā śivā kindu vaktavyā kalāñasyā mahēśmanah ||

proktam syād parambrahma codito 'traikalayāḥ |

sthito vyaktasya vāgnūpah pumarthinnastu khandasaḥ ||

narakhandāsshitāścānyah pumassodasālhissvaraiḥ |

dasārdhākṣara nissnatāḥ pañcakhandā vyavasthitāḥ ||

The Lord said -

The Scriptures are of the form of sound and they are of the

one and the same nature. In the beginning, sound existed in

the form of eternal syllable 'OM' itself. That single high

potential syllable consists of five parts: akāra, ukāra,

makāra, bindu and nāda. Since that great syllable exists

as a store - house of letters, it is extolled in the scriptures

as 'Parabrahma'. The great syllable in its manifested state

appears in speech form and again by the internal activities

of the body it assumes various shapes. These variegated sounds

are nine-fold. The first section is called 'svarākṣara' (vowels).

The next five sections are formed of consonants, each one

consisting of five letters (i.e. ka-varga, ca-varga, ṭa-varga,

ta-varga and pa-varga).

5 - 7

khaṇḍadvayam caluṇvargam sesamī kūṭasthyayā sthitam |

evaṁ jñeyam śatardhātmā varṇaśakti vibhedataḥ ||

māteva matṛkā śiva saṅkhyājñānādi bhedagā |

tarkakāryeti hāsastā sarvam vyāpya svarasthitā ||

śivajñāna pratīṣṭhānā śrūyate nāmahetataḥ |

hṛṣīkā lathā śrinnā rudrabhṛdāt parā satī ||

The next two sections are formed of eight letters each one

consisting of four letters (i.e., ya, ra, la, va, and śa, ṣa, sa,ha).

The remaining section is called ' kūṭa '. Having only one letter ( Kṣa ). Thus it should be understood that this potency of one single syllabic gets differentiated into fifty letters .

Since these letters , like a mother , give birth to uncountable words , they are called mātrkāvarga . These letters assume various forms of scriptures like Sāṅkhya śāstra , Dharma śāstra , Tarka , Kāvya , Itihāsa , etc . These fifty letters exist pervading all these kinds of scriptures . Like the primal root of a lotus plant , the basic sound exists as one ( undifferentiated ) .

In its effected state the supreme sound assumes various names and forms ) and therefore there arises the differentiation as Siva-veda and Rudra-veda .

8 - 10½

tadbhadāt- jñanalhedoS pi dhārtah pranto Srithato na hi | gadyapadyadikairyā ye geya desānugāsca ye || Saktirvagīsvarı̄ tasya vānimayaṃ vyāpya samstithā || viñeya mātıkā saiva sarvamantrālayā parā | eramaya vilhedoS yaṃ jñanalokyoktā mayā tava || sasutaya tvayaS khyeyo na j kheyo vikalpana"

citi st arimat-klramākhye mahatantra vidyāpāde mātrkotpattipatalah ekadasáh )

Because of the differences in effected forms, the differentiation 166

in Śabdas is postulated. It is figuratively said 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 Lord,

they are only due to the potency of mantra (mātṛkā) which

proceeds in the form of bīja, piṇḍa, kalā, kuṭa, etc.

Vāgīśvarī is the Śakti of mātṛkā who exists pervading the

speech. It is to be understood clearly that the same

mātṛkāśakti 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 (10½) 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).

(This is the chapter on the origin of letters, the eleventh of the

manifestation

knowledge-section of the Kiranagama mahātantra).

ATHA YANTRODDHĀRA-PAṬALAH

( This chapter on yantroddhāra )

167

Garudah -

matākṛtādisamāsiddhā sauramantrālayaṁ bruḥ |

vihitāstrā ya mantrāsteyaṁ me lavanami vada ‖

Garuda -

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

of all kinds of mantras and about 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.

2 - 4

Bhagavān -

same madhye dharābhāge syandhaku sumojjavale |

kramācchaktiṁ nyasetlāttra navakhamde vibhāgaśaḥ ‖

śaktimuddhrtya tameva pūjya puspāisugandhikhiḥ |

udṛtle śambarān paścāt - acāryo mantrangrahāḥ ‖

srotaścchadagamiḥ patman dvātimśaddalambujāḥ |

karṇikāyāṁ nyaset- kūṭaṁ kālayugmantā samisthilām ‖

The Lord said -

On the surface of an even ground splendid with

fragrant flowers ( a square diagram with four entrances

Should be drawn). There, one should spiritually transmit

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

At the centre of the diagram Jāthāra-śakti should be

worshipped with necessary paraphernalia like flower, water,

sandal paste, etc. The preceptor who has consecrated his

body in the form of mantra (i.e., who has done mantrā-nyāsa

on the various parts of his body). Should also worship the

deity Śambara in the proper place of the diagram.

(Three circles should be drawn, their centre being the

place of Ādharasakti) and around the space between

the first and the second circles, sixteen petals should be

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

thirty-two petals should be drawn). At the exact centre

of the diagram ācārya should inscribe the letter kūṭā,

joined with the two letters belonging to Kāladeva.

5 - 8a

rudrabhija-samayuktam andhacandra vilakṣitam |

nādāśakti-samayuktam śivabījamidaṃ paraṃ ||

cintāmaṇimayaṃ śubhraṃ jñālamantraṃtra ca sāṃgayal |

nyaset-kramāddaleṣvevaṃ svaraṣodaśakam pūrah ||

kramādagrārakeṣvarṇā vyāpakam tu nyasetpari |

etaccakraṃ yajadyastu satatam māsi māsi vā ||

gandhādyairbhaktitassospi kālamuktaśśivāmi vrjet |

The seed-letter corresponding to Rudra should be associated with these letters and the whole single mūlamantra should be adorned with bindu and half-moon.

C The mūlamantra , be belonging to Lord Mrtyuñjaya, according to this Āgamic pattern , be esoterically suggested in these verses is to be known as kṣmūm ).

This supreme mantra is known as ' Sivalīya ' and it is endued with the potency of sound. Even at the very instant of # knowing this auspicious mantra , which is of the nature of cintāmani , it is capable of bestowing the desired effect upon the aspirant ( who is properly initiated into this kind of mantra-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 ( thirty-two letters ) should be inscribed on the thirty-two petals. The remaining letter of the consonant group, Ha , should be written arro around this thirty-two petalled lotus . If one worships this diagram according to the prescribed d rules daily or one in a month with devo and devotion and necessary paraphernalia , he , breaking through the power of the god of death, attains Sivatva .

8(b) - 10 (a)

dvitīyena calurtena șaṣṭadrādaśakena tū |

ṣoḍaśena vilīrnno yamī bhavet kūṭaṅgapañcakam |

ḥrasvā hrahmaṇī vijñeya dviyuktastu ganéśvarāḥ |

trīyuktā lokapālādyaiśca yujyate 'trāṇi kalbavet |

The central letter (mūla mantrā) is variegated by joining with it the second, fourth, sixth, twelfth and the sixteenth svaras. The five mantras formed in this way are called āṅga mantrās. Combining the usual brahma svaras (ḥrasva) with kṣma the five Brahma mantras are formed; the names of gameśvaras should be preceded by the letter kṣma combined with the second svara., the names of lokapālas should be preceded by the letter kṣma combined with the third svara; the names of daśāyudha (ten weapons) should be preceded by the letter kṣma combined with the fourth svara.

10(b) - 18 (a)

vidyeśanām śyṇuṣvānyallakṣaṇam mātṛkatmajam |

vyāpakam rephasamyuktam calutvatsvarasamyutam |

hinduyuktamamantrānsya vācakatvena samśhitam |

rephavannayutam śāntam śasthasvarasamamritam |

hindudehasamāyuktam sūkṣmadehasya vācakam |

makāram vikṛṣamyogāt - visargācca sivottamāḥ |

jantavarnāntyamo varṇo raphayuktasabindukāḥ ||

sasthasvarasamāyuktam pranto netrakanāmani |

śavarnāntyamo varṇo śāntam tena samamrtam ||

dvitīyasvarasamyuktam ekāndraya bandukāḥ |

phāntam tāvat sthito rānto dvādaśāntaḥ phaditāḥ ||

bindunā khārito mūrdhni thimūrti vacako mataḥ |

sasthasvarayutāḥ śāntassabindusso ntataslhitāḥ ||

sūkāṁśa eva vikhātasatatāḥ sṛṣṭi sākhandināḥ |

sāntāntamaścalūrtana phūsito bindusamyutāḥ ||

samāsena mayā tārksya vidyeśaḥ parikīrtitāḥ |

Now, observe the bija mantras formed out of mātṛka in a different manner pertaining to Vidyeśvaras. The seed letter of Anantā is formed by the combination of ṇa, ḷa, and ī, associated with Hindu. The seed letter pertaining to Sūkṣma is formed by the combination of ṇa, ḷa, ī and bindu; the seed-letter of Sivottama is formed by the combination of jña, ṇa, ī and bindu;

the seed-letter of Ekaundra is formed by the combination of jñā, ṇa, ī and bindu. The seed-letter of Ekaundra is formed by the combination of śa, va, ā, and bindu; the seed-letter of Trimūrti is formed by the combination of

ma, la, ū and bindu; the seed-letter of Śrīkamtha

is formed by the combination of ya, u, bindu and

sah ; the seed-letter of Śikhandī is formed by the

combination of ra , ī, and bindu. the bija mantras

significantly formed for Vidyeśvaras are thus consciously

instructed to you.

18 & -20.

kūṭāṃtrārasamyuktam bindunā bhūṣitam bhavet |

gāyatrī caiva sāṃtī kintu nehaṃviśeṣaṇam |

oṃkārādi namontāṃśca jñatvā mantraṃ prayojayet |

snātvā suddhah patthammaṃtrān suciḥ prāg-bhojanād-rahaḥ |

dvayor-dhyana-yalā doṣo bhaveducchiṣṭa-saṃbhavaḥ ||

iti śrīmat- Kirāmārṣye mahātantre vidyā-pāde

yantravatāro dvādaśaḥ paṭalaḥsamāptaḥ |

|| vidyāpādassaṃāptaḥ ||

For gāyatrī mantra , the letter kūṭa should be combined

with the fourth svara and adorned with bindu; for

Sāṃtī mantra , the letter kūṭā should be combined with

svara , and adorned with bindu. these

mantras should be preceded by the syllable OM and

followed by ' namah'. One should recite these

mantras only after attaining purity through bath , etc;

He should do japa before taking meals. The incantation of mantra would not yield good results 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 yanthāvatāra, the twelfth of the Knowledge-section of the Kiranagama mahātantra.)

II Here ends the Knowledge-section II

ATHA KRIYĀPADAH

SNĀNAVIDHIḤ1

[ Then, the KRIYĀPĀDA, the chapter on the Rules pertaining to ceremonial baths ]

garuḍah -

snānam katividham proktam kairmanbhir kalāmara vā |

stadbhiḥ samāsena sphutārtham tripurāntaka ||

garuḍa -

O, Lord Tripurāntaka ( 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 succinctly and vividly.

Bhagavān -

prathamam vāruṇam snānam dṛtīyam bhāsma samjñikam ,

māhendraṁ ca tṛtīyam syātcatṛtham mārutaṁ bhavet"

pañcamam māntramuddiṣṭam idāntam-ajate kramāt 1

The Lord said -

( There are five kinds of ceremonial baths). First is

known as vāruṇasnāna; second , bhāsma snāna; third,

māhendra snāna ; fourth māruta snāna and fifth is

known as māntha snāna. Thus the varieties of baths are

mentioned in the scriptures. Now I explain these in due order.

3(b) - 5

nadīnada-tatakābdhi- khatādiṣu ca vāruṇam ‖

latā jatrā śṛṅgastataṁ sucisṭhāna mṛdam gṛdhyāt- praśodhitaṁ ,

grhītā sadyamantroktam praksayet puṇyajana tathā ‖

samsodhyāghora mantrena praksayet- puṇyena tathā ‖

Isvaroddhṛtya khadgena saivam ghṛsya ca samplavet"

vidhisnānam punah kāyam malasnānādanantaram1

ācamya tam - pumarghya kṛtvā śrāgahayam Ṛdā ||

uttarābhimukho kṛtvā japtvā'stham - brahmā'smrubhih1

ādyam dravyamśakam - aṅgenușam - śeșam tātthe pumah pūjan ||

After the process of malasnāma, one should engage himself in vidhisnana.

Having done ācamana one should again take the clay and divide it into three parts or with Ṛdaya mantra. Being north-faced, muttering asthamantra he should fashion śivastatva by employing Brahma mantras.

Cut off the three parts of clay, first two parts should be besmeared or over his body and the remaining part should be sprinkled in the water.

Notes.

ācamana - sipping of water taken in the right palm gesticulated on gokarna mudra so as to cover a grain of mudga.

Ācamana should always be done three times.

Kṛtvā vibhavaṫassnānam - uttīryāss camya yatnataḥ |

pranavenṡakarn gṛhya tṛk pītvā dṛk prāṅmukhya ca"

śirodṛvāṅmi saptāssau kramānnālikṛmi śikhāmi sprśet |

bhūyopyācamya sandhyāṁ tu vandettattsekapūrvakam ‖

mārjanam samhitāmantraiśśivena salīkṣanam |

kṣṇam dhyātrā kṣipettāyam ghorena pumarācamet ||

nyāsam krtvā smṛlhrinvestyā tarpyaṃan tān pratāṃpayet |

apasaṃyāgamaṃdhumāṃa pīta-deva-muni-kriyā ||

svadhā- svāhā-namaśceti kramāt-teṣām pratarpaṃam|

kṛtvā ṛdāṅjalim- badhvā kūṃvārān- udakema tū ||

kṛtrā śñjalim̀ supuspadhyam- naveḥ paścācchivram yajet |

tāvadyāvacchatām-pūrṇam svasaktyā vā ślāvā japet ||

pradakṣiṇam tatal kṛtvā trīṃ-vārān- vandayet- navīm |

tataṡtirtham samākṛtya kartavyam ṛdaye Ṛdā ||

evam tu vāruṇam snānam- bhasmasnānaṃmatāśśiṇu |

He should make the water to drop down the space between the fore-finger and the thumb; for the deities libations should be done making the water to roll down through the fig finger tips; and for 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, svāhā and namah respectively. Then making the right palm so as to form a cavity with hrdaya mantra offer libations of water three times; Then filling the palm with flowers and water offer them to the Sun-god and then worship Siva, the indwelling Almighty of the Sun. Then recite the mantra pertaining to Surya hundred times or according to his convenience. Circumambulating himself three times. He should then prostrate and praise the Sun-god.

After finishing all these rituals, he should absorb the power of mantras from the water (collected in the arghya vessel) into his heart, reciting the hrdaya mantra.

Varunasanāna is to be done in this way. Then listen to the procedure of Brahma-snāna.

āranyagomayam grhya sadyena ss pīdhya vāmatah ||

ghorena dīpanam nāgām - narenās phyukṣanam bhavet |

Tsemoddhṛtya tainmantraissthäpya bhūtim nave pute ||

katvā snānam śabharānāduttaram vā jñā nattaram |

malasnānam - puñās triṇa kramādāpādamastakam ||

uddhūlyairan sivenordhūram sekahkāyassamudrayā |

parivartya sitamvāsas- tatastvācamya pūrvavat ||

Collecting the cow-dung from the forest with sadyojāta mantra

one should knead it with vāmadeva mantra; it should be

inflamed with aghora mantra and should be consecrated

by sprinkling it with vaktra mantra. Having taken it

with tsana mantra and deposit it in a new receptacle

( samputa ) reciting all the brahma-mantras. This process

is known as dhasma kalpana .

( ) ( )

Having finished malasnāna and jalasrāna, or just,

before jalasrāna . one should take ordinary lath (with

cie lathi without any mantras). one should engage himself in

dhasmasnāna . from head to foot, in due order, one should besmear

the dhasma over his body with aśva mantra and then with the

employment of sivamantha and kumbha mudra he should

sprinkle the dhasma on himself . Then wearing a pure

and white garl garment one should do ācamana as before .

mahendram urdhvayogesya-japenmantritam tu pañcamam |

padasaptakamārtya vāyaryam gokhurena tu ||

rājasa nāmamantreṇa mantrī manthairiṣaḍitam |

śrāmaṇyenaṃ-ṛṣanyāṃ tu pañca prākāri siddhaye ||

snātrā sampūyayeddevaṃ linge vā sthandileṣpi vā ||

( iti śrīmat- kiranakhye mahatantre kriyāpāde snānavidhipatalah prathamah

Mahendrasnāna is that which is done in and during the shower of rain. While doing mahendrasnana one should recite five brahma mantras. Then about Vayavya snana. Walking seven steps behind the cows so as to be covered by the dust arising from the feet of the cows is known as vayaryasnana. One should recite tatpurusa mantra during vayaryasnana. The bath done with the employment of sampūta mantras is known as mantrasnana. In this way, five in the scriptures, five kinds of bath have been explained for the sake of accomplishing good effect. Having taken bath in the manner prescribed above one should worship lord Siva either in linga-form or sthandila ( ).

( This is the chapter on the rules of bath, the first of the Kriyapāda of the Kiranagama mahatantra )

ATHA PUJĀVIDHIPAṬALAH 1

( Then, the chapter on the rules pertaining to worship )

Garudah -

pūjā samśucita deva sā kārya lingamūrtiḥ |

sphuṭam me brūhi deveśa sthāndile vā katham bhāvet ||

Garuda -

O, Lord. The performance of worship was indicated earlier. Explain to me vividly how the worship of the Lord who presents Himself in the image of Linga ( ) or sthāṇḍila ( ) is to be performed ( according to the scriptural injunctions ).

Bhagavān -

sthānam praviśya śuddhātmā daksināmurti-māśritah |

nucirāsana-samsthas-tu prānāyāmatrayānvitah ||

latethan gṛhītvā cāṣtmānam nccamād-bindu-mahāgunam |

kṛtvā kāyam dahetpaścāt - sarvāstham cintya taijasam ||

Having attained ( both the physical and mental) purity, the worshipper

should enter the place of worship (puyāsthānam through the west-entrance)

and seated himself in an appropriate and cordial posture

on the right side of the Lord (C i.e the pedestal where linga is to

be placed) He should do pramāyāma three times. He should

mentally grasp the soul from its seat (śuddaya) and take it to

the place of Śindu (C i.e mahābindu, known as dvādaśānta) (

?) Contemplating on his effulgent

image of Sivaśtra and raising the fire known as kalāgni

from his right toe (Uthrough uddhava mudra) He should

mentally incinerate his physical body.

Bhasmībhūtam pracintya svamānīya pranavena tu |

dhyātvā sitakanālāhasam sphurantam svena tejasā ||

sañcintya pranavam kumbham plāyamanam sudhākanaih |

tenatra-tīlayam dadyat- kāran yasadanāntaram ||

astra suddhau karau krtvā brahmamāngāni-kramān-nyaset |

sāvitrīmatra gāyatrīm śivam saṅkalpya hatayah ||

kunyānmantrātmakam kāyam- astatrimsat-kalātmakam |

Imagining as though his physical body (which so far has

been an outcome of the consequences of his previous merit and

demerit) has been brought to dust, he should bring back his soul

to its seat (Brahma-randhra) with pranava mantra. He should meditate

on the radiant white spot shining forth with its own effulgence.

Contemplating on pranava and with a display of kumbhā mudra

he should (mentally) sprinkle the drops of nectar over his

newly created physical body so as to make it as the body

having all the lineaments of suddhavidya. Thus he should do

this process three times. Then he should do karanyāsa. first

he should purify his hands with astra mantra

and then he should transmit the power of brahma mantra

and anga mantro to the various foot fingers and various

parts of his body. He should also assign sāvitri mantra

gayatrimantra and sivamantra to his palms. Having done

karanyāsa and anganyāsa in this way, he should make his

body as though it is of the nature of mantra-form made of

thirty-eight kāla mantras.

sirāmsi pañcalriḥ pañca śarveśanaisća kalpayet ‖

caturāri vadanān-nyasya vaktramantreṇa dhārayet |

pūrvāditasamārabhya yāvaduttama-gocaram ‖

astadhā kalpayegmatraṃ nyasyevāmsāvanukramāt |

nābhiṃ catodaram prșṭhe-nyasedvāmaṃ trayodaśā ‖

guhyaṃ lingaṃ tatāścruū yamunī yaṅghrikadwayam |

sphīcaṃ dve ca katī parśvau nyasedsadyam tato'stadhā ‖

drayostu pārishtayosśaktim tato'smin uyāpakam-nyaset.|

pādan pāni tathā nāsaṃ śiro bahi nyaset-kramāt |

drayostu pārisvayosśaktim tato'smin vyāpakam nyaset ‖

Around his head he should assign the five kala mantras pertaining to Īśāna ; from east to north in due order , he should bestowing to Īśāna ;

contemplate the four kala mantras of tatpuruṣa mantra around his face .

He should place eight kala mantras of aghora mantra over hṛdaya ,

shoulders , navel , stomach and hinder parts . The thirteen kala mantras of

varam dava are to be placed over the following parts : anus ,

penis , thighs , knees , shank , and buttocks ( s.p.c ) , hip ,

and two sides . The eight kalamantrias of sadyojātā mantrā are

to be placed on the feet , hands , two nostrils , head

and the fore - arms . On the two sides of his body , he

should place śaktimantīa . And through vyāpaka mudra

he has to contemplate as though he has attained the divine

form of Lord Śiva .

srasthāne ganganam nyaṅya tato'ntaḥkaranaṁ kramāt |

puṣpādyairmanasaikā krtvā tisrastalāśśivāsinā |

digbandhaṁ varmanā krtvā pātraṁ khadge sodhayet |

kutaṁ yogasamputitam nyasenamantraṁ tryodasa |

amṛtaiñcamṛtikṛtya praksayettema tadgatam |

datvā puṣpam śirasyekam lingasuddhiṁ samācaret ||

After doing the mātrkā-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 brought the suitable flowers mentally, he should slap the hands three times with astra-mantra and should close the eight directions (as digbandhana) with kavaca-mantra.

Then he should purify the vessel (meant for arghya) with astra-mantra.

After filling the vessel with pure water, transmit the power of prāsāda manthā into it.

Then he make the arghya-water as nectarous one by gesticulating the dhenu-mudra (accompanied with proper mantra).

Then sprinkle the divine arghya-water on all the articles collected for the purpose of worship.

Then placing a flower on his own head (as ātma-pūjā), proceed to do the purification of liṅga.

paripūṭena toyena pūrnān kṛtvā laghūn ghatam |

ghatikordhvam tu samsthāpya pathānghyenāṅbayet-kramāt ||

paritrāṇi purāṅṡrutye pūjāpanayanam punah |

Qiṅge vaiśesikamarto vāsyāṅgana vidhisthitiḥ ||

Pravetsamānyaliṅgaspi ksamamātram visarjanam |

na sūnyamastakam lingami kuryattatra kadācana ||

aiśānyām sthāpayet-pūjām pratyagramāthavṛṣitam |

kālyāṅ śreṇa dvayam paścādvedyāṅ liṅgami ca bhaktitah ||

Having arranged the pure water-kalāsās in a prescribed pattern.

Then filling the small earthen vessels with well-purified water and placing them on suitable pedestals (i.e., on certain designs), he should mix a small quantity of arghya-water with the purified water contained in the earthen vessels.

Having arranged the pure water-kalāsās in a prescribed pattern, he should remove flowers offered during the previous worship.

Rules pertaining to the removal of offered flowers (nirmālya) are not applicable to the liṅgas of specific lineaments.

(For A bit applicable to the liṅga is of general characteristics.

If the awkward liṅga is to be done within a short time).

The top of the liṅga should never be without any flower (or leaf).

Then, placing the removed flowers (nirmālya) in the south north-east direction (for the sake of candeśvara), offer the fresh flower immediately to the Lord.

Cleanse the image twice with

astra- mantra and then cleanse the pedestal

(meant for bath ) and again the linga with intensely

devotion .

19 21

kalpanīyam tataḥ pīṭham - āśeṣadhvā-vimirmitam |

caturyugamahāpādam prthivtattva - kandakam ||

kālatattvāntā- nālaikam - pañcāśadṛṣya kanṭikam |

māyātattvam bṛhadgamhi - śuddhavidyādyajāṣoḍitam ||

vidyeśvaradalacchannam śaktikesara samyutam |

śivāśaktidvayārabdham karnikābhījārakṣitam ||

Then the pedestal or seat of the Lord should be formed

of six adhvas . The śivāsana consists of four great

legs represent the four yugas . Its root is pṛthivī tattva .

It is with a stem rising upto kāla tattva . At its top it

is inputed with fifty seed letters and having adorned

with thorns of fifty dispositions ( bhāvas ) or bhuvanas .

māyā-tattva is its knot between the stem and the flower .

The resplendent lotus flower is of the nature of śuddha vidyā .

The lotus flower is with eight petals of eight vidyeśvaras .

The filaments ( kesara ) of the flower represent śakti tattva .

Its pericarp , imputed with aṅkuśa and governed by

fifty seed letters is fashioned of Śiva tattva and

two śakti tattvas .

pīṭhamevaṃ viddhaṃ kalpya mātrkālijasam̧bhavam |

napuṃsakān catuṣkoṇe dharmādiṃ pari kalpayet ||

śinduprṣṭhamaṇṭasya tatpṛṣṭhaṃ kamalaṃ bhavet |

kannikā jiṇmacakreṇa śeṣāssyaṃ navatākar ||

vāmā jyeṣṭhā ca saudrī ca kālī- kalavikaramī |

śaktivikaraṃṭa caiva śaktipramathānuttica ||

damarī sambhātānāṃ navamā ca manomamī |

vilhungñāṇṭa kriyā vācā nāgeti jvalinī tathā ||

vāmā jyeṣṭhā ca saudrī ca śaktayaḥ kēṭ kīrtitā nava |

vāmādyāścānulomema vibhuvadyāstu vilomatah ||

keśarāṃi caturvimśat- kādi- śānta-gatāni ca |

māntam pudgalasyāsya navakaṃi bijakalpitam ||

brahmaṇ̣̄arenea mūrtim ca kutrā datvā kalāmayaṃ |

Thus Kaving constructed the lotus-seat made of mātrkārṣaras

the aspirant should design four legs which

represent dharma, jñāna, vairāgya and aiśvarya. on the four corners ( south-east, south-west,

north-west and north-east ) with the accompaniment of śṛ

vowels belonging to nearer group. ( the place where the root

of the lotus-stem is con- mentally designed represents ādhāra-śakti)

Above the plane of ādhāra-śakti, anantaśama. is to be

contemplated and above the plane of anantāsana, kamalāsana

is to be designed. On the pericarp encompassed by the

petals of anantacaira the remaining deitiesx are to be

contemplated. The name of nine śivasaktis are: Vāma,

Jyesṭhā, Raudrī, Kālī, Kalavīkarantī, Balaīkarantī,

Balabhramaharī, Saṃvṛtā-damanī and Manonmanī. There

(or: There sanathy group of ...)?

is other groups of nine śivasaktis whose names are:

Vilkuh, Jñānī, Kriyā, Vācā, Nāgeśī, Jvālini,

Vāmā, Jyesṭhā and Raudrī. Vāma, Jyesṭha, etc, belonging

to the prior group are to be worshipped in successive order

(anulomakrama); and Vilkuh, Jñānī etc, belonging to the

other group are to be worshipped in the reverse order (vilomakrama)

With regard to mātrkāṅkaras, twenty-four letters from ka to

kṣa are the filaments distributed equally over the

bottom of eight petals. Nine letters from ya ma to ha

are the seeds occupying the area of pericarp. Then

the figure of Lord Sadāśiva is to be contemplated with

brahmākṣaras and all the thirty-eight kalamanttras are to be

appended to each brahma mantra.

28c13 - 31

sadyenās vahayeddevam sthāpayedguhyakena tū " 191

sānnidhyam syādagholena vaktrenārghyādikam āavet 1:

tsānenāsucayellinģam tato'ngāni yathākramam "

latvā snānam prakartavyam kūṭama dadhikamā punah 1

kramādyaṁena madhunā kūṭodvartya punah punah "

snāmagandha-vibhūṣāntam pūjāñca brahmabhih kramāt 1

datvā j tha ss varañaniṣṭrā sadhyānām pājayet-tatah "

Jhen invoke the resplendent Lord with sadyojāta mantra ;

immobilise Him with Vāmadeva mantra; render His presence

with aghōra mantra ; other offerings like arghya are to

made with tatpurusa mantra. The image of the Lord (Śivalinga)

is to be worshipped with īśāna mantra. Then worship of

layāñga and bhogāñga is to be done in due order. Then

the ceremonial bath (abhiṣeka) of the Lord should be

performed in with the following things in the order of mention :

milk, curd, ghee, honey,etc. While doing abhiṣeka

the image should be rubbed and cleaned again and again

regularly. Bathing, smearing of sandal-paste, offering

ornaments etc are to be done one by one with the

Brahma mantras. Having done this, avarana-pūjā is to be

done and then the aspirant should proceed to do the

worship of deities pertaining to sādhya-mantras.

Copyright notice:

Kirana Agama, Primary Edition

Translated by Dr. Sabharathnam S. Pattusamy

Copyright 2006 Himalayan Academy

KRIYĀPĀDA - (Cont.)

CARYĀPĀDA - 381

KIRĀNĀGAMA

Part 2

tadangaṅgitami kṛtāṁ pranave kamalāsane |

śivasyā dakṣiṇe pāde vilkhavenā tu pūjayet ||

samhitāgraṇhago mantras-sādhyatvena yadā bhavet |

āntaridvaya madhyastami sampūjyaṁ būrāvat-khaga ||

dadyadadāṅgajam dhūpaṁ gṛhītamiśram ṛddhāsnunā |

tadgatāṁ pūjya devāṁstū tato liṅgam samarcayet ||

Jo do worship the deities related to sādhya-mantras, a pedestal of lotus which is of the nature of pranava is to be designed on the right side of the Lird (i.e on the southern petal of Śivāsana), eod and the aspirant should assign aṅgaṅ to the particular deity and worship it with all care and diligence. When one takes to the worship of sādhya, he should remember that each mantra is within the limits of samhita mantras. Oṅ, Śaruda, the deity pertaining to each sādhya-mantra is to be worshipped at the centre of two āvaranas as explained before. Having finished the worship of Sādhya, the aspirant should offer the fragrant smoke with dasāṅga blended with ghṛtā (ghee), reciting the ṛddaya mantṛa. Having worshipped the deities of kāmyā-mantra which have been invoked and stalled on the southern petal, offer the final worship to Śivalinga.

mudrām bhā kadhvā pranamyēśam grhyā mālam japēcchivam |

muktāmamimayairmālā- rudrākṣair-varasiddhitā ||

śaṅkhasphatikapadmākṣa - śakrākṣair-madhyasiddhik* |

rītikā-trapusītādyaır - adhamāsiddhirisyate ||

putrajīvakamālā-syāt- svakāmārtha-sādhanī |

kanyāsūtakrtām śubhrām - samāksair-galhītām varām ||

mummaṭhyanuṣṭām tam gandhaliptām sudhūpitām |

grhya kṛnmanthrajaptām tāmasottarāśaktāṃvitām ||

tadardham vā prakurvīta tasyābyāndhamathā∫pi vā |

Displaying the relevant mudras to the Lord and prostrating before Him, the worshipper should take the rosary (japamālā) and engage himself in incantation of Sivamantra. Japamalas made of pearls or rudrākṣa are capable of yielding the most excellent accomplishments;

those made of pure sphatika or lotus-seeds or śakrākṣa (seeds of devatāru-tree) are of the nature of producing mediate results; those prepared with the strings of brass, lead etc. are capable of effecting insignificant results. The japamāla known as putrajīvaka is efficacious enough in accomplishing

all the desired seeds fruits. The japamala prepared with the string made by virgins and shining with purity is a perfect rosary. It should have been strung with the beads of equal size and of sublime quality having a pre-eminent bead known as meru ; it should have been besmeared with sandal paste or other fragrant paste and fumigated with fragrant smoke; it should have been made in such a way as to consist of 108 or 54 or at least 27 beads, it should have been consecrated with hṛdaya mantra*.

