Ш ч ш д т тп гч ,

S M U ife d l

SIVA-MAHAPURANAM
Uma Samhita
CHAPTER 1 Vii«hi ч(тьуГгЬнс(
Krsna’s meeting with Upamanyu Sflta said, “O Saunaka and other great
sages, you listen to the story of Siva which
«1%<g54lft Ш JjuNMtfyi ,
bestows the devotion and salvation, quite
HIrtf -Jjarawf Щ<11Ч<П« fa ff: l lovingly.
дичя¥Л‘ук*и;чР|*мч:1
fcfQ ^TwRW^RfaHtf ^Tlf % 5 sfhqf^n^u
НГШ: fTHrtfMR it 5^11411
The Supreme soul, who supports the seven
The same auspicious question was
worlds, with the use of Sattvaguna, and
sustains them as well, the one who resorts to similarly put by Vyasa to Sanatkumara, who
creation with the application of rajoguna, and then narrated the story of Siva.
resorting to tamoguna destroys the same, the
о
one who is far away from the Maya (illusion)
of the gunas, we meditate upon such a 51^51*1 ^гМ)тЬуЧЧ^Щ(чП|||
blissful, lord possessing spotless knowledge, Rating: ii$ 11
who is truth, bliss infinite, pure consciousness, Sanatkumara said, “O Vyasa, the great
who assumes the names of Brahma, Visnu etc. sage Upamanyu had narrated the said story to
and who is attained only with the application lord Krsna, the same story of Siva is being
of eternal Sattvaguna. repeated by me to you.
35П4Ф1Ч<4Н1¥! ?ТсЬЧ1^Ч1
ijiT ciirafyibii 51 фИ |« 1«г1^ %5 Ч5 f|lH9 ll
srrferT HflrTT teranm i In earlier times, Sri Krsna, the son of
The Rsis said, “O Suta, О Intelligent one, Vasudeva, intended to adore Siva for the
the disciple of Vyasa, salutation to you. You getting of a son and for that purpose he went
have narrated the fourth Koti-Rudra Samhita to Kailasa- the abode of Siva.
to us. да)ЧЧ^ cRRI 3tTRI
HRifg'TRI: П ИЯ 1ЧЧЧЙЯЦ1 н Rfr 44iTs}bf,di3ffH:ii<iii
TW terfTti ЩЩР-i Ц<ЧТсЧЯ:11^П ,He found the sage Upamanyu performing
Now you kindly narrate the story of Siva, the tapas to whom Krsna offered his salutation
the supreme soul and Uma or Parvatl with folded hands.
comprising of several incidents.” sJc((c|
ТЩ1Щ
yftjwbien: 3|Щ: ^5ГР£ЬТПТТ Щ ТРТГ55 H l f l V I W f f l l ^ l l
2 Siva-Mahapur5ijam
Lord Krsna said, “O Great devotee of Siva,
having noble wisdom, О Sage Upamanyu, I
have arrived here to perform tapas near the
abode of Siva, for getting a son.
ifiw ip -g^i
W W ч Еб?Г: f ^ T P T ^ T f T O ^ o l l
О Sage, you kindly enlighten me about the
blissful glory of Siva, listening to which I may
be able to perform the penance for Siva with
devotion.
ffa cTrlTOI sfLtTrT: I
ТТО ГсТ T R T T O T f J t R :
Sanatkumara said, “Listening to the words
of learned Sri Krsna, the sage Upamanyu,
recalling the name of Siva, spoke to him.
3 4 4 ^ W r|
^ШТ ч |Г ^ :1
Upamanyu said, “О Krsna, the great
devotee of Siva, I shall narrate to you the
enormous glory of Siva, which has been
witnessed by me.
Ъ cT^TR;i
While performing tapas I had seen Siva,
his literature, his family besides Visnu and
other gods.
TJcF4T^ ^Т Я Ч Й ф 1:11^1!
All the three gods including Brahma and
others were shining with him. He was of
permanent happiness besides being
imperishable. He had one foot, and huge feet
with mouths with blazing flames.
w rfw s f^ rrfa rn ri
ттаЬ то ттто й ад зг um i
He was illumining with a thousand rays,
holding all the excellent weapons, having
several eyes and a thousand feet.
T O cfiWI4RRJi) fBPff WTf?T ЩсЩ\
qrasft т о ъ
He is the one who at the end of the kalpa
surely destroys the world. There is none in the
three worlds among the mobiles and the
immobiles, who can escape death from him.
тфдтдзтГгдё Ш м щ |
frTO gbr T O L H W I
Lord Mahadeva, had reduced to ashes in a
moment, all the mobiles and immobiles
emerging from his arms together with the
three worlds.
h iih'ur щ тот ч
While I was engaged in tapas I found the
eternal Siva, quite close to me together with
his secret weapon. There is no other weapon
comparable to it in the world.
TOegyTfafTT, ТЗШ 3jfWLI
fcfjiqifaqHc^ji ^T^IWT5RT?ra>^ll^ll
The trident bearer has the weapon of
victoiy which is known as the trident in the
world. It is the destroyer of all the weapons.
т о г ш т о f ^ t v T iN iia - ^ fy n i
ШЩ W t I R o l l
It can undoubtedly tear out the entire earth,
can dry out the ocean, and can make all the
star to fall on earth. It is the same weapon.
tow ш : tjtti
^TT: IR ^11
It is the same trident which killed
Yauvanasva, which had killed the great king
Mandhata who was quite powerful, illustrious,
Uma Sarhhita, Chapter 1
conqueror of the three worlds, besides being a
CakravartI king.
«Ч1§Ч W fl? T :ll^ ll
With the same trident Haihaya and
Lavanasura kings were killed. Lavanasura was
killed by inviting Satrughna.
WRT3FR
After the death of the demon when the
trident reached the hands of Siva its top
portion was sharpened and became
frightening.
Qfvnsri cT^RTfirg- f ^ l
w r ^ f w r f ^ r t r iiy x ii
It stood as if threatening all with its three
spikes for its knit eyebrows. It resembled the
blazing fire without smoke, and the rising sun.
xT f^jfPrPTIRmi
'сь>т-яч?чтаг( тгат
I also saw the battle-axe with sharp edges
decorated with the serpents. It looked awful
like, the god of death holding the noose in his
hand. It resembled the ray of the sun which
was beyond description or the features of the
sun at the end of the kalpas. It was of the size
of a fully grown man. Bhargava Rama has
used it in the battle of killing the Ksatriyas.
ТШ чвгппйгзг t ptti
ч $зг f f t a t g f r .i R f c i i
It was given to Rama by Siva in earlier
times. With the strength of this battle axe, the
delighted sage burnt the Ksatriyas, twenty one
times.
Ш ^ Щ ц\
3
fCTPTfji <*ej4$i$T 4b4l^fd4IR<HI
I saw the Sudarsana Cakra in the shape of a
human being with a thousand heads and two
thousand hands. It was divine and lordly.
ф т ^S<?W<Ut|ehH4!
■cb>fH^4sdtchivi n
It was illustrious, with two thousand eyes,
a thousand feet and having the brilliance
resembling the crores of suns, which was
competent enough to bum all the three worlds
at a time.
^ '?ТсГЧФгГгГФ{1
I r n r a r f R-rfuftt Ч^Г^ЧП^оИ
It had the extremely brilliant lustre, had a
hundred knots, the best of Vajra. He had the
great bow named Pinaka besides the quiver
with arrows.
RWlfm W f^TR I
^ infill ^gciRii} ^ii
I also saw the weapons like Sakti, sword,
noose, illustrious goad, the divine club besides
several other weapons.
сИ Т xT c ilc h tm 'IM IH ^ liiild lfa q i f t xTI
я щ dTft wrftiT 11? ? 11
I saw the weapons possessed by the
Lokapalas of the quarters on either side of lord
Rudra..
<r ^ c i w $гкгт F T t o f o r r o i : I
fHJRR Ч^ЧЧЦИ^П
To the right of Maiiadeva, the grand sire of
all the lokas, with his vehicle- the Swan, and
the plan which moved at will, was also there.
W d ^ lc i ^ П З х Ш Р Щ Ш :!
<1чсГ4 М Ш Ш чп.гаат: f w : l l ^ l l
To his left Narayana holding the Samkha,
cakra and gada was lodged mounted over
Garuda- the divine bird.
4 Siva-Mahapuranam

i m t ^тггт WT4T Ч Ш t n W
диктат тг^ Then feeling delighted, Lord Siva, lovingly
bndra, Svayambhuva Manus, Bhrgu and spoke to me with his sweet voice with great
other Rsis, all went with him. pleasure;
?Tf% W <*R W W : W 3 I : I 4 farTTrrfaf W i t W fo r TJT: ^T:l
^TT: Frifft % fh r^ XRt%WfS% ЯЗ ft i|S:ll'tf3ll
4^ ТПТКВТ Гl ? 4 ^ f w : l ’ О Brahmana, I put you to test several
times. You cannot be separated from me. Let
Skanda holding a Sakti and the bell,
you meet with welfare and your devotion in
mounted over the peacock, Parvatl like the
me should stabilise.
second Agni, arrived and took their seats close
to Siva. Then Nandi holding a trident in his ?TPm% TjRdaUfw щ щгг трек
hand, was seated in front of the lord. fefglrl TTcTI 11
ЧШУ W^9T: 1WT:ll3V9ii О Suvrata, I am pleased with you. You ask
All the Ganas, mothers and the goblins for a boon you desire. A boon which is beyond
were present there. the reach of other gods the same could be
granted to you.”
rtefagrer ttcfvFT: i

ЗЩ 9Й М : гЩТ ^TTtll^dll IT F*ft: V iftw p'H J

All the gods offering their salutation to
Siva, started offering prayer to him,
surrounding him.
Whatever is visible or heard in the
universe, was found possessed by Siva, which
surprised me.
^ :l
ТТГЩЧ^ЩТЧГ5^ ^mrTpr^tll'Jioll
О Sri Krsna, in the said yajqa, I becoming
extremely peaceful, recited stotras with folded
hands, and was drowned in the eternal bliss.
ТТЩ# W ? Ч1ЧЛ5?Ч1 fhTTI
ЗТ Ч уП Т ^Ш ^ :ll*?ll
Finding Siva in front, with tears flowing
from my eyes and choked voice, I worshipped
Siva with great devotion.
W T O f ft tl: W T : Щ^Щ:1
ft ITTsrf^wUSfft
Listening to the words from the mouth of
Siva, I then spoke to Siva, who is
compassionate on his devotees.
4 fo : fWTT 4 fo
ftr TT^T ^ ЩЙ fft^Flforft 4ftTTirtf$ II
0 Lord, in case you are pleased with me, in
case I am fully devoted to you, then I should
be aware of the truth, relating to all the three
times (present, past and future).
wm Pcnhi
\Э ^ R i гпЛтпГтиЛтN!
fo ft ч srft ч^ н'й'з и
1 should have an unfailing devotion in you
and all the people of my race should get
enough of milk and rice.
WFcTо ^ FTTfoft f o s tfosift f^tri
HcT Tris? FT^T ШгТИХй II
О Lord, I should always reside close" to
your abode, and should always remain
friendly with your devotees.
Lima Samhita, Chapter 1 5

О Son, my devotion will always remain

lodged in your mind. I shall appear before you
"Rt ж ящ и
whenever you call me.
О Best of Yadus, when the words were
thus spoken by me, Siva, the Paramesvara, 42ncFT4W % ЧРЧЧЩ c fT ^ fal
cast a compassionate glance at me and said to ч ^ w ik r щ flifer ш W 4 : ii4 ^ n
me. You can enjoy all the pleasures oh earth at
will. There is no cause of worry. Whatever
you desire, it would be granted.”
З Щ Т Ч Г ЧsS^ Ш Ш гГШ Ч Й К 1ГЧ 1
Ж Р Т Т П Й ^ : Ы « М Ц | М Ч Ч ИЧоИ зчччгеспгг
s9
Lord Siva said, “O Upamanyu, О Sage, О LtcTMcWI ч 4Mdl^i4cblidB4«4:l
Dear one, you shall be free from the blemishes 4^?ITTt CKK,^| сТ^ЗГРЧТЧ^ЧЧ.ПЧ^И
of the old age and death. All your desires shall
Upamanyu said, “Thus speaking, lord Siva
be fulfilled.
whose lustre resembled crores of suns,
4 4 ftt ilyiVHW ifetd:I disappeared, bestowing the boon on me.
?г1^Фр1%144чв1Ч11с11^ 4^114 *11 ТТЧ ^gT ЧЧТ ^ШТ Ч^сГГШЧ^ГЧ: I
Being glorious you will be adorable among
чт^п чг
the Rsis. By my grace, you will possess
0 Krsna, I have thus witnessed Siva with
humility, beauty, virtues, and all the. fortunes.
his entire family, who bestows devotion as
SfUrrJW R^cl well as salvation.
m ч 4 f^ p чч ччпччн F44T 444VM 4§ tR йч «farari
О Sage, you will remain close to the ocean
щ ш щ^ чш ^нш ч^и
of milk and you can reach anywhere you
Whatever, the learned Siva, the supreme
desire to do so.
lord had spoken to me, had been achieved by
зпргггЧсБ 4iNHiqi«iti Ш: i me because of the adoration of Siva.
^сГЧТН Ш Ч ш Ч ^ Ч : Ч?ПЧЗИ
Till such time the nectar like ocean of milk 4^ 1^ 011
will remain, you will find all the kiths and
1 myself witnessed there the Gandharvas,
kins with you in the Vaivasvata kalpa.
the apsaras, Rsis, Vidyadharag, and the
т Щ Ч ЧТЧТ ЧЗГЧГЩ^Фг f |l Siddhas.
^ frw rft- чз тч^и ч*и
О Great sage, because of my compassion
4 ^ f4 ^ frR R T ^ r ЧЩ^гПрдг1Я11^и1
on you, your race will be everlasting and I
I had a look at the beautiful trees endowed
shall be easily available to you in your abode.
with glossy leaves, fragrant with seasonal
4^% : ЧТЧТ ЧЧГ flowers, besides flowering trees and laden
T p s r 44trt ч гч тп& и ччиччи with fruits.
6 Siva-Mahapuranam

W tft 4 ? m :i At the ends of the kalpa Siva created Rudra

from his heart who destroyed the entire
U ^ K I^ d W f o i *МегацрМЧН^И
mobile and immobile creatures of the world.
О Mighty hero, all what I got was due to
the grace of Siva, the great soul, and the lord f*TRT TRbfdrfH Л ф Ш :\
of gods. ЩгТГ W T R : TT f ts f a ll^ H
44 lfW ?TR U ^r^l^ 4lfUM:l At the end of the dissolution, the same
4С
#» «Т5Т Щ^ ^TWTfif WrcicT:ll$3ll Mahadeva, after destruction of the mobile and
immobile creatures or devouring them,
The divine knowledge is possessed by me
remains stable.
due to the grace of Siva, as a result of which, I
remain aware of the happening in the past, 4T%dlr41
present and future. ^4udl ^¥3": Tlcfigr It's о ||

<T4F ^ T : ^ R T :l He is Sadasiva, omniscient, cause of all the

living beings, all pervading, and visible to all
*r 4 SRPTTl W ll^ 'k ll
the gods.
О Deva, Suresvara, I have seen the lord,
who is beyond the reach of even the great
gods, without propitiating. Who could be ЯШ* ^rferr f^Tcf^ ЯтШгТГгГ: Ib9^ll
more graceful than I? Therefore, you for the purpose of getting a
W e t Ж ~Ш TRTrFP^I
son, adore Siva, who being well disposed
towards his devotees, would soon be pleased
ЩЖФЩЧ.1 Щ4 11 with you.
The eternal principles are known to be
?f?r «Ifaewsijjtiul jMRiffciwi
twenty six, which are well-known. Thus the
learned people, adore the Aksara-Brahman. ЧТЧ JRr4t5SrPf:ll?ll
***
rRcrf^ETP^T: -Ы гГхЫ ^Ч:!
ТГ 4*Wi^'ci: ШЧчге^Ж:1ЩЦН
The great lord alone is aware of the well-
ordained principles and directs knower of all
the true objects, besides being the lord of
Purusa and Prakrti.
^ rt'l«bcbKui«^i
'e|i4i<;uig«(fa®| н><Ы ^чкгт:11^П
It was Siva alone, who created Brahma
from his right side and Visnu from his left
side for the protection or sustenance of the
world
'ЩГГЙ5'^5Т|^ W :l
ТГгГ: ЯЧ^ЧгфгЫ ^ЧсУ«|ЩТ»1^Ч^1Щ£11
6 Siva-Mahapuranam

CHAPTER 2
Upamayu’s instructions to Krsna, for
adoring Siva

$®r: stara t
Sanatkumara said, “Listening to the words
of the great sage Upamanyu, and developing
of the devotion for Siva in his heart, Krsna
then said to the great sage.

зцтрЕгг трг ш fnrt згб tmhifTi

%$ ИЧН1Щ * в т т трг II
Um3 Samhita, Chapter 2
Sri Krsna said, “O Dear one, О Sage
Upamanyu, being graceful on me, you
enlighten me on the subject as to who were the
people, who became successful by adoring
Siva, getting their desires fulfilled.
ШЩШ ЗсГЩ
'«^шгагсй w y iw щ ъ т <рт(чй':п?и
Sanatkumara said, “Then Upamanyu- the
foremost of the devotees of Siva, listening to
the words of Sri Krsna, praised him.
Thereafter the sage who was the ocean of
compassion said to Sri Krsna.”
sqtpjwcr
$^4riKi*Hd: "snHt xrar ffi
tl ^iipstimi
Upamanyu said, “Those of the devotees of
Siva, who, after adoring Siva, got the desired
rewards, the stories of such devotees are being
related by me in brief, which should be
listened by you. О Best of the Yadavas.
Hiranyakasipu, first of all, gained the glory
and the suzerainty over all the gods for a
period of a million years by adoring the
Candrasekhara Siva.
tFPW тщщ* 4W f^T:l
His excellent son Nandana had been quite
popular. By achieving a boon from Siva, he
subjugated Indra and ruled over him for ten
thousand years.
fa w ra *Ъ сЩТТ ЗУЧНЭЧёёВ*! Xll
3TTS4 cKfiffl|
О Krsna, the awtul discus of Visnu, and
7
the Vajra of Indra were shattered against their
enemy Nandana in the battle with the mere
touch of his body.
4 VlUnfal Щ Ъi f 8 1 ^ 4 1 «If4rf:l
In the body of the immensely valorous
Rahu, because of his performing tapas for
Siva, none of the weapons like cakra, vajra or
other weapons, could be effective.
зт ёт ч щ fwmr чфэт T raH lw i
: "^I^mn<? II
The gods were being tortured by that cruel
planet. The Raksasas getting boon from the
gods tortured them immensely.
<rer fagcSW-Wlft
^ : l l ^ o II
Siva, the lord of the three worlds, getting
pleased with the tapas of the demon for a
hundred thousand years, bestowed the
lordship of the three worlds to the demon
possessing the lustre of the lightning.
7RJTдзгщщоптщй ri ^ %sr:l
ЧЧ ftrd * 4 W ^ f 5 [ ^ r t l ^ l l
Besides this, Siva also gave him a thousand
powerful sons, and declared that he would
always remain his servant.
TI ^ ЧШ: ЯЦФ:1| ^ II
Lord Siva then gave him the prosperous
kingdom in the Kusadvlpa. О Sri Krsna, thus
lord Siva was pleased with him.
stm Щ: w nat чти
A hundred years earlier, Brahma, had
created that particular demon with the name of
Satamakha. After adoring Siva, he got a boon
for having a hundred powerful sons.
8 Siva-Mahapuranam
tmTcTt JHd) ^ 4 ^ чГ-Ч;I
STRTKT ТГ V ^ ' 4 W ^ H f r W ^ I I ^ I I
The sage Yajnavalkya who is well known
in the Vedas, received the best of knowledge
by adoring Siva.
4TRT Ш Ш Ш *П?Т:1
?'|ёЬ*ЧНПЯГ f ^ c h l ^ H if c l f H c ll ^ ll ^ m i
Adoring Siva, Vedavyasa, achieved the
divine knowledge of three times, besides
enormous glory.
^TT $с&Щ |
The Balakhilya sages who had been
humiliated by Indra, achieved Garuda who
had brought nectar.
ЗТПТ: 5Щ 1: Л ш % :1
яч<ет|йч '^Rai: 5rcj^HT:ii^ii
In earlier time there developed the scarcity
of water because of Siva getting annoyed.
Then the gods performed a Yajna relating to
Siva through Samkalpa, and made the water to
flow again.
aalflfsqf WR4-RT ^tfhl dnii?R|f4
ч?|<йч Pwgui f r a тгаксТ: frTFri^ll
р Ш т ТГ2ГТ1
зга# гтш ш я % ? т i^
Anusflya, the chaste wife of the sage Atri,
observed fast for three hundred years, sleeping
only on the reeds. She then achieved the three
sons Dattatreya, the moon and the sage
Durvasa and her sanctity made the Ganga to
flow in ChitrakOta.
Rrarnfe яц^сг ггггт
штш : Ц-RОII
О Madhusudana, you please lord Siva, who
makes his devotees comfortable and by doing
so Vikrama achieved great success.
Rrathil ^т: ?тя w gr
MThdH cPTIR ?ii
Citrasena, with his firm devotion towards
Siva, pleasing Siva, became free from the
danger of all the kings and achieved
unparalled comforts.
ятчт 11? ? 11
Srlkara, the son of a GopI (milkmaid), by
observing the Siva puja performed by a king
had his mind filled with the devotion of Siva
as a result of which he achieved the supreme
success.
felf^T T W : #trf^RTT: hftfti
trt ^ p is ri -gwr ч % ig 3 ii
О Sri Krsna, Citrangada- the prince, had
his wife known as Slmantim, over whom lord
Siva had been quite graceful, as a result of
which he could not die even after his
drowning in the river Yamuna.
ТГ Ш ^jRT:l
3TMfl: W J? TThFTt didiydflflReidiiR'kii
He, reaching the abode of Taksakaraja in
the nether world, made friends with him and
carrying enormous riches he returned to his
abode.
11
firm TFT Ш Ш Ш 1
Гуинну: II
О Srikrsna, his wife Slmantim was
observing a fast on a Monday, therefore, she,
by the grace of Siva achieved the best of
fortunes.
гКЯЯТсГЩдй rifwvleb) % Т Ш : hTTI
TRTT#fll^^Rl^f(r?^rTHIly^ll
In earlier times, the son of a Brahmana,
overpowered with greed, deceitfully took to
the form of a woman and because of the
UmS Samhita, Chapter 2
influence of the same, he was turned as a
woman for all times to come.
тЩЩ tjSRJTt j|gT : H7TI
fRT 8пШг HRftfocHT HR W HfoPIRVail
In earlier times, the wicked and the fallen
woman Cancuka, listened to the religious
story of Siva from the son of a Brahmana,
with devotion, after which she achieved
salvation.
fRT iyrygtiui ъ тф { h r vrr<fifl4jRdii
Because of the grace of his wife Cancuka,
known as a Brahmana Binduga achieved
Sivaloka listening to Siva Purana.
ftPTcTT Hfblcfil -MRTT НсГЩГ f | ^ 4 : |
ik m xTcftlR411
Pingala the whore and the degraded
Brahmana named Madara, after adoring Siva
Mahadeva achieved salvation.
A whore named Mahananda, because of
her firm devotion at the feet of Siva, pleased
the lord, and achieved salvation.
t& H t хГ f^RTTI
H T H f? H R f^ W R T T O n ^ ll^ ll
Kaikeyl and Sadara, the daughters of a
Brahmana, enjoyed all the pleasures by
performing the vratas of Siva.
lo in s ' 34%: IwrirE fesTR h
4% 4TT fR JT HTTI1^?II
О Sri Krsna, in earlier times a king named
Vimarsana devoting himself towards Siva, and
by the grace of the lord, achieved the supreme
position (salvation).
34: HRt сгрнЫнг: TsFf:i
rvid^lcKHI %cT HR ««SdPtyll?- 3 II
9
A sinful king named Durjana, who had
fallen for many women, he also getting
detached from his deeds, attained the place of
Siva, by adoring the lord.
w alcb: нгат! нтят нгагш
Unrmwmt ^rrt
Sabara- the Bhlla, with his wife and
Sankara, applying ashes over their bodies,
used to perform the Vratas of Siva. Because of
that they achieved salvation.
а Ш Й ЯТ4 tIR 3 T # ^ R R T ? rra t % -R l
4 % fRTT VTeFTT3HlliHfl^l^4ll
О Sri Krsna, a Candala woman named
SauminI adored Siva unmindfully as a result
of which, she by the grace of Siva, achieved
the place of Siva.
Щ 1эд Ы Ы )огш Г % Ш : 4 # * R I :l
A hunter named Mahakala who lived on
killing others, achieved the best of place, by
adoring Siva.
^cfolT ч(Ч¥И<|Н: rV N R il^ d : 4TTI
1ШТТ ■RRT ^ %Ч^Т4113\э11
Durvasa- the great sage, in earlier times
had propagated the devotion of Siva which
bestowed salvation according to his faith.
cblfVIchSr W W J H R it #chV'l<b^Hl
fgjftH ^ H4W: 113 6 11
A Ksatriya who was none else than
Visvamitra himself, was turned into Brahmana
in this very life like Brahma by adoring Siva
the bestower of welfare to the world.
зтщгШ: fiRT ^cH)«ft|dl4 ^:ll^,?ll
О Sri Krsna, Brahma- the grand sire of the
universe, became the creator in the world, by
adoring Siva with devotion.
10
Ч1<&4^ •о 1ЩТо5ГЧТ: I
О Hari, the excellent sage and devotee of
Siva, Markandeya- the great lord, enjoyed the
long life by the grace of Siva.
Ц WiT
ОТ:1Гй911
О Sri Krsna, Devaraja Indra, the excellent
devotee of Siva, became the lord of all the
gods due to the grace of lord Siva.
clidMdl *H}T2jfe Щ*г1|
щтзтг т е ш£т:\\ъч\\
Bana- the son of Bali was a great devotee
of Siva, who had controlled all his senses. He
became the leader of the universe, because of
grace of lord Siva.
TrfffiSr «<*««*11 зрйещг t#aT:l
Tnft if
e&mnfl w ffd 4 m О Sinless one, I am pleased with you. You
fyra-ЩгЦТ <ртгрй F^TSTffcf фэт:||*'*п
Hari, Dadhlci, Sakti, Mahes'vara and
Rama- all of them because of their devotion
became the devotees of Siva. Further due to
the devotion to Siva, Kanada, Bhargava, Guru
and Gautama, became powerful and all
competent.
-ЩШЧ: ¥ТГШ1?ЧТ ^ Infill
а д ч га та ч ш ч % ф т ч т ш н х ч н
O Krsna, the great Rsi Sakalya having the
praiseworthy soul, adored Siva, mentally for
nine hundred years.
штп? sprainf зШт^ 'ofciuqftii
Feeling pleased with his tapas, lord Siva
said, “O Son, you would be the composer of
the literature and your infallible glory will
or! in fb^ u;nrM
Siva-Mahapurariam
ЗЩЩЩfFT
'dfdeyfq ^ 3R5?rr гРШгПП'й'зН
Your race would produce the great sages,
and become everlasting. You will yourself
compose the .Sw/ra-literature,”
-?ЩПгЯЩcrt fftcR: ^ oil
^(ril«Hl 'ilCj’Kblll'tf £ II
The excellent sage thus received the boon
from lord Siva. О Son of the race of Yadus,
the said Rsi became popular and adorable in
the world.
■fflcrftJlftfd felsOM sfeftRTOfcofK)
f f rlf ( W ^fe^IrTlfT тГ1Г*<? II
Fie became Savami Rsi of the Satayuga. He
performed tapas in this world for eight
hundred years.
wm H^rrpfsfrar %sftTl
WefipSicbteRgyidl ^d lW sH m C im o ll
shall be the composer of literature (books),
and remain eternal and indestructible.
tTcifett TTfRct: цштч^#Ш :1
In this way only those people worship
Siva, who have to their credit the accumulated
merits of the earlier births. Lord Siva also
bestows boons for granting their wishes, when
adored by such devotees.
h^cf ага щ *ш 1 W : l
^ «f=cT сП?Г Vlshlfh irftr =n%cfrf4|l4 ? II
In fact, the merits and qualities of Siva
cannot be described by me from my mouth
even in a hundred years.
fftt ттуMiliumuffidiui*
чтч %j)ql5smr:iRii
***
uma samnita, vnapter j

CHAPTER 3 shall tell you a mantra for reciting, О

The glory of Siva Adorable one.
TR<$»*TIT чч зпш п4щ iTrd -yrarpui
ТТгГ^ Щ Т 4 9 W W Ш # Т 'Ч Щ Р П Т ! зэтшстган ч з "ц ^ш н чэн
foTTO ЩЧ тг^Пгата ?ГМЧГЧТ1ТН^Ч With the influence of the muttering of that
Sanatkumara said, “Listening to the words mantra. You will really have an audience with
of the sage Upamanyu, Sri Krsna felt Siva and will get a son resembling you by the
surprised and then he spoke to the sage with a grace of Siva.
peaceful mind. ЗРТГ ЧЧ: ТЕ5ПТ51Ш IT I
T t^ g r tn r tf ^ j
O Hari, “От namah Sivaya” is the suitable
S R T W fftT 3 5 W T<TTT4H ficTTI
and the best of the mantras. This divine
w fr*r i ? 11 mantra fulfills all the desires, besides
Vasudeva said, “O great Brahmana, you bestowing the worldly pleasures as well as
are indeed graceful, close to whose abode, salvation.”
there resides Siva, the lord of gods. Then who TRroRRTT ddN
can adore a person like you?
ш п т ч щ ч^'епйгат:
c w n f % H T : l
Silldlfd ШЧТТИТИ
Sffcr dld^mttlci ЯТТТ? зт cKTn*mii?ii Sanatkumara said, “O Sage, thus, narrating
О Excellent sage, will the lord Siva grant the stories relating to lord Mahadeva, eight
me his vision? Will he do me this favour? days were passed like a muhurta (2V1 gharis) .

3 tm *js c jre r 4cfiГ5 4^RT TT Ъ

w ii^ f T r r R х щ | i ^о 11
щ$ц ч щщ-л
On the ninth day, he was initiated and was
? ттЬ г f j w щ 4 T h u > fw im i
instructed in Siva's mantra, the great one
Upamanyu said, “О Best of the humans, mentioned in the Atharvaveda.
you will soon have an audience with him, by
his grace. ^€1 'O
тг TratsT^ ©s
тшчт%т: i
-o

t h # TTTfH ^ c W W IC R lftr <4 4 t# T T ^ (
Wb0*"l<<*>4 ЯТ 5T W Z K F & II4 n
О Hari, on the sixteenth month from now,
you will receive boon from Siva and Parvatl.
How shall the lord not grant you the boon?
faftsfiT tc $ : Tiif: Ж т ^ :1
^ТГЩ 4 s ? T c f^ h fiT « ^ г п ш W c p i l ^ n
О Acyuta, because of your praiseworthy
virtues, you will be respected by all the gods. I
ii ^ ii
Immediately he grew matted locks of hair
and then he got himself clean shaven. With his
immensely pure mind, he started performing
tapas standing on the big toes of the feet,
lifting his hands upwards at the same time.
ТГСПЙ щ1тг Т Г р : W№lT:l
m4rtu ЩсГ: fsrorm ^ f o r i i ^ i i
On the arrival of the sixteenth months,
lord Siva was pleased, who accompanied with
12 Siva-Mahapuranam

Parvati appeared before him and granted him Lord Siva, who is well disposed towards
the divine vision. his devotees, feeling pleased and looking at
Parvati, spoke to Sri Krsna.
чгёоЭТ ^RsTTlfl
5 11^ 11
Sri Krsna found Siva with Parvati, having ф«Л \^Н(Гч ЯтН 1Щ dRl ЙгЧ «jeswuj
three eyes, in the form of Candrasekhara and <fUTM гЙ eKRlH: y u y 'l^ d lc W ^ ’q R IR o ii
being eulogised by Brahma and other gods, Mahadeva said, “O Krsna, I know you
besides the crores of siddhas. well, you are immensely devoted towards me.
You ask for the boons which are beyond the
ящ sr rturnuumfurfh.! 1^11 reach of anyone in the three worlds.”
He was wearing a divine garland and the
divine garments. He was adorned with all the cPPT H f c R f?aiT:
ornaments and being eulogised by the gods
W 53 : ФГ:11^ | |
and demons offering their salutation to the
lord with all humility. Sanatkumara said, “Listening to the words
of lord Siva, Sri Krsna, offered his salutation
цс)Ы и4 3>rt to him again and again, and then spoke to him.
«mmunforf чэтдп
fiW T 39ГГЕГ
He was full of all the surprises, unborn
and imperishable lord. He was accompanied
with various ganas and his two sons.
Sri Krsna said, “O God of gods, О
ЗЙН: ьпнчтч Mahadeva, О Lord, I seek the boons, from you
about which I have already thought over.
Sri Krsna looked at him with his hands
folded in surprise, and he felt delightful, by
looking at him. f^n r 4lrfi«4fa Pled
чтчтШ: Let my mind always remain devoted
UliWWI p w 'ЧЯ^ПС:11^1911 towards you. I should have everlasting glory,
Sri Krsna adored Siva reciting several of closeness to you, and my everlasting devotion
the stotras. Thereafter, he lowering his head towards you should always remain.
recited the Sivasahasranama stotra. З Ш й H V IIilR i 35ПЩТ ФТ ^1
Hilt HsqiST тшй 4 H<(Mdl:llk^ll
Let me have ten sons from my ten chief
Then the gods, Gandharvas, Vidyadharas, queens, who should kill the enemies in the
the great serpents, showered flowers and battle field who should be proud of their
praised him with delight. strength.
4pfcra ФЭГ ^uo(Wrt>qcH(rt: I ЗРТЧНГ фЯг^Г W tl
зэтэг f g t -sparer i^ 11 Ч>РЯШЙ ll^q ii
Uma SamhitS, Chapter 3
О Lord, my enemies should never be able
to humiliate me anywhere. I should be
respected by the yogis as well.
TOTOTRtft ^TO ЧЧ1Щ tl
О God of gods, salutation to you. You
bestow these eight excellent boons on me.
You are the lord of all and you are particularly
my lord.”
TO4TOTOR3 TOITO
'О
ТОГО ТО5ТОЧ fT O T сТОЩ W T O t l
TOf TOfTOTOifc^TOTpRRT W ?JR4?cfj|Rt9ll
Sanatkumara said, “Listening to these
words of Sri Krsna, lord Siva spoke to him,
“All what has been desired by you shall be
done.” Siva again said.
ТОТОЗТ ЧТО Ч5Т<M : ТОГГО nfTOTO TOcftl
WTt 4f4fro^ TOITOill
“Your son named Samba, will be
extremely powerful. He shall be cursed by the
illustrious sage Samvartakaditya.
ТОЧТО TO%TOtTЯЙЬу1с(1
tosrto Л &fcRwwr«l чгочто яи
Не will be your son in human form.
Whatever has been asked for by you will be
achieved.”
TOTOfTOTC3TOITO
pro даго cKKtcd^lfWi: tiTTO3 TOfl
4i4ifg?nf^tfTO: TOjfHiro: тототГОто^из о и
Sanatkumara said, “Thus receiving all the
boons from Siva Sri Krsna, pleased Siva with
various stotras
ш щ f^iror р т to4 ?t1 тотогячш
TOHffo ЧЦТОТЧ ТОТ^ТОЧЧГПЗ ^11
Parvati too who also loved her devotees,
feeling pleased, spoke to Vasudeva, the
13
devotee of Siva, feeling delighted.”
TO^TOTOITO
тощего ^5шт ^tersfro ^stoti
TJfHn w TOTFRt^nrof^ '^TOWII^y II
Parvati said, “O Sinless one, О learned
one, О Vasudeva Krsna I am pleased with
you. You also receive the divine boons from
me.”
TOTOTOTOK3TOITO
s3
^г£Псьи4 тотоштог: чт4тот: то
ЗТОТТО ТОЯТОТОТТОТ ТО|ТОГ|ТОЧ ТОЧТОТ1133П
Sanatkumara said, “Listening to these
words of Parvati, Sri Krsna, the best of the
race of Yadus, spoke to her with devotion.”
Sftpn 3TOTTO
itfro щ v R p i f r o T O ^ n fr o TO nf%
тогогс^ч тотогч TOTOmcfii^^ii
I ЧТОТОТО%ЯТТОЩГ1
4 # TO 4ldlftld<1 ЧТОТО ТОТ ТО^ТОШТОЧII
Sri Krsna said, “In case, О Goddess. You
are pleased with me, and are ready to bestow
boons on me, then the Brahmanas should
never be envious of me because of my tapas
and I should always adore the Brahman ,s. Let
my parents always remain happy with me.
то4 тоТОлчто*ГОТОзТОТОГОТОТОМ
Cn >0 в ч
ТОГОy^fdblTOHI ТОТТТОЧТОTOfaiTOI^hll
Wherever I go, all the living beings should
remain favourable to me. Let me always be
bom in a noble family, because of my having
an audience with you.
TOf4ТОто)^131-4"е11^ ТОЩТОГЧTO
тотЬттоШгто то -щшнгто то4чтиз^и
Let me please Indra and other gods, the
ascetics besides thousands of guests by
performing a hundred yajnas.
14
«ПЗР35Т3 4 fc*R4 J
farW-W ^fo£fd:li3<ui
Let me be able to serve them auspicious
food in my house and I should love all my
kiths and kins.
ЗЩЙТПТЭДТИИТ гГГСТТГОТсПт^ ?ТЫТ11? 11
О Goddess, let me be loveable to a
thousand damsels and О S£nkari, I should
always remain devoted to your grace.
зттат fe ifr
^тгат: ■ддтт: ’^ з з т !з ш 9 г т п ^ т х о ||
O Parvatl, let their parents be the speakers
of truth, in the world. О Parvatl, thanks to
your grace, let these as well as the other boons
take effect.”
tTFh d £ e H Sjrril it fciR+iflll
Sanatkumara said, “Listening to the words
of Sri Krsna, thej^ternal goddess, who fulfills
all the desires feeling wonderful said, “Be it
so.”
cttcfRTSJ 393: ЗкЯТ i^OTFT ^41411^^11
Thus showering his noble grace over Sr!
Krsna, Parvatl and Paramesvara Siva,
bestowing all types of boons, disappeared
from the scenes.
f?nT: фни5ч1гчич4 ’*га
ЗПЩУЯЯЯтРТЧ)HS^II
О Great sage, “Thereafter Sri Krsna
considered himself to have been blessed.
Thereafter, he went back to the hermitage of
the sage Upamanyu.
Я Щ Щ % Ш Т НЗГ W 3f t IPT: I
ш та fW iraErw^iixxii
Siva-Mahapuranam
Reaching there the killer of Kesin (Sri
Krsna), offered his salutation to the sage
Upamanyu lowering his head and apprised
him of the factual position (relating to his
audience) with Siva and Parvatl.
x( 3 Щ w rf^f^ T 55F#Tl
ЖЙ etUlfcr 3 : ^ : 11*411
IJpamanyu said, “O Janardana, there is no
god comparable to Siva in bestowing of the
great gifts and unbearable when infuriated.
cmfa ер ^
^ 7W^3 Trrfg^ 3%R2f Я?1Я?П:11*$11
О Krsna of great fame, listen to the lordly
glory of Siva and his perfect knowledge,
austerity, bravery and fortitude in dangers.
Ъ «ТШ Tffo8T:li*V9 ll
On hearing thus the devotion of Sri Krsna
towards Siva was enhanced. Then he asked
him about Siva’s glory and the great sage thus
spoke to him.
ЧЗГЛЧП
Upamanyu said, “In earlier times in
Brahmaloka, Siva was eulogised by reciting
his thousand names by the noble soul Brahma
bearing the staff.
шш: a#=r ъ (493331
Я1Ч9РЛ1 3 ЯШТ dcH<k>l4d‘{JI*,UI
Those well-versed in the samkhya
philosophy recite the song of prayer as if it
were a big lexicon The hymns bestows all the
desires on me though inscrutable to them.
ЩW ^шу TJ^
яГадГя язт ш f? ra ^ w M m t:ii4 o ii
О Krsna, now you return to your abode
Uma Samhita, Chapter 3
recalling the name of Siva regularly. О Dear
one, you would always be the foremost of the
devotees of Siva.”
Щ гШ g%JT41
ЧЧШ t o f t ЩТ5&Т ^11
When so allowed by the sage Upamanyu,
Krsna, the son of Vasudeva made salutation to
the sage and returned to Dvaraka, reciting the
name of Siva, mentally.
Т?еГ ^5ШТ: Ш185Г <Н><йУ‘|«ЬО{1
Sanatkumara said, “O Great Krsna sage,
was then quite satisfied and invincible after
worshipping Siva who benefits the whole
world
Ш Ш : 19ОТ1ШКТ Я^Ш:1
to ft 311
О Excellent sage, Rama, the son of
Dasaratha, because of his devotion towards
Siva, also became successful in his enterprises
and was victorious always.
tiw w s fftfg g e r w т ш fftfl ■gfti
fto g j: rnft t тттчтто^ пц 'йи
O Sage, Sri Rama, performing severe tapas
over the mountain top, received the divine
knowledge from Siva together with the bow
and arrow as boons.
ттт w m fefti
и м ->jt *rcft f f f t ftfyret - ч ^ и ч ч и
Then he crossing the ocean, after building
a bridge over it, killed Ravana with his family
and getting back Slta, he returned to his
abode. Thereafter, he ruled the entire world.
vt ‘hlftcft Trift ЦЩКГ гтгат
f:% w : s r f f tto jim vii
15
Similarly, Paras'urama, finding that his
father had been killed by the Ksatriyas.
Feeling painful he adored Siva.
t o * n тщт r r i t i r k ^ i
He pleased the lord and receiving a sharp
edged battle-axe from Siva, he exterminated
the Ksatriyas from the earth, twenty one
times.
tornmrsNr ^ftssnfft ш
ftp?! 11ЦС11
Parasurama- the ascetic is invincible and
eternal even today. He adores Siva daily even
today and can be seen by the Siddhas and the
Carana.
ТПТ: ftorTCfa ftlBfftl
cKWRl 4T>^lRgf4WR4c(|lw(dll4^ll
Sri Rama is performing tapas at the
Mahendra mountain. At the end of the kalpa
he shall again achieve the position of an
ascetic.
aiftrawijsi: fr=f f t t o f 33 iW :i
RyTClftui t o w t o f t 1 П # Ш : 11^oil
The ascetic Devala the brother of Asita,
performed hard tapas to win the grace of lord
Siva- the root of the universe.
Щ rTCR^VW IjfatRRI
^11
He had been cursed by Indra, but he by
adored Sivalinga, who fulfils the desires of all,
and removes the past evils.
рчт: fft i
< ^ 8 ¥1ГОТ<^сНЧ<*1 PcRH:llh^ll
Ghrtsamada- the son of Caksusamanu
became a deer in the forest as a result of a
curse pronounced on him by the sage
Vasistha. He used to wander lonely in the
forest.
16 Siva-MahdpurSqam

w w m тпл^ч ift дал: лъаучРп

d ^ H J ^ fc K H ) ТЩТТ IjTTp rts^raWII^^II 3# $ тпш m яn
He always used to recall the name of Siva Once a poor householder Brahmana placed
in his mind with the Pranava mantra. After his son Galava in the house of his preceptor.
his death, he became a gana having the face of mrt m ц1ч?|1ниг
a deer.
%ira\uc(M i t : fq & rt u w : i i \9o i i
3frKI4ffit wldSfltdf ?ГПТ ^T:l He hid himself in the house of the sage.
д?га»>и( <pr: Whenever a beggar arrived in his house, then
By so reciting the japam, he was ultimately he said to his wife, “He is surely a poor man.
freed from the curse and becoming Tt 3 ctTSETt ЦЩЩ xT 4 fa d : I
imperishable and eternal, he became the
follower of Ganesa.
You tell him that your husband is not
*TT*qk IFraf iTt# 5Г gvfoP! visible in the house. What shall I give him
«PWlft чщфг TSf& Kfliq m i remaining in the house?
Ш Ш Т : W T^- 7ГЩ 1 IMn(Uti:1
ч jp r w щ зг f 5зпщ ? г ^ f?ra: 11$ $ 11 гптрттгг ^ %9 >т е cf it m №3 11
Siva, who always roamed about at will, Thereafter a hungry and thirsty guest
bestowed on the sage Garga a boon which was arrived in the house of the Brahmana and
rare in the world, besides the ability to visit asked the lady about her husband.
the holy places as he liked. He was also Щ Sfitf ШгТ 4 xT
bestowed the knowledge of all the times
besides the prosperity and the eternal mastery s s f i w r ^ i ^ ?пгдт f ^ q и
of the words of the four Vedas. He was also She replied, “My husband is not visible in
granted a hundred peerless sons as well. the house.” The sage found out the truth with
his divine sight he said to the lady, “The
f ФиЯ ^ jjf: f m ^ l Brahmana is hiding in the house and has met
with his death.”
Parasara was also granted a boon by Siva, TJlfW: jrfraMTwfo ТГ 3RTt fgvxT: I
who was pleased with him and he got a
powerful yogi as the son, who was free from
old age and death. He was known as Then at the instance of Vis'vamitra, his son
Vedavyasa. Galava returned home and heard from his
mother.
msat: gfa'iufa зМ
*J*HFIr4 ЧЩ: TIFT ^T^uittl
cf^uii c^r c'T^nfnr
The sage MSndavya, who had been fixed
зпткц з w^rafajniami
to the top of the trident (for crucification) for a Galava, the son of the Brahmana reached
million of years, was released by Siva, his home and listening to the harsh curse of
bestowing his life back to him. his mother, he adored Siva.
lima Samhita, Chapter 4 17

fdfrlkbM: ШЧЩ1f t f^Tl

m ci ^gT fw r rt ищ ^ N f a H ii^ ii
Reciting the name of Siva in his heart, he
came out of the house. Finding his son
coming, the father said with folded hands.

eHca^Ptqi^ jflfcih: ^Rll'a&ll

“I have been successful by the grace of
Siva. I have regained my life after death and
have been bestowed with the son and riches.”
Ф ct: ^IdhV ltj ЧЩ ?TfF: ^ГЧШгТГ ЩГЯТЯ1
ста ?mrgr ч y g rf? -^[:iiv9dii
I have narrated the qualities of Siva in
brief, the exhaustive discussion of which
cannot be narrated by Sesanaga with all its
hoods.

If$fVr<w?hl&н чigruidubi w
-tftils&m-.uvi
Uma Samhita, Chapter 4
CHAPTER 4
Display of Siva’s Maya
ш ш тщш
3i^H4 сшт Twt: snfgm w r f ^ n i ? n
The sages said, “O Dear one, О Great sage,
О Immensely learned one, you are indeed
blessed. You have narrated the excellent and
wonderful story of lord Siva.
g q fft SBSJi ^bifasnRTgRR'd:l
ouwfviKT: fw R * f^ p J T :ii? n
According to the questions of Vyasa, you
kindly repeat the story of Siva again. You are
well aware of the Sivatattva, besides being
omniscient and the disciple of the sage Vyasa.
17
TjTcT dictN
Tjcifo w z j f a :
iR tfm t Ф $ f w r a ччЪгсчизп
Suta said, “In this way my preceptor Vyasa
had asked Sanatkumara who was omniscient,
devoted to Siva and an excellent sage besides
being the son of Brahma.
3SRT ЗсГга
итачк ф у\ cFKm
4PTc^n%rftTiT:ii'aii
Vyasa said, “O Omniscient one, О
Sanatkumara, you have narrated the
auspicious story of lord Mahadeva who
indulges in many sports.
9Щ €Г TRT dTcf У^#11Ч11
О Dear one, you again speak out the glory
of Siva particularly. The faith in my mind to
listen to the same is ever on increase.
Trf|crr $ 4 й % ига; fsni!%n:i
m w \ *пччт*<ч wfeitaiftgifcJUiMi
Lord Siva who performs various type of
sports, whose Maya deprived the people of
wisdom, deluding them at the same time, you
kindly narrate that episode.
TTPfrw зцтхг
оЧШ сЬУЦ*Т1
^гщт: « г а щ ш fyra Ф а : тгзп^п\э11
Sanatkumara said, “О Immensely
intelligent Vyasa, you listen to the pleasing
story of Siva, with the mere listening to which
the devotion towards Siva enhances.
ftlcT: ^ R t ф : ТГсГРТТ
nffCTT НЩ XTТПШ II
Siva is the lord of all the gods. He is the
18 Siva-MahapurSnam

soul of all besides being the vision of all. His bW i ^ч 11

glory pervades in the entire world. His Maya is divine and supreme. О Sage,
he is all pervading. All the gods, demons,
^МгПгЧ'Чс!ГЯэЧГ f ^ liF H ^ iW 1 1 ^ 11 humans and others in the world are
Brahma and Visnu are the other forms of subservient to him.
Siva. He happens to be the soul of all the eFTfo 5«IrR 1Ш 511
living beings. He is represented in the form of
linga besides being the form of Sattva, Rajas
Associating himself with the powerful
and Tomas. . -
desires of the mind, Siva had made
^TRT illMAISriyl EPpft Щ'JHI subservient Visnu and other powerful gods.
fdTglt W Ш^ТИ^оП
ш m cj«r?474i m Фмт£сг wr?i:i тш Ы ттг ^ wjprrt g% mi?van
fvi«nr«2f О Excellent sage, with influence of the
The gods have eight types of yonis. The Maya of Siva, Visnu, having been
ninth one is the yoni of the humans. There are overpowered with the Мауй of Siva enjoyed
five yonis of animals and the birds. Then there the company of others wives
are fourteen yonis in all. All the living being
in the past, present and future are bom of Siva
and they ultimately get absorbed in him. w i т а г fSEhT w i ™
Indra, inspite of being the king of the gods
fell for the beauty of Ahalya, the wife of
W d fc t ч зкгрщтй щ q % :n ^ n Gautama and the wicked person committed a
T^r%rTTsaJcT?-J]^: i sin. Sage Gautama then pronounced a curse on
сБ?ч|ч15?гат w i futn т а та-.и^и Indra.
Brahma, Visnu, Indra, moon, the gods, TTTcrabsfq TTlilH: fvidmudll
Danavas, serpents, Gandharvas, the humans,
besides all the kiths and kins, friends, acdryas, Agni, the best god in the world, because of
guards, the leaders, the preceptors, kalpavrksa, the influence of Sivamaya was overpowered
brothers, father, besides the mother have all by the passion. Thanks to Siva who ultimately
the form of Siva. redeemed him.
ftra: тг£щг: ■дш W lu : ипгчтм dhrtiioTlsftr т#от f^raTTtwi
crj 4 Tf WR Щ ^ дттп? ОII
Siva is all pervading, he is to be known by О Vyasa, Vayu the life of the universe,
the people, or self manifest to all the sins. He also having been overpowered with the Мйуа
is greater than the greatest. Nothing could be of Siva, became subservient to Kamadeva and
spoken abut him, and there is nothing greater enjoyed the company of other’s wife.
than him in the world. miSuit TTtf%rr: f w t m n
rRTTOT THTT ^ b t bilrfiHl gfri ebWI^Hl
Uma Samhita, Chapter 4
The sun god too because of the influence
of the Мйуй of Siva, becoming lustful,
transformed himself into a horse for the sake
of a mare.
дагаг s h ^ tiR ? n
Having been influenced with the Мйуй of
Siva, the moon enjoyed the company of the
wife of the preceptor ultimately, it was Siva
alone, who redeemed the moon.
f l <Tfafldhtrfl Sift rPrfH wfhMll
In earlier times two sages known as Mitra
and Varuna, too were overpowered by the
Мйуй of Siva.
fEScfT гЦздМ W df.l
At the sight of UrvasI, both of them
became lustful. Then Mitra dropped his semen
in a pitcher and Varuna did so in the water.
Ш f^ c*p p at d ft# fr^WT:!
3HUcif\ dbnifwftfft qseufkrtWsjicklRhll
Thereafter Mitra’s son Vasistha was bom
of the pitcher and the sage Agastya
resplendent like the oceanic fire was bom
from the ocean.
?mmfw дат: ^ -.i
^ $ 11
Daksaprajapati- the son of Brahma, under
the influence of Бматйуй, got ready to enjoy
the company of his own sister with his
brothers.
д а Ъ gpTi f | trl%T: фмчишм
Щ ^TIR'all
Brahma several times under the influence
of the Мйуй of Siva developed the desire to
19
enjoy the company of his own daughter as
well as with other’s daughters.
xsjcRteft д а М Trifle: f^Tcrqmrii
тт щчток! w m ?iR 4 ii
Cyavana- the great yogi too, under the
influence of Siva Maya, enjoyed the company
of Sukanya.
WhT: fyTcRididl тт!%г: ^ т щ т ^ т
t o i r ^ ii
Under the influence of the Мйуй of Siva,
Kasyapa, getting lustful, begged for the
daughter of the king Sudhama.
w щг! дчсг о ii
Garuda, under delusion, desired the girl
Sandili, as a result of which his feathers were
scorched.
^гчтода чйчШ ^§т щ ццу *ra:i
The sage Vibhandaka too was felled with
passion at the sight of a woman. His son
Rsyasmga was bom as per the desire of Siva
from a doe.
ЧЯТ ТГГЧ ^1ЯТПЯ*ТТ11^И
Under the influence of the Maya of Siva,
sage Gautama at the sight of naked Saradavatl,
enjoyed her company. He was excited and
enjoyed the sexual intercourse with her.
TrT: w ^пт -щ #шгг щ тгтг:1
HVMlil 37:113311
The sage then deposited his semen in a
wooden bowl from which Dronacarya, the
best among the archers was bom.
4TiyRt ТЩГ^М Rf%T: fWTTWI
'M'rWteprf 3 fWraf (^-tPTTII^^II
20 Siva-MahSpuranam

The sage Parasara, under the influence of

the Maya of Siva, enjoyed sexual pleasures
with Matsyodarl, a damsel bom of a
fisherman’s family.
flpgTfosrt сптгш htftrT:
irq^TT щ т 9^ ЖТ: 11^ч 11
О Vyasa, Visvamitra, the great sage also
under the influence of Sivamaya had a sexual
exercise with Menaka in the forest.
f^TTET <Tf^RTB^cR:!
f? : rvidy-HKishi gi^iurts^r т?ц h i ^ и
It was due to ignorance that Vis'vamitra
became inimical to the sage Vasistha. He was
then transformed into a Brahmana, by the
grace of Siva.
тгаптГ сЫсгг: сшЯ гит? (vidHiddu
tM Trrf?Tl' ?гУЧ1Чxni^vai!
Under the influence of the delusion of
Siva, the evil-minded Ravana- the son of
Vis'rava, becoming lustful, abducted Slta and
ultimately he had to face death because of the
same.
TTtfffr: fWTRRITl
ЩТТгЯТТ cf# Т*ГЖ1ЦГШ15Я9 ?Т11^Й11
Brhaspati- the excellent sage too with the
delusion of Siva enjoyed the company of the
wife of his brother as a result of which
Bhardvaja was bom.
R m w t f| W l

О Vyasa, thus I have narrated the influence

of the Maya of Siva. What else do you want to
listen from me?
«IHvNjpiui хщщщчтЯстп' f^Nw^i^icieiohi
4iTTrragj5sjrm:ir«ii
•o
20 Siva-MahSpuranam

CHAPTER 5
The grave sins

% w rfq M qigw4«b^<ra:i
W45T qRtS-Щ%НЯИ
Vyasa said, “O Son of Brahma, О Eord,
salutation to you. Now you spell out the sinful
jlvas who are destined to fall in hell.”

Ч!ЧГ-НН1 ЩГШЩТЧТ^сТ^:1

Sanatkumara said, “Those who indulge in

performing sinful deeds, as a result of which
they have to fall in the hell, are being
described now. You listen to me attentively.

ёРТ ттргщтизп
The mental sins comprise of having a
desire in mind for usurping the riches and the
wives of others, to wish evil of others, to get
inclined towards performing of evil deeds
mentally. These are the four mental sins.