39(8) - 44

madhyamānāmikān்guṣṭha - karṣanāt siddhiruttamā

aṅguṣṭha tarjanīyogān - madhyamāsiddhirisyate

kaniṣṭhāṅguṣṭha-samyogāt- siddhiruktā kanīyasī

patitāmuttaret sadyasssesām - upahatām tyajet

siddhārthake talhā sthāpya tāṃrake vā karandake

japedyāvadanudrigno nadrutam na vilambitam

nāśpastam na manasbhraṃtam japam kuryāt-samāhitaḥ

trividhassa vijñeyo mānaso manasaiva tu

uccāyasyātsa bhāsyo jñeyo [nyaśśaravaṇā]tmakah

parivartyāmalām tāṃ t nāgendha-parivartavat

evam kutrā japenmantrī - dhyāyeddevam kalātanum

Taking a japamala of such supreme construction one should do japa by counting the beads with the middle finger (madhyama) and the ring finger (anāmikā); and the thumb; this mode of counting the beads will yield the finest result. If the beads are counted with the thumb (aṅguṣṭha) and the fore-finger (tarjanī), it would yield mediate results; if the counting is done with the little finger (kaniṣṭhā) and the thumb, it would give only the lowest effect. If the japamala falls down on the ground on account of carelessness etc.

it Should be taken back immediately pronouncing aśramantra. If the māla is impaired or struck by some impurities or stones, it should be abandoned.

After finishing the incantation, the japamālā should be placed amidst white mustard collected in a vessel made of copper or in a small basket made of bamboo. Incantation should be done with concentrated mind and keeping his heart in easiness.

Incantation should not be done either speedily or slowly; it should not be done with in an indistinct manner; nor, with a perplexed mind.

Japa is of three kinds - mānasā, upāṃśu and vācāya. Mānasa japa is to be done internally; upāṃśu is to be done with slow movement of lips; and vācāya 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 revolving of or turning round of a great snake.

The enchanter should do japa contemplating on the figure of the deity whose divine body is composed of kāla mantras.

tryakṣam kamalamadhyastham khaṇḍendu makutojjvalam |

sāyudham daśabāhum ca sānikāram manoharam ||

icchāsiddhipradam dhyeyam vararūpadharam karam |

liṅgamadhyagatam dhyātvā devadevam sadaśivam ||

Lord Sadaśiva, who is the most supreme among the gods, and who presents Himself in Linga-form is to be contemplated as of having three eyes; seated on the lotus; 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 designed by mātṛkāśaras*

naivedyami copasamhrtya ksipaccandāya tatpunah |

ūdhvārigē tu yadā siktas- tatassnānam vidhīyatē ||

adhohrāgē yadā siktas- tadā praksālaya śudhyati |

sthāndilēbi ca mantrānam siddhināśu brajāyatē ||

tāmabyaparayēt- pūjām- trilhingomayagotrakaih |

tatassamprokşya tatsthānam śivamastviti vadet ||

evam pījavidhānam tu proktametat- samudrakam |

agnikāyam tatah krtvā kuṇḍē vā sthāndilēbi vā ||

agnistham yojayellinge gurostacca bhavat- bhalam ||

iti srīmat- Kiramākhye mahātantre kriyāpādē

pūjāvidhirdvitīyah paṭalaḥ )

After collecting all the arteḷaṣ offerings like flowers

food etc., the worshipper should place (them in the

direction of north- east for the sake of Candaśvara. While

doing abhiṣeka, if he gets drenched with the drops of

abhiṣeka- water above the portion of his navel, he should

take bath for the sake of purification. If he gets soaked

below the portion of his navel, he gets purified by

sprinkling arghya-water on himself. Even through

the worship of śiva in the form of sthandila, he

accomplishment of mantra can be effected quickly. Even

in sthan sthandila pūja, the rules for the removal

of nirmālya are to be observed. After removing

the sthandila the ground should be besmeared with

three lumps of cow-dung. While sprinkling the water

on the ground (where sthandila was placed), the

worshipper should pronounce these words: "Let the

place become auspicious".

Thus the performance of Sivapūja has been explained

to you. All these activities are to be executed with

proper mudrās. Then 'agnikārya' is to be done

either in a fire-pit or in a sthandila. The preceptor,

having duly finished the fire-worship, should effect the

union of Siva invoked in the fire with Sivalinga.

Only because of this union, the preceptor can achieve the

full benefit of agnikārya.

(This in the chapter on the rules of worship, the

second of the kriyapāda of the Kiranagama mahatantra)

ATHA MUDRĀVIDHI PATALAH

200

( Then, the chapter on the as performance of mudras )

Garudah

Śivasyā sucitā mudrā sudhāmudrā ca yā smṛtā |

itaresām ca mantrānām brūhi mudrām ca yathārthatāḥ ||

Garuda -

O, Lord, the mudra ( hand-gesture) of Siva known as Sudha mudra was hinted at earlier. Kindly explain to me about this kind of mudra and other mudras to be shown with the accompaniment of mantras in conformity with the secret injunctions.

Bhagavān -

kṛtvā ṅyonyagatāṅgulyor pratfato hastayor diṅyaḥ |

tiryakṣthau kanyasau kṛtvā kyaṅguṣṭhābhyāṁ samākramet |

desinī-madhyame muddhāḥ nāmake cocchrite ṅgule |

kṛtvā pañcamukhi khyātā mudrayāṁ śaṅkarasya tu ||

aṅgulyāśca mithah kṛtvā kanyake ṅnāmike yute |

madhyame tarjanīyukte kyaṅguṣṭhau mūlaparvagau ||

kṛtveyaṁ dhenumudrākhyā diṁyā camṛtavarṣiṇī |

The Lord Said :

first place the palms one above the other and join the fingers with each other. Keeping the little fingers obliquely, cover them with the thumbs. Place the right fore-finger on the left middle-finger and the left fore-finger on the right middle-finger. Then hold erect the two ring-fingers internally. The mudrā formed in this manner is known as pañcamukhi which belongs to Lord Saṅkara. Join mutually the little fingers with the ring-fingers and the fore-fingers with the middle-fingers. Join the two thumbs so that their bottom are touched by each other. This is known as dhenu mudrā capable of producing the shower of nectar.

Ponderapps on eco tours some pictaresque spots

5 (b) - 8 (a)

pānimūle susaṃlagne śākhāssañcāratra samyutāḥ ||

lokeśānāṃyaṃ mudrā astraṇāṃtu svarūpatāḥ |

uttamaṅguṣṭhau talamadhyagau ||

avāhinī triyaṃ kartkhyatā mudrāssvāhānakarmaṇi |

muștiślistau karau kṛtvā hyangusthau kośamadhyagau ||

niṣṭhṛtā samākhyātā devadevasya rodhane |

202

Having made all parts of the fingers to coincide with each other, join together the lowest part of hands. Since the gesture formed in this manner is of the form of astra (missile), this is known as astra mudra belonging to the Lord of all the worlds.

Holding the palms upwards and placing the right palm on the left, bend the thumbs so as to reach the middle portion of the palms. This is said to be āvāhana mudra which is displayed during invocation the activity of invoking the deity.

Clenching the both fists and holding them separately, bring down the thumbs into the palms. This is known as niṣṭhuna mudra which is to be displayed at the time of immobility effecting the presence of the Lord ( samnidhāna kriya = samnidhāna kārya ).

Kamuślthārigusthayolekām - angusthemā ss kramet punah

śaktimudreti vikhyātā sānnidhya karane kitā

mustim kaddvordharato'ngusthau ktveyam sthāpinī bhāvet

kitvāñjalim karābhyām tu grhya cānāmikā drayam

prasārayet tataśśesam mudheyam drayanūpinī

drayālikhye prayoktavyā himakārmapapūranī

evam jñātā prayoktavyā bhadrā caivāśmalāśivā

mudrāścetarcane-yojyā - vahnikāye ca yatratah

Citi sūmat- kimañakye mahātantre kriyāpāde mudrāvidhipatalastitīyah)

and formations of these mudras which are auspicious

and pure, one should gesticulate these mudras.

These mudras are to be displayed during the

ritualistic worship and agnikārya with all

diligence and efforts.

( This in the chapter on the performance of mudras,

the third of the Kriyāpāda of the Kiraṇāgama mahātantrā)

ATHA AGNIKĀRYAVIDHI PATALAH

( From, the chapter on the performance of the kindling of

sacred fire)

Garudah

agnikāryavidhirdvā sūcito noditastvayā |

tatropakaranam yacca laksanena bravīhi me ||

Gauda

O, Lord! Of the rules pertaining to agnikārya were

indicated earlier. But they have not been too elaborately.

What are the instruments to be used in the process of

agnikārya?. Kindly explain to me about these with their

essential features.

Bhagavān -

śamī-pippala-gauḥṇoThām- kalpayedaranim dṛḍhām |

dvirastāngula-vistīṛnām dīrghat- dvidaśāngulām |

ucchrayeṇaṅgulānastau pragandam syāt śadaṅgulam |

eṣvapiṅgulam

eṣvamaṅgulā apīdam

caturaṅgulam chatram- āpīdam tatpramānatah ||

yomamātram tivurddhāśram govālaisṭakṣitam bravet |

Udarimukhastu matinīyāt- śivabījām- anusmaran ||

gāyatrā navidiptissyāt- mathanami hṛdayānunā |

Bhramaṇam kramaso dayāt- chatram khadgena yojayet ||

Śikhayā yonitrakam yujyācchirasā Rastaweṣtanam |

The Lord said :

In order to produce fire (meant for yajña), first

araṇi is to be derived in an unswerving manner, either

from śamī tree or pippala tree. The breadth of araṇi

should be 16 angulas; its length should be 24 angulas; and

its height should be 8 angulas. The upper part of the arm of

araṇi should be 6 angulas in length. (One of the constituent

part of araṇi known as chatra should be 32 angulas

and another part known as āpīḍa also should be of same measurement. The rope ( rajju = meant for the help of which arani is to be churned ) is to be 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 attrition, reciting the mantra of Sivabīja.

Contemplating on the radiance of the Sun with the accompaniment of Siva-gayatri, the stick of arani should be churned with the accompaniment of Ṛgdaya mantra. Purifying the chatra with khadga mantra ( )

he should turn round the stick regularly. With Sikhā mantra wind the rope around the stick and hold the lost end of the rope with Sivamantra.

by devotees adopted free mantra's.

6(c) - 9(a)

208

evam kṛtvātho vahni- dvijamandirajo ’pi vā ॥

sūryakāntodbhāvo vā syāt- sāmānya gṛhajo ’pi vā |

prokṣya devāmbasā kuṇḍam hūṃphat- astraṇa tādayet ॥

varmanā s phuksanāmi kṛtvā punarasthena dhūtale |

ullikhyotkṛtya cāś śūrya samākṛtyā ’pi kuṭṭya ca ॥

sammārjya ca samālepya kalāśūpami prakalpayet |

Fire thus produced from arani is fit for agnikārya.

Or, the fire got from a Brahmin's house or from the sun-stone

or, if not either of these two, the fire got from an

ordinary house may be taken for agnikārya. Sprinkling

on the fire-pit with divine (arghya) water, gently strike the

pit with astra mantra ending in 'hūm phat'; abyukṣaṇa x

adṛśilīs (saṃskāras) like scraping (ullekhanā)

carving (utkṛṇaṇa), felling (āpūraṇa), levelling

(saṃkarana), pounding (ākulṭana), wiping (sammārjana

and smeaning (samilepana) are to be executed with

the accompaniment of astra mantra. Then the fire-pit

is to be designed as if it has attained a form conceived of kalās.

varmanās vestya sūtrena kalābhik punararcayet ॥

rekhātrayam tu pūrvam syāt-rekhaikā catharāmukhī |

vāmovā syam kāyava vidhik kāyo rekhā kalpyāssurātmikāh

brahma-viṣṇu-Raneśākhyā ṛdā vajrīm calīṣpatham |

akṣapatām varmanās tho kūrce vāgīśvarīśvarau ॥

Enclose the fire-pit with threads reciting kavaca manthra and worship it with kalā manthras. Scrape three 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. Ci.e

three lines facing north and one line facing east ). These lines represent four divinities - Brahma, Viṣṇu, Rudra and Īśa respectively. Then other consecratory activities like vajrīkaraṇa( ) and catuspatha( ) are to be done with hṛdaya manthra ; and the other one known as akṣapātā ( ) is to be done with kavaca manthra. Vāgīśvarī and Lord Vāgīśvara are to be worshipped in what is known as Kūrca.

12- 16(a)

210

210

gandhādyāstau ca sampūjya tato j jā'nālam ksipet |

tatah krtvā hṛnāmya saṁkalpya nāgabijamiti ksipet ||

gandhādyairarcya sadyena hṛdā dattvā ss hutāhayam |

garbhādhāne kṛte puṁsttvamī tadantham kaṅkanam dadet ||

tatah puṁsavanādinām vāmadevādi pūjanam |

śirādbhistṛhniḥ kūryāt pañca pañca tilāhutīḥ ||

jāte mātāpahaśnāme caśtrenāṅgnyāmbu secanam |

daṁbhakāṅkaṇamunmucya dhyāyet svarṇāṅptā kaṅkaṇam ||

gāyatryā j j starānam paścāt- hṛnmantrena kuśairāpi |

Norishing Vāgīśvarī and Vāgeśvara with Sandal, flowers

and other materials, place the fire ( got from arani or

from the house ) in the fire- pit with the accompaniment of

Brahm Sadyojata mantra. While doing so, the preceptor should

go round the fire-pit three times contemplating that the

fire in actually the virile of Lord Śiva). Offer flowers

sandal etc. to Vāgīśvarī and Vāgeśvara with sadyojata

mantra and offer libations three times with hṛdaya mantra.

This is done for the sake of garbhādhāna-consecration.

yathāvad yojayet pūjāṁ

For the sake of pumsavana, offer a bracelet made of darbhā or Kuśa. To bring about the effect of saṃskāras like pumsavana, the preceptor should worship the japa with mantras like vāmadevā etc.; then he should offer libations of sesame (five for each deity) twenty-five times, with three mantras beginning from Śiras (i.e. Śira, Sikhā and Kavaca).

For the sake of snāna meant for the removal of impurity, arghya water is to be sprinkled over with astra mantra. Then, unfastening the darbhā-bracelet offered before the preceptor should offer (mentally) a golden bracelet to Vāgīśvarī. Then tarpaṇa is to be done with gāyatrī mantra and ṛcāya mantra making use of Kuśa-grass.

suddhalthāma samutpannāḥ komalā njavāśsubhāḥ ॥

sathyāśmaśāna-valmīka- catuspatha - virajitāḥ ।

taireva vistarāḥ kāyās- trimsaddarlkhaissamāhitāḥ ॥

hastamātra pramānāssyun- venikā veṣṭitastalha ।

catuskom paridhīnām ca brahmavṛkṣottbhavam talhā ॥

The darbha grass to be used for making vistara etc should be collected from auspicious and pure places ; they should be soft , straight and fresh. Those which have grown up in places like main- road ( high road) , burial ground , hillocks crossways etc. are to be abandoned.

Vistara should be made , using 30 darbhas which are equally cut according to the fitness. Vistara should have a length of hasta and it should have been adorned with the darbha d which in twisted into a single braid. For enclosing this mekhala , four lēigs got from brahmi brahma-urksas like palāśa , udumbara etc should be used as paridhi.

The-twiugs should be-straight, equally cut x

avakān susamān sthūlān sodaśāngula sammitan |

homayettān harenāgnau navaśatkaika samkhyayā ||

lalāṭamodane dadyāt- ājyasiktam tato 'sinā |

pūrvādi nyasya madhyetu - prāgudagrāmstu vistarān ||

devān brahmādikān pūyya prārthya bālakarakṣanam |

pūrvādi prakramenemān lokapālān nyaset punah ||

The twigs, to be used as pavithri, should be straight, equally cut and with equal thickness, each one being about 16 angulas in length. Such twigs are to be offered in agni three times in the number of 9, 6 and 1 respectively with the accompaniment of Siva manthra.

for the sake of purification of spittle ( 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 mantra. They should be offered in the four directions and in the middle of vistaras. 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 worshipped in due order, starting from the direction of east.

śravet-sīmantakadurdhramī māsāt-sapta ca niṣkṛtīḥ |

ṛdāṁtrodghātayā khadgena kṛtvā datṛṁs ṛutitrayam ||

jātakarmottare kāle homaṁ kṛtvā balim dadet |

vaktraikṭkāramam karma tadā sṅghoratrayānvitam ||

dvābhyāṁ dvābhyāṁ ca kartavyāṁ purastara-vimadhyagam

agniṁāyugatāñcaikam nirṭyaiśāna koṇagam ||

sadyam vāmena ghorena vaktṛenaiva kramāt-dvayam |

śiveneśāna manthena madhyākāṁam dadet punah ||

Contiguous to the sīmanta-consecration, during The

seventh month , another consecratory rite known as niṣkṛti

is to be done as an atonement . Udghātara, as a

ceremonial rite , is to be done with Ṛḍāya mantra and

three oblations are to offered with Khadga mantra .

After the sacrament of jātakarama, homa and bali

should be offered . Then the samiskāra known as

Vaktraikṭkārama ( joining of five faces ) is to be done

reciting aghora mantra three times . Offerings should be

done twice in the directions east and north and in the middle .

Two more offerings are to bedme along the direction of south-east

to north-west and along the direction of south-west to north-east .

By offering homas twice for the sake of each face, combine the

five faces sadyogāta, vamadeva, aghōra, tatpuruṣa and īśāna.

into one single face . &

kṛtvā daśārḍha saṃskāram kṛtvā pūrṇāhutim punah 1

tāmraputreṣu thavā ṣhānde sthāpyā s s jyamī kāpilam śulham

tasyādhiśrayanam kuryāt - paryagnikaranam punah 1

pantrīkaranaṃ paścāt - pavitreṇa kuśaiśca tat ‖

svaprādeśa samami kṛtvā nāgapāśakṛtāspadam 1

tenaivotplavanam kuryāt - tenaivā s jyasyā samplavanam ‖

tataścaṅkṣanam kṛtvā prokṣanamī hṛdayena tū 1

ājyabhāgauca juhuyāt- agniṣoma - prayogataḥ ‖

Then, after completing the five saṃskaras , the final homa known as pūrṇā huti is to be done.

for doing this, ajya which is tawny colour is to be taken in

a copper vessel or in some other suitable vessel.

The ritualistic activities like adhiśrayana and paryagnikaraṇa are to be done.

And, using the pure darbha , pantrīkaraṇa is to be done.

Then, taking two darbhas which are equal to his own prādeśa in length, and making a knot at their middle,

so as to appear like nāgapāśa , the rite known as utplavana is to be done.

Soaked with ājya , then are to be placed with their tips facing northwards.

With hṛdaya mantra , avṛttana and proksana are to be done.

Then a special kind of homa is to be done with ājya placed in the night and left side of the preceptor and in front of him

with reciting the mantra 'agniṣomābhyaṃ svāhā ' .

30 - 38(a)

216

tatasy nuk sruvatā tadrk - sruvah kāyatu khādirch |

angustha parvat-sthūlo hastamātra-samo - dīdhakah ||

angusthamātra tadghāta - kanśāpūta-supuskarah |

śuk ca vaikānikatī kāyā plaksodumbara- pippalā ||

cūtā candana jātā ca sat-trimsadangulāyatā |

sadanigulā parināhā dande ca dvādasāngulā ||

kunyādasthāngulāṃ vedīṃ pāthram kunyāt- sadanigulam |

phuskarām madhya deśasthām vrttām syād brahma rena tu ||

ubhayoh pārsvayos tasya tyajed ekāikam angulam |

chidrāntham tryangulam khātam catuh palamitam bhavet ||

tadghonamas tamānena kanthas tad vrat- tūl bhāgatah |

dravai bhāgau vedikā utkāvāsyam sa ptāngulām bhavet ||

tatsūtram dhrāmasamyogāt- tūl bhāgena prakalpayet |

angulānāṃ ca satkrena gandhikā gandavat- krtā ||

kartavyā srahāngulā vastra vddhyā vicitrā vadanojjvalā |

vedikā madhyato sandhram visedyāvat - kanīyasi ||

tarat khātamurham tad vaddandam ūle ghato bhavet |

Then the acchādikās concerned with the ladles

known as syka and syva are to be executed. Syva should

be made so as to be strong enough from khādira tree,

its thickness being equal to a joint of thumb (angustha parvat-

Its length should be equal to a hasta. It is to be provided with a part known as pus̲k̲ara, its depth being equal to a thumb. Sṟk is to be made from any one of the following trees : Vaikamkati, Plaksa, Udumbara, Pippala, Cūta, Candana and Jāti. Its length should be equal to 36 angulas; thickness, about 6 angulas. Sṟk consists of various parts such as danda, vedika, ghata etc. Danda is to be about 12" in length ; Vedika should be equal to 8 angulas and pātra should be about 6 angular. Its another part known as pus̲k̲ara should have a circular central portion. A space of about one angula is to be left out around the pus̲k̲ara. The depth of pus̲k̲ara is to be by about 3 angulas so as to contain 4 balas of ghee. Its portion known as ghona should be about 8 angular ; Khaṉltha should be about 4 angular; āsya, by about 7 angular and makala, by about one angula. Khaṉltha consisting of three parts should be equal to half of vedika By resting a thread of given length on the portion of Khaṉltha 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 in middle of the inner wall of Vedika to the tip of asya, a small aperture is to be delved. The bottom of danda should be provided with ghata.

dvayamavam sunispādya ksālayet- usnāvāinām ‖

tau prabhyā ss dimadhyāgre kuśaistatsparśanam kramāt |

tau samisthāpya hydaślhyamye dadyāt pūrnāhutim punah ‖

pīthām prakalpya garbhasthām gandhākuspadilthik kramāt |

daśamśato hunemmamthām jñātvā drārya pravistaram ‖

Thus having constructed the two ladles śuk and śrva

the preceptor should purify them by sprinkling hot warm

water over them. After warming the bottom, the middle

and the top portion of each of them as in the fire,

the preceptor should touch these portion with kuśas. He,

having placed them on the seat y daśha, should honour

them by offering flowers with hṛdaya mantra and then

proceed to do pūrṇāhuti. Then having entered into the

śivāgni through its susumṇa and ideating yoga-pīṭha

in his lotus-heart, he should worship the Lord invoked

and established there. Knowing the quantity of materials

collected for agnikārya, the preceptor should offer oblations,

for the sake of one tenth of the recited mantras.

svāhākāram ca hŏme syāt- pūrnāsyāt-vausadantikaḥ |

suvauṣat śāntike kuryāt - humphat- pāpāpaha bhavet ‖

svadha pītṛkriyāyāṁ syāt- phat kāro jayakarmani |

ridvase huṁ vaṡe hrīṁ syānnamo japavidhau matam ‖

evaṁ jñatrā kriyāvastr varṇarūpaṁ japedaṅum |

tatah karma prakantavyam sādhakena yathēchayā ‖

When homas are to be done, mantras should have a terminaliṁ with 'svāhā'; during the time of pūrnāhuti, mantras vausat is to be added at the last syllable of mantra.

when rituals meant for alleviation are done, mantras should end with 'suvauṣat'; during expiatory rites which are capable of annihilating the evil effects of sin, mantras should end with huṁ 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, 'huṁ' is to be added; for the magical act of attraction, 'hrīṁ' is to be combined at the end.

During the japa-practice, namaḥ is to be added. Then one should recite mantras knowing the nature and ultimate purpose of the rituals, materials and the mantras.

Then other activities are to be executed by the aspirant according to the desired purpose.

tilā yavā gṛtam kṣīram vīhayo bhakṣyasañcayāḥ |

yājiñikam yacca tat - homyam - kandamūla -phalāni ca ‖

saktū pinyāka takrādin nityam tyaktvā j nyathā kunet |

gṛtaya māsi'ko homaḥ kūrasya madhunastathā ‖

śaktimātram kuneddadhnā prasyṭum pāyasasya tu |

bhakṣyānām abhayā mātra lājānām muṣṭi sammitā ‖

khandatrayantu mūlānām phalānām svapramānatah |

grāsārdhamātramannānām vastrānām pañcake kunet ‖

Sesamum, barley, ghee, milk, wild rice, collection of victuals, roots, fruits and other sacrificial things are the befitting substances meant for oblations. Barley-meal, oil- cakes and butter-milk are to be excluded in dial daily sacrifice. These things may be used for other kinds of sacrifices. Ghee, milk and honey are to be offered with a measure equal to māṣika; curd, with a measure equal to śukti; pāyasa ( an oblation of milk, rice and sugar) with a measure of prasṛti ( full of hallowed palm); all kinds of eatables with a measure) abhaya (handful) parched grains with a measure of kan handful; roots are to be offered in three pieces; fruits are to be offered with their own size (i.e. without cutting into pieces). Food-varieties are to be offered with a measure of mouthful. They are to be offered in the five faces of the Lord.

48 - 49

prādesamātrāssamidhas - samacchedastvaganṛtāḥ |

avakrāsphutakāssāgrā yajñavṛksodbhavāśśubhāḥ ‖

śrīvṛksa - khadirāparṇī - palāśa- śamyudumbarāḥ |

vaikamkatā śyapāmāṅgāḥ - bibalāścātibustidāḥ ‖

All the fagots are to be about prādeśa in length , they should have been equally split; covered with bark; should be straight ; should be pure and full- grain; should be auspicious they should have been got from the trees fit for sacrificial rites - like śrīvṛksa , khadira , aparṇī , palāśa, samī, udumbara, Vaikamkata , apāmārga , puppala etc . These are efficacious in yielding great valour and vigour to the Sacrificer.

50 - 51 (a)

ākarṣe khādirainścastas - saubhāgye madano bhavet |

vṛddhaprāṇī romāṇi vidveṣe ślesmasīghrukam ‖

proccāte Kākapakṣāṇi mārane nimbakonitām |

In order to effect the magical power of attraction , and to eff bring about well Blessed life and to make a person to be emaptured , the fagots got from

Khadīra tree are to be used; for the purpose of effecting disunion and enmity, hairs of hostile animals, phlegm

and pat-herb are to be used; in case of effecting expulsion (uccātana), feathers of crow are to be used; and to effect the cessation of life the sap and seeds of nīmba tree are to be used.

518 - 54

subhāśubham vijānīyāt- varṇagandhānupataḥ |

padmarāgradanīlārka - śuddhasphatika - hemavat |

viparīte na siddhyai syāt- haritā bandhu varjitāḥ |

snigdha pradakṣiṇāvartas- sampinditā śikhāśikhulraḥ |

madhyājya ksīra śilpārka pūragandhāśca śobhanāḥ |

nirganāḥ pānḍaro rūkṣo krṣṇāgāra nilhaśca yah |

stabdha margapranītāśca sādhumo jñāsīkhosubhāḥ |

The preceptor should be in a position to diagnose the auspicious and inauspicious as effect of the sacrifice through the colour, and odour of the sacrificial fire.

If the colour of blazing fire is of ruby, sapphire, copper, pure crystal, gold etc., then it is to be discerned that the sacrifice would yield adverse effects;

so also, dark-blue and pale-white colours are indicative of unwanted results. The sacrificial fire

is to be deemed auspicious, if its flames are dense (replenished), blazing forth from left to right and appear as though they are formed into a mass. If the odour is, that of

fire is to be deemed auspicious. If it is without smell, is

223

pale-white, uneven, full of charcoals, smoky and if its flame,

downwards, then the sacrificial fire is inauspicious and it would impede

the spiritual undertakings of the sacrificer.

55-561/2

evam jñātrā prakartavyo homaste na cānyathā |

jayo/ nimardanaṁ śāntiḥ kṣamā cāpi dhanāgamaḥ |

puṣṭirjñānaṁ ca pūrvādi-kramāttesaṁ phalaṁ bhavet |

agnikāryavidhīḥ proktas-sarvakāmārtha sādhakaḥ |

jñātvā kendapramānantu tato homaṁ samācaret |

iti śrīmat- kiranākhye mahātantre kriyāpāde

agnikāryavidhipatalascatutriḥaḥ)

Thus knowing the nature of the colour and odour of flames,

homas are to be done. They should not be done in other

improper ways. Starting from the direction of east and ending with

north-east, the effects of agnikārya done in due order are

respectively, victory, destruction of enemy, alleviation,

of appeasement, the accumulatiōn of wealth, attraction,

nourishment and attainment of knowledge. Thus the procedure of

supreme

agnikārya which is capable of accomplishing all the desired

fruits has been explained to you. One should proceed to do

homa, knowing the measurement and varieties of fire-sticks.

( This is the chapter on the performance of agnikārya, the fourth

of the Kriyapāda of the Kiranāgama mahātantrā )

ATHA KUNDALAKṢAṆA PATALAH

224

( Concerning the chapter on the characteristics of fire-pits )

garuḍah -

kundānām lakṣaṇam proktam bramānām mekhalāsu ca |

sthasamāsato brūhi nātivistāragocararam ||

garuḍa -

O, Lord, kindly explain to me the distinct features of fire-pits to which it was pointed out earlier, their measurements, their various parts like mekhāla etc.

without going into the detailed scope of descriptions.

Bhagavān -

srtyaśrayoni-khandondu - tryaśra - vitta - sadaśrakam !

padmamastāśramevaśām pūrvadikramalssmṛtīḥ ‖

The Lord said :

There are eight kinds y fire-pits having different shapes - caturasra, yoṇi, ardhacandra, tryaśra,

vṛtta, śaṭkoṇa, padma and aṣṭāśra. These are to be formed from east to north-east in the rightwise order.

śatārdbahomā tu muṣṭyāratnipramāṇakam |

sahasrāyuta homā tu hasta-hastadvayam kramāt ||

syāllakṣaprayuta homa caturhastāñca satkaram |

koti homas stā-hastam syāt- tasmādīrdhvaṁ na kārayet ||

The measurement of fire-pit varies with the number of

homas to be effected. For doing fifty homas, fire-pit

should be about muṣṭi in ( length and breadth );

for 100 homas, the measurement of fire-pit should be

aratni ; 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 of homas ,

it should be eight hastas. Fire-pit should not

constructed exceeding the measurement of eight hastas.

trimekhalam bhavet-kundam - ekamekhalameva vā |

mustimātrāsya kundasya mekhalātivānguladvayā ||

mekhalādvitayam kāryam hyangulāṅgulaikramāt |

arātrimātra-ṁ kundasya nemissyaṅgulaikṣitrikh ||

pūrvamedvrayam cānyat dvyaṅgulāṅgulaṁo bhavet |

hastamātrāsya-kundasya nemissyaṅcatvāṅgulā ||

anyannemidvrayam kāryam tryaṅguladvyaṅgulākramāt |

kundasyā dvikanasya syāt- pūrvamessadṅarigulā ||

anyāṅgula catuskena trtīyācāṅgulaikṣitrikh |

caturhastāsyakundasya pūrvamemyangulāstakam ||

sadṅrinyangulaikaih kāyā catunhīrapanāṅgulaih |

kartavyā mekhala pūrvā saddhastasya daśāṅgulā ||

aṅgulaikṣatṛhiścānyā trtīyā sadṅrinyangulaih |

asthahastasya yā pūrvā mekhālā dvādaśāṅgulā ||

daśāṅgulā dvitīyāsyat - trtīyā ṣstāṅgulā matā |

kundasya yādṛśam nūpam mekhālānām tathā bhavet ||

For a fire-pit, three girdles (mekhalas) should be formed one above the other. Based on the nature of homa,

fire-pit may be provided with only one girdle also.

For a fire-pit having a measurement of musti, the first mekhala is to be with a

measurement of two angulas;

the second mekhala measurement - height of one angula; and third mekhala - with a height of half an angula.

for the fire-pit with a measurement of aratni, the height of the first mekhala is three angulas; that of the second mekhala is two angulas; and that of the third mekhala is one angula.

for the fire-pit with a measurement of one hasta, height of the first mekhala : 4 angulas; that of the second mekhala : 3 angulas; and that of the third mekhala : 2 angulas.

for the fire-pit with a measurement of two hastas, height of first mekhala : 6; a second mekhala: 4 angulas and third mekhala : 3 angulas.

for the fire-pit with a measurement of four hastan, height of the first mekhala : 8 angulas; second mekhala: 6angulas and third mekhala : 4 angulas.

for the fire-pit with a measurement of six hasta, height of the first mekhala : 10 angulas; second mekhala : 8 angulas and third mekhala : 6 angulas.

for the fire-pit with a measurement of eight hastan, height of first mekhala : 12 angulas; second mekhala: 10 angulas and third mekhala: 8 angulas. The shape of each mekhala is same as the shape of fire-pit.