Keeping of evil company, indulging in

falsehood, and speaking of evil words and
indulging in back-biting are the four types of
sins of speech.
fiHT
q'lWHIW'KH ЛЙеЬ^ИЧН
To eat forbidden food, to indulge in terror,
to insist on evil doing, to usurp the riches of
others, are the sins committed by the body.
<?г4 ЙтК &ШНЧ1

Thus there are twelve types of sins

Uma Samhita, Chapter 5
committed by body, speech and the mind.
Now I shall speak on their divisions, besides
the reward of each one of them.
й fgdfcr tittHluk’dRehhl
P<it|uIdJ|rf44 |^|P3 ||
Those who are inimical to Siva who make
people to cross the ocean of the universe, they
are liable to go to hell, earning the grave sins.
Ъ Г?М|ТГСс(тШ pKfcf ^ cTCfWTRl
ттч^шчяп
\9 t ЧШШ (чЩШ?сПТ
*v1|£ II
Those who denounce the ascetic narrating
Sivakatha, the preceptor and the parents, such
foolish people fall in the hell.
<^чи|Ц1
Those who denounce Siva, the preceptor,
find fault in the knowledge of Siva, steal the
riches of the gods, and destroy the wealth of
the Brahmanas.
ч ф х ЩЧ с Ь Г ~ Ш§ ч г п ^ о ||
Those fools who steal away Siva Ригйпа
and other scriptures, attract the six grave sins
which are painful upto the last moment.
ч т ^ и ^ т ^ ^gr fvicruydi m fc m 4 t
ч <[gT P v id fH fi ^ c f f c f 4 1 1 ^ 1 1
w r a w i r r a t w % ч сO я К ч т
fdf^crgr THRStOTt tf ^>^STdiW T:ll^ll
Pt:W : 'Ф \т Tnf4Tsri
О s3
%rtraf^T Ruciteik
ЗШФЩ %Щ*ПЧ ^rs#q^ #nsrf4T x fll^ ll
SRfFJrf: S r a ^ T
fbblsfcf if # 4 4 pTRprqiR iTII
З Т О ^ с Т Я с (% « 1 4 4 # in
21
4 зг: ctwdMrti^lbKjii^ II
Ч 9 ^ Ш т i f i t : т т 4 ЯЧТЧ ^FJTtfir i f l
if: Яс)Гл ^Ull(ri iTII^II
Т|^,^гчф^с| гг: угш
4 i f д а п п ? 1 '1 i f # # * 4 3 4 : 1 1 ^ 1 1
ЧТ$ГЧ#?Г ЧЩдчШтГТ i f y i l i ^ f h l
TjwbnwisT ira^rt if 11^ 11
^ j w k r i i f f£#?T J f t w rTSTTI
Ш ^ Г : TTfr^fit cfT i f : w r s r f w ||
Those who do not feel happy at the
SivapUja performed by others, who do not
offer salutation to Siva nor eulogise Siva, and
indulge in their usual activities as before with
pleasure, who do not bow in reverence to the
preceptor and Siva, those who while engaged
in karmayoga, do not scrub, clean and sanctify
the spot of worship during the days of
worshiper festivities, or adore the preceptors,
or do not co-operate with them in the
performance of their religious rites, those who
misbehave as they please, become jealous of
the devotees of Siva, who write or recite the
literature on Siva, without adoring it, those
who donate without justification, those who
listen or recite indiscriminately, those who
sport about covetously or those who pursue
the false knowledge and lodge the lord at
unclean spots, those who interpolate in the
scriptures of Siva and narrate something else,
those who do not speak the truth, do not give
charities, the one who being himself unclean,
1 '
sitting in an unclean place narrates the
rn auspicious stories of the lord, the one who
tries to listen to the Puranas without adoring
the preceptor, who do not serve the preceptor
in
with devotion or does not serve or obeys his
И command, who showing disrespect to the
orator of the scriptures, raises useless
22
controversies showing disrespect to him, who
disowns the sinful, ailing, helpless, or the one
surrounded by the enemies or the preceptor
who has left for some other place.
<uy*rtjjsif45isi ъ т щ cRTtfa
Тф ^ыемчиГч vi
Who disobeys the preceptor, his son, or the
friends, or refuses to obey the words of the
narrator of the scriptures, the preceptor
discoursing on dharma.
Н И Fctffo T «JptffuT
О best of the sages, all these activities have
been equated with the denouncing of Siva and
said the greatest sins.
W I S T F r i l l И F F c T H F T :l
ir Щ1Т: i r ^ ii
Besides killing of a Brahmana, drinking of
wine, having illicit relations with the wife of
the preceptor, a thief or his associate have
been described as the grave sinners.
sBl*llw^4l^,4l<^4KSjll^ulW «ЙГ <T*T:l.
IT 1ЩГ
A person who believes that there is no sin
in killing a Brahmana in anger, out of greed,
fear or because of enmity, earns the sin of
killing a Brahmana.
*T : W f d З И Т Щ 1 ^ Г HI
iT ЧТГ дГЩТ R Ч 11
A person who first gives charities to a
Brahmana, after inviting him and them gets
them back, or finds fault with a faultless
Brahmana, he too earn the sin of killing a
Brahmana.
fagnfcratiq ftFritqfa 4^ T 4 i
A person because of his arrogance of being
learned humiliates a learned as and unattached
3iva-MahSpur5ijam
Brahmana, in the assembly, he is treated to be
the killer of the Brahmana.
fqaqiqu14 3TCTR
Tpnqfq fraFT н f t
The one who thinks his son’s false merits
as great and under estimates the good qualities
of others, he is treated to be the killer of the
Brahmana.
iR t ft^RT
H: HHWltl dqi^yWebH.IR<ill
The one who causes obstruction when the
cow and the bull are mating, or the Brahmanas
when they seek protection, is called the slayer
of the Brahmana.
^orf^mort v fk тиш f h :i
3Rswfq <ы<Й4 ^и
A person who usurps the land given to the
gods, Brahmanas or for the use of the cows,
even after the expiry of the date of lease, is
called the slayer of Brahmana.
?151§сч1'Мч ?rii 4ln4> «^(<n:ii^o|i
The misappropriation of wealth, of the
deity or a Brahmana and the wealth earned by
improper means, is no less than the killing of a
Brahmana and there is no doubt about it.
arater fgHl M щ щ я
^ 4<S: КгНЧЧИЗ V I
In case a Brahmana, even after acquiring
the knowledge of Vedic literature, besides of a
Brahmana and Siva, and then being desirous
of the same, indulges in sinful ways, he earns
the sin equal the drinking of wine.
н Ш Щ HIT ТЩ frqft H3R rRTTI
iRwr: чцн?пч1 штаргиг
The discarding of any of the Vrata, yajna
rules or regulations, besides discarding of
lima Samhita, Chapter 6 23

Brahmayajna makes one earn a sin equivalent to a suitable groom, to cohabit with daughter-
to the drinking of wine. in-law, friends’ wife, sister, maiden and a
drunkard woman, and the, woman of high
Идагч.!
caste, amount to cohabiting with wife of the
anftra (ттсгч'шчт^ грт гг
preceptor. These are the grave sins which have
eft Тч<чшн'| vifawi been highlighted by me. Now you listen about
зг(^Ггшд^ «n# the minor sins.
тщ| Tfpf cR TTT^ ^ T f R : SRfa?Tl
^ xrnnf^ wtofbr w ? ? 5 n w r# wi i^ ч 11 ЧШtnrtTrsssrrc:M4 l!
To disown the parents, give false evidence, •kick
to tell a lie before a Brahmana, eating of meat,
to eat something which is forbidden for
consumption by the devotees of Siva, to kill
the innocent beings in the forest, or refusing to
lay down ones life for the sake of a Brahmana,
an ascetic or dharma, or to put on fire the path
used by the movement of cows, the forest or
the village makes; one earn the sin of
Brahmakatya.

TWT ^113^11

|йШН<ЗЙЧт?| -5Г: <f«Tt 0 ^ 1 ^ :1 1 ^ 1 1

w orn с)<41^н|ц^н щ §\ t-frn^n

О
W я1>як yti
чЭ -О

w n ttW B ч! | ^ 11
fftR T^rriTI
WTT4lf4 WrRlfr *JUT r^W tra^TU Xoll
The usurping of the property of a poor
person, and selling it by a Brahmana
knowingly (done except in grave emergency)
a man, woman, elephant, horse, cow, land
silver, cloth, medicinal herbs, juices, sandal
paste, Agaru camphor, musk, silk garments
etc., and misappropriation of the deposit kept
in trust, are the sins equal to the theft of gold.
Not to marry the daughter of marriageable age
lima Sarhhita, Chapter 6 23

CHAPTER 6
The minor sins

3rfd4H isfm nm ф ш я
sirzrafgw ofe: Щ тЫ "RTprRRTI
WTnfwrrR ■HWch^ll^ ^OTRIRII
Sanatkumara said, “To usurp the wealth of
a Brahmana, or to misappropriate the share of
others, to be infested with extreme arrogance,
cheating, ungratefulness, or to become lustful,
to indulge in miserliness, to be envious of the
noble people, cohabiting with other’s wife, to
find fault with gentle girls.
hfW%: t r f w r -ЦЩ Tf xrfxfsrarn
^ ^ # 5 R 4 .iii ii

ii'is и
rri
о*ич|дч W 11411
ildfimddFINi 3TTTWFT f e p p i
аШ # Ф Щ 1МГ gtTttR^raifRtlTTlTri^ll
Parivitti (the situation in which the
younger brother marries, when the elder
brother is still unmarried) or Parivetr (the
younger brother who thus marries),by giving
24
daughter to these two or to allow them to
perform yajnas, the spoiling of trees and
flowers around the temple of Siva, or even the
slightest injury to the hermits, the theft of
cattle, grain, wealth etc., of the family of one’s
own servants, theft of base metals, food
grains, and milch cattle, besides making the
water dirty, selling of the places of performing
yajnas, or tanks, wives and children,
pilgrimages or fasts, sacred rites and
investiture with sacred thread.
•o
3?T^rt rj HKluii ттгаш
сЫгГВШЦП
1^гГГЕЕГ SRT^R WTT4f 11d 11
т а
w i w : §<^fi
чйчийпмсЙ frai ъ ^птп^ о и
Depending on dowry, servitude to women,
failure to save the women, developing illicit
affairs with woman by illicit means, failing to
return the debt in time, receiving grain as
interest to loans, accepting of monetary gifts
from the degraded people, adopting unfair
means in business, using bullock constantly as
a vehicle through the wild forest, resort to
uccatana (exercising) an abhicara (black
magic), accepting of grains as gifts, or
working as a physician, engagement in sacred
rites to satisfy the palate or the sexual urge,
teaching only the text of the Vedas and not its
meaning,
9ll^hJir<sldW-r4mSrT^|€IHp^NJ
Discarding the Sanatana dharma and
converting to other religion, study of improper
literature, taking refuge under useless
arguments,
Siva-Mahapuranam
То denounce the gods, fire, preceptor,
ascetics, Brahmana and the Cakravarti
monarch in their presence or absence,
jjtvAcil diRdchi: W : ;3TS'?T^raif?R':in;3
To abandon sacrifice to gods and manes, to
abandon their duties and rites, persons of evil
conduct, atheists, sinners and habitual liars,
ч & ш f^crr c tn g x r ^ jtfq w i
w w r a i % fl xi -ц: w r a ^ i i ^ i i
Indulging of intercourse during the new
moon or the full moon during the day time or
the vaginal passage of animals, or by other
means or emitting the semen in water, or to
cohabit with a woman during the period of
menstruation,
^ ^ n fira d x b K : fT T : w ^ T : i i ^ 4 i i
Or those shatter the hopes of obtaining
wives, sons and friends, speaking of
displeasing words, the ruthless persons or
those who break agreements,
■for з з гп ёOк' ч н т t w i t т щ
Those who destroy the wells or the tanks,
sellers of juices, or the one who differentiates
among the people seated for food,
fis t: Ч |0 « ч ч м й н : т р т :1
T ^ r e r s r r s ^ fc r * ju t ш s ra tfa % n^v9ii
Such types of persons or those who indulge
in such practices are called semi-sinners. The
one who indulges in such types of sins or
incites others (to do so), I shall mention about
them, you listen the same.
UmS Samhita, Chapter 6
i) nVsigiuiq^Ri w if4f4^^*TT 4i
fiR W fc f chl^iiil ЧТТ ЧТЩТ: Tgr(T:ll^ll
Those who injure the cow, the Brahmana,
the girls and their lords, or spoil the activities
of the friends and the ascetics, they are sinful
person, entitled to fall in hell.
^ тц^ащгтщ: i
U^dq^ti dVrf*W4lj«K4>r:il*4li
^ WUifTt %l
5 fs^rr: тгтт w f r ^ rtiroii
% ш чРвчт: f n ftm fr o T ttt: i
т|сЧ$ %sft
Those who feel agonised by looking at the
wives of others, or aspire to steal riches of
others, or commit thefts, those who weigh
less, those who cause pain to the Brahmanas,
by kicking and blows, or the Brahmanas who
serve the Siidras women (and drink wine with
them due to passion), or distil wine, those who
are cruel, and the terrorist people, who indulge
dana-yajna or other rites for the sake of
livelihood,
чэ V9
чачт-шкя h
3и
dvlgchifd«*l<*T| : rfi
^ ЧЙЧЧ4*уГя TTOTmw fo SriR'sn
s9
Those who drop their refuse or ease
themselves in cowpen, place of yajna, a lake,
streets, under the trees, in the orchards or in
the houses (at places other than those meant
for the purpose), those who drink wine in the
palaces meant for the safeguard of one’
shame, those who are in search of weak points
in others, or those who are in league with
others, those who obstruct the way or the road
25
by creating barriers with bamboos, bricks,
rocks, or stone slabs, wood, horns and the
thorns, and transgress the boundaries of
others,
<*iyiW4ch-Tlf<: е т Й Ш :1
$d4i<*M<Wlluii $d<ietjci3fRui:ii34ii
SR4 : 9TW^HRi -гг:
4$*j4 i <)44sj
fhsztT ctra з т ш т т ^ щ: ^ : i
4Bir4t xRH:
Those who rule deceitfully besides do
business, indulge in trade in food stuffs in
t>n
exchange for the cloth, those who trade in
bow, weapons and darts, those who are cruel
to the servants and the animals, those who
behave treacherously with their lords, friends
and the preceptor, such persons are treated to
be illusory and wicked, who listen only to the
words spoken slowly by those indulging in
falsehood,
®1Н 3 4 Ф¥1М<1Ч1
гЧеКсЩЯ% eWf3(RTRII?<SII
tf: Wtj fhgMtMiRi я
<$wm: St fa&it
Those who themselves leaving the wife,
friend, children, old, weak, ailing persons,
servants, relatives, guests and others hungry
without food, those who enjoy sweets, without
giving them to the Brahmanas, their cooking
is of no consequence. The Brahmanas
denounce them.
»9l^lTcnfWT % Ъ FTPTTRT 3№I^T:ll^o||
Those who have not controlled their
senses, break the laws which had been made
by them, themselves, who reside in their
abodes even after accepting Sannyasa, they
infact are the destroyers of the images of Siva.
26
Tf Ж с;й*к! 3 1 ^ ? 'I
I ^ it^ ч groifo ч ш ч <*гзНчг tsm^
d l f ^ гп
^ feWHif gnT O t f^ggf^r чгаш^из ч it
The cruel who beat the cow repeatedly,
who instead of feeding the poor and weak,
leave them alone, those who yoking the bulls
in the carts, make them carry the unbearable
burden, without feeding them well, nor do
they free the bullocks for grazing,
% ТЧТТЧ1
О *ч
ч w ra fcr тщч T[pHT4d чттэт: т р г :п з з н
Those who do not take good care of the
sick and hungry bullocks without making any
efforts, such people are called the killers of
the cows and fall in the hell.
^адптт <рщй щ щftm тптга^г
'emqftf ^ Tit ^«ггт KgMKftril 441:13*11
Such of the sinful people who castrate the
bulls, squeezing out their scrotum, and those
who force barren cows or heifers draw carts,
are great sinners sure to fall in the hell.
зщптат иччн1Н1^шм«чсь$м1^1
arfasftgr дат H i y i - W d - c i i ^ ^ i n d i ^ i i ^ m i
4 Retold % Ч^Ш Tnfo ЯЧФ1^сГЧМ^ II
Those who do not shower their grace on
the guests besides others who arrive hungry
and thirsty, expecting to get the food, at the
house, and do not serve food to the destitutes,
children, aged people, weak and ailing
persons, such fools surely fall in the ocean of
hell.
ipreraf FTyiHRfa ЩЩЩП
The riches remain in the house, the
Siva-Mahapur5nam
relatives return from the cremation ground,
but the sins and the merits accompany a dead
person.
3Mifa«hl uifefach: -щ^Г
vj^ci^^^fdar чтщ) Fn^jriEm-.iiidii
A person trading in the sale and purchase
of the cows and the goats, the husband of a
Sudra woman and a Brahmana behaving as a
Ksatriya, are bound to fall in the hell.
ГуТрЧЧ: eRRcfr %T |w r r
ЧрШ : T i t й Я Т Ш : 4*pTT:ll3<?ll
All the artisans, carpenters, physicians,
goldsmiths, carriers of flags of the kings and
rendering service deceitfully, are all bound to
fall in-the hell.
TJSllfcJrlMfdJbWI
чч!> чггй ЧтЫч n
The one without thinking of the good or
bad (consequences) and moves according to
his own will, besides intending to punish, he is
sure to fall in the hell.
тгет W : ЗГЗГГ tt% w r * ч т^ з 4T:ii* ? ii
The king in whose reign, the people are
made to suffer by those taking bribes, those
who purchase at will and by the decoits, the
king surely falls in the hell.
%Цатт:
Wwf4T $J 4 ^ 5 4 W*T:ir*? II
When the Brahmanas accept the riches
from an unjust king, they surely proceed to
hell.
эрщрттщщтщта f^rerr ч: w ^ 5f?n
згчгдт: ччнйчЫччч%ЗЧ1тот11*311
A king, who by earning wealth by unfair
means, gives it to the Brahmanas, he surely
falls in the hell.
Um5 Samhita, Chapter 6
^u^Hi f e l t
гщптттЪ тф ^gft femii'tf'sn
The cruel people, by stealing other’s wives
earn the sin. Even if the king, enjoys the
company of other’s wife, he earns the sin.
3Tsfii
3 ife u 4 sfeni* 4 ii
A king when thinks some one as a thief,
who is actually not so, and thoughtlessly
punishes him, he falls in the hell.
TjaffafTWTTft TTfcnrrgTTWfi
зфчщщтагцгач гг <*w^ir«v 9 ii
w f e m : w w r a rt ^fearq;!
4ir ъ yw<jj^4w>iunPi srii'tfd и
Trtf 37% 373fr3 To33 Tfft 5Г1
V3yr^nftr eRsTlfui t H fe fis ?T% тПГ*<? ||
In case the people steal even the small
quantity of ghee, oil, food and drinks, honey,
flesh, wine, toddy, jaggery, sugarcane,
vegetables, milk-curd, roots, fruits, grass,
firewood, leaves, flowers, medicines, shoes,
umbrella, cord, seats, waterpot, copper, tin,
lead weapon, conch, besides the aquatic
products, medicinal concotions, bamboo,
house hold articles, they fall into the hell.
Those who steal coarse or fins cloths, out of
greed, fall into the hell.
ЦсРТЩЙЧ TjRlTfa fqfelTft *71
fpr 31% 313fc3Tv43nft *7liqo||
There are other similar things, by stealing
even the small quantity of which makes one to
fall in the hell.
ЗШН5Г и4 чшз«ЬЧ1
зго5<зчтгзт%чтз»чт5г*%з: 114*11
There is no doubt that if a person steals
27
other’s possessions even of the size of the
mustard seed, he surely falls into the hell.
»ljfolkHHfcl wfthlWIHdldliq 3 II
By committing these sins, a person after
his death, is bom as a snake and suffers
torture.
ЗЧсЙЗ> gM^r) У1Я1Т0Г qtTT^ q il
зч$4*гаЛ4(зчн1: ^5:feffT:im ?n
At the command of Yama such persons
held by the messenger of Yama, are carried to
the place of Yama getting tortured.
^c|fd4^ 1j«tlU|l4tl4 (H4dlrtRI4J
snftrer: т р : TOTT :11Ч*И
Such of the gods, humans, animals and
birds, who are engaged in adharma or sinful
ways, they are ruled by Dharmaraja, who
awards horrible punishments.
iwiW R^ThRi smi^rwfcwictr-tmi
зпзЫ 4т5: т о т ч g o ffe r) з з -. нч ч н
In case some one commits a mistake, then
the preceptor makes him repent. In such cases
the rule of Yamaraja does not operate.
4K<lfW 3Vlun4^l3od3^UII3l
т о ^ : t f e : Иъ£Ш\ ТГ щ4ттгич^П
The king awards punishment to the
chastiser of other’s wives, thieves and injust
persons, but for those who are hidden, Yama
is the one to award them the punishment.
ШЗТЗ 7ПЗ%тТ *шгаЦ|
41^ThWR«ll 4T?T: 3>Ffefefeft7n4V9ll
Therefore one should perform the
expiatory rites to rid himself of the sins
committed by him.
з: тз з зг4 ■q>n4t^nqfed'di
3 7 % TRTTT 3T37 rTRT qiMThfd: 3wPfll4<in
28 Siva-Mahapuranam

The one who commits the sin physically,

mentally or by speech, or makes others to do
so, or permits others to do so, he surely earns
the sin.
ц^щгуцто^гЦгп хгга^сгиМ что
WgtSKITO:ll<*ll
28
CHAPTER?
Path to Yamaloka and form of the
messengers of Yama
\Э
m trT^rr ачн1<£ ззШ г: i
Sanatkumara said, “As a result of the
committing of the four types of sins the
persons under compulsion fall in the awful
hell.
71^#гтт%
IRII
fg>njmf5^T: ^^4Г^вмуч1ш1 ii^ ii
It should be known to all the living beings
whether they are in the womb of the mother,
in the process of birth, children, youth, in the
middle age or old age, whether they are
women or eunuchs, that the auspicious or
inauspicious activities of all the living beings
are being watched by Citragupta, Vasistha and
others.
4 ifcfednfnR: -Rfo zr ч
ЗТЩПТ f? firT efrf c rfg ^ fa F T im i
There is hardiy any living being, who does
not reach the abode of Yama and reaching
there he will necessarily have to undergo the
result of his activities. It should be kept in
view.
Siva-Mahapuranam
wsr t michniui; ттЫэхГГ ^пШ т:1
P ятт ^rrf^rr q<f zm f4 ^ q m ii4 ii
Those of the people who have to their
credit, the noble deeds, having an auspicious
mind, besides being compassionate, they enter
the abode of Yama from the pleasant door on
the east.
% тр: TTWrfrJT: грщ
ЩЩ Щ Л Й S^fOlR i|4EHWII^il
Those who are sinful, who are averse to
charities, they enter from the troublesome
southern gate in the abode of Yama.
435?Flfrra?iwrfrr iibrHMmdtcy щ
& T R IW rafW ^II^II
After traversing the distance of eighty six
yojanas the abode of Yama is found
established in various forms.
ягнят w raribm n
•О "N
ч1Гчн1ч1^цц 11
For the noble souls the distance seems to
be quite short, but for the sinful people, it is
quite long and troublesome.
xrremJr i^ n
The path is full of sharp thorns, and is
filled with sand and the stones as sharp as the
sharp edged daggers.
eHfad&qf тщёТТ зм гёз? тш%:1
WtRRT W lF f^T IIV II
At the places the path is enough of marshy
or muddy; at places it is filled with long or
short Durva grass like iron pins which pierce
through the legs.
At places it is bank like tracks with uneven
Uma Samhita, Chapter 7
surfaces, there are mountains surrounded by
the trees, at places one has to pass through
roads burning like the fire flames, and the
people become restless passing through those
paths.
At some places there are deep pits, at
places there are hard pebbles, the scorching
sand besides the sharp thorns.
гтчтгг RFf ч г ш т ч я Ф т и а и
Sometimes one has to pass through the
Bamboo forests with sharp branches,
scorching slabs troublesome dark roads, and at
places one has to get support by various
means.
gbiVsfichfrHf ^T:i
Somewhere the roads are full of sharp iron
pieces at places one comes across the fieriest
fire, while at places, there are hard rocks and
at places there are peaks covered with snow.
Shfesjcjeh*!! «uHldlcbdKl: Ус^НП
оВПН e b f ^ ■«bfWlf4^l^ll
At places there is scorching sand rising
upto the neck at places, there is the dirty
water, and some places are covered with the
burning cowdung.
бь1у-4^1^н1ёь|(%: ^%ГссП^Г1Й^Ш11?^11
Some places are infested with the wild
animals like lions, wolves, tigers, large
mosquitoes, leeches and pythons.
ёЬЙгяШу1сЧи1;|
Urf4Rff^6r JPTlisrfo:ll?t9ll
At places there are terrible flies, poisonous
29
snakes, besides the intoxicated elephants.
The boars which dig the earth with their
sharp snouts, the he-buffaloes with sharp
horns, and other wild animals are found in
abundance there.
dtgsnTRT
The persons who go by that way are
harassed by awful and terrific Raksasas,
Dakinls, and attract several types of ailments.
Hgrqiyruichfui f^TORT fTOSraTtlRojj
The dust storm shower pebbles and the
unprotected people have to suffer on the way.
Ы Щ згатй ч '<aqi4i m
тп??1т щгггарог f^zmRigr
At places the people have to face flames
with the fall of lightning and sometimes they
get drenched with the rain water while moving
on.
■?M:l
y^Niff R^OT c^TCRlSr Tffcr f|IR ? II
At places there is the horrible fall of Vajra,
the fall of stars and the shower of burning
coal.
тщ т 4R£miuiT rti
rt '9 f4 f:iR ^ n
At places, they cry because of the fall of
dust or the horrible thunder of the clouds,
getting frightened again and again.
f a w n s ' ■RcpT:l
: fwrqRT gRfcr stir * n
Because of the shower of the sharp
weapons, they get wounded on all the sides.
30
The rain of acid currents falls on them from
all the sides.
Щ1 хП
гПРЧИ
They dry up because the dry and cold
winds which blow from all the sides, make
them restless, getting squeezed at the same
time.
Щ TRpfor т^щ тП
Such people have thus to traverse the road
without any water or eatables with them.
fqqiloN 1ЩШ1я*ФтЧИяйи1 *n
They have to pass through the difficult,
deserted, shelterless, dark and troublesome
paths.
ФЙ ^ if Tg^T: ттгта№т:1
*14 ^ 4 ^ 14 1 1 « « w w R M w i c t i r i
The foolish and sinful people are forcibly
dragged by the messengers of Yama.
цсыРйЧ: hwl4T firaorafggf^rr: i
tfteRr:
They are lonely, helpless, devoid of
relatives and friends, and cry thinking about
their evil deeds again and again.
ЗяЛщ Г w t a r < Д О ГЧ 1: ^ n f e R T T :l l } o l |
Becoming goblins, they are deprived of
the clothes, and their throats, lips and palates
are parched. They are frightened of the terror.
They feel hunger and have a burning sensation
all over the body.
ЗП&Г: ^<slHi 4TT:l
Some of them are bound with chains
Siva-Mahapuranam
hanging upside down and are dragged by the
powerful messengers of Yama.
тгетзщгошшт^г iWTmTT:
Even those who lower their heads, and feel
tortured are dragged by the messengers of
Yama. Some of them are dragged by pulling
their hair, some of them are dragged bound
with the ropes.
y tffF n ir fw r
ЗтПЧТ: б Ь Г ы ^ К с Т г4 ч I I I 3 3 I I
Some of them are made to suffer with the
striking of the goad. Men in supine are
dragged along the thorny path, or covered
with the burning coal.
Trftrr: prBilsj 113*11
The hands of some of them are tied behind,
and are hit in the belly, others are bound with
the iron chains, still others are nailed in their
hands.
чЫгчтуЫ <fjt*Rr HAJl'vti-il ^:ferTT: I
TwErrSSfnZRT ТЗёГ ЦII
Some one is bound by throat, piercing an
ankusa in the tongue and is dragged with the
rope.
чтотй^г TwSTT oJTTfreRr dWTtl
f w r : g m tr r a f тхтогт
Some of them are dragged by piercing a
rope through their nose. Some of them are
dragged with piercing of the ropes through
their cheeks or lips.
fedchtiifaqrfqohci
The limbs of some of them, like the hands,
feet, ears, lips, noses, lingas and the scrotum
are cut besides other joints of the body.
Uma Samhita, Chapter 7
snfasraHT: «Fitter femRTS'
'O
i Ш Sr
m^Rt: *^ЩЧг1ччТ8ПТТ:11^й11
Some of them are being tortured with the
spears and the arrows. Being helpless, they
rush for protection here and there, while
crying.
Ьпци
Some of them are being beaten with iron
rods and mudgaras again and again. They are
pierced and scorched with fire and they keep
on burning like the sun.
(JcRT: Tdyftfattdl
focTFTT TTT:ll*o ||
With the attack of the spears the puss and
the blood start flowing from their bodies.
Their bodies are filled with insects refuse and
the helpless people are driven towards the
place of Yama.
-UMdWUiJ ^И Т1
ШТ wtfwHI ^ VlldldfSHd 44:11**11
Because of hunger they repeatedly beg for
food and water. They feel cold and desire to
be warmed up with fire.
m&Rf: w тгт
*jfldqH4i3U)i: тлшФТП'к? ii
But since they had never given charities,
therefore they have to move without food and
water. Those who had given charities, they
getting food and water move towards the place
of Yama quite comfortably.
ЦеМвЫ Щ р ШТ: Щ?. три
(WiftdKadt W 4rT:ll*}ll
Having thus covered the path, they finally
reach the city of the dead with utmost
hardship. Then they are produced before
Yama by the messengers after making the
announcement.
31
-уипч4)ЯЧ:1
WPRTUHdAq Miiiiwjui Шли rn * * n
To such of those people, who are quite
auspicious souls, Yama welcomes them,
offering padya and arghya.
ERTT 4RT MglcMIHl f 4h'4lfddcF)lRui :l
He says, “You have performed the deeds
prescribed in the Vedas. You are blessed,
because you have performed noble deeds for
attaining the divine pleasures.
f e d fc tm w ^ r f^oii^rm'lJmfbldqj
You better board the plane, enjoying the
company of the divine damsels, and move on
towards the spotless heaven which fulfills all
the desires.
m «pRcFT Iнч1 w p p r
Enjoying the great pleasures there, and
when the stock of merits is exhausted, you
will have to suffer for the sins committed by
you.
«гостят ttt ^ €r ^ i w .i
# R i r p t qr^iqpd spR i^ijcf w i r ^ n
The people who are the followers of
dharma have their own friends, therefore, they
looking at Dharmaraja, enjoy the best of
comforts.
% 44:
nS Сч
4?qf4 -qq-Rcirm
' *4
S s fip T (4>Rd Ж ц 1
41«4ТМ4ЖЙЧЧЧИЧо||
4tqbjql4dchi (РЙЧ1
тртоЦщТТ^ dlHlR4((4HlTj44|l4^||
TrPn^rieRSR q ^fH R ljjfo d q i
Гч«|В|с( ч ^ й ч и ч ^ п
32 Siva-Mahapuranam

язм Рег 3TW tftt щтакт:

q q g cTI W l H « h l:ll4 V 9 ll
Those who perform the evil deeds, find The attendants of Yama are also of black
Yama in a terrible form. For them, his face is complexion like collyrium, hold innumerable
terrible, with curved fangs, cruel eyes with weapons in their hands.
knit eyebrows, the hair on his head is lifted up, з т uh^ v'hmi
the face has large moustaches the lips are
-m ^ # E fn p T II4 < ill
thick and they throb. He has eighteen hands, a
furious face, has the complexion of the black Thus Yama is surrounded by his
collyrium. In his uplifted hands he carries all innumerable attendants, looks horrible is seen
the attributes, threatening for punishment. The by the wicked people, with Citragupta.
great buffalo serves as his vehicle. His eyes fTiW’Mfcl d4'Wl^l4ch4ui:l
emit the flames of fire. He is adorned with red
garlands and is clad in red costumes. His
Yamaraja rebukes the sinful people who is
height is as much as the Mahameru mountain.
advised by lord Citragupta with appropriate
His voice resembles the thundering sound of
words.
the clouds of the time of dissolution. He looks
like getting ready to drink the oceanic water, ?f?r sflfticwgrgtiul
or about to swallow the mountains, or ч т -шчГ5а?Ш:П\э||
vomiting the fire, or close to whom the death
in the form of the fire of the time of
dissolution was seated.
фннаг щгяёк:1
TRnrft tJ h W S H T K ’I e h T F R lf a s r ^ T W : 1 1 4 * 1 1
fefa b osrem: «рнтчщщ :i
Vlf a V H if V P T n : M IV M s M ftw iU H C im m i
Yamaraja had been awful like the
mountain of black collyrium and was holding
various attributes in his hands like Sakti, Sula,
ankusa, cakra, and the sword representing
several disease, terrific epidemics, Kalaratri,
several types of horrible ailments like the
leprosy.
ш : T O fe £ rr:i
чятд ш тг: 4gi4Ui
He also held in his hands, weapons with
horrible mouths, the daggers, the bow,
quivers, besides several other types of
weapons. He looked terrific and immensely
strong.
32 Siva-Mahapuranam

CHAPTER 8
Description of the hell
f e jjH зггта-
'«t ЧЙ ТЩЗГГЧЗШБТ:1
TrfcRTT wratsfar ч<<;н|сй£сы:11^и
Citragupta said, “O Sinners, stealing the
riches of others, you enjoyed the company of
others wives feeling proud of your enormous
riches and strength.
fe rn eftf ctfe? sp irt ПЧ:1
drJr^b41'rHlЧУПсГТЕ^ Чс|П^<фг1 f«PTIiyil
For the deeds committed by you, the
reward of the same shall have to be reaped by
you. Why did you committed the sins for your
own destruction?
fcprf f% 4 l^ 4 H i: i
WHRTt w f r Tifet p f l f t
With the suffering caused to you by your
own evil deeds, why are you crying now. Now
Uma Samhita, Chapter 8 33

you face the consequences of your own deeds. •o

No one is at fault.”
цч& т ш е г
s9 w f r gmffrrr w R s гплтг ftgfcr urfer.-u^oii
©4 *

pri % 4yiHIWcWfl4d:l Sanatkumara said, “In this way the kings

who are punished, by Yama, lament over their
Sanatkumara said, “In this way the kings own lot and keep on standing silently.
who were arrogant for their prowess and the grtf ^тплт
performers of the evil deeds went to £<TRT4lfa rTII^II
Citragupta.
After thus declaring the deeds of the kings,
tTrcfa тщгто:| Yama, in order to purify them from the mud
of sins, spoke to his messengers.
Then Citragupta the great lord at the Р"ЩТЗТ ЗЩтТ
instance of Yama advised the sinful people.
W ШЗПЗ ЩГБРЩ Tjfrm
чЭ
fe m s&frlT TCefilfqgn^ It
Rt Rt §ттатс: MlfefctasiRui:! Yama said, “O Canda, О Mahacanda, you
атсашнтя чтадад # f% forcibly catch hold of these kings and
Citragupta said, “O Destroyers of your own gradually throw them in fires of hell, in order
people, О Wicked kings, why did you commit to purify them.”
the sins for ruling the country for a short time?
ЯТфЧГС ЗШгГ
ч1е>н ТГЗГГ: l
Ш: шщт W fT:i
WRtmfRT фГТ:1№Н ^ i m t a f mrit fafgratef щцг n
0 Kings, with the attraction of the enjoying
^tfiqur PfPTSrfar гРГ
of royal pleasures, you forcibly did injustice to
the people, punishing them at the same time.
Now you reap the reward of the same. Sanatkumara said, “Then he caught hold of
w ёБгПТ tr fRPI the kings by their feet immediately and whirl
them with great force up and when they fall he
f T r ^ 4 H 4 R rM ^ q©sy ir < *iR h 4 : 1 W T :l l < i l l caught them again and dashed them against
Where is your kingdom, where are the the heated rock. They are thus felled like the
women for the sake of whom, you committed huge trees, struck with Vajra.
the sins, leaving all of them, you are presently
ctrf: чт Trf> stTimr ^ ir ^ p .i
standing here alone.
fr .W : чт ^
qyqift я ё $4 fe g fw r: ЗГ5ТТ: I*1
Because of their striking against a stone,
ЩЧ1 RPcTII^II the blood starts blowing through their ears and
1 find that strength on which you destroyed get motionless and fainted.
the people has disappeared. Presently you are
ЯЯ: 4 з ш т PJg: ТГ
the prisoners of the messengers of Yama. о c о

What shall happen now?” cRT:

34
When they regained consciousness after
blowing of the air, then they were thrown in
the hell to get them relieved of their sins.
This hell is located at the end of the
seventh nether world- Tala, where there are
twenty eight Narakakotis lodged in complete
darkness.
wrmsSfT w n cFlft: тпйтг
з т Ы т ЗЩТ^ТТ tTlTMT тГ W l t l l ^ l l
Its first cell is Ghora, the second one
Sughora, the third Atighora, the fourth
Mahaghora and the fifth is Ghorarapa.
4 # гНкИКэЧ! Ъ W ift rt WT<*II
зщч! чгат!w W n i n n
The sixth one is Talatala, the seventh is
Bhayanaka, the eighth is Kalaratri and the
ninth is Bhayotkata.
«craft ^fratrgt ш згэд п
^UlcbYrrH^l rTRTT 3RT05T yu^4lf4«blll^ О||
TRIT ЧЧГРРТТ # 4 T illq Q H lfy c B II
Щ 1 Я Т f t w i p H w Ш 1 fa $ rfd 4l T p p r i R ЯН
Below them is the tenth cell named Canda
and then Mahacanda, thereafter there is
Candakalahala, Pracanda, Candanayika,
Padma, Padmavati, Bhlta, Bhima,
Bhlsananayika, Karala, Vikarala, and the
twentieth is Vajra.
fftcRfaTT Ч # к 4 < Ш ?r r n fe H lf^ T I
ra n ra g m iR vn
Then there are Trikona, Pancakona,
Sudlrgha, Akhilartida, Sama, Bhimabala, ugra
while Dlptapraya is the last one.
? fft % ЯТЧгГ: 1ГГтБТ STITT I
4 TV R T
Siva-Mahapur3nam
Thus the names of the cells of Naraka
have been mentioned to you. Each one of
them is meant for the torture of a particular
type of sin. Thus there are twenty eight cells
for twenty eight type of sins.
агат jR^uT fg^TT: тщ те ги
Ч14л)г)ч‘| черт:
Each one of these cells is placed under the
charge of a Nayaka. Each one of these cells is
named after the each hell. You listen to the
name of each one of them according to each
cell.
frra: w ra fa t raift m
^TIRMI
The first one is Raurava, with torture of the
Maharaurava, even the great people start
crying.
Ш-. ?ftft Ш ^hnt Щ ЗТ ЧВШ: тдчтв
тщшчг f^ m $ r f ^ t w R r ^гд>:|
cftsrftra cRraiST fech4W. згачч:ич'ви
Then there are the five chief Nayakas
including Sita and Usna, besides Sughora,
Sumahatlksna, Sanjlvana, Mahatama, Viloma,
Vilopa, Kantaka, TTvravega, Karala, Vikarala,
Prakampana.
ЧЗТ«ЯЗД Г W ЗГГЕтГТ: I
TsTT^g»: '$84434:11^11
л xi '*g,-^rfd<raui:i
Mahavaktra, Kala, Kalasutra, Pragarjana,
Suneti, Khadaka, Suprapldana, Kumbhi-paka,
Supaka, Krakaca, Atidaruna, AngSra-
rasibhavana, Meda, Asrkprahita.
<ft$raflJ3Sl 3 kJ:»
cTPFSTPJ: МсЬЙМ: nfrT4!5 4 : 11? о 11
Tiksnatunda, Sakuni, Mahasamvartaka,
Kratu, Taptajantu, Pankalepa, PratimSnsa,
Uma Samhita, Chapter 8 35

Trapudrava. Manduka, Putivaktra, Raktaksa,

PQtimrttika, Kanadhtimra, Agni,
Krmigandhivapus, Agnidhra, Apratistha,
<|Re : '^ ч й и к : згащ: ^ m p e r ii ^ ii Rudhirabha, Svabhojana, Lalabhaksa,
Ucchvasa, Sunir-ucchvasa, Sudlrgha, Antrabhaksa, Sarvabhaksa, Sudaruna,
Kutasalmali, Durista, Sumahavada, Pravaha, Kantaka, Suvisala, Vikata, Kataputana,
Supratapana. Ambarisa, Kutaka, VaitarinI (the grievous
rRTt tttfp: ^г?ащгпзгЕРТ:1 river), Sutaptalohasayana, Ekapada,
Prapurana, Asitalavana, Asthibhanga,
%1^*<МЧЙЧУ[сЬеЬ1сЬ^еЬНЧ1:11^^|| Suparna, Vilatasa, Asuyantra, Kutapasa,
^ c R 4 fe rra rw :i Pramardana, Mahacurna, AsucQrna,
Taptalokamaya, Parvata, Ksuradhara,
Yamalaparvata, Mutrakupa, Visthakupa,
Mesa (ram), Vrsa, Salma, Simha
Asrukupa, Ksarakupa, Sltala, Musalolukhala,
Vyaghranana, Gajanana, Svanana, Sukranana, Yantra, Sila, Sakutalangala,
Ajanana, Mahesanana, Ghukanana, Kokanana, Talapatrasigahana, Mahasakata, Mandapa,
Vrkanana, Grahakhya, Kumbhinakhya, Sammoha, Asthibhanga, Tapta, Cala,
Nakrakhya, Sarpaksya, Kurmaksya, Ayoguda, Bahudukkha, Mahaklesa, Kasmala,
Vayasakhya, Grdhraksya, Ulukaksya, Samala,Mala. Halahala, VirQpa, Svarupa,
Jalakaksya, Sardula, Kratha, Karkata. Yamanuga, Ekapada, Tripada, T!vra, Acivara,
Tama.
т&щт® Тг&ЩГ: 4fdyRicfi:i
^bdif^ifaRAlrl ШЩ: тщтщдэт!
«ицршНчЗЭГ
зрл%^||урпш ^RmRr: jg4NR:l w ЧВШ: II* 3 11
These are the twenty eight cells, which are
put incharge of each one of the Nayakas. In
Щ&Ъ: «Йунг-щт fo ra : *гч<ч:| the sequence of a crore of hells, there are five
srm to: зщт ^«ufl я < И |^ ц Nayakas.
Ч«Ь'Ч!<: я г а м tUctiu TichiuTi -щ тдччi
aiRrarHcR UUrriwFT: xWlR?taj< ШЯ i^RWPTS^nrinOfll
f S W : яч£г:| There are a hundred hells or so including
Raurava, Mahanarakamanda comprises of
^rauifs^raitsfq щ н ^ щ т гш и з^ н
four thousand hells.
ГТ^ГТ: ^WRT ^ гШ ЧЧН'Ч^С!
?f?r % а д ш ш я ш RyRnRin
чя ^ ш г\ЭзСрч щ ^TTwrar #я^г:11^яи
Сч ' Сч
TTWIRTEcT t l P 4 *JU|4l44ffd w
44d)cjisM (viwiVKhdcii^ni'H.I
O Vyasa, in this way I have spoken to you
f l H 4 < lR fi[? H 43 l¥lefiZ4 U5 4 4 l l '* o II about the position of the hells. Now you listen
to the tendency of detachment from sin and
the suffering of the sinners.
ЧЯЧН W ЧгРТН^И
IiHipHl 1шщ г 4w t : i ?f?r sftfvMugijjtiu) тщ*чтчго%гм чтадтйадЬт
qmTFTtsssmrm^ii
ттакчг<(шг<^ wtesrrafat <ш: 1 1 1
36 Siva-Mahapuranam

CHAPTER 9 bear the terrific pain silently.

Sufferings in the hell
Зсгггг fdicfilull: ^4^TTdim«bf4UI:lh9l
■qg ЧПТГ: $>|)ый чч^т(чч| Then the sinners are beaten with the goads
as well as the iron rods heated in fire.
Sanatkumara said, “The sinful people are Ш: 8-rfoiT ^ 4 f^ W :l
lodged in these hells. They are tortured w tm : ч чч: 44:iidii
чЭ чЭ чЭ
variously to rid them of the effect of sins by Then they smear the acid over their bodies
causing various types of injuries to them. Till which is more painful than the fire even.
their sins are dried out, they are dried out in
the fires of the hells. §гГЧПЧЧ#1ЙЧ d^4l^dl:l

With the smearing of the paste, their limbs

ТГЧ^ГЧТгЧТЦТ ЧТТ'. II
are tom out. Thereafter all their limbs right
As the metals are put in fire till they are from the head are tom out.
cleared of the dirt, similarly the human beings
nHcdlqchel^:!
are made to suffer (till they are relieved of
their evil deeds effects). fdBNuf ш ч й фцНт frem ят:11?1о ||

* td i(o $ W 4 l« 5 « s j) TfcT: ^ t a t f l 4 T T :I
-щт й ччи

: 11i 11 сПЯ^:11^М
The hand of the people, and the Then they are roasted like brinjal in an iron
messengers of the Yamaraja hang them in the pan. Then they are thrown in the wells filled
with filths, swarms or worms, or in the tanks
tree branches.
filled with puss and blood. They are then eaten
rRHrf %HT f=h4)t: I by worms and crows, having the beaks as
^ T F R iy T fW F T Я Т ^ Т '4 M 4 4 J I X I I strong as the iron.
As a result of this, the sinners get afraid of
the messengers of Yama and get fainted.
W R t tlrWWlft Hc^f}R4lfymil^ll
Under these conditions, they drive the sinners
upto a long distance. The dogs, mosquitoes, wolves, and tigers
eat them up. At times they are roasted in the
W Hl^'KVIH 44:1 fire like the fish.
Ч К Ч Г^ ЧсГ 4 4 ^ 4 * l« l< A :ll4 ll
fow: чтг: ч й ч чт4щп
The messengers of Yama fix two thousand
ШБЩ xrlt: ЧЧЙЯТШЧ:1?ЗП
palas of iron to the hanging feet of the sinners.
Because of their own evil deeds the people
h ^ d l jn jV T d lf s lu l Ч Т Т :I are sometimes wounded with sharp spears,
щ \ф [ w f t grnfj ftgTHT:ii^ii sometimes they are crushed like the gingerly
Feeling painful of the weight, the sinners seeds in the oil mills and then turned into
suffer very much, recall their evil deeds and pulp.
Uma Saiivhita, Chapter 9 37

friFTT ?ri З Ш ri4fecFT:l

W R l rira^ н)^|и^ьс(^сьдт||^|| drdTlAj'MIll^ *11
Sometimes they are grinded like the Then they are beaten at the back with the
gingerly seeds, an sometimes they are roasted heated hammers. Then they are sawn with the
in the pans or heated and roasted with the sun saws having the sharp teeth.
rays. %T:Tnif?r rift: oR^fwTr4^:i
3 t f 4 u j c b z r |b f w f c r TFT; W : l
Cv О чэ s9 ч9 'О TsfriRl ri Worrt jcRtrq\l??n
rifriT тецсГ H 4 te 4 u fu w r t : i i ? 4 i i Because of their own evil deeds, they are
They are fried in the pans filled with agonised from head to foot. Under these
boiling oil, again and again pressing their conditions the sinners eat their own flesh and
hearts and tongues. drink their own blood.
ЩЧШ ТЩгЯЫ ^T ten fti ^ T ; | ft: 7 rilriT h lb & :l

<9?g3% ыч}^1*4 rijftriR ^h

Their bodies are carried to several types of Those who always fed themselves, and
hells and tortured there respectively. never offered food or betel to anyone, they are
beaten with clubs, and are crushed like the
so
ri sO
frifotT WTT7RT:l sugarcanes.
riri% Щ Т *13% f c f i ^ l : l l ^ n SrfWTFm rift felR t hJUgyiWdtt
О Vyasa, the messengers of Yama, torture
variously all the sinners in different hells,
Then they are driven to the forest of asimla
which are quite agonising.
trees and their limbs are cut into pieces. The
Щ г щ т щ т j i p m ттгеагП needles are pierced into all their limbs. Then
Ш: $tftnr rinftn ri V4: 4 T :il^ n they are stoked over the spear-heads.
The mouths of the sinners are filled with w r^ M H i ч ftraftd rii
the burning coals, and are beaten. Then they riSJT r i c ta jfrtlfrT r i l l ? 411
are burnt with acid and hot burning copper,
With this torture, they feel agonised, but
hot clarified butter, and oil.
they do not die. In this way their body starts
tkbilril-ddtH гЩТ rMttdHJ bearing the pleasure and pain.
щ ш : тМ ^т ftsIgrilTgri W rftr ftraRT ^ftgT rijft:l
The hot ghee and oil are poured into their
mouths and they are beaten very harshly to The messengers of Yama, with protruding
impart pain. fangs, looking awful, take out flesh from their
friSifar: ffa ftg tfb чткмт: bodies and beat them with clubs.
uftbcMfct riTritTT теТНТ о II fq w a rm ^ ftrnri
At places, the sinners are filled with filth ЗтПЗггй driM dlfi 4TT:IRV9ll
and worms, and are forced to embrace the red The sinners have to live in Nirucchvasa
hot fierce iron-silk tree. hell without breathing. In case they breath,
38 Siva-Mahapuranam

they are carried to a room with sand and hell, are roasted in the great fire because of
beaten there. their own sins.
w t e # Ц тнщ rTi
Чб^т STIR 4 И
In the hell named Raurava, the crying The sinners are tied with robes and are then
people are agonised variously. The types of thrashed over the rocks. In the Andhakupa
agonies are inflicted in the Maharaurava hell, hells when the sinners are thrown, then their
make even the extremely patient people to cry. bodies are cast into deep gloomy wells and are
чтя # r tl # # 4 # subjected to bee-bites.
чЭ О ' -О

frftlW S fe rc ic tfjii: W #

The sinners are beaten with the barbed W l^ n i^ T T W t p rT c ^ R T T R U ^ ^ II

iron clubs over the feet, face, anus and head as When the bodies of the sinners are eaten up
well as the eyes. by the worms, they are hurled into the wells of
чЭ
я ЯЧЬчЗ H % :1
чЭ чЭ О о чЭча
the pungent acid.
«дет гГН %ТТ: я#> ттчт: 3 # # 5 :fecTT:i
They are thrown again and again in the ?гтгш щ ф {
burning sand. When thrown in the burning The sinners in the Mahajvala hell cry in
marsh of creatures and they make shrieking agony. Scorched with the heat of the hell, they
sounds. rush up here and there.
сЫТШЧ&г tpst# t #1
ч5 v5 ч5 чЭ
# епФ т <pgreqt
tnftR: тгагп тр:и з 4||gytJ 4 TTTSrT: 113411
О Sage, in the Kumbhipaka hells, the
Щ Ц: TRTT 1# T p # 4i ^ K ^ R r : l
sinners committing evil deeds are thrown the
unbearable hot oil. M g l * * # § ' Ш г П Т Т : RI )
The people are clubbed and tied together
чтил ш й 5 : ^ 5 h
with mouths resting over the shoulders, the
тигад#* ш чЭ
трт: фг . и ^ и
S3 >9 v9 ' hands are brought through the hallow and tied,
In the hells known as Lalabhaksa the with nooses and ropes to the back. Such
sinners are roasted again and again. bundles of bodies undergo torture in the
T # т щ # 4J:l Mahajvala hell.
vrft m&nt w if%g3l:ii?^ii s i w r : c fift R Wl

The sinners devoid of merits are thrown in «Ь<Ы<1Че(ф1 E T T E H # 4 fy d P n E T II^ о ||

the Stlclmukha hell, where, they are beaten by They are tied with ropes, soaked with mud,
the messengers of Yama. and are roasted in the fire of husk and
cowdung, but they do not perish.
if ^ R T T44l^c? TR<srT:ll3*ll ■чЭH d~ l ^ w R d i# f ^| чЭ
f # r aчЭ eti

The sinners thrown in the Lokakumbha з гт с щ гТ V M V l: 4 i 4i : чей#

Um5 Sariihita, Chapter 10 39

The people with ruthless character, are

thrown over the hard rocks and are burnt like
the straw.

Several of the worms which enter the

bodies of the sinners, eat them from within.
fnrfoit Hjht: w ir m fw n fy r ji
TcfcTWt £)ЧИз<П:1Г#?11
Agonised by the hell called Parvata, the
sinners move through the heaps of flesh and
bones and the worms eat- them up with their
sharp teeth, as a result of which they remain
upset.
riifr eradta •o

ЭЩтргЫчТсПЗ' TRTtzr^ тц gflfRTlUXII

Their bodies are smeared with blood and
are hung up side down in the fire.

й ХЭТ^гТ ЧТТ^ЧТ^ТТЗчЙ ^ ^ : i r « 4 l l
Holding them, a burning iron club is
inserted in their mouths and they are asked to
chew the same. They are then beaten by the
subservient and sinful messengers of Yama.
ОЦЩ 4 ^ 5 5 T E lf^ r f | l
■eiuhnpf feraufej ^rt -ЩЩ chfutTIRII^^II
Thus the sinners are agonised in the hell.
Now, I shall speak out their various modes of
undergoing the torture in the hell.

■u«Mi(doiu№ ^raTTtsCTrrsr:114 n
Um5 Sariihita, Chapter 10 39

Sanatkumara said, “The people making use

of the prohibited scriptures, fall in the hell
called Dvijikva. They are tortured there with
ploughshares resembling half the tongue.
Н'чгН'Чт Ч: isbO чм4 ТЧгГТ *1*41
Сч s9 N

The cruel person who rebukes his parents,

his mouth is filled with refuse and worms and
is then beaten.
% f^TtrrfTiTT4^wrasThchiHi
fd£df-d Гй.'Л^Н ЧТГШ ТЧ{ЧТ rfll^ll

ЗЙЗЧ % 4 SlduNiPd 4^1«£dl:imi

>o еч л

fTT4Tf44 WRT 4ng^W T4W 4ll4ll

The men who destroy the temples of Siva,
or the orchard surrounding the same, the step-
well, well, tank, the house of a Brahmana, and
lakes in Siva temple or play there, or those
who getting intoxicated and carefree, apply oil
besides unguents over the body, take bath,
besides consuming betel, or having food,
water, indulge in gambling or enjoying the
sexual pleasures, they are tortured in several
ways including the crushing in the oil mills
and they have to suffer in the fires of the time
of dissolution till the time of dissolution.
rl4 ^ t r r ШЗгГ% 4TT^TfW:l
JlldM'lfaRftl ЧТТТ Ч Ш
Then they are made to embrace the iron
image of woman, heated in fire, who enjoy
other’s wives are then dragged and beaten.
Ф ц к н о ш : tTn-rvff-T t r a : i
Сч O
CHAPTER 10
f^Ri qrS4#RlWl тПЬЭ11
Agonies of the hell
Such people, by embracing the aforesaid
[цичтч щ щ types of women, are scorched and they cry
aloud.
40 Siva-MahapurSnam

% w fr^t ftor g^sm w T i gg^rfnr M ^Tdrfq

Such of the people who frown at the
Those who listen to the rebuking of the parents, with knit eyebrows, are scratched and
noble people, the burning iron rod is inserted the nails are inserted in their limbs.
in their ears and nailed with the metals like ■Щ^-Зтг й щ fadrfPd qrR sm i
copper and others. хГИ^ЧИ
ф щ Ъ ЧТ: fT:l Whosoever defiles the other’s wives, with
which ever limb, the same organs of the body
Then melting the tin, lead and brass, or is tortured.
with the hot iron, and adamantine liquid their TTTSfRtSr Ч ?Ф Г
ears are filled. The tortures in the hell are
inflicted by filling the ear with these and other
Those who stare at other’s wives with
things, one after the other.
voluptuous intentions, the red hot needles are
ЩПШ Ш ^ 2ГШТ: I pierced in their eyes.
ЗШЙЩ ЧсГ^Т: ^ЩчКТ:1И>о|| ЭБШсВё*! i ] W c R T :l
After causing paint in their ears with these W&{ - q f d 4 W RT:ll^ll
things, other agonies of the hell are also
The alkaline substances are poured in their
caused on them.
eyes. О Excellent sage, such types of agonies
are caused to the sinners. This is true, there is
srsrfSfT ’efTTT: w n ^ il no doubt about it.
Similarly for the sins committed with the ' чЭ

organs of senses as well as the body the

sinners have to face many agonies.
ТМ?Т<ГЬИЛ ^ 1J5T: ^ the gods, fire, preceptors and the Brahmanas,
rfht cFTtsf4c|aiipT: w f a : 'p m i l ^ l l
Such of the foolish people, who embrace
others’ wives for the sake of conjugal
pleasures, the heated and scorched sand is
filled in their hands again and again.
Ы
Their bodies are applied with corrosive
substances, like acid and others. The types of
tortures inflicted on the sinners are quite
painful in all the hells.
fjeffo f o f o f f f z cfrmrfuT $ чтт :1
rf h ^ r i l U I I
Those who take food, without offering to
their mouths are filled with hundreds of
heated iron nails.
t tT c rm w q iftl TTlfuRIl
fayfct ЯТТ m t: rTIIUH
Ч|ГНсЫ
Such of the people pluck flowers out of
greed from the orchards meant for the
divinities, with their hand and then smelling
them, place them over their heads, hot iron
nails are hammered into their mouths and their
noses are filled with alkaline substances.
Uma SamhitS, Chapter 10 41

% 4 ? P R cREtH sn^crfwr I Ы i w i Trpnt

^ li^ y a r a te r «п$з?1ш щ
«р й ei fa'^rai ^ r e f ^ i гТсТ: ЗГЙЩ 4gdl niqlui et ^ 4 : ^ T :i
ф* H it ^ ег 113 ОII
з^ щ тл ^ * Ш т а т #?йэд?:1 Such of the sinful persons, who ease
enferiR ) et agF : gj$:ii?3H themselves or drop stools with in the
boundaries of the Siva temple, orchards of the
Such of the people, who rebuke the noble
gods, their lingas as well as the scrotum are
people, the gods, the preceptors, devotees, and
scriptures on Sand.tana dharma, the burning pounded into powder with the iron thrashing
hot nails with three fangs are hammered out in rods. Red hot needles are pierced into their
all the joints of the limbs, including the chest, anus and penis. The alkaline acid or molten
throat, tongue, gums, palates, lips, nose etc., metals are poured into them.
with mudgaras. ■ФТгнЩзтотт ET JRJTSRll
Ш: ф щ 4 # % 444-d^: 1 gft -щ ф Ъ ф Ч дшгатпз *||
U 1W t VRlTHnft 1 ^ :1 1 ^ 1 1 З т Ш ЕП с Щ Я К Т Э Д Н 5ПЙ
Thereafter alkaline is poured at all these я м w f o ^ гн г^ Ей п з ? и
joints. In this way the body has to undergo All the sense organs, move at the command
several type of agonies.
of the mind which result into the mental
aiylm T ^ c i jprfH W : p : l agony. Inspite of having enough of wealth
ir TJffct U ^ rf f m v p f o ЕГ119ЧН with him, in case he does not give charities,
fy irn w H ш et ^MiRfHfyd et because of greed, or showers disgrace on the
guests arriving in their abodes, they earning
sins because of their deeds, fall into the
In the same process, all the sinners are sent inauspicious hell.
to all the hells. Those who usurp the riches of
others, and touch the Brahmanas with the feet, ^ ^тсгг f t vpift ч фЩ: щтФ: I
or touch them with hand or feet, the material Ы et сш 311
to be used for the worship of Siva, the cow, or Those who take food without feeding the
the Vedic or post-Vedic literature, their hands crows, and dogs, their mouths are kept open
and feet are pierces with the red hot nails. hammering two nails in it.
ЯТчГС ЕГ Ш спршТ:1 сЛщЬ
^ f^ T e tp r: 3>gT: Ч|(йт1^Чч£с1Г:11^11 : м ч ) ^ ||? ^ и
They also have to face several types of They are tortured with the beaks of the
agonies relating to the hands and feet in all the crows, sharp iron or the insects. They also feel
hells. agonised by means of several other reasons.
Г?ННгНч4и ^ rfe ri ir e <ЧЧЧт1тШсь1|
й и м : ufhi Чя*1ч etii^ ii Eft TSTW^li eft JJ^dlfqM С(%ТИ^Ч11
42
^ щ дщдтдщт щ т i £рдт: ^Rrcggggm
g i W : 3 u g q > q W i« t Щ c r f ^ n r i l ^ 5 II
f p w s j g g f a § ^ cU-*-hTI Й Й ч 4 « ь ч ^
!^<Ш Гн $ ^ T g tt ^ЛПТП^'ЗМ
There are two dogs named Syama and
Sabala, which obstruct the path of Yama. To
these dogs I am offering the oblation. Let
them take the same. Let the auspicious crows
of west, or north-west, or south, and south­
west, accept this oblation of mine.” Those who
offer the bali reciting the mantras of Siva, and
after adoring Siva, with devotion, performing
homa at the same time appropriately, they do
not have to face Yama. They proceed straight
to the heaven. Therefore the oblation should
be offered daily.
ч у зГ -d Ш д д g tf c r fe fri
чизй f <?w?T
They proceed on to the heaven. Therefore a
square mystery diagram should be made daily,
which should be worshipped offering the
fragrance and unbroken rice.
g rra ft ф п у g rg tig t « < ^ ч г д g f^ ru fn ^ ^ и
r c g ^ n g f g f t : % i g у |^ ч т 4 ч ш g g : i
щ ё з fggiggr fgft%ggtr* о n
The oblation to Dhanvantari should be
made in the north-east comer, to Indra in the
east, to Yama in the south, besides to Siva
with Uma and Daksa in the west. The same
oblation should be offered to the manes in the
south, to Aryamana in the east, besides Dhatr
and Vidhatr at the entrance.
w w f g s s s r c n T h E ft
« 341 ^ : 11' ^ it
g g lft:
^ д щ = ш т д ч А е ш « ^ < ч с ь : 1 1 '^ ! 1
Siva-Mahapuranam
« щ тдп т ^ ^дт: д fa rn g g rirs ^ и
дчгд> и д $ д й ^д т « w tiF ig n
б’П'ЬК «ЧдЩ Гмdid «dd и
The offerings to the dogs and their masters,
besides the birds, should be placed over the
earth. The offerings for gods, manes, humans,
goblins, ghosts, the Guhayakas, birds, all sorts
of living beings, worms, and insects, live over
the offerings from the humans. Svahakcira,
Svadhakdra and Vasatkara, the third, in
addition to Hantakdra is known to be the four
nipples of the cow. The Svadhakara nipple is
sucked by the gods, the Svadhakara by manes,
the Vasatkara by other gods as well as the
lords of the bhiitas, and the Hantakdra nipple
is sucked by the human beings.
dW di w gj iR rfggiR i
ehllld «dd giT^f ■Н|Гмо=п*Г|чсьс^чг!II'stfЧII
A person, who with devotion, serves
offering to the cow with devotion, he earns
merit of performing a homa daily.
g t g t g ? r f g д т t g w w i f a ^ т г д т ш Г?п
дтчт^дт дГн дтяй
Or otherwise the one who neglects the
same, he attracting an ailment and falls in the
Tamisra hell. Thus giving them the bali at the
door, the householder should meditate for a
short while.
A house holder should serve food to the
hungry guest from the same village with the
same types of dishes, he himself takes, and
according to his means.
3tfgM*g 3Fi<yfdf4ci£li
щд * й д д д т щ гс щ т д т д g g s f g i r ^ n
Um3 Samhita, Chapter 11 43

The house from which the guest, returns,

he gives away this sins to the householder and
carries back his merits in return.
tratSvf Г ц щ и щ эс
fa flth T fa t W Ъ fa ^ fa ll^ ll
A person, enjoying all the delicious dishes
of food stays in the hell for a long time with
fetters on the body and the tongue pierced
with force.
Mfr«bc4 fsfa f^Tl44ll
Therefore, he becoming upset, does not
1^4:1 drive any comfort from the good eatables as
well, because of his involvement. Therefore
he feels agonised before others daily because
of the shortage.
w f a t T jw fcfh t k r a t m \ tjfTi

A person who is excessively devoted

?зЩ Ы fa r ? T * f a <r ? T lfb ld ^ H 4 о || towards dharma, he also like the fasting
Pieces of flesh as big as the seed of the householder inspite of being rich, is not
gingerly are cut off from his tongue and are distressed by hunger even for a day.
given to him for eating. Similarly piercing
m ft hmrfr tfrrrfoT % чтт Ф(\
through his tongue, the blood is extracted \э

which is given to him for drinking. 7ШТ ^414lfd w ril4\3ll

There are several grave sins in the world,
fa :# fc T : T O f c r e r T t e ic r э т о т р :1
committing which, a persons is shattered as a
fir ctstt tw fiifw w u im *11 mountain is shattered into pieces with the fall
Then he is beaten with canes and he is of a thunderbolt.
made to suffer due to the hunger and thirst.
? f tr « гН тт сго п д тл тГ 4 « r u iT g 4 i4 if e d ia i
тгещгат тщш т шч\: ттэпЬтт! :ll?o||
4|гЯЙМЭ fa ***
The sinners thus have to face various
agonies. Now you briefly listen to what he
achieves in the last.
■ц: c tfa fa щщщ s r4 * rc fa Ь щ \
«p f w t cnfu m # r fa t: ^ 114 3 11
The one who commits the grave sins
performs the religious rites also to some
extent, or remains religious minded mostly,
you listen to the position of both of them.
ТЩ farfc yJb4NH4H3:|

Because of the grave sins, the petty merits

became of no consequence. Because of the
involvement of a person in grave sins, he
never feels comfortable.
Umi Samhita, Chapter 11 43

CHAPTER 11
The glory of giving away the food in
charity
вгтгазспгг
фТГСГЧТ ЧТТ ^rrf^T 5 :l s R 4$?dlfetfll

w rp f if w tii^ n
Vyasa said, “O Lord, the sinful people go
to the place of Yama with great difficulty.
You better speak out the means by which their
journey could become comfortable.

ЗТсГ^Т % фсТ 9)1? ^Tho4i*lIcl-elKd: I

гттацЦта^гисычпу и
44
Sanatkumara said, “For all the good or the
bad deeds performed by a person, he shall
have to reap the fruits of the same. Now I shall
spell out the auspicious rites which yield good
reward.
ЗТ5Г % y w inf a ; tflmfarll cCHT^Rmi
% ЯГСТ WJI4#4II* II
Those who perform the noble deeds in this
world, have auspicious hearts besides being
compassionate, they traverse the path to the
place of Yama with comfort.
Щ ^ W tf q q im i
hwSPd ИЩТ <^4:1
fv ifeld l: ТГ T2FT ШзГ ^сТНЧН
The one who donates on pair of shoes or a
pair of sandals to a Brahmana, he goes to the
place of Yama, mounted over a white horse.
The one who gives an umbrella, he goes there
under the shadow of an umbrella. One who
gives a palanquin goes in a palanquin sitting
comfortably in it.
?гшгачяз1^ т
3mmwaiiii<*rifrt w f егт эддч<ы:1
sRlftr rf '4d^4l:ll^ll
Those who give a seat or an asana or a
bed, move resting in between, quite
comfortably. Those who set up orchards or
provide shade or plant trees on the roads,
proceed on to Yama’s abode without the sun
or any other trouble.
snfo ЧЩТТТЦсЩ Щ\-Л
■^TdcRchaU: гг ^Yaf^nvsn
Those who set upa garden, move on
boarding the Puspaka plane. Those who build
the temples of the gods enjoy all the sports in
the home itself.
дкЛ*£Г <ТЙГТЪ xf
Siva-Mahapuranam
зшачщ5Ч[ч'| эйзРа *r i j ^ i i c t i i
Those who build the hermitages for the
ascetics or the homes for the destitutes, enjoy
all the sports in the home.
uraifoftyer
^ 4 I 4 R I ЧТТ еЬПЙЧ 11
Those who adore the goes, fire, preceptor,
Brahmanas and the parents, move on to the
place of Yama of their own accord, with
respect.
IftrWRt f^T: <ГТУ<1йи;|
1яГСРШ: 11\ 0 11
Those who donate the lamps, illuminating
all the ten directions move on to the place of
Yama. Those who provide shelter remain
healthy and move on comfortably.
|адпггчти|г яггг: i
зштгаШ ^тж: ^ ^
Those who serve the preceptors move on to
Yama’s abode resting on the way. Those who
give away charities to the destitute
Brahmanas, enjoy the homely comforts.
Those who donate cow, move by the way
which fulfills all the desires. Whatever food
and drinks they daily consume, they get the
same on way to the abode of Yama.
W сГШ1
4 T < * l« ( f гГ w fw il^ ll
Those who give water to the Brahmanas
for washing their feet, they move by the water
ways. The one who rubs oil over the feet of a
Brahmana, he covers the journey mounted
over a horse.
чщ# ег
^ щ та чРготШ t w . ii ^ h
Uma Samhita, Chapter 11
О Vyasa, a person, who provides water for
washing feet, or paste for the body, lamp, food
and shelter, the messengers of Yama never
visit him.
^ ч и у и < |^ч ггсёйФ it : 11 11
By donating gold and gems, a person
getting free from all the troubles, moves on to
Yamaloka. By donating silver, or bull, be
reaches the abode of Yama, quite comfortably.
By giving away such charities, a person
reaches the place of Yama with comfort and
enjoys several types of comforts in the
heaven.
Ш: fs i <4«Hdf^fe<*fo4ii^u
The donating of the food is considered to
be the best of all the charities, because the
food provides comforts instantaneously. It is
pleasing besides enhancing the strength and
wisdom.
fenrT Tifrufmi
О Excellent sage, there is no charity
comparable with the giving away of the good
The food makes a person to remain alive and
die in the absence of it.
*ЧГ<ЭМГе(^1
The food produces blood, flesh, fat and
semen. The semen is the cause of the
production of the human race. Therefore, the
universe has its own importance of food.
<fft i # TUfcr IR 0 11
45
The hungry never feel satisfied even after
getting gold, gems, elephants, horses, women,
garland sandalwood.
тт#тат зтггщрш ттч\:\
The child in the womb, or a newly bom
child, young, old, gods, DSnavas, Raksas, all
have the requirement of food.
ЩШ: strife: «ШЧ: T ^ :l
TT 4 П? ? И
Of all the ailments, hunger is the biggest
disease, which is removed with the medicine
like the food.
T iftr f g o t i n i fflT : tto: i
4ifw Irv: и? ^ ii
There is no trouble worse than the hunger.
There is no comfort better than remaining
healthy and there is no enemy worse than the
hunger.
m tn=r
Similarly there is no other merit better than
the giving away of the food, because all the
living beings die getting scorched of the fire
of hunger.
зш?: ш щ : tnuregjTfa T l^ :l
The donor of food is called the giver of
life, and when he gives the life he gives
everything. Therefore one achieves reward of
all the merits by donating the food.
ftrcreiraTTi
Щ^ fe n r:ii^ u
When a man performs the holy rites of the
having been fed with the food gifted by some
one, the merit of the sacred rites is shared half
and half by the giver as well as the performer
of the rites. There is no doubt about it.
46 £iva-Mah&pur&Qam

A householder desirous of the welfare of

ащ гта^: к jfiw y a и rr^rir^i i? \э 11
All the gems like the worldly pleasures,
women, vehicles and other are received by the
giver of the food in charity to such a person in
this as well as in the future world.
?: wrawHHj
rl*4l<$4 tn^qr Wf^gtTTrtRMiq^ II
Dharma, artha, kdma and moksa are the
best means of the body. Therefore one should
protect the human body by food and the
drinks.
згайёг inpraft sfafgrnri
art? ^re ч Я 5Т 4 4fam(dnq
They praise food only, because it happens
to be the base of all. There have never been a
donation comparable with the food, nor shall
it be there in future.
3t%4 «этЗгГ fojj *Fll
ЯЛЛТ # яШсТТ: 11^ о 11
О Sage, the entire universe is based on the
food. The food provides strength and the life
is maintained by food alone.
^RTsq- ^ 1 Щ Ш T fw til
fCT fiwq) ^ fd fW d iii^ ii
The one who desires of the welfare of his
family, putting himself in trouble, should
always give food to the Brahmana as well as
the Bhiksu.
vr<^Tf^uirW :ii^qn
One who gives food to the Brahmana, a
beggar or some one who is in distress, he
donates the best of riches for the next world.
«НГФйГЙ frtrtf ^WFfcn^lI$ 3 II
his family should adore the Brahmana who
arrives at the time of taking food or the one
who arrives after long journey.
з щ : р'гг^очта f^ r r .- i
я&госчШ
O VySsa, getting free from jealousy, if a
noble person, shedding away the anger, adores
the guest, he enjoys enormous comforts on
earth as well as in the heave.
4Tfo4^'fir'H 4 ЯЩЯТ5Ш tT4\
3# ЗТ ЧЫ^Й ЯU| fd 11^ 411
One should not rebuke a person who
arrives (to take shelter), nor should he be
challenged, because the food served to a dog
or even a candala does not go waste.
I
When on gives food to an unknown and
tried traveller, without causing any pain to
him, he always achieves enough of riches arid
the food grains.
filbert wwn feyHfMgr T tim i
^Tt 41: titWrrQ&: ЩЗТ ЦШРШ
О Great sage, a person, who citifies the
goes, manes, Brahmana and the guests, by
serving food to them, he earns the enormous
merit.
э д ч н г г ^tsftr srr^mr «rfaftwSl 1
4 $&£ы-Я1Щ -ЩЩЦЩ *П13ill
The giving of food in charity is quite
important for the Brahmana as well as the -
Sudra. One should not enquire about the
country, gotra, pravara, education or other
details.
faaKTt ^ -ц: w ( i
Ъ ^ 11
Umfl SarhhitS, Chapter 11
Whosoever gives the food to the Brahmana
on his asking for it, he resides in the heaven
upto the time of dissolution.
^ 4 е Ы Ч Ч )'Н 1Й 'Я 1:1
тт %гт
The garden of the giver of a food achieves
the fruits of the cherished desire as the
Brahmanas do in the highest heaven,
% #35T: W f fatfodl ifll
O Sage, you listen to the names of the
heavens which have been built for the sake of
the givers of food.
ясы^й f^far Ы тт?ГгЧчщ|
ч ги 1Щ «пч ^я1Ги т я г т ч ш щ й т 1 ч ^ г п ' й ■r ii
The abodes of such great personalities are
of different shade and are furnished with
things of several types of comforts.
'^ c h m W v U ^ r f r ^ T T ^ R 4 T l t W T : l
^ p r r : f t r r < 1Й « ь п ^ с )
In the courtyards of those abodes the wish
fulfilling trees are found planted. They
provide all the comforts. There are the step-
wells of gold besides beautiful wells and the
step-wells.
tim f o ёГ XTRTf4 ЩЩГ.1
vfcrr Q r r o t ^ m r w f ^ t n i ' s * u
The spotless water flows issuing pleasing
sound, the eatable things, the costumes and the
ornaments are stocked in mountain like heaps.
« fc f-W $ e n « r c q Й Н Т :1
я г а ц т : Тт т а | т т г е т : w s r « ^ c fW t v I
The milk flows in the streams. There are
mountains of ghee, the palaces are white in
which the golden beds have been made
available.
w&i\
47
ч*оФщ ^ ЯТЯ *11ITSг-II
The givers of the food go to those lokas.
Those who are interested in their welfare in
this as well as the future world, should give
away food in charity.
tj^ нтал: w tf ^ r m ^ R t ттзптт:1
Tt f ar yl dnr
These lokas full of lustre can be achieved
by the noble souls who have given food in
charity. Therefore the people should
particularly give away food in charity.
ш j r a r a fr : f g w j : -щ ч f T : i
rfwrc^w»} ч m ч
The food has infact the form of Brahma,
Visnu and Siva, there is no other charity
comparable with the giving of food, nor shall
it be in future.
'Я: * r^ i
forpS: ^г4чт^ит: 1? wf?rms<? II
11* 3 П A person who after committing a grave sin,
gives away food in charity, he getting relieved
of all the sins, goes to the heaven.
РгЙЭ) u^ iwiPi T i - n ^ fa^mrf.-nhoii
In the Pretaloka, eight types of charities
have been described to be of immense
importance which include the food, the water,
horse, cow, umbrella and the seat.
тпя snfaragt чтп
By giving away such types of special
charities, a man reached the abode of Yama by
: irs m i
means of a plane. Therefore we should give
food in charity.
тт: тгзтгайичзи
Because of the glory of donating of the
48 Siva-MahapurSnam

food, its mahdtmya is quite auspicious.

Whosoever reads it or narrates it he flourishes
in all respects

задянгещй гг щ з 11
О Great sage, whoever will listen to this
episode or shall repeat it to the BrShmanas, his
manes will enjoy the never ending gift of
food.
ijsftf SlRn44giy<inl 4^«Ji44raf^diqi4?I^R4^lriq
mift 4iAdRi^i)s«ara:ii^^n
48 Siva-MahapurSnam

water.
wl с щ -цщ т а й з н т у г ё п
w : f t r a f a f g n i w T m ra s r я т т : т т з т п ч н
The one, who construct the water tanks and
its water is drunk by the cows, BrShmanas, the
ascetics and the humans his entire race is
redeemed.
URht -цщ
fg t n t Ч' ch qifriqcuw ttU ltU i
The one in whose tank enough of water
remains in the summer season, he never has to
face grave calamities.
CHAPTER 12 a S F T H T Ъ ^ r r f t r firT H T ^ W : T^rTT:!
Penance and its greatness f o sr9 f o f o sr9 uC\ffo r t Ч Г Ш Ш Ш Ч NИ 'З И
ИЧфЧТЧ ЗЩТсГ I am going to speak out the gratitudes of
ЧНЕйИ TOt ЗННТЧтПТ W l tanks dug for water. A person who digs the
tank is adored the world over.
sfafsIRT crfnt #T T T f-T ^ lt
Sanatkumara said, “Of all the charities, the зтгп эт Г чънтсй fa T T fo rfa d d i
gift of water is the best, because all the living
being are satisfied with water alone. The water In case a tank is dug in the house of a
is conceived as the life. friend, it enhances friendship. It removes his
sufferings and increases his glory.
^frrTSRTfSfRtnfnT 1Г? 11 s jif c q la te r сШГРЦ- ib H 4 lg iU lf t|U i:i
Therefore one should lovingly build the сГЗПТ: i p f o fo r гГРТ W T t p R T ^ T I I ^ I I
water sheds or water tanks, which provide the A person who digs the tank, he achieving
bliss. the reward of dharma, artha and kama, gets
f? ^nftr Tfrd TTr^t T W : l entitled to huge merits.
dW giMter djmi<bK&?K:ii3ii шШпЧТ ЭДПгПЯГГgSFT: ТТТНТ5ЕПЕГ: I
s3 C\

In the present worlds as well as the one a am fo fo T r fo fo Ifo rw rrm i^ o ii

which has to come, these indeed provide
delight. Therefore, the people should build,
the step-wells, wells, tanks, etc.
m w r irfg з ш fa c tu m
fir: UfOTRto: ftctn?T:imi
Half of the sins committed by a sinner are
removed by digging a well filled with the
The tank for all the four types of the living
beings is a great support. The building of a
tank bestows the best of riches.
^ёГГ TTPZtT TR Tctf: f o n t Ч РГРЩ Ш Т:!
W c H if a r o p f t w ra fo r g F n w T ii? ? ii
The gods, humans, Gandharvas, goblins,
manes, Nagas, Raksasas, the trees and plants
Um9 SamhitS, Chapter 12
have all to depend upon the water or tanks.
arfiqjtapsd trw wdfeTig w w : i r ? ii
The one in whose tank the water is
contained till the start of the rainy season, he
earns the merit of performing homa. This has
been ordained by Brahma.
чтщ ц чгн tret ф гсгм ц эч
The one in whose tank, the water remains
upto the winter season, he undoubtedly earns
the merit of giving away a hundred cows in
charity.
T#TrT T O ftgftl
Щ%«q^pjfc>T h?R2T сдай h *T ^ | I 11
In case the water in plenty remains in the
early and late winter, the person who digs it,
drives the benefit in which plenty of gold is
given as the daksina of the sacrifice.
crr! гг д а т if c f r щц f t t s f r n
ь ^ п тщ ^ ч Ш т: 11 и
In case enough of water remains in a tank
dug during the seasons of spring and summer,
the people with wisdom say; that he drives the
benefit of the holy rites of Atiratra and
Asvamedha sacrifices.
трг оцгато tjsmm тттп ^ uti
hfife #<4^URT4tTO 4I^||
O Sage Vyasa, the merits occurring from
the digging of the tanks etc. which are
excellent and pleasing to all the living beings
have been narrated to you. Now you listen to
the merits of planting of the trees.
<3 h t w i
Эдчгй c $ rM fm ^ T ii^ n
A person who plants a tree in the forest, he
redeems the past as well as the future manes.
49
ш рт хгщпт чтзт w s :i
ht И Г* W : cTl<frl4 IM tfa Щ Г О Т Т и и Н
The trees so planted are undoubtedly bom
to him as sons in the next birth and after his
death he achieves the indestructible lokas.
дат fh ^ i
етдат iщ u
The trees adore the gods with their flowers,
the manes with their fruits, and the travellers
with their shade.
^<ч1и4чиси:|
irihftwrafo? оn
The Kinnaras, serpents, Raksasas, the gods,
Gandharvas, humans and the ascetics, all take
shelter under the trees.
g t a : аденит r h h R T t i ятчшч1
?? h T r f a W S T « h k : ^ p T T :I R ^ I I
The flowering trees, satisfy the people in
this as well as in the future world. This is the
reason that they are called as Dharmaputras
Н З Т тщ ^ гМ h t f g 5T:l
Т*сГ Tcrn fa # 4% % ^TRT
Those who dig up wells, plant trees,
perform the yajnas, and adore the truthful
Brahmanas, never fall from the heaven.
щ w fin ite 4 t m :i
ш Ъ ъ ЧТГ Щ: 'firm'd щ ^cWlR^II
Truth is the Supreme Brahman, truth is the
supreme tapas, satya is the supreme yajha,
and truth is the best of scriptures.
<9 49 hTPlfh firh d 4<4 4^4fil
firU fifth *4
p I T p h t -fi^ f ^ y (d fB r ffilR > J II
It is the truth alone which wakes up the
sleeping people, truth is the supreme place,
truth is holding on to the earth. Therefore,
everything is established in truth.
50
f a t ^ s r т р * rr f a f a t e f r f a i
sfa t f e n *r! ^ far яШ ^иччи
The penance, yajna, the gods, Rsis,
adoration of manes, water and the knowledge
is enshrined in the truth.
q^n f a r sfa w fait qm fati
w w m fgni: ^ R fa r* riR s u
Truth is yajna, tapas, charities, mantras,
Sarasvatl- the goddess and Brahmacarya
besides being omkdra.
ёГС рЙёГ ЯЧгГ i f a l
T ffa r f f a f c l R U I I
The water flows with the truth, the sun
shines with truth, the fire has the burning
capacity because of the truth, while the heaven
remains established because of the truth.
WR
Tlfar cfal fafa II
The protection of the Vedas, and the bath
in all the holy places is taken because of the
truth. One achieves all the padarthas in the
world by truth alone.
ЯЛШ Р ЩfTcTOT ^гПТ:1
Щ П1т1Г f K R ^ r T lA ^ c ) f a f a f a t l R II
When weighed against the truth in the
balance, a thousand horse sacrifices, and a
hundred thousand other sacrifices cannot be
equal to it. Truth is all supreme.
fa ff: f t f a t 4 r # W i p : l
te fa t Ш : ^ R to lS T ^ Е П Т Е П Т -.Н ^ о Н
It is only with the truth that the gods,
manes, humans, serpents, Raksasas, mobiles
and immobiles and other lolcas get pleased.
fa f a TTrfffflf: fa WT1
ТГсФТЩ: f a Щ ! fffU T rfffa w
Truthfulness has been conceived to be the
supreme dharma. Truth is the supreme
Siva-MahSpuranam
position, truth is the Supreme Brahman,
therefore one shown always speak the truth.
wm -. « кч й яп 'ш яад т f p r c f a
iW TW T: % g !W : fate W ! W :ll? ЧII
The truthful sages, after performing of the
hard tapas, after being successful in the
truthful ways, proceeded on to the heaven.
Ъ faStf fate fa facUlfeht
The people surrounded by the apsaras or
seated in the planes, should always speak the
truth, because there is nothing beyond the
truth.
ffaH
fallffte ТРШТ frfc Ш HRfa
With a devoted mind one should take a
bath in the deep and vast water of auspicious
stream of the place of pilgrimage. It is called
to be the best place.
STTfafa err TTTltf faT Tpnsf f a f f f f H ffT :l
з т р ! Ч falfat ! ЧТГ: {cfibirfiw:ll34ll
Such of the people, who for the sake of
their sons and others do not tell a lie, they
indeed proceed on to the heaven.
fa r ёщщггг W : faffa fa te te rW l
t e f a r c f a r i m t e u rffa rirfa te w i ^ ii^ ^ ii
The Vedas, the mantras and the yajnas are
associated with the Brahmanas but they do not
seem graceful in the people with falsehood.
Therefore one should speak the truth.
a j R f ЗсГГёГ
fffffat u fa c f fa ? te ET:l
fa fa tfa rfffa te w ^ r n te f a r a f a i^ n
?ll Vyasa said, “O Ascetic, you please speak
out the result of the tapas performed by the
Brahmanas and people of all other varanas."
Um3 SamhitS, Chapter 12
ЗсГГЙГ
НсК^пГч rrotssife
TTpjT ffjn^TT rife ffeR^T:
Sanatkumara said, “I shall speak about the
tapas to be performed by the Brahmanas,
which fulfills all the desires. I now speak on
the tapas. You will please listen to it.
cPTf fe ПТЧ ТПтБ гПТОТ feUrf ЧТгПТ1
ТТТПШfe 4 nfeTT Щ
Tapas has been termed as the best fruit is
yielded by means of tapas. Those who
perform the tapas daily they enjoy pleasures
with the gods.
TTWT w zfo WNfTRTT m fe f Щ\:\
гпшг cftwt: TraMyreRwii’so и ЗЩуШ W ilful
With the performing of the penance, one
achieves the heaven and auspicious glory.
Besides all the desires too are fulfilled with
the same.
ш ш тт^тгсШ тптт feR^r
анБщ нЗчКс tfWRj w m itii^ ii
With the. performing of the tapas one
achieves the great knowledge, salvation,
perfect wisdom, good fortunes and beauty.
чнгёадДч cregfc r iw rnfe ж: i
сПШТ i f e ЧТИТ yilfesS fcU l^ И
By penance a person achieves several
things and all the desire of a person
performing the tapas are fulfilled.
ч кш ч ч! m fe 'еь<гач1
ЧТШЧШ щщ уШ : 4fesR :ii*3ll
No one reaches Brahmaloka without
performing tapas. Even lord Siva cannot be
achieved without the performing of tapas.
fefe<rwit ш.-i
TTrlfe ПЧЭ1Ч)Е| H -qFRm u^ll
51
When a person performs tapas for
achieving of a particular thing, he attains it in
this world as well as in future as well.
4«i(l xT 515151 Mt>ur4h:l
cTOITT w fe Ы т Ф ш f e p r f r T : 1 Ч II
A drunkard ascetic, or womaniser, killer of
Brahmana, and the one who enjoys the wife of
the preceptor, is also relieved of his sins, with
the performing of the tapas and ultimately
gets redeemed.
arfh fefen;: wuifeaJT£fe
49 44144:1
о
5ЦТ % infe II
Siva, the lord of all, Visnu- the eternal
one. Brahma, Agni and Indra performs tapas.
сттш fefe i f e -тт
The eighty eight thousand ascetics of the
sublimated semen, rejoice in the heaven, with
the performing of the penance, along with the
gods.
гПШТ гНЧ% ТГЩ IT IT Щ5: if e jl: I•О
сПШ5Ч1Н<УгТт4ч^^Р| tp ^T lI^II
One can achieve kingship with the
performing of the penance. Indra, the lord of
god and the killer of Vrtra, protects everything
daily with the performing of the tapas.
4сгг TrfVi
TTefiivRi i p f t i ядо№шг*^п
The sun and the moon, besides all the
constellations who do good to others,
illuminate because of their tapas.
4 infer T^fe 4 % TЩ Т fern
w n te n ife fe % :и ч ° и
No one can enjoy any types of pleasure in
the world without the performing of the tapas.
The people who are well-versed in the Vedas
52 Siva-Mahapuriinam

proclaim that it is with the performing of

tapas that one achieves all types of pleasures.

^ Ш WZ& W&T f®TTII4 ^11

The knowledge, the perfect knowledge,
health, beauty and fortunes could be achieved
by means o f tapas alone.
mw STWTI

It is because of the tapas that Brahma,

engage himself in creation of the universe
without much effort, or Visnu preserves it or
Siva destroys it or the serpent sesa, carries it
over its hood.
ftpgrrfwT WtlMi
jrfwg f^fo < * 4 ll4 3 N
О Great sages, it is with the performing of
the tapas, that Visvamitra a ksatriya, the son
of Gadhi, was transformed into a Brahmana.
This episode’s well known in the three worlds.

frcq- Myt$iira>gwTii4'tf 11
О Immensely intelligent one, I have
narrated the excellent glory of the penance to
you. Now listen to the glory of the study of the
Vedas, which is much more excellent than the
penance.
MfaTSTMMk чш
sjreppTt5Krra':n??ii
52 Siva-Mahapuriinam

fruits, and the merit he earns for the same

would be equivalent to the reciting of a red of
the Vedas.

The best of the Brahmanas who earns the

merit by reciting the hymns of the Veda he
earns the double of the merit by teaching the
same to his disciples.
*ptswt PtcmV ; 3n^¥if¥wi«><4j
fgqx Ш TTM il^n T F T T ^ TRUII^II
О Sage, as the universe remains without
light in the absence of the sun and the moon,
similarly the same situation prevails without
the Puranas. Therefore, one should study the
Puranas as well.
T f W q i W t % 5 ftT ^ I T W : l

cTES ci cTCPFESJ: W W .i m i
Сч sS

A person well-versed in the Puranas is

always adorable because he understands the
person who suffer in the hell because of his
ignorance of the Puranas.
p p fa t f N r тгатитт q f pnf a f l
P tR I p TIP^ P W F T W T ^ P ^ l l r f P I m i l
Of all the competent people, the person
who is well-versed in the Puranas, is
considered to be the best because he saves the
people from falling (in the hell).
pM ffigr ттрщт p ^ teri
РТТЩ?: y ^ r i l m r fawjt'O PPril^ii
CHAPTER 13 A person well-versed in the Puranas should
The glory of the Puranas not be considered to be an ordinary person
RHcebnU -Selin because he happens to be omniscient and as
О
such he can be equated with Brahma, Visnu,
cPTRTPfW I
Сч
Siva and the preceptor.
P tS p ft W t c F T f t т т W ltfrH M P f t l W
S R 3 T R T f t P H T r l c rw tfrr f g f e n f q i n
Sanatkumara said, “O Sage, the one
performs tapas in a forest living on roots and 5ТПЛ1Щ1Т£Т trI w Ц M rtlltill
Um4 Samhita, Chapter 13
In order to enjoy comforts in both the
worlds, the wealth, cereals, grains gold and
costumes of several types should be given to
the learned person, well-versed in the Puranas.
^rf?r ‘RfratefT птпщтга :i
hurra f r a t f f tr 'mfrr птчт hfra{ii<i и
The one who respectfully gifts away the
best of things, he achieves the highest position
(salvation).
t # h t 3T M W ■?T№ IR 1
4: ШРТ WW MClihhH *pj||<? ||
The one who gives away, the earth, cow,
vehicle, the best of elephant, and horses to the
person well-versed in the Puranas, listen to the
merit which is earned by him for the same.
37^^4<*74TSr ТТШ rT ^ q fri
aryc^w tf *nfh 7T т а crart дтатп\ o ii
All his desires are fulfilled in the present as
well as the future world and he earns the merit
of performing the Asvamedha sacrifice.
Tiff T5?PRff ^ГОП{1
¥ rfRdfa t ЧЗДПЗДТ 4cti^i|!lRH;il^U
The one who gives away the land with the
fully grown crops over it, he redeems his ten
past as well as the future generations.
(З Ч Т^ 5Г lytTgfofc 7T h ^ f a l l ^ l l
He enjoying all the pleasures in this world,
ultimately attaining the divine body, boards
the plan and leaves for the place of Siva.
ч q&§fguraifa c^T:
The sacrifices do not please the gods as
much or proksanakas (animal sacrifice)
oblation or floral offerings as with the reciting
of the Puranas.
53
Й О ТГН & З Д ShlS'lfa Щ гТТдтГд с Г гО Г гЛ Т И ^ И
Listen to the meritorious benefits of a
person who provides the sacred books I the
temple of Siva, Visnu, the sun or anyone else.
T T T T ^ W W R T ib flM iq lfa T O : l
га дцгтгсь тт
Such a person achieving the merit of
Rajasuya and Asvamedha sacrifices, piercing
through solar region, moves on to
Brahmaloka.
f k c ^ T g i F W R T T ТГЯТ *raf?T
« k s i i i ^raffgtTRTjmi^ii
He lives there for hundreds of kalpas, then
he becomes a king on earth. He indeed enjoys
all the comforts without any obstructions.
ьгагн ттчс(ЩгРТ1
ffqsiniWa ^ n r Wf r T ^ ll^ ll
чтгазШдя ^hTTwrimf
He earns the merit of a thousand
Asvamedha sacrifice, who recites the Purana
in the temple of Siva. Nothing is dearer to the
gods and Siva than this.
<НЧ1ом4яУ<ЙЧ iwrararahhi
О
rrarra «rant ятоп
Therefore making all the efforts, one
should recite Siva Ригйпа or listen to it,
because it fulfills all the desires.
ч11vhj(c(U( (ч) 7T* I,
By listening to the Siva Ригйпа a person is
relieved of all the sins and after enjoying
several comforts he attains Sivaloka.
TTWhq У^УчГчаШ5>ЙЧ rai
rrrantt <^«raumra<r:iR?ii
The merit one gets by performing of
Agnistoma or the RajasUya sacrifices, the
54 Siva-MahSpurS^am

same merit is gained by a person by listening story of Siva, a person burning the forest of
to the story of Siva. karmas crosses the ocean of the universe.
whfafePlf c T43ft cRtfofcfRW:l SfStf Щ Щ xf сЦ|
тпт: т а н чн cfiyiycmim 11 ^ чтт ч ччт
The merit one earns by taking a bath in all A person listens to the story of Siva for a
the holy places, giving in charity crores of muhurta or half of it, or even for a moment, he
cows, О Sage, same merit one earns by never has to face the misfortune.
listening to the story of Siva.
ч гФ
v»
нг о х >а
чо ч |
^ sjrafo <3Rjf TifTT: Tf^T
^<|ui* 4quiiTic4 i n 1нЙ 1Н о II
% ЛЧЩТ 4 4 W I :I R 3 11
О Sage, the merit one earns by giving away
One, who listens to the story of Siva,
the charities, or the performing of the yajnas,
which purifies the three worlds, he should be
treated as Siva and not an ordinary human it gets stabilised with the listening of the Siva
being. Purana.

sjreim W cfirfocfi Ъ ЧТЧI fW ra .- cRrft щ ш w i t «гаиттсрп

чм^ч чччг % : ii ^ ii ЧТГ sraf 4 j W f| Ч^Ш ЛЧЩ : ^ T : ii^ ^11
The dust of the lotus like feet of those who О Vyasa, particularly, the persons who are
recite or listen to the story of Siva, have been engaged in the mukta-dhydna there is no better
conceived to be sacred place. dharma in Kaliyuga, than to the listening of
TRj WH ^%4:i the Siva Purdm .

зит ^ srfett b T^niymi w n sra u f стал

The people, who intend to visit the places
which bestow welfare, should always listen to
the Siva Purdna with devotion.
cWt if c lM f #t<T ЧйГСГтЬ: ж г 4 ^ 1
ftEldlrfll ^ tp is r '^ « 4 ,1 R 5,11
In case some one is unable to listen to Siva
Purana, then one should listen to it for a short
while daily.
О Sage, in case a person is unable to listen
to the story of Siva, daily, then he should
listen to the same in the auspicious months.
$ $ « Ш f | sjTJcfR: W i t % f % R I
О Excellent sage, with listening to the
т ш T44W n t ч 11^ ? 11
The listening Siva Purdna and the holy
recitation of his names yields, fruits in reality
like the kalpavrksa tree to the human beings.
cB^ft pferat ч ш srafaHt%mc44T4i
f? 4 T4 pum sEf
Siva Purdna has been created like the
nectarine juice for the men who are not so
intelligent in the age of Kali and are deprived
of virtue and noble conduct.
tn^SWTT: ft^cfigvf W 4I
7WT: W i?m n4IrfH ^rW W T II^^II
By drinking nectar only one person
becomes free from old age. But by drinking
the nectar of Siva’s story the entire family is
freed from death and old age.
Um5 SamhitS, Chapter 14 55

■Щ ъШч\ xl тТчШчТЧ^!
ТЕП n f n : Щ HHT WSJ TtftbfFRd TT fHTt W t •HWTMITS till
О Dear one, the position achieved by Even if a single Purana, out of the thirty six
meritorious ascetics, and the performers of the Puranas, is read or listened by some one with
yajnas, the same position is achieved by devotion he is relieved of all the doubts.
listeners of the Puranas.
3RTt Ч % П ЕГ:
■^гстс||Пн4<[ ч w : i
n r iw n r n f щ т g f r s :i
3TEZRto£trin TfbtTOt rTU^II w e t fe n 4 4#
When one is unable to achieve knowledge,
11* ъ 11
then he should study the yogas'astras. One
should listen to the Puranas making all the There is no path more comfortable than the
efforts. listening of the Puranas. Without the Sastras,
the world does not look graceful, in the same
ХПП way as the world is filled with darkness
4<|U|^c|U||^I h1 H ШТГС ТРТШгГИ^'ЭП without the sun.
By this way, the sins are washed away and «tfWPWjtnrt w ^nnnrofprat f w i p r a i i
there is an increase in the dharma. With the
listening of the Puranas, one achieves ’k'k'k
knowledge and cannot be bound in the
worldly fetters.
m тпщ MCIUIiTh sJldotllfa 5№ R:l
ИЗЛИЛИ
Therefore the Purana should be listened to
making all the efforts and by so doing, one
achieves, dharma, artha and kama, besides the
road to moksa.

ННШ t44dl4lfd ^IUPJ|C(U1W:||^'?||

The merit one achieves by performing
charities, yajnas, tapas and performing
pilgrimage to the holy places, the same merit
is achieved by listening to the Purana.

W ? МКЛеЙ)' ё Б Ш Н И 'к о И

Had there been no Puranas to serve as

guides to Dharma then the ascetics to narrate
the stories of the present as well as the future
world would not have been found.
UmS SamhitS, Chapter 14 55

CHAPTER 14
The glory of charities

$Ud(f4 ^R^RlfT
ШЧЗЩ зТЕгщ w w fa Ш \\\
Sanatkumara said, “All the big charities,
which have been described as such, should be
daily offered to the able persons and only then
they bestow welfare on the donates.
TTl^R Г^тПН
^ ttfararfhr штз^т t w щ и ? u
О Excellent Brahmana, the gift of gold,
gift of cow, the gift of land, when received by
an auspicious person, result in the redemption
of the donors.

ршРг fK^r шй: уч^ п^ u

With the giving away of gold and the cow,
56 Siva-MahapurSnam

a person is relieved of al the sins. The fire represents all the gods and the
gold is the form of Agni. Therefore by giving
g f l E I R lf i W l f t Щ : T T C W tl
away gold in charity, it amounts to giving the
| § <TvdcR w irfitcST Ъ m W dlim i same to all the gods.
The gift of gold, land, education and
tuladana are highly praised. Of these the first дщтзн щ ш яс1сычч>нм«ч1
two gifts are equal, but the giving of education TTfarff Щ TTTII^II
is the best of all. The donation of land I also considered to
ftrd f R f t t W V T R lftl be the best of all and fulfills all the desires.
The gift of land with gold is also excellent and
грЬ г хШЧП
it was made by the king Prthu in earlier times.
The milch cow, the umbrella, the
costumes, shoes and food should be given dldMwi W TOpf^m ri
daily to the beggars. ^4ч1ЧЙР|4тЫ^ trrcrr Tifdqil^ll
^TT55jf 9ГЩЩ№Т: H qldtll Those who witness the land with gold
StfsTSTt НЧ II being given in charity, they getting relieved of
The stuff which is given to the Brahmanas all the sins achieve salvation.
or the beggars performing the sarhkalpa rites, 3WRT5EJ Ти1тШ T^TI
besides the people in distress, makes the donor
^RTTt Ш Ш
more humane.
О Sage, now I speak on other excellent
ЗЯ сБ €t fdvTT 4 FT T : cJRTT *r t W :i
charities, as a result of which the people do
ТЩШ: <sfqRT тщщртИч ^ ё^пнэп not have to witness the painful Asipatra forest.
The great charities include gold, gingerly c^dfefiRTITd;W f t fdfiRT ^FTTT^T: I
seeds, elephant, girl, slave girl, house, chariot
^га тШ ч fa d l!i> lld d fd d ftd :II^ II
gem and the white cow are the great charities.
One should purchase a forest with the
J j t R d l f t TT^tfoT SlIdlиli
wealth earned lawfully, and donate it without
if 1 Г Ш Т ;Е Г ^ 'Щ Т Е Г :1 1 ^ 1 1 being miserly, in an appropriate manner.
The learned Brahmana, after receiving all
6 \3 \S *\
these gifts redeems himself as well as the
•yduf it 1*411
donor undoubtedly.
т а щ ffTTRUl^: ^ : l
TTcTof § y ^ H d Я ТГ: %?ШТ1
f j ^ r R b^KMlclRcl : 11^ 11
t d 'd IW fW -d lR fa i f # T m i< ? ll
ttUTrd rft ггап^щлтм ■W!?lfdid: I
The people who gift away the gold with a
spotless mind, the gods shower the riches on
them from all sides. This is what has been ddt ЧтН ТГЩФщТТГ^ЭТгГ fd td tld l
heard by me. =bifd<wiftfd gfumidi
Cs
5 га ш :п *й
’
п
arfiqrff c ^ T T : t r a f : ^ | d W R :l рц ъ: цсуруум ч 4d?lRhd:i
ШЩщЫ tr ^тгг: Tf: uR ddfiii^oii ят* у ч w r f tn ^ ч 11
Uma Samhita, Chapter 14 57

With a prastha measure of the gingerly
seeds, an image of cow with calf endowed
with all the qualities should be made in gold.
It should possess all the characteristics, being
divine in shape. The eight petalled mystic
diagram should be made with vermilion and
the unbroken rice grains. The devotee should
adore Rudra and other gods there with utmost
devotion. The cow and the calf after having
been adored should be given to a Brahmana
together with gold and gems according to the
competence of the donor. They should be
bedecked with all the ornaments. The devotee
has to take the food during the night alone,
and then give away lamps an gifts. This has to
be done on the full moon day of the month of
Kartika making all the efforts. One who
performs according to his means, and
observing all the rules, has not to fall in the
terrible hell or the path of Yama.
frcTT 4 l4 W $ l4 lfu i T le R J : W f ^ w R : I
flfa Я з Ы ЩЩ qidfcWlISf&IIRoil
О Vyasa, a person who performs
accordingly, he, inspite his indulging in all the
sins, enjoys the comforts of Indra with his
relatives and friends for the period of the
duration of fourteen Indras.
fdfort % T t BJWRI
4^ 39Ш d t сРТ xehlfrtdHH? ?ll
О Vyasa, the giving away of a cow in
charity in an appropriate manner, is
considered to be the excellent one. No charity
could be compared with the same.
31: еь1ч?и ■HcirMi
'«hrngqr яр л W dMfddRI
Ж ЩЩ xt SRqfdiR 3 II
In case a person donates a white cow with
silver and a bell metal vase, the said cow, О
Vyasa, returns to the donor as the wishful-
filling cow in this birth as well as in the
heaven.
A virtuous Brahmana should be given
away the things in charity, whatever things are
liked by us in the world in order to make them
indestructible.
§<гпдад<*н % орлят <j r <w 44 j
^ Е ^ ф т 3TT<SR:IR4II
Tuladana is considered to be the best of all
the charities. A person who is desirous of his
own welfare, he should perform tuladana.
drjhiril REZtfl
gRidi-i щ т ц ¥^iq^c*>lJT|R $ll
The weighing balance is highly meritorious
and it eliminate all the sins, by making a gift
of it one gets rid of the sins and the bondage.
In fact the tulddana is immensely meritorious
and destroyer of all the sins
4141-llVlmftl dRTcfR SJTtfd Я: I
A person, who after committing all the
sins performs tuladana, he getting relieved of
all the sins, surely achieves the heaven.
cfiTRdd chiqqq|q^l[4T-
WIT d<pich<lfdlR£ll
сГТ^Ч ЯЯТ ЯЧТ
fetTIRT tntrq;i
dFTTWl W
v9 v9 v3 : IR Ч11
*

her horns decorated with gold, the hoofs with я & яятТ> 'фрц яятзи
58 Siva-Mahapuranam

vwroiuf ftffpr dHi-yrm

Сч О "s

Ttrsf 5 MMiciviy
f^ f^ T 4% II3°II
“The sin committed by me with my body,
mind, speech, during the noon, night,
evenings, end of night or during any of the
three times, let the same be removed by the
presiding duty of the weighing scale- lord
Siva, enemy of Kama and remove all the sins,
done as a boy or as a youth, as an old man
wakefully and consciously. The riches have
been given by me to a deserving person. It has
been placed in the balance comparable to my
weight, with this let me earn the merit.” These
mantras should be recited before making the
gift.

ЩЫ6Ц 4 freTTTWT ЧЩ\\Ъ y \

Sanatkumara said, “A donor, being
desirous of his own welfare, thus speaking,
should distribute the wealth to different
Brahmanas only then he will be freed from the
sins.
SKftJM § % щ ш 5?п^ фчтШ^|

О Vyasa, a person who donates tulapurusa

he after destroying all his sins enjoys his stay
in the heaven upto the period of the rule of
fourteen Indras in the heaven.
чттоттоцнопФт
что ^!?Й5«п*Г:щи11
58 Siva-Mahapuranam

CHAPTER 15
Description of Patalaloka
oSTTO
1
c^RRt rRTtmsq# ТТНШЩ f|?n^d:n?ll
Vyasa said, “You tell me a single charity
by giving which a person can derive the
benefit of all the charities, for the benefit of
all people.
•НЧгсьчК 3WT
*jot эгг^т т^тп| тш fw fc r ш т -л
trgtwgfct ^ f a t c^TTRT d&flfa ^IRII
Sanatkumara said, “With the giving away
of the single charity timely, a person derives
the benefit of all the charities, the same is
being spoken out by me. You please listen.
^ТЧЯТЧтПТ 3TT W h i g ТЩ Ш Ч ^ :1

ihPfRtxRWRT ^11311
A person desirous of achieving salvation
after the crossing the ocean of the universe,
should give away the whole universe as gift.
W i t W rT ^ W k* W tf 4T:I

A man becomes the lord of the seven

worlds with a fraction of the benefit that he
obtains when the whole universe is gifts away.
чФт m чпдШтт

A person who donates the universe, sports

in the abode of the gods, with his relatives as
long as the sun and the moon remain in the
sky or the earth is steady or every one in the
heavenly abode is favourable. Thereafter for
rejoicing he achieves the place of Visnu,
which is beyond the reach of even the gods.
Um5 Samhita, Chapter 15
НГШ
tRTcFff? W W 5 '’УЛ1Ц111'| ^IrtMlTI
■гг^шт ЧЧ IT wm \ 11^11
Vyasa said, “O Lord, you tell me the
details about the universe, its extent and its
main soul and its structure to enable me to
have a complete idea of the subject.
•ч
V K fim зсгщ
^ <Tf^RTTCTl
ЩПЩ5 Ж М1Ч1-«^г1|ПЗ||
Sanatkumara said, “O Sage, you listen, I
speak on the subject. I shall reveal its height
and width in brief, listening to which, a person
is relieved of all the sins.
oSRfc fW RTW TI
dwirM'jn'dtj щхг д л ш :и ^ п
That which is unmanifest and ultimate
cause, becomes manifest as Siva, who is free
from ailments. Because of the difference in
the periods, he emerges out of them in due
course of time.
щЭт ичшГееЭД
О Dear one, the way Brahma created the
globe with fourteen bhuvanas, I am going to
narrate the same in brief, which you please
listen.
W M ifr rT troRTfr
fWdER гГИ^о ||
The nether worlds are seven (Atala,
Vitala, Sutala, Rasatala, Tala, Talatala and
Patala). The upper worlds are also seven (Bhu,
Bhuvah, Svah, Janah, Tapah, Satyarh and
Muhuh). As it stands in the middle of water,
its height (globe) is double.
f w t ЯШ: ТГ ^ flrHJT:
о y^lfd?T:i
59
щит) Щ Ы е f^ T II^ II
Sesa is the base of the globe, who is also
called Visnu, who according to Brahma
preserves the universe.
^1чччгд W ч щ т -^ i'4 4 i:i
тШ1гГ 'f^ ^ f^ IU |ij|M d :ll^ ll
Even the gods and the Danavas are unable
to speak out the qualities of Sesa. He is
beyond measure and is adorable by the gods,
Rsis, and the siddhas.
f ? R : W ^ r a r R : тг тгагг
wirmfcrmwnT ^гД<г«ыцн'мми|:||^||
Sesa has a thousand hoods each one of
which is studded with gems, which
collectively illuminate the universe. He is also
adorned with the spotless Svastika ornament.
■mfa: s3rt
He is lodged there with his waving eyes
like the intoxicated fire, resembling the white
mountain, adorned with a garland and crown.
He is like the Kailasa mountain, which
shines white with the flow of the Ganga. He
wears a blue cloth and is found intoxicated.
^Tf^nHrhWral iw W H J h h h l
He touches the tail with his hands, holds a
club as an attribute. The Naga girls of golden
colour are adoring him with respect.
flcKlfu|j<4cKi
ehr4i4l !4<«ьч4| ■g|:i
ЖоПТ УТЕШ 11 11
He is Rudra in the form of Samkarsana,
looks brilliant with the fire flames. The flames
60
of fire come out of his mouth at the time of
dissolution, which subside after the
destruction of the world.
ЗПЙ MMIcifirlVJ: Ш :
^wrsviq'Jjoiircid:ii^ii
He is lodged at the base of Patala and is
adored with innumerable virtues. He is lord of
all the living beings. Such a type of serpent
Sesa carries the earth over his back.
rTFT groW=15J ■Wlebl^ll'WcfVHlII
The gods are unable to describe his
prowess, though they are desirous to do so.
His real form also cannot be known.
ЗПЙ 3»ЦЧЧ1ЙЧ <CTrcfPTfyrai5W I
f g g t c b w 4 S lR b tlfd lR О ||
The earth is lodged over his hoods with red
complexion, like the garland. Therefore who
can describe his strength?
^ ?JRf?r Я^ЧТ urfedlqifaehbRIIR ?ll
Getting intoxicated when he rolls his eyes,
yawning at the same time then the earth with
mountains, oceans and forests, shakes.
Ш М qfreRTqi
ЗТНгГ f e tr t ^ rT 4WdHH.ll? ? И
гТЙ cumdci «ujW Mlnlw
qiHst: -W Tc^aRt^IrqT II
О Excellent sage, every Patala has an area
of ten thousand yojanas and are known by the
names of Atala, Vitala, Sutala, Rasatala, Tala,
Talatala and Patala is the last one These are
the seven lokas below the earth. This should
be known by the learned people.
ЗЩ Й ШЯЧЯ:1
ТЯ^(ТГ5гг НШ1<1 ^rqqt iH W tT M R * II
Siva-MahSpurSnam
Their height is double (or twenty thousand
yojanas). The land of all the lokas as well as
the palaces there are of gold studded with
gems.
rHJ d H c ^ rlA JI 4 F T R T Ш Р Ш г г Т 1
q ^ R F T T ТЩНТТ ^ Я Я Я < Я :1 1 ^ Ч 1 1
The Danavas, Nagas, the great serpents,
Daityas and Raksasas of the Daitya origin
reside there.
-щ чтш нрШ чт^ :1
Narada who had arrived in the heaven from
the nether world, had described about them in
the divine assembly, which were more
charming even than the heaven.
q R T W n w g ТРЯЯГ m TOT:l
^jTftrr шшн Ь т ?тгот^и?^н
All the ornaments there are studded with
gems which are white and delightful. No other
place is comparable with РйШ1а1ока.
щ й cft*zt ч W w ri
I R <S 11
With the presence of the daughters of the
gods and Danavas, there who does not like
Patdlaloka?
ч y fa n n a ql язг ii
The rays of sun and moon do not reach
there and the gems alone illuminate the area.
The summer and winter are not to be found
there.
Я 8*1Я 1^|9Р 11Ч |Г ч w r t
qw 4 cFTRt TnrTsfrr T j fq q r P T II^ o il
О Excellent sage, the times that passes by
is not known there and all sorts of eatables and
drinks are consumed by immensely delighted
people.
Um5 Saiiihita, Chapter 16 61

lifcfclfeiHfrd ^3T tR n ft- ёЬЧ<г11ёЬЭТ:1

v3

4iг: -щт^т TRiiftn ^trHfgcjiifur itii?