Kundamadhyagatā nālnik kartavyā makhaloragā |

aśvatthapatravat-kāryā vistāro stangulā matā ||

dvidasaṅgula dīrgham syādos.tham vistāroṅgulam |

saptāṅgum dīrghamulā uddhir - vistārnāyāmatopi hi ||

With regard to various parts of Kundas, the part known as nābhi should be formed at its centre-, on the upper surface of its first mekhalā, and yoni should be formed in such a way as to appear like a leaf of fig-tree (aśvattha patra).

Its breadth should be about eight angulas; length should be twelve angulas;

Its lip-portion known as oṣṭha should be one angula in width. For other types of fire-pits with greater measurements, these measurements of yoni are to be increased by two angulas in length and in breadth.

nirṇayah kundanemīnām parastāldaksanām srnu !

pūrvasūtram purā datvā dhrtīyam cottaśritam !!

catraśrām purā krtvā yonim sawagra kundake |

kṣetrādhami karnikāmi grhya karnārdhena phametpuneh |

yāvat-ks kṣetrādhisthāvat - tattā ca bhrāmayat punah |

pañcalkŗtami ksetram bhāgamekam bahirnayet !!

tasmāt tatsaṅgamat- yonikundam pipīlapatraavat |

Then, listen to the procedure of determining and designing the shapes

of fire-pits. Having drawn a line along east-west direction, one should draw another line along north-south direction. With the help of these two lines four corners points are to be fixed and thereby one should construct a rectangular design which becomes a source for all types of fire-pits.

Taking half of measurement of the diagonal which divides the mandala into two one should measure 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-straked thread. On conjunction of these lines yoni-kunda shall be formed whose shape is like the leaf of pippala pippala-tree.

pañcabhāgakrtam kṣetram - antyasyardham parityajet ||

tathā tāntyaṁtathāgarya tyaktvā sṛdham tatsamam punah |

kṛtvā sūtraṁrameḥ kāyo bhavettatrārdhacandrāvat ||

pañcabhāgakṛtat- kṣetrād- bhāge bhāgadvayami bhavet |

tad-dvayor paṁśrayornyāsya tasmānmadhyam் pragṛhya ca ||

lāñcayet tēna mānēna konayorubhāyorapi |

tathā sūtrāṁrayami dattvā tṛikonam் vidyate sputam ||

Having res divided the rectangular design into five equal parts, one should leave out half portion of the extreme squares.

Likewise, half portion of the corner- squares are to be left out.

If the thread is revolved over the remaining four parts

in a particular way, ardhacandra-kuṇḍa will be formed.

After

by reticulating the design into five equal sections as before,

one should leave out two parts on one side and two parts

on the opposite side.

Having

determined the centre of

mandala

the

should mark two other angular points so as to lie on the

both sides of brahma-sūtra.

If these points are joined together

using the thread, trikona-kuṇḍa will be formed.

navakṣagartami kṣetram ekāṃśārdham bhavinnayet |

tasmānmadhyam் ghṛitvaiṣam śrāmyam tadvartulam bhavet ||

aṣṭabhāgṛitat-kṣetādekabhāga vivṛddhitah |

ubhayoh pārśvayostatra tasmānmadhyam vigrhya ca ||

lāñchayet-sarvakathesu tatā satkūṭi pātanam |

kṛtvā tataḥ pravṛtkundam் satkonam் sphuṭalaksanam ||

Having divided the rectangular design into nine equal parts, one should leave out half-portion of the extreme secti squares. Fixing the centre of the design, a cord y the thread is reuited so as to pass through the whole surface, vrtta kunda will be formed. After dividing the mandala into eq eight equal parts and, one should increase the measurement of certain of squares lying on both sides of the diagonals. Fixing the centre of each such square, one should mark it an the point of cangular point. By marking six such points on the design and and by joining them logetlier, satkona- kunda will be formed.

padmaphasamamī kānyamī karnikādalasamiyutam |

gambhīram kintu tat kānyamī dalāgramī darśayet-bahiḥ ||

caturnāmśat caturbhāgāṃstū krehamī kṛtvā punar-naga |

ekabhāgam bahiḥpaścāt- sarvatraiva vināśayet ||

madhyāt konamī grhītvaivam paścāttadīkṣu lāñchayet |

tatra tatsūtrasamiyogādasṭakonamī dhāvet-sphutam ||

kuṇḍeṣvete mantrajañāḥ prāguktamī homamācaret |

adhivāsakriyākāl eṣū pariṣrahakarmaṇī ||

etatsamīkṣepatah proktaṃ kuṇḍalakṣaṇamuttamaṃ ||

iti srīmatkīraṇākhye mahātantre kriyāpāde kuṇḍalakṣaṇaḥ pañcamaḥ paṭalaḥ

Adopting the same procedure padma kuṇḍa is to be formed.

This type of five-pit should be furnished with designs of lotus-petals, panicarap formed in a splendid manner.

The front portion of the petals should be shown outside the circular design drawn at the centre portion of the rectangular maṇḍala.

Then for, aṣṭāśa-kuṇḍa.

One should divide the maṇḍala into twenty-four equal parts.

Leaving out one part on all sides, he should mark the central point of certain squares, selected in a particular way, corresponding to eight directions.

joining these eight points, aștāśra-kuṇḍa will be formed. He who has Ad realised the exact nature of mantras should offer homas, varieties of which have been explained earlier, into the fire-pit formed in each direction. During the occasions such as adhivāsa, pūrvāṅgraha ( taking possession of land) homas are to be offered essentially. Thus the foremost and distinct features of fire-pit have been explained to you.

This is the chapter on the distinct features of fire-pit (the fifth of the kriyā-pāda of the Kirānāgama mahātantrā)

ATHA ADHIVĀSA VIDHI PAṬALAH.

( Then the chapter on the rules pertaining to adhivāsa )

235

gaudak -

adhivāsavidhiśśara sūcito noditastvayā |

bhūmeh parigraham sthānam - evamvādi vadasva me ||

gauda.

Of The rules pertaining to adhivāsakriya, 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.

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Bhagavān -

mahānadi tate ramye vane copavane spi vā |

parvatāgre ca vṛkṣe vā gṛhe vā laksanānvite ||

tathā ss lokya samāmurūmī hasmāṅgāna rivarjitaṁ |

gartoṣarādi śalyairvā tyaktā syāt prāgudakplavā ||

The Lord said :

A proper place for yajna or initiation may be

the 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 yajña. The place for adhivāsa may be

selected in a house itself which is embellished with

all necessary features. Having selected a proper place

in one of the above mentioned places surroundings, the preceptor

should examine the place. The selected place should be

deprived of ashes, burnt things (charcoals), hollows,

saline soil and other thorny shrubs and splinters. The selected

place should be even slopy towards east or north.

varnairgandhais tathā śs svādairamvita śobhamā bhravet |

kundendrakopahemāli- varnā-syādbrahmanāditah ‖

grāhyājyaraktagandhādhya- mūtra vidganghinti-kramāt |

mudhurā tīkṣaṇā ca katukā svāduteti ca ‖

The place should be splendid and beneficent. It is to be associated with suitable colour, odour and distinctive taste.

The place becomes beneficent for the persons belonging to the four castes from Brahmin etc., if it is with the colour of jasmine (kunda), indragopa, gold and black-bee respectively.

If the place is with the odour of ājya, red-sandal, urine and excretions, it can be taken by the persons of four castes -Brahmin etc. respectively.

With regard to taste, if the place is endowed with the taste of sweetness, astringency, pungency and sapidity then it becomes fit to be used by brahmana, kṣatriya, vaiśya and śūdra respectively.

evamunā kramadgrhya nābhimātramadhah kṣamet |

hastamātram purā khātrā pūraṇe syāccchubhādhikā ||

samā yā madyamā bhūmiḥ kanisṭhā yā na pūritā |

ākṛtyāvatthajaiḥ kāsthaiḥ kuyāddarpaṇasannibham ||

kṛtvā kartitām bhūmim vastracchannām tu kārayet |

pañcagaryaṃ tāṃ proksya khadgenolikhyā tāṃ-punah ||

evam parigraho bhūmarastrayāge kṛte sati |

sarvaghnavināśo vā ganayāgād bhaveddhruvam ||

Thus, having selected a place according to the order of caste, one should dig up the ground up to the deep of navel. Having dug up the ground to an extent of a hasta, he should fill up the hollowed ground with the unearthed clay. The selected ground will be the most beneficiary if the unearthed sand is left over even after filling up the hole completely; it is of an intermediate quality if the unearthed sand is an well enough to fill up the hole; the selected ground will be of lower standard if the hole is nut filled up completely with the unearthed soil.

Having pounded the ground with a stick got from asvaltha tree, one should make the periphery appear as clear as mirror. Then he should streu over the grass on the surface of the ground and cover it with a

suitable new cloth. Sprinkling on the ground with pañcagavya the preceptor should scrape the ground with khadya mantra. The ground becomes fit enough for yajña , if astayaśa is performed. And, by doing gañayāga , the so selected place can be made to be efficacious in annihilating all kinds of impediments

Kārtike vāstha vaisāke caitrāgadhe ca tadyathā |

candnānkagrahaṇe caiva saṅkrāntau cattarāyane ||

Sadvārayoganaksatra yukte s hamyadhivāsayet |

Rohiṇyāravanajyesṭhā puṣyamūlottaratrayam ||

dhaniṣṭhā - mrgaśirṣākhyāstesāmekaṁ sulham bhāvet |

nāmnāiva sothamānyogan sulhān tannaivivanjayet ||

tanevāsothamānyogāṁ - nānnāduṣṭaṁ-vivanjayet |

grhṇīyadamr tān yogān vāranakṣatrayogajān ||

The consecratory ritual known as adhivāsa may be performed in the month of Kartika or Vaisaka or Chaitra or during the time of lunar and solar eclipses.

It can be undertaken even at the time of saṅkrāntiḥ or uttarāyaṇa.

Deciding the auspicious day in which propitious vāra, yoga and constellation synchronise, the preceptor should commence the actūritḷy of adhivāsa.

Rohiṇī, jyeṣṭhā, puṣya, mūla, dhaniṣṭhā, mrgaśīrṣa - one of these constellations can be taken to be fit for adhivāsa.

Yogas are which are with beneficent marks and which are capable of yielding auspicious results should never be abandoned.

Yogas which are not beneficent and which are associated with inauspicious marks are to be aban negfacted.

One should take amṛtāyogas which are determined on the basis of the combination of good day and good constellation.

tadāhos te ś dhivāsāśyāt- pañcagavya samanvitah |

gomūtraṃ gomayaṃ kṣīraṃ dadhi sarpiḥ kuśodakam ||

kramātsadyādikṛhiḥ kuryād- gāyatryā yatkusodakam |

tamasāṃhṛksye tāmṛtāṃ śivatoṣya tāṃ punah ||

On the night of the auspicious day determined to be fit for the purpose, the preceptor should reside in the selected place taking with him Pañcagavya with him. Urine of cow, cow-dung, cow-milk, curd and clarified butter - all these five substances got from cow are collectively known as Pañcagavya. The preceptor should also take with him Kuśodaka (water consecrated with darbha). The besprinkling of Pañcagavya should be done with sādya, vāmā, aghora pūrusa and īśāna mantras respectively. Kuśodaka is to be sprinkled with the accompaniment of gāyatrī mantrā.

After besprinkling the ground with Pañcagavya and Kuśodaka, the preceptor should further purify the ground with arghya-water.

manthraissaṃnaddha dehastu soḷūṣaṣsāngulyakah |

uṣṇīṣaṃ dhārayennyāsādūrdhvaṃ tū nypaśhūpavat ||

dvādaśāngulamutsedhaṃ śitamīśena dhārayet |

kiredbījāni khadgene kṛtvā kumbhāṃ samarcitam ||

ratnavatāṃ sarastrāṃ ca pūjayetsthānamadhyagam |

ekaccāracchivenaiva vardhanīṃ cātrasamyutāṃ ||

The preceptor should have his physical body

accoutred with mantha kalas , wearing diadem (cuṣṇīṣa)

on his head and pavitra- ring on his finger . After

doing nyāsa’ over his body , the preceptor should wear

uṣṇīṣa on his head in order to present a majestical

and royal appearance . The diadem should be

12 angulas in height and it should be in white colour .

The preceptor should wear it on his head with īśāna mantra .

After doing kumbha-pūja , he should strew over

the seeds of sesamum etc on the ground reciting

khadga mantra . The kumbha , placed at the centre of

the sacrificial ground should have been filled up with

all kinds of gems and be covered with fine cloth .

Sivakumbha of this nature is to be worshipped with

Sivamantra and vardhanī kalasa is to be impoted with

atramantra .

kṛtvā kumḻhām śivākhyāṁ tat kalpayatrikaraṇāśaram |

vardhanyām deśiko'sthena kṛtvā dhārām ghaṭānugām ||

purvato yāvadaiśānyāṁ sthāpya tāṁ nīropari |

śivam bhāvati tatsthānaṁ śivendukiraṇāhatam ||

pīṭham prakalpya pūrvoktami mūrtimatkalasāmin nyaset |

brahmalakṣaṇakalī kṛtya tataścodhya kalādhvani ||

tīyugmantṛ tato dadyāccitvāṅgāni kramāinnyaset |

kṛtvā pratyakṣavanmārgam vardhanyāmāyudham nyaset ||

varmanām vardhanīm cāittha gandhapuṣpādibhiryajet |

ātmanyāsaṃ tataḥ kṛtvā viśeṣārṅhyaprakalpanam ||

kṛtvā sampūjya deveśaṁ sthāndile pañkajeśpi vā |

vahnek praguktasamskāran kṛtvā vahniṁ samuddharēt ||

caraśśrāpanamuddhrtya daksiṇāyām nayeddisi |

pūrvatah paścimāyām sthāpayeccullimadhyagam ||

ulli khyāstrena tam pūrvam prokṣayecchivavārimā |

pranavaiss saramī vahnirdatvā sthālim punarnayet ||

kāryānyāsaṁ tu mūlādhah pratyagrā sudṛdhā samā |

dravye śisyādirūpana kalpantyam yaltaccayā ||

ksālya khadgena tam pūrvam samproksayābhyarcayeddhṛtā

sthāpayedrudraśaktyā tu kalya pīthani tu pūrvavat ||

Scraping the culli with asha mantha and sprinkling sivāṅgīya - udakīr over it. and doing otter samiskāras like

kavaca and avakunthana , the preceptor should offer

lto seat of which is of the nature of pranava mantra

lto Sivāgni. Then he should place the earlhān-pot

( sthāli ) over the culli. The earthān-vessel ( sthāli )

should be sthrng enough and endowed with regular shape.

At the bottom, middle and top portions of lto vessel

are to be purified through the process of nyāsa. for lto

post preparation of cam. lthe rice and other substances

should be taken according to lthe number of disciples (to be

initiated). All lthe materials are to be cleansed with

khadga mantra and to be sprinkled and honoured with

hrdaya mantra. As explained before, idealting a, proper

pedestal ( sadulthāsana) with . darlha , lthe preceptor should

place lthe vessel on it.

angāntam nyasya yāgantu tatos ṣṛyārya ghṛtanatū |

payasā pūrayeddharain ghṛtē datvā sthalakṣanam ||

kāpilam tatpayah kāryam-itāram vā śivena tu |

tandulāssusthalodbhūtā ṛyalhāve vṛhiṣamilbhavāḥ ||

cālanodghātamam karma śivenoktam ṛdāśpi vā |

jñātvā śrīmanm tadāghyāram syādābhṛṅgam ghṛtēna tu ||

Then worshipping the Lord with layāṅga and bhogāṅga employing the samhitā mantras, the preceptor should honour it with gṛtā. Placing darba alltūlated with the characterstics of Sivāstra inside the vessel, the preceptor should fill up it with milk- Milk to be used for caru is to be got from the cows belonging to the variety kāpila- ( tawny coloured cows). Pouring of milk into the vessel aṣed other actūtīes are to be done with Śiva-mūla-mantra for caru, rice should have been collected from the auspicous fields. If it is not available, vṛihi kind of rice may be taken. While cooking the caru, the act of cālana ( stüing up of caru with ladle) and udghatana ( removal of the vessel from the culli) are to be done with the accompaniment of siva ṇ ṛtyāga mantrā. Onsiwing the boiled condition of the caru, sitalhghāra or captābhgahana is to be done honoured with ghee.

payasā pūraycddarBhair - mantraisyācchaktisamjñākam |

uttārya tadadhah paścācchivasamjñam punarBhavet ||

nātipakvam nacāpakvam yadi syādryādipañcatā |

nītivā samīkagnestu sampā tahutimācaret ||

svetyagnau heti carau kṛtvā bhāgacatuṣṭayam |

śivāgni- śivakumbhatma- śisyāñām ca yathākramam ||

kṛtvā homam praṇamyeyaṁ datvā balimathā ss caret |

pañcagaryam caum datvā śisyāñām 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 sthālī (with crooked caru) becomes possessed of the power and nature of Siva. The caru should neither be over-boiled nor uncooked. If it gets over-boiled (atipakva), diseases will occur. If it remains uncooked (apakva), death will occur. Having taken so much care, the preceptor should place the vessel (sthālī) near (the western side of) the fire-pit and proceed to do sampāta homa. Then pronouncing 'sva' into agni and 'ha' into caru, the preceptor should offer the caru along with ghee. The caru should have been divided into four parts to be used for Sivāgni or Siva kumbha, the preceptor and the disciple. Then, offering homa and saluting the Lord, the preceptor should do bali-offerings. He should bless the disciples and give them pañcagarya and caru and tooth-sticks.

dvādaśāṅgulakam siddhau muktau taddhi daśāṅgulam |

kāṇavṛkṣasamudbhūṭamavṛkṣam nivṛṇam dṛḍham ||

tannipātam vijānīyācchobhanāśobhanam punah |

pūrvottamaśasambhūtaśśubho vā s to s nyathā śubhah ||

agholenäyathājñate śatamstotṭaram hūnet |

The loth - sticks should be 12 angular in length in case of disciples belonging to siddha group and 10 angular in length in the case of disciples belonging to mukta group These sticks should have been got from glomerous trees like udumbara, asvaltha , madhūka etc.

They should be straight, unhurt and strong. Considering the directions in which they used and thrown out sticky falls down the preceptor should know the auspicious or inauspicious effect of the undertakings.

Auspicious effect can be achieved if it falls down in the direction of east or north or north- east. Falling down of sticks in other directions is not indicative of good effect. But if inauspiciousness is indicated , the preceptor should offer homas 108 times with aghniṣṭoma mantha for the sake of alleviation .

38(b) - 40(a)

230

śrāsmadārthamikāmi śayyāṁ kalbya khadgana taissāṁ ||

śivadhyānasamāyukto maunaristhasthāśucissvapet |

teṣāṁ naksas sinā proktā śikhābaddhāṁ tu varmanā ||

sōhanāśubhānāṁ śāntpam jñātvā jñeyaṁścaikataḥ vrajet |

The preceptor should prepare a bed making use of

Bhrasma and dartha 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 ( both mental and physical ) he should sleep

near the ground. He should protect his disciples with astra

mantra and should fasten their tufts with karaca mantra.

getting up early in the morning the preceptor should decide

upon the auspicious or inauspicious nature of the proceedings

knowing the dreams that appeared occured to the

disciples last night. If the dreams are indicative of

benefecient result, let him feel happy. If they are not

indicative of good, the preceptor should proceed to do

Romas for the sake of removal of inauspiciousness.

40(b) - 43 (a)

nagāgra-vṛsa hástyáśvā j rohonam śagiriśopanām ||

surāpānamasyágyogássastam yaddadhilakṣaṇam |

govipragmuni devānāṁ darśanam yadguṇorapi |

lājya cāmara chatrāsi - dhṛṣṭā - dhṛṣṭa-dhṛṣṭa-samayāmekaḥ ||

tathā sa puṣpatāmbūla - mantralaṅgho jñisambhavah |

toyaprastrāṇam yacca, susvapnam Khyetadādikam ||

Dreams such as climbing on the top of a mountain or climbing on tree or elephant or horse, wearing garlands and wealth of flowers, besmeared with sandal-paste, drinking of divine liquor (surāpāna) or blood, taking eatables and curd, etc. are to be deemed to be indicative of auspiciousness; likewise having a vision of cow, Brahmin, god, sage, deva, his own preceptor, attainment of lordship over an empire, vision of royal insignia like camara, chatra, ladies etc., acquiring of wealth, to be blessed with flowers and tāmbūla, 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.

43(b)- 45 ½

252

kharasthādhyāsitam yānāmasastam tailalepanam |

darśanam kūṭasattrvānām gehabhaṅgo ghaṭasya ca |

panikamagnamathā sstmānami kūpagaulbhāntadhūmagam |

nestametatsada s svapnam homos tra prakṭalakṣaṇaḥ |

śakhiḷeṭu kṣārākhye - tradhivāsanake vidhau |

talāscothāya kālānyo geha yāgassalākṣaṇaḥ |

(iti śrīmat-kiranākhye mahatantre kriyāpāde

adhivāsavidhiṣaṣṭaḥ patalaḥ )

Dreams such as mounting on ass, camel and on

other vehicles like palanquin etc, anointment with oils,

vision of evil beings, destruction of house, pot 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 preceptor should do

homas as enjoined in the scriptures, for the sake of

extirpating the evil effects indicated by inauspicious dreams.

All the ritualistic activities concerned with adhivāsa are to

be dispensed with inside the sacrificial hall endowed with

all the significant lineaments preceded by krāṇa (a kind

of sacramental rite ) .

( This in the chapter on the rules pertaining to adhivāsa, the

sixth)

eighth) of the kriyāpāda of the Kiraṇāgama mahatantra)

ATHA GRAHANIRMĀNA PAṬALAH

(Ornem the chapter on house-construction)

Garudah

Bhagavān śraddhaya prokta yogo gṛhe sādhane |

dvijādiprakramādgeham śrīhi tattvadrśam śubham ||

Gauda -

O, Lord, it was pointed out that yoga 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 castes starting from dvijas etc, in due order.

Bhagavān -

dvatrimśat - hastasamiyukta - vistarassyāddvigalayah |

vistarat sodaśāmiśena dairghyam tasya prakalpayet ||

catussālagṛhesvaram vistārāt - pādatocchrayah |

vistārāt - dviguṇam dairghyam ekālabhyutaysa tu ||

vistārāstrimśatastṛimśattama kāryātra vṛddhikā |

yadyagrato Bhavedvṛddhī uṣṇīnāma prakalpayet ||

The Lord said -

A house of dvija should be 32 hastas in breadth.

Its length should be increased by sixteen parts of its breadth.

This rule is applicable for a house furnished with four enclosures (sālās). The height of such a house should be equal to one fourth of its breadth.

If the house length should be equal to twice the measurement of its breadth.

One of the various parts of a house, known as vithi should be constructed along its breadth, so lying on the thirtieth part of its breadth.

If vithi lies on in front of the house, it is called uṣṇī. If it lies on hinder section, it is called āvṛta. If it lies on either side of the house it is called sārasṭa. If it is constructed around the house, it is called suṣṭhita.

paścātsavāśrayam nāma sāvastam sā tu pārsvayor |

samantādyadi sanjātā tadā susthīlamucyate ||

dairghyasya sodaśāṃśena grhalakṣim prakalpayet |

vistārāstādṛśāgena dvāram syāt- dvigunochrayam ||

uchraye ṣaṭasamkhyayā dugunāṅgula samkhyayā |

sākhādvayam tathā kāryam tathaivādambarau samau ||

vedāśro mucakastambho vajro sthārayuto mataḥ |

divyajassodasaśrastu vrttastambha praṇālakah ||

vilhājya navadhā stambhāṁ kuṇyāttadvahanam ghatam |

kamalāṁ cottarasthe ca bhāgenaikena tatsamam ||

pakṣyestakānām nyāyo'yam dravjānam yathocchayā |

dhvajādyam tu grhe kāryam tacchukhrāmiśrika nirmitam

navalāyataśānyaiśca karairjñātvā viskalpayetē |

vistārenāsya dairghyam tu gunayadgunitena tu ||

tadā s sthāsta parityāgāt - āyāśuddham grham bhavet |

catussāla grhānām tu taträ snyā kalpana metā ||

If vīthī is constructed on the hinder section of the house

it is called āśraya; if it lies on its either sides of the house

it is called sāvasṭa. If it is constructed around the

house it is called susthila. The wall of the house

should be constructed with a height equal to one

sixteenth of its length. The width of entrance should be

equal to one by eight parts of its breadth. Entrance should be with a height equal to twice the measurement of its breadth. The height may be increased in terms of hastas or in by the multiples of six angulas. Two sākas are to be constructed and likewise, two udumbaras. The roof must be strutted by pillars. The four-angled pillar is called rucaka; eight-angled pillar is called vajra; similarly the house may be furnished with sixteen-angled pillar (dvi-vajra) and circular pillar - it may be known as praṇāaka. Dividing the height of pillar into nine equal parts, the section known as ghaṭa is to be formed so as to cover one fourmat one part. in its lowermost portion . Similarly other parts such as kamala, etc are to be formed on the uppermost part of the pillar each one covering one part of its height. Pillars may be constructed with baked bricks or the wood got from the suitable trees. Flag-like designs also may be furnished with. flag-designs. Flags are to be formed with suitable bright cloth , its length being 9 or 13 hastas. This measurement may be increased or decreased. Length one should have over eight parts of its length and breadth of the house In a house consisting of four sālas , various parts are to be constructed in the following manner.

13 - 14

proktam - agneyyam syannaharanasam

pūrvāyam śrīgham syānni tyām - āyudhālayam !

śayanam dakṣiṇāyam syānniṛtyām-āyudhālayam "

bhṛjanam paścimāyam syādvāyaryām dhānyasañcayam !

uttare dhānyasamsṭhānam - aisānyam devatāgṛham "

(Various parts, such as kitchen, bedroom etc should be formed in respective directions). Śrīgha e room for keeping wealth ) should be in the direction of east;

kitchen - in south- east ; bedroom - in south ; .āyudhālaya ( room for keeping instrumenth and weapon ) - in the direction of south-west ; dining hall- in the dhānya)

direction of west ; store-room (grañdly) - in the direction of north- west ; store- room for draugas - in the direction of north ; pūjāgṛha - in room for worship and yāgas) - in the direction of north-east.

triśālam vā dviśālam vā graham śaivālaye bhavet |

catuśśālāyutam cānyannandyāvantamiti smrtam ||

śastam tiranyanalīākhyamī kūnami cattarāśakayā |

sukṣetramī pūrvayā kūnami dālayā vadhītam matam ||

cullī dakṣiṇayā kūnā śālā ss cārya vimaśinī |

yatsyādaparayā kūnami pakṣagrnami tatsutāntakat ||

siddhārtham tadbhavecchukrāmi yāmyami varayutam yadi |

Houses belonging to the worshipping Saivas

may be furnished with three or two enclosures.

There is another type of House known as nandyāvarta

which is also endowed with four as enclosures.

The House which is without an enclosure on its northern side

is known as tiranyanalha; the house for which there is no

enclosure on its eastern wing 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 cullī;

this will effect the death destruction of House-owner;

The House for which there is no enclosure on its western

wing is known as pakṣāgni; this will effect the

destruction-for-the cessation of descendants and progeny

If the House has been embellished with gustesque structure

on its southern side is known as siddhārtha is extolled

as very much auspicious one.

paścimottara samyuktām yamassūryantu mrtyudam |

udakpūrvayutam geham dandāikhyam dandakārakam ||

pūrvayāmayutam geham pānākhyam kalahapriyam |

pūrvāpārayutam geham cullīkamarjitāśrayam ||

daksimottaraśālaikam kālasamjñami vrodhakrt |

The house which is furnished with an enclosure lying along the diagonal gaining north and west is known as yama and this is of the nature of effecting cessation;

The house with an enclosure lying along the diagonal gaining north and east is known as danda and this is of the nature of trouble-yielding. will create troubles and miseries.

The house with an enclosure lying along the line joining east and south is known as pāna ; this is of the nature of creating quarrels and enmity.

The house with an enclosure lying along the line joining east and west is known as culli ; this is of 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 this is of the nature of creating enmity.

21-24(ca)

ekasālāyutasya dikṣudvāram vidiṣu ca |

ekaikasyaṃ bhavantyatra dvārānyastāstasamkhyayā ||

pūrvādi kramayogena laudramīsaṃ bhayāvaham |

parjanye sthicalatvaṃ syāt - jayābhyo vigayo bhavet ||

mahendrasyāccriyo vddhik pratāpo bhāskare mataḥ |

satyena dharmasālatvaṃ bramiśe ca kalaho mataḥ ||

antarīse na kiñcityāt- darśināyāmatasirṇu |

For a house consisting of only one enclosure entrances

shall be constructed in different ways so as to face

main directions or intermediate directions. There are

sixty four types of entrances some of which are auspicious

and some others inauspicious. (The nature of auspiciousness

and inauspiciousness is determined on the basis of vāstu vidyā).

According to the Vāstūśāstra, the entrance constructed at

the place of Īśa (one of vāstudevatās) will create fearness;

Entrance at the place of Parjanya - it will effect an indisposed

state to the house-mistress; at the place of Jaya - victory;

at the place of Mahendra - growth of riches; at the place

bhāskara - valour and courageousness; at the place of

Satya - virtues and disciplines; Bhramīśa - quarrels;

at the place of Antarikṣa - neither auspicious nor inauspicious.

So far, with regard to the direction east. Then listen to

the nature of entrances lying along the direction of South.

anantasite na kūṭaśrdayināyāmatāśrayā |

agnāvagnīhayam vidyāt-pūṣnidānam sukhami bhravet ||

vitalte mithunāsitvam ṛsayorlthasya grhaksate |

yāme mrtyuṅbhayam vidyādgandhanve siddhamam yatah ||

śilpitāmi bhṛngasamjñe syāt-mṛge puṁslitvami bhavetpunah

ayusyam nairṇte deśe prītin- dāvarike matā ||

sugrīve kṛśvṛte syāt- puṣpadante dhanāgamah |

dvāre vārunasamjñe syāt- puṣṭirāgyatā bhavet ||

asureḥ ṛksayam vidyācchose śasṭu kevalah |

pāpayakṣmani pātassyāt- uttarasyāmatāśrayā ||

loge nago mahānāge mukhye vai mukhyatā bhavet |

bhallāte vā srtha uddhisthā some syādvaddhirāyuṣah ||

agdvāreṭu kṛśatvami syāt-aditau maturandhanam |

diti dvāre hi mānami syāt- jñātṛā hyavam śulhāśulham ||

niveśo mandirasyaṁram kartavyam sobhanam sadā |

at the place of Bhṛṅga - dexterity in arts; at the place of Myganāt - progeny; at the place of Nīruti - longevity;

at the place of Vauvārika - love and affection;

at the place of Sugrīva - growth of cultivation;

at the place of Puṣpadanta - accumulation of wealth.

at the place of Varuṇa - nourishment and healthiness.

at the place of Asura - decrease of wealth.

at the place of Sosa - withering away emaciation; dryness.

at the place of Pāpayakṣma - downfall. Then listen to the nature of entrances along the direction of north.

At the place of Roja - diseases; at the place of Mahānāga - neither auspicious nor inauspicious

at the place of Mukhya - prominence; at the place of Bhallāta - growth of wealth; at the place of Soma - longevity; at the place of Rk - healthiness or decay; at the place of Aditi - growth of knowledge

at the place of Diti - a fright state of honour.

Thus, knowing the auspicious and inauspicious effect of the entrances occupying a particular portion, one should construct them with all carefulness. Having constructed the house, the owner should perform 'gṛhapraveśa

with the accompaniment of auspicious rites.

318- 32 a

Bhagavan proktamaisanyām devatāyanam grham |

tadgrhami kidrsam sastam bruhi me tasya karsanam ||

Gauda -

O, Lord , it was told earlier that pūjāgrha is to be formed in a house in the direction of east. What type of pūjāgrha is extolled in the scriptures? Kindly elucidate its specific characteristics of pūjāgrha.

32 b- 33

Bhagavān -

catuhsra samam kuryādīrsvak syādyāgamantapam ||

navatidasahastam vā tathā saptadasātmakam |

ekavimsati hastam vā saptavimsamathā pi vā ||

The Lord said : Pūjāgrha should be in a rectangular shape. It should have been levelled evenly on all sides. The length may be taken in different ways - it may be constructed with a length of 9 or 13 or 17 or 21 or 27 hastas.