The cooing of the male Cuckoo is heard
there. The lotuses blossom in the tanks. There
are pleasant rivers and the likes. Each one of
them is more attractive than the other.
TRTT^i W4R444I

О Brahmana, beautiful ornaments are

found there, besides the fragrant pastes. The
sound of the Vina, flutes and the cymbals are
constantly heard there. There are songs
everywhere.
WRT ШШН i fO lfr
сПШГ Wcliqlfa fW JT T cbll^ll
The Daityas and the serpents remain
delightful and enjoy all the pleasures by
performing tapas.

ят w<yban^:ii?4ii
Um5 Saiiihita, Chapter 16 61

ш w * ? : m il «rfiMvii щ !щ т:1
^J?T: Ш Щ 58 tf4$rratf%Rfc^:imi
w m rsa i ц-^ккс)у||Гцн1|
$гц т w z m w 5:1Г<тасы:11ци
The river Vaitarani, Puyavahi,
Krmibhojana, Ghora-Asipatravana, Daruna,
Lalabhaksa, Puyavaha, Bhahirjvala,
Adhahsira, Samdamsa, Kalasutra, Tama,
Avicirodhana, Suvabhojana, Rusta,
Mahasaurava, Salmali, which are quite
painful.
trezpf s9
w
9
n
tt : хттапЫгет in v3

j| Ш Э Д •yi^qurtui sfUTII^ II
О Vyasa, the people who are thrown in
these hells, I describe about them in a
sequence. You listen to the same with
attention.

C\ ' s5
(T $т ч w N \9
m:\
"R 4Tt ^1% fkcpq;i|V9||
A person who gives a false evidence
against the humans, the gods, Brahmanas and
the cows, he falls in the Raurava hell.
CHAPTER 16
^гощт rt i ir n i
Achieving the hell and the repentance
w q t ?m?-*di g qr^oqi^Rcb:ii<sn
*R<cbRR ЩЕТ
9
n
The one who causes abortion, indulges in
гПЭТR^foftgrl Ъ\ the theft of gold, or a cow, is the betrayer of
tnrt тщ т m ш%г:и?и other’s faith, the drunkard, killer of the
Sanatkumara said, “The hells lodged above Brahmana and the one who steals the
those lokas in which the sinners have to suffer belongings of others.
the agonises, you listen from me. -q-'Wrflffr V i ^Tftr tp t UtP&fldl
fire: ^a&Tt ТТ8ШТНТ Ш ш ^тггп rfcT:
т щ щ т н щ м ! HcTUTt-sfq fe#ft?T:lRII О Vyasa, those who associate themselves
These hells include. Raurava, Sukara, with them, or kill the preceptor, mother, sister
Rodha, Tala, Vivasana, Mahajvala, or daughter, fall in the Taptakumbha.
Taptakumbha, Lavana, Vilohita. TTTSEZTT d l^ c h t ^ T f e p t t l

^cnrrft тщ%1 fifW : # W H 4 :l

Ш F n m w ЦЩ1Т: 11i 11 One who sells out the chaste wife, collector
62
of the interest, one who sells his hair, and the
deserter of the devotees, falls in the Taptaloka
hell.
зтсгФтг h w it R: тщт^Тщ TWT:i
^ ^c(fai*f%ehgr
The one who insults the preceptors the
degraded person who eats last of all, the one
who denounce of the gods, and their seller.
■gift rh «M % n
rftft Rteir f t hfert и The one who cuts the trees uselessly,
O Brahmana, one who enjoys the company
of an unchaste woman, he reached the seven-
tala hell. The their the killer of the cow, the
fallen man, one who desecrates the limitations
{Maryada).
VrfffsiffylKl ёг r : i
TX Rift ^ II
The one who is envious of the Brahmanas,
the gods, and the manes, one who pollutes the
gems, is fallen in the krmi-bhaksaka hell,
where he is eaten by the germs.
RRT Tjsfyqrfa TTMRi
^ RTrhft R: yn^$d$?K :iR *ll
A degraded person, who eats food, without
giving it to the manes, and the gods who acts
deceitfully in the compassing of the scriptures,
such a foolish person falls in the Lalabhaksa
hell.
W -гч Ь Tnfefr iR T g # f Rt %5T:l
: И^Ч И
wrm rf?r fTT RcRnff T^hTII^II
Those who serve the Sudras, perform
yajnas for the undeserving persons, eat the
forbidden things or food, and the sellers of the
soma juice, fall in the Rudhiraugha hell. The
destroyers of honey and the villages are
thrown in the river Vaitaranl.
Siva-MahaptirSnam
t %l I*V911
Those who get intoxicated in the youthful
age, those who cross the limits, those who are
unclean and earn their livelihood by means of
the fallen women, they fall in the hell named
Krmi.
SlfaRiTcH RT% filer R:l
с ) ^ Й RfffRT tiR ^ II
moves towards the Asipatra forest. Those who
hunt the deer with an arrow having the shape
of a horse shoe, fall into the Vanhijvala hell.
W M Tt i t Rf $rf§rat cfasr R=r ёГ|
й г г R: « r4 i% g f|R :ii^ ii
О Brahmana, the Brahmana, Ksatriya and
Vaisya who falls from the path of good
conduct, falls into the hell meant for the dog
eating candalas.
sTcTCR сЙЧЩ % ёГ
iT fW rR T W хГгГргГ
Those who discard the vratas, those who
fall from their asramas, have to face the agony
of the terrific hell.
efrif ЧТТ W^nfrih:!
трП RTSnftRTT % t Rrifo STfflsftlR *||
The BrahmacarT, who has a night fall
during the night, and those who do not educate
their sons, they fall into the hell named
Svabhojana.
тт?г ёГР^ ёг Ч Ш : fRTTTfssr ш т : 1
% ^Еф-веЬчТш: ЧёЯГЙ RWRIhctlMR^II
Besides these, there are hundreds and
thousands of the hells, where the sinners have
to face the agonising pains.
^ RlUMkfllH dywiPl W W : l
; IR 3 H
UmS Sariihita, Chapter 16 63

Besides these, there are thousands of sins, mstfSRT 7Г ТТЧ w :

which the people falling in the hell have to m sg m ro fii fviciTiwtui w t ir о и
face.
A person after performing the repentance
rT % 47T:I for his sin, in remorse thereof, the reciting of
gj^trrr rttit Щсгт tr h i r ^ ii the name of Siva is the best.
n9

A person, who, by his action thought and 7% % iT4c)i4tfd " Ч 'к г щ т ^ T ifh T T i
behaviour acts contrary to the Varnas'rana yidRPvi Ъ i W SHlU|MT4l Ч^ГС:1|^И
dharma, he also falls in the hell. The one who recites the name of Siva in
3W: нК«Ы fc^fci :1 the morning, noon and evening, he is relieved
: ЧГШ:11^ЦН of all the sins.
The gods look at the sinners from the я«лр| 3 7 Т ГЧ 7? 1^ га ^ П Щ 1
heaven and find then hanging upside down w ot ^ : IR 7 11
and they also find the gods lowering their With the mere reciting of the name of Siva,
heads. the lord of Uma, getting free from all the
W3TT: фГиЬ|ЩЗТ щтт -дш:| sufferings, one achieves the heaven and
moksa.
щ^ект^здтт w а-4) $и
The immovable beings, humans, insects, тгпжптг Ш ъ ^ т т Ф г т ^ тп
birds, animals, dear, religious minded people т g^rfir
о
чРпнхтч11^ ^ 11
о 4 л

as well as the gods, always are desirous of
moksa.
sncRTt эпсгсг: w f ч ? Ф т :1
w r p n f^ ЗП^ШГтЛПТ^Ж: IR <Э11
The number of the living beings in the
heaven and the hell are the same. Those who
do not perform the repentance rites for their
sins go to hell.
TRcftr тт#ЩсГ гТОрТ FrqfaWTI
ш Ш ч w n ^ tS s r^ T lR ill
The repentance rites for the grave sins are
great while those of the petty sins are small,
which have been prescribed by the
Svayambhuva Manu.
Tnft t№mvteiuii grqfajrffift cif h
Mid ia fw v l^ « ig y rcul tpti r 4 11
In all the repentance rites, the name of Siva
О Excellent sage, О Best of the
Brahmanas, the recitations, homas worship
etc. obstacles in the path of sins. О Excellent
sage, they do not occur anywhere in the three
worlds.
3?р7 cR TTRnTiR*ll
The achieving the status of Indra- the lord
of the gods, is the fruit of the merits which
accrue from the merits of the adoration of
Siva.
ЧШ snfa 71: W ^frbdt TRl
зщ Ш Ъ т гттчш ^uiiv\44Td<*»:ii^4ii
О Sage, the one who adores Siva with
devotion throughout the day and night, never
goes to hell because his sins are washed out
without any effort.
U R W f % 3 TTt PTI

should be always recited which is the best. ddlfr&b g f STIRS П

64 Siva-Mahapuranam

О Excellent Brahmana, one achieves the

hell by committing sins and the heaven by
performing of the good deeds. One has to face
agony in the hell and the comforts in the
heaven.
j q f ЯЯ1*
сПЭТ|:<§П'гЧ4» 4Tf^T Ч Щ
When the merits are exhausted after
sometime, it becomes the cause for the fall in
the hell. Therefore there is no cause of
pleasure or the pain.
ЧЕШ:
*TR^cT ЧТ 5Г?Г ЩЧ гтг^ггт гвёчймэ6 II
The pleasures and the pain are only
supreme Brahma, who enlightens on the
reality.

ш й з н а : fafafeaft ч m
The entire mobile and immobile world
requires enlightenment as its soul. О Sage,
there is nothing greater than the perfect
knowledge nor is there any reality comparable
to the same.

Ш 324 ■ffcfS^nfiT Ш Ш ЯёГ:11*о||

Thus I have described the details about the
hells. Now I shall speak about the globe.
«tfwf^icPTgwrnrt
Htchl^KduU чт^ТГ58гцгг:11^11
64 Siva-Mahapuranam

Sanatkumara said, “О Vyasa, the globe

which is spread over the seven continents, you
listen from me the description of the same,
which I am going to speak out in brief.
ЗТЩ: ^Tivufasr ^ T : 7ПёБёБ:1
ШЧ: w fo frm im i
The seven continents comprise of Jambu,
Plaksa, Salmali, Kusa, Kraunca, Saka and
Puskara. All the seven of them are surrounded
by the oceans.

srepfa: R4WMli)r№i т&т: fe?T:ll^ll

JambudvTpa is surrounded by the oceans of
salt (or saline water), sugarcane juice, ghee,
curd, milk.
'TJRPfo 48* сЬЧ<*ч4гТ:1

О Vyasa, the Meru mountain of gold is

located in the centre. Below the earth it is
spread to sixteen yojanas (sixty four miles),
and its height is eighty four yojanas (336
miles).

ЯПР)У4У?'1Н15'?Т f^ARJd'W "$Щ:11Ч11

Its peak is thirty two yojanas (128 miles)
in breadth. The mountain is lodged over the
back of the earth and it spreads on all the
sides, in the shape of a pericarp.
TJFt wrewmw: ehfelehKRfw-Ul

The mountains like Himalaya, Hemakuta

CHAPTER 17 and Nisadha are lodged to its south.
Description of JambudvTpa
Ш: t? 3vPt гпМгТТ:1
dlVWI^ftrcb! # 7T^RTt3WmT:ll^ll
три The NTla, Sveta and Srrig! mountains are
w e t ъ «р.- ъщц> m £l4if& $<i4iiyi lodge to the north of it. All the mountains are
UmS Sarhhita, Chapter 17
ten thousand in number have the colour of
sunshine and are filled with gems.
того w i R f ш f e w r ^ n r i id ii
They have the height of a thousand yojanas
and are spread in the same area. Bharatavarsa
is the first subcontinent and thereafter there is
kimpurusavarsa.
TTO3J TOT* xrp^F tT R # f %b jw t ii ^ ii
O Sage, then to the south of the Sumeru
mountain, there is the Harivarsa, Ramyaka is
to the north of it. Hirana-mayavarsa is its part.
TOT* T•oO R ? * R Ш t T O rIRTI
О Excellent sage, Kuru country is located
to the north. The extent of each one of these,
is nine thousand yojanas, as in the case of
BhSrata.
^SHIcjd f ТТТОФ сГТОЙ
тот T c i^ 4 % d * i.ii^ ii
In between them is the Sumeru mountain,
spread in an area of nine thousand yojanas
around the Sumeru mountain is Ilavrta
mountain.
fTTOfTOjfe&g RTRTTiSTR TOTtoi
fqwwKfodi : ^4bf^di:ll??H
О Great sage, there are four mountains
here like Ilavrta which look like supporting
beams of the Meru mountain which are joined
to it rising above.
Ф f | TO R t TOT T O T O T c R :l
fT O J H : T O T R T O $ 3JI tT* f T R W :l l ^ l l
The Mandaracala mountain is to the east,
Gandhamadana is to the south, Vipula on the
west and Supars'va mountain is lodged to the
north.
65
c R cfr T O h p JS J f t o t d l T O P R R |
tn*'l'r'VIVIdraT 41: tfT^pr fj|f 4ch d=l:ll?'tfll
Over the peaks of the same mountain, trees
like Kadamba, Jambu, Pippala and banyan are
grown which serve as the flagstaff are spread
in an area of eleven hundred yojanas.
TOfthRR TORT t t t ЩШ\
О Great sage, now you listen to the cause
of the name of Jambudvlpa. Several trees are
grown there shining brightly. I shall speak out
this mature to you.
ЧбИМнн^кГч TOTOTORT: ihHlft Rt
TOrfro торт: ^ЫчплгГн ттФт:11^п
There are a large number of rose-apple
trees. The fruits of these trees are black like
the elephants being of the same size. Getting
ripe they fall from the mountain, and spread
everywhere.
TTR rtTO fatsMIdl TOTTORPOR Rl
hfTTO R # гГ5ГФ Ф RfaRTfafTOII^MI
The river Jambu there is quite well known
in which the juice of the rose apple fruits flow.
The said juice is consumed by the people
there.
4 ТТОГ 4 R Ф Ы - 4 TOT
TORTTTO f*TORT R TOTRt ТОТт о Ф п и м
The people living over the banks of the
said river do not perspire, nor does the odour
emerge from their bodies. No defects develop
in the limbs of their bodies. They also do not
have to face the old age.
RTripTOTR ТТЗДМ M^RTRfRytlfbldlHI
TOR4TO°P TOfr RRTjf froSWJTtTII^II
The earth of the banks of the river is dried
up with the breathing and the gold ornaments
are made out of it, which are called
Jambunada.
66
f l a t йтт:
i f сПТП^ ^ W l ^ o l l
The Bhadrasvavarsa is to the east of the
Sumeru Ketumalavarsa is on the west and
Ilavrta is located between the two of them.
cpj itjRST ^ ^%ПГ TRraT^tl
%TF3f 4%R TgcpTT ЧЪЙ ТртТ Н? *lf
To the east is the Chaitraratha forest,
Gandhamadana is to the south, Vibhraja is on
the west and Nandanavana is on the north.
ЗЩЛР? Щ1Щ Yfrfa RTTR ЩЩ1
W w r f 4 TTtgrfT ^rqfrqrfq ^f?T:liy УII
The four lakes known as Arunoda,
Mahabhadra, Sltoda and Manasa are worthy of
being used by the gods in all respects.
W l : f^fST ЧТ^гаШМТ!
тт^еБЯ^Ш ЖТ: Т&Г: %жгаёГГ:1!?ЗП
Four prominent mountains known as
Sltanjana, Kurunga, Kurara and Malyavan, are
lodged to the east of the Sumeru mountain.
firaz: WfT
ftm : cbfiidignar
The mountains known as Trikuta, Sisira,
Patanga, Rucaka, Nisadha, Kapila and others
are lodged to the south.
ftq tara: чго^ачи
4lW J2jfrn^r: ^>Ж1ВД1:11?ЧП
The mountains like Sinlvasa, Kusumbha,
Kapila, Narada, Naga and others are lodged in
the western direction.
W ^ iK 8 r w r t жтт чт щ кт:1
ш з ж % iwraHi:iR^n
The filament-mountains like Sankacuda,
Rsabha, Hamsa and Kalanjara are lodged to
the north.
f | ^iiitTcbVwf: WTI
Siva-Mahapuranam
Over the Sumeru mountain, in the middle,
the city of Brahma called Satakumbha is
lodged, which is spread over an area of
fourteen thousand yojanas.
3TgHt HlcbdM14i '4f4flTdl4H*4Vdl
чЭ *ч
w f e i ' аддаЧ trtT5iTorgchR^d:iG<iii
Around the said city there are the houses of
eight lokapalas, which have been built
according to their status.
ЗГ 9ГЩПТ: Rqf 4iafi|^4U £H 4J
f^QT^PlW ildl W$7Wf oi 4$IR<SII
In the city of Brahma, the Ganga issuing
from the feet of Visnu, is flowing throw the
sphere of the moon.
tftar zncrai^r w щг*&1 zr 1 5вщ;|
Ж Ш ЧЙЯТ f^ T ЗГ гЧ Ч Н гШ Э О | |
The rivers like Sita, Alakananda, Caksu
and Bhadra also flow from there and are
spread in all the directions.
tftar rrifuT # r % ^ w zferoti
тп gfsrir я ш г sTjJctu^
The river Sita flows to east of the Sumeru
mountain, Alakananda to the south, Caksa on
the west and Bhadra to the north.
-щ ж й зтлггг ш т т[^г ?и
The river Ganga flowing through the three
paths, after crossing all the mountains joins
the great ocean in four quarters.
The Sumeru mountain surrounded by the
Sunila, Nisadha, Malyavan and
Gandhamadana mountain looks like the bud
WTcT: % Я Ч М £ Г 'f T « l
Uma Samhita, Chapter 18 67

The four varsas viz. Bharata, Ketumala, reach of the sinners, who are unable to see
Bhadrasva, and Kurus, are the petals of the anything there.
world lotus. T jifr f % w i i d i f a cjuiuqiJi i ^ m i
зтгатй T Hb ЯТ%тт;
тй п зчп O Great sage in the eight varsas starting
Devakuta serves as the belly, which is from Kimpurusa and others, there is no grief,
spread from the south to north. no obstruction, hunger or thirst nor is there
Gandhamadana and Kailasa are lodged from any confusion.
east to west. ^сПУГТ: Ш faudcbi:
d ie te d : I ч г ^ rfti
^UTfHTmilldl chiuiehTdc2bf^ll^^|| The people of that place are healthy, free
The Nisadha and the Nila mountains, of ailments, all free from miseries, and enjoy
located to the east of Meru mountain, move to the long life of ten to twelve thousand years.
the south as well as north and terminate within 'qjcM'ififii ТГ&Т:1
the pericarp.
ч^ c p fa 'd - r td h W T b
згешг: %шт $ $ os^fw ri Only the Satya, Dvapara and Treta yugas
tf^cn %nnn: W lW :ll^V9H alone prevail there. The waters for the
The Kesara mountains like Sveta and irrigation of the land are always available
others, appear like belly of the Meru in two there. There are no rains from the sky.
mountains and look quite charming. О
w ШШ:
чЭ -o
I
# rR T w t ЯПКГ: feg^nrnrofg?TT: I VidVI: Ttf^cT и
R T « n f& l rfRT c fiN T lft T n fh r CTII? 6 II In all the seven continents, the water is
spotless, the rivers have golden sand. There
To the north of the mountains are the small are hundreds of small rivulets in which the
boats used by siddhas and caranas as their humans sport.
resorts. There are fascinating forests and
towns beyond them.
snjphrattcpjfa что "9н^?г15ем:11^м
хШ cpTRt Т ^ттт^тщ тт I ***

These towns belong to the gods, Yaksas,

Gandharvas and Raksasas. The gods and the
demons indulge in sports there throughout the
day and night.
ыГчи|ГЧМ У1sffrTT: W (f: H<*lftdci
4 •O
tnf^I 4^)#d ^dfodllXo ||
' О -4

These places are meant for the noble souls 1

like heavens on earth. They are beyond the ]
Uma Samhita, Chapter 18 67

CHAPTER 18
The seven continents
TTWITT
•о

ч ш сп?
3rft Н чщ$[ щ ЧЕТ^Г:||^||
Sanatkumara said, “Now I shall talk about
Bharatavarsa which is located to the south of
Himalaya and north of the ocean.
68 Siva-Mahapuranam

чЫ № ш щ ^т fw RT5Fr R ^m i
w rb ^ T T : tfcfrjfifrsn TSfcTT^hlRII
О Great sage, the continent is spread in an
area of nine thousand yojanas. The learned
people call it the land of heaven as well as the
place for achieving moksa.
Ш: ш щ й ^nrf ч ш
f^g p r: з п ш г vuyguif TT^rwm4j
ЧН1й1ЧШГ ттл^тт iF ic fw r crreor:imi
The people living here attain the heaven as
well as the hell. I describe to you the nine
regions of Bharata, which include
Indradyumna, Kaseru, Tamravarna,
Gabhastiman, Nagadvlpa, Saumya, Gandharva
and Varuna.
■JteH R t щ f 5 %шт1т Т Т : 11Ч 11
The ninth is land Sagarasambhrta which
has emerged from the ocean. It is spread in
thousands of yojanas from south to north.
f^FPTRTT Т ^ Г п Г *|c R T : f t a a r :l
гГ Щ Т ffa T f | c t q f ^ T : 11$ 11
Kirata is located to its east, and the country
Yavanas in the south. The ascetics live in the
north as well as in the west.
дщгтт: агёгат чт
^нп^цптщ дт c^Ur-di <ямй%11:1№11
The Brahmanas, Ksatriyas and the Vaisyas
besides the Sudras also live there. All the four
varnas are engaged in the performing of the
yajnas, waging of war, trade and service to
О Sage, the Vedas, Smrtis, Puranas and
other scriptures have emerged from Pariyatra-
the Kulaparvata. With the sight or the touch of
the same, all the sins are washed out.
H R ® U<*«yi:l
fg-^qi^dT ГЩНИ: Ыч1Ч^<|: ^ т т :и ^ о ||
The seven rivers like Narmada, Surasa and
others, besides the thousands of rivers starting
from the Vindhya mountains are all auspicious
and remove all the sins.
жаттгщг: 'Q iw iR ?i:ii^ii
The rivers like Godavari, Bhlmarathl, TaptI
and others originate from the Rksa mountain,
which destroy the fear of sins in no time.
<|ЯЧ1НМ1д^ЗПГУТ 4cWl«*3l:U^II
The river Krsna, starts from the Sahya
mountain, together with the river VenI and
others. Krtamala and TamrapanI rivers
originates from the Malaya mountain.
feiTOT dfyfirdrai r | ^ i w : тд?тт:1
*faeb<"4lebRRjfm: Л^*ТН11<^ЩТ:!1?Э11
The rivers like Triyama, Rsikulya and
others have their source in the Mahendra
mountain. Kumar! and other rivers originate
from the mountain Suktiman.
•ПЧМЧЧ<1'% tl
ЗТЩТ ftc rfd fd f t y M W I I ^ I I

others. Several cities are found established in

these regions. They consume the water of
TTFTS: W
these rivers and lakes.
tnfrw sf m v z
There are seven mountains like Malaya,
Sahya, Sudama, Rksu, Vindhya and Pariyatra. fdTdlft Ч гП % 1 % TOcffo %11^Ц||
Uma Samhita, Chapter 18 69

О Great sage, there had been four yugas supreme soul form of Siva and achieve the
like Satyayuga and others in Bharatavarsa. reward of this karmas. They desire that by
This type of arrangement is hardly found in attaining the human form they should achieve
other islands or continents. moksa.
ЗПЦгг^т т: Ш ^ TRETT:
чЭ чЭ

н чш Р а "sicRT: чя^ ч»р5чг<чг^ п ^ н ■ЩЙФтт: ^ f b r ^ f % T :l

The charities were given here through the щчЩ
45
t§ft
чЭ
'mr^sfer
auspicious priests. The ascetics here used to % :liy ^11
perform tapas for the welfare of all, with The people who are enjoying the comforts
respect. and those engaged in performing the noble
% chM'flldl i R p f t 4 ^ 1 deeds are indeed blessed, since they are born
ЗШрГ Щ 1 ^ tW W :ll^ ll in the land of Bharata and they are entitled to
c\ *
the heaven as well as moksa.
О God sage, the land of Jambudvlpa is
indeed Karmabhumi. Out of that, the land of
Bharata is the best, the rest are the Bhoga- r:il??ii
bhumis. Bharata which is spread in an area of a
lakh of yojanas, which has been described by
the name of Jambudvlpa, is surrounded by the
ocean of milk.
O Sage, the jlva after earning of the merits
for thousands of births, is bom as a human
being.
О Brahmanas, Plaksa-dvlpa is of double
srttw й the size of Jambudvlpa surrounded by the salt
о
ocean and is spread over an area of a hundred
hldfo c(3T: hlueblft
thousand yojanas.
STctfo ЧЩ: -чт :
C\ 'J -o

О land of Bharata, you are indeed blessed

and graceful. You happen to be the path for ЧГЧЗп: ^ртт: w r:ii^ ^ ii
achieving the heaven and the moksa. It has the excellent mountains named
Therefore, even the gods adore you. This is Gomanta, Rodha, Narada, Durdura, Somaka,
the reason that the gods incarnate here in the Sumana and Vaibhrajaka.
form of humans. ЗЧИНЧ ^rf%cTT: ш ТГЗТТ: 1
ч5 О

3ЩМ ТТНЯЩЗТ cfi^Tfo-

FdT: W C T M I
тщт1ч ttciifai ^ gjrfetTft
о
m t w j итщят f | rTFETii^ о h
The gods, sometimes emerging in human
On all these varsa mountains the gods as
well as the Gandharvas reside there with the
people.
ЯП'ЕПТР^ТОЧТГ фГч 'jHNI гП? cbstFdrl I
чЭ *ч

forms and sometimes they warn about in the ш чдт:п?зп

70
The people there are free from ailments,
agonies or other types of dangers. The people
of this place have the life span of ten thousand
years each.
зя ш т fyRirt hWETf fnrn
з т р т -д ^ г г т ^ 'МЙУГЯ ^rf^mr:lRV9ll
There are seven holy rivers here known by
the names of Anutapta, Sikhi, PapaghnI,
Tridiva, Krpa, Amrta and Sukrta.
Ш: ftrafo
There are thousand of small mountains or
rivulets. The people therefore feel delighted
by drinking the water of these rivers.
4 ^ rfh ilUHhill
•О О
TTTRT!
о You lease listen to their names.
sldl^KW: 3FM: \ It
О great sage, there is difference in the four
yugas in the seven mountains. О great sage,
the time there resembles the Treta yuga
forever.
О excellent sage, the Brahmanas, Ksatriya,
Vaisya and the Sudras live there. There is a
huge tree comparable to the Kalpavrksa.
^нггГ m ч1Геп«йд»й *11
О best of the Brahmanas, the said tree is
the Plaksa tree, therefore the country is called
Plaksadvipa. Lord Siva, who showers benefits
on all is adored there.
WTIT WT I the ocean of wine.
^ГФтт ш w t: w # r ^ f r ? r m i i ^ i i
Brahma and Visnu are also adored there
with the reciting of the Vedic mantras. Now
listen to the description of the Salmali country
in brief.
Siva-Mahapuranam
w ereffbT ^ rr a t я т ш ^ г i r * jo ti
M s s r f f a s N Фг<ТГ
^ T t RPragNr T O : W i t
?Т1^ГЙ Я f i p t n r
There are seven sub-continents and you
please listen to them. They are Sveta, Harita,
Jimtita, Rohita, Vaikala, Manasa and
Suprabha, which is the seventh. The continent
draws its name from Salmali tree.
fgjjum тятрщ ш ^ T : fw :l
Щ Й Я оЦ Щ Щ т г г ш г е т w f r R ^ 1^411
It is surrounded by the ocean which is
twice its existence. There are seven rivers
which are of the indications of the continent.
Щ Т ТШ f|W T ST ^TW fotfERTl
w f r ШШ w ratqT:
They are known as Sukla, Rakta, Hiranya,
Raudra, Subhra, Virocana and Nairta which is
the seventh one. The water of these rivers is
cool and auspicious.
Lffct rnfT y?i4uTkd(ft *TI
■О чЭ
w i W щ fafa$4{si:ii^ii
There are seven continents here and the
people of four varnas live here, who always
adore lord Siva with various kinds of yajnas.
m w t Ttri
Close to this pleasant continent live the
gods. The continent is always surrounded with
fs P p M f ? l g | q : w m W T : < W : I
crafo m TOf: -Щ сттат:11^^н
Kusadvipa is the double of its size, which
is inhabited by the gods and the demons
besides the humans.
Uma Samhita, Chapter 18 71

чщ т: f g 5 4 W ^ T :l which is of double in size. О learned one, you

d U | ^ ^ xJW lit f a ^ I 4 B H d d H f i r S o | |
listen to the names of the mountains located
close to this dvipa.
Similarly the gods, Gandharvas, Yaksas
and Kimpuru§as also live there. The people of сличат
all the four dharmas are devoted to their Mugdchgr
respective dharmas. They are Kraunca,'Vamana, Andhakaraka,
Фщ Щ I P Ъ mH1$44J Divavrtti, Mana, Pundarlka and Dundubhi.
-цФа xi d^vitf fa ciflPd fqRTdcBI Э # Н Чs3 чЭ

In Kusadvipa also besides Brahma and y 4 tltciuU ulM ^ cimuV . Т Г З Т Т : n

Visnu. Siva too is adored for the fulfilment of These mountains are golden in colour and
the desires by the people. the people live there free of danger,
accompanied with their friends and the gods.
ч (й ||Ч ) W T T ■ q « M r t :ii ^ n W tri: ^RIT ^ IT : ^Щ М*Ч^НГ:|
There are seven mountains in Kusadvipa Ф я И5Г ц^ н й : чштзтщ lW ?l:lii$4ll
viz. : Kusesaya, Hari, Dyutiman, Puspavan,
The Brahmanas, Ksatriya, Vaisya and
Manidrumam Haimasaila and Mandaracala-
Sudras live there in complete harmony. There
the seventh one.
are seven great rivers besides thousands of
я ш m m w <j qraift ш к -л small rivulets.
уачглт f^raT Ф Ф он 4 if 4 ld *d « n ii'*3 n ТШ 4>d)£dl Ф W&H TT%*T№ril
fd d lc im ^ 3 lc ^ l T n f ^ j чё<1 еы щ t it : ftra f^ rtn i: ^ г ц и ц о п
3 R IT : F lfc f ^4c|lcjehl:ll>{>J|| These rivers are Gaurl, Kukudvatl,
There are seven rivers namely- Dhutapapa, Sandhya, Rasi, Manojava, Santi, Pundarika
Siva, Pavitra, Sammati, Vidya, Dambha and and the people drink their auspicious water.
Mahi. All these rivers are the destroyers of the
чтлсл^г! Ш ^JIM W ^4dH|
sins. Besides them there are thousands of
rivulets having the spotless water and golden ■^&quild«bSnftr у 1Гсь£№ч Щ г Т : 11Ц ?11
sand. Siva in the form of Yogarudra is adored
there. Sakadvlpa is surrounded by the oceans
of curds and whey.
*Ы £ 1ч 1 & ч т w c r fr и щ и * ч и
faijoHl^l: w Ы чт Ф й sjWI
There is the stump of Kusa- grass in the
Kusadvipa and is surrounded by the ocean of tit *FT:ll4?tl
clarified butter. О Fortunate one, now you There are seven mountains here and you
listen to the description of the other great listen their names from me. Udayagiri is to the
continent of Kraunca-dvlpa. east of it, while the Jaladhara mountain is
fgjjtfM ^ ot iir p :i located to the west.
d d b lH I Ы ЧВГтГч R s j t J T I I ^ I I W t S 4flf*lft|rc r %r?rfri

It is surrounded by the ocean of curd,

72 Siva-Mahapuranam

Astagiri is at the back, besides Avikesa, fthuft ч^ГЗЕГШ М Ш Я T O : I

Kesarl, Saka, the great tree is worshipped by %5RRT ЩШПл M |d l ^ y ^ d : l l ^ o ||
Siddhas and Gandharvas.
There is a Mahavarsa, far greater then that,
m w r '*H4<iai^u4-H4P<di:i where Manasarovara is quite famous. It has
Щ ТФ П ТГ: ^ 4 ч 1 Ч 'Ч -у |ч ^ 1 :м ц ^ ц the height of five thousand yojanas.
These countries are quite sacred and are ?nfq ^ w M^nfaT ^ ^ 0 :1
inhabited by the people of the four varnas. hW ftW PT t iTII^II
The rivers are also quite auspicious, which There is a great ring round it which is five
remove all the sins as well as the miseries. thousand yojanas in length. The ring of
M 4 l ( l fR R T rt 7 # p ft Ш Т M l Puskara-dvlpa divides it into two.
щ зг w rt мтиччм
These rivers are Sukumarl, Kumarl, Nalini, m # 9 ^ T R R crm i^li
Venuka, Iksu, Renuka and Gabhasti. The dvlpa and the varsa are of similar
3R TT: w a v r c w { p r a t shapes i.e. round. The life span of the people
there is ten thousand years.
тщ к гтш тггт ^ г Г Щ Щ Т :1 1 Ч ^ М
О Sage, thousands of small rivulets are pRIMdl dldVIldil 0 '4 k f e $ d ! : l
also there, besides the small mountains which ч трш чт ч с м е т а й
are in hundreds and thousands in number. О Sage, they are free from ailments, grief,
clMfer wfkFTM ШМТ:1 attachment, jealousy, and do not indulge into
passion and hatred. The do not follow the evil
c i^ fafrftr тш щ ^и ч ^н ways nor do they kill or imprison anyone.
There is no question of the loss of virtues
m i # ч стм ш т =raf?T: ^ ti
in them. People from heaven arrive in those
varsas on earth for the purpose of sporting сТМ^ЕГТМ
чЭ чЭ
7ШГГ
чЭ
^4c|afcb^f4UI:ll^4SИ
with one another. There is neither the truth nor the falsehood
found there. The people have the golden
<T t гЦТ ЖП complexion there and are clad in the similar
•WU|«Wi4(^R^dlr4fiT:ll4<SII types of costumes.
In the land of Sakadvlpa, the sun is gtfernd ст w rftm P m : i
чЭ

lovingly worshipped by the people of all

Ш W ?;: щ т # п ^ Ш :и ^ Ч 1 1
countries pious in mind and activities as
О sage, this varsa is called Bhauma,
mentioned before.
resembling the heaven on earth, and the life
here is pleasing to all. They are free from
^TTfe: MfrTt оЦШ TTcpTtiq^ll ailments and sickness.
The Saka is surrounded by the ocean of W T STTMVl'lsIiJg q^iqld
milk on all the sides, which is twice as large. ■щцрц ЩЩТ:
О Vyasa, the ocean of milk is surrounded by О Sage, the holy fig tree is the excellent
Puskara, twice as large. abode of Brahma in the Dhatalcl-khanda and
Uma Sarhhita, Chapter 19 73

Mahavlta in the Puskara-dvipa. О Sage, the people living in the Puskara-

dfwfacHEl ТГНПТЯ: ТПш1:1
v Cv -o
g w : 4fWgtT:nsv9H
Brahma while living there is adored by the
gods and the Daityas. The Puskara-dvipa is
surrounded by the sweet water.
P4 ftar: tw tw ТГН wrRrtTfrn: I
tb m N ЕП7ТЧТ f g W r : t r b i i ^ n
Thus the seven dvipas are surrounded by
the seven oceans. The number of the dvipas
and oceans are the same, but each one is twice
as large as the one within.
ЗтЫШтЫ! Ы TPTifT t l
The prominent feature of the oceans is that
their water always remains the same and there
is hardly any decline in the same.
ТТРЩтЛП
рзти^эоП
О Excellent sage, in case the water in a pot
is heated, it boils and evaporates, similarly
dvipa Khanda consume the food self acquired
by them.
щгг т т т mfer Hlcbw
fgmm fgimpft ^rfp;
This dvipa is good for health and the
element of greed is absent there. The wild
people cannot reach there. The land is golden
and is devoid of living creative. Its rise is
double than the other dvipas.
# r : ^ « jhrwh) % ^T:i
f? ?iraf^T чШщяШ^т:11\эчм
The Lokaloka mountain is a thousand
yojanas in height and in vastness, it is an
equal number of yojanas, in extent.
O great sage, the earth which had emerged
out of the egg of Brahma, has an area of fifty
crores of yojanas together with its mountains.
зттанщт Efim #&Rpiurifaebii
Сч C\ чЭ

when the moon rises, there is fermentation in srmt rl Ш ^ч 'jPIHlfadril'3^11

the oceanic water, which rises up. The world is the base of all the living
beings and has more attributes than any other
elements here.
3PTi ^ ф Ш |4 1 :1 1 ^ э ^ 1 1
At the time of the rising and setting of the wu-imuTtiHwiui зц тззя й
moon, the oceanic waters flow and ebb. mrsbmnft 4r4iai<#ssjmi:iuii
Therefore in the bright and the dark fortnights, ***
the waters in the ocean vary increasing and
decreasing respectively.
amt w m ЗД|Ы<Ч1
upm ii gftsrg ^ f e t n = n i^ ii
O Excellent sage, thus I have explained the
rise and the decline of the water of all the
oceans.
ч т ч g w g ra vm : %i
isnm^r ^ r t fe r m w r t m f w p i i '^ n
•о о ”s
Uma Sarhhita, Chapter 19 73

CHAPTER 19
Position of the planets like Sun and
others
Wk$4K Зсггег
f ||

Sanatkumara said, “The part of earth over

which the rays of the sun and the moon fall is
74 Siva-MahapurSqiam

called Bhtiloka (or Universe). Maharloka is situated a crore of yojanas

above the pole star, where the seven sons of
Brahma are lodged. They live there even
qV d RT ppnfut 4P<fiUddllRII during the time of Kalpa.
yrfy iT KT ЯЧГОПУ ЗГП Н: p f c r # l
in ^ J H 4 T rFT :l

The solar disc is situated at a distance of a

The names of the seven sons of Brahma are
hundred thousand yojanas from the earth,
Sanaka, Sanandana, Sanatana, Kapila, Asuri,
while the moon is located at a distance of a Vodhu and Pancasikha.
thousand yojanas from earth and a hundred
thousand yojanas from the sun. d d R a i-d d : f W :l

fg ^ T ^ jR Я1ТТЩ8Т: ITt4IpT:l^Tf:ii^o n
ЗЩТПТТ 4'J^vi <|Ш VI^I-buR
The planet Sukra (Venus) is lodged at a
иящ щшШ W hT friixn
distance of two lakhs of yojanas from
The sphere of the planets from all the Maharloka. At a distance of two lakh yojanas
constellations and stars ten thousand yojanas from Venus, Budha (Mercury) the son of the
above the other. moon is lodged.
fdWTTgSTt chMW^I^ldUi "hU^vmi
I H d^M R 71%R:II4I dPRI^si Afa: fisrat 415:11^11
Mercury (Budha), Venus and Mars are О Sage, two lakh yojanas above that is the
located one above the other. Brhaspati planet Mars. Still two lakhs yojanas higher
(Jupiter) is above all of them, while Saturn is one finds Jupiter.
above that.
■унгёчиён ^Rycmi
pA tpt тщ : р 1тбт s r a iw T :ii ^ i i
4 ^ iu ii §НГ: fefiTtlMUl The planet Saturn is lodged at a distance of
The sphere of the seven sages is lodged two lakhs of yojanas. All the seven planets
still higher than that by a lakh of yojanas stay in their respective Zodiacs.
above it. Above the seven sages Dhruva the
f W T :l
pole star is situated at a distance of a hundred
p R s iR r e g ifriT ii^ ii
thousand yojanas.
Eleven lakh yojanas above them is the
AgfalcT: IT W F l A gcf: i
place of the seven sages. The Dhruva is said to
be situated at a distance of fourteen hundred
All the planets are lodged above the earth thousand yojanas, above the pole star.
but below the pole star. The pole star of шАиПтЙ чНН1<*ЫЧ: ipTTI
course is the prop of the circle of luminary
АТТЗТТ ^ d l A frSKTT < l $ f a q $ d » :l l ^ S I I
bodies.
Tapaloka is situated at a distance of sixty
UchiiUHchlfcw Ш H three hundred thousand yojanas from
nAA *jdlll<iII Janaloka, which happens to be the abode of
UmS Samhita, Chapter 19
the gods known as Vairajas, who cannot be
burnt by fire.
Щ£ФХ|Ч оус(Г^7Г:1
Satyaloka is situated at a distance of four
thousand yojanas from Tapaloka. This also
known as Brahmaloka, where the people with
spotless mind live, besides the Brahmacarins
engaged in truthful ways. They move from
Bhuloka to Brahmaloka.
<r -дчф ^cPcfguT:i
w fa fo ттетг щгат5%тГи^п
In the Bhuvarloka, live the sages, gods and
the Siddhas. In the Svargaloka, there live the
gods, the twelve Adityas, Marut, eight Vasus
and Asvinikumaras.
^ [ T : w r r ЧТПТ: W R ? f : i
The Visvedevas, Rudras, Sadhyas, Nagas,
KJiagas also live there, besides the nine
planets as well as the auspicious Rsis.
m ugTHlchi: ш к т : chfadtWdi
O Vyasa, There are the seven Mahalokas
and the seven nether worlds, which have been
described by me to you. This is how the globe
has been spread.
As the wood apple is both above and
beneath the earth, similarly the globe is
enveloped by the caldron of the cosmic egg.
ЩЩТ 4TcJdWrH4[frfiTI
orf|qT сП^ЧТ iUftl W TCRIT dSTTIR *||
75
■druPd'Hisfh 4 f d T i
4 ? R T XT Ж ГЧ 1 W :R ^ I I
This cosmic egg is surrounded by ten times
with water, fire, wind, sky, darkness, from all
the four sides. It is further surrounded by
Mahattatva (The second of the twenty five
elements recognized by Samkhya) by ten
times. The Pradhana-Mahattatva is established
in Purusa,
ЗНЧТЧ-Ч 4 t fp fn fw W T T r 4 4 :l
йчтччт m m : p r 4 M 4 i f t r r ^ - J i ? i :i R ^ i i
The supreme soul is infinite, eternal and
beyond measure, because of that he is called
limitless.
td W : И Ш X f f o : W ЧТТ Ч$1
3PJ3I4T Ч -Щ У И Л Г « ^ n u g ^ d l f d r T I R '* l l
f^ T n t d W K ° d f b 'd 'm :l
He is eternal and the cause of all. It is his
Prakrti (natural form, material cause of
world). From the same infinite of unmanifest
origin, thousands and lakhs of cosmic eggs are
bom. As the fire is enshrined in the wood, oil
in the gingerly seeds, besides ghee in the milk.
ciarrcft hWfUT t TPcf ezrr a ircr^dd: 1
m i d d l ' d Ш&Щ: 'с г Ы г § з т ||^ ||
Similarly the supreme souls, getting
manifest in the entire globe starts from Mahat
and ending with Visesa. He produces the
eternal seed and the egg is bom out of the
same. (The birds are bom out of the same).
W
о
r e W R M d V l-q -y ifa i Ш \
Then the sons are bom to them and their
progenies further grow from them by which
tattvas from Mahat to Visesa (the eternal
distiguishing nature) and then the gods are
bom out of them.
76
%5TT|gwft^trT ddT 4T4ddffTCt:l
'^ehhddtil: f n f a s s f |: «'STTOrl 119 <i 11
A tree grows from the seed, while the seed
emerges from the tree, because of that no
harm is caused to the tree. Suryakanta gem
emerges from the sun and the fire emerges
from the same.
^fg: Ч dd4±ld
fVldVlidWMIdf t tdTUT:
Similarly creation is caused by Brahma,
Siva has no desire for the same. Because of
the union of Siva and Sakti, the gods and
others are bom in a natural way.
WT f t ’s p r ^ fdid: dfBikdu^ о и
They emerge out of the Karmas, and
thereafter they are known as Brahma, Visnu,
Rudra, Siva and other names.
d»# Ew iuii d % d: *11
The entire universe emerges out of them
and are ultimately absorbed in them. Siva is
said to be the cause of all the actions.”
cdTOddTd
ЧНфЧИ feRd t # г г d ^ l
dfcr н а г % dijmhSTfqftgre зт ?n
Vyasa said, “O Omniscient Sanatkumara, I
have a great doubt in my mind, you kindly
remove it. Are there any lokas above and
below the globe?
чя<д>чк зсгта-
Tfftf Hlebl y*t)$rri
гПо^ит щ Ri^qui dfid t s i W d d :ii33H
Sanatkumara said, “O Excellent Sage,
there are lokas above the globe as well. I have
arrived here and you please listen to me. I
shall describe them briefly.
Siva-MahapurSnam
№н)сьгсцт1 #sR t $fd fddd:i
fgrrgw ш fgyjj: yidiiM:ii3'#ii
Vaikunthaloka is better then the
Brahmaloka, which is resplendent and
happens to be the abode of Visnu.
dWlqftaWlMUT ditdfr Щ 4<41^d:l
ттзй d d ^ т в г ^ ч п
The wonderful Kumaraloka is above it
which is the abode of Kartikeya- the son of
Siva.
dd: lUWHlcbl fd W d l
d d ?Tfd )ff w l ^ T f?TdTll 3 511
The extremely divine Umaloka is beyond
it, where Sakti-Siva, the mother of the three
deities resides.
iRIdKI Ц d f d t Td:Tfddddtd#l
fd^trn d Tdd ftfddTTCT RiraiRq-diTII^ OII
The form of Siva- Prakrti who is greater
than the greatest having the attributes of
sattva, rajas and tamas. She is nirguna
(having no epithet) and unblemished as well.
d*dtdftgTfgtd: f?TdHT«: ddiddu
atfddTWl W I^ T t d^IVtldlRdd: ddTII^II
(dW i) ж 5Г?Г dd
fd^ddddi: TdTtfr Bddt fddU|RdT:ll3 II
Above that is the eternal Sivaloka where
resides Siva, who is eternal, beyond
destruction, highly divine, extremely graceful,
lord of the three gods, where supreme
Brahman, Mahesvara Siva lives.
dd 4 dTldJlST WTdRddFRhTd: I
dfdldT: dRd ftldftdT:ll*o||
There is no loka beyond that. The Golaka
is close to it which is the abode of humble
cow.
ddTTdT: cjjTOHTdT i t TTdt WOddTI
didfld: fyr^^d ^TcRdT idd^iddTfW H ^^I
Uma Sariihita, Chapter 20 77

Sri Krsna, at the command of Siva and

Sakti, was deputed there to take care of the
cows.
нш т fqrrrerrft

O Vyasa the Siva loka is wonderful,

beautiful and without support. It shines with
different objects.
Я^ЙВИТ 7T#c(c|fviTh4fbl:l
ЩЧТгЧТ f4rc^T:ii*3H
Lord Siva, the spotless one, who is
supreme soul is the lord of that place and is
served by Brahma, Visnu and Нага.
?f?r ?Г ё^ШТ Ш ^ d d T U ^ fw % :i

О dear one, in this way I have described to

you the position of the entire universe. What
more do you want to hear about other worlds?

ягпшч^шкгга: 11w 11
Uma Sariihita, Chapter 20 77

devotees of Siva and the ascetics, who achieve

the auspicious salvation and their vratas.
й 2)р-«ыЛщ: ig ^ m n f% T r:i
WT&jfa it срдШ 77%Т^ГП11^||
The performers of the auspicious karmas
besides the penance, adore Siva, daily, and are
always adorable.
TTrTMW TTTf^T f^ W T tR m W l
тгщ TJfJTphmi
О great sage, one gets inclined towards
performing tapas and adoration of Siva by the
grace of lord alone. One cannot achieve the
pleasant Sivaloka without performing the
tapas.
т а f % 7%%
TTctr 7^:11411
The groups of gods, Rsis besides the sages
spend the time delightfully in the heaven. My
words are correct.

riRpf Ш ШД cRt % f<fa:i>44ll^ ||

The one who is difficult to achieve, who
CHAPTER 20
cannot be pleased, who is located far away,
Achieving of Sivaloka with the who cannot be overcome, can be achieved by
performing of tapas means of tapas. Infact the tapas is not be
вчш Terra disturbed.
4R<fTW. ш й я Cfi* TTfRI TjfaRrerofa 5ГЦГТf a d fqwjgTGWTI
Ч 1ч%гГ 7Ш:11^11 %T %frs1WT: щ ш т о cp%
Vyasa said, “O Omniscient Sanatkumara, Even Brahma, Visnu and Siva are engaged
now you kindly speak about the loka from in the performing of tapas, because all the rare
where the devotees of Siva do not return after things have been achieved by the gods and the
reaching there. goddesses, by means of tapas alone.
тячдатгс % % % firaiT dfehdrl cT4:i
ПЧТ^ТТШ STRT ^ r t Tfi%l Ш: 4 W7T:II6!I
?<r % cwr hufe'-TTHimi The intentions with which one performs
Sanatkumara said, “O Vyasa, the son of the tapas, the same is achieved in this world
Paras'ara, you lovingly listen about the by means of tapas. There is no doubt about it.
78
wfiMi trw ^ гптш Ш TW4>
^ нптт т ^ т ш т ^ и т ii
О Vyasa, the tapas is of three types viz.
sattva, rajas and tamas. AH the tasks are
established by means of tapas.
Tnf^ras
TRW ^RcTFTt f? TREIRTT З&ЭГ ТП1Я° ||
The tapas performed by the gods, Sanyasis
or recluses and Brahmacaris is treated to be
Sattva. The tapas performed by the demons
and the humans is known to be of rajoguna.
Ш эд (КЧкТ зтй ' become
^ ktr5 ^с|н т^ч тНтш : ■^ptrii^u
The tapas performed by the Raksasas and
other cruel people is treated to be tamsic. Such
of the learned sages well versed in tattvas
have described the reward of the same to be of
three types.
'•Hlfefcb
^ ^ RT^cWTER^I l ^ 11
The recitation by the gods with devotion,
meditation and adoration are auspicious. They
are treated as Satvik, which bestows all the
rewards.
chl44l4*riyf^4 TRW Wt 3 ^ 1
^ R I^ ^ТТЧШ И^ И
It fulfils the desires in this as well as the
future world. The tapas that is performed with
a particular purpose, is treated as rajas.
The tapas that is performed by severely
agonising the body for the fulfilment of the
desires is treated as tamas.
ЗгРГ
w r wr
5ldlTc)W^ ^
«ШИТ T W T ^ t $1|Мч1
Siva-Mahapuranam
MWRWT ТГ cRRRTI
т п ч т Щ : ^jfftoteiTsniT: ^Т:п^эп
«Г^ТЙПТТ^Г -ctrllft TBsRTfr
T p f: trwl ^ITOIRII^II
The Sattvika tapas is considered to be the
best and the mind is established in dharma by
the same and the wisdom remains stable. The
performing of рщй, taking bath, performing of
japam, homa, purification, cleanliness, non­
violence, Vratas, fasting, keeping silent,
controlling of sense organs, maintaining of
wisdom, knowledge, truthfulness, not to
angry, giving of charities,
forgiveness, suppression of sense organs,
compassion, digging of stepwells, wells,
tanks, building of houses, performing of
Krcchra and Candrayana vratas, performing
of yoga, going on pilgrimage, building of
as'rama and Dharmasala, cause comforts to
the men with wisdom. О Vyasa, these are the
best of dharmas and enhance devotion
towards Siva.
■О 'О О *ч
s ir faebifrrai ii ^ ii
Celebrating of Siva's day of transit,
conjunction of equinoxes the Nadamukta,
dhyana or meditation shall be in all the three
occasions. It retains he brilliance of the mind.
щ ; cRW: шшвттЩдт BR:l
СЧ s3 5
TI^WTTfgjFT О||
т д Ы тщ Ш тщпчятгочч;|1?
Pranayama is of three types viz. Recaka,
Puraka and Kumbhaka. This with the
knowledge of the cause of the veins,
withdrawal or the obstruction of the senses,
are the means of perfect knowledge and the
achievements of the eight Siddhis like anima
etc., remaining without pride even after the
Uma Sarhhita, Chapter 20
achieving of these Siddhas. This has been
treated to be the best path for the gaining of
the divine knowledge.
сыз1сщп TjdTcrwr ф ш Ш нШнт:1
#?гт: «<i4i4Huii¥Mi:iR?ii
There are three stages in the state of trance,
such as the stage of the log of wood, the stage
of dead and the stage of Harita. All these
stages are destructive of all the sins.
TRf cm ш ъ щ Ф & ч щ
w ir ^ 11
The five elements of prosperity of the royal
futures are: the woman, bed, drinks, costumes,
unguent paste and the betel.
^тттотшггг m 7[ЩГ Щ£Ш:1
The forms of various pleasures are block of
gold, copper, house, gems, cows, proficiency
in the Vedic and post Vedic literature, singing,
dance and ornaments.
q|i|^MTfcrr TTfir;
The conches, Vina, cymbals, elephants,
chatras, fly-whisks, are the things for delight.
3Tld$cRfr
art Tf^fr 5 II
О Sage, the man devoid of wisdom, is
crushed like the gingelly seeds and rotates like
the wheel of the vehicles like spokes.
О О v9 v3
Inspite of his possessing all the knowledge
feeling painful one roams about in the mobile
and immobile yonis like the watch.
13cT imftf nfSERKT ^TOT HI
«hHWi^vnaifd 6U
79
Thus moving through all the yonis, he
achieves the rare human body, after a long
time.
oq^ivcirrfq WrrftTHItfl
чип: r f e r : csifaTt д ^ н т с ш ^ и
Sometimes because of the glory of his
merits, he achieves the human body, because
the movements of the karmas are wonderful.
НТЧЩ n ЧГЧТШИ
ЧГЕННПНН: F W - ?T fe f e n il? о ll
The human body is the means for
achieving of the heaven and moksa and even
after achieving the same, he does not do good
to himself. After death he keeps on thinking
for a long time.
^nrnrrwt hrtzt nr% #W Ti
шшщ fnfcr Tfenrnr nsrni^ *11
It is difficult for even the gods and the
demons to achieve the human body. Therefore
after achieving the human body, one should
act in a way that he has not to face the agonies
of the hell.
WlfarfaWFST 4 lf e ТЩШЧ:1
ЗГМ fSJT rFwPT H jtfeq il? ^11
In case after getting the human body, if one
does not try to achieve heaven or moksa then
his rare human birth is of no consequence.
ЧуТ ЧТЧЩ НШНННЧI
щрзт гг4н! оцщ
The cause of having the human birth is to
perform the Caturvarga (i.e. dharma, artha,
кйта and moksa). О Vyasa, therefore, a
person should, as a human being attend to
dharma, artha, кйта and moksa.
g p fe t % ttrht Hfsztr
Hfn НГШЩ 7Щ: FtFqpt HHtll^XII
The human birth is the root of dharma and
80
is the cause of achieving all the Siddhis. In
case one intends to gain, he must protect the
roots.
•«Tffsrsft m farrmt -ц: я м - щ fcfapu
ЯГТЩгУТсТН: ^Г: ^t5^TOR34T^RR':ll^4ll
Among the human beings, it is difficult to
be a Brahmana, in case he still does not there
would be no other fool greater than him, in
case he still does not attend to his own
welfare.
itoRifcr «ь%Г^уык1|
?гГ: Pcnfej w nfirT:ii3*iii
The land of Bharata is treated to be the
KarmabhUmi as compared to all the
continents. One achieves the heaven and
moksa by making all the efforts here.
ч 1г*шттгЧТ тзд
A person who’ does not strive for his own
welfare inspite of his attaining the human
form in the land of Bharatavarsa, he has
indeed deceived his soul.
«btafaRd fe r w rofinifi t ^ tti
erf w f II
О Brahmana, this is the land of sacred sites
and that is the land of enjoyment. The fruit of
the sacred rites performed are enjoyed in the
heaven.
У1ЙТЗД dl=f&4 fl4W>dl
One should continue to perform the
virtuous deeds as long as his body is healthy
and normal. An ailing person is unable to
perform anything by others even when he is
asked to do so by others.
3Tg£rar W trfl ft* ^ R 1
ff airfef т2Ш*о||
Siva-Mahapuranam
A person who does not achieve the
everlasting moksa by means of his
impermanent body, his gain of moksa lost,
because the body is indeed perishable.
3TTfh: trfcffm тдятт: l
3T3TTrat4^l4
Every moment of his life is spent in his full
view in the form of the day and night. Then
does he not become consciousness then.
dcp r <*<?l ёв^гт rfawfoi
stichfw^ f | w r f i r fg rfw чяаегпп* ?n
When the time of death of anyone is not
certain, then who can maintain patience by
meeting with sudden death.
агат -н4чсш?1 w i f s
ч ganiw сьтт
When a person leaving everything is about
to leave the world (after death), then nobody
gives him money to be spent on the way.
(f^ m r a a f: g ri a p qw m i
арагат ъ щ : w < rtfrf Trfsnr**ii
But the wealth of virtue earned by him
during his life time accompanies him as food
packet and his journey is made comfortable.
In the absence of such a food packet, one has
to face agonies on the way.
amt grmfar q w ifa qftw ntft mam: l
О Сч
hrgRtr Щ r f t mw: ^ -q^insmi
Those who have timely collected the
merits, they proceed on to the heaven and they
gain at every step.
зшёгг щ : r p t frfm rd f e m r f i
w r f т й rfR tp g rft ч щ
Realising this, a person should perform the
noble deeds, discarding the evil ways. With
tire merits performed by him a person
achieves godhood and the sins lead him to the
Uma Samhita, Chapter 21 81

ir TMmft c ^ t w m : д а р f? m i
Ttefir ч hyqfcr да ч чтя дапг*цц
Even the insignificant people who have
taken refuge with Siva, they do not have to
visit the hell nor do they have to face Yama.
ftijj tmfcfemtf: Г«^1<адй f w i r i
ш ч да: i
f?|cCijctrMl TTWiW Ф к -qf% Щ
Therefore a person with wisdom should
keep on increasing his devotion for Siva. О
Intelligent one, the devotion of Siva bestows
devotion as well as the pleasure and moksa.