34-35

pīṭhordhagamāśritair - tribhā jayanagikam |

drav drav bhāgau pṛth baṭityajya konāṃśau saratabssamau |

catvārah konabhāgāsseyam - bhāge syātsvantarocchritam |

talasthāpanamākhyātam talam் kumbhasamanvitam ||

The inner periphery of pīṭhāgrha is should be

divided into nine equal parts by the lines proceding

towards east and north. Two squares of each corner

should be left out. Alternater squares should

be heightened a little. Various constructions like

tala and kumbha should be formed inside the

upper section of the mantapa.

36 - 40

kīlakāgamahairyuktā kāryāś ca bhaghaṭanvitā |

tulā copatulā yā tu mahatī ca tulā bhavet ||

sāndhāraś cāccitā durdhvam-upastambhaiś ca yojayet |

tadanantara pramāṇam syāt - ekabhāge bhavet-ghaṭami ||

trilhāgāt - hastamutsedhāt- pṛattirṅhavati sarvataḥ |

kīnyādin paścimadvāram dakṣiṇam pūrvameva vā ||

madkye tadbhāgamāthena saftāvimśat- tadan்gulam |

dvātriṁśadadha sat-triṁśat- astatriṁśadbhāvatyatha ||

aṅgulāni bhaveddvāram viṁśat- pañcāṅgulāni tu |

vistāradhasamami daiṅghyaṁ kāyam vā druṅocchrayam ||

Tula, Upatula

Tala and , kumbha and other parts are-to should be

firmly joined together with wedges and nails made of

wood and adorned with designs of lotus, ghats, etc. These

should be propped up by secondary pillars & upastambhas

which may be constructed with different measurements.

The ghatas should be constructed so as to occupy

one part ( one square out of 81 squares ). Around the room

wall should be raised with a height equal to one third of

its length. Entrance of pūjāmaṇṭapa may be constructed

in the direction of west or south or east. It should

be formed on the along the middle of the extreme row

Consisting of 9 squares) its breadth being 27 or 32 or 36 or

25 angular, length being one and half times greater than the breadth

and height being twice its breadth.

vīthikā hyekalīnāgena kartavyā bahyatasthitā |

pakvestakā tathācchamā kartavyā jālakānvitā ||

vicitrāṅgra samyuktam sakaravātargalānitam |

madhyastambha-vihīnam vā kartavyam dvāratāṅgam ||

hīlkhāgena tulāyogah kartavyaḥ konasamiyutaḥ |

pūrvavat-stambhalakṣtyādi - kalpanaṁ tatra kārayet ||

phittistambha samovā syān-maṁtapō vāsthavā gr̥ham |

evamuddeśataḥ kriyātan gr̥hamantapa lakṣaṇam ||

tasminnivasthi sthāne lakṣaṇoktami likhetpunam |

etadāgama samiddham-āgamoṣpī śuddhitah ||

Citi srīmat-kiraṅākhye mahātantre kriyāpāde

gr̥hanirmāṇapatalaśsaptamaḥ )

Along with one row, the portion known as vīthikā should be constructed, lying so as to lie on the outside outer side of the Brahma-sthāna. It is to be built with baked bricks and covered with grass or reeds; it is to be provided with windows consisting of holes of different forms. Also it should be provided with doors, bolts and bars. Pūjāgr̥ha may even be constructed in a different manner. Tula may be formed without central pillars.

Sri Him.

so as to occupy three roughly squares, provided them

with angular designs. Wall, pillar and other

of decorative designs should be constructed in a

manner explained before. The internal mantapa may be

constructed so as to be on level with its wall or

pillar-or with " Thus the distinct features of

pūjāgṛha have been illustratively told to you. Inside

such a place one should construct a particular

design (mandala) for the purpose of worship. All these

particulars have been declared in the Āgamic Śāstras

which are the very pronouncements of Lord Śiva Himself.

( This is the chapter on House construction, the seventh

of the kriyāpāda of the Kiranagama mahātantrā )

268

ATHA MANDALA VIDHIH

268

( Then on the scheming of mandala )

Garudah

sūcitam mandalam deva narttam vistarato mama |

yatsūtram rajaso rūpam sarvametat- braṅhi ma ||

Garuda -

O, Lord, drawing of a mandala was pointed out earlier.

But it was not been elaborately told.

Kindly explain to me the necessary implements like thread,

powder. etc., and various parts of a mandala .

Bhagavān-

śānakārpāsajam kzauma-kuśa-valkala sam்khavam |

granthyādi-rahitam kāryam் mālādviguma tantuvat ||

maṇḍalam sūtrayayāma śaṅkum kritvā tu madhyatah |

śaṅkavah khādināḥ kāryāśsaisméupa dvādaśāṅgulāḥ ||

adhobhāge tūtīye tu catūraśsravatassamāḥ |

astāṅgula parināhā vittāvakrāśśulhā-dṛdhāḥ ||

The Lord said:

Threads to be used for drawing mandalas should have been made of hempen string, or cotton thread or silken thread. Kuśa (darḅha), and ropes made of bark may also be used. Threads to be used for designing mandalas should be braft of knots. These may be formed by twisting two strings together to appear like a garland. Fixing a peg at the centre, (or at any desired place) and revolving the thread, mandala shall be formed. Peg should have been made of khādinā tree or śamśūpa tree, its length being twelve angulas. Its bottom portion should be in a rectangular shape, its measurement being three or four angulas. The remaining part should have been whittled evenly. The peg should have a thickness of eight angulas; its upper portion should be round in shape; should be straight and stung.

prākṛtam prathamam kṛtvā punastatkaraṇammitam |

līna matēyadvayam kāyam dakṣiṇottaragatam punah ||

tatra tatprasṛtam kṛtvā yathēcchātatastadankayet |

tasmat-tatkṣoṇāgam kṛtvā vedasṛam kṛtamucyate ||

caluṣṣat- aṣṭahastam vā sodaśātmakameva vā |

bhāgatrayam tataḥ kṛtvā, ekaikam cāstadhā punah ||

To design a mandala, one should first draw a line in east-west from west to east, its length being one hasta. With using the thread and peg, two points are to be marked one on the southern side of prākṛtha (i.e. the line drawn earlier) and the other on the northern side of the prākṛtha. Similarly, based on those points, four more points should be marked as two of them lying on the northern side of prākṛtha and the remaining two lying on the southern side of it. These are the corner points and by joining these points together, a rectangular mandala shall be formed. This mandala may be drawn with a measurement of 4, 6, 8, or even 16 hastas.

After dividing the mandala into three bigger parts, one should reticulate each part into eight equal square parts.

catulbhiḥ kamalam bhāgair-vidhika tatsamā bhavet 1

vīthyandhena prthakkāyam devatā svaramam bahiḥ 2

dvārāni padmamānani tadangeṇaiva vartayet 1

ekānṛcāgamam kanṭham kapālam vartayet tathā 2

upakanṭham tathā ssṛtya śeṣam śobheti gīyate 1

evam syāddaravinyāsaḥ padmair-vidyēśvarān-nyaset 2

tṛṣnāgrotopalāsamsthānāḥ pūyyāḥ pramathā nāyakāḥ 1

lokeśassṛṣṭikaih pūjyāścatulbhāga virjitaiḥ 2

tadbhṛdhyge hṛguṇam kāyam lakṣaṇena swarūpitam 1

athavā bindutah kāyās-tathā pūjyā s śrī pañjanāḥ 2

Four rows in the middle portion at the centre of mandala are to be kept left out for the design of lotus. Next four rows form constitute a part known as vīthi.

Two rows are for āvaraṇa devaras. Four rows ( square) are for the entrance; one row for kanṭha and one row for kapola. Remaining rows are meant for upakanṭha. Scheming the rows in this manner, mandala should be formed to look beautiful and auspicious.

Arrangement of squares should be done in this way. Astavidyeśvaras are to be identified in the lotus design. janas are to be identified

13-14

272

padmamam kṣetra ta

In utpala designs, drawn around in another row. Lokapālas (or Dīkṣākaṣ) are to be identified in svastika designs drawn around in the next row. Then leaving out four rows and counting the squares (three by three), one should fix the row for the placement of daśāyudhas.

13-14

padmam kṣtrā catundhā tu prāgamśe karnikām likhet | dvitīye kesarānyamśe tritīye syāddalāśtakam || catustā tu dalāgrāni pāhyam tatparivārinā | kṣtrā tadvartayitvāivam rajamśi vinipātayet ||

The interior of the mandala where lotus-design isf has been formed should be divided into four equal parts. The innermost first part constitutesl the pericarp of lotus; in the second part filaments ( kesaras) are to be drawn; the third part- eight petals are to be drawn; and in the fourth part the tips of petals are to be drawn. ( utpala - designs and svastika - designs also should be formed, following a definite procedure). Having drawn various designs in this manner,

one should sprinkle over the powders of various different colours according to the following scheme.

15 - 17

yava-goshūmajaiścūrnais-sāli-tandulajais sitam |

dhātusindūrajam naktam mrddhik pakvētakairbhavet ||

kṛṣṇam rajastusaic - dagdhairangārāraivā sucūrṇitam |

havidhāsamphāvaram hītami gairikōdhavāmetra vā ||

haritam cūrṇitaih patrair - haritāistatpakalpayet |

rajah kāryam yathā proktami yathā sambhavatoSpi vā ||

Colourful powder is to be for prepared made in the

following way. White powder can be made by

pulverising like grains like yava, goshūma, wheat

or rice etc.

Red powder - by pulverising red one and red

coloured minerals . Burnt rusk and powder of charcoal

can be used for black colour. Yellow powder

can be made by crushing turmeric pieces or gairika

( a kind of chalk). Pounding the green leaves ,

green powder can be got. If not in this manner,

colourful powders shall be prepared in other ways

also based on using available materials.

18-20.

rekhantaram yavami jñeyam sthaulyaṁ madhyāṅgulikramāt |

kanishṭhāntam் prakartavyam rekhā-nyūnādhikam vinā ||

karnikām pītikām kunyāt - sitā vṛīhā bhījikā |

kesarān vṛitān kunyāt - mūlamathyāgradalatah ||

svetaraktāni pītani kramāt- krtāśsunāmi vā |

dalāślakami sitami kāyami - aruṇam vā prakalpayet ||

Lines and cross-lines should be drawn evenly,

without any projection or depression. Thickness of each

line may be about 'yava', or may be equal to the

thickness of middle finger or little finger. Pericarp of

the lotus-design should be coloured with yellow powder.

Seeds of lotus - with white powder, with regard to its filaments :

lower section of the filaments -in with white powder.

middle section of the filaments - with red powder.

upper section of the filaments - with yellow powder.

Or in this way, the filaments may be coloured with

red powder only. Eight petals should be coloured

with white or red powder.

21-25(a)

275

toya-tejo-dharā-vāyu varṇā hyāgneyamāditah |

īśānānteṣ bja koṇāssyun- haritāma dakāntaram ||

prativarṇa rekhā syāt- sitā pīthasya bahyatah |

karyantī suddhapathānī kartavyānyarunāni vā ||

śabdalānutpalānī syssrastikāni sitāni tū |

astrāṇi cihṛanipāni kartavyāni yathākramatah ||

vajrajaḥ pātoṣ pasavyena mustyā vāsthā karāgrajaik |

ckanyavālāsukena) tha sthandile vā kriyāśsulhāḥ ||

puramevam vidham kalpya paścānmantrāgamān-nyaset |

the central portion of

the south-east corner of the mandala (where lotus-design is drawn) should be coloured with white powder; south-west-corner-with red powder; north-west corner-with yellow powder; and north-east-with black powder. All the lines lying outside the pīṭha (i.e lotus) should be coloured with white or green and red powder. Utpala-designs may be coloured with powder of different colours. (variegated colours). ; Svasr̥kā-designs should be coloured with white powder. Darsyīkaranas should be formed with variegated structures. as explained in the sculptures. Sprinkling of powder should be done in leftwise order by making it to fall down from something like the fist or by making it to fall down through the finger-tips something like the first. Sprinkling of powder may be done even by virgins or with a special kind of apparatus designed for the purpose. Then, having finished the mandala in this way, the preceptor should do mantra-nyāsa over the surface of the mandala

pūrvakta nyāsa-sannaddho mahābharaṇa-bhūṣitaḥ |

abhrāvat-sraj mayīm bhūṣām gandhamurhyām prakalpayet |

anantam kalpayaicchuddham pāśacchedādikām nyaset |

pītām ca ratnaka padmam śuklām syācitāṃ varasam· |

tammadhye susṭhitām mūrtiṃ kalpyā manhamayīm punah ‖

The preceptor, keeping himself accoutred with various kinds of nyāsas as mentioned earlier, should wear .The symbolic ornaments such as diadem ( uṣṇīṣa), ear-ring etc. If these are not available, the preceptor may use garlands. He should have anointed his body with sandal paste and other fragrant unguents. Having attained fitness in this way, He should do fashion anāntāsana at the centre of the mandala. Then pranava nyāsa is to be done. Yellow coloured pericarp, lotus petals, filaments depicted in various colours - all these parts are to be identified with particular mantras as enjoined in the scriptures. At the centre of the lotus, mūrtinyāsa* is to be done. ( mūrtinyāsa - creating the figure of both the deity to be worshipped with particular mantra)

āvāhanami purnahkāryami vilnutrādākrtim nyaset 1

vācyavācaka yogena manthāstacchartigō ganak II

dīnāmi tena ruddhena sarvametat krtam bhavet 1

paramārtham na kimcitsyāt-tathā ca vidhipūranam II

krtvā yāgādikān manthān- bhūgāsthānesu vinyaset 1

Then 'āvāhana' is to be done. If it be said that omnipresent deity cannot be invoked to a particular place it is not so. Mantras always bring out effect the desired purpose through the union of sense and word (vācya vācaka samyoga). The real sense of a particular mantra of a deity is the deity itself. The deity is invoked through the employment of āvāhana mantra which makes the deity, the which is the real sense of mantra, to animate 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 accomplish ment of ritualistic process not involving any ritualism or discrepancy. Having formulated the particular mantras according to the mulamantra of a particular deity the preceptor should do the nyāsa of these mantras in respective places.

30(B) - 32

278

Tāṁ sphatikavan madhye pūrve kanavannaram ||

daksine ñjanavadgholāṁ saumyāṁ vāmaṁ kusumbhavat ||

pascime candravajjātām Ryāgneyyāṁ hṛdayāṁ sitām ||

dhūmram vīsṭatraisāṁye nairyāṁ cūlikāṁ sitām |

Kṛṣṇāṁ tanutṛāṁ vāyavye Kṛadgaṁ kalpāgnirudravat ||

With regard to the worship of Lord Śiva,

five Brahma mantra-

ses and five añga mantras

should be worshippe

at particular places. Now listen to its procedue.

Īśāna mantra - centre of the lotus - crystal colour.

Tatpuruṣa mantra - eastern direction - golden colour

Aghorā mantra - southern direction - black colour

Vāma mantra - northern direction - saffron colour

Sadyojāta mantra - western direction - colour of moon.

Hrdaya mantra - south-east direction - white colour

Śiro mantra - north-east direction - smoky colour

Śikhā mantra - south-west direction - white colour

Kavaca mantra - north-west direction - black colour.

Aṣṭra mantra - in all directions - red as

Caroṇa (the lotus)

Kalpāgni.

nyastivā śnantamī purassūkṣmamī nyaset paścācchivottamam |

ekanetrakaṇdram ca trimūrtimī śrigalam nyaset |

śikhandinami ca vidyeśān - nartan- pitāmbarān nyaset |

suddha vaidūryavaccandam nandināmi padmarāgavat ||

karitalū mahākalo bhṛṅgī- kunda -candraavat |

pralalakendrānulābho lokeśāśca kramoditāḥ ||

nyastivā vajram nyaset chaktiṁ daṇḍaṁ khaḍgaṁ ca bandhanar

dhvajamī gadāṁ triśūlam ca padmam caurami ca vinyaset ||

vicihritāḥ kāryā ye lokeśā niyata yathā |

lakṣanoktēna yatnena vilikhyāstrāṁi pūjayet ||

citi śrīmat- kiranākhye mahatantre kriyāpāde

mandalavidhiṣṭamāḥ paṭalaḥ )

Then vidyeśvara nyāsa should be done in the

following order and proces: 1) Ananteśa 2) Sūkṣma

3. Śivottama 4) Ekanetra 5) Ekaudra 6) Trimūrti

4. Śrīkanṭha and 8) Śikhandin. Asta vidyeśvaras

are to be meditated as having of red complexion and

dressed with yellowish garments of yellowish-white colour.

With regard to Ganas who are to be identified with Upapalas

in svastikas, candelvara is of the colour of pure vaidūrya. Nandin-

Mahakala - green colour. Lokapalas who are to be identified in svastikas are endowed

with the colours of lotus, Kunda (jasmine) flower, moon, coral and indranila.

Vajra, Sakti, Danda, Khadga, Pāśā,

Dhvajaa, Gada, Triśūla, Padma and Cakra

• these are the ten weapons to be identified alone in

the eight extreme rows. These are to be fashioned

in the same way as lokapalas are depicted -

as that of having same form and colour as lokapalas

corresponding to each direction. Having designed

each weapon according to its lineaments as explained

in the Scriptures, the should preceptor should worship

these weapon, during the time of initiatial initiation

( On the chapter on the scheming of mandala

the eighth of the Kriyapāda of the Kiranagama mahatantha

A figure only

ATHA DAŚĀYUDHA LAKṢANA VIDHIH

( Chapter on the distinct features of ten weapons )

gaudah

astrāṇām lakṣaṇami dṛṣṭvā sūcitam noditam sphuṭam |

tatsamāsaena me brūhi kālāgarāpaharāka ||

gaudaka

O, Lord, the vanquished of the god of death !

The characteristic designs formations feturing of ten weapons

were hinted at earlier. But the procedure of

constructing the form of each weapon in each direction

has not been vividly told. Kindly explain the procedure

of designing each weapon in each direction, providing

with all necessary details :

Bhagavān-

hastamātraṃ kṣetram daśabhāgantopari |

bhāhyato madhyasūtraṃ tu tyaktvā bhāgatrayam trayam ||

ubhayoh pārśvayor bhittvā khirātmya khaṃdenduvaradhavat |

dvir dvamiśrau bahyatas tyaktvā dvighau tatpārśvayordvayoh ||

madhyabhāga catuskena madhyāśṛṅgam yathā dalam |

tathā tadvan tayor miśrais tathāṣiṣṭhaśṛṅgādvayam bahih ||

ubhayoh pārśvayoh kāryaṃ tīryagraṃhāsūvartitam |

kṛtvā tanmadhyatah padmaṃ śeṣā lekhaṁ vināśayet ||

varjayitvā nayo dadyāc chulāṃ padmaṃ prakalpayet |

madhye lekha sitā kāryā yā lekha pārśvayordvayoh ||

sitama naktavarṇena saṃchādya kulisādya tu |

madhyamī pīṭama saṃchādya viśṛṅgam haritam tataḥ |

madhyam vā haritam kāryaṃ pītam śṛṅgadvayam bhavet |

indrārūpema vā sarvam kāryaṃ śaknāstramujjvalam ||

[ Note : Translation of each śloka and every verse

is not attempted here. Since this chapter, which

stands unique in the sphere of Śrāgame

corpus and for which no other

passage or treatise is avail for comparison

and and corrected understanding, seems to have

been vitiated with bewildering designometric

informations. Its ambiguous scheming of designs

thwarts every attempt to bring out the

exact purport of each verse. It is clear that

this chapter is impregnated with lot of information

with regard to the designs of ten weapons, which

are to be worshipped at the extreme row of

a mandala. But these information and procedures

are not clear enough to be practised actually.

Abstaining 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

a complete translation of each verse is regretted ]

x

Verses : 2-8

This section deals with the construction of the

design of Vighayudha. Dividing a rectangular

mandala if drawn with a measurement of one hasta

one should construct various designs such as

demimonn , lotus, trident and śriga ebexk etc.

contad. After forming these designs with the help of

lines and cross- lines, the colouring of each design

is to be done. Kulisa - in white colour,

Lotus and central portim - in yellow celour; Śrigas - in

green or yellow cefour. All other portions, apart from

these designs are to be in grea- or the colour of

Indra.

caturbhāgam pūraksetram - ekāikam pāśvatah punah |

śhāgamekam parityajya rohīśca pāśvayordvayah ||

nirgamam dīrgunam kṛtvā kṣtram grāhya satatpunah |

saptāṇḍakam kṣetram kṛtvā kṣetram kṛtvā tuṭhā punah ||

tiryagbhāgam suvekhābhis - tatknṛtvā dandamūlatah |

yo bhāgastatra budhnam syād- uttamam tatsamabhrāgatah ||

grāhya tatsaptamam bhāgam śeṣa budhnasyadhikam tadanikayet |

kṣtra lū madhyamam sūtram bhraṃya khandendu vat punah ||

ubhayoh pāśvayoh kṣtra tasmātshtānām nyasetkramāt |

yāvat- tadbrahmasūtrāgnam ubhayoh pāśvayoh samam ||

dandasyobhayatāḥ pāśve tyaktra bhādtrayam trayam |

bhaved dandastadagre syāt- tadandham nirgamam bahih ||

sūtram tammadhyagam kṛtvā tasyādho gandikā bhavet |

madhyabhāge tu padmam syād- brahmabudhnopariśhṭhitam ||

brahmasthānāsya madhye tu yathā syān madhya taṣṭh ||

kṣtraivami nāśayedrekhām śeṣām paścādvivardhayet ||

brahmakkhā sitā kāryā tasyā tatpārśvayorapi |

dvayoryatra sthitē rekhē kṣṇa varṇena kalpite ||

naktā garbhāsye dandasyā gandikā bhavtā bhavet |

naktamim padmam śrūgāgram ca vartayet- tatprayatnatah ||

pārśvarekhāś

thavā

rante

pitam

zarkham

prakalpayet

1

athavā

tatsvarūpena

vahnessavaram

virālayet

11

proktamet-sṛugādyāram

vahnyāśrami

śaktisamjñākam

1

x

Verses: 9-20 ca)

Procedure for drawing the design of

Santi weapon which is in form of śūla (laddle)

is explained in this section. After calculating the

mandala into a the required number of parts, if one

should draw the various parts of the weapon

such as andha candra, danda, gandhika,

padma, ghata etc. Colouring scheme :

for Brahma rekha - white

for the lines lying on

both

either sides of Brahma rekha

black.

danda - red;

gandhika - green.

front portion of danda and Lotus - red or yellow.

The surface of the mandala, not covered by the previous

designs should be in the colour of Agni.

caturbhāgakrtamī kṣetram tyajecchesam tathā pūrvavat ||

kṛtrā taddrigunamī sāthe śeṣam tadbhāga bhājitam |

kṣetrārdham tadadhah kuryāt- tīryaksātristribhāgitam ||

madhye bhagadrāyomī grhya tato bhāmyādharaṃcaravat |

tathāiva dandamūlesyat- adbḥmāgārdhato bhramāt ||

ūrdhvaṃ bhāgasamā kāryā gandikā vantulāyatā |

tata ultrayoḥ pārśvayostyaktrā - bhāgam bhāgam tadantatah ||

dandāgnam vartayedurttamī tadardhenaiva tasya tu |

evamī kṛtrā tataḥ kāryamī śeṣarekhā vināśanam ||

kṛtrā ś jamī suṣiramī madhye kaśnamī tacca prakalpayet |

madhye rekhā sitā kāryā saṃchādyā pārsvayordvayoh ||

kṛṣṇemā rajasa ganbhamī madhyādhastāt- sito bhavet |

kṛṣṇa rekhā duryamī kāryamī athavā sitarekhikā ||

sitaganbhamī prakantavyamī yamarūpena vā śikhilam |

yamāsthamī dandasamjnami tu nirnityamataśśrnu ||

Verso: 20f-27.

This section deals with the design of danda which is the cream of yama. Draw After drawing a rectangular mandala and reticulating it to the required number of squares, one should construct

various designs related to the weapon. Ardhacandra,

Vrata with padma with eight or nine petals, danda

gandīka, śūla, padma and other pad designs

are to be formed based on the schema of squares

and lines. Some Colourful powder is to sprinkled

over the surface according to the procedure :

lotus - black.

garbha - black or white

central portion and bottom - white

The white surface of the mandala thus, excluding

the portion covered by various deities, should be in

black the colour of Yama.

kṣetrārdham tu yathā kṛtā dvau bhāgau pūrvavat- līyajet |

kṣetramānam tridhā kṛtvā bhāyatastadviśarathayet ||

navadhā bhajya taddairghyam kṣetrārdham tu yataḥ punah |

tasyamūlābhrateṣvayān- madhyaḷhāgdvayayor yathām ||

ūrdhvāmśé kalikāvṛttā samalbāga vikalpitā |

adhaśtrilkhāgarekhyāyam kṛtvā sūtrami tu madhyatah ||

tiryagrekhām tu mānena hṛāmya-tat- kamalam bhavet |

tanmadhye bahyatah kūryāt- dalam navakamasta vā ||

bhāgadvayam- adho nyasya madhyādbhāmyaṃdhacandraval |

yarakam vantayitvāvami bhavecchasyāgavantinā ||

bhāgadvayam dvayami lyaktrā tasya tatpārśvayordvayoh |

dīrghamānastritīye yo bhāgo's nyas- tīryagarpitah ||

bhāgadvayami parityajya khādgamānidamam matam |

agram vamsārdhato hṛāmya kṛtvā sūtrami madhyatah ||

vṛttam dadvantayitvā'sgram śikhāyuktamamananyathā |

muṣtimadhyasya yattiryak- mānami tenāta kārayet ||

madhye tatkalikasyālbjami nīlami cakrālakam sitam |

ūrdhvataśśilakā muṣṭir- yā kāyā pārsíveyosśhitā ||

madhye nakṭamí tataścardham madhyarekḫāṭrayam sitam |

kṛṣṇagarbhāmi talḫā ḍesamí sitamí nakḫāduyam bahiḥ ||

bāhya rekḫāduyamí nakṭamí - athavā tatsiddharam |

evam karyam kipañam tu laddupam nirṛtayalḫā ||

Verses : 28 - 38

This section explains the procedure of constructing

the design of Khadga - mudrā, the weapon of Nirṛti. Dividing

the rectangular region into various parts, one should

form the following designs related to Khadga -

ardhacandra, etc oritta, lotus with eight or nine

petals, śikha, and projections. Colouring process:

lotus - blue

filaments - white.

galḫa - black;

enclosing lines - white and red.

The whole surface of the rectangular design

excluding the portion occupied by various designs, should be

in the colour of Nirṛti.

kṣetram dvādaśadhā bhājyam tadgatyai tīyajedvayoh |

tatpārśvayoh punaḥṣaṣeṣaṃ kṛtvā ta sadṛśa -kājitam |

antyaṃ tāṃgamaṇāmaṃ tu tatvāt-tatpārśvayorvayoh |

bahya-ningamanārtham tu tatā rekhādvayam tathā ||

tadevārdham bahirdadyāt- brahmasūtrasya pārśvayoh |

kṣetramānam bahirdadyāt- tasyordhvaṃ dīgunaṃ nyadhah |

brahmasthānopasaṃdhisṭhām kṛtvā sūtram bhramet pari |

taddvayoh pārśvayorvṛttam tasmādevopanishramah ||

upasandhim tathālhṛāmya taddvayoh pārśvayorapi |

khaṇḍacandra vidhānena samasūtramtu sandhitah ||

brahmasthānagataṃ sātraṃ kṛtvā cāpyuttarāsya tū |

pārśvataścāikavṛttam tu grhya yāiraddvitīyakam ||

bhūmyam tadratpunarbhūmyam tasmātsamahik punah punah |

tasmātpanam punarbhūmyami samalhāgam yathā bhavet ||

niryamānthami punangrīya dadyāt- tasmāttamo bahih |

tiryaktattha śirastasya taddvayoh pārśvayorapi ||

tena kumbhādvayam kāryaṃ bhūmya tam cārdhacandravat |

kumbhāmānāṃprabhānena tat tat-tattvāiśca nyaset-tatath ||

kumbhama dhye tu samyogādanvarltiam dhavadbhravet |

pūrvāsūtrayāntasstham kartanyam locamadrayam ||

kumbhadrāyāṃta samyogān - nayatsūtrami tu hrasataḥ |

tāvad yāvat - danassangam kāyam kṣātravaśanakam ||

adhaḥ pucchasya yehrāsah - kāryo yārat - tadarttikam |

anigayogakramāt kāryo rekhābhis - tadyathā yathā ||

samyogena krtami puccham kāyamūrdhvaṃ yathā śiraḥ |

nāśo rekhā trayasyordhvaṃ tiryannāśasthat hā hyadhah ||

evam kṛtvā śiraḥ pucchaṃ śesarekha vināśayet |

anigulyānigula mānena śirasah prabhrti kramāt ||

tīryagrekhā sitā kāyā madyarekha sitā bhavet |

lakhādvayam sitami tadvat - garbhak kṣaṇam khilo bhavet ||

laktheṣ ksamī yathā nyāśyāt - kṣṇā lekhāssitodarāḥ |

saro vā vāruṇo yadvat pāśah prokto bhujarigamah ||

ukto yo dādāśāngo stria ksatramānena tema tu |

kartavyādhasitami padmam ūrdhva bhāge tadāñuge ||

pāśasyairam vidhiḥ prokto dhvajāstham sṛṇu sampratam |

Verses: 39-56.(a)

This section explains the procedure of drawing

the figure of pāśa - the weapon of Varuna. After

drawing a rectangular mandala and dividing it into

convenient number of sections, one should draw

various designs related to the weapon. Ardhacandra,

circular design, kumbhā, pucchā, krēti, akṣinti

and other necessary designs should be formed based

on the so according to the procedure that explained.

with regard to colours -

cross-lines and central line - white

dasa side-lines - white or yellow

gaḻhā - be black.

akṣinti - red.

udana rekha - white

The whole surface of the mandala, with the

exclusion of those parts mentioned above, should be

in the colour of Varuna.

56(b)- 64 (a)

kṣetrami kṛtā catundha tu bahirbhāgadvayam tyajet ॥

kṣetra mānam bahikṛtā tadvatsvarūp tataḥ punah ॥

kat kṣetrayāgaparāmadhaṁśayak- kṣetrami tatra kṛtya punah ॥

bhāgami bhagamādhassthāpya tasya tatparśvayordvayasḥ ॥

tatpiṭhami bārvatasya nāsayet> yāvadantatah ॥

bhāgamī bhagam tyajacchesam stambhāśrayordvam triṣūṭragam ॥

stambhāgram yat tadardhena tadūrdhvādhoṅ nikayet- tadā ॥

adhassṭhāpya punarvhāmya vrttam tacchuro bhavet ॥

kṣetramānam punargrhya brahmasthānāt puṁscatam ॥

tiryak- prasāryami tatsūtriami tadantastitāpya tatpunaḥ ॥

stambhārdhenaṅ nikayet- tatdat- pārśvayordhvayorapi ॥

nēkhatrayam kramāddadyāt- stambhādyāvarṇtya tattatah ॥

tasmādapanayet-sūtrami pīṭhāntami yāvadāgamam ॥

pīṭhamāṅgena takāryami tasminvaiṅ śṅkhā dwayam ॥

hṛitami stambhamadhyēsṭhāmi kāryami stambhordhva mānatah ॥

dhvajoj yamī pavanasyortas - tadvanto vā ṣkhalo bhavet ॥

56(b) - 64(a)

295

The procedure of drawing the design of dhvaja,

the weapon of Vāyu is explained in this section.

Having reticulated the rectangular design according to

the convenient order mentioned, one should construct

various parts such as pedestal (ardhacandra),

lotus, stambha, vṛtta, siras, Sukhā etc.

Colouring of designs is to be done in the following way:

lotus - green colour.

stambhas - gree colour.

All other parts may be coloured according to one's own

pattern.

The while surface of the maṇḍala, leaving out the

space covered by the various designs, should be in the

colour of Vāyu.

64(b)-72(a)

kṣetraṁ kṛtā catundhā tu punar bhāgadayam bahih

varjayitvā tu tanmānaṁ pūrvavat-bāhyato nayet

catundha bhājya tat paścāt-kṣetranrdham tadahastṛdhā

madhyabhāgā samā grāhyā hyundhva khāge tu gandikā

dhanurmakā hyadho dvāsbī vartayet khandacandra vat

gṛhīta madhyamārdhena punaścāgram svarnayet

tiryagdravā snadhalbhāgami tu tad dvayoh pārśvayor api

agre madhyā dgyṛhītraivam śrāmyaṁ tasya śiro bhavet

tadantād gandikā yāvat- saṁtram dativā tu hyāsatah

śeṣarekha vināsenā madhyasūtra vinirgat

kāryami tanmadhya samistham tu padmakhāge samam bhavet

pītā yā madhya rekhāyās sitā raktā s thavā bhavet

pītam rekha dvayam kāyami lasya-tat- pārśvayordvayoh

sito grāhak prakantaryo haritami gandikā dvayam

athavā patāgarlkhassyāt- nakta rekhāh prakalpayet

gada samyak prakantaryā yathā yakṣādhipo sthavā

Verses : 69(b)-72(a)

These verses set forth the scheme for constructing the design of gada - the weapon of Kubera.

Having divided the rectangular mandala into various seed parts as dæstro ordained in the scripture.

one should construct the designs such as gandika, bent form like a bow, ardhacandra, śūlas , padma and other parts related to a mace., colouring scheme :

central lines - yellow, red or white.

lines lying on both sides of central line - red or white.

gandika - green.

garbha - yellow.

& The Remaining space should be in the colour of # See Kubera, the Lord of yakṣas.

kṣetram kṛtvā caturnāha tṛtīya bhāgadvayām bahih ||

tyaktvā bhāgathayāntastham kṛtvā sūtram tat-kṛṇamet |

vitto yo jnyoḥ pi tasyānte dviḥhāgast-tatknamāt-tadā ||

tad-dvāramidvai tat-tulyaṅgānt sthāpya sūtram kṛṇamet tathā |

uṅhayoh pārsvayoh kṛtvā pārsvasṛigadvayām śṛṇu ||

tamūlādyācchṛṅgāntatu yuktrā bhāgathayema tṛ ||

vartayet tanmanāvaktram tasya sṛigadvayām śitam||

exalkāmeśam nyasedrekhām tatra-tat- pārsvayordvayoh |

madhyasṛigami bhāvet-tatra tīryagbhāgārdha yo janāt ||

dvālhryāmapi ca pārsvālhryāmī brahmasthānam punannayet |

sūtram tadbhārya yogena tanmūlāgre yathā tathā ||

vedikā madhyasṛigāya kalpayet- sodaśāmisatah |

dando jyamī tasya mūle tṛisūtram kṛta lakṣaṇam ||

dandasyātho nayet sūtram tīryak-tat-pārsvayoh dvayoh |

bhāgam bhāgam punar dadyāt- tanmānām tadadhoh punah ||

tasmāts-thānān- nayed-vṛdhyā kūryādāśrattha-patra-vat |

madhya rekhā sitā kāryā tathā rekhā-dvayam dvayoh ||

tat-pārsvayor-bhāvet-kṛṣṇam kāryā yā vedikā j lunā |

tanmadhyye kamalam śvetam catulbhāge vikalpitam ||

śvetam vā kṛṣṇa rekham vā yathāśāno j thavā bhāvet |

78(b) - 82(a)

These verses explain the process of making

the design of trident - The weapon of Īśāna.

Having aimed the rectangular mandala into various

parts according to the scheme set forth here, one

should draw various designs like kamala, vitta,

.śrī vṛttas (Circles), vedikā , danda, pātra etc.

Colouring process :

central line - white.

lines lying on the sides of central line - black.

vedikā - red.

latās - white

• Remaining surface Should be in the colour of

Īśāna.

82(b) - 85(a)

kṣetram lū daśadhā śhajya dhāgamekam bahirnayet ||

tama vittam lū tadbhra̱myam̱ tatra bhagirathāsthalīḥ |

likhet padmam sitam sawam̱ pīta karnikayā yutam |

Kesarāni vicitrani mūlamadhyāgra-deśataḥ ||

raktam śvetam kramāt-pītam karnikāpyalhavā śunā |

śrī brahmāsram̱ kamalam̱ proktam̱ tadvr̥nnenā sthavā likhet |

Verses: 82(b)-85(a)

This Section deals with the construction of

lotus-design in a place between east and north-east.

Having divided the rectangular mandala into various

parts, lotus-design is to be drawn in a manner

explained before (i.e in mandala vidhi). Lotus

should be with eight petals. Colouring process is as

follows :

petals - white

pericarp - yellow or red.

lost layer section of the filaments - red :

middle section of the filaments - white

upper section of the filaments - yellow.

Remaining surface in the colour of Brahma.

dajāstā sankhyayā kṣetram bhāgema vilkhayet purā ||

bhāgamakami bahirnyasya tena vittami pura likhet |

vṛttardham tu yathā khajya tathā bhāmyam prakalpayet ||

catustroṅśṃsetu yā nāthir-nemir-bāhye paribhramet |

samkhyayā sodaśastau vā agrakāni prakalpayet ||

naktam namini sitāmi nābhim kṣan nemissitā tathā |

nabhau pakṣe prakartavyam-atasī puṣpa varṇakam ||

viṣṇorastramidami khyātam- tadvrṇnenāś lhavā likhet |

These verses set forth the rules for designing

the figure g cakra- the weapon of Viṣṇu. This should

be constructed in a place between wss south-west and west.

As before, after having divided the rectarigular mandala

into various sections, one should draw the various

parts related Cakra-design such as vṛtta, nābhi,

nemi, etc. Colouring scheme :

nemi - red ; nābhi- white

etc nemi - black ; nābhi - like cakra flower.

Remaining surface should be in the colour Viṣṇu.

89(b) - 90 ½

vajram dhvajam gadāmi padmam cakram hasta pramānatah ‖

śaktir dandam khadgāmi ca pāśam śūlam tadarthatah |

sadṛśair yujyate'nyāthāmi niśbhāyayastrāmi yathātalam ‖

samphūjya śaktito bhaktyā yastu dīksām samācaret ‖

( iti srīmat kirānākhye mahātantre kriyāpāde

daśāyudalakṣanavidhir - navamah patalah ) .

held regard to the weapons - Vajra, dhvaja,

gada and cakra

and padma , the octangular dandas should

be with a measurement of one hasta; for śakti,

danda , khadga a pāśa and śūla, the

rectangular dandas should be with a measurement of

half hasta. These designs of weapons are to

be formed in their at respective dits directions.

The preceptor should proceed to do the a ritualistic

actīlites concerned with dīksa, only after worshipping

these weapons with due diligence and devotion.

C this is the chapter on the distinct features of ten

weapons, the ninth of the kriyapāda of the Kiranagama

mahatantra

ATHA DIKṢĀPATĀLAH

(Oṟam the chapter on initiations)

gaudah -

dīkṣā samīkṣita deham prāṇto vṛṣṭayato na me |

sarvādhaṛvaśuddhi samyuktām tām samāśatsato vada ‖

Gauda -

O, Lord, it was pointed out earlier about śāmbhava initiation.

But it has not been explained with details. Now kindly tell me about that kind of initiation which is associated with the purification of all kinds of adhvas in a succinct way.

Bhagavān -

sampūjya mandalam paścāt-vahnisthasyāṣi tarpanam 1

kritā nītvā tu tāṁ śisyān bahyasthān prokṣayet-purā ||

āsmamā srsṭā santādya pañcnetāṁ sīrāmbhasā 1

sīrāmiśca pāñcabhiḥspansāh kuśaikkaśastalā punah ||

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 inside of yāgasālā

and should sprinkle arghya-water on them.

Having touched the disciples (paṅus) with āsmamā reciting

aṣṭamantra and with arghya-water reciting the same mantra

(with vausat), the preceptor should touch them with kuśa

and kāśa accompanied by pañca-brahma-mantras.

4 - 8

praveśyābhyantare svāsya dakṣiṇe mandalāsya ca !

mandale hastamātre tu vitte vā caturaśrake ||

brahmamantrāsane nyasya śivam kāramamādiśet |

brahmapañcakamādiśya śivāṅgaiś caṁ nayel phunahl ||

gandhādigdhakaram yāmyam ḳtva vāmanadeśikah |

śivam kara sabhijāṅgam nyasyaiṁ brahmasamyutam "

tam hastam śivarat-dhyāyam dadyācchira tasyavai |

bindvantam nādapayantam sāpekṣam nirapekṣakam "

rudraśavarudrahastam tadvāk samayī bhavet |

putrakeśi tathā jñeyā sāpekṣam nirapekṣakam ||

Having entered into the yāga-sālā, The preceptor should

make them to occupy the seat placed on his right side

and the right side of the mandala. This mandala may be

with a circular or square design, its extent being equal to

one hasta. Having done the process of nyāsa on the seat

with pañica-brahma-mantras, the preceptor should point out to

the disciples. The Supreme Lord who exists as the ultimate

Cause. Then he should teach them brahma mantras and

aṅga mantras. The preceptor should ideate his right hand to be

the divine hand of Śiva by smearing the sandal paste on his

right palm with the left-hand seating and doing the nyāsa

of brahma mantras aṅgamantras, vidya deha and mula mantra.

contemplating his right hand as the hand of Śiva as explained before, he should place it on the head of the disciple

reciting the prāsāda mantra up to the place of śruder in the case of sāpekṣa dīkṣā and reciting up to the place of rudra in the case nirapekṣa dīkṣā. At the initiation is to be done for samayi , subsequently the preceptor should contemplate his hand as that of Rudra ; in the case of putraka also initiation is to be decided whether it belongs to sāpekṣa or nirapekṣa .

9-11

tathaiwa sādhakācāryau jneyau tāragamoktitaḥ 1

sivahastottare kāle bhraṃadhrasmādikam vratam "

paścād dine - dine - kuyāt - idameva yathoditam 1

kartavyastasya vastraṇa netrabandho hṛda sivaḥ "

patta - cītta - dukūlam vā netramantrena bandhayat 1

navami kāryāsakam vastraṃ tadrūpami syādālabhanam"

In the same way, as explained in the Sivāgamic texts, sādhaka and ācārya are to be considered (on the basis sāpekṣa and nirapekṣa). Contiguous to the act of 'ideating' Sivahasta

vowed observances such as dhrasma vratas are to be performed.

These activities are to be attended to on the next or the following day according to the scriptural injunctions. On the completion of

these as rituals, the should conceal the disciple's eyes by tying up a fine cloth around his head with hydaye mantriā.

The garment to be used for concealing the eyes made may even be a silk cloth. Netrabandha is to be done

with netra mantra. If not in this manner, a fresh cloth made of cotton can also be used with vāmā mantra. But

this process of netrabandha is not advisable.

12 - 14 a

308

paścāt-dvāramathā ss nīya pravasya dhāvanam tataḥ 308

udanimukhaḥ kṣipet-puṣpam tattannamāni kārayet ||

tatassamīpe kṛtvā gre dakṣiṇam hastamathmanak |

nyāsam kṛtvā vṛṣaṇa yattartami vistaram kṛte ||

evam kṛte tataḥtasya kāryah paścadanagrahah ||

Having concealed the disciple's eyes, the preceptor should 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 preceptor) on the mandala. The name of liṅga C designed in the mandala is to be taken as the name of initiation (dīkṣā nāma) with regard to that particular disciple. Then to leading the disciple to the fire-pit and making him to occupy the seat by his right side and after doing specific nyāsas, the preceptor should place a bundle of darbha so that one end of the bundle is held by the disciple and the other end of it lies between his shank and thigh - Then he should proceed to do homa for the purpose of bestowing grace on him.

14(b) - 17(a)

309

dīkṣādi pravṛtteso’pi kārya na vyutkramāt- khagaḥ |

śuddhoddhārasthitasyāsya kālāndhraṁ nidhāpayet |

hrdayena catinirhyantam tato vāgīśvarīṁ nyaset ||

anulomayāmatrā’pi gandhaṁ puspādi samyutam |

tataśsisyam śirāstena tādya tadgrahaṇam hṛdā ||

kṛtvā grāhyādivadvaarnam punistattvāniha samsthitaṁ

The removal of bonds (hrāsa) initiation is to be done

in the order of divya, ksatriya, etc.; it should not be done

in the reverse order. The preceptor, absorbing himself into the

pure mental disposition, should contemplatively

make the initiate disciple to take birth in Kālāgni Rudra

Bhuvana. The preceptor should invoke Vāgīśvarī (and

Vagiśvara) reciting hrdaya mantra appended with dative case

for the purpose of agni kārya. Then he should do libations

two times making use of sandal-paste, flowers etc. Then

gently striking the disciple with asta mantra, the preceptor

(contemplatively)

should grasp the disciple’s soul with Hrdaya mantra

and through other processes. He should make the

soul to be disentangled from its physical bonds and to

shine forth with all its inherent resplendence. Having the

soul

Hṛdayenaiva sampūjya gṛhya saṃhāramudrayā ‖

utkṛsya ca tadātmastḥaṁ kṛtvā yujyāchivena tu ‖

ambikāyantū tatkāyam pañcātśyādgarbhadhāraṇam ‖

sadyojātaṁca tatpṛkṣam jananaṁ gṛhyaṇaṁ tu ‖

adhikāramaghorena kṛtvā hṛstā viśodhayet ‖

Bhogamī tatpuruṣenāsya layamīśena homayet |

tattvāsuddhim śivenāsya śatasaṅkhyāhutikramāt ‖

dadyādasthāsatāhutya srotasāṁ ṛṣavaṇes dhvani |

varmaṇā pāsaviśleṣaṁ kāyam caiśānā punaḥ ‖

pūrnāṁ śivena datvā sṛṣṭau ṛdā cotīrṣya tatpunaḥ |

uddhārya ca tadātmastḥaṁ tatsthaṁ tēnaiwa kārayet ‖

Honouring the soul with Hrdaya mantra, and grasping it with saṃhāra mudrā, letting and leading it into his own hṛdaya the breckptor should unite the soul with Siva seated in the sphere of dvādasānta through the specific articulation of mūla-prāsāda-mantra. Then, as explained before, he should worship Vāgīśvarī and Vāgīśvarī. He should proceed to do the consecratory rituals, connected with Śroṇī like garbhadhāna etc. garbhadhāna is to be done with sadyojāta mantra; janana is to be performed with guhya mantra. He should

purify the soul by leading it to the states of yoga and adhikāra respectively with aghora mantra, tatpuruṣa mantra and īśāna mantra. The preceptor should do homas in this manner. By doing libations 100 times, purification of tattva is to be accomplished with Sivamantra. Then, for the purification of śivaras pertaining to nivṛtti kala; the preceptor should do 108 homas. From the culturing the thread at 2 places where a knct

Then the preceptor should cut the knst of the thread ( knot which represents nivṛtti kala) with karaca mantha and astra mantra, thereby effecting the removal of bonds of the soul concerned with nivṛtti kala. Then offering purna koti into Sivaagni with sivamūlamantha. He should elevate the soul with hrdaya mantra. Then the soul is to be contemplatively taken from his own hrdaya and to be united with Siva ( in dvadaśānta) with reciting hrdaya mantra as before.

23-26

kramādanena vidhinā nītvā tu narakāntikam |

pātālasaptakam sodhya bhūlokam prāpya tatpunaḥ ||

sthāvaram ca tataḥ sodhya tataścaiva sarīrpam |

pakṣisamjñam mr̥gākhyam ca paśusamjñam sa sodhayet ||

vyutkramenāngamantrāistu jānumurthyā viśodhanam |

rājavṛkṣakramātsarvo hamsasopāṁ ca gauriti ||

kutrā sarikarajāṃ jātīṃ śūdrādyam yaccatuṣṭayam |

ajādibhr̥ścatubhisteā śodhyā snyā paṅcamena lū ||

Then the preceptor should lead the soul from kālāgni

bhuvaṇa to naraka bhuvaṇa in due order ( as mentioned

in the bhuvaṇa pātala ), there from to the seven pātala

bhuvaṇas and fixed them to bhūloka. He should

purify the soul by contemplating as (though it has

got involved in the process of transmigration. for the

purification of its embodiment in the group of

inanimate things, then in the group of reptiles like serpents etc

then, in the group of flying creatures, in the group of

animals and finally, on the group of other inferior south

beings, homas are to be offered with the

accompaniment of aṅgamantras in the reverse order.

( i.e from astra mantra to hr̥daya mantra). the

limbs of the disciple, like knee, etc are to be purified

by through sprinkling.

Faggots to be used for homas should have been got from the live asvattha etc. Then the preceptor should, after 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 śūdra etc., These homas are to be done with 5 brahma mantras ( from sad-yojāta to īśāna).

Futrā puṁstram ca sīmantam jātakarma ca nāma ca 1

vāmādyaiṁ kramāśo datvā ekaikasyā ṣ ṭhuti trayam ‖

niṣkrāmam prāśanam datvā ṅrdā ca śvāsā kramāt 1

cūdākhye - vratabandhe ca ṅrdayāṁ sampuruṣṭutā ‖

makhalājñadandādi - sandhyā nityāyuṣaḥ kriyā 1

etat - vratākhilami tena ṣhavetṛtacatuṣṭayam ‖

paustikam dāṅrikam ṣhaumyam ṣhautikam yautikam kramāt

ekaika - brahmajātabhis - samidḍhissaptāsaptabhis ‖

śodhayeṁramasó mantrai- yatḥāvidhipurassaram 1

godānam khadga mantrena jeḫuyādṛtiticrayam ‖

For the purification of Vedic saṁskaras oblations are to be offered. The preceptor should offer homas

for the sake of following saṁskaras: pumsavana, sīmanta, jātakarṇa, nāmakaraṇa. For the sake of

each sacrament , one āhuti is to be offered with vāma, aghora, purusa and Īśa mantras; for the

sake of niṣkrāmaṇa one āhuti with hrdaya; for the sake of annaprasāna , one āhuti with śiro mantra.

For the sake of cūḍa sacrament , one āhuti with the mantra 'rudrāṇī -'; and for vratabandha,

one āhuti with the mantra 'sampuruṣṭu -'.

for the sake of upanayana which includes in itself

mekhala, ajina, danda, āyuṣnīyā, four āhutiś

are to be offered with four brahma mantras;

for the sake of paustika, dārvika, phaumya

laudika and yaudikā, five āhutiś are to offered

with five brahma mantras along with 7 twigs ( samit )

for each samiskāra. All these are to be purified

in due order according to the scriptural declarations.

for the sake of godha godāna, three āhutiś are to

be offered with khadga mantra.

patnām darthamayīm kṛtvā tadyogi hṛdayena tu |

pākayajñami naviryajñami somasamisthā trayam hūnet ||

aṣṭakā-pārvāśrāddham śrāvānyāgrayanīṁ kramāt |

caitrī-śrāvayayi celi śrāddhasaradhānuṁ hūnet ||

adheyamagnīhotramca darśārkhyam paurnamāsikām |

cāturmāsyam paboḥvamdam sautramanimitī syateñ ||

pañcaurmsattadāṅgyā hṛdayena prakalpayet |

agnistomo; lhavā; s tyagniruktyah sodāśikam pañcam ||

vājapeyo; s tiratramca aptoryāmasca सप्तमः |

āhutīnām ca pañcāśat-ekaikam ca hunaddhṛdā ||

sahasrādhika yāgāmisṭu yajayedāhutīśśatam |

Having framed a figure of darb with darbh as to represent impersonate the disciple's consort, the preceptor

should yes unite it with his soul reciting hrdaya mantra.

Then for the purification of other vedic sacra sacraments

like pākayajñā, haviryajñā and somayajñā, three āhutiś are to offered with hṛdaya mantra; for the sake of aṅrayani

ceremonies like aṣṭakā, pārvaṇa, śrāvaṇi, āgrayani, caitri and aśvayuji, six āhutiś are to be offered;

for the sake of ceremonies like ādheya, agnihotra, darśā, pūrṇa-, amāvāsya, cāturmāsya, paśubandha

and sautraman, twenty-five āhutiś are to offered with hrdaya mantrā; for the sake of other ceremonies

like agnistoma, agniryuktya, sodhaśuka, phala, vijapeya, atirāhā and aptyaryāma, fifty homas are to be offered with hṛdaya mantra. For the sake of other innumerous vedic sacrifices, one hundred ahutis are to be offered.

376 - 4b ca;

pūrvam nīnyapādāmsśca tadguṇye nomarāimdhakam ||

rāmapāṇisacāruṇun - rāmastrastratatah punah |

rāmaśvarn tacca tācaksun - rāmaśirā śarī matā ||

rāmanāmāsano jñeyo hṛumelāsam sādam sādam ||

sivenāhāśvamedhāntam tatascāhutim hṛunet ||

somasamistotraram somam snāt - etat - śibet - punah

vānaprastāśrame yojyō hṛdā jj hṛutikṛinastabhiḥ ||

hṛdā yatyāśrame yojyo dvirastathutikṛin hṛunet |

antyestīm ca tato hṛutvā dvatṛimsādhik- hṛdā-punai

paścāt sampadyate pāśam - aśvordhvaṁ nayet punah |

So begin with, for the sake of hṛumiyapāda

sacrifice , the preceptor should do homa in the

direction of east with śrī guhya mantra.

The supreme

deity, is to be conceived of as having golden figure

endowed with the following śh lineaments : golden hands,

golden arms , golden moustache, golden eyes, golden

lounge, golden heart and, golden loeth . For the sake of

each limb, too homas are to be offered. Then the

preceptor should offer huṃsa āhutīs with Śivamūla mantra

for the sake of vedic sacrifices ending with aśvamedha .

After the performance of āhuti for the sake of somasamisth

the disciple should take faith and drink the consecrated water ( which represents somapāna ). Then

the preceptor should lead the soul to the stage of vāmārcana and for the purification of this stage

light and fire are to offered with hṛdaya mantra .

Contiguously, the preceptor should contemplatively

take the soul to the state of yatyāśrama and

for the purification of this state he should offer

sixteen āhutis with hṛdaya mantra . finally,

for the sake of purification of antyeṣṭhi , he should

offer thirty-two homas with hṛdaya mantra . Then

the preceptor should cut asunder the soul's bonds

arising out of karma and maya by a cutting

the knot of the thread with astra mantra . ( Having done

pūrnāhuti as said before ) the preceptor should

lead the soul to the bhuvanas existing above

bhūloka .

bhūlokāttu bhuvanlokam svarlokam mahānayet ||

mahasastu jandokam janatastu tapo nayet |

tapasastu nayetsatyam viprami kṛṣṇam naram nayet ||

yajñāṁśca śivāṁ tān evaṁ tu satāṁdṛeṣṭaṁ yojayet |

pythūsuddhim-bhāvedevam tattvasuddhi sāmanvitā ||

from bhūloka, he should lead the soul to bhuvanloka, svarloka. maharloka, janāloka, tapoloka and satya loka. Then, he should take the soul to the worlds of Brahma, Viṣṇu and Hara. Then, with astra mantra, the preceptor should lead the soul to the worlds belonging to Satarudras. for the sake of purification of the soul's entanglement in these bhuvanas, homas are to be offered. By doing so, the purification of bhuvana combined with that of tattva is accomplished by the preceptor.

tatasca hātake yojyā vāmaṁ jyes!hām pumarnayet |

aṅguṣṭhādyesu samyojya ucchuṣmādyesu yojayet ||

vāmādyesu ca samyojya janānādyesu yojayet |

anantāyesu samyojya anantāgesu ca sākṣikā ||

kalāsu ca punaryojya pañcabrahmādike pumah |

śive layo bhāvet-pāścād-darhayet bhuvanam smrtam ||

The preceptor should then lead the soul to the

bhuvanas existing in other tattvas - Bhuvanas like

Hātaka, Vāma, Jyes!hā; Aṅguṣṭha - A group of Bhuvanas

like Āṅguṣṭha etc., Ucchuṣma, Vāma, Gahana,

Ananta, Dharma, Sakti, Kalas and Brahma-mantras.

In śiva tattva, the soul gets absorbed, By having

a complete severance from bonds. As the purification

of Bhuvanas, the preceptor should offer oblations

as explained before.

sam̌ksiptrā tattva dīkṣā jnyā sr̥tašca īnoditā |

idam evānilam karma kr̥tvā yonau šikhām cinet ||

šikhā rodhakart saktih kantaryā tam cinet punah |

aṭlāngulam tu tam kuryāt- suddhāyam saghyrtām ghyrtām |

vistāram dvyangulam kuryāt- tadādāya kumecchikhām |

hṛdāss jya pūritām kr̥tvā svāgre tam nidhāpayet ||

bhārya suddhāṃ šikhāṃ paścāt- pūrṇāhūtyā kumet punah |

aram samāpyate dīkṣā sat- trimsat- tattva sambhavā ||

The purification of tattva can be brought about even through a concise way as explained in the Āgamic texts. Having done all these activities for the sake of purification of tattva and bhuvana, the preceptor should cut asunder the tuft of the disciple. Tuft represents the power of obscuration and it is to be cut off with scissors. Leaving the tuft of about 8 angulas, the remaining bottom of the tuft is to be cut off & the severed tuft being 8 angulas of width. The kartari (

should be 8 angulas in length and 8 angulas in breadth and it should be purified by sprinkling ghee on it. The preceptor, taking the purified scissors, should cut off the tuft and keep it aside for the sake of homa.

After filling up the ladle with ghee, the preceptor should place the severed tuft on the tip of syra. Purifying the tuft with proper mantras and praṇaśakti the preceptor should offer it into fire put along with pūrṇāhuti. Thus, initiation which is based on the purification of thirty-six tattvas gets consummated.

Kāyā’myā navatattvataḥ prakṛtyādi-śivāntakaih |

nūtvā navānuttam tesu tattvasuddhiśśivena tu ||

gaṅkhācānasthiteṅ paścāj-jananam māyjanam purā |

adhikājakrameṇaṅsṛṣṭo layo mūlaṅ tinḍān ||

hydayā navāḥutīṅ ṣṛtvā śatam ṣṛtvā śivena tu |

śesamī pūrvoditam karma syād-īyam navatattvajā ||

pañcalivā tṛbhiśceśa- sadāśiva- śivātmakaiḥ |

jananatve layamī ṣṛtvā śeṣāṅgan pūrvavat- ḳṇet ||

īśassadāśivaśśānto yadṛā tattvatṛnāyaṅ ḳṇet |

yāgamī ṣṛtvā śatam ṣṛtvā homaḥ pūrvodito bhavet ||

There is another kind of performance ( initiation ).

Which in to be done through the purification of nine tattvas.

from prakṛti to Śiva. For the sake of this kind of purification

nine āhuti-s are to be offered with mūlamantra. Then

for the sake of purification of gaṅkhadhāna, janana,

māyana, adhikāra, dhyoga, laya and the primal

obscuring factor (mala) nine āhuti-s are to be offered

with hydaya mantra and ‘śo kṣma’ with śiva mantra.

All other activities are to be done as explained before

and this kind of performance is known as nava-tattva-

diṅsa. The preceptor should offer homa-s five or three

times with Īśa, Sadāśiva and Śiva mantras respectively. Having done the purification of janana and kaya simultaneously with one ahuti the preceptor should offer homas for the purification of other items as told earlier. If not in this manner, the preceptor should offer homas for the purification of three tattvas - Īśa, Sadāśiva and Śanta. Having completed yāga in this manner, the preceptor should do homas 100 times, according to the procedure explained earlier.

dīkṣāmanyām pravakṣyāmi śivattattva samāhitām |

ātau pranavasamyuktam śivamantrānuvācakam ||

śaṣanmijñākam tataśsambhoḥ sampūtam komamācaret |

evam śivāsrika komo māyāvajra yogitak ||

jananādi viyogena dīkṣaivam śivatattvikā |

hitayami caikataḥ kṛtvā pūrnāhutyāṁ niyojayet ||

Now I proceed to tell you about another kind of dīkṣa based on the purification of Siva tattva. The preceptor should arrange the mantras in the following pattern : pranava, Sivamantra, (disciple's) name, Sivamantra. Combining these into a single form, he should proceed to do komas. Being free from the bonds of three kinds of māya, the preceptor should offer komas 1000 times for the sake of purification of janana etc. Combining the three tāttvas ( Īśa, sadāśiva and santa) into one tattva, the preceptor should offer pūrṇāhuti. This kind of purification is known as Sivattattva dīkṣa.

60 - 62 ½

327

atha vā jñānaśaktim tu śodhayet-tarin vilomatah |

śodhayedvā jj dimarin vargarin śodhyam vā brahmapañcakam |

kāyamin vā śodhya yatrna kartavyo jñānaśsadā |

kṛtvā jñānapīṭham dīkṣām samayārohanam bhavet |

na nimat-kāramam devam na śāstram tena prāśitam |

na guruṁ sādhakam vā jpi liṅgacchāyam na laṅghayet ||

evam tattvopadeśam ca kāyam ceśvarapūjanam ||

iti sūmat-Kiranākhye mahatantre kriyāpāde

dīkṣāvidhir daśamaḥ paṭalaḥ |

Initiation can be done in another way also. The preceptor

should do the purification of tattva ( jñānaśakti) in the

reverse order. māthṛkāśaras, pañca-brahma-mantras and

kala mantras - all these are to be purified through

offerings of homas. The preceptor should always keep his

disciples by executing all these activities with all perseverance.

Having performed initiation according to the standard of

spiritual maturation of the disciple, the preceptor should

instruct them certain modes of specific conducts. He should advise :

"Do not defame the Śiva who is the ultimate cause of existence ;

do not blame the scriptures revealed by Him; do not blame your

preceptor or your senior initiates ( sādhakas); do not traverse

the reflected image of Śiva liṅgu ". Thus the preceptor should

advise the modes of behaviours and the correct procedure of

Śiva pūja.

( This is the tenth chapter on initiation, the tomit of the Kriya pada

of the Kiraṇāgama mahatantra.

328

ATHA CANḌAYĀGA PAṬALAH

328

On Its chapter on canḍa yāga

Garudān -

canḍayāgastvayā deva sūcito nodito mama !

bṛīhi vistaratassamyak - manḍalam yāgameva ca

Garuda :

Canḍa yāga was mentioned earlier. But its ritualistic aspects have not been explained so far. O, Lord, kindly explain to me the mandala pertaining to Canḍeivara, mode of worship, mantra etc with all details.

Bhagavān

catuḥnastaṁ puram் kṛtvā daśāmiśam kalpyaṭ pumaṁ |

ekāṁśam santyajedamiśam tasya tatpārśvayordvayoḥ |

tena mānema tatsūtham śaṁsam kṛtvā vikalpayet |

ardhacandrapuraṁ śubhṁam - ekadvārami gaṇapriyam் |

tasyānte kamalaṁ likhya pūrvavat- sitavarnakam |

The Lord said:

For candayāga, a rectangular mandala with a measurement of four hastas should be drawn. It should be divided into ten equal parts. Leaving out one part on either side of the central portion, one should adjust the length of the thread to be equal to the reduced portion of the mandala. Then by reposing the thread in a particular mode he should construct a design of demi-moon (ardhacandra).

This type of mandala is known to be 'propitious one'.

Ardhacandra mandala furnished with one entrance is agreeable to Lord Gaṇeśvara. At the centre of the mandala lotus-design or to be constructed in white colour adapting the procedure explained earlier.

pūjayct tatrā caṇdeśam śvanāmādyakṣarama tu "

kinduyuktēna tenaiva tasyāṅgāni prakalpayct |

dīrghavaraṅ kramādyujyāt- hṛdayādi catuṣṭayam "

hrāvet- aśram- viśargēṇa prakalpyairam nyasētpunah |

padmatrēṣu dikṣvastram vidikṣvāṅgāni kalpāyct "

Worship of Candeśvara is to be done by using with the first syllable of his name ,which they is mūlamantra as far as this kind of worship is concerned . Aṅga mantras are to be formulated adding hṛdu to the first syllable. Hṛdaya mantra and other aṅga mantras are formulated with the addition of long vowels .

Astra mantra is to be formulated by adding viśarga . After formulating the mantras in this way , the preceptor should do necessary nyāsa on the surface of the maṇḍala . Astra mantra is to be worshipped around the petals . Aṅga mantras are to be identified in the intermediate directions .

hrdā hūyya svamantrena sahasrāṇa japena vā |

tapayedyajñāśeṣeṇa candeśaṁ tankaḍhāriṇam ||

upasamhrtya naivedyaṁ - agādhe jalaśi niksipet |

naipayojyaśca tatya kartavyassiddhyarthamucchalā ||

śata kuṅkumaḥ tacchiṣyaṁ snāpayitā svameva vā |

uddho naīyatmanasmanāṁ kartavyam dvividhaṁ navā ||

Having worshipped with hrdaya mantra and his nāma mantra, the preceptor should please Candeśvara who is holding ṭaṅket (ṭaṅka) in his hand by offering kuṅkuma for 1000 or 100 times. For libations he should use the ghee which has been left over after sivāyāga paṇ (ājyāśeṣa). Collecting all the materials (including food) offered to him, he should throw them into a deep fond. He who wants to accomplish the greatest effects should never have an intention to make use of or eat those materials offered to Candeśvara. Then the preceptor should bathe his disciple with (60 kalās (śaṅpaṇas); or he himself may can take the ceremonial bath (abhiṣeka) using with those kalās. Aged person should not be bathed with kalās consecrated kalāśa-water. Kalāśa-water should not be used in two different ways (i.e simultaneously for the disciple and for himself).