сЩ^Т TT? И1^Ы11Ш > fyi3TWPjJ|-*4ll -qfqfsrTtacjm

But because of the sins, at the command of •гпт : ir о и
Siva, after living in the hell for a short rk'k'k
duration, they return to Sivaloka.
й тр: ^Ьттач тйчш щ,тч\

Those who are fully devoted to Siva, they

are always free from sins like the lotus flower
which is free from mud.
ш sfafa дат Fnrtf?r rTl
ч дат 4tcbi^rfd4mf^ ч^шдапч о и
O excellent sage, those reciting the name
of Siva- Siva or Нага- Нага, are never afraid
of Yama or the hell.

дш ш Ы чсда fyra- ^тгщгт^даич r<n

To achieve moksa without any agony, one
should have the food packed for paraloka,
collection of merits and the reciting of the
name of Siva.
fyreHlfer
4RleH«T4tBTC4 ?TT4cE W II4 ? II
It is only the name of Siva, which removes
the ailment of the universe and have not seen
anyone else comparable to the same.
^ЩЩгЗШ^йтШ трт f ^ T трёкут
д а f w r я д а чЩ да: дттичзн
In earlier times Pulkasa, who was involved
in or number of Brahmahatyas achieved
salvation with the reciting of the spotless
name of Siva.
Uma Samhita, Chapter 21 81

I
c

CHAPTER 21
Righteous war and its fruits
o4HI ЗЩ5Г
ft i w i k s i lflui) 4 Ц 1
f^RTSf сЦ ^Ц -6'Hl fg?T:ll^ll
Vyasa said, “Brahmanhood is rare by
nature. Brahmana has been born out of the
face of Siva, Ksatriyas from the arms and
Vaisya from the thighs.
W Tt ^ЩсТ5Г ffrf 4tslhs|ft:i
few felf?rqsr:WI41cll4c)f^ g^lRII
Sudras were born out of the feet. This has
been ordained by the Vedas. What happens to
the places below the same. You please tell me.
3<m
<ppt4 $T Ч!Ш:\
^ W W ^ lT rRtn#?T 11^ 11
Sanatkumara said, “O Vyasa, with the
following of the evil path the people fall from
the highest place. A Brahmana should protect
the highest place, after achieving the same.
-Щ TTfSRll
1ЩТПШТ
Those who are bom as Ksatriyas in place
of the Brahmanas, they falling from
Brahmanhood achieve the position of a
Ksatriya.
82 Siva-Mahapur8ijam

appropriately, and perform the homa

consumes the remnant food as his meals, he is
чШкНЦЗШП*! тГРПШж ЯгЛИЦП
undoubtedly is bom in a Ksatriya race.
By following the evil path, a foolish
person, wanders in the cycle of birth and death
for thousands of births and falls in darkness. згатн тщ тп ^и
tfwmim ят w w tm 3 зтт^м чд srifoT W l ^ l
444MF? f5 P R T 4 f : l l ^ l l 5(iidcBlHlRnil4l *T Т=ГЧТ^ sri'dt4T:H^U
Therefore even after attaining the highest f^ rf^ T < fa d lfa fd l
position, one should not became arrogant, nor 1^11
should be destroy the same, even if he has to
^4lfR4ri(^Tlrm yiglUII tTcRl
face enormous sufferings. Therefore one
fgfsmf frgitiM я р т iiM'cb^
should always protect his position.
A Ksatriya, who possessing the Samskaras
дГЩРЛгё! ЗГТШ дщ изт ^ c J T R l H l
performs the yajnas giving daksina, with the
Ч *ГЯТ% ТГ W p f W <^ l l t 9 | | intention of achieving the heaven, besides
A person who after attaining the auspicious engaging himself in studies, before who
Brahmanhood disrespects the same, and washing his hands and feet daily entering the
shrines, and who enjoys the company of his
disregards as to what is to be eaten and what
wife in the period, gives reaches in charities of
not, he becomes a Ksatriyas.
the people, and fights for the protecting of the
gnfarr mrrat 'sgtr ^ r r f? ^racTi cows and the Brahmanas, he by performing
rf% cfSfhlfa f q % F T Я^ТПйП these activities as well as with the performing
of the homa with the reciting of the mantras,
I shall now explain to you as to how an
the Ksatriya becomes a Brahmana. Similarly,
intelligent Sudra achieve the varna of a being a Brahmana, he becomes entitled to
Vaisya. perform the yajna.
■$3^ Я р т 4W M >dl 45'r f l T cft ftn* Tkddldl fadRsM:l
f^RTIIS II ЯТМгГ fEpjR: tcPTf ^ T :ll^ ll
The duties of a Sudra have to be performed One who remains devoted to his duties,
by him as provided in the Sastras. The people besides being truthful and controls his sense
of all the varnas should perform their organs, he becomes dear to the gods in the
respective prescribed dharmas daily. heaven.
9ГЩГ0Ш% jpHfZT ff53UT ТПЭДсГ я^:|
?ГГ 5Щ ЯЗ? q gTlf a f o liq o || Я ТЩ R l^ J lf c r ЦЧ19МЧ119V311
О excellent sage, the Brahmanhood is
extremely difficult to achieve, which the
humans achieve with great difficulty. With the
A Sudra desirous of becoming Vaisya achieving of the Brahmanhood, one achieves
attains that position. A Vaisya who, using his everything upto moksa. Therefore, a
own money, performs the Yajnas Brahmana should always be virtuous.
UmS Samhita, Chapter 21
He should preserve his excellent
Brahmanhood making all the efforts which is
the excellent one of all the aims of life.
сЗЩ Т ЗсГ Щ
"ЩТгЩ rcl'Jf-rh м(Ч4Нт1Ц|
p d l Щ И 5 > ^ |1
Vyasa said, “O excellent sage, you have
mentioned about the glory. О foremost of the
learned people, I would like to hear the same.
You please speak out the same.
ЧЧфЧТЧ ш ъ \
:l
4 d d b 'H 4 c H 4 > f d W 4 - q < 3 T 4 4 T U f l R o II
Sanatkumara said, “One does not get the
type of benefits with the performing of the
homas and giving away the daksina, as one
achieves in the battle ground.
rRcifa^: тгщ% дпЯ^я^т|
This is what has been ordained by the
priests well-versed in the performing of the
yajnas. Therefore, I shall speak out the fruit of
the soldiers holding the weapons.
щ ’т Т ^ т т ш д ' tti
гг: f o p p r w f |# T i R p i
A valorous warrior who intends to crush
the enemy army, he earns dharma, glory and
the riches.
Ч& к т М щ т з : г г ^ с г ^ % n r : i
ЧТ f f c p i c(tc TT rU T R 3 II
A person (warrior) who giving away
charities, moves the chariot for waging of the
war, he achieves the fruit of a yajna,
performed with the giving of daksind.
83
srr^T Ш pgSVTTfacT: I
rtgft ч фг: v
Such a warrior getting valorous achieves
the reward of performing of four As'vamedha
sacrifices and ultimately proceeds on to
Visnuloka.
W f^RJcT dTfiHIdtil
w g iir crfti утт: yt fra ^ iR fii
One who dies'in the battleground, holding
a weapon, such a warrior never returns from
the heaven.
т а m T rap) ш ^rrafifw rfrt щ\
W - ^ГШТ Ъ: c^KtsaFt q^T lR ^ll
A king, a prince or an army commander or
any other Ksatriya warrior who dies in the
battleground, he achieves the eternal heaven.
ЧЩ tRlfni finr^5T?PT?%l
сТШ) гТОН ?1>сЬТЧ^еЫЧ^£Пуdl^l R V911
The number of the hair of a warrior which
are split in the battleground, with the arrows,
he attains the equivalent number of the
worlds, which will be wish-yielding and
eternal.
cftrraq cftrarar cftw n feifa: ftsnm
w & t таш ёт& тта
O Vyasa, he will have heroic seat, heroic
bed, heroic status and heroic stability always
both in the present as well as the future
worlds.
5iigiui$ rt w r r a r a s m wi
р т е ) w s snfa w ^fd-fw ^T iR ^ii
Those who lay down their lives for the
protection of the cows, Brahmanas and the
master, they happily achieve the place like the
virtuous persons.
it: сБ%^тщщ
гшттг W4ri4^, jt w i f a fra^T n^oii
84 Siva-Mahapuranam

One who killing a Brahmana, for the sake
of his master, is himself killed in the battle, he
also does not return from the heaven.
Я ^ Н ^ а Ш П э ^11
A person who dies for the sake of a
Brahmana, the cows and his master, with the
attack of a wild animal, or a beast or a tusked
beast, he is treated as an excellent one and
earns extensive and never ending benefits.
зш я ^ ч ^ я т я : <sf F P ^ rii^ ii
A worthy, person can perform hundreds of
yajnas but it is difficult to lay down one's life
in the battlefield.
s9
W Rm
s5
W '
# d W I ^
tsnfiiw jpfri ш w t4m ^тщ gcnri
«яФ я fevnpr w $ я^тпз^н
A person who kills a sick person, a weak, a
child, woman, orphan, miserly person, one
standing erect, one with a broken bow or
whose bowstring is broken should not be
killed and the one who does so earns the sin of
Brahmahatya.
pg- fen sti Toifira: i
Я ЗГЯЧ: Pwt ЩЩ РТЗГ?
An intelligent person who fights keeping
all these things in view his life becomes
successful and he feels delighted in the
present as well as the future world.
ХГ1р31РТЧШ%НТЯТ «ulLbf'icjMki

•kick
WOlfat fg^rT: 113 3 11
For all the varnas and more so for a
Ksatriya, all types of wars bestow merits and
beautiful forms.
^ 4( ШШЧ1
41Ц?М
Now I shall speak about the Sanatana
dharma as to which one of the persons should
be killed or saved.
3IM«lf«W4iqi<rofq ^ R F t
R raW я ^ w ^t я ^ т 11^ ч 11
In case a Vedanta Brahmana becomes
violent, and rushes to attack you, then he
should be killed and by doing so, one does not
earn the sin of Brahmahatya.
Ч IPFST: Я яМ PSJ ггга^П
Tot ^д ш г^тпт я ятг s r w я ^ т п ^ н
О Vyasa, in case a person who is fit to be
killed but asks for water, then he should not be
killed. A person who kills a such person in the
battle he earns the sin of Brahmahatya.
84 Siva-Mahapuranam

CHAPTER 22
Genesis and evolution of the body
31Ш
fgfir ^3RTfgsrHW:i
fe lft Ъ ^ n f t r cb[F3Tef ^fteRII^II
Vyasa said, “O excellent sage, how does
the living being remain in the mother's womb
in the process of birth. You kindly mention
with purpose of achievement of the vairagya
or detachment.
ЧНс*ЧГ< ЗЗТсГ
а д ttW 4 жадгпгчутсТ: i

Sanatkumara said, “O Vyasa, I shall now

speak out in brief the essence of all the
scriptures, which bestows detachment and
removes the worldly bondages.

згФав# ш ш ъ vhh14Rii? ii
Uma Samhita, Chapter 22
The grains left in the water vase, remains
separate from it. The water's placed above the
fire and the grains are kept above the same.
fw «гта
сГГОТГ y u i T t n 't s f r ^ ^ n n gjtSrf
The fire kindled below the water, with the
help of the wind, gets ignited and with the
burning fire, the water gets heated.
4 4 :1
ftdT w ^?ШТ:11ЧИ
The grain starts cooking with hot water
around it. The food eaten by a person
separates in two parts viz. the thick sediment
or the element and the juicy one.
(In the body, the similar process is
noticed). The thick element in the body
comprises of the twelve forms of the sediment
waste, which get split and are forced out of the
body, while the juicy element gets circulated
in the body. This provides nourishment to the
body.
ebUilGiHlfaebl 1^Г|[Г ^cTT:
т ш т : WK: TpTtllvall
The dirt element of the body is emitted
through the twelve exist points viz. the ears,
the nose, the teeth, anus, penis, cough,
sweating, stools and urine.
^срТТ^гГ: Т П Т Ш :1
О Sage, О Sage, all the veins spread over
the entire body are joined at heart like a lotus.
These veins carry the juices of the body and
the methodology used in the same is being
spoken by me.
сТШТ t M OT: WNdd TFWI
О Cn '
ттрг 44 4iiU4i: mot 4 4 : 11^11
Сч О
85
The subtle juice is carried in the mouth by
the Prana-Vayu or vital air. The vital air then
fills the entire veins with the said juice or
colourless liquid.
4 4 : m n fc r i t W r : 1 Р Ш :1
W R T T U r Я < & 4 е К £ 4 4 4 :1
сгат 44 xj
Then the colourless liquid gets cooked
inside the veins with the fire in the body.
There are two possible modes of cooking i.e.
the separation of the sediment or the liquid
part of it. Initially the skin is formed which
covers the entire body. Thereafter the blood is
formed.
W Pdlhlftqifi Ъ ^FTT: WJpu 4iW :i
^ i f i S T д г т и а Ш я ц т Ч з П ^ Щ Т Я 4 Г :1 1 ^ и
The blood produces the hair, flesh on the
body, hair on the head and sinew (or the cord
connecting the muscle with bone), the marrow
and the nails are produced from bones.
-ц ^ Ж с ы ^ и а М f | qfictrrMcBMi
4HTT:l ?f4 q f w 4 : y«ifdtf:ii^ii
From the maiTow also emerges the semen
which is the cause of conception.* In this way
the food consumed has twelve types of effects.
Thus the twelve fold chemical processing of
food in the body has been explained.
■ ^ s m s T ra c T 4 T 4 4 :l
441 sRFTI
fc w ta rtf 4 ( 4 : g j K a r y q ? T :i i ^ i i
■ *F p : y fa y lg ilR 4 4 ^ 4 : 4 ^ 4 ^ 4 4 : 1
4 !П 1 ^ 4 Т chfel^l cjqcj<;iebl<dl sT^41
“ч
ИНШи| viiwiivn '44444:11^11
86
The semen is extracted from food,
consumed by a person. It is by the semen that
birth of another body is made possible with
the consumption of food, the semen is formed.
By cohabiting with a woman during the
prescribed period, the semen enters the
vaginal passage. Then the semen blown with
the vital wind merges with the blood of the
woman. At the time when the semen is
discharged, the individual soul with the casual
body, or the unit of sense organs etc. enters
the vaginal passage fully covered and urged
by its past conduct. The semen and the blood
in the unified state becomes foetus in a day,
and becomes Kalila in a week. In five nights,
it takes the form of bubbles, which take to the
form of foetus in seven nights.
ifoiT ftrcsr w f r
ш ur$ сь(этй хш ^и
In two months, the neck, the head, the
shoulders, the backbone, the belly, hands, lips
and feet of the foetus are formed. In three
months time, the join are formed.
■рртгет xT w ft XT TTT^:
In the fourth month, the fingers are formed.
In the fifth month, the face, nose and ears are
formed.
5 [4 14 R k W II h l i S fB R t xT Ч Ш Т: h 4 :l
In the sixth month, the gums, nails, holes
in the ears, are formed.
хГ ЧТ^ЩТОЧ*1КЙ1
Tremt ^ xt w & s fa fc i hh ^ t: i
In the seventh month anus, penis of the
vaginal passage, yoni and the navel are
Siva-MahapurSijam
formulated. Within the seventh month, all the
limb-joints are formed.
тг^тщ: it ftsfol
^ ищпхз^г ■gf^rarmiR^u
0 excellent sage, the jiva with all its limbs
remains covered with embryo-skin in the
womb of his mother.
The infant in the womb keeps on
developing day by day, stealthily deriving
food from the mother, of all the six tastes
through the umbilical cord.
^sT &4fRlR %Кс)Я TTT f ^ l R h l l
With the completion of the body, the
memory is received in the body. Then it is
reminded of the pleasures and pains of its
earlier births, besides the sleep and the
dreams.
■рдт? хряк: f # T : i
hhhiiPh w i Rii ^sirarTTiR^H
Then it realises that it died, reborn, again
dead, reborn and thus having reborn and died
thousands of times, passing through the
several yonis.
x flR OII
зтдчт xTI
Presently soon after my birth, achieving
the auspicious Sathskaras shall perform noble
deeds with this body to avoid my re-entry in
the womb.
ST^ETlfir f^rarlR
1 had been then thinking in the womb,
r 4 ii when I came out of the womb. I shall now
aspire for the search of the knowledge of Siva,
which bestows salvation from the universe.
Um3 Sarhhita, Chapter 22
ч т ч!т«Ш<Т:1
#сГ: еЬ^УТТЦГСй ттТфтш WlRT7RIR4H
Thus feeling painful in the womb because
of the distress as a result of his past actions,
the jlva (individual soul) thinks of the means
for achieving moksa.
Щ PiReKlsKH: fte ll
cMT Irlfefcl o ||
As a person surrounded by the mountains
(slanting lands), feels miserable, similarly the
jlva having been surrounded by the membrane
in the womb, feels miserable.
xrfHrT: Ш ct3g:tsl4'l^ «4Tf?r:l
RlThl^-:
As a person feels disturbed with a fall in
the ocean, similarly the creature, during the
period of pregnancy, having been drowned in
the water of the womb feels painful.
t e t e сШ %T: h t e ^ЗПрЧЧТ11^?И
As a person is roasted in an iron vase with
the fire, similarly the creature placed in the
vase like womb is heated with the gastric fire.
PUtRHJ
^|:^ r s i t e ш T^iiyeb^ii^^ii
As the pains are felt with the continuous
piercing of red needles, staying in the womb
of the mother is equally painful.
TWfaimwt f fGT t e fT^RTdl
All the creatures having bodies have to
face horrible miseries, but the painful situation
one has to face in the womb of the mother has
no parallel.
t e r Ф ^РТТ '«НЧ^Ме|^П1^Ч11
87
The creatures with noble souls are bom in
the seventh month, but the sinners have to face
immense pain.
Twfajjpfcr 5 4)Гн^(чч)§ч1^1
51Ш 4 f|
О Vyasa, one does not feel pain more than
that in the womb of the mother. At the time of
birth, the sinners have to face enormous pain
at the time of his emerging from the vaginal
passage of the mother, but the noble souls do
not have to suffer from such a pain.
t e f N W<M:l
ftelT dISdRNW in q q ^ te g i l ^ l l
The position of the body becomes like the
crushing of the sugarcane in the mill, similarly
the sinner gets tortured at the time of his birth
like the beating with mudgara.
t e n n tfte t e r f n m : T gften: $пщ)
?ran 'tet Pr:Tnt t e r t e n t e m r i i ^ d i i
As the gingelly oil seeds after having been
crushed in the oil mill are produced without
substances, in a moment, the condition of the
body at the time of birth,-becomes similar.
3jfwq |<£НТШШ te r^ i
The body lies in the womb in an
unenviable condition. It is bound with the
veins, plastered with the clay of flesh and
blood, like a vase of refuse and urine.
<ни-!шпмщ|
ие^1Й*^Чг1ЦН*о II
It has hair on the head and the body,
besides the nails. It is the abode of ailments,
the main gate in the form of a mouth, with
eight windows.
3i)8s№«bMid w dsn
фщштщт *Tg T F lte?n3Tnill'k?ll
88 Siva-Mahapuranam

There are two doors in the form of lips,
argala in the form of tongue. The body is sick
because of the lust for pleasure. It is
subservient to attachment and hatred.
~4Ичш<(пт Р р Ы | | ^ | |
All its limbs are covered with membrane.
Facing painful situation, it emerges out of the
vaginal passage.
It is soaked in filth, urine and blood. It is
the ball of bones, bom in open condition
comes out the sheath.
It has three hundred and sixty bones, five
hundred muscles, and is covered with thirty
five million hair.
Tiftt f t ят:
cblfipTWHlh-d'dlllkkll
The vessels which are three and a half
crores in number are visible as well as
invisible, besides being gross and subtle.
The weight of solid fat is 2'A tulas and the
palas. Blood is three palas and is four times
the marrow.
Ы wfrsr
чттщ^т5ЕЙ1 ik ^ 11
The semen is half a kudava, the strength of
a person depends on the same. The flesh
content in the body weighs a thousand palas.
TrTi '*WI4IU|rf:l
гы касяч) gfqflrimiqou
O excellent sage, the blood is a hundred
palas according to which the human waste and
urine form four handfulls each.
^dP4HlWlPlr4mr44:l
^11
Thus the unholy and perishable abode of
the auspicious and eternal soul, which is
bound with the bondages of the actions.
r^ra^iMnul Tia«iiчиталиwi ^Vtfdcnfa что
***

aiRvi^H l: tftw f % f e r TtsTT:

The internal secretions move within the
body and come out through these veins. The
number of teeth is thirty two and twenty nails.
forTR' fTgcf BJrdTI
щ п щ тш cbPMHW ^riikvaii
In the body, the measure of the bile content
is a quarter of the measure, cough is four
seers, fat is two seers and half of it is the
tawny matters.
ч$ц«| WjpTT ffaT 4<ги(ч ^ T :ll
88 Siva-Mahapuranam

CHAPTER 23
The impurity of the body and sufferings
in childhood

тщщ гГ WRT^5SRTCifq;il?ll
Sanatkumara said, “O Immensely
intelligent sage, Vyasa, you listen, I am going
to speak about the impurities in the body and
their importance, in brief.

: T»JrT:lR II
The body is considered to be impure,
because it is formed of the semen and blood
and is filled with filth as well as urine.
Um3 Samhita, Chapter 23
9TfKT4Rf f | rl4 T ^ q ^ fg ^ :ll^ ll
It is like a vase filled with filth and as such,
though it outwardly looks pure, but in reality
it is impure. Similarly, the body though is
purified outwardly, but inwardly it is not so.
qyriuiifrrefcbnfbi w r ^ t *n
yunfrrf?r & 4 ^ g (lrc d d :im i
The extremely auspicious pancagavya as
well as the havidravyas also get polluted with
the mere touch of the body in a moment. What
more impurity could be these.
gflbqmauHifr -ц шщ fw tftrr xn
3T^Jrd ИЩЕгЯЩ feh'q^^flrw rl: 11Ц11
The fragrant food items as well as the
beverages, which delight the mind become
impure, in a moment, with the touch of the
body. What could be more impurity than this?
| 3RT: f^T
Ч^ИсЦШТ: дат
О humans, do you not observe that the filth
and urine, which daily emerges from the body,
(which are impure) then how could the body,
which is the source of the same could be pure?
c&: W femRtjfw W io q ^ri^ R r:l
^W4TUT 4 Jlt^9full^911
Even when the body is purified with
pancagavya and the water of the kusa grass, it
cannot be purified or become spotless like the
coal powder.
bil'difa w щ Tmgfcr frftfon
How could the body be pure, which is the
source of cough, urine, filth and other things?
^jferU: P^TTSfu PduqdW II
89
The body indeed is the store house of
impurities, even a single part of which is not
pure like a bag of filth and urine.
^ T tt: $т*ккГ m : i
4 f^ySUPd fSKobJtCIItt
After the flowing out of the filth and other
types of dirt from the body the hands are
washed and purified with the use of dust and
water, but still the same (impurities) can never
be separated from the body.
Ч T=WTcT ТГ «Tbssfacl
Even when you decorate the body with the
fragrant materials, but still its nature does not
change like the dog's tail.
-ЭДМЙс) fn iM : Щ :
^VfcgilMRlftl Ш р Ц Ш ftifRTII^II
As a thing which is originally black cannot
be made white, similarly the body even after
its purification can never be spotless.
faSRft nyqafP -q ^ l
4 fcTTHTd Ч ^аГ ч 4TTw >I4)1^II
Smelling the odour, observing his own
filth, pressing the nose, one never feels
detached.
3 # Tltpzr зщТгЩ ^ ®rf^t 1ГП^1
4V4^5T«h chlifEU 4
Wonderful is the glory of this delusion,
which has covered the entire universe. Even
after observing the blemishes of his own body,
he never feels detached.
4 faiT^nr qR;|
Й(П1«К0) f* ild ^ fd V ^ I^ 4 n
One who does not feel detached from the
filth of his own body, what more cause of
detachment could be taught to him?
90
Я ч»ПРЩЙ tfe Т1сГТ^%пШ|
m u
The bodies of all the humans are impure in
this world. With the touch of the impure limbs
of the body, even the auspicious things
become inauspicious.
еЙШЧ1
Purification of the body has been
prescribed for the removal of its odour or the
pastes. By removing both of them and with the
application of the pure elements, the body is
purified.
я тзр 1 4 ^ssrf^ll^ll
Even when a body is cleaned with the
heaps of sand resembling a mountain, using
the water of the auspicious Ganga performing
the purificatory rites till death, a man with
wicked feelings and emotions, can hardly be
purified.
dWfelrtwilfacif p f f l j ^jsqfwi
$П#ВТ Ш 1% II
The evil soul can hardly be purified by
having a bath at a holy place. Can the skin of a
dog be purified by washing it at a holy place?
faywisfcr
ч w r f чтчсп^г ttpi R o n
A person who se mind is polluted and even
if he enters the fire, he can achieve nothing
else beyond the burning of his body, and the
benefit of earning the heaven or the moksa
would be out of question for him.
чтга|5:1
ЗТРЕФТ: W PR t TTTWt■О
ч ^naidl^ci сщ < ip i:iR ^ii
Siva-Mahapuranam
Even when a person with an evil mind
takes bath in the holy water of the Ganga for
the entire life with the application of the dust
or the sand resembling a mountain, even then
be can never be purified. We declare this.
« ^IrM c rf|
Н^иИсЙГуЕс} M^MMI
?rrap t
Ч Ч^ЧТЧНя1ТШ 4 i n ^ l R ^ I I
A person who is evil by nature, in case he
enters the burning fire in which the ghee and
oil has been poured, with its flames flowing
towards the south, he can neither achieve
dharma nor any other auspicious reward.
n ^ d lv ju cnsfo W tt:
fe n ri
p tR T IR ^ II
The fish live in the Ganga, while the birds
live in several other holy places including the
temples, but they drive no special benefit from
the ceremonial ablutions and charitable gifts,
in the absence of any holy or devotional
feelings.
4t w ot
cRRIT ЯТ^Т fflcTRMTI R * 11
The purity of mind is the sole criterion for
the performing of the deeds. A person
embraces his wife with a different feeling and
the daughter with a different feelings. This is
the best example in this regard.
тятгг щ р|
Ш Tiff
ч9
Tjf?RIR4 II
*ч
Feelings in the mind are different even if
the objects are not different the same woman
is looked at by the son by different feeling and
by the husband by the different feelings.
Uma Sarhhita, Chapter 23
nfrzrafafa w r^r «тга^т ч ^и
Look at the great fortunes of the feelings.
A person having no feelings, even when
embraced by a woman, has no desire for her.
HiaifefaiiWdra tffinfor ^1
^ HRft «ьпи^ч % n ^ n
When a person is overpowered with the
feelings of kama, krodha and lobha, then he
cannot enjoy the tasteful and fragrant food
served to him.
3 J # eft чтгёч STTanftg^l
'Ш°ГгГ: ^ ( f g J f q T w f rt f S R ^ i R d l l
Because of the emotions a person is caught
and he can rid himself of the emotions. The
pure emotions can purify a person who
achieves heaven and salvation with the same.
tfMIcnfrwiiZJ^I cftail^p»g*JTf514I4lR я и
A person with the purified emotions when
performs japam, sacrifices and prayers, attains
the perfect knowledge and after his death he
attains the place of the people performing
yajhas.
^M'HWifroT j w 5^:1
Using the spotless water of the divine
knowledge, besides the dust of Vairagya
(detachment) the odour of a person arising out
of filth and urine is removed.
In this way the body is impure by nature
and is worthless. It has only the outer skin as
Substantial like the minor stump of a plantain
tree.
*n<ter д*Гс|^ 4: W : Ш^ГёГГ Я ^ |
91
An intelligent person should understand
that the body is faulty and defective. He shall
therefore be disinterested in the emotions of
the body, remaining peaceful.
-ЩПТ #SRlTfi:
VM 11Э311
Getting free from the worldly bondages, be
becomes a living liberated soul and considers
the world to be of no consequence, like the
minor stump of the banana tree.
ЧМТсЬ4«*$И rTl^'kll
I have described the extremely painful
birth caused because of the ignorance or the
evil deeds of the human beings.
Щ Ч Ч зтШ Щ 4 II
I shall explain the idea in half a verse,
which has been discussed in the crores of
scriptures. To say that “This is mine”, is the
cause of pain and to say that “nothing belongs
to me” is the cause of comfort.
ТГЯРТ: trt cwr«fefq<fl W :l
ftT$4rerathfi^ cGgj: t r r w w . ii^ ii
Many of the kings devoid of attraction,
achieved salvation and hundreds and
thousands of the kings remained caught in the
bondages of attraction.
V rw w ъ ч щ n u iv ^ i
The memory which is preserved by a jiva
in the womb is destroyed with the bearing of
the agony of the birth on coming out of the
womb.
гггоЧГГ ^ T :|
Щ^тгг и
92 Siva-Mahapuranam

With the touch of the worldly wind, or тпш: ззвитак wWl?^rara4^ii>{4ii

because of delusion, a great fever overwhelms
Thus lord Siva has composed this Sastra
him. which is immensely divine, and relates to the
%Ч TT^cTTWTTpJ ЗГЗ!Ш1 tapas for achieving heaven and the salvation.
w gw ^ W : ^ 34 : 119^11
Due to the said fever, he is overpowered
with a great fascination which deludes him
It is really surprising that inspite of the
and he suffers from the loss of memory.
availability of the Sastra which fulfils all the
desires, people do not think of their own
welfare.
Because of the loss of memory, he does not
remember the events of his earlier births, and
feeRftr ч 3 # g if я Ш я п ц ш э и
as such he gets attached to the present life.
A child in his childhood, is unable to
ТШ 4F$ST #37154 4 tu rti control his sense organs, nor can he speak
Ч 4 R 4 T 4 fa r fM lfa 4 xrt Ч 4 *11 anything. This is extremely painful.
Having been overpowered by the Ч З | :Ш Ч # Ч ЭТТЙ Ч Т rWTI
attraction, the foolish jlva, does not get
з т # 1 % fg M : ^rcrafrfaii'tfdii
attracted to the noble deeds in this world.
At the time of cutting the teeth, it is quite
Because of this, he is unable to realise, either
himself nor even the god. painful. Several of the ailments of infancy
besides the planets also cause trouble.
ehfeifnfefri filial
Ш п з т у п м 4 чТщГгТ:
О excellent sage, inspite of his having the
Sometimes the infant cries when he is
ears, he is unable to listen to the things of his
thirsty. Because of ignorance the infant
own welfare.
consumes even the filth and the urine.
ЩЧТ* <*u?qigriTi qidlftdfegj ЧТТЕГ^: I
w i t 3 ^ 1 ч 4 тч # ehsy'4i4l и
зщ тк|дчт1и чтчт5:ш т а ^ и ч о и
On walking over the even surface, he slips
During the childhood, the child has to bear
quite often and inspite of his having wisdom
pain, when he ears are bored, or when a
and well advised by the learned people, he is
medicine is to be taken or at the time of
unable to understand anything.
learning, a child has to face difficult
W lft ct4 4^# 4 3 W 4 4 :l situations.
чтчч
Не feels agonised in the world for his re­
4 fg%lr44: *u
entry into the womb. Having been reminded
of the sins in womb, his wisdom is lost. The foolish follow does not think of his
welfare, even after facing these miseries. It is
$9# 4WH # 4 д а т а f ^ 4 3» quits surprising.
Unia SarhhitS, Chapter 23
У^^^ЯЫ1^1ЧШ1УЧ13Ч1<1
I т а Ш : ^ 9 * § ^ ^ 1 1 4 ^11
In the youthful age, when he develops a
desire to enjoy the pleasures of sense organs
and when they are not fulfilled, there shall be
no question of comfort.
фгкт xt ЧЦ:ТШ гП?У гП
йД'ЯЦПЧЗ И
For a person overpowered with delusion,
the jealousy is quite painful. His eyes are
indication of pain like or person who is
infuriated.
ч тигг chiuifMuRqidd:!
щ ^сГ; #*#wfrn4dRr*d*ш щ vn
Because of his passions, he is unable to
sleep during the night, while during the day
time he is worried for of earning the
livelihood.
rf -§т ч ч t r r i ^ з г т % m i щ ц 11
The drops of semen of a person who is
lustful with his mind engaged in women when
dropped, they cannot make him comfortable
like the drops of sweat.
фГчЯгМйЧМ^ fifgdt cTRTFT Wl
life tim e II
A leprous monkey, when it scratches itself
having been afflicted with worms, the same
pleasure is derived by cohabiting with a
woman.
#(§4 тгк (ifdRlRrAqidl
ш ^т difsra» гггд faucfim^ii
The pleasure one derives from the
company of a woman, is equal to the pleasure
derived from a boil by removing the puss.
There is nothing more to it.
«yrw ifcftf ^rafrf ^n^m i
93
*rt: чЛнич-одм 14411
The comfort one get with the release of the
filth and the urine, the same type of pleasure is
achieved from the woman. The fools interpret
the same differently.
4U%STcf^aig rtl
чтпрш трг dm ъ Ш w f^T T iiq ^ n
The women possess the improper things,
besides the blemishes and there is no comfort
with them. This has been declared by the
Pancacuda (having five tufts).
а д т ЗЩ Т Ч * 1 Ъ Ч Ч ^ Ч ^ ^ И ^ о II
The youthful age is overpowered with
grace, disgrace, meeting and separation. It is
followed by old age. Therefore there is
disturbance in the old age.
««ilSB^I'WVlKb ^ ^ТТЧГ *11
т щ т Ш р п т г т т т fr a чти
5R4T ЗГСТЧРгаШ T: fSRnjjl^ll
The love between a man and a woman
which had been mutually pleasurable in the
young age declines during the old age because
the body becomes weak, the skin develops
wrinkles, the hairs become grey and no
strength is left in the body to perform any
serious task.
ЗТЧ^г^ЧТгЧЯ ЗТТЧТ 4RdR$d4l
Cs -S
4: 4?*raf4 T5^T
The one who remains attracted to the body
even after its reaching the old age, who would
be more foolish or unconscious than him.
smRmd: Щ : whT5rrfd4Rrl:i
c\ va >a чэ ^
ii
In the old age, a person is disgraced by
daughters, sons, relatives and even the
94 Siva-MaMpurSQam

servants who cannot be kept under control

because they are not attached to him.

зпрга;: ч Щ snf
An old man becomes incapable of
achieving dharma, artha, kama and moksa
therefore, these could be achieved in the
youthful age.
94
CHAPTER 24
Nature of women as described by the
apsar& Pancacflda
f f f a fafast U tfafa W p ^ T I
f a t ff?4w T#T ^ p t s f a ^ ^11^11
VySsa said, “The apsara Pancacflda
denounced the women, therefore, О Sage, in
ease you are happy with me, then you speak
out the same in brief.
TFfifRTT ЗсГРЕГ
fault *JUJ fiPI Wfrisr^l
Sanatkumara said, “O Brahmana, I shall
speak out correctly the nature of women (as
defined by Pancacflda) listening to which a
person develops detachment.
ffa lt Uyt % vTgfarTT: TR[T^ri
<ЦШ(тЬ'4 fastT
О Sage, light minded women are the roots
of all the blemishes, therefore, a person
desirous of moksa, should be careful and
should not be attracted towards them.
4 1 4 ^ ^r f a f a jaFEfl TaregUTimi
Siva-MaMpurSQam
In this connection the story of conversation
between the apsam Pancacflda and Narada is
frequently quoted, which I am going to repeat.
ц : UTTI
w r r чщзтдттгч;|1Ч11
Narada, after roaming about in all the
places met for the first time the beautiful
apsara Pancacflda.
urreorrafa w я ж г irfarmr:!
чЭ ^ ' чЭ
f a f a ft? it f a s f a r ^ q sfa n ^ u
Then the sage Narada asked the apsara
with the curved eyebrows. “O slander waisted
one, I have a doubt in my mind, which you
please remove.”
ЦЗЧтШ TTT f a Я Я с Г Ы Щ Т 5 Щ Т Г :!
fast far gg-Ulfa Tlfaf ufatssi тЧ)|\э||
At these words of Narada the excellent
apsara said, “In case you consider me
competent enough then you speak out your
doubt to me.”
ЧГП? ЗШУ
4 <t*wfal£ Щ fafaTTfa cfOTIRI
fa u lt c^rT: « T t j f 4 « f a l l d l l
Narada said, “O beautiful and slander
waisted one, I shall enquire an improper thing
from you. I shall like to know about the nature
of the women from you.”
TPPfPTR ЗЗТсТ
TJRfarprr W W W
fa frt ч fafu и
Sanatkumara said, “Listening to the words
of the divine sage, the excellent apsara spoke
to the sage Narada.
^ ^ ч fa fat t ffarn
f a f a f a ffa it w T g w ^ T r ii^ o ii
Uma SarhhitS, Chapter 24
Pancacuda said, “О Sage, a chaste woman
should not be denounced by the women. All
the people know about their nature.
ШУЩшЯ Г!Щ^ТЧтЬщТПиЧ
О divine sage, do not force me to answer
such type of question.” Thus speaking the
apsara PancacQda kept quiet.
m ft ^ R R rg w r i
TTrfdra j r o t ef ^rajRT % ш игатп^11
Narada on the other hand listening to her
pleasing words, keeping in view the welfare of
the people, spoke to her again.
f t t UPftft 'Ш сЗ q^ldW flpaifrl l ^ II
Narada said, “To make a false statement
could be wrong and earns blemish. But there
is no fault in speaking the truth. О slander
waisted one, therefore you speak out the
truth.”
СТфЧК ш ъ
«RfcKT W fid U 'd t 7У Ш Т З Щ П % ч Ч |
SanatkumQra said, “At these words of
Narada, the nymph with a smiling face started
speaking out the common faults of the
women.
тга^гд ч Hgfcr tt фг: ^ чп^:и^чи
PancacQda said, “O Narada, this is the
defect in the women that even the women of
noble families, the women, whose husbands
are live and are quite beautiful sometime do
not stand within the limits of decency.
95
ч шш: fefifcre^l dTuProchfer Hi
ЧуТ % ЩТТГТГ rWT % ||^ ||
No one is more sinner than the women.
The women are the roots of the sins.\ You
should well understand this.
TmWT4^RT: irfrHftMH qglfeRTRJ
The women inspite of their having good
husbands, good knowledge, ample wealth,
great comeliness, and are quite pleasing, but
when they get an opportunity with well known
persons, and even for erring they going near
them do not wait.
«fluimtmeh ЧсгН w ri
untold ч п \ ч к м ъ я т я з п ^ п ^ м
О lord this is the sinful way of we the
women. We shedding away the shame, serve
even the sinful people.
rf -Ц-. jrcfcH -ф & З Ъ ТЩ5Н 1
fm r «ilf4d:ll^ II
A person who desires a woman,
approaches her, and serves her a little, the
women start looting him.
■iraHrawwHi: fw f ^ g f c r « ^ fiR o ii
When the men are not lustful, or because
of the fear of the husbands, the women remain
within the limits.
ЧШ Т q ^ K 4 R T T S % ятш т=гсНт Hsra:i
дт Щ UUi^UU^dlR ^11
They do not disgrace anyone nor do they
desire for the person of any particular age.
They can serve even the beautiful as well as
the ugly people.
4 vrnzp ТОШ¥1ММ&?>: 358Щ^1
4 4 % IR ?II
96
It is not due to the fear, or by shouting or
taunts, by riches the caste, or the relationship
of the race, that the women remain faithful to
their husbands.
Even the women of the noble families,
desire to associates themselves with fallen
women clad in the best of garments and
adorned with the best of ornaments.
-Щ% WSjpcfi ^RTI: f^rarn
ЗТПШ: W ^ 5 R T
Such of the women who are lovingly kept
in the house, with respect, they also get
attraction towards the blind, hunch-back and
dwarf, men.
tqprfa g % rTF% 4TT:l
^hJ||44|T^ ^5%ДЧ?Т^11?Ч11
О great sage, О divine sage, there are also
other degraded people in the world and the
women sometimes accept them as well.
^ J ifrl 4X| gTef I
зщ п ф а ScjfcT Ч Ъ fts f o ^ 11
О Brahman, in case the women do not get
man live to some reason, then they without
caring for their husbands, get attracted with
other women and indulge into unnatural
second activity.
3HWId434IU|f rt rf)
?TT Ч Щ f |
The woman get disappointed in the
absence of their husbands, for fear of their
husbands, or due to the fear of death or
captivity.
The fickle minded woman, those with evil
Siva-MahSpur3nam
desires, cannot be overpowered otherwise. An
intelligent person can overpower her at the
time of sexual intercourse.
HifMwujfa cfciani ЧТФРЧТ
4RleR: ч ^ I4 # c R T :lR ^ ll
As the fire never feels satisfied with the
burning of the wood, the ocean is not satisfied
by getting the water of the river, or Yama is
not satisfied by the death of the people,
similarly the women do not get satisfied by
getting the men.
О divine saint* there is only one secret with
the woman that at the very sight of the men
their vaginal passage starts emitting
secretions.
ШО
W Ш\ тпта 4cT^f5dVI
О СЯ чЭ ^
^Г: -ф: 311
On seeing a man fresh and clean from his
bath with his body, perfumed with fragrance,
the vaginal passage of the women starts
dropping secretion as the water drops oozing
from the leather-water-bag.
« Ш М Ш Г Ч ёГТсТТТ 4 I W W < i l :l
т%атт ч 'rpsjfcT «raft ttw f ^ r : 11? ? 11
She does not allow or tolerate her husband
who fulfils all her desires, protects her, giving
her honour or consolation.
ч chiwihwihiflitfebi<ivtoswrai
Ш % T Ч TFSRt W
The women do not consider their welfare
as much with the enjoying of the pleasures,
nor with the ornaments nor with the collection
of the riches as compared to the pleasure
desired by them from the sexual intercourse.
3Rrai: 7ШТГ ~Щ: ЬШТЙ
f m ТГЙ dfgR^3>rl: ^ T :ll? > { ||
UmS Samhita, Chapter 25 97

The woman can well be compared with the

god of death, Yama, Antaka, Patala,
submarine fire, the sharp edge of a sword,
poison, serpents and fire, all put together.
ТЩ
7ЩГ prrarr fgsrem
ТИШ: ЗЗГТЩШftfPcTT:
Trt=r cfa: ТПЩП| т а з п з ч н
О Narada, the source from which Brahma
created the Рапса mahabhUtas (five great
elements), the worlds, and the source from
which the men and women were created, the
woman was created with blemishes.”
7ЯЧс?рТН ЗЭ1тГ
зрел crprtw чгщ ^рчш т:!
ч т гш т|
Sanatkumara said, “Listening to the words
of the nymph, and taking them to be true,
NSrada felt detached.
щ я : адЧ-нгагсгсй ч«|тр1ть зп^щ )
^ci^chuui
O Vyasa, I have narrated about the nature
of the woman, as was explained by the apsara
PancacQda, which is the cause of my getting
detached. Now what else do you intend to
listen from me.
ff? ^Pyrau^mii M^givtjuidf^diui
Ч1Ч ir •«i i
***
UmS Samhita, Chapter 25 97

nature of the women. Now you enlighten me

on the knowledge of Kala pleasantly.

Яй?Т ЧСТШ ТО5ГТ ТТЯПТт rP^i 1^11

9

Sanatkumara said, “The same question had

been asked by Parvati, who had been feeling
pleased with the listening to the various
stories, from Siva in earlier times.
ЧтФчсГМ
wt т ц)
тш дч g ^ST ТШЗ
Parvati said, “O lord, О Deva, by your
grace, I have learnst from you all the means of
your devotion including the relevant mantras
and the related methodology.
3TSnfa ЭПеТУ* Sfa M l
Ш t% ЩЩ II* 11
О lord, even now, I have a doubt about
Kdlacakra. Therefore, you kindly speak out
the sign of death and the extent of life.
тгё ш тг чтгг щг? era
?f?r ct^rr зтщэтст т^ щ :и ц n
О lord, in case I am dear to you, then you
speak out in the way, by which, I may be able
to understand the same.” When so asked by
the goddess.
фиТ ЗЗГёГ
M гГ cbitffqtqIРч 7TTW " Ы Ы M l
CHAPTER 25
Ьч ТГГМТ ЩгГ: JlfM lI^II
Awareness about the time of death
The lord said, “О beloved, I shall narrate
3cTRT to you the opinion of the best of scriptures, by
*И<$ЧК tt# ««адссьтупгччт 4^1 which the humans will be able to understand
the kdlacakra.
$?т: ш щ « щ и *rnan
haj ш ч н щ ■dW4eR«<li
Vyasa said, “O omniscient sage,
Sanatkumara, I have learnt from you about the №11
98
The days, fortnights, months, seasons, the
ayanas (transit of sun) year and other are
outer, inner, gross and the subtle signs.
O beautiful one, О Uma, I am going to
speak on the subject more clearly, which will
benefit the people who will develop
detachment.
3Tcjrwr?TTC|t W nfdtl
p f fwi4linwi4T«iww\ fatii^n
О dear, in case the body becomes pale
from all the sides, quite suddenly, and the
upper limbs become read, then one should
understand that the concerned person would
die in six months.
^5 3>aff гШ 4^1
rRT ^ 5 M ilf o il
When the face, ears, eyes or the tongue are
paralysed, the death would occur in six
months.
'tU'dlHTd ^ ЧтЫ^|гТ^1
ТРЛТШМ^ p p f o z i : ЗД'Д^15т:11^И
О beautiful one, when a person does not
hear the sound of a shrill cry, the person
understanding Kala, can declare the person to
die in six months time.
^ ш щ щщщ зйШ чегтп^п
In case a person is unable to visualise the
lustre of the sun, moon or the fire he will
remain alive for six months and no more.
«hhgfcil 4dT ТГНЩ fjr^ri
н ttwumif* ч w ; ii ?? и
O beloved, in case the left hand throbs for
a month, then it is certain that the man shall
live for a month only.
Siva-Mahapuranam
*TT=nfar щ т а т р й tf^Ti
sftfdRT WсЩТ ЧТЗГ ЧГС^сВ 4 w ra r:ll^ ll
When the limbs of a person fold and
expand and the palate dries up, then the person
will undoubtedly live for a month alone.
ttot 3 чгай т ч
W тГ ^itrT тш т:11^ч и
In the fever of mental aberration, when the
nose starts emitting water, the concerned
person will live for a fortnight. The one,
whose face and throat, dry up, he will die after
six months.
IW11
О beautiful one, a person whose tongue is
swollen, and dirt accumulates in the teeth,
such a person with the sign of death shall live
for six months alone.
w stfnt cRdfuifti
4 Ч?*# ШЙ fofRT W r a ГП1?\ЭИ
W R M : ТГ f t ^ r : Шста* f^TRctn
3RHT
О beautiful one, a person who is unable to
see to his own reflection in the water, oil, ghee
or the mirror or finds no figure or a deformed
figure, the people well aware of the Mlacakra
shall think that he will live for six months
alone. О goddess, there are other means also
to know about the time of death.
ftRhffri trj arRt
ЗТ8ГЩТ щ ущ 4 * 3 fa # ii^ n
A person who looks at his shade without a
head, he cannot remain alive even for a
month.
XTTlTfitfq UT^f?TI
^ fsrgrft »jnT Ti14Rr4.11? о и
Uina Samhita, Chapter 25
О Parvatl, these signs of death were linked
with the limbs of the body. О beautiful one, I
shall now speak of the outer signs. You listen
to them.
4 ld dle bK PW loS-T ^11
When the solar or moon disc becomes
visible without the rays, or is seen with red
colour, then the person dies in a fortnight.
■?? ^ ii
A person who visualises the star
Arundhati, or the moon with black spot, or if
the stars are not visible to anyone, he lives
only for a month.
у чачкпзягай f=rm
ч m Tfamo^vrariR? и
When a man gets confused about the
directions, utathya or the polar star, or the
solar zone, on looking at the planet, he dies
within six months.
Т Й У > г= Ь Ч Ш Ч 1
Tj§ran%sr dunwiiri w j p . i r -* n
When a man find the rainbow in the sky
during the night or the fall of comet at noon,
or is surrounded by crows and the vultures, he
dies in six moths.
sETO: tin^i
ч ъ щ ц : cri'h ^R;(5t: i r 4 ii
In case one is unable to see the seven stars
{saptarsis) and the Akasaganga or the milky
way in the sky, he can live for six more
months. This has been declared by the experts.
зтаячщатт ^ 4 ггт sri
In case one sees the sun or the moon
suddenly being eclipsed by Rahu, finds the
99
directions rotating, then the said person is sure
to die in six months.
tpr i
W T f* f? d'WTd^doii qrqi&RiR'aii
A person who is suddenly surrounded by
the blue flies, he surely dies in a month's time.
qfsr gTutriu % fri
In case a vulture, crow or a pigeon
suddenly pushes over the head of a person, he
surely dies in a month's time.
t!^ cfTfTW: TTRcHW:!
RRPTtnt cTdP^hlR^II
Thus I have named the outer inauspicious
signs about the death of a person for the
benefit of the people. Now I shall speak out
something quite briefly.
W 5EM fcMHclt
О goddess, one can see kdla in both the
right and left hands, which has been directly
narrated.
ТП* %TT # jj « W H Ic y ^ R l
In fact, О beautiful goddess, these are two
fortnights, in which one has to take bath and
be clear and remember the lord with his sense
organs under control.
afifr <|>wrr fn q q
He shall wash his hands with red lac and
milk. Then taking the fragrant flowers in hand
he should think of good and bad.
v fm z fc U -vw fMsi sfd4<i^d:i
100
О beloved, starting from the little finger,
and ending at the thumb, the nyasa has to be
made of each one of the tithis on each knot.
Thus the two hands together will cover the
mouth, which should be kept in a cup to be
form and sit facing the east.
t^ d lc d c b q iq^glfR
Pcft qfdqcffuT ЧШ: 11?Ц II
Then he should recite the Navatmaka
mantra (от namo bhagavate rudraya) a
hundred and eight times looking at the same
time each and every knot of the fingers of both
the hands.
dfefr f | Tjfa$qT fjwt ^
О beloved one, in case in east a live looks
like the bee, the death shall occur on the same
tithi which could be of the bright or dark
fortnight.
ЗТЗЧТ ТЩЗГ ^4K«hiM<rK*lui4j
W W fqf^qr 5 qrf f q ^ n ] fs ^ tll^ ll
О beloved, I shall now speak out the sings
of kala emerging out of the nada which has to
be taken into account with the process of
breathing (inhaling or exhaling).
s n q r fq jT R qR W q q n r :i
gfefq r)q ftiiq
q> iqqtqq
31^ q q qqT q ^ t q^q q n ^ n
О lady of slender waist, the service of the
soul should be well understood, including the
day of the week, the moment, truti, lava,
nimesa, kastha muhurta, day and night, dark
or bright fortnight, month, season, ayana
(movement of sin), yuga, kalpa and
mahdkalpa.
Tjq q qiTH: MRdltfill TR(T%q:i
qiqq^nJTW Wtrfq qqftq W ^ llV o ii
Siva-MahiSpuranam
Sadas'iva calculates the time by three paths,
viz., left, right and middle.
W q T W w fq q tf^ n q iq i
qmqnhd) qiq: qqrat qrfqq qqil'S^II
Starting from the fifth and ending with
twenty fifth are the calculative of sound
recording to the vamacara or left hand
practises which are called nadapramana and
have been told to you.
q q w f^ V t^ q mm q iq ftJlfa l
q m q T F iq r T iq : 5 Г Ь т 11*^11
О beautiful one, bhutarandhra, disa (the
quarters), the banner are the sounds of the left
hand practices.
^ d lfq c h M ^ d lW Jju iR d ^ q q i fq ft l
mm qlq> -щ ец mor^fqfq: 11*311
O fair complexioned lady, in case the
attributes and the aberrations are added to it, it
forms the right hand practices or daksina-
nada.
4£TWTr q^T Я1Ч1МЙ q ?3Tc(q:l
q ^ q n q p q t ? R q q t fq q % q 44VI4* : П'й 'й II
When Ida and several other nadls, respire
for five days continuously, then a person
surely dies in a year's time.
6\\ ■^lyqqqT^OT ? к и г ч q q t q f r i
q«K?iqqi^ui q-diw ^n^m i
In case they respire for ten days, he lives
for a year. If they respire for fifteen days, he
will die after a year.
fq q tf^ ra q r^ h т о ш v t^ q q q n
4oqfd'Vlf^dfWd щ к q w d l f e h m ^ ^ H
q r fq q q qqr r r w fq ^R ? % q q m : i
q ^ W W q q q m s q g q T fq ^ ll*\ 9 ll
When they respire for twenty days, he will
live for six months. In case the left vein
Um3 Samhita, Chapter 25 101

respires for twenty five days, then he will die
within three months. In case its respires for
twenty six days, his end will come in two
months.
With the respiration of the pranavayu
continuously for eight days, the person will
meet with his end in two years, four months
and twenty four days.
*JgT STOTT <Т?^ГсГ f w t t c h h l

w ssrm cW T tab i'siii STOgy ^ fg4T glgTT « h l f n d l :l l4 4 I I

In case the nadls (veins) respire incessantly When the pr&navayu respires for nine
for twenty seven days, then he will live for a days, a person can live for five or two months
month. and twelve days.
iiddinmr ^ т д щ ш т щ .ч M rM rtt ч ст дттй clot w M pti
©ч N3 v3 C\ V

тГсЩЩТ^Ч^Т: II'd ^ 11 зтспчгсМт % и йч чгйч чтМ п ц ^п

This has been known in accordance with
the left hand practices. In case the respiration
is on the right side, then he will meet with his
and in four days.
fW T ^ T Ul^vVdl: w t f M : i
M ш ш щ ш ^ тттш т% w s f a : i i 4 o i i
О goddess, these sixteen veins are lodged
in four places. This three are sixteen veins in
all. I shall now describe their extent factually.
Ч^ЧГ-ЧТ^Я: f W w n w w ttl
l^dd'd^d ^ ?ll
Beginning with six days and calculating
duly it happens as mentioned in the left path.
TT ^ #crf?n
ЧГОТЧЖ) f^TRt?nf^TRT5 ЩM r 5 ич^н
When the nada moves over the pranavayu
for six days, then the personalities live for two
years, eight months and eight days.
шоп: w r :l
In case the pranavayu respirates for
seventeen days, the person shall live for a
year, seven months and six days undoubtedly.
зщщшготт fgepf f? ТГ
The period of the previous days has been
mentioned before, but the intervening days of
the month should thus be calculated.
TJ<3ng¥TW|0T М гат tt M f r i
ЧШ Т чщ ш ШтНТ 1g4 T ^ g ftc T T^ f t | im V9ll
In case the prdnavayu respirates for a year,
a person lives for nine months and eight days.
WW TT M l
чттч m ! 4 6 11
In case it respirates for twelve days, he
lives for a year, seven months and six days.
ЧТсТгШ ^ЕЩЧГТТ: шМчТ:ПЧ<?|1
M чйШ гг ч W5T:i
ЩОЩЩ ^гт М <Т1Що||
М щ Фчщ чш т: о г
г|(1Й^^ЧЙ=Т ^МгТ тТ ч W tT:ll^^ll
In case the vein respirates for thirteen days,
then a person lives for a year and four months
and twenty four days. Where the prana flows
in the left side, for fourteen days, a person
lives for a year, six months and twenty four
days.
чи<71ЯсТ1^чт чет ifrai-w
102
The people well-versed in the knowledge
of Kala, believe that when the pranavayu
respirates for fifteen days, a person lives for
nine months and twenty four days.
4UVII6'Ne(Tt|UI
According to the people well-versed in the
source of kala, when the pranavayu respirates
for sixteen days, a person lives for ten months
and twenty four days.
^Н ^ТЯ с ГП ТЩ 4 ^ T T ^ f r f T W T I
ЗЩ Т^Т
О goddess of the devotees, in case the
pranavayu respirates for seventeen days, then
a person dies in nine months and eighteen
days.
e lM r I K *Щ Т ^far p 5 Ic ^ llf^ 4 Tc |fir:l
хП’РГГО ij WT Э5тШт:1^ЧП
О goddess, with the flowing of the
pranavayu for eighteen days on the left side,
one dies in eight months and twelve days.
шщщГ 11$ ^ 11
гщтт: сйггсгт w : t h r i f t tWtrfti
^TTSt' ^ Щ<А1с| ?ТТШ:1
О goddess when the pranavayu respires for
twenty three days, he certainly lives for five
months i.e. four months and twenty four + six
days = five months. If for twenty four days, he
lives for three months and eighteen days. This
has all been narrated to you in brief.
c fw m : w is trc rr ?[% jt *гпт ш т ч
This is in accordance with vdmacdra or left
hand practices. Now lister- to the similar
Siva-Mahapuranam
provision of the right hand practices. When
the pranavayu respirates for twenty eight
days, a person lives for fifteen days.
jrairm -<?тт?Гч гт?щг1ч
With the respiration for ten days, he dies in
the similar number of days. With the
respiration of thirty days, he dies in five days.
Щ[ Ж ^Ttfei f| ч
0 goddess in case the pranavdyu respirates
for thirty one days continuously, then he
surely dies in the three days.
ftlftvidllUHilstll хггщт % c f^
5 '•Jlfehi TFT % т ■щггтгП'з^п
When the Smya-ncLdl respires for thirty
two times, then he can undoubtedly live for
two days only.
c^niT: УШТГ w i w efssrcrfa й|
p^wFFTtTT yrasrai^T fisra u g ^ ii^ H
«цспичмсп^ш («чйеь -ц1
1 have thus explained to you the condition
of the right hand pranas. Now I speak to you
about the middle pranas. When the flow of the
wind is on one side in the mouth, then with the
flow of that breath, a person lives for a day
only. The ancient people well-versed in
kalacakra have described accordingly.
HlefiHi xf II
О goddess, I have narrated to you the
Шасакга relating to the people concerning
death for the benefit of the people. Now you
1 tell me what more do you want to listen from
me.
я!Г?пс|^1ЧЧ1'Я 4Dwtiy4iwftwrai щщпчЫч
ч т 4«irfciyil5Kim:iR4i
Um5 SamhitS, Chapter 26 103

CHAPTER 26 О charming lady, when the ether is

Competence of the Yogis to avert the disintegrated the elements resort to their
death causes. The conglomeration of the
ParambhUtas never remains stationary.

Л § адтт Ъц эдсщ н m v fa :i ^ R ts f tr гтот m адгадга^Ч !

Зад ШТ rTr^T ^tfTR:ll?ll й w e rn id ii

The goddess said, “O lord, you have The learned people are well aware of every
spoken about kala in an ordinary way. Now thing because of the strength of this tapas and
you tell me to how the Yogis face the kala. mantras undoubtedly.

«JileRd TfafTgT % cfSgefR

щ ШЩ 4 ^ c p r 3 1 ^ «RHWTTcfHIR II -Щ ctt AWydfd
tMT тМгг "tmtqfti ад:
^ R t ^ %ШТ щ 1? 11
As the kala approaches all the living ^RT: w МфГи т г ^ ' l l ^ u
beings. О lord merciful on one, you tell me as The goddess said, “Kala of the terrible
to how the approaching kala can be deceived. form, the horrible and the only lord of the
О bestower of the happiness you please tell gods was reduced to ashes by you and then
me for the benefit of the Yogis.” you were eulogised with the reciting of the
39ГЕТ stotras. You restored him to the charming
position getting delighted.
«juj- ^ ЯЗ^гГч ададт f ^ l
гсгстг тг rfrrfi: ш щ ад гчт-
w f r r rt Reftf -тчщптт %rrafcr:imi
Siva said, “I am going to answer all
whatever has been desired by you for the ад т р ш :
benefit of the humans.
^оЕггтетггг ^ r t зт^псщгггсг You by mean of the stay of the Kala, told
him that he world move about in the world in
^41 % ¥l(U Ml^l'ulfdchUjiy 11 an invisible form and then you found the kala
The body has been formed with the five with enormous influence. Therefore that kala,
elements like the earth, water, tejas (Agni), as the result of the promising of the boon from
Vdyu (wind) and the sky. you got up at once.
STTcfiTW cffit сад?! TT^TT TTcRT; fertT:|
О 3TPFT Ш ад
зтш?т ft
O w t f c r аO
д ш :и
' ^и ад адГ|
The sky is all pervading and is lodged in щ о тоа д ч а д т :
all. All are absorbed in the same and then
again they emerge out of the same. 11^ 11
О Kala, is there anything here, with which
f e m t <t тщт w -щ srm
you could be killed? You tell me. О Mahesa,
гТЩ 4 f^RrfT rnfRT f^TIIV9|| you are the best and excellent among the
104
Yogis. You are the lord, you are independent.
You have taken to this body for the welfare of
all.”
га ?гай ^гаэгЦт
й rarfrari КПЧФТ:
4of^T T *4*41 ТТШЧ
Siva said, “The kala cannot be killed by the
gods, Daityas, Yaksas, Raksasas, serpents and
even the humans, but can be bodily killed by
the Yogis engaged in meditation, quite
comfortably.
ТГСг|ГЧТТ Terra
finjgqiRt: ЩГ ^flrt fe fra
гага та ir rar w u f t ?гай гаггст: i
rasit f^raractcf) ir %ч!га
cbiH<=hiH га^5нччщ^тгар1т^ё(;{гагтт11^
Sanatkumara said, “Listening to the words
of Siva, the lord of the three worlds, Parvatl
smiled and said О Master, you tell me
truthfully, the way of killing the Kala.” Then
Siva replied to her at once, “O moon faced
one, the way, the sinless yogis kill the serpent
like kala, you listen from one.
д а - тгага
чщ ж чей тага rararaj TTwr-.i
тгчта^ % тпШ : 11^ 11
Siva said, “O beautiful one, the body with
five elements, is bom with its own merits and
ultimately it gets absorbed in the same tattvas.
зтш^птагш тататаЫг&гаёг гагата
йгатаР>га w i f e rjfcft та^ти^чи
The Vayu (wind) is formed out of the sky,
from Vayu the tejas (or Agni) is born, the
water emerges from the tejas are formed the
Siva-Mahapurilijam
water and the earth tattvas.
yfraoiiidifa rarafr rarasfra гаки^г: raraii
SITT W J 4 I I frrq ^ ra x l ^ o m i l ^ l l
frapi та тага ifrat rarafgrara рта rai
?T d b lM d R II^ II
Each one of the element merges with the
other in a sequence. Out of them, the earth has
five attributes, the waters has four, attributes.
The five has three, the wind has two, while the
sky has only one. The attributes of the earth
and other elements, are thus mentioned.
yisrwvkr тага га тгаг гагата гагата: i
frararafra тага тар тага гага таг fraran^iRdii
The five attributes are sound (Sabda),
spars'a (touch), rupa (colour), rasa (taste) and
gandha (the smell). When the body is relieved
of its attributes, it perishes.
тага гагат rapra^i
рта гант% тта% rara rararfra гагата: iRrai
When all the elements resume their own
attributes, the jiva is said to have been bom. О
goddess, thus you should recognise all the five
bhutas appropriately.
uranfig -rarfrarat frara тагатататата^рш -5011:1
frararatrar: тга ^ ^дш^га%отт11?о||
O goddess, the Yogis, desirous of
overcoming the kala, should making all the
efforts, think of the partial attributes.”
^cdcllrl
тага ^ratra^- «ькл! <si\frafrarafrafrararati
гайта тага w татагё тагататата t h r ^ ii
The goddess said, “O lord well-versed in
the yoga, how is kala desired to be
overpowered by the Yogis? Can it be done by
the reciting of the mantras or by meditation.
You better explain the same to me.
UmS Samhita, Chapter 26
?|eb< dc(N
TTcl^lft i№HT %ШК1Ч1И
Ч^ПЧЯдЭДЧ Ч -гг^Т ЗЯЭЙсВ1 ? ? 11
Siva said, “О goddess, listen, I shall
explain the topic to you for benefit of the
Yogis. This knowledge should not be imparted
to ordinary people.
ЪШоЦ ^RbfrbW
3Hifw<*ra snfaftiR ^n
О fair complexioned lady, this knowledge
should be imparted to the faithful, the
religious minded, people endowed with
devotion, and the persons with spotless mind
and those who are virtuous.
И Ш N3
4f4 -цфй{ wrfgtTI
n3 *v
йчгагсьА <r m i: TTFhf str^ iiR 'sii
One should perform the practice of yoga,
seated over an auspicious seat and take to
pmnayama, stopping breathing, in darkness
without lighting a lamp, when all the people
go to sleep.
d^HSII fu%fl cRnff 4^cbH,l
rlfhlrd-yilrt ? I c c ^ g ^ f |^ m ^ :I R 4 II
One should close both his ears by pressing
with the index finger, one hears a sound
emerging from his stomach like the blocking
of the fire.
TRsqffit 4rPf=T % rir a w i indestructible, free from all the limitations,
««S^i||RlgT4iy >«Kl4*e|cbW£flR*ll
Meditating on that sound, when it vanishes
in a moment, then it destroys fever and other
ailments.
foccrr щ яггт щ #
A person who daily visualises that form
for two ghatikas, he overpowers the death at
will and roams about in the world freely as per
his own desire.
105
TI%:
W ^TOcT:iR<iii
He becomes omniscient and omniseer,
attaining all the siddhis. The sound resembles
the thunder sound of the clouds in the sky.
i яs9ш vD
ш : m*si
Iffi: ^ 4ffilfaEScij ^4lrH^4d<l STStcTIR ^ 11
Listening to that sound, a yogi is atonce
relieved of the worldly bondages. Then he
becomes the subties of all the Yogis.
W rifo a sTFarrsyf ^ ^ 4 V l 4 d :ii^oii
О goddess, I have narrated to you the
sequence of method of Sabda-brahma. As a
person desirous of paddy, discard the husk,
similarly, a yogi should rid himself of all the
bondages of the world.
Яl*i( -Ц ^>(^<4chi(^|Ui:i
Я^Т % TgfgTT53^T?t chlWM Spit Ш Н ? *11
Achieving the knowledge of Sabda-
Brahma, a person who is desirous of other
things, they behave like attacking the sky with
the fist and want hunger and thirst.
T lftt W «jlrhebKOTHJ
aicn gmsflt ^ ?n
Getting aware of the supreme Brahman
which is the cause of salvation, is
nothing else should be aspired thereafter since
it make the people comfortable.
*TI% TT: ch M M IV H T J ^ I V l c i y i t r t t :I
4 *TRf% inftR^r
Those who are entangled in the noose of
kala, and are caught in the jaws of death, those
are unaware of Sabda-brahma.
М Й 'sn^gPT 4 fER^|
W iPPd^RT'dlR^II
106
They roam about in this world till thing
achieve the supreme place. After realising
about the supreme reality, he is relieved of the
worldly bondage.
чф яА 713 ЗТ4Ш:1
fekll 1ятгт II
Seated over a comfortable asana devoting
himself at Sabdabrahman, overcoming the
enemies like the sleep and laziness.
Videos,:
fp tra p w зтттг^ т ^ 4 с ф ч п ^ n
A person having the age of a hundred
years, should devote himself to this practice
for the whole life, as a result of which he will
gain health, virility and the power to present
the decay of the body besides the conquering
of the death. The practice can be continued for
the whole life.
SrtTOt ^ 44ШШ) *Ft|
4 d f cbR t 4 W T s f q Ы т Ш ч
Even the old people have developed faith
in this, what to speak of the youthful people.
In this method откат or mantras have not to
be followed, nor the bljaksara or seed
syllables.
3 H I? 5 d 4 4 im 4 !?K<8lfU 4T4I
smcR) d f e ч т : fsr^ii^^n
О beloved goddess, the Sabda brahman is
not to be uttered, but it bestows enormous
welfare.
d *4 h s K T 4 d Ш : y iu ifd fe ^
drara^drfd d # 4 ч к Гу Qi44*4idj 13 ^ n
Thus the Sabdas are nine-fold, as have
been declared by the people well-versed in the
secrets of breath. I shall speak them out in a
proper sequence according tot he siddhi of
nada.
d W d i f W d m *Щ
Siva-Mahapuranam
т е ! cffaTt
ч з ч 4mir5dH,ii^«>ii
The nine Sabdas comprise of Ghosa
(sound of soft consonant) Karisya (sound of
bell metal), Srihga (sound of horn), ghanta
(the bell), vlna (lute), vamsaja (flute),
dundubhi (drum) Samkha (conch) and
Meghagarjita (thundering of the cloud).
чсг d
strtM tttt 4W) 3^ : fa re d Гк^п
Discarding all these sounds, one should
practice tuhkara. Thus a yogi, engaged in
meditation is never involved in merits or the
sins.
4 *jui)fd *j,Ud^JlJ||'W|!^4' <(fdchl
ffatdS'WTWTRT fdt%lf4?T4l 1^911
О goddess, when a person engaged in
yogic practices is unable to hear making all
his efforts to do so, a yog! should keep himself
engaged in the yogic practices throughout the
day and night.
■ет 1 4 d fe rt dfa d m \f4 dm 4d:ii^3ii
While he is so engaged in his meditation,
the sound of the conquest of the death rises
from his body in seven days, which О
goddess, is of nine types, details of which are
being mentioned by me.
О Т! 4 ^ ч 1ч 4 1гн ^ & «ь < 4 T 4 I
4Td
The fast sound is ghosa, which destroys all
the ailments, purifies the soul. It is excellent
besides being attractive and exercises its
control.
fidter 42^ «bl'W idm^dUfoidT dfd^l
fed ТЕ^ГОИУЧИ
Uma Samhita, Chapter 27 107

The second one is kamsyanada. It stops the Meghanada with the influence of which a yogi
free movements of the living beings and is freed from all the miseries.
undoubtedly seizes the effect of the planets
and poisonous elements.
ч - ^ i f w m m f a сгпяяич ^ n
^ «ЫЧ*мА ^A llfll
visitoUul xi y-Mtoddii'^ii
4 fc ic b it: яг и
The third one is the sound of the horn
О pretty faced lady, the one who meditates
which is used in black magic for
tunkdra, the form of Brahman with devotion
overpowering the enemies and for killing
he achieves success in all his efforts. He
them.
becomes omniscient and visualiser. He moves
W d M Ic j Я ^ tn rr*S R :i at his will and does not attract any blemishes.
з тга ^ : w
f % хртц|чщ
чЭ Ч»
ЧЧ&т И ш ^ И He is to be taken as Siva himself. There is no
The fourth one is the sound of the bell. doubt about it.
According to Siva, it attracts all the gods, then ТТЯ% Ч<Ч?ТГ|Ч ?K?I^W^4cb4J
what to speak of the humans on earth. чщщ «ijqnsdlri W:
^Jl^cSch'-W %i О goddess, thus the form of Sabda
TT^fwt Tjrfri^ grrqwtsfT II brahman with its nine aspects has been fully
Attracted with this sound, the virgins of explained to you. What more do you want to
Yaksas and the Gandharvas, bestow great hear?
siddhis on him as per his desire or of their сЫНЗ-UHciuki
own accord. ЯТЧ 4^#S sqra:IR ^ll
cT w f r ЧЩ: ШГгГ Wtfbfir:
rlWI^SRl £0^яйсГ % 1 ^ П
Vina is the fifth sound, by which arises the
power of distance from great distance. This
sound is heard by the Yogis.

11Ч о 11
A person mediating on vamsa-nada is
enlightened on all the principles. The one who
meditates on dundubhi is freed from old age
and death.
У кзц^я с к т И тптагП
# R t ^НТ^Я 4 q ^ i m ?ll
Sahkhandda is the eighth sound, О
goddess, on hearing its sound, the Yogis can
assume, form at will. The ninth sound is
Uma Samhita, Chapter 27 107

CHAPTER 27
Achieving Siva by escaping from death

The goddess said, “O lord, in case you are

pleased with me, then you tell me as to how a
yogi attains the region of wind arising from
yogic sky.

■gTT^ ^eJ*il<S4in tJlpHi

сктн Й1'гшс|: JHundi4l№i ■ггапг
Siva said, “I have already spoken much for
the benefit of the Yogis including the way,
108
overpowering kala, turn to the form of wind.
НЧ ЩсГГ f^T Щ7ТГ Я101ШЧЧС faTcf: I
ч т я *тгаШ<?
O beautiful one, getting aware of the
particular day through that means, the yogi
performs ргапйуйта. О beautiful lady, in a
fortnight's time he overpowers kala that has
already come upon him.
eng; *ц|с|^Тч<*: ш чтсрж : i
Бсщттчттг osrnft сп^: ттеггш TigRimi
The wind in the heart ignites the fire. The
great wind which follows the fire remains
pervading inside and outside everywhere.
сГРГГ:
^ fqi^RTt с ) |^ ч : tjPTtTiimi
The knowledge, science, enthusiasm and
everything else is activated by the wind. The
one who controls the wind, he controls
everything in the world.
m<uiHi -Щ1 й*Ы<1^счйиж<ч11
The Yogis absorb themselves in yogic
practices for the purpose of eliminating the
old age and death.
dtgebK'l ш т *ГШГ *Fh
riidhff imviTOcTitoii
О Sage, as the blacksmith blows into the
bellows and performs his job with the use of
wind, the yogi has to perform in the same
manner.
lldll
The lord having a thousand hands, eyes
and feet, encompasses the universe and
measure ten fingers beyond that.
Siva-Mahapuranam
Ш ттчгашщ: УГПТР4ГЦ: ч и
Performing the ргапйуйта, one should
upward hold the breath, recite the Gayatrl-
mantra thrice affixing от to it besides
Vyahrti. This is called ргапйуйта.
hdM Idl TTfT:l
згатРг ^ ftehfirl €li|&4H4fiduii:ii^oii
The planets like the sun and the moon keep
on coming and going, but a yogi engaged in
meditation, never returns till date.
?1<Т*К d4WWI f?TF4T4: fq^S3T:l
d<JTMlfd т ш е^5Г У М Я Т
О goddess, for a hundred years, when a
Brahmana consumes the water equivalent to a
drop of water found over the tip of the kusci
grass, he earns the fruit equivalent to the
performing of the ргйпауйта once.
y t fa s i: y|U l|q r^cb4 W trTI
^ ЧТУ ТЩ5^П1^11
A Brahmana, who getting up early in the
morning, getting purified performs
ргйпауата, he having been freed from all the
sins proceeds on to Brahmaloka.
yttc lfa c T : У |и |И Г Ф Н 1 Ч Ш 1
tsrn ^ f a f i t f e r сщ рт: w f r f r T T : l l ^ l l
The one who shedding away the laziness,
performs ргйпауата in a secluded place, he,
overpowering the old age and death, roams in
the sky.
fiffgpy ш gnf% йет чтш пт i
ТШ ТГЛэЯ Щ Ш§ЬТ11^11
Such a person like the siddha-purusa,
achieving lustre, wisdom, strength and valour
and the speed of the wind, enjoys all the
praiseworthy comforts.
Цг1<*ьШ|НЧ!ЙМ ёШТГ: fa -fig q < l 4 d ^rrrftl
Uma Samhita, Chapter 27
О goddess, the way a yogi attains a siddhi,
has been explained by me. Now I shall tell
you the lustre and the siddhi achieved by him.
felccfT ШЭНЛ
чЭ
SRcTcRfft Wl \Э
?rfVHf^d?n rRf: М Г ?Т те Л c ^ l l ^ l
A yogi is seated in the comfortable posture
in a secluded place free from noise. In the
middle place he displays brilliance together
with the lustre of the sun and the moon.
gfffTRT IJhSh MeblVIrl 4 W t i ^
ёТ&Н^ЭИ
The yogi devoid of lethargy, develops the
light in between the two eyebrows, which is
visible in darkness even in the absence of a
lamp.
frit n ^ w i# jf tr ii^ i i
The yogi rubbing their eyes with their
fingers should look at the stars and he should
meditate on it for a muhurta or a half of it
with concentration.
ш щ tmfa syid'MVdfd ^fd<^arhi
&T m Ш TftlT firaifil^R^rwri I^ 11
While observing the brilliance comparable
with the rising sun, between the eyebrows, he
also visualises in darkness the lustre
resembling the rainbow colours like white,
red, yellow and black. This is the lustre of
Siva.
W <Tcfiim^l chlhWi^^lRoll
Finding the lustre like the rising sun,
between the two eyebrows, the yogi who
moves at will, sports independently.
3?fui«if^;jjиnci|1н'4яят1 т41<агсн1«ь'ч^м?
109
<Я§<«\Ч^Ф|
By constant yogic practices, a yogi, gains
several powers like the control of senses, entry
into the body of others, achieving of eight
siddhis like animd, and others, mental vision,
hearing from distant places, Vijnana or the
knowledge of science, becoming invisible or
assuming many forms, and the strength to fly
in the sky.
^FTTSftr fapR * Я^сь^с(?тул1: IR 3 11
Because of the deeds of the previous birth,
the people well versed in the scriptures,
sometimes get deluded.
WFTteft я w rf^ i ^fogRT gfen usm
ттггшт ящщ rst: 'Ч1чйч^(^п:н?^и
The sinful people do not see even when
they gaze it. Even while hearing they are as
good as deaf, they behave like blind persons.
^ iW J R ЩЩ-
tTTf^TRlf гПШ: 4 M J I
4TR: W : ttRIUII'UIR4 II
I am aware of the supreme soul, who is
beyond the sun and the darkness. By knowing
about him, a human being is freed from the
jaws of death. There is no other path beyond
this for the achieving of moksa.
тп? % Л : ТПЗЩ гзгат f a i t a : l
r ir fatcjT w ret! ч щ Ы
I have thus narrated the best way of the
resplendence, with the application of which
the yogi overpowering Kala, achieves
etemalship.
ЧЯ: ЧЯЖ R3T 'Jll^rll
‘ШЭШЯгВТГ
по
О goddess, now I speak on the subject by
which a person escapes death. You listen to it
carefully.
wftaT w rt ^ rt «uPm cram
ЗДШТЧ ЪГЧ\ foHMWmiRdll
doccflcbAur спз%щ Гчз-сШ* M : ?r^: irR ^ II
ЫШ&1 ^mTc;i4dTcpgll ^frddlfaebl:!
rlT ШщЧЩШЩгТ rf^trTH wthiis ОII
fiwdjlfri ^rmt ч y^civKil I
f^oiicbiq) ГЩЙ'ДИ: Гцч1*п^Г&с(£н:11^11
О goddess, the yogis, form the fourth part
the other three are the bhutas, the yogis and
meditators. The devotee practicing the fourth
method is seated in comfortable posture at a
convenient place with a spotless mind keeping
his body straight. His hands are joined like a
cap. The shape of his mouth is like the beak
and he inhales the air slowly. The water drops
clinging to his palate begin to exude, which
are the gains of life, which he inhales through
the air. By drinking his nectarine cool water,
daily, he will never be overpowered by the
death. He gets a divine body free from hunger
and thirst.
-^ 4 4 T W>9F T t Ч&Ч
^RiifsriTRR^fgTjf: 11^ r 11
Ф ш г спШ ш т
s9
■§йщтт cuemfdHI "<14^4.1
In strength he equates with an elephant, he
has the speed of a horse, the sharp vision like
Garuda, can hear from a distance, having the
black curly hair, beautiful like the Gandharvas
or Vidyadharas, intelligent like Brhaspati, and
Siva-Mahapuranam
he lives for a hundred divine years. Behaving
in this manner, he comfortably roams about in
the sky moving at-will.
ЧЧ<=адс|^шГч faerR dHj'Ufal
TTtfifiT $T W & 4 ^TFFTl 13 * 11
О damsel with a beautiful face, I shall
speak out again about an other topic which
was kept secret by me even from the gods.
You listen to it with delight.
WPcIrEHnW^Jhfl' ТШТ dW«h tffdl
О s9
5РШТпШ ^ИгаПЧ.И^ЧИ
A yogi should practice the turning of the
tongue towards the palate. After sometime the
tongue would touch the uvula.
cTcT: згегай -щ ч f p j
ftratiar w r f? w f w i i з ^ 11
When so touched by the tongue, it starts
exuding cool nectar, drinking which the yogis
attain immortality.
^4F?>gT ^cldFKchRtl
Ш M M l t f>ddT?J4d< а д ш w i t
^ Vdlfddl# Wlfff 4 ffr: ^4 4 W l(< rjt4 :ll
The tip of the tongue touches the tip of
uvula. The hands are clasped like the white
lotus. The nectar then falls drop by drop on
attaining the great region, he delights even the
gods. This essential substance enables one to
cross the ocean of worldly existence, remove
all sins, cross the Kala along with the star.
Then the yogi is freed from the hunger and
thirst.
% fddtdd^ q tfq fa f sfkr
М Ш fdtsR i: w»H4fli ^ i g cgtasrrwrrai
^ fw % w syrqfq w r qreq ^ t f
w f фщи xl cTdf дт
Lima Sariihita, Chapter 28 Ш

О Parvatl, daughter of the mountain, with

these four types of yogis on earth, they can
bestow happiness over the entire universe. The
yogi can create it in the heaven, what a man
creates in the dream. This is only a fraction of
what the four can perform.

ш т тая зкщт
^ H W T fs & 4 l *raf?r r i H : ^ тт ^ ^ ip T f
шт&
Because of this reason, with the use of
mantras, tapas, vratas, discipline, osadhis,
polity, humility and dharma, the people
getting attachment and following of the yogic
practices, the earth yields the best of fruits.
Siva, the primordial lord, even with the
association of all the four types of yogis, does
not feel disturbed. Therefore, I describe Siva-
the shadowy Purusa appropriately.

з ,мф « ^ [ сгу|[нс«Лн чрг imfsrpfteszM.-iRtiii

Lima Sariihita, Chapter 28
CftAPTER 28
The shadowy person
tlctc(cl 451^4 ebteld
The goddess said, “0 Mahadeva- the god
of gods, you have spoken about the signs of
yoga for the achieving of the excellent
Sabdabrahman.
te N W W n f? ^TtfTRt %|ch|Uldl|RII
Then for the benefit of the yogis you better
speak about the excellent knowledge of the
Chdya-purusa exhaustively.
Ш
¥1Ч><
уц-ынпз ll
Siva said, “O goddess, now I speak about
the signs of chayd-purusa. You listen to the
same. By getting an awareness of this topic a
person is relieved of all the sins.
fjrgr m =Hc|(um1 i
щ цщ т : 7RtfTff^T%T:ii^ii
w ir^ r щ т ъ
чеПгЧеь w ш ^Ня О у Ц иц||
О fair lady, a person clad in white
costumes, applying fragrance and the scent
over the body, should be seated placing the
back towards the sun or the moon and recite
the mine syllable mantra of mine (i.e. от
namo bhagavate rudraya). Then he should
look at his shadow.
(It may be recalled here that the performer
has not to be seated facing the sun and the
moon, because in that case he would not be
able to observe his shade. It is only by his
sitting with his back towards the sun or the
moon, that he would be able to have a look at
his shadow). By looking at the shade of white
colour then he should look at the sky then with
a devoted mind he should look at Siva the
creator of the universe.
Tlfo fe q ft Ч Ш W U l l ^ i i
By doing so, he would achieve Brahman.
This has been pointed by the people well-
versed in the science of kala. The person who
does so is surely relieved of the sin of
Brahmahatya.
112 Siva-MahSpuraiiam

would be no task which could be beyond his

capacity to do after the lapse of the period of
цщ fli'Pmy w ш п с и
one year. He after achieving the siddhis like
In case the shadow seen by him is
anima and others, he is able to roam about in
headless, then he will die in six months. This
the sky.
has been clearly defined in the Yogasastra.
^ «П? ГсМ1Ч№1фШ\ ЩЦ friftfdyidl
ётФ jnfR T W : fteRW ll^il
7% cRT f^r^hl^VIdll^ll
I shall also now speak of the rare Sakti
When the shadow is of white complexion,
possessed by such a person, by with the
there would be an increase in the dharma,
learned people are able to visualise everything
with the black colour of the shadow, the sins
in the world.
would increase with the red coloured shadow,
there would be a bondage and in case the same з ф ц ГгНзУН -щ
is found of yellow colour, there would be a ТГТ Ч Ш ЗПЧ7Г Т Ш Р г Ч '4 5 3 ^ 11^ 4 11
destruction from the enemy.
ЩЛИЭДЙЯ ш щ Ъ 1ЧгЕГ5Т: I
Hrantt cRprm: w fg jii 'jpRt ^сИзамт hnfgiifw Ф р Гн ^ н
5T?q?r Ф Ф «рФг %l I 11 There is a coiling serpent conceived in the
In case the shade is without nose, it would world, which is difficult to be known easily. It
result into the loss of kins, if it is devoid of stands uppermost in the universe and is
mouth, there would be the danger of hunger, eulogised by the Vedas and has been
in case it is without the waist, the -loss of the described as a secret lore being the mother of
wife could be expected and in case it is all the lores.
without the thighs, the loss of riches could be
# а п гг t it tt4 w ifu i4 tH w t i
expected.
f e r а д а д т T R P R tn^n
ШсЦчФ f ^ T : Wl
rtfgsmzf отйч тф д^ипп
In the absence of the feet, one could travel
It pervades in all the living beings and is
to the foreign land. О Mahes'vari, I have thus
also called as Khecard or the one which flies
spoke the reward of the shadow-man. A
in the sky. She is visible, invisible, mobile,
person should carefully think over it.
immobile, eternal, apparent, unapparent,
TTRTrfe TW *Ф^¥<-)(гчН1гЧР|| eternal, colourless or without colour, besides
чИЫсПгЧ<*> WZ ^ being Bindumalinl. By looking at it the yogis
Looking carefully at the сЫуй-ригща, feel successful in their desires.
remembering him in the heart, О Mahes'vara,
one should recite the Navatmaka-mantra.
TT& W v f ТЩ <nfgpsn ф й 1тЦ111^П
cRTp pRcT -PF5(t dvrrfe Ш The merit one desires by taking bath at all
зтШ щ ^ р тя# Ф г ф згтай п ^ п the holy places, or giving away all types of
A person who thus recites the mantra there charities and performing of all types of yajnas,
Um3 Sarhhita. Chapter 28
the same merit is derived by a person by
looking at Bindumalinl.
yiqW* 4 t csfaff W l
Щ Щ ^тсГТ ^ТсГ?Т:П^ О II
The merit one earns by bathing at all the
places of pilgrimage, or giving away the
charities, is surely achieved on earth.
1% У^тКЧГ '4%VTTf4 ?ll
О Mahesani, receiving the fruit of all the
yajnas, all the desires of a person are fulfilled.
rT W W d«u4lh4Vt^oWdd ЭД:1
ЗЩТШТ^П^
Therefore a person with wisdom, should
practice always the yoga-prana. By its
constant practice, a yogi achieves expansion
and success.
згэдш: ш т ш ч^сыщц iiя
One attains wisdom and moksa by means
of practice. A person desirous of mok$a
should resort to yogic practices.
сТтсГ Щ Ш II
О goddess, upto now, I have discussed
about yoga, which bestows devotion and
salvation. What more do you want to ask me,
you tell me, I shall enlighten you on the
subject.”
^тш: тап ^-д % гтт:1 ^ч 1 1
Suta said, “O excellent sages, listening to
the words of Sanatkumara the son of Brahma,
Vyasa, the son of Parasara was pleased.
« •га р т щ ***
нгш чт*гомё: п и н т
113
Then Vyasa offered his salutation to
omniscient son of Brahma known as
Sanatkumara, again and again.
ш р г а WЯ1Ш: д>1#гт: ^ трЬдТ:1
f rw: Tgrf^n4WTT4,iisv9ii
Then the sages and sage Vyasa, offered
prayer to Sanatkumara, who was the ocean of
the divine knowledge. ”
?кТмИ ^ ^RIT fitful
Т О Ш ЧЧЪЩ ^Pcfd4:ll?<ill
Vyasa said, “O excellent sage, I feel
beholden to you. You have bestowed me with
Brahman. You are graceful salutation to you
again and again.
W ScfFET
Cs
tt ш !
агшт! cnqrar 11^^11
Ъ \\
Suta said, “Thus Vyasa, after eulogising
Sanatkumara, the son of Brahma, feeling
delighted, kept quiet.
•wym •о sira tsfr ш ч т ш :и ^ло ii
О Saunaka, then Sanatkumara, the son of
Brahma, extended an invitation to Vyasa, and
adored him. Thereafter both of them retired to
their respective places.
й crfurat 1%Т:
тП Ч ^:11^ ^ll
О Brahmanas, I have narrated the pleasant
conversation between Sanatkumara and
Vyasa, which causes good to others. It is
truthful, pleasing and achieves knowledge.
fftr «1f?Tci43i4tiu) w ^ rw h ^ d ra i dRiy54ciufa
4l4iaif£lvil3Ssn^:lR«JII
114 Siva-Mahapuranam

CHAPTER 29 sage, you take him to be Brahma having the

Description of primeval creation strength beyond measure.
iRUR*eh^4l«4>c*lT: Trim: W :i
if ЦЗЩКэЧН ЧтШ w fc t E p v q tn v a ii

RH^>4Hchl^4l^=llci WTTS^II^II О leading sage, salutation to the self bom

Saunaka said, “I have listened to great being who had been the cause of the origin of
historical dialogue of Sanatkumara and Vyasa, the kalpas and all other beings.
which bestows the supreme tattva. cP$ rTI

чи^ гу ячаргРг ^рЦтггттц и

щ ? т <=r ^ w n щнтшг ct r 11 After offering my salutation to the Purusa
Now I would like to listen, to the way the called Hiranyagarbha, I shall resort to the best
world was created by Brahma, you tell me of the narration of the creation of the universe.
whatever Vyasa had spoken to you. Щ Г w ш т щ тф з п .-i
IjPT <14N rTPT T P f e r гГ8ГГ ^ 11^ II
ш

ёШТ f^siT н4ч1чяипф|-йч> Whenever there had been the creation,

згятн г w ferr Brahma had always been the creator, Visnu-
Suta said, “O Sage, you listen to the lores the preserver while Mahesvara had been the
which is going to be narrated by me. It is destroyer. Except them there had been none
divine, destroyer of sins, wonderful, is with else.
several interpretations, besides exposing the ifr s fa ЗГ5ГГ: i
words of scriptures. зщ т р етш ||
The self bom Brahma when thought of
WMVWKUt fired 4?ta<limi creating several types of people, then he first
Whosoever reads it, listens to it from of all created the water and the seed was
beginning to end, or narrates it, he proceeds to planted in the same.
the heaven with his race. ЗТТЧТ Ч Ш ff?T 3?ГгНГ 3TTCt c( 4 T ^ 49 T:l
T O p tf t ■R^TchcPTI ш ч ъщ Ш : Й ч я ттга ш : т р : 11^ п

MT4gwt ^arr cilr^4|eR:ll41l Water is called as Ndra. Water happens to

The one who is eternal and has sat and asat
form is Pradhana and Purusa. The creator of
the lokas created Pradhana after becoming
Purusa.
w r t тгф$с<мт w m t i w r i
О excellent sage, the creator of all the
living beings, is devoted to Narayana. О great
be the son of Nam. The one having his abode
in waters s called Narayana.
m vm w t % < t: ii ^ ii
BrahmS had dropped the seed in waters it
had the golden complexion. Brahma is
popularly known as Svayambhu or self bom,
performed a yajna there.
Um5 Sarhhita, Chapter 29 115

f^THrwf ятспчГч^т Trir^m ri families originated from the Saptarsis who

were all divine and adored by the sages.
^fir Xt P p f tll^ ll
Lord Hiranyagarbha stayed there for the 5гчтачГ fevuicw'l
year. He broke the egg into two parts resulting
in the creation of the heaven and earth. They are graced by the active great sages.
aratssM н^тыР?
N» ^ОchiPi x i$
О”m i Thereafter the lightning vajra, clouds, fire,
rRTt: rainbow, were created.
Thereafter fourteen worlds were created in W f e rT ^ gl
the heaven above and below the earth. The ТПЧТрТ Ppffi \\i
lord created the sky in between the two parts Initially the water was created and
of the egg. thereafter were created the clouds, which
зщт y zft f& m zm rfcfai dropped the rain water. The Vedas like Rk,
m з ш ччг э д щ г а ш ! Tfrm11^411 Yajuh and Saman were composed.
The earth that was floating in the water,
was created with ten directions in the sky and
the earth. At the sametime, the mind, speech, згятчщ ччьуй ^rrffMR5^TT4;ii??ii
kama, krodha and the sexual delight were
ddW-dlPl 'ЧНТРГ ттшггетщ
created.
ЗТТТЩ5Т iTSTHPf % ЗГЗТТЧ^:Ц-R^ n
nflfaireiPKul ijrTf 5Ш1Т1
The gods were then adored with the
"RTTORII^n reciting of the Vedas. This is what we hear.
Then the seven Rsis like Marlci, Atri, The gods were created from the mouth, the
Angira, Pulastya, Pulaha, Kratu and Vasistha manes and humans from the chest and men
were produced, who were quite illustrious. through impregnation and the asuras from the
thighs, from the limbs of their bodies, the tall
and low living beings were created as the
Apava created aquatic creatures.
The Puranas also call these Rsis as the
seven Brahmas. Thereafter Brahma, in anger Тропят: тгзт^сг ч щ ^ т -гщт ?щп
created the eleven Rudras. ft^T ф^1гч^1 ^ 4t)4l3^raRti
T r w n t гг
s9 Cs ^
When there was no expansion with the
created beings, then the lord manifested his
Prior to them, and earliest of all, the sage body with two halves of male and female.
Sanatkumara, the Saptarsis, and Ekadasa ЗГ5ГТ: Tfctf -qflFTT Щ\Щ Р ш т :|
Rudras were created. TF W T fe r o zii^ m i
Ш : TFWTRRT
О n3 cfaT: ' fagfiti Then he pervading in the entire universe
Ъч\ m u^idvii ^[цчрг|дт:н^и with his Maya, creating the entire living
Therefore Sanatkumara lives collecting his beings, also created Virat. Ultimately Visnu
entire brilliance with him. Seven great was known as Virat.
116 Siva-Mahapuranam

Hsfat t Щ ЧЧНтИ^ rl|

He should be understood as the second

Manu. After Manu, the said Vimt-Purusa
created he entire living beings.
•mwuifcwfcq м ш щ г а М т а : !

The creations of Visnu were not born of

womb. They had long life were famous,
blessed and possessed of progeny.
clf&RTT Ч(ЧУ-НЧ1
зтт^ нртfdM -y I
О excellent sage, I have narrated to you
the primeval creation, getting knowledge
about which one attains his cherished heaven.
4 «l‘4 |^ V ^ d lU I 4 T R ^ l c ( u № ЧТЧТ
116
C H A P T E R 30
The Creation
TTrT -del|-c|
Cs
ЩТЩТ TUTTltcT зттг^гг SJvHIMfrT:
M t gitf: WT УМ^Ч*ЙРМ1ЧН*11
Suta said, “Thus with the creation of the
people Apava the Prajapati, got Satampa as
wife, who had been born without any human
contact.
3TTWPT l#R T TT irrSrT: I
ЩтШ RWTT IT WFmTZTjfRETI R 11
With the glory of Apava, which pervaded
the sky, both Prajapati and Satampa were
bom.
ITT H cp5?TTT TTW TPT: TTTRggRRI
^ ttcpto w r ягФ тш т^н
Satampa performed hard tapas for a
hundred years and got the Purusa, who had
Siva-Mahapuranam
been resplendent with brilliance, as a husband.
IT ^ IcfR W s rt ^ W T T T R IS zm i
TTI^TITTTf?m
The said Pumsa was none else then
Svayambhuva Manu. His age is said to be
seventy one Manvantaras.
7RTW oy^iddl
f$RT9TTfTTT441^1 tdliebldT^lddmiimi
From the said Vimt-Purusa, Valraja
Satampa was bom. She gave birth to two sons
named Priyavrata and Uttanapada.
щщт чщ mbwhii «ь^чад wm%:\
сы«и: [:1ЩН
From Prajapati Kardama, a woman named
Kamya was bom. Kamya had three sons
named Samrat, Saks! and Avitprabhu.
fcj ^ cFBT Roit4ir4H^ccJ^Mvllt9ll
ST^RT cfcRTT ITSTfaft 1чЭт Ш я к fe lrчЭfT I
чЭ
ЪШ\ in ftT ST^far c M TIId ll
The lord Uttanapada produced several
sons. One of them was illustrious, divine and
delighted all, who was known as Dhmva.
Sunlti the well known daughter of Dharma,
having beautiful shoulders, was the mother of
Dhmva.
gcTT citJu^lfiit тЩщ f^oznfq gjTOl
T T 4 ^ IT ЯТ*ТЧ Ш Ч ТТ5£ П 1Ч |1^ II
The child Dhmva, performed tapas in a
forest, for three thousand years in order to
achieve the infallible position.
тнй щат згРт: ж теггэтИ щ \
зтем $[ц w : инчМ згэгтц%:11^оц
Having been pleased with his tapas,
Brahma bestowed him an exalted position
beyond the Saptarsis, resembling himself.
Uma Samhita, Chapter 30
M p f e strjst SRiidbft oEnmimwi
w ^ r a i: W w r a ^ R i i ^ i i
fw ftjjRT f m срЖёТ i Then Sunltha, prayed to the Rsis for getting
ftq ftc j щ Tri%rfr щ щ ц 4 r i 4 r h f < v i 4 i i n
Then Dhruva had two sons named Pusti
and Dhanya. Pusti got from Samuttha, pious
and sinless five sons named Ripu, Ripunjaya,
Vipra, Vrkala and Vrsatejas. The wife of Ripu
gave birth to Caksusa as son, who was well
known in all the directions.
3hdl'jHc4bchf{tKfl cRjUT t4I^41 3 R :|
тртГтттщ ^ Ч^ПТГ R fhre: 11^ 11
Caksusa Manu produced a son named
Varuna from his wife Puskarinl. Ten
illustrious sons were born to Manu from the
wife named Nadalaya, who were quite
illustrious.
<ЯЩЩ\ %
ЗчГму1 hi5^ГГШIfd'*Fd: p i ^Tl
R?T!WRII^4II
Щ WTO WTI
О excellent sage, from Manu of great
prowess, in Nadalaya the daughter of patriarch
Vais'yajanma were bom ten sons, viz., Puru,
Masa, Satadyumna, Tapasvin, Satyavit, Kavl,
Agnistoma, Atiratra, Atimanyu and Suyasa.
From Agneyl, Puru produced six immensely
illustrious sons named Anga, Sumanas,
Khyati, Srti, Angiras, and Gaya. Sunltha- the
wife of Anga produced a son named Vena to
him.
ЗРгаТЧЩ < *!4 W 4 i R ? R 4 7 T I
|5 R rW tT 5Г*Т?ТСТ: II ^ 11
Because of the evil conduct of Vena, the
noble Rsis killed him in anger with a humkara.
117
m т а т ^ р т : ш Ш ш RTRPTTI
a son. Then the Rsis churned his right hand.
ЩтА RfsjH Щ 5 Ш: ЭД1
Cv c 'O
ehdrft tjT R |# iR n f^ra% T :||^||
With the churning of Vena's hand Prthu
was born, holding a kavaca and a bow, having
the lustre of the sun.
зр ш т : тг faw tf? м-я1чмч^^1
g|4li<^ui|^q ^gRt d d ^ l R o i i
That incarnation of Visnu appeared for the
sustaining the people, protection of dharma
and for the punishing of the wicked people.
cra^yiRtiMThHIhlil: FT ёГ^Шчй:11^11
In that point of time Prthu- the ancestor of
Ksatriyas protected the earth. He was the
foremost of the kings who performed the
RajasUya yajna.
dffll^ci ITTOft RpTtfft TRPTPRfri
v3 Cs
-HcS^dHl cIlR?ll
О excellent sage, two learned sons named
Suta and Magadha were born to him. The said
king milked the earth like a cow for the
benefit of the people.
■цчщтщ fqyrw ?ШЩ9ГГГ ^tril^^ll
The said king provided the livelihood to
the gods, Rsis, Daityas, Raksasas, humans and
others. He performed a hundred yajnas.
fd fd d im UgldUl R f^ fr iR ^ II
The king Prthu had two sons named
Vivitas'va and Haryaksa, who were noble, well
known and were well-versed in the study of*
the scriptures.
118 Siva-Mahapuraijam

fyusif e ^ m # ra f|^ T i yT%dW y H ^ fa u iW lI

щ ф т г г : ^ iV IIW W y i « l 4 t a ^ i r < u i : l R 4 l l
Sikhandinl gave birth to a son named
PracTnabarhisa, who had a son who could
move in the entire world.
ррТТПЩТ snfrt: Rfacjlf|dii
тш ^d<Ki
He married the daughter of the ocean
appropriately, after which the great lord
became graceful.
ёГи^'ШТ f^STT e(^cb<W t l l ^ l l
The king PracTnabarhisa performed several
yajnas and produced ten sons from the
daughter of the ocean Samudratanaya.
ЗТТЕГгГШ 4 T R T W TT: I
ЗТ^ЛщЛщЩТ^ЗсМчТ RfHtT: 11^ С11
All of them were well-versed in the
archery. They performed hard tapas, following
their dharma. They were known as Pracetasas.
^ Id tk fS H llu i Ж ^ Т Й г Г Ж Г : !
R jPTfa fy № A JM 4 fl«4 U |l:ll? < ? ll
Remaining under the oceanic water for ten
thousand years, reciting Rudraglta, they
meditated for Siva.
^citriW ter 4$W?l:l
s H fo iu iu rrei ^ о Е г т ^ д т а т з г з щ п т :1 1 ^ о ||
When they were performing tapas then the
trees were grown everywhere on earth.
Because of the neglect in the protection of the
earth, the people faced destruction.
m ^ T f f^ -d iR i трш т ётж )щ чт:1
Finding the wild growth of the trees and
after receiving the boons, О excellent sage,
they were enraged. Then they intended to bum
the trees with the strength of their tapas.
^ T f ^ l en^WM^oilclIgq: 11^911
Then the Pracetasas emitting wind and fire
from their months uprooted the trees and burnt
them.
ЦЩЧ cffit ?ГТ%Ч1
a4J|U|l5|chddl3MI # 4 : ydmdl^ll^^ll
Thus some trees were destroyed while
others were saved, therefore the king Soma
approached them and said.
rtr Terra
RTpt R W ттч: ТЙ MWlnyffy:!
eudfut4ti»^>fii
The moon said, “O PracTnabarhisa kings,
do not be angry. Marry the excellent daughter
of the trees known by the name of Anubhuta.
4-jfc(«4 ЗПЯШ "ШTT^TTT cf RRTI
я т crts^T R im in i: ^ 4 ^ 1 ^ ( ^ 1 1 3 4 ii
I am well-versed in the knowledge of
future. She has been conceived by me in my
womb. Let her be you wife and let the race of
the moon flourish.
3TWIUrUcHFT fa&RRSTt ЧЩ Sfjmi(d:l
ч^Ш |
Daksa Prajapati will be bom of her. He
being the ancient son of Brahma, will be the
creator of the great brilliance.
sp rar rr
WuMtTOt ЗГ5ТГ: Rci^rwfdll^tgil
With the half of your brilliance and half
my brilliance, the king full of the brilliance of
Brahma, will make the people to flourish.”
гГгГ: RtRRtT 'Я%ТШ:1
W lf 9 ^ cTf RhRT R TR fm hr 11? d 11
Then listening to the words of the moon,
the Pracetasas accepted the daughter of the
Uma Sarhhita, Chapter 30 119

trees, as their wife appropriately. UifodUsr %ГШ % W < ^ f r W :l

ЧПТ «'Jtm fti:! чЦМ1НЦЧЗЙи| ipfogTII^II
О excellent sage, at the advice of Brahma,
О Sage, Daksa Prajapati, was bom to her Daksa then erected virtuous maidens having
through them, О Sage the immensely brilliant the form of flames.
boy was bom to her of the moon's part as well.
згатш STCT^cT %|^Г58Г \ ^ I; rlcdf^4^ гк^тнодн
ТРШТ ^ [ё ч н Я сТП 'Я о II He gave away in marriage, ten maidens to
After creating mentally, the mobile and Dharmaraja, thirteen to sage Kasyapa, two to
immobile beings, the bipeds and quadrupeds, the son of Brahma and two to Arigira.
Daksa began creation by sexual process. 't 4 f4 W T I
4 )< U |*q W
s9 T Я Т Я Т ^ Я5ПЧгГ:1 %gT:^rmT^ ^ Trg:irs<iii
ЗЧ^Г*Г TTfafsHT w f a l Mld9idl4IU^II O excellent sage, he gave to gods to the
As per the provisions of the sastras, Daksa sage Krsasva and all the rest of the girls were
given away in marriage to the moon.
virtuously married the daughter of Vlrana
known as Vlrinl. ъ т \ заррт ^тшт ^агштт^т:!
^V dH ^cT rPRtt щ зш т : Ь: hfct STn^ii^ii
From the daughters of Daksa several sons
like asuras and others were bom, filling the
He produced from Vlrinl, ten thousand entire universe.
noble sons, named Haryasvas. They became
detached at the advice of Narada. CRT: j n j f r тгзтт % ш * г а т :1
ТГ чнс[^Г: ^et>^i^4TrPfvi^di?4i - g f g 1 1 ч о 11
ЧТЦгГРТ^ТГСТ^Л it^wrfrthSTEtTIl'it^ll О best of the Brahmanas, thereafter, the
people were bom by means of sexual union,
On hearing this, he again produced from
who were earlier created by means of mental
his wife a thousand sons named Subalasvas.
wish, Sankalpa, look or even the touch.
rfsfqr ^TI^W «IMKd^4i4^VM:l
?ГЙЭ& ЗсГШ
1%щт ii’x’x 11
#
?wwbb*cwi w i
They also followed the foot steps of their
brothers, at the advice of Narada. Becoming ш 4^w4i:ii4^u
detached they became the mendicants, and Saunaka said, “You had earlier said that
they never went back to their father. Daksa was bom by the thumb of Brahma, then
was he transformed into Pracetas the great
ascetic?
<pfcl?l c W ^ f? r ^ R « jfw e h fl 3 f i i 4 l : i r * 4 l l
TJtT F w i Ш УгЧНэШд ^1Ч^Гн I
On hearing this Daksa, getting enraged,
tra il'd e H Ш Р 1 с Ш TpT:ll4^ll
pronounced an unbearable cure over Narada
saying, “O quarrelsome Narada, you will О Suta, you can alone remove my doubt.
never remain stable at one place.” This is quite surprising as to how could be
120 Siva-Mahapuranam

became the father-in-law of the moon?

Фц
^П^гтг т ^ н ч эп
Suta said, “The birth and death is quite
common amongst the mortals. Daksa and
others appear in every kalpa.
fogfg ^ R№lr№KfcK4l
1Г5ТЩЯЩЩ ЧпЛ: *1#ЧгГ|1Ч*П
A person who is aware of the mobile and
immobile creation of Daksa, he living the full
span of his life, earns glory in the heaven.
tulduhi чтчт
f^?rt5SErrsr: 11^ о и
120 Siva-Mahapuranam

resorted to creation with intercourse with

Dharma. You listen to the details of the same,
which I am going to speak out in brief.
RT^rt T p r a w r f in w # $ N i4 ;i
зтт&m адиш ш ^ per м^ичТ^т: iix 11
Daksa Prajapati, the powerful patriarch
produced five thousand sons from his wife
Vlrini, uniting with her.
UdMjgiw digged чгщ: шщ t pft:i
rT
v9
-MPdlTtl
О
ЧТТсГ: w r f g T M I h l l
At the birth of those sons, Narada said,
“All of them had been born in the Srsti-yajna
of Brahma.
fd c jR iT h i! w t ^ ra ijfd b ijfd i

TFT: 11^ II
Kasyapa alone would be the cause of the
CHAPTER 31 creation. This is what had been heard by
Daksa pronounces a curse on Narada Narada. Then the creation of the sons, at sage
Narada spoke to them.
згзпччТ: <*sj ^ fg fflnfHVH t <*Г<ВД|
^ d H I <$Н<ЧМ1 гГ
« h i ^ l d 'd H - d 'R T W l ^ l d rlt W T I № I I
^ f g <r ^ rn ^ n
“You are unaware of the direction of the
Saunaka said, “O Son of Suta, you kindly world and without knowing that what can you
describe at length about the creation of the do? You are quite childish. You be aware of
gods, Daityas, Gandharvas, serpents and the world and only them proceed.”
Raksasas.
5m : зтщ
■^RTЗЩтТ
qrfl -Щ Щ 4 fo fr T T : Ш # р ;1 1 < $ 1 1
щ! ч w <j ШТФ:1 At these words of Narada, all of them went
Ш1 ^d4UI ^Tt)l41^drR^«bKU||^||^|| on for knowing about the directions. Being
Suta said, “When there was no increase in unable to know the end of the earth, they
the creation of the people with the efforts of returned to the parental home.
Prajapati Virana, then the maiden engaged in d^W I Т Ч : M ^ V H I A ld H J
tapas was summoned.
dld'cllrl P R : R f s f a 4 K ^ : ^ 4 ^ 4 : 1 1 ^ 1 1
ТГ о grfoT fa fo s ii: W T : i
Learning about this, Yaksa again produced
сТТ: ^ щ ТЩЯЩ^SPTTfiT Т Г Ч Т Ш :1 1 3 II five thousand sons. The omniscient Narada
О immensely intelligent one, then she spoke to them as well.
Um3 Samhita, Chapter 31 121

нкй; ЗоГГсТ Prajapati. Thereafter Daksa produced sixty

ч н ш н чС дат •gfg <*Rby«ii
^ % <а|(нуп: f% f| ^ д ш т :п ? о ||
Narada said, “O fools, how could you
resort to the creation without knowing the
extent of the world? All of your are childish.
What creation do you propose to make?
girls from VlrinT. This is what has been heard
by me.
^ 1 ТГ srafa ^ФТВТ d4l<yil
Ten out of them were given to Dharmaraja,
thirteen to Kasyapa, twenty seven to the
moon, and four to Aristanemi.

dsfa HfcR RrafcTT: ^ d iR y w i

ttd d W ^ШгТТ \ fj^Tiwr ш чшт!ч ^ jg tg ii^ii
Siita said, “They too listening to the words Two were given to Brahmaputra, two of
of Narada, also followed the path of there to Angira and two were given to the
Haryasvas and proceeded to all the directions. learned Krsasva. You listen to their names.
3FRT ^«ht ШЩ ■Mdl'trlsft' MiWcPjJ 3TT^RTl \3
^HiJb^dll
\9

ч R ra # ^ i w : 11^ 11
After crossing the limit of the ocean, they
were defeated and have not returned to date,
as they did not return from the ocean.
t ЩИТ -yidt^MUl ТгГ: I
ЗШТсТТ 4^tfd TfT Ш cFPf fg4%TTII^II
From that day onwards, a brother went in
search of the brother, who was lost there and
the task of creation could not be completed.
rriSJTfa W ^ T : y^mldtl
ТГ гг WT Н1ЦК1 Ч?1гЧ^11^11
Realising that the son had perished, Daksa
cursed Narada- the noble soul in anger.
chdRw
О trfeffd 9^f$RT: I
ЪЦ <%Щ: -ЩТ1|?ЧП
Daksa Prajapati felt enraged at the lose of
these sons too pronounced a curse on Narada.
“You will always be surrounded by the
controversies.”
■flifMrssar faerm % y^mfd: 1
^ягт: ygii^digji^Ruidfufd Ч: Ясгдп^и
ш
^ ■gfdi хг w it f t m ъ %
O Sage, the wives of Dharma are
Arundhati, Vasu, Yarn!, Lamba, Bhanu,
Marutvatl, Samkalpa, SumuhQrta, Sandhya
and Visva.
SpftrF^t 44 ^dltdlW4r4lfd if *ЦП|
WTRTTKTT oy^igdlRoll
О Sage, these are the wives. Now you
listen to the names of their children.
Visvedevas were bom of Visva and
Sadhyaganas were born of Sadhya.
Ч Ш *Tt ЩТГШ ЩТ^МТ1
щ дщ щш: gfafat 44^ 1: 11^11
Marutvana was bom of Mamtvatl,
Astavasus were bom of Vasu, the twelve
Adityas were bom of Bhanu and Muhurtaja
were bom of Muhurta.
ёпгггт^сг чвгаШ ^ «щГц^п
Lamba gave birth to Ghosa, Yami to
Nagavlthl and Arundhati gave birth to PrthvI

Thereafter Brahma pacified Daksa visama.