10 - 12 1⁄2

gurave lakṣinām dadyāt- yathāśaktyā gurādikam !

viṣayami vā vahūn tasmai grāmān vā kṣetrameva vā !!

prāṇānayettu guruvaktraṁ taddattam nāyathūṣukham !

tadbhogamiścaira manasā na punar prāptumicchataḥ !!

liṅgādi gurave yojyam dehānte mokṣakāṅkṣibhiḥ !

pañakṣe tu guroḥ pūjā kartavyā manthā pūrvikā !!

pratyakṣe'pi yathāśaktyā svātmanāiva dhanena vā !!

Citi śrīmat- kṛinākhyo mahātantrē kriyāpāde

candayāgavidhīnekādaśaḥ paṭalaḥ )

The disciple should offer (Guru-puja) presents (as for)

for him to the preceptor; According to his status or

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

the sake of preceptor. - Such kind of presents would yield

effect happiness and grace in the whole country and land.

One should never have an desire intention to take back those

which have been presented to the preceptor. Liṅga etc

etc are to may be installed for the sake of preceptor by those

who want to attain release at the time of their dissolution.

Even during the absence of a preceptor, gurupūjā is to be done

with the accompaniment of proper mantras. In the immediate presence

of his preceptor he should do gurupūjā dedicating his soul

out and. possessions to him .

( This is the 3rd option on candayāga , the eleventh of the kriyāpada

of the Kiramāgama mahāTantra )

ATHA GURUYĀGA PATALAH

( Then the chapter on guru-yāga )

Garudak -

guruyāgārthavaya devaṁ sucito noditassvitaṁ |

yah kim yasmin prakartavyo vada sawami yathārthatatah ‖

Gauda

O, Lord, guru-yāga was hinted at earlier by you.

But it has not been detailed vividly. For what purpose

and by whom and under what circumstances guru-yāga

has to be performed ? Kindly explain to me about all these

as explained expounded in the Scriptures.

Bhagavān-

manatsiddhisamutpattau mantralābheṣu parvaṣu |

devatā darśane yoga - gurumelya punāḥ punāḥ ||

tithasthāṁ hastamāhami vā svetamālikāhya padmakam |

kannikāṣṭadalopetam் tanmadhye svaguruṁ yajet ||

Lord said -

In order to bring about great accomplishments and

in order to be initiated into a particular mantra on auspicious

days like full-moon day etc. and to have a vision of a

chosen deity one should approach his preceptor very often.

Cand offer worship). For the purpose of guru-yāga,

a lotus- design is to be drawn, coloured with white

powder., its extent being 2 hastas or 1 hasta; it

should be adorned with pericarp and eight petals. The

preceptor is to be worshipped at the centre of the design.

4-6

335

335

prāguktam yogapīṭham tu prāgvat-saṅkalpya tadgurum |

caturtyamṛtam nyasenmūrtim sakalīkṛtya pūrvavat ||

śivamārhya tatsthāne nyasedaṅgāni pūrvavat |

gaṅdhapuṣpādinā śrddhayā hṛdayena gurum param ||

yāgośyam deśikasyoktāḥ kartavyaiśśāstracoditāḥ |

śivāśaktiko jāpaḥ kartavyo homa eva ca ||

The aspirant should construct yogapīṭha as explained before, for his preceptor. On the yogapīṭha, the divine figure (mūrti) is to be idealized through the process of nyāsa with the accompaniment of mantras variegated with the fourth case.

As declared before, the aspirant, having done sakalīkaraṇa, should invoke Lord Śiva and transmit the power of aṅga-nyāsa mantras on the pīṭha. He should worship his supreme Preceptor with necessary paraphernalia like gandha, puṣpa etc reciting hṛdaya mantra.

This kind of yāga pertaining to the preceptor is to be performed according to the scriptural injunctions. Having worshipped his preceptor with eight-flowers belonging to Śiva, he should also offer homas into the fire-pit designed for the purpose.

gurum yathā śivam dhyātvā prāṇipatya punah punaḥ 1

dattvā jñānam iti krūyāt - tatprasādācc hivo j smyāham "

samāpto mama yāgo 'yam kṣamāsvā śiva me dhanā 1

tathānutkiñcidayam yasmat - tasmādāvaśyavaktavyaḥ "

tena tasya tadā yāgaścodito 'tra śivena tū 1

yāgānte guruyāgasyāt - yāgavastraphūjanam "

na kartavyam deśikena tvastrayāgam vinā śivam "

iti śrīmat - Kiranaghye mahatantre kriyāpāde

guruyāgavidhivrādāśah paṭalaḥ )

In the same way as Lord Śiva is meditated upon so also the preceptor is to be meditated upon by the aspirant. Having meditated upon in this manner, he should repeatedly salute him. He should declare in his presence: "I have given myself wholly unto you". Through the grace of his preceptor he can attain the supreme ideation of Śivāmbhāvana. This yāga performed by me has been completed. O, Śiva, now may I be pardoned for my violations. Supplicating in this manner he should crave for his grace. This yāga becomes essential one since it is by his grace only that the aspirant achieves both enjoyments and final release. Therefore guruyāga has been declared through the Āgamic Scriptures by Lord Śiva Himself. Guruyāga is to be performed at the completion of a sacrifice; and āstrayāga is to be performed before the commencement of the sacrifice. Worship of Śiva is not to be done by the preceptor, without doing āstrayāga

( This is the chapter on guru yāga, the twelveth of the kriyāpāda of the Kiranagama mahātantrā.

ATHA ASTRAYĀGAVIDHIH

337

C The chapter on astra-yāga.)

Gaudak

yāgo yāstrayā yāgāday codito vaktavyastiyā !

tasya yāgam puram dhyāna-mudrā-mantrādikam vada

Gauda

O, Lord ! The yāga named astrayāga was made known earlier. But it has not been vividly explained wordly.

Kindly explain to me about the yāga in which astras are worshipped, mandalas dhyāna mudra and mantra etc

Bhagavān -

tasyāṅ śaṣṭau mandalam lekhyam taṅkā kāram yathāsamam !

triṅastam pañcanastam vā ṅastamātriāṅja - madhyāgam !!

kṛtvā kṣetram catudhā tu samakṣetram ketu sati !

ekahṛāśika yuddhyā tu śrāmyam bhāgandracandravat !

bhāgatrīyaṅ hi yuddhyā tu punar bhāgārika - hrāsataḥ !

parilhramāt- Bhāvet-taṅkam- ekadvārayutam śubham !!

dviram daksinataḥ kāryam padmarāgāsamam tathā !

kṛṣṇena rajasāṅlekhya raktāsyam raktapatrakam !!

karnikādyam ca yatkṛṅcit- śaṅram kṛṣṇam prakalpayet

evam nispādya tatpīṭham- aśināsyāsanam Bhāvet !!

The Lord Said :

To begin with, a mandala named taṅka is to be drawn with a particular measurement. The mandala may be 3 hastas or 5 hastas or 1 hasta in length,

Having a lotus-design at its centre. Having 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 is to be made. Then increasing three parts and decreasing one part or

is to be made.

x ………………..By hrilifint.

either sides of ardha candra and by revolving the thread a mandala can be designed in the form of tanka. An entrance should be marked in a splendid manner on the southern side of the mandala entrance.

Let the preceptor design the mandala in such a way as to appear with the lustre of vaidūrya (lapis lazuli). A part of the mandala is to be coloured with black-powder. The central portion of the mandala (known as āyā) is to be adorned with red colour. Red-coloured leaves associated with red-coloured leaves. Other portions like pericarp etc. are to be formed with black-powder.

Having constructed a design of this pattern, the preceptor should ideate a proper pedestal and offer it to the deity with astramantra.

mūrtisṣyātra tenaiva tenātra sakalakriyā |

tadūrdhvastram manayet - paścāt - mahāstram haumidam param ||

tena varṇam kartavyam tiṅṅamamṛga.catuṣṭayam |

sauṣaṇarṇam īśavedastṛām - netram binduyutam kṣaṃ ||

āvāhanādi kamā humphatkaāram tato 'bhavet |

dikṣv aṅgāni ca sampūjya indikṣv astrham niyojayet ||

tānyato jastrāṇi deyāni svasvamantropayogataḥ |

To impersonate the presiding deity astra mantra is to be employed. All other activities also are to be carried out with the same mantra. After completing the preliminary activities, the preceptor should honour the ma great astra with activities like invocation etc., using employing the pertinent and supreme seed letter 'haum'. Varegating this letter by combining with other vowels, four aṅga mantras are to be formed; astra mantra is to be with vīsaṅga; and netra mantra is to be with bindu. The preliminary functions like āvāhana etc., are to be done with mantra ending in 'hum phat'; Āṅgas are to be worshipped on the four corners and astra is to be worshipped around the maṇḍala while astra is to be worshipped at the centre of the maṇḍala other weapons are to be worshipped outside the portion of petals-design with their own pertinent mantras.

108 - 12

341

vajrādini kramādgandhān puspairdhūpadīkhiryajet ‖

tato mudrān prakartayās tā sāṁ yallakanami kṛtu |

prṣṭhāgnau karau kṛtwā kanisṭhāj nāmikāṁyate ‖

angusṭhābhyāṁsama kramyā madhyame tarasṛte kṛte |

deśinīdrayataṁ prṣṭho mudreyam khadga dāyimē ‖

The weapons to be worshipped (Outside the poor lotus-design)

are vajra, śakti, danda, khadga, pāśa, dhvaja,

gada, triśūla, padma and caṅra. These are

to be worshipped in the order of mention, with necessary

paraphernalia like sandal-paste, flowers, incense

and lights. Then appropriate mudras are to be displayed.

Now, listen to the mode of displaying each mudra.

Join both the hands together for receptionally;

spread the thumbs over the little finger and ring finger;

stretch out the middle finger on the back of fore finger.

The mudra formed in this way is known as khadga

which is capable of affecting the removal of all hindrances.

13 - 15 ca)

342

342

kariṣthā riṅusthayosśieṣam kṛtvā tatkārayeddvayoḥ 1

tāḻhyāṁ yoḍam punaḥ kāyas - tīyak syānmavandhanam ||

tīyak prasāvya tacchieṣāt - vajra saṁjñā karātikā 1

kṛva'j ña saṅgalau hasthāṅguṣṭhau lasaṁnau smṛtāu ||

kariṣthāvahya samśleṣā - śaktimudrā hitā sthitā 1

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 is formed. This mudra is capable of effecting bondage to the obstructing evil powers.

Join both the hands together so that the tips of the fingers touch each other - stretch out the two thumbs equally and bend down the little fingers into the palms. The mudra formed in this manner is known as sakti mudra. This is efficacious in bringing about pleasantness.

152 - 17

unnamya takṣīṇam hastam muṣṭibandhe kṛte sati |

unnamya tarjanīmekām dandāṅkhyā dandakārikā |

milhojri gurayuthau hastau madhyaśandasānvulihau |

uddhavaṃ krva parāṅmukhīyordhvam sthiraṃ param varam |

khadgamudrā śravatyeṣā chadakarmani keśalā |

Project the right hand, clenching the fists. Then raise up the fore finger bending other fingers slightly. This is known as danda mudra capable of effecting control. Join both the hands in such a way that their fingers cling together alternately, mutually. Then raise up or keep erect the two middle fingers. Other fingers are to be held united with each other. The mudra formed in this manner is known as Khadga mudra, extolled as supreme and excellent. This mudra is capable of bringing about incision creation of the destruction of bonds.

angusthanjaniyogam krtvā dvābhyām tu bāhyatah |

hastayoḥ pratāṣṭezā pāśamudrā - prabandhinī ||

vāmanāstena sangrhya takṣam tiyam - prasāritam |

samhṛtam caritam - nāstam dhvajāmudrā sucālinī ||

unnamya dakṛinām hastam muṣṭibandhe kṛtā sati |

tīyakṛtena samyogād - gadāmudrā nipālinī ||

Joining the thumbs and fore fingers and holding the fingers so as to cling to each other it is known as pāśa mudrā capable of bringing about entanglement to the evil forces. Stretch out the right hand horizontally, and hold its bottom with the left hand and wave the fingers of the right hand. This sort of gesticulation is known as dhvaja mudrā capable of effecting movement or fickleness. Clenching the fist, lift up the right hand; make it to fall down obliquely and join the left hand with the right fist. This is known as gada mudrā capable of bringing about the downfall of evil forces.

dvan nastau saṁnatau kṛtvā pātayatkanayet yugam

milhayānguṣṭhake yuktvā sṛtāśsesā natayatāṁ ||

śūramudrā samākhyātā kṛinadrṣṭi nipātinī |

padmamudrā pūrvā prokta śakramāstā pariṣkṛtamāṁ ||

evam samyujya mudrāstṛ japam kṛtvā tū sahasrakam |

homam tathā'sṭhau pañca sátāni śatāmeva vā ||

kṛtvā dhānyam sadā kāryam nṛtyamānam mahāravam |

damiṣṭrākāla-nehāsyam diptākṛsnaikānālakam ||

sadākaischedimī dhyāne vighnanāśo bhavet-dhṛvam |

kumbha toyalriṡ2kena ganayāgo bhavetyalā ||

iti śrīmat- kirānākhye mahātantra kriyā pāda

astrayāgavidhistrayodasah paṭalaḥ |

Closely joining the two hands, bend and make the little fingers touch their own bottom; so also hold the two thumbs bent downwards. Stretch out other three fingers. This gesture is known as śūla mudra capable of destroying malignant look and inauspiciousness

About padma mudra, it was told earlier. By revolving the hand ( is stretched out palm) cakra mudra can be displayed. Then having gesticulated all these

mudras and having finished the activities

japa, the pious aspirant should offer homas

80 or 100 times. The presiding deity of

these cestas is to be contemplated as having of

following characteristics: being always in a dancing

posture; associated with loud noise; having terrible

large tusks; and face with dreadful eyes;

holding a luminous black stalk. By contemplating

on the figure of such lineaments, the sadhaka

can bring about the removal of all kinds of impediments

in the same manner as it gets effected through

ceremonial bath (abhiseka) and gana-yaga.

(This is the chapter on astra-yaga, the thirteenth

of the kriyapada of the Kiranāgama mahātan tra.)

ATHA GANAYĀGA VIDHIḤ

( Then the chapter on gana-yāga )

Garudaḥ

yāgo Syam bramalheśarya sūcito noditaśśuṭam |

tarya mudrāyudhadhyānam mantraṃśca brūhi me hara ||

Garuda

O, Lord ! The yāga pertaining to the Lord of the group of bramathas & a class of supreme Beings attending on Śiva) was hinted at earlier; but it was not told vividly. Lord Hara ! Kindly explain to me about mudra, āyudha, dhyāna and mantra belonging to Ganeśvara.

Bhagavān-

sampūjya gajādamukhye pure padmasthāpatrake |

kṣetram kṛtvā tataścāru kṣetrārdham bāhyato nayet ||

dantamūlam Śavat-tatā mukham tasya Śrīmat-Śavet |

tathāgami tanmanāh prāgvat dvāramūleŚgatodvataḥ ||

Śhavelsavaktra śuklāśre pīṭhāmi talā ca taddhyadā |

ganami yajet-svamantrona kāryamāvarahādi kam ||

The Lord said :

One should worship Lord Ganeśvara (whose face shines forth with an elephant-tusk) in a particular mandala adorned with eight-petalled lotus. Having drawn a square design exquisitely, the worshipper should leave out half of its area outside. In the left-out portion, he should conceive of the tusk of Ganeśvara. The Lord's face can be formed by revolving the flow-soaked thread with a part of particular gaṇa given length occupying three parts of the central region. An entrance is to be marked along the eastern line above this region covered by the entrance. A lotus-design is to be drawn. The whole area of the mandala should be coloured with white powder. As for said before a pedestal is to be ideated on the lotus-design with hrdaya mantra. Ganeśvara is to be worshipped with his particular mantra & whose syllables are formed of his name and activities like āthana etc are to be done with variegations of this mantra.

gīvānāyā vibhinnastu svarairdīrghaisthu kalbayet । 349

catustayamihārigānām bhavedastra visarganam ॥

āgneyamādikam krtvā nyesadangāni pañca ca ।

naivedyam laddukān dadyāt- anuccāpi bhalādikam ॥

pūjayacchakrito bhaktyā mudrām datvā japenmanum ।

goksīram tadvisargānta mudrāyā lakṣanam syru ॥

The mantra is to be differentiated with long vowels

( )

of svarākṣaras which form the basis for all the words.

Four añga-mantras are formed with addition of thew long

vowels and astra mantra is formed with visarga. As usual,

añgas are to be worshipped in the four intermediate

directions and astra is to be worshipped around all direction

As the primal offering laddus should be

Laddus and

other things such as fruits etc are to be used as

offerings (naivedya). Having worshipped according to his

ability with ardent devotion, and the aspirant should

gesticulate a mudra pertaining to Him and engage himself

in japa. To consummate the yāga, he should offer

cow-milk as naivedya. With regard to mudra, now listen

to the mudc of displaying. the particular gestuie.

8 - 10½

350

350

madhyame kuñcite kṛtvā jñāmike pṛthate nyaset |

tajaniyagra-vilagna tū madhyame cocchite punah ||

aṅuṣṭham tathā samyujya mudreyaṁ pramathādhipaḥ |

kuṭijāṁ gajānanaṁ dhyāyet- ekadantram caturbhujam ||

vīrāsanopaviṣṭaṁ ca vahniḥastam் saladdhukam |

varadābhayadam dhyāyet- ūṛṣitarthaphalapradam ||

abhiṣiktena pūjyeyaṁ ācāryeṇa tareṇa vā ||

citi sūmat- Kiranākhye mahātantrē kriyāpāde

gunayāgavidhiścatundasah patalah )

Slightly bending the middle finger, place the ring-finger on its back. Bringing the fore-finger before these two, keep the thumb erect. The middle-finger. Then join the hūṁ with hṛm. The mudrā formed in this way belongs to Ganeśvara. In this dhyāna of Ganeśvara is as follows: Having a curved face of elephant shining forth with single tusk; endowed with four arms; seated in vīrasana; holding fire, laddu, varada mudra and abhaya mudra in four hands; who readily grants desired wealth and fulfills all desired end.

He is to be worshipped in this way by a person who has been consecrated with abhiṣeka or by a preceptor or by other duly initiated persons.

( This in the chapter on gama-yāga, the fourteenth of the kriyāpāda of the Kiraṇāgama mahātantha )

ATHA ABHIṢEKA VIDHIḤ

( Then the chapter on the rules pertaining to ceremonial bath )

garuḍa

abhiṣekaswayāṃ prokta desikasyā kāthañ sa ca ?

sādhakasya tathā bhūḥi sekamantrārthaṃ yathā ॥

Garuḍa .

O, Lord ! Abhiṣeka was indicated by you earlier.

How is one to proceed to do the ceremonial bath

with regard to the preceptor or sādhaka ( initiate ) ?

Kindly expound thei performance and the mantras

containing thereof .

Bhagavān -

samhitā yā parā syaira sekah kānyoSnyathā na hi |

sā catuhkrinyathā yuktā pādaingñānādikaih śubhaiḥ |

pūrvoktaiḥ śabara tasya pūjāsyā daśāngālatam |

drihastam hastamātram vā vuddhamaastāigulocchritam ||

kritvā pīṭhaṁ samīkṛtya tasmin samisthāpya tam punaḥ |

The Lord said :

Abhiṣeka is to be done only according to the injunctions set forth in the Suprāme Scriptures known as Samhitās.

and It should not be done in accordance to other scriptural injunctions . These Samhitās consist of four well- informed sections like jñāna-pada etc. In a place which is embellished with auspicious characteristics , one should place a pedestal which is about 10 hastas in length , or a circular pīṭha of 2 or ( hasta . The height of pīṭha is to be about 8 angulas . After placing the pedestal and levelling it one the preceptor should make the aspirant to sit on it .

ghatāstakena sekasyāt- kumbhānikena vā bhavet ||

svabījāvalīravanāṃ tyaktvā aṣṭātrimśat-kalāṃ nyaset |

śivena jñānaśaktyā śrigair- brahmabīrmāntarāyakaih ||

gariesalokapālaiśca kramaJ svādṛśa vilomatah ||

ekāmin kalpanāṃ kumbhe sawamantragatami kramāt ||

tataHtatra kramātsekāśśivamantra- samamvitaḥ |

kartavyo deíkenātra tinyakcharikharāwe krte ||

The holy water meant for abhiṣeka is to be taken in 8 earthern vessels (kalasāi), or in one big vessel (kumbhā).

The preceptor should & abandon his natural physical constitution

and assume a diśnical body & by doing the nyāsa

of 38 Kala-mantras., Śiva mantra, Śakti mantra,

and Brahma mantras.etc are deemed to be

supreme and predominant among the groups of mantras.

These mantras and other mantras pertaining to ganas and

lokapālas( are to be employed during the course of

abhiṣeka -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 Kalasa. With the recitation

of a Śiva mantra and with the reverberating sound of c‘counch-she

the preceptor should proceed to do abhiṣeka.

paścāt-taddaksine sthāpya manthāpīthāsane punah |

sālarikārami soṣniṣamī sacchāramī cāmarānvitam ||

sraggandhaistasye kūśāsyat- kuśairvat savrats bhāvet |

araṇim kartarīm sūtram yogapattāka sūtravaṃ ||

samhitāpustakam nyasya sawam tasyopapādayet |

vandanaṃ kārayitvā tha nītvā punahāntikam ||

śivamabhyarcya hutrā jñim sivenāstottram śatam |

ācāryo dattahastas tu kartavyāśśivavahninā ||

añgus lhādi kaniṣṭhāntam kramādāngaistu pañcalrih |

ācārya sāmayan-pāścat- ācāryaśisyeṣu dīpayet ||

tato'bhyāsam diñsā trayā kāryā śiṣyami jñātvā yathāthatah |

Then the preceptor should worship his Lord and proceed to do agnikārya reciting śiva mantra 108 times. He should do these nityās with his hand purified through śivāgni (and through the contemplation of śivāgni) and placing five añga mantras from on his fingers from the thumb to the little finger. Then he should teach the behaviour and conducts belonging to the preceptorship in the follows : “Hereafter activities like discoursing and commenting on the scriptlines,”

vyākhyā dīksā trayā kānyā śisyam jñātvā yathārthatah 1356

pratyaham svalpikā pujā japo vahnikriyā tathā ‖

datvā śiṣyam pranavami kṛtvā sākṣatam puṣpasamyutam |

tasyāñjalau pradātaṅyam siddhim kṛtvā manasyathā ‖

jñātvā śuddhāṅśakam miśram tasya deyah punarmamah |

grahaṅam cāṅbarasyāpi nādhikam manyate tadā ‖

pradayāt- samayān paścāt- sādhakasya mahātmanah |

na nindyād bhairavam devam candāśam mandalam śivam

gaṅānām tathā vipraṅ nṛin śamadhān gunīn |

evam vidhāṅstu samayān pālayan mantrasādhakah ‖

"Hereafter, activities like discoursing and commenting on the scriptures, initiation etc. may be undertaken by you. you should give initiation only after knowing the true nature of your disciple. Daily you should do the worship of Śiva , recitation of Śiva mūla mantha and agnikārya at least to a small extent." Having instructed in this manner, the preceptor should bless him by offer by offering akṣaṇ akṣada and flowers to him with the accompaniment of pranava. Knowing the amiśa of the disciple, whether it is pure one or mixed one, the preceptor should instruct on a suitable manthra. on the occurrence of eclipse and such other days, the preceptor should not indulge in much overt activities

(Of ācārya in for a sādhaka) The preceptor should teach the behaviour and modes of conduct belonging to sādhaka group. "You should not defame (by you conducts) siva, Candāś, mandala and Siva. You should not abuse these ganas (āvañama devatā) brahmins, sages who are endowed with Rave and controlled their senses and passions and the preceptor." Having been instructed in this manner, the sādhaka should lead his life by observing to these conducts and desiplines.

18 -20

358

pālanām mantrasiddhissyāt - tena kuryāt - prapālanam!

proktos yamabhiṣekastu dvijānam nrpateh punah ||

saulbhāyāntham sthiyāmi vāślha grahabhidā nivartane!

sādhvasampatpradāsśaktah kriyayisyāi vadhanah ||

śānti - ruṣṭikarah proktassekosyam vignanāśanah!

gaurīyagos lhāvā kāyas-sthūṣu saulbhāya dāyakah ||

citi sūmat- kiranākhye mahātanthe kriyāpāde

abhiṣekavidhih pañcadasah patalah)

By strictly adhering to the rules and conducts, one can

achieve the desired effect of incantation of mantra. Therefore

a śh sādhaka should, by all means, observe the

the ordained rules. This kind of abhiṣeka may be done

even to the brahmins and kings.; may be done to

women for the sake of bringing about blessed life

and all- auspicousness, This may be done in order to

extirpate the evil effects brought by the position of planets.

This kind of abhiṣeka is productive of all kinds of wealth,

riches, fame, longevity. This may be done for the sake of

alleviation; for the achieving vigour & This doth is

efficacious enough to ward off all impediments. If not

this kind of abhiṣeka, gaurī-yāga is may be done for

the benefit of women.

(This is the chapter on the rules pertaining to abhiṣeka, the

fifteenth of the Kriyāpāda of the Kiranāgama mahātantric)

359

359

ATHA GAURTYAGA VIDHĪH

( On the chapter on Gaurī-yāga )

gaurīyaṁ

gaurīyāgastvayā deva sūcito noditassphuṭam |

dhyānaṁ mudrāṁ tathā mantrāṁstasyā vāj thā katham puraṁ katham ||

gauda :

Gaurī-yāga was partly indicated earlier. But it has not

been vividly explained. O, Lord ! , kindly explain to me about

dhyāna, mudra, mantha and maṇḍala pertaining to it

goḍāya Gaurī.

Bhagavān-

pañcalbhāgartaṁ ksetraṁ bhagavantyaut tadardhataḥ |

kṛtvā dvāvakī tāvera punah kāyastadardhataḥ ||

tatsamam kṛtya tatsūtram onamāl locanāvadlBavat |

paścimam vāhayet drāram padmam syādas ta patrakam ||

sītena jajasā ss likhya penam yacca caluṣkratam |

pīṭhī kṛtvā hṛdā madhye mūrtissyāddvāramadhyame ||

The Lord said.

A cakra mandala is to be drawn and it should be divided into five parts. The extreme parts are to be divided into two. These divided parts to be further divided into two. Taking a cord with a length equal to the length of the divided section one should neutre it throughout the whole region. By doing so, an eye-like deitym 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 petals is to be drawn. This mandala is to be coloured with white powder. As usual, ideating a pedestal & is to be

at it centre coinciding with the projected centre of the entrance.

with hṛdaya mantra. The figure of a particular deity (ie Gavi) in to be conceived at the pericarp of the lotus.

• aptaTata

5 - 6

gaurītyetat punarmantram - ūrdhvamāvāhayet - idam |

tena varṇena devyas tam svarairdinghaistu pūrvavat ||

śrīmnāḻyangāni ḥṛdindu-yuktamastram visargayuk |

aṣṭākṣarence mantrena ṣaṇmātrāṅgamadīkam ||

AN Invocation is to be done with the bīja mantra which

begins with 'gaurī' : This mantra is to be differentiated

long ( )

by the addition of svarākṣaras . By doing so, four aṅga

mantras * can be formed. The particular mantra becomes

ḥṛdaya mantra when it is associated with hṛindu. With

visarga, it becomes astra mantra. All the activities like

ālocana etc. are to be carried out with this particular

mantra consisting of eight syllables.

pūjayet-gandha-puṣpādyaiḥ phalair-vāsyaiḥ viśeṣataḥ |

tanmudrāṁ pradarśayet paścāttasyāśca syṁu laksanam ||

dṛau hṛastau muṣṭikandhau kartvāṅguṣṭhau syau samau

mudrayāṁ tu śubha devyāstaddhyānam syṁu sampralām ||

The aspirant should worship the deity Goddess with

necessary parapharnalia 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 mudra. Clenching the fists, stretch out the

two thumbs equally. The mudra formed in this manner is

known as Sulfini mudra of Gauri. Now listen to the

characte characteristics of the form of Gauri to be meditated

upon by the aspirant.

pinastanī nitambāddhyā varābhyayakarojjvalā |

śalākādarpaṇāsaktā sukṛśī komasaṃnibhakā ||

udīkṣuṇgani sampūjya dikṣvastram vinivedayet |

tammantranāpeśakṣyāntakantamāśritamantraṭak ||

evam krtā labdhe ruddhim saulhāgya-sūtamuṃ yaśah |

grahāpidā nivṛttissyāt-grahayāge kṛte sati ||

citi srīmat- Kirānākye mahātantrē kriyāpāde

gaurīyāgavidhissodaśah patalah )

The figure of Gauri is to be contemplated as of having

large breasts, broad hips and loins, beauteous hair,

golden complexion, and four shining hands showing the

gestures of vara and abhaya and holding śalākā and darpaṇa.

As usual, four angas are to be worshipped in the intermediate

directions and astra, iṣin around all direction. Abhiṣeka

is to be done with Her specific mantra and with other

mantras well expounded in the Vedic Scriptures. By doing the

worship of Gauri in this way, the aspirant can attain the

growth of wealth, blessed life, lovely physique and glory.

Apart from these benefits, one can be disentangled from the

oppressions caused by the movement of planets on the

beṣt if # graha-yāga is performed according to the Jometrs.

C this is the chapter on gauri-yāga, the sixteenth of the

kriyā pāda of the Kiranagama mahātantrē-

ATHA GRAHAYĀGA VIDHIH

(Then the chapter on graha-yāga)

gaudak

grahayāgāstrayā deva sūcito noditassphuṭam | graheśasya tathā mudrāṁ dhyānam mantraādikam vada ‖

gauda -

O Lord, you have pointed out the kind of worship related to grahas. But

O, Lord, graha-yāga portion was hinted at just now. It has not been elaborately listed. Kindly tell me about mudra, dhyāna, mantra etc pertaining to Graheśa ( Sum - god ).

Bhagavān -

graheśo mandala pūjyo grahākāre catuṣkāre |

aṣṭākhāgasamam kṣetram kṛtvā tatpārśvayordvayoh ||

arthamaṇḍalam bahiṣkṛtya madhye padmam prakalpayet |

pitam natham prakurvīta raktam padmamukhe tathā ||

tiryagrekhā samāvasthā tatā kāyā suṣumār khilā |

pīthakalpitim kṛtā kṛtvā mūrtibhiḥ samkhalak kulatah ||

The Lord said

Grahesa is to be worshipped in a particular mandala

which is to be in the form of graha. The mandala

Each Side of the mandala should be 4 hastas in length. Dividing

the square into eight equal parts, 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. At the centre of the mandala,

a lotus-design is to be drawn - where the divine body of the

deity is imagined. The figure of the deity is to be shown

with white powder and its lotus face, with red powder.

on the surface of the lotus-design, coloured with red-powder.

Red powder is to be smeared over the intermediate region

occupied by the lines intersecting lines lying outside of the

lotus. The aspirant should ideate a pedestal with

hrdaya mantra. The figure of the Grahesa is to be

contemplated upon as having a lustrous white

figure, comparable to the whiteness of couch shell.

• a pratime

trāmtamāvāhayet tatra dīrgha-nādanta-bindugam |

khakāram tajasā yuktaṃ prādayet-pūrvvat-svaraih ||

dīrghair-anga-catuṣkam syāt- hrdayādyantu locanam |

sānusvaraṃ khavedatra khavālyasthaṃ visangayuk |

grahāmādimaṃ varnaṃ somādinām manum vadet |

svanāmoccāra-yogena pūjanīyāssabindugaḥ ||

The aspirant should invoke the deity by reciting the mantra

unto the positions of nada and bindu. The first seed

letter of the mantra is to be formed with Kha and Bindu.