122 Siva-MahapurStyam

RAM'rM! Т Ш *Т Тф % l УгЧ Ч ЕЧ d tfb H ^H I $T ^ T : l

зттфЬ щ й: ^тр?^сМТЧ|Гч НчЦФ<Й o ||

Samkalpa gave birth to truthful Samkalpa The sage Devala was bom of Pratyusa.
as the son, О Saunaka eight sons were born to Devala also had two sons, who had the
Vasu including Ay a. Now you listen to their intelligent subjects.
names. 'flfr R t cP d d t d $ d l R u | ) |

arot sprsj тйчзг a f^ rft# 5 4 ^ r:i

ЩЧЯ ТГОТТШ W 4 T 4 < T :IR '# II BrahmacarinI was the sister of Brhaspati
They were known as Aya, Dhruva, Soma, who was well-versed in yoglc practices
besides being beautiful. She started wandering
Dhara, Anila, Pratyusa and Prabhasa. These
on all the four sides in the universe.
are the names of eight Vasus.
W R T F T <T TIT STpqf с Г ^ Ч Т Щ Щ *Т хП
ш щ tret
'Л b m : m : оn f t w y n
f d W r f TT fW P T T W # y d l 4 f d :l l 3 ? l l
ч л с ||< ы н ) г? 1 с Ь У Ш с И :1 1 ^ Ч 1
О fortunate one, the wife of Prabhasa- the
The sons of Aya were named as Vaitanda, eighth Vasu, gave birth Visvakarma Prajapati.
Srama and Santa, Lord Kala was the popular
son of Dhruva. cFTTT f^TTWTOTt fST^TRf xT d l ^ : l
^MUlHi хГЯ^ГГ Sirtf fvirdddi
ТТИГРТ qrrdiw jcrf %T W4%\
He was the master of various arts, was the
д ТРТ | г Т р г щ р ? Ш 1 R * 11
architect of the gods, who could make all
Lord Varcas was the son of Soma, who types of ornaments and was the best of
imported lustre to others. The sons of Dhara artisans.
were known as Dravina and Hutahavyavaha.
TTcffat fe q 'H lP l d d d lT t г Щ f I
ir W jt : 3mnt58r w tr m ti
4Hbi||jyl4dldPd зщг ЩТгЧЧ:113*Н
aridd-w f^raT wraf w w : qfbH d:ii^ii He build planes for all the gods, because of
Sisira and Prana were bom of Manohara, whose artistic skill, the people earned their
Siva, the wife of Anala gave birth to a son livelihood.
named Purojava.
# дзпсйчстрг <t i
?mr Фтт -щщ зя! cprradtt: i
$ ч к т<т v h r i^ I 3^ch4lc*fafsqt M^lPfdll^mi
Anila had other two sons, who were bom
w tt ш н т о m f t лйЭ' cFtfe?r:i
of Avijnatagati, were known as Kumara and
Agniputra. Both of them were born in the dslcbidviytsiii^ азпчНч * iw ii^ ii
forest of Sara grass. The other opinion is being stated- His wife
Sarnpa gave birth to crores of Rudras, such as
?msrt IdviiisKsr b rtm s
Raivata, Aja, Bhava, Bhima, Varna, Ugra,
зтчгц- fsfrie b R i <t e b ifd ^ d $f?r t *p t : i r <? ii Vrsakapi, Ajaikapada, Abirbudhnya,
He had Sakha, Visakha, and Naigameya as Bahumpa, Mahat and others. Eleven of them
his sons. The son of Krttika, was known as are quite important. О Sage, you listen to there
Krttika. names.
Uma Samhita, Chapter 32 123

^MIchfMST cjp^f fefM T I

ct>I5in(
They include Ajaikapada, Ahirbudhnaya,
Tvastr, the powerful Rudrahara of may forms-
Trayambaka, Aparajita, Vrsakapi, Sambhu,
Kapardi and Raivata.
7RT r%cf ТГЦП5Ш b*IUN4f4dWr4l
ЧШТ^Г RfTWTII^^II
Thus a hundred Rudras have been
mentioned to you. Now you listen to the
names of the wives of Kasyapa.
щтдтпй w Entprm W mknfa
чй<*(я?||5й1тгг:11? ^ii
Uma Samhita, Chapter 32 123

м ш 5 ^ тт ^гарщ п
m faw igr у ш я ftn s ji
ЗТгЬгТ ETRTT т? гс(й1 4U I rl^ c ( *T
Сч

^ Г ч ^ Ы П ТЛ5Г х Ш 'Э Н
3P?Tt W n y if ^ R T T ЗТТ^гЭ Т Ш ^ ? т TfrTT : I
гП Щ Щ ^П ^ ^ Ч 1 Й w fttT T : ^ T : i i < i i i
^ щ г а ! <т s n f ^ t r тдггт: i
?f?T 5 tlth lP ( * ч ? ? 1 5 ^ г ч Ч с Ч ((» 1 V ^ e h l l ^ II
They were known by the names of Tu§ita.
They confabulated among themselves and
resolved that'during the intervening period of
Vaivasvata and Caksusa Manvantara, we shall
be bom from the womb of Aditi, entering the
same, for the benefit of the people to provide
welfare to the noble people.” Thus thinking,
all of them were bom from the womb of Aditi
the wife of Kasyapa- the son of Marici. Then
CHAPTER 32 Visriu, Indra and others were bom from the
Kasyapa and his family daughter of Daks a Prajapati. Besides there
were the twelve illustrious sons, known as
Aryama, Dhata, Tvasta, Pusa, Vivasvan,
Savita, Mitravamna, Amsa, Bhaga and
^Ш чтгг w r u tim w rw n^ii Atitejas; in the Caksusa Manvantara. These
are the twelve Adityas of the Caksu§a
даш Рг й
Manvantara, who were bom of Aditi.
Ц ^ т ш ^ гп т т : 11? 11
T m f a v i f d *TT: ЗТРгКТ: I
Siita said, “O Brahmana, Aditi, Surasa,
Aristeta, Danu, Surabhi, Vinata, Ila, Tamra,
Krodhavas'a, Kadru and Muni were the wives The twenty seven chaste wives of the moon
of Kasyapa. Now listen to the names of their have been mentioned, they produced
sons. In the earlier Manvantra, there were immensely illustrious sons.
twelve excellent gods.
3 * f < y ^ f l |4 d l 4 I M 4 c 4 R ^ ШУМ
W : ^pTT: Т ? Я Т :1 1 ^ |1
The wives of Aristanemi, produced sixteen
%тге и4н1<*>1ч‘1 чпшпч sons. The learned Bahuputra had four
s u w t Hg ъ T&wt t i m i daughters.
TF5Rrt ЗГ^гГПТ: Reft Iftfr mfabiifai fW R t Щ ^ г п щ т а т т : Т ? Ш :1
ттд^гБЩ %Tfcf ■ с и ^ ч *Rt:ll4li ~g^ rn i^ i
124
О divine sage, О ascetic, Devaprahara is
said to be the son of Krsava. His wife Arcisi
also gave birth to a son named Dhumrakesa.
-ЩЩ Tfi*# -щщ g # tttTI
faf^*ragfPrcg w t i i ^ n
He had two wives named Svadha and Satl.
Of these two, Svadha was the elder while Satl
was the younger. Svadha produced the manes,
Satl the Vedas and Angira.
д тд ч * д ч *д f? i
g^g frongisr g g f w f oftwt: i i ^ 11
At the end of a thousand yugas, they will
be reborn. There are thirty three groups of
gods.
gen fo g f?
i?g ^gifichrai^ g g g fo g it д$*щ чп
As the sun rises and sets daily, similarly
the groups of gods are bom in each one of the
yugas an then they vanish.
fo g t дддд: h#' ч: g p i
forngiS®' д г ё д я д ^ и
It was heard by us that two powerful
demon sons were bom to Kasyapa from the
womb of Diti and were known by the names
of Hirapyakasipu and Hiranyaksa.
fgfotir nwrcSRu fgatg%:
^Tu^i€fyiq>: -p®RgR:
Vipracitti gave birth to a daughter named
Simhika. Four immensely illustrious and
valorous sons were bom to Hiranyakas'ipu.
з щ р д f p j д § т # д gt^gr^i
у ^ г с ч ш faupfofgyigft: n ^ i i
They were known by the names of
Anuhrada, Hrada, Samhrada and Prahlada.
The last one was immensely devoted to Visnu.
зщ тч^т ggfat ч# чт g f l w g n
Siva-Mahapuranam
^ fg gM TM w w fhii^ii
Surya the wife of Anuhrada gave birth to
two sons named Puloma and Mahisa.
DhamanI the wife of Hrada, gave birth to
VatapI and Ilvil.
д^тздт чцгач w : i
ri^mqgfciri R o i i
g fo p t сдтдргтчтдт ч ч ^ т
g fo g g lg g ifo i: Г^ияГтЬЧ41да|:|.^ ^ii
Krti, the wife of Samhrada gave birth to a
son named Pancajana, Virocana was the son of
Prahlada and the latter’s son was Bali. О
excellent sage, a hundred sons were born to
Bali from his wife Asana. The king Bali was
immensely devoted to Siva and always
remained devoted to the worship of Siva.
p tfta r р т з г gpi
дтотчгат д : gtsfa #ддт: g g h i
д : дчтга fo g дтгглпитадддпт
Не was a great donor, large hearted,
possessed the auspicious glory and performed
great tapas. Banasura was the eldest son of
Bali, who was also devoted to Siva and
possessed enormous wisdom. He achieved the
position of Ganapati, by pleasing Siva.
дт ш\ й дрщд % p i g R :i
^Rsitg: g g ^ g f t : ^згад дчщ
You have already heard the story of Bana-
the great soul. The said valorous Bana had
pleased lord Krsna in the battlefield.
w ч1%чт: y45?r®wi:i
ggwrtffi t o k i дчн ят д й д gi
Hiranyaksa had five powerful sons viz.
Kukura, Sakuni, BhQta, Santapana, Mahanada
and the valorous Kalanabha. They were the
lima Samhita, Chapter 32
sons of Diti. О Sage, now you listen to the
sons of Danu.
W ^ 51ЧЧШТТ:1
зптпди: тгат£Г сММГ p, ii
% R t: тм тт f^icroT
^4н4ччс)1 rT fqxfclfdSj | ^ V911
The immensely valorous Danu had a
hundred sons. The names of the son of
Kasyapa bom from Danu were, Ayomukha,
Sambara, Kapola, Vamana, Vaisvanara,
Puloma, Vidravana, Mahasira, Svarabhanu,
Vrsaparva and powerful Vipracitti.
ЦЧ1 ЧЯЮ^Ц] rfSMI I^ С 11
О sage, all of them ^were the sons of
Kasyapa and Danu. In this connection you
listen tot he names of their daughters.
wdUlw irw эм т mhIh w тггг! m i
\d о -о
34<3[w4) T lfw II
Svarabhanu had a daughter named Prabha.
Puloma had the daughter named Saci and
Upadanavl, Vrsaparva had two daughters
named Hayaslra and Vrsaparva.
MTtar цн1ГцсЬ1 ъ
n9 vd
3^1
О
4l(lxUd 4 fW :ll^o ll
Vaisvanara had two daughters named
Puloma and Pulomika. They were the wives of
Kasyapa and son of Marici and had many
valorous sons.
<rot: M iw rfnr чГа^Нси^т:1
щ Ш чЧ Ш т dMUlpKTTMI^ll
Kasyapa the son of Marici was endowed
with great penance and then got sixty
thousand sons, who delighted the Danavas.
ч1 н!Ч1: Ф Щ Щ <Mc(ni 4^(<t(dl:l
ЗГОГОТ ^cidni ёг f^iuijMiciiriR:ii^^ii
й m t : iMrmfyqrri
125
f^ g T r o iw W r -ф п м ш и ^ з и
The valorous Puloma and Kalakhanja, who
# lived in Hiranyapura, were infallible even
from the gods, but were killed by Arjuna by
the grace of Brahma. Then Simhika the wife
of Vipracitti also gave birth to several sons.
^ < H = u i« ! i ) j | ig j i t i iw ) s i4 < i* 4 i :i
?f?r 4 j i l « l H I :l l 3 '* l l
With the union of the Daityas and
Danavas, thirteen powerful demons known as
Simhakeyas were born.
TTg: T I M : ^ s rfM T t
й м 'н : м^пгегош зчн
3Tf%3Ft « S Ip H W W fc l ёГ1
VK4IUI: VKehtrM ЦгГ е)Т1Йе|^1:П9^11
The valorous Rahu, Salya, Bala, Mahabala,
Vatapi, Namuci, Ilvala, Svasrpa, Ajika,
Naraka, Kalanabha, Saramana, and Sarakalpa
prolonged the race.
тп*т p ifljn sr ^ T i f a r o ^ T T : i
T T O ^ T T f ^ t R T O T O ^f5 ltTT:II^V 9||
Several of the sons and the grandsons were
bom to them. They have not been spelt out in
order to avoid the spreading of the topic, but
they expanded the race of Danavas.
^ЩТсрТО 5 ^ Ш Т Йс|1Н«сГОГТ: <3MI
М Г О Г 4 -b d w R -4 W 4 d l * J lfa d k *H :ll3 < £ ll
In the race of Samhrada, the daityas known
as Nivata and Kavaca were born. Mamtas
were also born in the same race from Tapasya.
м р ш г а т Т Щ Г О Г О Т М Ш Г О Т : T l R e b lf d d m
TMt щ ч т \ щ щ ^rorl rroni
ij ta # W Щ М 1 Т : M < * )fd d l:l
e h leh H vrtdy^ch l y -^ c Jc h c h H II^ o ll
T ^ fl я т # « iw H jt jn <r
126
Tamra gave birth to Sanraukha and other
sons possessing the Sattvaguna. The daughters
of Tamra included KakI, SyenI, BhasI,
Sugrlvi, SukI, Grdhrika, As'vi and Uldkl. KakI
gave birth to the crows, and Ulukl to owls,
SyenI gave birth to eagles, BhasI to Bhasas,
Grdhri to vultures and SukI to the parrots,
while Sugrlvi gave birth to other auspicious
birds.
ггщ т щ
З Н < ТТЧКТ d lH'leiVT H c f lf d d : 1 1 4 ^ 1 1
Tamra, the wife of Kasyapa, gave birth to
horses, camels, as well as the donkeys. Thus
the race of Tamra has been defined.
f c H f l u i iisr g i f t а г а ь т й
<TPT:
Vinata had two sons named Aruna and
Garuda. Of these Garuda was the king of
birds, but Aruna, because of his deeds could
not achieve excellence.
у д и н : и щ $ q uftnmfc ib w iq i
aftsfirori Ы <s№<iwt 4?ird4iH.irk^ii
Surasa had a thousand illustrious sons
which could move in the sky and had many
hoods.
W R T < N H : V l4 c d ^ fe b r 1 ^ « h i:l
^ т д с т п щ т : « U H iw u if* fh i* 4 ii
Prominent among the serpents were Sesa,
Tak§aka, Airavata, Mahapadma, Kambala and
Asvatara. All of them were the kings of the
serpents.
TO: Ch*fd<*y4^ifll
g i m f t W W T : 11^$ S11
W - I ^ r : ip re w ri
4f$T: у <<141 щ
Aila had the sons named Padma,
Karakotaka, Dhananjaya, Mahamla,
Siva-Mahapuraijam
Mahakarna, Dhrtarastra, Balahaka, Kuhara,
Puspadanta, Durmukha, Sumukha, Bahusa,
Khararoma, Pani and others.
W : ^Шугтчщг ^ гг ^ Щ ; |
3T^srr: щтат: ттт:11*4П
Krodhavasa gave birth to several sons in
the form of ganas. All of them had the fangs,
born of eggs i.e. the birds as well as the
aquatic animals. The animals were bom to
Varahl.
sRPrarar: ч щ щ и k^ w h u i
згчч^аддтй ^ f^ rfa ar ^ w y i u ^ i i
Anayusa had the valorous fifty sons who
were very strong. Bala, Vrtta, Viksara and
Brhana were the foremost of them.
«tnfrjiT ii'tf з и yiviisj митинг
[ИЧЧП
Surabhi produced rabbits and the buffaloes.
Ila produced trees, creepers, spreading vines,
and all kinds of grass. Khasa gave birth to
Yaksas and Raksasas, while Muni gave birth
to celestial nymphs. Arista gave birth to the
serpents which were better in excellence than
the human beings in process.
Ы w ® Tfpsnsr w w tsar щ щ т:!1Ч ?н
Thus sage, the progeny of Kasyapa has
been narrated to you, who had hundreds of
sons and the grandsons.
что
■5rfTOtsssrTO:i 13411
Um3 Samhita, Chapter 33 127

CHAPTER 33 (Should be Diti) conceived and faithfully

Creation of Maruts and distribution of
kingdoms
T^T 7 R R A cTTcf V f :
^qw!l ej|*iu)
u ro it ^ тгзтшп
^ 7TR8T H H ^ IR II
сЬрЧШ ЧШ ta rq rtg f r a ^ : i
^T 4t cfRctHi 4^1^11^11
fgfifo t a jj? u g ? щ т ц ч ч Гц а и и
cfT ^ P T : ТН Ш с Ч Г IH Z P T I T lf iR H t M I I ^ I I
Suta said, “O dear one, you have described
the creating of the Svarocisa Manvantara.
When the great Varuna yajna was developed
in the Vaivasvata Manvantara, the creation
was evolved by Brahman while performing
the same. I shall speak about the same now.
All the seven Rsis initially created by Brahma
as his mental sons; then О Sage, when the
sons of Diti were destroyed in conflict with
the gods, she went to Kasyapa and pleased
him adoring him adequately.
сг*щ ^ к з щ т а ht w cist crt ^
д а Е К с ц а д к « q sf a f q d fcr a q n q i l
He cheated her on the pretext of granting a
boon to her. Then Diti asked for a boon to
powerful son, who would be able to kill Indra.
observed all the rules for celibacy.
dd'Wimrr <t vifHdgd:i
звттч tru: щеттте:1к:11
Thereafter the praiseworthy and disciplined
Kasyapa, made Diti to conceive and then
proceeded on for the performing of tapas.
d ^ u lk b d i fo l: ^ S ^cldtlcfiWW:!
5Hc$ гТИШ -R: 11p, 11
з т ^ т w f t : t?fNr fdldtd^VKifddii
f%fWT5mTRT 'mfaRtSsfet h^qidll^oll
Then Indra observed a short coming in
ninety nine years, when Diti, went to sleep
without washing her feet, lowering her head
and thinking about the birth of her son.
frdfw-SRft ФфЧ ^T:l
W W IT % 11W 11
In the meantime, Indra holding the Vajra,
in his hand, entered her womb and cut the
embryo in seven pieces.
3T xmsmnt т т Ы tm te; ? i
R H ^ cb ’UlildlRld rTPp:l
<ramf&Kaij|ct qpdttllfq r tl l^ n
ti Having been cut with Vajra the embryo
started crying. Then Indra spoke to the pieces
of embryo, “Do not cry”. But the pieces could
not be destroyed even after having been cut
off with Vajra.
й c P T f: Ш ГЧЧ1Ч1: ^ 3 ffl

ЧГ ЙШШЙГ f% w r t midW clll^ll

w ^ W w :n s n
Then the pieces of embryo addressed
Kasyapa, the great ascetic, granted her the Indra, “Why are you killing us? We are
boon and advised her to perform brahmcarya Maruts you brothers.”
(or chastity) for a hundred years.
?%гт ТП? TJ=T *TI
У К -Ч Ш Ш 7T«f $T ^Tf%r: H T cH d fu iH ll
и yraiW ^ T ii^ii
дзы ^ййчч ^ ^ и 'э и
O Brahmarsi, at the Desire of Siva they
Then the excellent and auspicious Aditi (?) discarded the enmity and accepted Indra as
128
their brother.
Т О ! ЧТЧ % %4T 4 4 4 : 44*l«M I:l
TsFTT Ц«Ь%ЯЧ$11¥1гН*141 c|^4l(uM :ll^4 II
These forty nine Maruts, who could move
to the sky at will, were turned as the associates
of Indra.
44Т%4 UfigWi УК1НЫЫ(%:1
TT^JTf4 TJ44% »JTITW 4411^11
stfru: 4hNl 4ft: fisiTt 4414(4:1
441Щ$ГШ4 4 4 4 11^ 11
After Prthu and other Maruts were grown
up, who came to be known as Aristha, Purusa,
Vlra, Krsna, Visnu, Prajapati, Parjanya,
Dhanadhyaksa, who happens to be the lord of
the Universe, offered kingdoms to them.
Сч
4144414 % 4?14%ls3
f4WT «raj TFHJRT 47ЩШ f%SSTCTII^II
О great sage, I have narrated to you the
details about the creation of the living beings.
Now you listen to the divisions of the
countries. I shall speak out to you in a
sequence.
srfafaoqrfircFj^ f Yf ^ 4 fading:l
44: 4^44 I M lf t сУ1%ЩЧ4зК%11^11
The grand sire Brahma established Prthu-
the son of Vena in the kingdom and then he
started allotting the kingdoms.
ft4T4t 4fts?t
4?TRT 444T W 4 TT4%5'«l%444IRo|l
Soma was declared as the king of the
Brahmanas, constellations, planets, yajnas,
tapas and the trees.
ЗТЧТ 4 44Щ TU4 ТЩ %44Щ 31441
чЭ ' чЭ *v
3nf<AiHt ш farsj cBj4t4Ki
Varuna was declared as the lord of waters.
Vais'ravana was bestowed the suzerainty of the
Siva-Mahapuranam
kings, the kingdom of Adityas was given to
Visnu, Vasu was made the king of fires.
M'dNdVl 4 4Ш 48Г 4Ш 441
%414T <Mc|Hi 4 4$K 4fadbH 14JR ?ll
Daksa became the king of Prajapatis, Indra
was made the king of Maruts, while Prahlada
was made the king of Daityas and Danavas.
t e t ( w i t 4 4 4 ТТ^Г5*4%4441
414ПТТ 4 44141 4 44M T 4 44T 44H IR 3M
4 p trit TftTORT 4 4lf4414t 4^4' 41
4^44f4?TT4T4t ftlft?! ? H 4 lf a l4 4 ll^ ll
Yama and Vaivasvata were made the kings
of manes. Siva holding the trident was made
the king of Matrikas, Vratas, cows, Yaksas,
Raksasas, all the spirits and goblins, besides
the Parthivas.
$HRT % 4 4 4 4 Ч4ГЧ144 4F R 4I
4414444 4 tfd cj 4414(411УЧ11
c R W ftt cT^ntrrt 4 4 4545^4^4441
?f4 Ц4 3R#T TR4 4 # e( 4ПШТ11^И
Himalaya was declared as the king of
mountains, ocean was declared as the king of
rivers, bull the king of the cows, and the
banyan tree was declared as the king of trees,
greenery and ausadhis. In this way the
kingdoms were distributed by Prajapati to all.
hcftqt (%fft 4 4 4 ^ 4 4 4 4 4414%:!
Ч41Ч41Ч14 44Г4ТТ T14% f4 9 4 fM 4 4 :IR ^ Il
ч9
Then the all pervading Visvapati, who
knew the inner feelings of all, declared
Vairaja the son of Prajapati as the lord of east.
4 $ 4 4P)VI|{h 4 x^444 4414%: I
4%4H44t 441 4 4 ^ 4 1 4 4 4 ( 4 ^ 4 4 1 1 1 1
Similarly, О great king, he established
Sudhanvan, son of Kardama, the patriarch in
the kingdom of south.
Uma Samhita, Chapter 34 129

4*4^41
%J44i ЩШЧ TF5R IR^H
Ketumat, the unfailing noble-minded son
of Rajas was established as the king of the
kingdom in the west.
гтгтт ч^-yui згзтптгГ: i
3<W| TF5R 5 #
О excellent sage, Hiranyaroma, the son of
Parjanya Prajapati was also bestowed with a
kingdom of the northern direction.

d^fasrt ч т м yRcbtf^dhji^^n
О Saunaka, I have spoken about the
expansion of the kingdom of Prthu. This
ancient place is said to be bestower of great
rddhis.

3raf^frsKim:ll??ll
Uma Samhita, Chapter 34 129

Caksusa. The present Manu is called

Vaivasvata.
чЭ
?ETt T t« r^ra rT t:i
^ ^ N fu ia r d lil trra w m il^ ll
E*m^frf ^yic(fai\c) ^1
^qicffuKKoiiid Т-ГПЧИ
3ETRTT cT^MHIVtJ cTCHMHIdlSJ ^1
cblfddl $Ш:11^И
The future Manus are Savarni, Raucya,
Brahmasavarni, Dharmasavarni, Rudrasavarni,
Devasavarni and Indrasavarni. All of them are
the Manus of the past, present and future
about which I have spoken as have been heard
by me.
hT rld^fdift fWtfHhtflfd ^
У>тЬЙМчгГ: сГк*ТГ ^ 1411^ 4 ^ :11^11
О sage, these fourteen Manvantras of the
past, present and future have been spoken out
by me. All these combined constitute a kalpa.
WWT 43n^W W TI
CHAPTER 34
^ ТТ5Й5ЯГГ lid II
The fourteen Manvantras Now, О Saunaka, I shall speak about the
sages, their sons and the gods, who are quite
well known. You please listen to me with
О
pleasure.
*TTcRTt ЗТ№ГЧт*$|Гч ш ч ^ п ^ ц
чШ<(Ы*1с(н(1К1: t r ^ : ш и
s9 «О
Saunaka said, “0 Suta, you kindly speak
TrfWT gftrasr 5Г?ГЩ: TETT:II^II
out in detail about the Manvantras because I
am quite eager to listen about them.” The Rsis named Marici, Atri, lord Angira,
Pulaha, Kratu, Pulastya and Vasistha are the
Tjrscrra- seven sons of Brahma.
w w c i t hrgNr Ш: w rtf e w s rn
s9 vD
drH-Wi f^% дат *pf w fc W T I
■щчт ч т .д а т sim -w id ^ s^ii^o n
rf ттЧсГ: Ш ^ ШТШ O sage, in the Svayambhuva Manvantra,
icRcRTt зтШги ш there were the Saptarsis the earth and the god
named Yama was there.
Suta said, “There are six Manus of the past
known by the names of Svayambhuva, Ш ^ Т :1 s»

Svarocisa, Uttama, Tamasa, Raivata and ^IdUlRyidMHSq; W R : Tier VTII W l

130 Siva-MahapurSnam

W W TW 4^lrTR:l R<uti<i4^4 'ШТ him R^3W: ii ^ ii

cb^fddT ■gPlVH^rf r&% щ 33q%ll*? II
The noble Agridhra, Agnibahu, Medha,
Medhatithi, Vasu, Jyotisman, Dhrtiman,
Havya, Savana, and Sabhra were the ten sons
of the noble Svyambhu Manu. О excellent
sage, at that point of time, the yajna was
known as Indra.
ТГ8ПТ enfan ШгТ R o d гШ 1
О dear one, the first was known as the
divine Manvantra. Now I shall speak about the
second Manvantra. You listen to me correctly.
ж Ф * жфтТщгчшгап
о excellent sage, Manu named Uttama had ten
Ч )Г ы ь ц |4 1 Н Ч Ш 1 1 1 ^ П
11%щ Ы ftcRWTl
%огщ g fo r r ЧТЧ ^ р Т Т :
The contemporary Rsis of the period had
been Urjastambha, Parastambha, Rsabha,
Vasuman, Jyotisman, Dyutiman and
Rocisman. At that point of time Rocana was
known as Indra and the gods were known as
Tvsitas.
slzrasr тргерг я*Г: z n i^ il
WTtftrarn ffT% ir^Mvi WrCR:l
эйШт чРи>н{н ч ^ м14 ч<1*ч 1:и ^11
Harighna, Sukrti, Jyoti, Ayomurti, Ay a,
Samaya, Prathita, Manasyu, Nabha and Surya
had been the ten sons of Svarocis Manu, who
were immensely valorous and strong.
spfcr щ щ 'т w c w r ii ^ ii
O sage, I have thus spoken about the
second Manvantra and you listen to the same
quite carefully.
зРчатат: w ra^rftisT f%spn:i
The seven sons of Vasistha were known as
Vasi§tha uttama Manu had ten sons.
Hiranyagarbha had the illustrious son named
Urja.
ЧЧИзШТ: chl<44HlfciaVl Tfl
sflrAm Ш tRf: T ^ i R o i i
1 ^ WIR ^11
=^W=T T I^ d frlT ^ : I
<1%^: Ясч%?гго и
I shall now speak out the names of the
contemporary Rsis, which you please listen. О
sons known by the names of Isa, Urjita, Urja,
Madhu, Madhava, Suci, Sukravaha, Nabhas,
Nabha and Rsabha. At that point of time,
Satyadeva, Sruta, and others were the gods. О
sage, Satyajit happened to be Indra of that
period.
4-*wi % зд’рттРч
This is the third Manvantra about which I
have spoken. О sage, I now speak about the
fourth Manvantra and you please listen to it
attentively.
4 F 4 : T J f W T щтц\ щщ! КПсГТ ch4)4dh:l
тг^гт
d ^ rw R iy l %4t
Л :
Сч Cs
m iR iR qii
The seven Rsis were known as Gargya,
Prthu, Vagmin, Janya, Dhata, Kaplnaka and
Kaplvan. The name of the contemporary
group of gods was Satya, while Indra was
known as Trisikha. О sage now you listen
about the sons of Manu, who were known as
Dyutapoti, Sautapasya, Тара, Sala, Tapana.
Uma Samhita, Chapter 34
dMUfiUchrRIMj ЧОД(Ч:1
dl4W I "???1 т^г^ тр т Wsra'MR^II
Taporati, Akalmasa, Dhanvl, KhadgI and
Mahanrsi. These were the ten names of the
Mahavrata Manu named Tamasa.
rfTOWIRR хШ TRtrf сПЛ
^ W T Ш *P JJ
This is the fourth Manvantra, known as
Tamasa, which has been described by me. О
dear one, now you listen to the details about
the fifth Manvantra.
^TT)TW 4:ii^reTOTiRsii
The seven sages of this Manvantra are
Devabahu, Jaya, Vedasira, Hiranyaroma,
Parjanya, Urdhvabahu and Somapa, who were
quite truthful. The gods of that period had
been Bhutarajasas who were of the nature of
performing penances.
W n srt о ||
At that point of time Vibhu functioned as
Indra- the lord of the three worlds. Manu
named Raivata was the real brother of Manu-
Tamasa.
чГл (ф &ц\ ЦТ d d id iw q i r ^ i
w m -дгБт w fc r %n^
O sage, Arjuna and Panktivindhya besides
others will be known as his sons. They
performed severe tapas staying at the peak of
the Meru mountain.
■$%: И Й : wfrEzrT ЧШ t r : T*RT:i
Чгш rjirqi^dl ^ftrTT тттггагш :п^у и
During the sixth Manvantra Raucya- the
son of Prajapati Ruci, was Manu and Bhuti
131
was known to be his wife. A son named
Bhautya was born to them.
ЗЯПНЩГ Л ^ s f p R R c f : TpT:l
З1чшш n?dd:ii^^ и
There will be seven Manus of the future
Kalpa. The future sages will also be seven in
each one of the Manvantras, in the heaven.
im t очтегетгпЫг i
Ж^ГЯЯГГ ^пттдагшт ЯЩГ^:11^^П
These seven Rsis are known by the name
of Kasyapa, Atri, Vasistha, Visvamitra,
Gautama, Jamadgni and Bhardvaja.
>gi4: l
^ p n ^ x rii^ M i
Pel m RFRRRT nfrUrlUl:!
вам и w i ^ T : я!тБ Т: T q d ^ c i l l l ^ ^ l l
сьуцц^ТR^lr44:l
^<КэЧ1 fo ap r W ^T4fa>cr ^1136U
Paras'rama, Vyasa, Bhardvaja, As'vatthama,
the son of Drona, Saradvan, son of Gautama,
Krpacarya, Galava of Kausika race, Ruru of
Kasyapa race, will be he future seven sages.
As mentioned by Svayambhu, the future gods
will be three in number. The are the sons of
the noble soul Kas'yapa the son of Marici. The
contemporary Indra will be Virocana the son
of Bali.
TRt: w r ф(Щ \ ^rftcFI
33TSR % ЭйШ Черт WRTt *|Щ|1} ч 11
Savarni Manu shall have ten sons named
Visanga, Avanivan, Sumanta, Dhrtiman,
Vasu, Surl, Surakhya, Visnu, Raja and Sumati.
TRTfHfej i k s i l ' W I^ ll^ o ii
132
О Saunaka, this will be the eighth
Manvantara. Now you listen about the ninth
one.
e(|Rtea з п М ттйГ ^Tlh^ll
^cRTRT Чинш 5FT ТТсГ T7?TO^II^yi!
^TTW^T T tf^ T ШШ&-Л
First of all I shall speak about Daksa
Savarni Manu. You please listen. The seven
Rsis named Medhatithi of the Pulastya race,
Vasu of Kasyapa race, the illustrious and
learned Angira of the Bhrgu race, Savana of
the race of Vasistha, Havya of the race of Atri
and Pulaha. These seven Rsis will function in
the middle of the Manvantra. О great sage, the
gods here are three.
tffTSpt TFT: I
Ш Ч Щ <T -Hlcfaf4cT Т Щ ч ф ч Щ :1 Г * * | |
All of them shall be the sons of Rohita the
son of Prajapati, Daksaputra and will be
known by the names of Dhrstaketu, Diptiketu,
Paucahasta, Nirakrti, Prthusrava,
Bhuridyumna, Rcika, Brhat and Gaya. These
will be quite illustrious.
FFJ tpqft %fhTRTRft TRf:l
3TFTTO%F12nM clRlgardilil: T3pT:l
iftcTTFT:
ЫПкячя: WQ тттг WT^T:i
^cfiTRt TMTSnfq fgfqiRlW % TF^cTT: H'JS'a 11
During the time of Manu of second
Savarni, there will be the ten sages viz.
Havisman of Pulaha race, Prakrti of Bhrgu
race, Ayomukti of Atri race, Avyayaghti race
of Vasistha, Prayati of the race of Pulastya,
Siva-Mahapuranam
Bhamara of the race of Kasyapa, and Ananes
and Satya of the race of Angira will be the
seven sages. These known as Dvisimant are
the groups of gods.
\Ъ6\\
?idi4lcbi Puifiidl wmu
qСчf e Nr9c i : n9 ^ '
^ tR T : s9 •
II
ЦсЬГ<3$ g TRt:l
dWTfq -Щ W : с^г4чН|Гч«^У %ИЦо||
Mahesvara Siva shall . function as Indra
during the period. Manu will have ten sons
named Aksatvana, Uttamauja, Bhurisena,
Viryavan, Satanika, Niramitra, Vrsasena,
Jayadratha, Bhuridyumna, Suvarca and Aci. In
the eleventh Manvantra of the third Savarni,
there will be seven sages. You listen to their
glory from me.
ЗЧЩТу^сГ 3TW:l
зпМ$гг 'вччЫ Рягеачшч
^геот:1
'eH4MPRR?WTH4?ll
ШгГ ЖЧТТ: ylrbl^ql ^cjijnn: тдттт:11Ч^П
The seven sages include Havisman of
Kasyapa race, Vapuman of Varun's race,
Vasistha of the race of Atri, Anaya of the race
of Angira, Carudrsya of the race of Pulastya,
Nirvara, Agni and Tejas. There will be the
seven Rsis the three gods.
I f r e WTCt % RT^ %dV. T^T:l
фгат:11ч^п
~ф§: Ш эй
jqH'u'iw д тг?т t gcfhFFr чд тдттт:иччи
There, are the sons of Brahma known as
Vaidhrtas. The grandsons of Savarna and the
sons of the third Savarni are- Sarvaga,
Unia Samhita, Chapter 34 133

Susarman, Devanlka, Ksemaka, Drdhesu,

Khandaka, Darsa, Kuhu and Baha, nine in all.
Ш #nrt TRT ТГзщг rT WT: 11^3 II
These sons of Brahma will be called Vaidhrtas
Svayambhu has described the gods having
who will be known by the names of Sarvaga,
three merits. Indra of the contemporary period
Susarma, Devanlka, Ksemaka, Drdhesu, will be known as Divaspati. The names of the
Khanlaka, Darsa, Kuhu who will be called the sons of Aucya Manu, shall be Vicitra, Citra,
sons of Manu. They will be the three grand Naya, Dharma, Dhrtondra, Sunetra, Ksatraka
sons of the third Manu. Vrddhaka, Nirbhaya, Drona, and Satapa.
<т тл ей ж в к ш Crater tti I 3 R t : I
ё г Ы Г м й Ч :® З Т Ш Г : y d if T W « l li m ^ l l 3T F % : TfafAU R F m ^Г:11$*11
flr M w tr w l efiVd4W «lll B pfctoziffraw yRrd^-J^wyii
гтттг^ т mW -U : c n TK fd :ll4V 9 ll Л : ТТШ cTTfBB ЦсГ гЛ1$чп
V T F ^ : W T R f c fT й д а ш adkrf:
щ г^птг: й ш rttot w >t: ^ятш члн с>сГТ Я^ПЖ(?Г115511
Now you listen to the Rsis of the fourth During the time of Satya- the fourteenth
Sdvarni who are Dyuti the son of Vasistha and last Manu, the names of the seven Rsis
Sutapa of the race of Atri, Angira-the great will be Agnidhra of the Kasyapa race,
tapas, Kasyapa the ascetic, the sage Pulastya, Magadha of Pulastya race, Ativalya of Bhrgu
the mendicant Pulaha while the seventh race, Suci of Angiras race, Atri of Vasistha
ascetic was Bhargava. They will be the seven race, besides Ajita and Pulaha. Pavitra and
sages. The god will comprise of the five mind others will be the Caksusa gods. Indra of the
bom sons of Brahma. contemporary period will be known as Suci.
OTTFT cblkn'rWt^ilyrll
ЯЙМТШ fg
3WtdHHIdHI ^ tRqftlfT k l : ВЗТ11$\э|1
One who recites their names, getting up
U:\
early in the morning, one finds an increase in
«Г ЯТ^ЙГ (ТОНеТ: 11$ о || the comforts. Therefore the people should
i4 4 l4 ^ « H I5 S 5 rtt < *'¥ *1 Ч Ш И narrate the name of the past great sages
always.

The name of the contemporary Indra shall d^dldi W : «fJT W

be Rtadhama who will make the people ггвкт^чи тт^ wi i$ 6 11
conformable. О sage, then in the twelfth
Manvantra named Raucya, the seven Rsis will
be known by the name of Dhrtiman, Angira, BBt: ■gwT:n^<?u
Pulastya, Havyavan, Pulaha well-versed in О great sage, in this fourteenth Manvantra,
tattvas, Bhargava, the noble Atreya, Kasyapa the gods will have five ganas and ten sons
without body, Sutapa of the race of Vasistha. known as Turangabhlru, Budhna, Tanugra,
Anugra, AbhimanI, Pravina, Visnu,
Tjcf w : ЯТШ trdd’ddfi
Samkrandana, Tejasvl and Sabala. These will
f^ q f? R rrf^ r t feUrafesT ^ *TII$ 4 hI be the sons of Satya Manu.
134 Siva-Mahapuranam

the cause of the creation of all, at the time of

$<4<lSHiMdis4toT 3R^: childrll fP5TII*3o ||
the end of the Kalpa.
During the rule of Manu known as ^flRTtsfu %P|c||^ ЩгГ T3^ %l
Bhauma, the Purvakalpa comes to an end. I чхгЧк! drtict^ifn ^11*3*311
have spoken to you about the past as well as Still lord Siva the form of Kala will resort
the future Manus. to destruction at the end of the kalpas. Now I
зтБТ: ^trorafe^TOTi shall describe the Vaivasvata, Manvantra.
ч $ 'т я § т * г Ф ч м чгга4ст.тпэ?м ff?T % cfifet TTcf
Then the immensely illustrious i w t ЧТЩТГШ SRT
Sanatkumara- the divine sage, had narrated the Thus I have narrated the auspicious and
story of Manvantras to the sage Vyasa. All graceful story of the genesis of the
these Manus, are read the people with a Manvantras, and with its recitation there is an
religious mind for a thousand years. increase in the race.
m v. т шО \Э 4
%i
ЧТЧ 4Hfwt5Szrrsr:lli')$ll
Then they proceed on to Brahmaloka with
their people on the strength of their tapas. A
Manvantra comprises of seventy one fourfold
yugas.
*R c T : «IlffiTT =ШчсГ£ГТГ:1

These are the fourteen Manus who increase

the grace. At the destruction of each
Manvantra, the universe is recreated.
ч TmrRTt Ы Щ d^ickfti
yidUgfel W^K^rt 3^11*3*11
No one can describe the Manvantras in a
hundred years even. After the lapse of a
hundred thousand yugas, there ends a kalpa.
m ^ctffur w rfr
ЩТЩШ: ficcTT 11*3411
Hl4?itd wfr чшт TriTi
<айН Cv
<*>?чи\ч ЧЧ: 44:ii'3Ri
sS О чЭ

All the living beings start burning with the

sun rays. At that point of time, О Sage, Sat
and others make Brahma to lead, reaching
Visnuloka enter the same who happens to be
134 Siva-Mahapuranam

CHAPTER 35
The description of Vaivasvata

f t r a w w r a l ' 5[щтшштт ч ^ |^ : i
?ГРТ ЯШ?3^гагЩГГ ^Ojehill^l
Stlta said, “Daksayajini was the wife of
Kasyapa- the great sage, who gave birth to
Vivasvan- sun, who was married to Samjna,
the daughter of Tvasta and Surenuka.
^S T rfp p T ЙЯГ ^SRTT ill
%ф?йи| 4Tdbi|^l4l|cH?||fH^|l?ll
She was not pleased with the youthfulness
and beauty of her husband because of his
unbearable lustre.
f? d£44Rf|!Bjj: ^ЗПЕТ:|
дщтят
She could not bear the lustre of her
illustrious husband. Thus getting scorched
with the exquisite beauty of her husband, she
started feeling nervous.
Uma Samhita, Chapter 35 135

%ЦЧН11Й чНЭДЧШ 4TW .I

fe 4 T I ^ «rng^: 5T3TTqfw:rr«H
ч щ чдчт ччй I fWT f e f e f T ТГ5ГffeHT ТГГ TR: TR :II^||
% #|U4i4c4lf4 ЪШ dldlfa з ^ : | | Ц | |
0 Sage, three sons named known as Manu-
Prajapati and Sraddhadeva were produced
from his wife. Then Yama and Yamuna were
bom twins.
fe w : I
sraw f ddv^ramirtH:
Then Sanjna finding the lustre of the son
unbearable, created an auspicious being
known as Chaya of her own body.
fr ffliT fe tft f e :l
Suta aid, “Thus speaking, the goddess
Sanjna feeling ashamed left for the abode of
her father. The father rebuked her and insisted
for her return to the sun.
3TW5S4T чрТЕёЭТЯ^Т dd: WPTI
f^fe^trRRTTtT: ^TTTt 44ГС ^ l l ^ l l
Then she, changing her form, became a
mare, and going to the Uttara Kura country,
started roaming about among the humans.
w r d t 3 ife tc T T A ra ra t d^n

^ягцтчш w fu j tr i TrfeT f e m ^ n
<**)«% ft ebtyiJW On the other hand, the sun, taking Chaya to
Then Chaya, spoke with devotion to be his own wife produced Savarni Manu from
Sanjna, О auspicious one, with a sweet smile, her.
what should I do for you.” W ir m fe r ш чт ч т w t s f a f f e ? r :i
W lilW ^ ч ш tjf e ^ 1 1 w 11
3T# diwifu 4? й t f e w fe :i Even at the request of Sanjna, Chaya
f e f [ ^ f e w a j fafeifd-.n^n started loving more to his own son, than the
Sanjna said, “I am going to the abode of children of Sanjna.
my father, you remain here in an unblemished здязщгатг § w ^=r 4$tiri
manner. ж i i f e g чт^ттсст w f e r s f e "tfei^ii^qii
^ W 4РТГ f e fnszmn ЩЩ w f e m m 43T 4dWd) 44:1
W R fe d д а d d : *№ п щ га т d с ь н м Т ф ш и ^ м
1 have these two sons who are quite simple, Yama the younger of the two sons of
besides a beautiful daughter. In case you wish Sanjna, could not tolerate it and he did not
well of me, then bring them up carefully.” forgive her. Ever since his childhood, he was
of furious temperament, as a result of the
a ife w
gravity what was sure to happen in future.
s rfe ra p if^ fc^dM I
When Vaisvasvata Yama, rebuked Chaya
TRshTRTTfh 4d гТ«Т Щ
чЭ
ЧгПТГШЧИ^о II
s3 “v rage, then the sinful Chaya pronounced a
Chaya said, “I shall not talk about you to curse on him.
the sun and shall bear all his tortures unless he
tirur: 4 d d fe cfer ip if tfe :
pulls up my hair. You can leave the place
ЧЧШ far: f e ЯЩШ; yfe<*4dll^9ll
comfortably.”
136 J>iva-Mahapur5nam

She said due to her immense rage, “Let 1JT до №

you leg fall off.” Then Yama approached his
^c4«krh Фг jpfefri
father with his hands folded in reverence.
3TTf5^gTWxTt <TШ
W W JtflF T :
Suta said, “O excellent sage, the sun
consoled his son with these words. Then in
He said feeling painful of the curse and anger Silrya said to Chaya.
inspired by the words of Sanjna, “For the
mother, all the sons should be equal. 4414
|4 fe*T gjtfe
О rife f% ^ Ы Г « fe*T|
e R ta m f e r f e ТГТ1
IJiT<Hs4Td4ff^lR4ll
dW I^dlgld 8 ^ 4 ^ 1 1 1 ^ II
The Sun said, “O evil minded and enraged
Depriving us of the love, she takes only
care of the youngest one. Only then I raised beloved, what is all this done by you? Do I
love them more? Can you say so?”
my foot. I beg forgiveness from you.
W & n cTOd'lcRI w Зсгггт
Cs

ъщ pwiatTrciwt ч i f c m fetfeiRo и JU x M rR vs
^ t^ R T I
^ "v

0 best of the illustrious people, you are
foremost of al the refulgent ones, I have been
cursed by my mother. О lord of rays, by your
grace, let my leg not fall from my body.
■flfodlcIN
ЗШ?Г!Т 3 * q^fdbtlrA ld efil<U|4|
^ ^11
The Sun said, “O Son, there must be some
reason for this, which has enraged a noble and
truthful person like you.
Ч dpT0Jn t "tTT^EPRTgi
fjtnTf "ЦШЧЦПТ qfabqHtf
1 cannot falsify the words of your mother.
The worms will eat away flesh from your
body and fall on earth roaming about here and
there.
MTcRT Ф т щ XTjfmt * q f % l
f*5 Ш Ч ТЩ3Wtl I ^ 3 11
These words will be true and you will be
protected as well. О dear one, therefore, you
should reassure your mind.”
fe^TEJT cbmifetin «кгГШЧта t cRTIRSJI
Suta said, “Listening to the words of
Surya, Chaya then spoke out the truth and then
she became lustful, but the sun pacified her.
t9l4i4iri
dcllfdcfam wi 4
ЗТЩ^ Щг1г¥ЩТ *FT 7П #И ^П
On hearing the words of Chaya, Surya
went to Brahma and asked him, “Where has
Sanjna gone?
w n dliNHi4di dVmmra ferfei
W TIR^II
Brahma said, “She feels scorched with
your illustrious body. Therefore, she does not
like your present form. She, therefore, being
unable to bear the heat of your body lives in
the grassy forest.
W 4414
w j fe ^ m rg r m <шт ж т щ ч !
UrnS Samhita, Chapter 35
О lord of the rays, О lord of gods, Sanjna,
possessing the yogic powers is quite
praiseworthy. You better be peaceful speaking
out your mind.
^ "5^:1
cfcTt fcrbllfad ^3RTT Чн<3с1н о II
Now, I shall change your scorching form to
a pleasant form.” SQta said, “In this way the
sun was relieved of his anger.
^FkT ehMfli rlql
^tstii4lJi4Twra w «rrcf f t ^
The sage. Tvastr then put him over the
turner's lathe, and sharpened him further. His
blazing brilliance was reduced a little as a
result of this. Then with the use of his yogic
power, he found his wife Sanjna.
■pRTT TifW R lt f ^ c S q ^ M ^ li^ l l
When the beautiful fdrm was bestowed by
Brahma to the sun, then he appeared more
graceful. Then he found his wife Sanjna with
his yogic power and found that she was
unconquerable because of her lustre and the
rqles followed by her. The sun took to the
form of a horse and went to her to have union
with her.
^ шт: tMi£frfi4%rr fm m ^fri
ятЫ г гг зг arafeH id ftn ^n
She on her part, did not allow him to have
union with her apprehensive of his being some
stranger. Then the sun dropped the semen in
her nostrils.
rfr 5 c&RfiT щ и т адЬлчш
OTchH 4TT <T ct JTfgT ч й ч щ гц и э ч II
As a result of this the two As'vinlkumaras
were bom. They were also known as Nasatyas
137
and Dasras.
чгцт Ь ч Tjt м ш m\ д ^ а н ч п
rft ^wtsfircPiii^ $ n
Then the sun showed his splendid form to
both of them, finding her husband, there
Sanjna too was extremely delighted.
ч т е cfitfutr ^ тЩ ?тжт.1
gifor ГЛ'Ч1Чга SfihjTf ^ЧТ: 35ГЗТТ:М^'ЭМ
The chaste lady then returned to her abode
with her husband with a delightful face. Both
of them were more delighted than earlier.
tt ctrfm «rfaRt ^ isfd :i
ftdU|l4l(Sl4c4 #cb41iH ^d W II^II
Yama felt painful with the earlier incident,
but still he delighted the people following the
dharma.
*R: M'dlMfd’WmlrHHfui: ТГ
о
*П Щ : тг
cjpfarT й ч * R t : w g f u i^ f t i i ^ i t
Because of his strict following of the
Dharma, he was bestowed the position of
Dharmaraja, besides being the lord of the
manes and the achieving of lokapala as well.
т н п р ! ш ы пчяпГч щ н im :i
f W W 'ilVlfWHlll^o II
The ascetic who had been Savarni Manu
earlier because of this situation will be Manu
in the Savarni Manvantra.
л'Ф\9
ТЧТ И№ЧЩЧТ|
«idfuiRfd
He is presently performing severe tapas
over the Sumeru mountain. The youngest
child of Surya was known by the name of
Yarn!, who was turned as Yamuna in order to
purify the people. He is called Savarni Manu
in the world.
зтпщ штаг чг&т тяцтшщэг?т: 11*411
138 Siva-Mahapuraiiam

The one who listens to the birth story of

these gods, or retains it in his memory, he is
freed from all the approaching misfortunes
and earns enough of glory.

ч т 4*nftyitesaTO:ii3 4 i
138 Siva-Mahapuraiiam

cl#: iirwifh ч *rs#f

Then the ruler Manu said to Ila, “You do

not come after me.” At this Ila said, “O best of
the orators, your words are quite religious. I
have been bom in the abode of Prajapati, who
had been desirous of a son from the atns'as of
Mitravaruna. I shall go to them since I am not
CHAPTER 36 at all inclined towards dharma.” Thus
The nine sons of the race of Manu speaking the chaste lady went to Mitravaruna.
4|cc|lPcl<fc cRItlstl

% ЧсГ гГг^ГЧТ: 1 зт$Цг ^ # л к т n

о

т щ я т ^ ш т # ? Т: ^ у 4 ч < н и п :| | ^ | |
Suta said, “Vaivasvata Manu, had nine
sons of the gigantic, like him who were quite
patient and devoted to the Ksatriya dharma.
: f##TWT# ЩЕ:
* R T t 5 $ T Ч Ш РТ:
They were known by the names of
Iksavaku, Sibi, Dhrsta, Kurusa, Saryati,
Narisyanta, Nabhaga, Kurusa and Priyavrata.
S lc b tld ^ e h m ^ M j R f g JM lVfcM
уйдош э n
ит f t f^ rm u m fw ri
^оУЩ Ч ЧТ ^ rfP H I % fe fc T T im i
O Excellent Sage, Prajapati Manu,
performed a yajna for achieving a son. But he
could not get a son even with the performing
Reaching there, she said to them “O great
sages, I have been born from your arhsas in
the yajna of Manu.
ЗТГПсТТ 'Mdd'Ufcl cTct f% cb4‘«3lfu[ ЩЦ\
f#Tt cMvi# ’Hfamfdll^ll
Therefore I have arrived before you. Speak
out the future course of action for me. О
fortunate ones, you better produce five more
sons, to enable your race to continue.”
4JcT dqM
cTT <W le|rf*W 1 Г О !с |(|.*с |Щ |
Ш т щ т ч г ч й R # з^щтщ1сти^оц
Suta said, “At these words of Ila bom of
the yajna of Manu, the sages named
Mitravaruna, spoke to her with respect.
fo ra w g rR T :
C\ v5

of that yajna, and instead a young damsel 3#T Ш «П# #PT rll
adorned with divine ornaments and clad in
т х ч ^ TT#fuT # # in
beautiful costumes, known as famous Ila
emerged from the same. Mitravaruna said, “O well-versed in
dharma, virtuous and beautiful lady of fair
d Ifa t e # * " tR ^ n ^ T T E M T I
complexion, both of us are pleased with your
ЗЕГЛЩ
О
^аГ R lfilid crfitST Я сЧS3Ц Ш ' щ ч и self control humility and tmthfulness.
з т г а # ^ RiTWFf т э т # # r # # g R n
у 4 ^ т+)Гч 4 w i w i w rc f# n ■4Hl4vi<*T: # # q R n i^ ll
fadlc^ui^V ridlsfrq' ^Г Г Щ11^11 О blessed lady, you will attain our glory,
Uma Sarhhita, Chapter 36
besides a son who will alone continue the race
of Manu.
You will be known as Sudyumna in the
universe, you will be the beloved of the world,
quite auspicious and shall prolong the race of
Manu.”
^TrT ЗШтТ
PlcjTtl ЧТТ ГчсцРаеЫ
SOta said, “On hearing this, when she was
returning to the abode of her father, then
availing an opportunity, Budha cohabited with
her.
# rR ^T t T R T
ЩГ d4vil4fdWd:ll^4ll
Then Budha the son of the moon, produced
the king Pururava from her. The son was quite
beautiful and bestowed with wisdom, who
became the husband of Urvasi.
vt :
^ ч « т ттч :и ^ н
By the grace of Siva, she after lovingly
giving birth to a son was transformed as
Sudyumna.
Tiqaifq ^ Ц н ^ п
The three kins of Sudyumna were
extremely religious who were known as
Utkala, Gaya and the powerful VinatSs'va.
f%m PcHdiyW U%tTT:l.
Ufa уIif H ЧТО W : ^ r n ': l l ^ i l
О excellent sage, the sons of Utkala were
the BrShmanas of Utkalaprada, Vinatasva’s
sons were the sons of the western direction
139
and the sons of Gaya were the Gayavala
Brahmanas of the east.
и m l ШгТ f^ ra rtrR сщп
m ^ ч с ь ^ й 4 У щ :и я ъ и
О dear one, when Manu entered the body
of Divakara, then he divided the earth in ten
parts.
The eldest king named Iksavaku inherited
the central region. At the instance of Vasistha,
Sudyumna the auspicious region of
Pratisthana to Pururavas.
Tifagr тот s f h
RH^t Rt gfaSlgi: INJ:l
hRk«II4M»I: fTT 4«PTPTTg(Tt5^IR?ll
Then Sudyumna bestowed on him the
position of Dharmaraja besides the kingdom.
By getting the same, the universally glorious,
Narisyanta, who had both the characters of
both man and woman, gave birth to Sakas.
3 i< a 0 n ^ q - ф й *n fg > f fir m H a ri^i
Then Nabhaga the son of Bahleya, got the
region of Bahlaka. Mithuna was bom of
Saryati and came to be known as Anarta.
gar: тртатт STOTT Щ ЧТТ ТОЙ тДеМ<Щ %|
% зггощГ чт чт tror: i\я* 11
Sukanya who married to the sage Cyavana.
The kins of Anarta came to be known as
Raivata or Ramuja.
З Т Я гШ т о Г T O R T O t 4 TR f ^ R T O T t l
Wlf^TT УНЧ(1ч*Й TO ТОПЙ TOTI R4I
In the region of Anarta, he got the city of
Kus'asthali which was quite resplendent and
was the last of the seven cities.
140
AW p i t ЗтПТ:1
ШТГ erfwst Заплате»:ll^ I I
He had a hundred sons, out of whom,
Kukudmi was the eldest one besides being the
most excellent one, besides being brilliant,
strong virtuous and the protector of the
Brahmanas.
T O T W t ЧТЧ eb-yehll
n^Hwuiui^Thi f^64ic>T^fHTcii4<iiR^ii
Kukudmni had a daughter named Revatl,
who was endowed with enormous beauty and
resembled Laksmi in beauty.
щ awrcrt trt зягот
T O t r a W ^лчтч h r i n
Kukudmi- the lord of. all, once went to
Brahma in order to consult him about her
groom.
зла#т^ fro t $мч)
rRT 4<ft ЗПрОтЫч^Пi ? <?11
At that point of time the programme of the
Gandharva's dance and music was going on
Availing of the opportunity, Kukudmi also
started observing the dance and music there.
ЯТ <ч§^«1 cl^ll
чШ%|$Г TRT ЦЧ4: ЧТ 3113 о ||
While so doing several of the yugas were
passed but the sages and Kukudmi could not
realise this aspect of the change.
ТЩТ# WimRW WtfW4T f)dMfH:l . О king, you return delightfully and
•atfrqqffrlhnwi w f r
Kukudmi them offered his salutation to
BrahmS with folded hands. Then he humbly
revealed to Brahma, the purpose of his visit.
d«faHKWIobu4 4 SfW w ntfd:l
4>*1Ч1Ч 4(tKM ЧШЯШ
Listening to his words, Prajapati (the
patriarch) Brahma, smiled and addressing the
£iva-MahSpurilQam
great king Kukudmi said.
^ tto Iw w
w p A : щщ м щ Г и fay)4d:ii33lll
Brahma said, “O son of Raibhya, О king .
Kukudmi, you lovingly listen to my words. I
am speaking to you truthfully.
4ЧЙЧ tip tf T t сГП ^ й г^дт ff^i
ч < # т H rrarfw ч $т=б : 13 * и
The grooms you had in mind have all
perished. Even their descendants are also no
more there, who have been devoured by the
time, which is the devourer of all.
<з<у4Гч ittT MoWh w тщгйфп
ЗЩТЙЖЛ^51Г Ш?ГГ дЧ:113ЧП
О king, the demons have destroyed your
kingdom. The present is the twenty-eighth
Dvapara and Sri Krsna had rebuilt the
kingdom again.
ficTT P # Ч ТЯ Т d g S R T ЧЧ1ТЧТ1
e» l^ ^ 3 '^ <i^:il^ ^ ll
The name of the city with many doors is
Dvaravatl, having many gates. It is protected
by Vasudeva, Bhoja, Vrsnl, Andhaka and
others.
m ЗЙсПгЧТ c||«£c||i| cbWoblH.1
c l^ c ||i| tg fip q f W 4 4 4 f 34113^9 II
reaching there, you give away your daughter
to Baladeva-the son of Vasudeva, in
marriage.”
# 3 4 ч чтегт 4t w fflr 44:i
M ww: «F44T 3=4113411
SQta said, “Thus at command of Brahma,’
the king returned, bowing in reverence to
UmS Samhita, Chapter 36 141

Brahma. He with his daughter, he felt daughter with Balarama.

extremely surprised due to the lapse of many
TTR ЧТЩгТ 'icIKll^lpTefafU m m t : i
yugas.
4 > и н ч т й ^ а т *гтат g § f e a f t s f 4 d i w d : i i * 4 i i
TJcRTf rft ’с Г Ш ^ f e l 4 TT:l
The noble and £reat lord Balarama *
У Щ Ш TT ^11 produced a hundred sons from RevatT. Sri
Then he, gave away his youthful daughter Krsna also had several sons from his several
RevatT appropriately to Baladeva- the brother wives.
of Krsna.
m iw * fijtrftr rnirtf4i:i
tnrt i w f w t i)<l^od m m : i $rfer f^g m for fRT: 11**11
feWHHWWW 1 w :1 1^0 и There had been enough of the expansion of
Thereafter the great king, reaching the their race with the progeny of both Balarama
peak of the Sumeru mountain engaged himself and Sri Krsna. As a result of this the
in the performing of tapas for Siva. auspicious Ksatriyas were spread in all the
directions.