As explained before, mūla mantra is to be differentiated

by the addition of long svaraksaras. Mantras which are in

association with 4 long vowels are known as four

anga mantras - Hrdaya, Sira, Sikhā and Kavaca. Netra

mantra is formed anusvāra; and astra mantra with visarga

(to be

coded with Bindu)

of each name, becomes its first seed letter ( to be

pronounced at the beginning of each mantra). All the grahas

are to be worshipped with their particular mantras formed

of their names in addition with bindu.

8 - 10

367

367

somam budham gurum śukram pūrvādārābhya pūjayet |

bhaumam samaiścaram nāhum ketum ceti vidiksu ca ||

śanair va śanam api tathā home dine dine |

evam kṛte sadā puṣṭiśśrikaram rogahāraṇam ||

āyussubhāgya-saṃkrāntiḥ pratāpo vijayo bhavet |

evam pūthakramastasya viśeṣāttam prakalpayet ||

Soma, Budha, Guru, and Śukra are to be worshipped

in the directions of east, south, west and north respectively

In the intermediate directions, Bhauma ( Angāraka ).

Śamaicara, Rāhu and Ketu are to be worshipped

in due order ( from south-east to north-east ). Homay are

the aspirant should offer Homasy 1000 or 100 times daily.

The worship of Grahasa in this manner is capable of

effecting prosperity, richness, the extirpation of diseases,

longevity, blessedness, valour and victory. The worship of

Grahasa is to be done in a specific way by assigning a

pedestal to each Graha in a particular direction.

arkaik palāsaiḵ khadirainapāmārgaiśca pippalaiḵ |

udumbaraiśśamīvṛksairvā | tha vaikankatairaipi ||

kuśaindurvālKirā nutyā pūjāṁ kṛtvā-daksinām |

evam pratārhya lammudram darśayedviprasamjn̄itam ||

ariguśthānguṣṭha samyogād-deśinīdwaya yogataḥ |

śeṣāḥ prasārya limbāKhyā mudrayam bhāskararasya tu ||

Āhutir are to be offered and for the purpose of homas,

tuṅg=oj jattonos as should-be-used = as tuṅg are to be

got from the following- arka, palāśa, khadira, apāmārga,

pippala, udumbara, śamī, vaikankata, kuśa and dūrvā. Thus

having finished the worship, the aspirant should place the deity

by for offering the desired gifts. Then the aspirant should

display the mudra known as limba. Join the thumbs and

fore-fingers together and stretch out other fingers. By doing so

which belongs to Sūrya,

is to be gesticulated.

• a picture of the mudra

somādimāṁ namaskāram dattvā dhyāyet-grahān kramāt |

varṇai-hṛktami tathā pītami tathā śuklaṁ sitāsitam ||

dhūmram nīlaṁ kramātkuryādutame tadyathā jṛcanam |

nūrghnakārakam śridam saivakamalha sadhanam ||

jñātvā mantram sadā deyam sādhakos miśakasamyute ||

citi srimat-Kiraṇākhye mahātantre kriyāpāde

guhayāgavidhīḥ saptadaśaḥ patalaḥ )

For other grahas, namaskāra mudra is to be shown. Having shown all these mudras, the aspirant should meditate upon each graha according to their own specific colours - nakta, ( ) pīta, ( ) śukla, sita ( ) asita ( ) dhūmra, and nila ( ). The worship of grahas in this supreme manner is efficacious of averting all kinds of impediments. Bestowing riches and accomplishing all the desired ends. Knowing the amśa to which sādhaka belongs, the preceptor should instruct him on the mantra suitable to his nature.

( This is in the chapter on graha-yāga, the seventeenth of the kriyā-pāda of the Kiraṇāgama mahātantric.)

ATHA BRAHMĀMŚĀDI LAKSANA VIDHIH

(On the chapter on the characteristics of aṁśas

like Brāhma etc)

garuḍa -

aṁsakāśāc cito deva noktāṁ teṣāṁ tu lakṣaṇam |

jñayate śra kalthāṁ mantrāḥ phalado neti vā vada ‖

Garuda

O, Lord, the classification of people (on the basis of

which means the instruction of mantra is to be decided)

was stated by you earlier. But the characteristics pertaining to

each classification (aṁśa) have not been told by you. How

is to be known whether particular mantra is efficacious or

not in yielding the desired results with respect to aṁśa?

Bhagavān -

brāhmo stha vaiṣṇavo raudrāṣṣākrassapātmakojparaḥ | yakṣo gandharva samjñāśca rākṣaso nyastathā j suraḥ || vaidhyādharaśca paisāco jñeyassuddhāntakāśśubhe |

The Lord said :

Brāhma, Veiṣṇava, Raudra, Saura, Śakra, Saṟba, Yakṣa, gāndharva. Rākṣasa, Asura.

Vaidyādhara, Paiśāca - these are known as pure - classification ( suddhāmiśaka). Now I proceed to detail the characteristics of each āmśa.

prātasnāyī dvijāsaktāśśaucakṛtsamīyato gṛhṇīl

brahmavidyāsu samśakto jñeyo brahmāṁśakaśca saṁl

māyī satrayuto dhīrastrīpriyo matsā dṛḍhadṛḍhan ll

kāryopayuktaḥ dhīyasohyasānil mahāvamsakīṁl

rudrabhaktastapodhīraḥ piśāca-nikāyālayaṁll

mahāratnapriyāṁ brajño jñeyo rudrāṁśako naraḥl

Those who have faith in taking faith in the early morning,

who are devoted to dvija (the twice-born people (dvija)),

who purify themselves according to the Scriptural declarations,

who are self-controlled, and who are well-acquainted

with all branches of scriptural knowledge (brahmavidya)

belong to the class of brāhmaṇā.

He who is skilful enough in tactful ways, who is

endowed with goodness, who is brave, who is fond of

moving with women, inimical, endowed with well-built

physique, get delighted in adopting the means of

accomplishing the desired ends, endowed with right faculty -

is considered to belong to Vaiṣṇavāṁśaja.

He who is devoted to Lord Rudra, endowed with austerity,

who is strong-minded, a who has his residence near the

burial ground or cemetery, intellec. who is intellectual,

fond of observing great vratas, who is erudite - is

to be known as pertaining to Rudrāṁśaka.

6(b)- 10(ca)

gītā-nṛtatapatāśca dantidaśana-tatparaḥ |

tadaiśvaryastadāsakto jñeyaḥ paurandarāmśakaḥ |

kīragītaniḷodyāna- gulakhaṇḍādiṣu priyaḥ ||

stabdhākṣo nāgakanyāṅto jneyyarṣabhaṅko 'nruḥ |

katakāṅgada-hārādi-thrūsayā bhogabhāvalak ||

satrayuktoṅ rigasaṁpañanno jñeyo yakṣāṁśakaḥ pumān |

gītā-nṛtapriyaḥ nalpo vastraraggandha-sundaraḥ ||

tadaiśvaryābhilāṣī yo gandharvāṁśo narottamāḥ |

He who is delighted in music and dance, delighted in

Having a vision of royal symbols like a umbrella ( ātapātha )

elephant etc., who is endowed with great wealth, is to be

known as belonging to IndrāṃśaKa;

He who is fond of milk ,music etc, gets delighted in

wandering .Through airy places and gardens, fond of taking

molasses , who has unvinking eyes , who is fon very much

attracted towards nāgakanyas - is to be known as

belonging to Ṛṣabhaṁśaka.

He who is fond of wearing ornaments like Kataka, aṅgada

hāra etc, endowed with cherished enjoyments ,who is possessed of

virtuous charaulers . who is embellished with proportionate

limbs - is to be known as belonging to Yakṣāṁśaka .

He who is fond of music and dance , who is noble and libera

who appears handsome with fine attire and cosmetics like

galant and fragrant materials , destrous of the acquiring riche

• is known as belonging to Gaṁdharvāṁśa.

kravyāda-guna-sammardī - śavaratī -ramanapriyah ||

bhṛkuṭī-bhaṅga-bhīmāsyo jñeyo'sau rākṣasāmsakah |

gambhīrodbhivada ksobhyo dharānandha niladdhadrk ||

mahābhīrakah nāmaṁpi jñeyo daityāmsako matah |

locanāñjanastrimśā- vidyāsiddhi -samīkṣakah ||

tadrāga-ramanortāksir - jñeyo vidyādharāmsakah |

dīno -bhīru- malākrāntaḥ pūtigandhāñjana-priyah ||

śūkṣmadyotipa-samdṛkṣih piśācāmsassa ucyate |

He who is endowed with demoniacal characteristics, was violence, get delighted in having amorous sports with women,

for whose eye-brows knit very often as a sign of cruelty, appears with dreadful face - is known to be Rākṣasāmsaka.

He who is deep-rooted like ocean, who is not to be never conquered by his enemies, who likes to live in the charms of earth,

who is endowed with devotion whose mind is always fixed at the Supreme level,

who is fond of speaking about stories concerned with the divinities - is known to be Daityāmsa. He who has a pleasing appearance anointed with black-pigment, well-versed in more than thirty vidyas,

who has got mature deliberation, who always delights in having amorous sports, knitting eye-brows - is known to be Vidyādharāmsa

He who is with affected mind and body, dreadful, is covered with filthy, smell, is fond of putrid things, odorous substances, black-pigment

who is with selflessness y mind, who has got bright and deep eyes - is known to be Paiśācāmsaka.

śuddhaṃśāste samākhyātā miśrāṃśānadhuna 3ynu ||

suraktanaśvayuktānga - prabhā mandala manditah |

gūḍhagulphāṅgulī paṅva - kūrmapṛṣṭhas kharodarah |

suratta jāṅgha jāṅvagro lambhāstamukha samolukah |

nitambalatata - vistīrṇas - trivalī - śṛṇiga śobhitah ||

akṣāmamadhyadeśānto - vistīrṇa kamalānanah |

śaṅkhāvarta - pṛthu gṛīvah - pralamba prthu pañjarah ||

prottunga samanāsāgro - vilola - dhavaleksanah |

sudantrāśmiśuddhaśyāścāpavat- bhṛūyugānvitah ||

lalāta tata vistārī - śiraścaṭa suśobhitah |

mahāmavārābhiñchārdhacandra nīlājirovahak ||

satya buddhi balakṣānti prītijāla - samanvitah |

utsāha-rosa-sampanno rudrabhakte niwartakah ||

miśrāṃśākayuto dharyas sacārussavasiddhiṣu |

evam jñātvājs miśakam dadyān- mantram tasya talhoditam |

About śuddhaṃśaka, so far 9 have told; now listen to the characteristics of miśrāṃśaka. He who is with red complexion, whose limbs are strong & imputed with the power of horse, who is adorned with halo of light, well-formed and concealed ankle, whose legs appear like the shell of tortoise adorned with necessary joints of fingers; ud who is with well-formed stomach and circularly formed throat śaṅkha and

knees, whose thighs look like a plantain tree and pillar, 374

Whose ribs are charming and beautiful with their curved formations, who is with has girt tender waist, whose

face is broad and looks like a full-blown lotus, whose knees is spacious appearing like the conch-shell , whose shoulders are long and broad.

Who shines forth with high-pointed nose and with rolling white eyes, whose rays of teeth are emitting rays, whose

face is pure adorned with bow-like eye-brows, who is with broad forehead, whose head is well-shaped

looks like a parasol, whose crest adorned with light looks like a crescent-moon, whose locks of hair are

as black as the feathers of a peacock, who is careful enough to tread the path of truth, who is endowed with divine

knowledge, strength and, forbearance, lustrous appearance and perseverence, who is of the nature of

exhibiting his anger depending on the circumstances, who is devoted to Lord Siva (Rudra), who is capable of bringing

about the cessation of birth and death - is known to be misāmisaka. A person who belongs to this group

is a blessed one; he is endowed with an ability to achieve all sorts of accomplishments (siddhis). Thus

knowing the nature of amśa, mantras are to be taught by the preceptor should instruct on

the mantras.

22 - 250)

atharāśsya prakāreṇa mantram jñātrā pradāpayet |

svābhiçthāne ca mantre ca samatā krūrataśpi vā ||

vijñeyā matrkoddhūtais-sama-krūraiḥāksaraiḥ |

tayaktrā śnunāsikān varṇān-varṇa-varṇāntarami kramāt ||

ādisthitīyako grāhyaḥ krūrasya dvicaturthataḥ |

evam jñeyam sama krūro - miśro-miśrain- yathākṣaraiḥ ||

vidhinā syena vā jñeyo yojyo mantras litavā phalam |

If not in this manner (based on amśa), mantras may be instructed on in other ways also. Considering the disciple’s name and the nature of mantra, the preceptor should decide whether the combination belongs to the group of sama or krūra.

Based on the classification of mātrkāksaras. After excluding ( ) the letters belonging to anunāsika group, the preceptor should decide the combination, taking all other letters in an alternate order. For the group of sama, odd letters like the first, third, fifth etc are to be taken; and for the group of krūra, even letters like the second, fourth, sixth etc are to be considered. Thus, by the method of mixing of letters the preceptor should decide the sama or krūra combination.

Or, even by another method, mantras can be instructed on for the accomplishment of desired ends.

mātṛkām pūrvamālikhya kundapinda vivarjitam ||

svanāmacordhvagami mantram nyasya sādhaka sāthavat |

gamanāthāssamākāryā - nāmamantrā kṣarairiha ||

sādhakāśsena yatsādhyam varnasya gamana bhāvet |

siddha sādhya - susiddhāri - kramātsaṅkhyā tadantikā ||

siddhassiddhyantha-sandeho hyudāsīno dvitīyakak |

susiddhah phaladah ksipram - ari-nāśakaro bhāvet ||

Fi: The preceptor should inscribe all the letters excluding those which belong to the groups kunda and pinda in a particular design (i.e svastika mandala). Based on the aspirant's name, the first letter or total syllables of mantra, and aspirant's characteristics and the significant aim of the particular mantra, the preceptor should decide whether the mantra suits the disciple or not. Based on nāmā kṣaras and mantrāksaras, he should decide know the presiding deity of the mantra. Selection of particular mantra is based on the first syllable of sādhaka's name. Through the proper selection of mantra, the desired end could be accomplished (cultivated within a short period). Mantras have been grouped into four, as siddha, sādhya, susiddha and ari. Siddha is of the nature of uncertainty; sādhya is of the nature of indifference; susiddha is capable of bringing about the desired purpose very quickly; ari is capable of causing its destruction of enemies.

susiddhena yatnena siddhissyādantikena tu |

na hi siddhir na nāśassyādudāsīno bhavet-khaga ||

atha yatnena siddhissyāt- pindito yami samo bhavet |

anīśasiddhitassiddho duḥlīyo vā na sothanah ||

ariyalhoditartatattra sāddhyate yatnataśśubhram |

evam jñātvā phalam vācyam mantra-tattvānyatharthatah ||

phalārabhāśakamī kṣipram vidhinā jñena sobhitam |

phalepsurdesiko vāśpi samayī puhakoslha vā ||

citi srīmat-kirānākhye mahātantre kriyāpade

amṛśalakṣanaviddhiṁrastādasśah batalakah)

|| Kriyāpādasamāptah ||

If the first syllable is susiddhāksara and the last one is siddhāksara, it is to be understood that the mantra is neither for accomplishment nor for destruction (so in this case.

for accomplishment nor for destruction (so in this case.

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 sādhaka. Based on all these

considerations, the group y sama is to be formed

for the purpose of accomplishment. The combination of

siddhāksaras and the letters belonging to the group ari

is an efficacious deemed to be efficacious. The

combination sāddh sāddhyāksaras and ari is not

desirable. The letters belonging to the group of ari

should be combined with the letters belonging to other groups so as to bring about auspicious results. Knowing the purpose, presiding deity, the significant bee and the meanings of the mantra in their manner the precepter or samayi or putraka who is desirous of achieving good results can achieve the intended accomplishment (siddhi) within a short period.

( Thus in the chapter on the characteristics of amśas like Brahma etc., the eighteenth of the Kriyapāda of the Kiranāgama B mahanantra )

Here ends the Kriyapāda.

ATHA CARYĀPADAH

SAMAYĀCĀRA VIDHI - PATALAH

Garudah -

samayī-putrayordeva kārythistid dine dine |

etatsarvam samācakṣva caryāme noditā purā ||

O, Lord, what is the course of conduct to be observed daily by samayī and putraka? Nothing was told about these observances hitherto in carya section. Kindly explain to me all the customary observances pertaining to them.

Notes

samayī - an aspirant endowed with samaya-dīkṣa and who is entitled to do japa and other services.

putraka - an aspirant favoured with viśeṣa-dīkṣa and who is entitled to do japa and liṅga-pūja.

utti - Certain specific observances and conducts to be observed by those (samayī) initiates without any incontinence.

To be referred and compared :

i) The Suprabhedāgama - carya-pāda - ch. VI

ii) The Mrgendrāgama - caryā-pāda - ch. I

Bhagavān -

prātarullhāya gantavyam vijanam sallāśayam |

kuryādāvaśyakam tatra krtvā bahye pavitrakam ||

śiro vaksunthamam krtvā divā kuryādudayāmukhah |

daksinābhimukho nātrau na kṣetre na catuspa1the ||

Having got up early in the morning one should resort to

a secluded place where water is available. There He

should do all the necessary duties to be done in the

morning time, getting purified externally. Covering his

head with a cloth, he should

evacuate his bowels, being north-faced during the day time

and south-faced during the night time. Voiding of excrements

should not be done in sacred places or in cross-ways.

4

na māge ca śmaśāne ca na jale girimūrdhani |

viṣṭhāloke na kantavyastathā śkāśa nīkśanam ||

He should not emit excrements neither in a path-way,

not near the burial ground, nor in the water, nor on the

summit of a mountain. While voiding, He should not

look at the excreta and, likewise, at the sky.

samyagāvaśyakaṁ kṛtvā kāścitkonaṁmukhya tadgutam |

loṣṭakanāḷikā mrjjān-nānyenopamyed gudam ||

tataśśaucam prakartavyam் yadā ss malakamatrayā |

akṛḍinge guda pañca pañcākṛntanaiḥ pratīkā ||

kevalātatrayo yejyās-tathāiva karayor dvayoh |

pañcapiñca punaścaikā dātavya lepaśuddhaye ||

etacchaucāṁ grahāstānām dviguṇam brahmacāriṇām |

trigunam tu vanasthānām yatīnām ca caturguṇam ||

śaucaṁ kṛtvā tato mādhyis- triḥkṛirjaṅgham visodhayet |

Having finished his morning duties properly, he should cleanse his anus with a stick or with a clod (or done with a piece of potshard). Cleansing of anus should not be done with other substances than the stick or potshard.

After this first cleaning, purification (from the defilement caused by voiding excreta) should be done. For that, one should use clay, its quantity being equal to the size of an amalaka fruit. Clean the penis once and five times the anus, five times and in between 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.

This kind of purification is to be done one time

By the House-Holders

(gṛhasthas); purification is to done twice by the

House-Holders

(gṛhasthas); it is to be done thrice by The

anchorites ( vānaprasthas ); and the ascetics ( yatis)

should do it four times. Having

Thus purified, one should cleanse his legs (from

ankle to knee) three times with clay.

98 - 11a

dantakāstham tato vaksye - tṛpāmāṅgamayam rjumānjum ∥

kārañjārjuna-jambūikaiḥ - karsantyami tapodhanaiḥ |

plakṣodumbara- puṃnāga - kakubhāmi khādirāmajam ∥

badarīt- nimbakalaḥārāmi vānaprasthādhṛṣṭibhikṣibhiḥ |

Then I tell you about the twigs to be used as tooth-brus

Commonly, a well well- suited one is apāmārga ; Ascetics

should it should use the twigs got from kā the trees

like kārañja , arjuna, and jambū ; persons belonging to other

three stages , namely vanaprastha, gṛhastha and brahmacāri,

should use the twigs got from plakṣa, udumbara,

punnāga , kakubha , khādira , āmra, badarī , nimba and kalhā

Copyright notice:

Kirana Agama, Primary Edition

Translated by Dr. Sabharathnam S. Pattusamy

Copyright 2006 Himalayan Academy

CARYĀPĀDA

(Cont.)

KIRĀNĀGAMA

Part 3

11& - 14

385

Kṛtvā snānam yathā proktam kaupīnam pariṿartayet ‖

dṛḍasāṅigulaṿistīrṇam dairghyam taddvikaram bhavet |

aṣṭasūtrakatā rajjurathavā sodaśatmikā ‖

gokṣakausaktakṛtā vā śreṣṭā smṛtā sūtrakāṭṭhavā |

aṣṭāṅgulā s dhikā kāyā svanitambapramāṇataḥ ‖

ekāṅgula parīṇāhā kāyā granthivivarjitā |

Kṛtvā granthim katistham tu kaupīnam trayamśa lambitam ‖

Then, having finished the morning ablutions as prescribed earlier, one should wear a strip of cloth ( kaupīna) over the privities. Kaupīna is to be twelve angular in breadth and two hastas in length.

The cord to be girt round the hips ( for the purpose of wearing kaupīna) should have been made of eight or sixteen strings. Or, it can be made of cow-hair, darbha and grasses like balbaja and asmantaka. The katisūtra is to be eight angulars more than the circumference of the hip and loins. Its thickness should be about one angula. It should be prepared so as to be without any knot. Beginning the cord around the hips, it one should knot it exactly on the hip.

The strip of cloth should be worn through the cord

three part of it being pendent. in

15 - 16

karttaryam் suklavastram vā kāṣāyam vā bhaveddhrdham |

sandhyāṁ krtvā punarādhyāyet - puspaharsto graham் guruh ||

vidhivannamya tam் paścāt - pathedvā śrṇuyādapi |

sivasaastramathānyam vā sāmānyam் seśvaram ca yat ||

One should wear, according to his stage, either a

pure white garment or reddish loin cloth in a fitting

manner. After finishing his sandhya worship; and he

should meditate for some time. Then taking flowers in his

hands he should go to his preceptor's house. There,

having prostrated before his preceptor as enjoined in the

scriptures he should study or listen to the Śivāgamas

or other common scriptures dealing with the nature of Lord Śiva

yogapīṭhaṁ guruḥ kāyaṁ daṅkṣyaṁ sadṛimiśadṛigulam |

caturāṅgula viśternam patravallī-vicitritam ||

hastamaṇḍapabhūṣāṇikaṁ katvā-tadgatamukhāṁśaḥ |

śaṅkhatraya kṛtāropam bahyepadmatrayātalam ||

guṇā vā guruḥ kāyaṁ catvārimśad-darigulam |

yogapīṭhaṁ yathā pūrvam tat-sadṛigulavistṛtam ||

The preceptor's yogapitha ( pedestal) should be thirty-six

angulars in length and four angulars in breadth. It should

have been decorated with variegated figures of leaves

and creepers. On the both sides of the pedestal , for

about a length of hasta, it 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 three caunch-shell and lotuses . Or Its

yogapitha of the preceptor can be made as having of

greater size also, its length being fourty-four angulars and

breadth being six angulars. Even in such construction,

the pedestal should be decorated as prescribed before.

Whenever doubt arises, he should raise it with all

perseverance. Obstruction in the form of doubt during

the course of the preceptor's instructions is never prohibited.

But it should be exposed only on obtaining

the permission of the preceptor. After

finishing the study, the disciple, relaxing himself for a

while, should salute his preceptor and supplicate to him

begging his forgiveness.

24-25

utthāyoktami ca sañcintya madhyāhnasamayottaram |

svaśaktyā srnuyādvaṣpī cintayadvaṣpī pratikṣatadā ||

jñātvā-tattvamasau prajñāt-prajñamekām ghaṭaṁsuddhikṛt |

trtīyasavanami kṛtvā namaskṛtya gurun śivam ||

After noon-time, Taking leaving the preceptor's house,

after the noon-time. The disciple should ruminate on those

instructions put forth by the preceptor; depending on his

mental vigour, he can listen to, or ponder over, or

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

the sandhyā-worship for the third time ( in during the evening)

and he should worship his preceptor and Lord Siva.330

26 - 30

guruṃvaitat - yāgayāha sutathe vā sṛjyatāṃ protkaḥ |

jaṭānām veṣṭanomi kāyami śiro muṇḍamī na veṣṭayet |

nākasphutā talhā kāyā katakākhyā j jā nā sulriāḥ |

janakākhyassurttāsyuḥ kartaryāśca jatāśsulhāḥ |

viṣamāmā bhogyāṅgā na - pañcādi - sarikhyayā |

yathecchā kanakākhyādyāḥ kartaryāśśasthacoditāḥ |

varṇatattvakalājnā- padasthānādi - bhedatah |

kṣetrami suvarnitami kṛtvā tatsaptim mürdhnajena tu ||

yathā śmayotpaghātāsyāt - tathā styarthāyatāstviha |

upaghātā bhavecchthānami tatra lakṣāprayatnataḥ ||

The preceptor should sleep in the yāgaṛka or in some other auspicious place. ( Now I address myself

in to explain about the wearing of matted-hair). 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 matted hair. There are various

patterns in braiding the locks of hair (jata) which are

benefiscient and auspicious. Nākaśphuṭa, kataka, janaka,

( etc of circular form) - these are the varieties of jaṭas.

These kinds of jatas are formed by partitioning the

locks of hair into fifteen or thirteen, eleven, nine or five etc.

parts. There are some more kinds of jata known as kanaka, etc

which may be formed according to one's desire but

in a manner set forth in the scriptures. The locks of hair

may be divided into fifty or thirty-six or thirty-eight or

twenty-eight or eighty-one or fourteen parts according to

one's own convenience. Staying in a sacred place

one should wear jata by yoking the locks of hair with

one another; it is enjoined in this scripture that

if a person who wears jata, by some way or

other violate the rules and get debased because of bad

conduct etc, then the auspicious jata will be become

bereft of its divinity and serenity. Even the sacred place

where he stays becomes defiled. Therefore he should,

by all means, be protective of its serenity.

31 - 35

prātassanghya gantavyam śmasmakau pinadandakam |

śmasmādhanāḥ prakantavyā dṛḍha-mṛd-ghatikāśubhāḥ |

lasyāhyayamalāḥ kārya-siddhai kṣetragulocchrayāḥ |

caturangalavistṛṇam madhye tatsangrahām bhavet ||

kuryadalāhukām vāpi sodaśārdhāngulāmi pari 1 392

svarttam nālikerāgram tat kāyam catustangalām |

daśāngulaparināham yāakam vā tathā bhāvet |

tathā grīvā sadā kāyā paritascatvārigulā |

kaniṣṭhikāparinahas-talramāns dvādaśāngulam |

jānuifamukhami śreṣṭam khyāto bhāsmāśrayo mayā |

Early in the morning, one should come out of his

residence, having taken with him Bhāṣma ( vibhūti ),

kaupīna and danda. A proper caskets should be

made for the purpose of placing Bhāsma. They can be

made of clay. A small earthen casket should be mad

so as to be strong and shining. The casket may be

14 angulas in length, fourteen angulo

in height and four angular in breadth. A small

pedastal ( c support ) is to be attached at its centre

Gr, the Bhāsma- samputā may be made even with alāhuk

its height being equal to eight angulas. Its top-most

surface must be so in a well- formed circular shape

comparable to the lip of a cocoa-nut fruit. this top

surface should be is four angulas in height.

Its thickness may be equal to five angular and or

ten yavakas. At its neck-part should be made

around the casket , its height being four angulas .

In order to avoid breakages , a strip should be

fitted around the top , its thickness being equal to that of

a little finger . Its upper surface , with an extent of

twelve angulas should be formed elegantly and

congruent to the casket . Thus an account of the construction of Bhasma - samputa

was vividly explained to you .

36 - 38 ( a )

na deva sannidhau marge siragni - guru sannidhau |

uddhūlanam prakartavyam nacāśude mahītale ||

uddhūlyaivam graham gacchechravanādhyayanāakulah |

srtvā dhītyālhavā paścāt - bhojanārtham tapasvinā

Bhikṣātanam prakartvyam tadgurūryadi sammatan

Besmearing of Bhasma should not be done in the

vicinity of Lord Siva ( i . e . Sivalinga ) , nor in a path - way ,

nor in the vicinity of sacrificial fire and preceptor .

It should not be done even in a desecrated place .

Having besmeared himself with Bhasma according to the

prescribed rules , he should go to the preceptor ' s house

394

394

His mind deeply engrossed in śravana and adhyayana

Having listened to or recited the holy scriptures,

on the permission of his preceptor

he should proceed to wander for alms to be

utilised as food for the ascetics.

38(4) - 41

anadhyāyeṣu saweṣu nityakarmādhiko bhavet |

evam dine dine vrttistadṛṣyākhyātam mayā tuval,

guprekṣanayukto vā japārcanārato hi vā ||

guprekṣanayuktena dhanārjanarato bhavet |

evam kalatrayākhyātāśāstrtacaddṛśorapi ||

śastramicchati vā śrotum pūjāmo yathā bhavet |

tato vāgiśvarūmiṣṭvā lena sāstrādhyāraṇam ||

citi sūmat- Kiramakhye mahatantre caryapāde

Samayacāra vidhih prathamah patalaḥ )

During the days which are unfit for the study of holy

scriptures, the daily duties become supererogatory.

Thus the important observances to be duly followed daily

are explained to you by me. These are to be observed

according to the directions of his preceptor and along

with japa and arcana. On his direction of his

engaging himself in earning wealth, He can

observe these conduct courses. Thus the rules

regarding the customary observances to be followed

by samayī and putraka are declared to you

as set. These rules are applicable for all times

(past, present and future) and these are told to you

as explained in the Scriptures. When samayī or

putraka becomes is not in a position to do the

worship of Śivalinga, if he is very much intent on

hearing the instructions of the scriptures he should

worship Vāgīśvarī. With the grace of Vāgīśvarī

he becomes fit for and the study of holy scriptures.

(This is the chapter on the rules of daily observances

the first of the carya-section of the Kiranagama mahātantra

ATHA SARASVATĪPUJĀ VIDHIH

356

( This chapter on the worship of God Sarasvati )

Garudah -

vāgīśvarī pūjanam deva caitam nūtitam traya |

tasyā dhyānam punam mudrām mantrāsiddhim vadastu me ||

Garuda -

2-4(a)

Bhagavān -

pūjā vāgīśvarī devī mandala vaktrasamjñake |

trikane-hastamathābjam madhyadesāvirājitā ||

kāyam dvānadvayanabdham karnapāsāṅkitam punam |

oṣṭham natrena rajasā kartaryamī caranau tathā ||

śuklam padmamukhami tadvadbrāhye satvarajoyutam |

The Lord said -

The worship of Vāgīśvarī ( Sarasvatī ) deī is to be performed in a particular design ( motif ) called vāktra mandala . A square should be drawn, each side being three hastas in length and its middle portion being rependent with lotus-design ( usually, eight-petalled lotus).

The two entrances ( dvāran ) of the square ( One, for in the south and another in the north ) should be made designed and two diagonals are to be drawn. in such a way as to appear like beautiful seas.

The lips-design should be formed with powder gem-powder and likewise two feet with the same substance. The lotus-face of the Goddess is to be formed in white colour. All other space should be coloured with red white and red powder.

• A picture of the mandala

42 - 6

krtvā pañcāṃśayet-pīṭhaṃ prasādena sabindunā |

hamsaratī namaskrtvā mūrtim śrīmurdhni yajet |

āramśantyavisargaṃ ca pañcāṃgaṃ yajet-sabindukam ||

sadaksarena kartavya yā kriyā sā vanādikā |

vidiksuāṅgāni samyujya dikṣvastram samniyojayet ||

(Having drawn the particular mandala in this manner)

the aspirant should contemplate pīṭhaśakti (ādhāraśakti) at the centre of the mandala accompanied with mulamantra adorned with bindu. Then contemplate on the śakti of Vāgīśvarī and transmit the power on the pīṭh accompanied with the Haṃsa mantras. Five añgamantras are to be formed beginning with the first long svara and ending with visarga.

All these mantras are in combination with bindu. As regard to the rituals, all the activities like invocation (āvāhana) are to be done with mulamantra formed of six syllables. Four añgamantras are to be created in the four sub-quarters and the fifth one, namely aṣṭra-mantra is to be contemplated around all directions.

7 - 8

gandhapuṣpādināś śhyaṅcya tato mudrāmi pradarśayet | dravyaṃ hastau saṃhatau kṣetraṃ paraśparaniyojitau || aṅguṣṭhānuccritau laghau tathā śdha kaṅaśītvayam | kṛtvaiṣaṃ prāṇṭā ṅyaṅgraṃ mudrayāṃ jālinīṃ tataṃ ||

dhyāyeccatulbhujāṁ śuklām - aksasūtakarām śubhrām |

pustakāḻya-hastāṁ ca varadāṁ locanastriḻh |

Vagīśvarī should be meditated upon as of having

four arms, white complexion, four beneficent hands

each one holding akṣa-sūtra, scripture, abhaya mudra

and varada mudra and as of Raising lthe eyes.

10 - 12 (a)

juhuyāt-pāyasāṁ sājyāṁ gulakhandayutāṁśtilam |

kṣṇān guggulumātinaṁ vā sahasrāṁ śatamavā ||

Rutvā chaikyāṁ punahkatvā labdhvāṅnujñāṁ japetpunaḥ |

dvādaśaiva sahasrāṇi samidhkṛnṇyparikṣajaih ||

Rulvāṅnte varadāṁ śaśyaṁ pūjayā jāyate tadā |

As regard to Romakriyā, the aspirant should offer offerings

like pāyasa, ājya, black sesamum seeds mixed with

pieces of metalas each piece being as much as guggulu.

this may be done thousand or hundred times. As explained

before, at the end of Romakriya, the aspirant should do

( )

exīkarana. then, obtaining the graceful permission of

the devata (mentally) he should do japa, reciting the

particular mantra twelve thousand times. On the completion

of japa (i.e completion of 12,000 japam) he should do it 700

Roma using the jagots got from aśvattha tree. At

the end of this Romakriya, the deity becomes pleased

enough to grant boons.

śivasyadakṣiṇebhāge śatam japtrā dine dine |

pūjānte sya bhavenmedhā dhyāyatāḥ pratyaham sadā |

udgirantīṁ ṣuṣabdauṣhamīṁ dhyāyet - atmanucchaṁ parām ||

pratyaham jalapānamdva śatam japtrā gṛtam tathā |

navanītaivacoyogo grahaṇe śaśisamjñake ||

bhavedayam vidhiṁ kurvan samyuktaguruṇādbhyāme |

vāgīśī pūjanam khyātam் svakāmārtha sādhanaṁ ||

nāss khyeyam kascittarkṣya jñatrā bhaktim punaryathā |

yathecchati tathā siddhimuttamām khecarādikām ||

tadā hrṣṭanām kutrā japtaryā sādhakena tū |

citi śrīmat-Kiṛamākṛye mahā tāntṛe cayapāde sarasvatī pūjāvidhirdvitīyaḥ paṭalaḥ

Sādhaka who is entitled to do śivalingapūjā

should do the japa of sādhyaṁantṛa beginning to

Vāgīśvarī, meditating on her and invoking on the

southern petal of padmāsana. The recitalion may

be done hundred times. Because of his daily worship

performed in the prescribed manner, the aspirant becomes endowed with supreme knowledge. The sādhaka can may even meditate on the deity as if it is directly facing himself and pouring forth out the streams of auspicious words. He may do japa hundred times daily, placing in or touching the water or ghee by with the ring-finger (anāmika). On taking this enchanted water or ghee the aspirant would be favoured with word-power. During the time of lunar eclipse He can do this process using the clarified butter. The aspirant becomes exceedingly powerful like the preceptor by performing the worship of Vāgīśvarī following the rules enjoined here.

Thus the worship of Vāgīśvarī which is efficacious in accomplishing the desired fruits is told to you. Since this is a sacred vidyā one, it should not be told to anyone. Only on ascertaining one's intense devotion and diligence it may be divulged to Him. Through the worship of Vāgīśvarī in this manner one can achieve the greatest accomplishments such as aerial flight etc.

After finishing the daily worship, the sādhaka should go round for alms and then should do japa.

ATHA BIKSĀTANA-VIDHIH

( Then, the chapter on the rules of going about for alms)

Gaudah :

Bhiksātanam tiyā dora sūcitam noditam mama |

katham vā kuta vā grāhyam vadāndhaka-nibarkhana ||

Gauda

O, Lord ! Annilihilator of the Andhākāsura !

The ( As one of ) the ritualistic conduct of a celibate ) the act of going out for alms was hinted at earlier. But it was not explained to me vividly. How and whence should one receive alms ? Kinly explain to me.

Bhagavān -

śikṣāpāthām tadāś vaśyami tāṃrami vā kamśyalohajam |

tadastārigulaganbham syāt dvādaśārigulamucchritam ||

kṛdā prakālya toyena dandam gṛhya ss tma zammulam |

sthaulyādangusthavadvetrām daśadvādaśaparvakam ||

dandestrām ḥrdayam pīthe nyasya yācchivam gṛṇan |

mahāstrām vā gaṇam gauriṃ vāgīśīṃ vā s mytām japet ||

The Lord said :

The vessel meant for receiving alms should inevitably have been made of copper or brass or any other metal;

its interior space should be about 8 angular and its height by about 12 anglu angulas. Having sprinkled ( the consecrated water ) on it with one ḥṛdaya mantra, he should take a cane ratna staff which should be more or less equal to his own height and with a thickness of one angular, having 10 or 12 joints through its whole length. By Having done the nyāsa of astra mantra on the staff and ḥṛdaya mantra on the vessel, he should set out for alms, reciting ḥymns on Lord Śiva; he or let Him recite the great astra mantra, or the mantras belonging to Gaṇeśvara, or Gaurī, or Vāgīśvarī or Mrtyuñjaya

cāturvarṇyamaśeṣāṁ tyaktvā varṇāntarān grhān |

tatkāle na nametkiñcat - kuryāt na sthira na kutsite ‖

pātraṁ prapatitāṁ śei śhaikṣāṁ bhūgataṁ yadunarjayet |

sthātavyaṁ pacirāṁ kālaṁ nivvrtau na nivartanam ‖

kartavyaṁ pratyahaṁ tārkṣya maunādiksātanamī varam |

bhrāmyāpātene yattāvadhīkṣā sā sāmn nigadyate ‖

Excluding the houses belonging to the lowest caste apart from the principal four castes), one may receive alms from the people of four castes. When he is setting out for alms, let him not salute any one ; let him not spit on the ground ; nor let him do any contemptible acts. Let him abandon the materials (got as alms over the ground. Let him not stand before a house for a long time. On being called back, let him not turn and come back when he is on his wandering.

O, Garuda! One should go about for alms on each day, observing strict silence. It is proclaimed in the scriptures that that which comes down into the vessel of its own accord without begging for, can be accepted as alms.

kanabhikṣāś tharā kāyā bahudāivasikā na vā |

tadā pākasvayam kāyasthitā vā suddhayā yadi ||

śikṣāmarīya tāmera sthāpya sthāne site same |

prksalya hastapadādi pūrvamccā sscaṃyēṭbhunah ||

hṛdā samprokṣya tāṁ dadyāccivāya gunavān punah |

bhojanam tu tataḥ kāryam tryakṣarēṇālimanḍitam ||

tēnāmṛtam - bhāvtyāsu tadbhuktvā mṛtyujidbhavet |

maunamāsthāya bhoktavyam nacālyantavirodhanṛt ||

vidhānena japedyastu devam mṛtyuharam param |

sarvasaṅgavinirmuktaḥ paramāyuravāpnuyāt ||

c iti śrīmat- Kiranaghye mahatāntra caryāpāde bhikṣātama vidhis-

traṭeyah patalah )

If not in this manner, one can undertake what is known as kanabhikṣā. Nothing can be accepted from bahudāivasika. The alms can be cursed by himself or by women who have been initiated or consecrated. Having collected alms and placing it on a pure and even ground, and having purified his hands and legs. He should do ācamana in a manner as explained before. Sprinkling over the alms with hṛdaya mantra, he should offer it to the Lord

and then to the preceptor. Then consecrating it with mrtyunjaya mantra, let him make away

with the alms. Through the consecration with dhene with

the mantra mrtyunjaya, the food becomes an

possessed of the quality of nectar. By consuming the

consecrated meal he emerges into as a conqueror of the

god of death. Without entertaining any ill feeling like

enmity, anger etc., and observing strict silence, he

should take the meals. He who does the incantation of

mantra pertaining to Lord Mrtyunjaya according to the

scriptural injunctions, he getting himself disentangled

from all kinds of hindrances and fettering factors

attains everlasting longevity.

(This is the chapter on the procedure of going about

for alms, the third of the cayāpāda of the Kiranagama

mahātantrā).

ATHA MRTYUÑJAYA·PUJĀ VIDHIH

( Ofen , the rules on the worship of Lord Mrtyuñjaya .

Garudah

mrtyuñjayastrayā deva sūcito nodito manaḥ | tāsya mudrāmi punam dhyānam homamantrādikam vada ‖

Garuda -

O, Lord , the worship of Lord Mrtyuñjaya was indicated earlier. But it has nut been elaborately told to me . Kindly explain to me about the mudra, mandala, dhyāna, homa , mantra etc pertaining to Lord Mrtyuñjaya .

Bhagavān -

devo yo mrtyujitpūjyo mantape kalaśāhvaye |

kṣetram̉ konaśśitam sūtraṃ kṛtvā tatpūrvato nayet ||

tadantaram tilāgam syāt - tadantaram bhāgato bhavet |

paścimāśyam tadā kāyaṁ savaṁ tacchvetavarṇakam ||

pīṭham kāyasiddhyān- mūrtino janghayā bhavet |

madhye nivesayet-kūṭaṁ tyaksarānta - japauṣadham ||

The Lord said :

Lord Mrtyunjaya is to be worshipped in a mandala

known as Kalaśa. For the construction of such a mandala,

first one should make the flour-soaked cord to fall

down diagonally and draw a square enclosure.

Then taking the three-fourth of the cord and revolving it

he should construct a circular figure inside the square.

An entrance is to be marked along the western line of

the square. The whole area of the square is to be

coloured with white powder. - For the purpose of accomplishing

the desired end, a pedestal is to be formed on

(to form) lotus. The Lord is to be conceived of as

having a definite figure. Exactly at its centre

of mandala, He should do the nyāsa of kūṭakṣara()

associated with the three-syllabled mantra. This particular mand

is to be recited as japa and for the preparation of herbal medici

*A kṣaya

anganām brahmanām sosnte vauṣadantam niyojayet |

vidikṣvangi samyujya dikṣasthāmi yojayetpunah ||

kuyajjapam sahasram tu homastadṛdhavediha |

yujyāt-kṣīradūrvāyāṁ madhyuktam் punarnavam ||

pāyasam kṣīravṛkṣasya samitprādesāsammitā |

the last syllables of Brahma mantras and anga mantras are to be combined with 'vausat', four angan 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, dūrva, ghee, flesh, Honey, pāyasa etc are to be used.

for the purpose of homa, faggots should have been got from the glomerous trees like nyagrotha, udumbara, aśvattha, madhūka etc, their length being equal to prādeśa.

dhyānam tasyā sitam kāyam śītapaścāṁ catūrbhujam ||

kapālaśūlāvaradam sicyamānam sudhālavaih

† karpūraṡodadigdhāṅgam sitapuṣpam sitāmbaram ||

for One should meditate on Lord Mrtyunjaya

as having white complexion, endowed with coolness,

four arms holding skull, trident, gesture of boon-giving

and of protection, small drops of nectar scattered over

his divine body. His limbs smeared with the powder of

(crude) camphor, adorned with white flower and

apparelled in with white garment.

dhyāyadevam haram śuddham mudrām tāśya pradarśayet |

trāmahṛtadale yojya dakṣiṇasya karasya tu ‖

muṣṭhandhanagaṇḍañca lakṣitā kalaśākṛti |

kalaśākhyenamā khyatā tatprakāśaka tāmi bhāvet ‖

Having meditated upon the Lord who shines forth in all purity , the aspirant should gesticulate

mudra pertaining to him . Placing the right palm on the left palm and clenching the fist , the fingers are to be

stretched out so as to present a form of kalasā .

This mudra is known as Kalasa mudra . Then libations are to be offered 108 times .

A Diagram

11 - 12½

pūrvamṛtyuharam dhyātvā yojayet-patyaham narah |

ārogyam puṣṭimaiśvaryam vrddhistasyā śsyeyo bhavet |

auṣadham yāgapūrvam vā kṛtvā tasyādrasāyanam |

pathenmṛtyuñjayam śāstram - anādhyāyavivarjanāt ||

evaṁ tanḳsya samāśyāto mṛtyurogaharo nṛṇām ||

citi sūmat- kiranākhye mehatantre cayāpāde

mṛtyuñjayapūjāvidhiścaturnah patalah )

Then contemplating on Mrtyuñjaya. pūrvāhuti is to be offered. Thus the worship of the Lord should be repeated daily. He who does the worship of Lord Mrtyuñjaya is blessed with healthy life, prosperity, growth of wealth longevity etc. Preceded by this kind of yāga (worship),

the aspirant should prepare a special kind of elixir ( herbal medicament ) of using medicinal herbs. Besides he daily should study the scriptures etc in which the prowess and power of Lord Mrtyuñjayane are enshrined and expounded , leaving these inauspicious days. O, Gauda !

the worship of Lord Mrtyuñjaya has thus been explained to you.

(This is the chapter on the worship of Lord Mrtyeñjaya , the fifth of the Caryāpāda of the Kiranagama Mahātanthra.)

ATHA ANADHYĀYA VIDHIH

( From the chapter on the intermission of the study of R̥dhy Sāṃhitā Scriptures )

Garudah -

anadhyāyasthitā devaḥ sūcita nodita mama l

keṣvā'dhyanamaṁ kāyami keṣutā's hasa nasyate "

Gauda -

O, Lord, yore inauspicious days in which the Study of Scriptures should not be undertaken were indicated earlier. But they have not been mentioned in detailed vividly. In which days the study of the R̥dy scriptures should be undertaken? And in which days the study of the scriptures is prohibited?

Bhagavān -

pūrnā niktā sṭamī pūtā caluThī pratīpacca yā |

etHisvetāsu kartavye śrāvanādhyāyane na hi ||

vyatipāte ca saṃkrantau tiṅśvapyāyakṣayāsu ca |

sandhyāsvasānininghoṣe vahnardāhe diśāmapi ||

akasmāt-tāpase siddhe mrte mahati rājani |

tārakāni pate ca dhūmakatoḥ pradarśane ||

Full-moon days, the 9th and the 14th days of lunar fortnights, the 8th day of the first lunar fortnight and likewise the 4th day and the first day of the lunar fortnights - these days not fit for the study of holy scriptures.

Likewise, the vyatipāta yoga, saṅkrānti, the 7th, 8th and the 9th days of the second lunar fortnight (kṛṣṇapakṣa). The time during which morning, noon and evening prayers are done (sandhyā), the time during which loud noise of thunder occurs, during the time of fire-accident in some direction, when an ascetic attains the final beatitude and when the ruler of a country dies; when a star or meteor falls down by and when a comet (dhūmaketu) is seen in the sky - the study of holy scriptures is to be avoided.

nīhāreṣṭicāle vāyau tathāṣṭakāla pravaṛṣaṇe |

kṛkalāṣākhumandūka mārjāre cāntare kṛte ‖

anadhyāyo bhavetsarve tīrāthraṁ dānapūjane |

candrākragrahaṇe tadvat-tithau caivaṅśitāragaḥ ‖

On the day/s occurrence of heavy fog or of tumultuous whirlings of forcible wind , during untimely occurrence of heavy downpour of rain , whnever a lizard , or chameleon , or landicost , frog , cat and such # other beings creatures intrude between the preceptor and disciple - the study of the the holy scriptures is to be avoided .

During the time of lunar and solar eclipses, and during the time of # great festivals like Caitrotsava etc the study of the scriptures is to be avoided for three day continuous days , engaging himself in offering gifts and performing worship .

anyespi kṣan̤ikāḥ proktāstacchinnusvva samāhitāḥ |

tapasvijanasammarda gogajāśvapradāvan̤asvva ||

mṛta turyadhvvan̤au yuddhe samiṣe strīparodar̤aṇa |

diṣṭe nṛpe tāḷakṣaṇe kālakṣān̤iṇā darśanam ||

sudūrāgate mitre diṣṭe snyasmimiśca bandhave |

kṣan̤ikākhye vidhānyāhuh kāyā vṛttāntaratātāḥ ||

anadhyāyo bhavetpañcarātram pūtaprohan̤am |

anadhyāyos khilo jñeyaścodyassvārthāranādilbhih ||

iti srīmat kiran̤ākhye mahātantra caryāpāde

anadhyāyavidhih pañcamaḥ paṭalaḥ )

There are other circumstances occuring as momentary intermission for the study of the Scriptures . O, Garuda ! now listen to these momentary interuptions , with concentrated mind

when the ascetics assemble together in a place , when an elephant or a horse dies , when the drums blare forth for the sake of a dead person, when the trumpets sound aloud on account of war, when the crying noise of a woman is heard in the near surrounding place, when one happens to see a vision of a King or a cruel person or other persons like artisans etc , when a friends or some other close relatives arrive home from distant

country or place and during similar occa'sions

the study of the scriptures is to be postponed

for a short period. During the time of

purificatory festival (pavitrotsava) one should

avoid 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 anmārtha pūja etc.

Cf.in the chapter on the intermission of the study of

the scriptures, the fifth of the caryāpada of the

Kiranāgama mahātantra).

This festival is to be done according to the scriptural injunctions and agreeably to the patron's desire. All the activities concerned with this festival are to be dispensed with by the qualified preceptor endowed with auspicious etiquette.

This is the chapter on the investiture of sacred thread the sixth of the caryāpāda of the Kiranagama mahātantra)

This page should be placed after 426

ATHA PAVITRĀROHANA VIDHIH

( Then the chapter on the investiture of

sacred thread )

Garudah -

pavitrarohanam deva sūcitam noditam mama !

kumarlham vā keltham kāryam kadā vā vada śankara ||

Garuda -

O, Lord, investiture of garland made of threads

for the 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 sacred thread is garland ^sacred threads are offered

to the deities ? Kindy explain to me about these matters

catvāro vārṣikā māsā bhaveyanniyamāt-khaga1

niyamobakriyāṅgatvāt-kāryam-doṣa snyelthā bhavet॥

mārgalopo bhavennās tu lopaśyāpi bibemyaham1

lopakṛt-tāmebesta tatra kārya guṇāśrayam॥

evam vijñāpya deheśa kāyamārāpanam punaḥ1

The Lord said -

The festīval of purification occurs in four ways -

yearly, monthly, obligatorily and as a part of daily worship

There arise defects and violations in the activities

concerned with a temple. These aberrations take place

primarily in four ways - defects in yearly functions,

defects in monthly functions, daily defects in

obligatory functions and defects in the functions

and in the functions that are allied to the main

functions. So many defects take place in other ways also.

As an expiatory rite for these aberrations, the

purificatory function takes place. "O Lord, violation of

the established rules has, somehow, taken place. Because

of this transgression I fear very much. Since You are

the internal Absolute Ruler, violation has been committed

by me as directed by you. In the same way, may I be kindly

the directed by You to do this pontential purificatory festival

in order to make the sacred place bereft of evil consequences

arising out of violations." Thus supplicating to the Lord, the

preceptor should garland the icons with the sacred thread.

42-6

āṣādhe śrāvaṇe vāśpi yathāsambhavato bhavet ‖

śuklapakṣe ca saptamyāṁ tṛyodaśyamalhāśpi vā |

pūjyāṁ kṛtvā talheśasya śivamāmntrya taddine ‖

prātarṣṭrāṁ pūjayamīśa samnidhi-lhava śaṅkara |

evamāmantrya tatprātaḥ kunyāttasya pavitrakam ‖

The proper time for pavitrotsava is either the month of āṣādha or śrāvaṇa or any other suitable month which is to be decided according to the circumstance. On the 7th day or the 13th day of bright lunar fortnight, Having completed the daily event worship of the deity, the preceptor should invoke and appeal to the Lord : " O, God ,Samkara Now I proceed ( with your grace) to worship You in the early morning. Kindly bless us with your divine presence."

Thus supplicating to the Lord, the preceptor should offer the sacred threads to the Lord. on that morning.

pūtamin tatra purā grāhyam் katam taddvijakanyayā |

alābhāttadyathālābham் grahitvā tatprakalpayet ||

trisūtram yatsakṛntvā tūgunam trigunīkṛtam |

tēna sutrēna sandhāya tasya jñātrā prakalpayet ||

ārabhya daśa tān sūtrān daśahānikramēṇa tu |

kramājyayēsthādilinganām navanāmapi tadbhavet ||

He should take the sacred threads spun by the virgins belonging to the caste of dvija (initiated people).

If this kind of pautra is not available, he should take the available thread and make it fit for investiture by consecratory activity like proksana etc.

Pautra is to be prepared by twisting the three threads into one cord and knitting three such cords into one.

Pautra-garland is to be made in this way, knowing the nature of 'cons and the varieties of pautras.

To begin with, the preceptor should take 10 pautra-cords and making 10 knots in each pautra, he should offer them to Śiva lingas which are of nine kinds like avudhalinga etc.

yāvattasūtrasaptissyāt- śrāvedgrant higana stathā |

ṣoḍaśāngulakam kāyam lingadairghyamathā śbi vā ||

aṣtāngulam tadardham vā yathālābham vikcalpayet |

śobhānalthami lāmbanam kāyam yaltā śob hā tathā prayet ||

gorocanākrtāssarā granthayo dhātuśobhitāḥ |

The number of knots should be as many as the number of threads which constitute the pavitra. The length of pavitra may be 16 angulas or it may be equal to the height of Śivalinga (which is to be garlanded); if not, its length may be 8 angulas or 4 angulas. He can make the pavitra even according to the materials available. The pavitran should be offered and made to hang down so as to enliven and heighten the splendid and beautiful appearance of the idol. Pavitran are to be smeared with gorocana (yellow orpiment) and all the knots should have been anointed with red-colour mineral (cahāti) like sindhura etc.

garbhāghasthito devo gandhadhūpasragādibkih ‖

havyakairnānāvidhaissnigdhaik pūjyo mūlaphalaādibkih |

mṛdhasmadantakāsthatañca datvā deve pañcakam ‖.

paścādanyadine kāryam sarvasūtragrahitam |

adhivāseṣpi tatkāryam dūtīghni vikesataḥ ‖

The image j Sivalinga which is installed in the sanctūm sanctorum, should be worshipped with necessary parapharnalia like gandha, flowers etc.

The preceptor should offer garlands, varieties of victuals, glistening with oil, bulbious roots, fruits etc. After offering clay ( for purification), Bhasma, sticks to be used as tooth-brush etc, the preceptor should offer pautra.

The removal of pautra is to be done on the 2 next day. Investiture of the sacred thread may be done during the time of adhivāsa but preferably it may be done in a specific way during the second day.

mṛdhrasmadantakāśthañca pantram dāpayet-kramāt |

hṛynmantrenālha gāyathryā sāvitryā ca śivena ca ‖

vīśeṣālhojanam kāyam bhakṣyajyaisca svasaktitah |

sarveṣāmeva devānām triṃśatsūtraklam bhāvet ‖

Clay, bhasma, tooth-sticks, pantras - all these are to be offered in the order of mention with Hṛdaya mantra, gayathri mantra, sāvitri mantra and Śiva mantra respectively.

The patron, who instigates and makes arrangements for paitrotsava, should feed the devotees with special kinds of foods, eatables, ghee etc., depending on his ability and wealth. For all dailies, pavitras made of 30 threads is best suited.

avadhiṁ kārtikaṁ krtvā navamāṁ śukla eva tu |

paksamekaṁ daśāhaṁ vā pañcarātramaṁthāśpi rā ||

na gantavyam tu tatsthanāt - yāvaccaiva pavitrakam |

pavitraṇi sthāpayettrāvat - avadhivyāpadgatah ||

sthāpayetpañcarātraṁ vā tinātraṁ nātravāra vā |

tatrāpi bhōjanam dānamm viśeṣāt-kāntidam kṣavet |

śāstrōditam yathīcchātah kartavyam yatpavitrakam |

evaṁ pavitrakam kāyam śivācāryuttainnaraih ||

iti śrīmat- kīranākhye mahātantrē cayāpāde

pavitra vidhissastah pakalakah )

The upper limit for pavitrotsava is the 9th day of the bright lunar fortnight occuring in the month of Kārtika

This festival may be done for 15 days or 10 days or even 5 days. Nobody should go out of the city or village

where pavitrotsava takes place) until the festival gets consummated. (Both internal and external) purity is

to be maintained upto the arrival of the final stage of pavitrotsava. At least, it is to be maintained for 5 or 3 day

or for one day. During these days, feeding of deities,

and exuberant offerings of gifts in an exalted manner

would effect lustre and auspiciousness to the sacred place

ATHA SIVACARYĀ-ĀCĀRA VIDHIH

( Of the chapter on the proper etiquette of Sivācārya )

gaudah

sivācārasamāyuktainvidhihikāryastyoditah | ācāryaḥ kīdṛśastesām viśesaṁ vada sāikara ||

gauda -

O, Lord ! it was told by you that all the divinical activities are to be carried out by those qualified persons associated with edificated with auspicious conducts and obsernances. O! what nature is an ācārya ? What are their specific conducts ? Kindly explain to me about it’s matter

Bhagavān - aṣṭamyāṃca catudaśyāṃ pakṣayorubhayorapi |

viśeṣāt pūjanam kṛtvā kartavyam naktahojanam ||

ekabhuktam dinānte vā kāryam punyadinaśubhiḥ |

tapasvījanavātsalyam tadbhītiparirakṣaṇam ||

sarvabhūteṣu karuṇyam kāryam satyamacāpalam |

anyatam gurudārvāṅtham na dosāya prakalpatẹ ||

adandenāsahāyena kartavyā natanakriyā

The Lord Said :

On the 8th and 14th days of bright and dark lunar fortnights, the ācārya should worship Lord Siva with intense care and abundant materials. He should take a meal only once in the night of these particular days; or, he can take it during the last quarter of the day-time. On other auspicious days also, he should observe these rules.

A preceptor should evince loving affection towards ascetics and anchoreties ; he should have duly + tend of the learned according to the high-souled sages., He should be kind towards all creatures;

Strictly adhering to the path of truth and being devoid of fickleness in mind, he should not commit fraud or falsehood to his preceptor or to his chosen deity. He should be not be polluted by committing violations. He should not go out of his residence without taking with him a staff or any other accompaniment.

429

58 (8a)

rudrākṣakatakam dhāryam rudrākṣairviśamaindryaṛebhan ||

kanṭhe bahurśikhāyam ca dhāryam samayinassadā |

subhrakam catuvaktram rudrākṣam dhārayītā vā ||

sphāṭikam putrakasyoktām sādhakā sādhyaśāntikā |

hemarūpyamayī vāSpi ghaṇṭikā deśikasya tū |

navaśapta.saram pañca triśaram deśikasye tū |

Apart from the rules pertaining to preceptors, there are some general rules with regard to the initiates. Those who belong to the group of samayī, (should always) rosaries and bracelet be made of rudrākṣa beads endowed with specific features (as told in the Scriptures); they should be unhurt and strong. Rosaries are to be worn around the neck, on arms, and wrist; or, they can wear bright rudrākṣa which is with one face or four faces. Those who belong to the group putraka should wear rosaries made of sphatikā; sadhakas should wear what is known as sankha-ghantika; the preceptor should wear the ghantika made of gold or silver. For a preceptor, the number of threads strings may be 9 or 7 or 5 or even 3.

trisūtrami triyrtami kāyami gramthau krtvā trivestanam |

upavītam bhavedvam kṣatriyādi trayasyā tu |

trisaram trisaraṃtam vā ca kāyamekasaram kramāt |

pūjyādi kālamātramtam novahyam tasya bhavedisa |

kratiyādi trayasyoktam mantrānāmaganānutam ||

The sacred thread ( upavīta) should consist of three cords

each cord made of three strings and having and it is to be

provided with a knot with threefold windings or twistings.

This kind of upavīta is best suited for brāhmins. For other

three castes like kṣatriya etc., the sacred thread should

consists of three cords, two cords and one cord

respectively. They should wear the sacred thread only

during the time of ritualistic worship. They should not wear it

after the worship of deity is completed. The initials belonging

to the three castes beginning with kṣatriya are to given

designated with mantra, nama and gaṇa respectively.

mantrādīni sivasyāntam dujānā̄madhugocare |

jatānām dhāranam śramalepanam brāhmanasya tu ‖

tripundrakam śikhā caiva keśakratiyāditrayasyatu |

tasminyeva pratālaryam upanītam parasparam ‖

Dvijas are to be initiated into particular mantras in such a way that they should recite them up to the point g) siva-tattva, associated with the complete range of adhvas. Wearing of jata and besmearing of Bhasma are enjoined for Brahmins; wearing of three-lined Bhasma and sikha (tuft) are enjoined for other three castes like Ksatriya etc. The investiture of sacred thread may be done for the initiates of 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

13-15 432

naśunyamastakam lingam dṛṣṭvā yāyat-kadācana |

pañāclinā srcya gantavyam namaskṛtya ca bhaktitah |

anālitam durbalam bhītam durgaṣṭhā na parityajet |

gavāmullhāpanam kāyam a maghanam gardamadishā ||

vyānkhyeyo guruṇā teṣām sivācāro yathāsthitah |

samjñepena śivācārah khyāto syam gurupūrvakah ||

C iti srīmat- Kiranākhyo mahātantrā cayāpāde

śivācāryācāravidhissaptamah patalah )

The preceptor should instruct on the following rules and

conducts to his disciples: " On seeing a linga whose top is

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 disown any

indigent and lonely person, weak person afflicted with difficult

and fearness and Those who are caught up in bad

circumstances. You should help the cows plunged into mire

Knowing the well behaved nature and etiquette of its

disciple , the preceptor may expound the meanings meaning

of the Scriptures . Thus the modes of conducts concerned with

preceptor and disciples have been stated to you briefly .

C this is the chapter on the rules of etiquette of the precept

the seventh of the cayāpāda of the Kiranagama mahātantrā )

ATHA ĀŚRAMA-ĀCĀRYA VIDHIH

(Onem, the chapter on the rules of the four stages of

religious life and of preceptorship)

Gauḍah -

madhye varnacatuskasya gurutvam kasy a tad vada1

sa ca prokto 'tra nāddhānte śivavat-sarvamocakah

snuṣāmātroditaḥ bandhūrupananno yadā bhavet |

yadā teṣām kṣaveddīkṣā tadāhuḥ puhakādikam ||

antyajaścopasanno vā tadā sprśyah katham punah |

yadā tasya na dīkṣā syānna gurussavmocakah ||

Gauḍa -

O, Lord, among the people of four castes, to whom does

the preceptorship belong? It is declared in the Scriptures that

the preceptor, like Lord Śiva, is capable of accomplishing

release for all kinds of beings. A preceptor does not get

defiled on the approach of śnuṣā (daughter-in-law)

or mother or other related persons. Besides, on getting

initiation, they are being called by the names Samayī,

Putraka or Sādhaka. But how does there arise pollution

on the approach of a person of low caste (cānḍāla)? If it be

said that since he is not an initiated one there arises pollution,

then it is to be held that preceptor is not a redeemer of all beings.

Bhagavān -

caturvarṇādivarṇānām - ācāryatvamhoditam |

brāhmaṇādi-catuṣkasya dvijo'snugrahaṇmataḥ ||

Kṣatriyādīhayam paścāt- kṣatriyo dīkṣayet-guruh |

vaiśyādvitayam vaiśyasūdraśūdrām tū dīkṣayet ||

anugrahānugṛdīnām kartavyah kintu bhāratāḥ |

yathāślito'snugāvena mantroḥ kurvantityugraham ||

yadyujyate'ntyajāśya deikṣā kintvaitra manaśī |

kāruKāmāntu samisparśānna homam teṣu kalpāyet ||

The Lord said :

Preceptorship is enjoined for the qualified persons belonging to all the four castes. (But there is the following difference). A Brahmin preceptor is entitled to bestow grace to give initiation for all the four castes. A Kṣatriya preceptor has the privilege of giving initiation to the three castes beginning from Kṣatriya; A Vaiśya preceptor has got the privilege of initiating the disciples belonging to the two castes - Vaiśya and Śūdra. A Śūdra preceptor can give initiation to the qualified persons of his own caste only. The initiation given to śūdra etc. is in an sāmarthyam (some way) accomplished ritual. The recitation of mantras into which they have been initiated exhibit their power with regard to the spiritual perfection of those initiates. But the initiation given to an antyaja is only figurative. Since all the necessary allied activities like homa etc. have not been done