TW feldl it \щ ;|
WddRT rtll'kvaii
ТТ7Ш
О Brahmanas, thus I have spoken about the
The Rsis said, “When Raivata stayed in
race of Saryati. Now I shall speak about the
Brahmaloka for many yugas, then how could races of other people in brief. You better listen
be return on earth with his daughter. We have to the same.
developed a great doubt about it.
m r n t f e p r s m R 3 згщпш m :
TJrT

4 5RT ЩЙТШТ W f e i R W Tff^T t l Dista had Nabhaga as the son. He after

314^4 W ? 11 establishing his race of Ksatriyas, he himself
Suta said, “The blemishes like the hunger, performing the duties of a Brahmana
thirst, old age etc. are not to be found there. О ultimately achieved the Brahmanahood.
sages, in the heaven, no one can face » , ., ; Г- A
лтт щшт1
premature death.
d <ibl*\4!: wfeT <p&<Sdl:ir#SH
ЗЩТ Ч ТГЗТТ W P T ^SRT ^ тТ TTT TJTTTI
Dhastra was bom of Dhrst, who was also a
TT^H IdW al TSTfe Ksatriya but the talent of a Ksatriya was lesser
Therefore, the king neither attracted old in him as compared to Brahmanahood. The
age nor the death. The girl also by seeking arrogant Ksatriya was born from Karusa.
advice about her groom remained youthful. ffiT dt m w H f e r m :i
ТШ SRcfrft f e t f фЩ|Й 1чПт^1 WHWfii f f e r r f t f e s r m тмтичои
ЭПтаТЧШ TT f t l l * '* l l Nrga, the son of Mana had been a great
The king then reached the divine city of donor, who gave away in charity the riches as
DvSravatl built by Sri Kr$na<and married his well as the cows to the Brahmanas.
142 Siva-Mah3pur5nam

W 4 i4 ri:i sreqflrffgat ^ * «ntf 5:%ттУзч^||ц\э||

ф с М Ш ^ ТТТЧ Я : 4 Й ф П |Ч 11 4 *11
He was turned as a chameleon, because of
a mistake in his charitable gift of a cow
prompted by his own sins and evil mind. He
was ultimately redeemed by Sri Krsna.
ffw f i t trh с У Г Ш 'я й т Ь f | ^ Ч 1 Ш : 1 Ч ? П
Prayati an excellent son was bom to him,
who possessed enormous virtue. The relevant
story was heard by me from the sage Vyasa,
which has now been repeated to you.
At the end of the night at dawn he went
back to the cowshed and found the dead calf
and not the tiger. He felt immensely
remorseful.
«рЗТ ^ТРИТИИ t WPT фНТОПЦ
зешгдУfayifffd зге ч ^rfsRT: пч г. и
The preceptor, hearing about the killing of
the calf, thoughtlessly, taking his pupil to be a
sinner, pronounced a cursed on him saying
that he should become a Sudra, instead of a
Ksatriya.

tRl: ттГЧМТ W IT ^rT:l TJcT ^ЛТ ^PRT:i

ч м ш ц ш л т ^ i T tu i^ i < j U m 4 9 M : i i 4 3 i i P S H K T W TT4 f k f i R T Jm il'A я II

Prsadhra was the son of Manu who was The preceptor of the race, thus pronounced
made a cowherd by the preceptor. He used to the curse thoughtlessly. Prsadhra then left the
guard and serve the cows seated in Virasana home and went to a forest.
at night. fifSuu.i: tt
IT T J ^ T S T R T т Щ ещ ТГТ * l# l cRpqfr w m TO t T|% ^||^o||
ЗрсГТ Щ <T T s I ^ ^ i f l i m T H I With this painful situation he felt detached
S T S F W T W t : f ? R : ¥ 1 |{ н у 1 ч > ч т
from the world and he achieved salvation by
burning himself in fire.
fq sra m r ^ j jT <т i s i f ^ H т щ и ц ц п
efTfo: w r TRt: ЩТ: f^Teiljil^dlS^ I
Once the valorous person went to the
cowpen, where he found a tiger which had зргет f^T ш *n
arrived there to kill the cows. Cows finding Kavi- the son of Manu became a learned
the tiger among them started braiding in person by the grace of Siva. Enjoying all the
terror. Then the son of Manu, holding a sword pleasures in the world, he achieved to trace
cut-off the head of a calf instead of the tiger. salvation.
The tiger on the other hand finding him fftr Tjamipuifijdi
approaching with a sword in his hand, was чт 113^11
terrified and fled away. ***
TRPTHt Т е К У Н ТГ S F IP T f I
W 114 S11
The wicked tiger met with its end due to
the rain and storm. Understanding the fact he
returned to his place during the night.
c p ro t fq% rTtoPT rfiT WT % TT:l
142 Siva-MahapurSnam

CHAPTER 37
The race ofIksavaku
IJiiT 'ЗШтГ
T R t# ^T:i
Uma Samhita, Chapter 37
Stlta said, “A son named Iksavaku was
bom out of the nose of Manu. He had nine
sons who distributed enormous gifts in
charity.
f^fsTT: i
гИп ¥Г5^« у и 1^rotssra^iR ii
О Brahmanas, after him there had been
several rulers in Aryavarta Vikuksi was the
foremost of all who was the king of Ayodhya.
crarf ^ ш ш ш т g # fg^:i
rftfggt n # «b&«b<fluill3ll
You better listen to his deeds, who
belonged to the race of Brahma. He decided to
perform a Sraddha, but he actually did not do
so.
^facerT W t WHfrcWdl ^ТгГ: 1
^ e u fu nr tlR'rdTh: -ddmfaCTdj'kil
Out of the rabbits which had been brought
for Srdddha he consumed one of them he
became a s'as'ada (an eagle or a hunter).
Iksavaku was also deserted by the people as a
result of which he went to the forest.
¥13>вярз 1И*ге! xpm зщ д?Т^рт:||Ц ||
During the life time of Iksavaku, he by the
grace of Vasi§tha became a king and had
fifteen sons including Sakuni.
З тгст^ гр г
arfrrriT: ^>dwj ^ ^w:i
% ra: wrofw:i№ii
They became rulers of Uttarapatha, while
the son of the king of Ayodhya, became the
powerful king, who was known as Kakustha.
Arinabha was the son of Kakustha. Prthu's son
was Vistras'va, from whom Indra Prajapati was
bom.
143
f^ a r w ra re r « и
# W : «гтёш) m
ящ щ ц f u?rir¥TT:iiiii
Yuvanasva was the son of Indra and Srava
had been his Prajapati. The intelligent
Sravastaka was the son of Srava, who founded
the city of Sravastl. Sravastl's kin was
Brhadasva- the great ascetic.
feRW: WWW | ^ П Ш Wo§RT: 1
¥ % spicMii^dl ffiJTTt ^тПТ:М<?|1
Kuvalasva was the son of Yuvanasva who
came to be known as virtuous Dhudhumara,
after killing Dhundhu.
w nnt ¥ТгЩттт^ЧТЦ1
crijro ftTcTT ТГНГ Wt41^1^ 11^0 II
Kuvalas'va had a hundred sons who were
great archers. The father crowned Kuvalasva
the king.
ггё т а -ЦЧ1ЙЩ)
dM-rieblSST 3PTRT
Entrusting the burden of the kingdom to
his son, the king desired to return to the forest
but was prevented to do so by the sage
Uttanka.
-drich ЗЩТУ
W T^TOt T jfen «nfo: ^ ttji
-Щ?ТгЧЧ111^11
чип? ^ n ^ f a l
tiMTw raflfr <f % % w ra-g i i ^ i i
4c^f4d:l
^qdMl4c|e4l % Mgiehi^l 4 ^ |q rl:ll^ ll
Uttarika said, “Listen, you protect the earth
with the religious mind. О great Purusa, the
earth protected by you, would free be from
controversy, excitement or pain. Therefore,
you should not retire to the forest. In my
hermitage there is region without water op
144
over the mountain peaks covered with snow,
where the sand of the seashore is widely
spread, there lives a demon who is
enormously arrogant, having a gigantic body.
He is invincible by the gods even.
engebKtljjCt: f%8Trf: I
T W T T R -qsjt; xprr f p T O T Т |З ге и т :1Ц Ч 1 1
He lives under the ground covered with the
sand. He is quite awful and is known by the
name of Dhundhu. He is the son of the demon
Madhu.
# HtehkHiyiH зтпщга <iW4,i
Г iT # ^ 4 c F F T 4 T I
Trfw rg jfvn t T n f R T T ft m fi' T n w f i i ^ i i
After performing the hard tapas fort
destruction of the lokas, he goes to sleep.
When he breaths after a year, then the earth
shakes with all the mountain and trees,
showering the red fire balls as well the sparks
besides the smoke.
TRW r # R 8 n f Т^ЗШ ГТП
rT cfTTW
О king, because of him I can never remain
stable in my cottage. О king with long arms,
you better stop him for the welfare of the
universe.
T5RSJT W cRW ir d f w P r f 4 i $ R W TI
r f? rfrw ttoJ: Y^wm ?ni^ii
By your killing him the entire universe
would feel at ease. О king, you alone are
competent enough to kill him. О sinless one,
you are competent enough to kill him.
ifilWITT xf cfTt
О great king, lord Visnu had bestowed a
boon on you in earlier times, according to
£iva-Mahapurai}am
which lord Visnu will regenerate his strength
in you.
ш ей f? wgrertf: udHifa?
Ч <WT ^ R f S T O ^ WT 11 т %11
The sustaining of the people is an
auspicious dharma. You cannot earn such
merit by going to the forest.
6Ff%rsgTJ:
5RRT Ч Ш ЧТТ Т Г я Ш т : f> tT :IIT T M
О lord of kings, there is one dharma which
could be more auspicious than the protection
of the subjects as has been propounded by the
ancient Rsis. ”
ТПЗ=Г W # T N i^ri^T W^TrtRTI
fWWTRJ: ^ Ж1ТГТ& f^fddlWrilT^II
At these words of the sage Uttanka, the
noble royal sage, gave away his son
Kuvalasva to the sage, for the purpose of the
killing of the demon.
5 n d d l *ПТ1
wfWRfd %3TSlS ffUTT* 7 WW:IIT*II
О lord, О best of the Brahmanas, I have
discarded the use of weapons. My son will
surely kill Dhundhu.”
здарсеи tt dqrt ^ r:i
fWHIW TTtWff w ft |^fd f4 fl|llT 4 ll
Thus speaking to the sage and advising his
son appropriately, the king proceeded on for
the performing of tapas. On the other hand
Kuvalas'va accompanied with the sage
Uttanka, proceeded on forth killing of the
demon.
У-dcRTd ftwfilli #9»Ri ff-deblKlidllT^H
At the same time, lord Visnu, at the
inspiration of Uttanka and keeping the welfare
UmS SamhitS, Chapter 37 145

of the people in view, entered the body of
Kuvalasva, with his lustre.
5# w f t TTSEm^i
gfRift tfspstriwii^n
Kuvalas'va then became invincible from all,
a huge sound appeared in the sky, declaring
that, “The glorious prince will surely destroy
Dhundhu.
<t cfcrn
зцтат rifafr <гет зпт ^ f ? r 11ч 6 11
The gods decorated him with the garlands
of flowers from all the sides and praised him
saying, “Enjoy long life and be victorious”
_________ . *ч........^ r-c
тг Я В Ш : Щ штгг^:1
TsM^TOTO 1R S 11
The king Kuvalasva, who had been the best
among the victorious kings, accompanied with
his sons, then dug up on ocean below the sand.
ss ^ *i
О Brahmarsi, the king who was
resplendent with lustre of lord Visnu,
possessed enormous prowess.
l j t ; UHfefcj TT:l
- О Brahmana, the king and his sons, while
digging the sand spotted the demon Dhundhu.
gift
With the fire emerging from his mouth,
«
О excellent sage, with the fire emerging of
the demon’s mouth only three of the hundred
sons of the king could be saved and the rest
were destroyed.
?r t : ^ th t f e f r s щ гс т t ч *т а м Ч 1
зттщтщ ^ ir l^ i
O foremost of the Brahmanas, then the
king Kuvalasva came face to face with the
valorous and illustrious demon Dhundhu- the
killer of the Brahmanas.
ггщ cjiR crt 4Rfsrc:i
crf| спирт <T 7ГЩТШШ gifrnTTI I3 4 11
The king on his part neutralised the force
of the water issued by the demon with the
strength of the fire arrow as the fire is
subsided with water.
rf I 4^l«hl4
<Ы #^ТЯ1Ц fPT ЗП?
After killing the demon Dhundhu, the
king's performance was witnessed by the sage
Uttanka.
5rTf 5j сГ* ЖЦтГ^ T # ТЩР^\
ЗТс^таТЩРд' f ts t 1^V9II
The great sage Uttanka then bestowed the
following boons over the king Kuvalasva :
“you will have unending riches and you will
never be defeated by the enemies.
sit? t# -g w w f сгш
д э т т ъ щ ч rfrfc -щ ш % ^ ? rr:ii3 с ч
You will always remain devoted to
dharma, and you have an infallible abode in

and destroying the lokas with his anger, the
demon started raining water all round the
forest was disturbed with the appearing of the
full moon.
3RT Т^!с|%8Ш rlf W l ^11
the heaven, your sons who have been killed in
the battle shall achieve the infallible'heaven.
WW TjaMWi: ftlBT: c^FST:
xi cpnf? «падйч’Л 11? <?11
Out of his three remaining sons, Drdhasva
had been the eldest, while the remaining
146
named Harhsasva and Kapilas'va were the
younger ones.
• g t '^ д г с д
gfejgi f^frarrs^fq^t «nfe: g g n i* o ||
Dhudhumara’s son was Drdhasva who has
a son named Haryasva and Haryasva has a
noble son named Nikumbha.
■^W RJT f t f W T W T < u |fd V IK c!:l
^сТТШ TM W ffltegg^ll'i^ll
Nikumbha had the son named Samhatasva,
who was quite well-versed in the warfare.
Samhatasva had two sons named Aksasva and
Krtasva.
g * g f g g g i д топ w r чттот ^ ? g h
fq«4icii fgij нйн('Яг|П'к^11
He had two daughters, who were known as
Vrsadvatl and Hemavatl, who were respected
by the people, and were well known the world
over because of their virtues. Prasenajit had
been the name of his son.
M T riN ^ ro f *frff ЧТО 4f4WTOI
sriw m f gT Ы 4 ^ TO TOfctf fiTOII*} II
Prasenajit got a chaste wife known by the
name of GaurT. But her husband made her a
stream, known by the name of Bahuda.
гТОЧ трГГ ТЩ1ЧТ#рЧР8ГГ
His son Yuvanasva, had been a great king,
while Mandhatta, the of Yuvanasva was
famous the world over,
4tdsml g g ^n^OTTO^RT g g :ll" t f Ц II
Caitrarathi the daughter of Sasabindu, was
his most chaste wife, who was the eldest of
her ten thousand brothers.
гГТОЩЧЩТОЧШ ТОЧЩТ t гЩТ1
Siva-Mahapur3iiam
h h f r o g s n fg g s n fW {in ^ ii
Two auspicious sons were bom to
Mandhata from her who were known by the
names of Purukutsa and Mucukunda.
4 M 1 4 l f g g r g r i g I : ^ f g :l
g i g g r o g g y ч т о ^то ттГ 5 ^ то 5 тд ^ и 'к ^ э п
The son of Purukutsa was known as
Traiyaruni who was quite learned besides
being a poet. His son named Satyavrata was
quite powerful.
4ifiiiUj?ui4^iuii faro g ^ gfiroig:i
йч gror fro ш $ ii*<sii
g^ITgiTOig nigm girofer nql^diqj
grot ш ш ^gfgroTgifg4:ii>$4ii
g g tr t g r o g fn r s g g g i
:«I4 о и
He was evil-minded and always caused
disturbance in the reciting of the sacred
mantras. He abducted the brides of others
after marriage forcibly out of the lust, delusion
or arrogance and fun. He abducted the virgins
to satisfy his lust. The king Traiyaruni forsook
him for his grave misconduct. Getting
infuriated, he called him a degraded wretch.
ftwt gtsggfajgi: w ggsrotfg t ggn
g g w i e h P c h i ТТЗП 3n%fg g ч д ти ч
Then the wicked son asked his father,
where to go. The king then asked him to go to
the place of the CandSlas.
g i t д то д ч д Уч
1чдт TOxfitsggfttr 8г4 щ# т дддтнч^и
When he was so discarded by his religious
minded father, Satyavrata started living in the
colony of the Candalas.
ддтототдай т ш fgm :
g vi«b< n 4: g ^ g ^ го д го т д ч g ^ f t n q ^ и
UmS Sarhhita, Chapter 38 147

The king Traiyaruni, getting fed up

because of the deeds of his son, forsook the
throne and went to the forest for performing
tapas.
шшч чм&ч1сь¥ггая :1
ТПТТ ^ T is riiw Ir ^ Т И Ч 'к П
О Brahmarsi, because of the misdeeds of
his son, there was no rainfall in kingdom for
twelve years.
g fw r 4gld4l:l
w r ж : 114 4 11
Then Visvamitra the great ascetic, leaving
his wife behind, went to the seashore and
performed sever austerities.

fttTFi щ щ гак ггиц^и

His wife tied his middle son around her
neck and offered him for sake for a hundred
icons, in order to sustain the other children.
Ш <T ^ «Gg f^ h JR T f WMMfdHJ
tjqfarr зтггшшш cf г^ТПЧ'ЗП
Finding the mother selling her own son,
tied round her neck, for sale, Satyavrata
released him.
д а с||сЬ<Ц|
<0 s3
*ГИЧ4Н
The mighty Satyavrata, just to satisfy
Vis'vamitra out of human sympathy, sustained
him.
t FFll
чш ттттгртщшцг-.иччи
Thereafter, the son of Vis'vamitra came to
be known as Galava because, he was tied
round the neck of his mother. He also
performed great tapas.
[ГПГЙ ЧПТ
UmS Sarhhita, Chapter 38 147

CHAPTER 38
The birth of Satyavrata, Trisunka,
Sagara and others besides the related
stories

WTprBP d^ttaJI fPTOT 4 yforqil

fo y ifo c M * т т т т ч ш t p?pin>ii
Suta said, “Then Satyavrata started
protecting the wife of Visvamitra because of
his devotion, grace and the resolve of
Visvamitra.

fa^fop«4l«n$l гРТШ х|[^Ч-ЦЧ||у ||

О Sage, Satyavrata killed the deer, pigs,
buffaloes, and other living beings, which had
been wandering in the forest and kept their
meat in the hermitage of Visvamitra.
fo f lit xta Tfo rl deed'd I'trt Trf^T: 1
S3 ЧЭ

While the sage Vasistha used to protect the

inner apartments with the co-operation of the
priests, Upadhyayas and others, besides the
tlrtha, cows and the bodies etc.
T cHcRngj t cTFTETI
cffagTS'erfifo тргт giKiimiR fop?T:im i
s3

Because of the words of Satyavrata or due

to the moves of the destiny, Vasistha
preserved the anger in his mind alone.
fo p P P P?P T ip p ftp fo WUIPMhl
Ч Р7ТРТРЩ чШ Гщ : PjRUld гГПЦИ
When the father removed his son from the
kingship, at that time also Vasistha did not
stop him from doing so due to some reason.
ш1иищищ<рип fo p ТР1НИНЧ
4*1 RWsIdWW dpqt^4d«s^ldll^ll
Satyavrata could not understand the
importance of the mantras of the seventh pada
148
of the marriage rites.
rrf^RT чвгЙЧШ
frTW 1чьф(г)Й5Г фсИЙ ^Г<Гг(1ИэМ
Then he presented himself for the pleasure
and satisfaction of his father for the
redemption of the race.
чw wcniwrr
Even after the disowning of his father,
Vasistha did not stop him. When the sage
described his son to be crowned as the king
even then Satyavrata kept quite.
сГ5(с$Г Л
4 !^ 5 iW R : 11Ч11
m %лй щ ^«nf% : 11*о 11
д ^ П ф Ы г T R T ?TT ЩШЧ -R ^ -q ^ l
ww fzm ftm v ш т ч ч м и
чТзрщгст т т я т c riw r irczr ^fsri
The valorous person maintained the duties
of his vow for twelve years. When he could
not procure meat from any other place, then
the prince found the wish fulfilling cow of
Vasistha. Then because of his anger against
Vasistha, out of greed, delusion and hunger, О
sage; accepting the duties of a Candalas, he
killed the cow and he consumed the beef of
the cow himself and also served the same to
the son of Visvamitra. On hearing this
Vasistha expressed his rage on him and he
said to him.”
g f w ззгег
^ t фЙ tjtti i яз 11
Vasistha said, “You have committed three
crimes. In case two iron stakes fail to cause
Siva-Mahapur5nam
injury to you I shall use another which would
be more sharp then the earlier two.
f4pN4Rdlfc|U| rn
arfft^rntWriTir W m $ i 6*|(ф <1Ч: ит * н
You have committed threefold crime, by
displeasing your father, by killing the
auspicious cow of you preceptor and used
things without sprinkling the holy water on
them.
ftyifrfrfa фсГГЕТ TtpT: I
f e s i r f a * ^ d K IU ||4 |J|d l *Г С 11Г ф гГ ||? Ч 1
г!Ч Щ in^Fgfr: Mldf^Vicb^l
^ЩТ2Г щ 'Eft фЦТгФ5Г:11^П
Then he gave him the name of Trisanku.
Ever since that time he came to be known by
the said name. On his return from his tapas,
Visvamitra was pleased with Trisanku for the
upkeep of his family in his absence. When he
was pressed to ask for a boon then asked for
the same.
3T*H^fa^ rflfcqgi^ йК?|с||(ч^|
arfalWi ftw ■JTFjRTWW'W gfT:ii?V9ii
After the end of draught lasting for twelve
years, Visvamitra crowned him as the king of
father’s kingdom and made Trisanku perform
a yajna.
ftr a i <сшм'| x! cifriaw ъ cf?trvi<s:i
TfW tt сЩТ <T <T
In full view of Vasistha and the gods,
Visvamitra bodily transported him to the
heaven.
rfTd *trilb4i ЯШ W it ^icbdqVi'Jtil
EfOTt IRWTRT II
His wife named Satyaratha who was bom
in the Kekaya race gave birth to Hariscandra
who had been a noble soul.
UmS Sarhhita, Chapter 38 149

TT ^ TRT ?f?f ^гТ: I W dcuxl

т г з г д ^ wifefw f 11? о 11
^RgF^^T % TFTf frf??Tt 4FT feg<!T:l
W?aw ggj: <^*141^ ^flrai^iR яи
Hariscandra the well-known Cakravarti
king came to be known as Trisankava, who
performed the Rajasuya yajna. His son was
Rohita, who had a son named Vrka, while
Vrka had a son named Bahu.
ta u u M s ta ig E im fa -щ <т ^ фт 1
ЧТгЩЗЩsnfR^r fer: TTЦ «nktrS^TIR ^ II
The said king was dethroned by the king
Talajanga of the Haihayas country. He was a
religious minded Brahmana, who did not
perform the religious exercises for himself
alone.
%лтгач тгц
-Щ rl? ^ AjUJb^ehmi F^RVail
Saunaka said, “O Suta, how was he bom of
a Ksatriya mother, with poison? Then how
could he conquer all? You please speak out in
detail.” О Sage, when so questioned by
Pariksata, the reply that was given by the sage
Vais'ampayana, I am going to repeat the same
to you. You please listen.”
ж Н щ ззщ
oRST TT TFTTt TRT ^ Ж{%ТТГ ^ 1
'JiRHcH^m^ri^itsMi^M^Rtii^iii
Pariksata said, “O sage, how was the king
Sagara bom with poison, and how could be
kill many kings, you please tell me.

■ф1Т ЖрГ 4 i § ^ TTf> h^ui ^Т %T4BR ЗЗТёТ

эМжШФТТЖГ ЧН^ии1ж^ПТ:11?^||
Bahu begot a son Sagara who was bom 71%: TTT^ % li4^IR ^II
with poison, Reaching the hermitage of the Vaisampayana said, “O Lord of the people,
sage Aurava, he was saved by Bhargava. О dear one, the king Bahu was infested with
all the vices, therefore he was deprived of his
ЗЖГФШ FiagT щ ^T:l
kingdom by Talajangha bom in the Haihayas
f^FTrar ijfsraf шгтзшят t^rPTiR'sn dynasty.
Receiving the fire weapon from Bhargava, ФТЧТ: chltgfcll:
the king Sagara, killed Talajangas and other
d^chl^T W : ^тЩГ ТЖШТМ^оЦ
Haihayas.
There are five ganas of the Raksasas
4K<HMurRsiyiHI known as Yavanas, Paradas, Kamboja,
f r f w r a r a i w n i w - %%Ri?mi Pahlavas and Bahudakas.
Thereafter he after killing the Sakas, ТЩ W TF5FJ; tf£TC% T^RTT^I
Bahudakas, Paradas and Khagas, with their ф^1 ТТ^Т ^g^TRTII^ ^||
armies, he established the excellent dharma
О king the armies of all the five Raksasas
and rule of the country. deprived Bahu of his kingdom and gave it to
Haihayas.
TT t W T ж1%сГ: Ш Щ ^ФШ1 ^RFHIWT ТШ TT t Wri
f^ ftw ft ^ t ir ^ ii ФЖГ xlR'Idf TT ^ MIU|Hdt3^||^ ^ и
150 £iva-Mahapui^nam

О Brahmanas, after having been deprived зтпйч гт даяртг

of the kingdom, Bahu retired to the forest, farfiRT зтУг^тт ^ й т т :и ^ п
with his wife, where he met with his end.
Then the valorous king started learning the
use of the unbearable fire weapons.
^тТ:
Yadani was his wife who had been |рП Й гзтанщ *ПГКо||
pregnant at that time. Her co-wife, out of
Thereafter, he, on the basis of his strength
jealousy had poisoned her earlier. and the fire weapons started killing the
щ <т я^%гтт 'Зсг^рт Haihayas.
а М ш ятйей зтрзщтт grtfd «hlfd'udi m :i
She then for the sake of her husband spf O T W W ЧЧТГ5^ГГ Ч#ЧЙ:11^И
resolved to enter the fire, when Aurava of the Then the glorious king spread his fame in
Bhargava race saved her. all the lokas and established the noble dharma
hw b A fw T тф ч^$пл|ггй| on earth.
-gftgRf сг 't o цn riff: у т и : w m z t: ч щ т г ш и
The queen then for the protection of her
child in the womb lived in the hermitage of Then he subjugated the Sakas, Yavanas,
the sage and started serving the sage, with her Kambojas, Pahlavas who rushed to take refuge
mind devoted to Siva. with the sage Vasistha.
•ЦсБ^Т ТЩ r l^ f Tfrfcr Щ xf?T:l g fw t ш ч т w rc
^тд§й хг и W dltdiqw Ы ЗтсГТЗЧЧ д а т п х зн
Once when the muhUrta and the lagna The glorious Vasistha, made deceitfully to
were good, when the five planets were enter into an agreement offered them freedom
favourable, the child was born with the poison from fear and produced them to the king
administered to the queen. Sagara.
W ТП&ГТ ЧNS Й Р П tftt: w зй щ т г ч ч я г а М «п
сггзп^пщщщ: W T 4T 4 4 # c r : l l ^ i i snf ш н m % т а г ?m m i
In the powerful lagna Sagara having long At the instance of his priest, Sagara kept up
arms was bom. his resolve by destroying their mode of
ЗТНГШ ^Idch^R ЪЩ ТЩгЧЧ: I worship and changing their hair style.
ЗТ6ЦТЩ 3T^ ^TcSHt fYTTTTY fRSIT
The sage Aurava, performed the birth fw : ^ сЫМ1м)Н’| «Г1Г£ц II
ceremony and other rites of the child. When Half of the heads of the Sakas were shaven,
he was grown up, he was taught the Vedas and and they were them set free. The heads of
other scriptures besides imparting the Yavanas and the Kambojas were completely
knowledge of the use of arms. shaven.
Uma Sarhhita, Chapter 39 151

ЧНЗТ M^Vliar TlfcTT V4yyiRui:i As he woke up the fire emerged from his
eyes, and sixty four thousand sons of Sagara
R r:'^lW ra4^R T фШ'кЫ 4i?lrWT:'X^II
lost their lives. Only four could be saved.
The king Sagara then had the .vmplete
heads of Paradas, while the beards and the 4^dW гтгтт ф ЫГ5ЧТ:1
moustaches of Pahlavas were shaved. ЗПТ: ШЧ щ щ тг ^ТТ:11Ч^11
i r e ъ г е ^ г т rcm t s r f r e P r щev They were known by the names of
Harsaketu, Suketu, Dharmaratha and
^ $ P l4 IW Id 1 « т т : З Т ТП '^ 'Э П
Pancajana. These were the princes who carried
О dear, О dear one, the king became over the race of Sagara.
victorious on earth by means of dharma. The
opponent Ksatriya kings were also de^> 'ived of ЖЩ cTP& Ч Ч с Г Н W W -W 414,1
the dharma. r e r e ^ differ r e i гетм ч ч п
U ф $ £ м ч 1 TRTT с Гф Щ Ч 1 Then the lord Hari bestowed five boons to
3Rj Ш М Щ ш Ш щ ц щЙсГ:1Г«4И the king Sagara for the increase of his
progeny, wisdom, glory, beautiful sons and
The king establishing the victory of
the riches.
dharma, decorated a horse for performing an
Asvamedha sacrifice. и ш хг ге г йч t i
re i tir e : TT4# <TilT ^rfre TTfS# 4y*l$4H«l3PlJI4*ll
ЧЧ: d d j3 < fcld l т ^ | | * < ? | |
With this performance he became the
father of the ocean besides getting back the
О sage, Sagara entrusted the protection of sacrificial horse from the ocean.
the horse to his sixty thousand sons. The horse
then moved towards the south eastern ocean. з п г е Р й й г е т r e чт j j ч п т е т :1
# Fgfredfer ^ddl+dd ^sRTT:ll4^ll
^гсгзИ % resfonliRTi
The immensely glorious Sagara then
^ё Г y ^ f v i d :l l 4 o | |
completed a hundred As'vamedha sacrifices.
The selfish Indra, stole away the horse and He also adored the Vibhiitis of Siva as well as
sent it in the nether world. the other gods.
■RITTRTssr Ц Ч Ш « & 4 | |^ Щ ГП41 xTI
?ftr *nOicwsiy<iu| r e r e j r e f r e
¥ < г е $ т г е з ^ : у м ч т ч га ^ т :п ч ^ и •Mgmf^pM4tre=niU 4rrefret5Kim:ii3£ii
The king Sagara had the entire region dug ***
in search of the horse.
ЗТ1% ^ ёШ Ш Mgiu te t
csfre fara^r4ui^ii4? is
With the digging up of the great ocean, the
sons of Sagara found the great sage Kapila-
the eternal Purusa and form of the universe.
re r 4f^s4T:i
зрщ: чГа^ЪЧ(Ц| xlwIW^cl¥ii4dl:ll43H
UmS Sarhhita, Chapter 39 151

CHAPTER 39
The king Sagara and the expansion of
his family
vftaeb 39ГГБГ
тршчт ^ гзтт ф[т: ш ш 4$i«wi:i
fo s IRT: fafsRT щ <3^11^11
Saunaka said, “How could Sagara get
152
valorous and strong sixty thousand sons? You
kindly narrate the relevant story.
<iqrc|
i щ ш п д а
жгаЙда! yPwTW:iRii
SQta said, “The king Sagara had two wives,
who had been purified by his tapas. He
pleased the sage Aurava with his tapas, who
bestowed a boon on him.
рда ж ^дагт
cKvirf^T4lи
One of them hurriedly desired to have sixty
thousand sons and the other one desired only
one son, who could prolong the race.
^ jp r «Лчи^и! ^ere$a^im i
The senior queen on her arrival in her
abode, produced a sack filled with the seeds.
On emptying the sack the infants emerged out
of the same.
й^ % W*yi:ftfoei<2pr 2181ШШI
gdqufq efnsfer датШ: зШ^ТТ:11ЧИ
c C\ О О О
The mid-wives brought them up. They
were nourished in the pitchers filled with ghee
(butter).
3»ГЧН|ПЧЯ<ШЯТ Ы d3 MgldldlMJ
■ЦеК: тщдаг дат да) т ш т щ
The prince Pancajana, who escaped the fire
of anger of the sage Kapila became the king.
ш:
fdrt)4RW*Kd^ w r даэг OTtw:iiV9ii
The powerful Amsuman was bom out of
him, who had a son named Dilip. The king
Bhaglratha had been bom in the same race.
OTT TlfT ТГ^^ШЧШТПЖ ОТ: I
Siva-MahapurSnam
It was Bhagiratha, who made river Ganga
the best of the rivers to flow on earth. The
ocean respectfully declared her as his
daughter.
O T h y i W r T R T SprPPT STd:l
ч т г о т т ^ ш я о т ш : щщ|ПтсЫ11<?||
S3 -О N9
Srutasena had been the son of Bhagiratha.
Nabhaga, his son had been as noble soul.
зтдаЮТт
<0 4TOif4: S3
sradif^-d fyyglOTU дггкщп^оп
Ambarisa was the son of Nabhaga, who
had a son named Sindhudvipa, whose kin
happened to be the powerful Ayutajit.
3 I f d F d r y d W ^ d t n J l f 4<$ld¥ll:l
T R T 4 r d W t5 s ra iT ll^ ll
The glorious Rtuparva had been the
illustrious son of Ayutajit. He was an expert in
the game of dice and was the friend of the
king Nala.
^ d q r % d W ^ 4 4 0 T f ТЩ ТЩ %:1
(Ю т еЬгЧ|ЧЧ1<£ t 4 P R T
The immensely illustrious Anuparva had
been the son of Rtuparva. His son was
Mitrasaha, who was known as Kalmasapada,
as well.
d iv 4 l4 4 ld W Ш : fo p R l
з ш т я г с т Tpfrs'trfgtgd: ^ г М о т : 1 1 ^ | |
The well-known Sarvakarma had been he
son of Kalmasapada. His son was Anaranya.
S R T tR p g d t T R T
fatWWW ггда Tfd-.tslddl^ ^^iftril^ll
The learned king Mundidruha was the son
of Anaranya. He had the sons named Nisadha,
Rati and Khatvanga.
*[fc? З Ю Т ^ ftfe P T I
O T te ftr # E i d i д а w&m w r a ii^ ii
Uma Sariihita, Chapter 39
О sinless one, Khatvanga returned from
heaven, lay on earth for a muhiirta and
attained all the three worlds, by means of his
intelligence and truthfulness.
<{HSe|lg: f t r e r w <4 W W 4 e|<41d :l
^hiwhi <т Tprts'Ndщ i та)5ята?п 1^ 11
Dirghabahu was his son. He had a son
named Raghu. Aja was his son and Dasaratha
was bom to him.
ТГЧТ Ц Щ Щ З # -qt 4 ^ N V H :l
TT f^Wci^n ч1сте4) ЪЧ Ш^тТ:11^Н
Rama was bom to Dasaratha who had been
quite a pious person. Rama was quite popular
as the amsa of lord Visnu and the devotee of
Siva. He killed the demon king Ravana.
d -c yfty *T el^srr 4<IU1M Hcljuirl^l
1 1 Ш 3lfag % ЧТгГ: ЗГIrfi W fdWtrdllUII
His story has been narrated in several
Puranas as well as in the Ramayana. Therefore
the relevant details have not been included
here.
T1 Щ ITOt ^ 1 $Ь^Гс1Ш:1
a ifflferej W f ? :l l ^ l l
Rama had Kusa as his son, who was also
quite well known. Atithi was the son of Kusa,
while Nisadha had been the son of Atithi.
f w r e r Ч г Г: W
чЭ
T ЯЧ Г: Ш
чЭ
Ч&Щ О
гП
ЧЩТ: p f t e r Щ:
Nala was the son of Nisadha, Nabha was
the son of Nala, while Pundarlka was the son
of Nabha. Ksemadhanva was the son of
Pundarlka.
^qy^^d^l4l^dl4lch: ЩТЩН1
^c(|41eblr4ti|; JHT:ll^ll
Ksemadhanva had the son named
Devanlka, who had a son named Ahlnagu.
153
Ahinagu's kin was valorous Sahasvan and
his son was Vlrasena, who belonged to the
Iksvaku dynasty.
4кйчта ътщ: diRdiJl щ щ f i
r:iR ^ u
The kin of Vlrasena was Pariyatra, whose
son was Bala and he had the son named
Sthala.
^ehfvi^cIWWIdt^ ^Г : ШТЦЩТ1
г1оНН^уи|^|^^|[й,^(гКЫ ^:11^^11
He had an illustrious son of the solar race
and he had a glorious son named Yaksa. His
son was Aguna and from him Vidhrti was
bom.
^tUAHmWcWl qplMiqf опта ?|
Tf vx|f4p|^^r4RlgllRlVIKd:IR4ll
He had a son named Hiranyanabha, whose
son was Yogacarya, who had been the disciple
of JaiminI an expert in the spiritual science.
chlyirdl q i^ c ^ S S ir т<1ЦЬЧ1гЧ■M^«*4SI
[IR^II
It was from him that the great king
Kausalya Yajnavalkya studied the spiritual
science of Yoga which reveals the problematic
mysteries of the heart.
ОII старт: уьицртт % |щт?ттацтата:
ЗТрта^: щ щ ц vnVRWI JHdWd:lR^II
чЭ чЭ
Pusyanaman had been his son and his son
was Dhmva. His son was Agnivama, and his
son was Slghra.
т а г а ftdw w опта ?i
amrarra^infcr tw : ^ r r a r r a i ^ i R d i i
His son was Marut, who became well-
versed in Yoga doctrine. This king is still
154 Siva-MahapurSijani

alive in a village of Kalapa. 'чнчя! %m\ м з д а d)4di?i

d&lfofaST ёй<Йт£ TT T3? f?l 4j«d)ch ф Н т Н Ч ? ч 1 т Р Т :1 1 3 5 И

iptfdfddl 42 ^ N v i fd¥l4 d :ll^ll The mighty Pratikas'va will be the son of

At the end of Kaliyuga, he was destroyed Bhanumat, whose son will be the best of the
kings, Supratika.
there together with the people of that place.
He will particularly redeem the solar race. Р ^ ё Г : ^d4dW ^ fd b ilfd l

ЯШ: тШгшгт ^5Я:1 Я г § Я : 4 b *< 4 d W ld R ^ W b y d l fg 5 fT :ll3 ^ ll

О Brahmanas, his son will be Marudeva,
his son will be Sunaksatra, his son will be
His son was Prthusruta, his son was
Puskara and his son will be Antariksa.
Sandhi, his son was Amarsana and his son was
Marutvan. ^ d m w r ^ d 'l # r l f m R h r e i т п ш т :1

f d W W s rf^ rm T V f3 [ir 4 d :ll3 4 ll

His son will be valorous Sutapa, his son
^ < * 4 d W d d iR d rtjd 'l f t *11
will be Mitracit, his son will be Brhadbhaja,
His son was Visvasa, his son was and his son will be Barhi by name.
Prasenajit, his son was Taksaka, and his son
ЗкГЗГЗГ: ^ R H d P 4 Н?ТЯГ f | T W :i
was Brhadbala.
щ и ?TFr ^гга^тг %
13? 3PTtWT: 4iMch)fddl:l
His son will be Krtanjaya, his son will be
Rananjaya, his son will be Sanjaya and his son
These are the names of the past Iksvaku will be Sakya.
kings. Now you listen to their future of noble d d lrM d : 1
kings.
Щ2Т ЯгШ: к
iprat Ф е я % ^ о т и His son will be Suddhodana, his son will
<j^mtjdtdHll»fd>4) % ^fdbuidll^^ll be Langala, his son will be Prasenajit, his son
Brhadrana will be the son of Brhadbala, will be Sudraka.
who will have a son named Urukriya. W R t qfgrar т д я :1

dcH?£: ydW'W ufdoJpTT -yd-Wd: I ’ffTdt d y i P a R T 13? f | l l * * l l

WWFPTt 4rat % lcRl <41^4^:113*11 Sudraka's son will be known as Runaka,

His son will be Vatsavrddha. His son will his son will be Suratha, his son will be
Sumitra, who will destroy the prestige of the
be Prativyoman, his son will be the Bhanu-
race.
divaka, who will be commander of army.
y f a d l - d l S ^ S ? t ^ d l ^ u i i ^fd b iffd l
^ёГ: h'SIdli'V ^ifdbitfdl
т щ t fiid d lu b ii y fu B R f ^ 3 n f u n ? n * ? ii
cirtjdl f? Ш *113ЧИ
The Iksvaku race which was performing
The great mighty Sahadeva will be his son the noble deeds, had religious minded
and his son will be Brhadasva, whose son will monarchs and possessing wonderful prowess,
be mighty Bhanuman. will come to an end of the end of Sumitra.
Uma Samhita, Chapter 40 155

T g ft* TT3TR Щ &: g ^ fr i

W it Simifa rfgT^T d£ggrf?r тр: ^ i r s ^ l l

The auspicious race will disappear from
the earth after the king Suinitra. It will further
develop in the Brahma-Satyayuga.
TTrltsrw c l# TRRT 4fT^miT:l
m n^R Л т н )0 (1 1
Thus I have narrated the details of
auspicious, Iksvaku kings who gave enough of
charities.
greEttRm tjfi-HlfVKa! fcrcRdd:l
w r t 4 fa < w ^ п г я ч п
I have also spoken about the creation of
Aditya- VivasvSn and Sraddhadeva, who took
good care of the people.
тгач; ^udkmi ^ fg rn f^ w r ^ ч ш : i
<%5K3tт 4T4JI^^ II
The one who listens or reads the story of
the solar race, becomes an excellent ruler,
enjoying all the pleasures achieves the
Sayujya type of salvation.'

^elWacitfUeUMelljfa d<3lR$>i)5Smi:ll3 II
Uma Samhita, Chapter 40 155

Ш?: d&VW&ci
■щтчщу тг ш ш sratfir <ещщ:изп
Saunaka said, “О disciple of Vyasa having
long life, Suta, the divine story of
Sraddhadeva, which increases the race, I have
some doubt about it which I am going to place
before you.
i £ w q a :i
fefe fr -рте fe m fim i
How could lord sun earn the position of
Sraddhadeva? I would like to listen to the
same with respect. You kindly remove my
doubt.
S T n g W fa *T W R J R t Щ УЯТ1

f t ® ferret ^ШТ сЩЧ1ЧП

О lord, the glory of Sraddha and the fruit
of the same may also kindly be narrated, by
which the manes as well as the performer of
the Sraddha could meet welfare.
^Гч^мГч fq^Olt
ж га щ Idyihui жпт are WrfiWrl ns i
I would like to know the origin of the Pitrs
or manes. You kindly speak out the same to
me.
Фц <j yftqfcFI

CHAPTER 40
p rira lw r Л Ф уту q R y ^ n ^ n
Influence of Sraddha for the manes ш iRTynrftnT mAu^jiu
Ше«*Ч|Гч 4^<*>W4>dHd*{ll4ll
ЗЗГёГ
Suta said, “O Saunaka, I shall narrate to
ЗгЩёЫ ^иЫиччт1чн,1 you the entire story of the origin of the manes,
which had been narrated by the sage
Vyasa said, “Thus listening about the glory Markandeya, at the instance of Bhisma- the
grandsire, which had been told to Markandeya
of the excellent Sraddhadeva solar dynasty,
by the learned sage Sanatkumara. I am going
Saunaka asked the excellent sage Suta.
to repeat the same story to you which fulfills
all the desires.
cSSTIR ^M ^1 yfarfgRtrr ^rjBt ч т \ g % a t m :\
ЗГТ^ТТ4W Ш 4TWcpftlR|| УКУ1ЧД|(ЧЗД: yl% dT^Ujbd Wll<*ll
156
Bhlsma pitamaha, lying over the bed of
arrows had said to Yudhisthira and the same is
being repeated by me. You please listen.
jjPgcbliH w ^ ёш gfewiwkti
IfW ld ^Г4т^|рц ч Ф ф )П ;о)|
Yudhisthira said, “How is nourishment
achieved by the people who are desirous of
getting nourishment which are the type of
activations which cause him no pain? I would
like to know about the same.
TifirfWr ф ё Ф * $ я т it « n f ta
Ф * т : з Ф тег т т Ф я т т Ф п c r a :im n
Suta said, “When so asked by Yudhisthira,
Bhlsmapitamaha the noble soul said, quite
lovingly.
ёГ ЧТТ: « n g l t a Ф к ^1%Т1
« rrt: ^H Tf?TTTrTT^f^nt% TW I^T:ll^ll
Bhlsma said, “О Yudhisthira, a person who • ф а т Зстта
with utmost faith, performs the Sraddha,
remains delighted in that house by the grace of Р ш терт w Ф г й е ь ы т Ф ч t n
the manes.
srnglft Ф W W : ЖТ ЩT: l
ЗТрТТНЩёТ f4dt f tjp j Р Ф O T II ^ II
f w : f i aro sfer % f i i f
pRTCt *Ц$*РН2Т W rT ЗГ5ТГ*Т11
g fs ^ зтёщфт
For achieving the best reward, the people
perform the Sraddha of the father, the
grandfather and the great grandfather, because
the manes bestow the persons desirous of
dharma and progeny to the people who are
desirous for the same. They also bestow riches
to those desirous of nourishment besides the
good health.
Siva-Mahapuranam
Ф
о Ф ЗсГЩ
Р ш : w f сЬьмРыФ ФТ:1 s3
MrfuiH’r Р гФ t a
Yudhisthira said, “The manes of some of
the people go to the heaven and the others to
the hell and the living beings have to reap the
reward of their deeds.
гГТрГ Srngjpt qnlPi ^ Р|^Д1
VKblWMI^ ЖО>т: ТШ 44:11^911
Then how the manes receive the material
given to them in the Sraddha? How can a
person falling in the hell get the reward for the
same?
ф т зтРт fqrpcpf ёгзят ?Pr fw i
I have heard that even the gods adore the
manes while they are lodged in the heaven. I
would like to know more details about them
therefore you kindly speak about them
exhaustively.”
зтэг й Ф Р Ф п Р т ётгтш тФ ^Ч 1
Bhlsmapitamaha said, “О destroyer of the
enemy, I have heard from my father who had
met this his death and then achieved heaven. I
shall repeat the same to you.
11 т & Ш ЧЧ Р щ Ф т Pins: ТЩЭТТ:1
тф ш т ЧЧ t a n 4jjWWMdlROil
I was about to give the pindas to my father
at the time of his day of Sraddha. He desired
me to place the kusa grass over the earth.
Ф еьсФ И Ц а ф г P i t a ШГ2ЩГТ1
rffi: Pm s
The performing of the Sraddha by means
of Kalpa was not known to me earlier.
Uma Sarnhita, Chapter 40 157

Therefore, I thoughtlessly placed the pindas О best of the race of Bharata, what do you
over the Kusa grass. want? What is there in your mind? You ask
Ш: f h t r r й w g g t г г г а т щ ш щ и
for the best of boon.”

ЗЩхГ ?ТШШ 5ftil414t w s r a i m i l S^ThciJd #рсшт stf^rarsr

Then my father was pleased with my зт#гг <Ф1
performance and then he spoke in sweet voice,
“O best of the race of Bharata, I am pleased When they thus spoke to the grandsire, I
with the performing of the Sraddha by you. spoke with my hands folded offering my
^raTdTdFlTfw SI#4 faroUmi salutation to them. In case you are pleased I
Ш?1ЩТ fJrTT ir T # W 4 IR ^ II
have met with success. I intend to ask you a
question you kindly answer the same.”
You are well-versed in dharma, besides
being the learned one. By you I claim to have it чгусНг| ggrfa 41
the kins. О best of the humans, you have in W W( ? g : ^ 4 : 1 1 3 О II
fact redeemed me. Then he said, “You can ask for whatever is
ТГОТЩ i f # егаШ пт m f c : i desired by you. I shall surely reply to you.”
When so desired by him, I asked him.
smuwRti w n ^ i i
What the king does by virtuous or
authoriatative rites, the subjects too emulate, ^ JT Ш Щ>4 Ь ? Ш Т # : 1
taking them to be backed by precedent.
Гч<3<35гЧ *1 f t f e # m liolyq ^ ЗрЩПЭ W
^ Santanu said, “O dear one, listen, I shall
щ ит g?r m r i i? ч 11 explain to you the reality about your question.
O best of the descendants of Bharata, you The entire Pitr-kalpa has been heard by me
listen to the ancient dharma of the Vedas. from the sage Markandeya.
Your performance is supported by the drd Ш гШ ц^1чГнч^|
provisions of the Vedas.
i% тг Trt ягата
гтадтас# f s ta : зйш cr<43rwii O dear one, whatever you ask me now, I
gcflftr <ET «dlTS^cl % $ II had asked the sage Markandeya, the same
Therefore, I am quite pleased with you. I, questions. Then he who was well-versed in the
therefore bestow boon on you which can sacred rites told me.
rarely be achieved in the universe. 4 l4 u |q
Ч Ь w f# T «JOT T R F W fg m i

fm R
You will not die unless you desire for the О king listen, once I looked up into the sky
same. The death shall exercise its influence on and found a great aerial chariot coming over
you, only with your permission. the mountain.
f % e rr c l э т Ш егсдящ у
r c 11 ч?т#1: nsejH-d ftfSyiq г # щ |1 Э ’*н
158
шщ w дп#зш171
з т р ч г а ^ м ч ч и Г ч Т ч < ? 1^ 1{,11? ц
The chariot appeared to me like a huge
blazing mass of splendour, brilliant like the
glowing coal which was quite pleasing to the
mind and there was nothing parallel to it. A
man of the size of a thumb was found by me
lying therein. He was quite brilliant as if the
fire had been placed over the fire.
чч: шщ
I bowed to him, lowering my head. I asked
the auspicious lord, “How may we know you.
ТПГд^ГЕГ ^ ЯГ гПТ;1
щ п т f? t TgtT^ii^vsit
The noble soul then said to me, “You do
not have the strength of tapas, by which you
could be able to now about me, the son of
Brahma.
w q in n fiita m f % cRTcnfor fti
^ W ° T : !р т : й 4 4 1134 11
I am Sanatkumara. You tell me, what
should I do for you? All other sons of Brahma
are smaller than me.
Щ : m ST9TT:
сщ <j ч дагч Ь и : ^ « и г ч я ч г г ч й н ? <? и
We are in all seven invincible brothers,
whose races are well established. All of us
establish the soul in the soul and follow the
Yati-dharma.
f t n r ff?r
tr w ir m tf4 R й 4 T ^ c R * t ■ g^n^ou
О sage, soon after my birth, I came to be
known by the name of Kumara. Therefore
people call me Sanatkumara.
<l^eK4l % d4*$4i ЧТЧ
Т^Г Щ гГ ЭТЛТ e b Te flftl f r l l * * l l
Siva-MahSpurS^am
The devotion with which you performed
the tapas to have audience with me, I have
|1
appeared before you because of the same. Let
you meet with welfare. Tell me what should I
do for you?
$r4fra*T <т ёщ: ятёггет щ «гч tmti
ftlt|O T T tn f^ n f ёГ 5 T O ё Е Щ г г ^ | П ^ II
When he was thus speaking, 1 spoke to
him, “Listen, О lord, you kindly tell me the
wm early history of the manes, correctly.
ffqrfi: tt <r ttI ттщ *fnj TP? ад щ тп
gfirr ёргатгчш ^rraftT ii^^n
At these words of mine, he then told me,
“Listen О dear one, I shall speak to you quite
pleasantly the entire Pitrsarga.
IfRfftfH ЗсПёГ
Ш ЩШ TT ёГТ? Щ1
г|чгг41чяад^ тштйч:11'«^11
Sanatkumara said, “В- ahma initially
created the gods and asked them to adore him.
Then the gods who were desirous of the
reward, started adoring the soul.
tT W Э Гр Л Т TJ5T 4 F W T
4 g W : и
Then Brahma pronounced a curse on them
that since “You have insulted me, therefore
you will lose consciousness.
tiNpRT ш ш : ^ % 4:\
Then all the gods spoke to the grandsire,
lowering their heads, “Kindly be merciful on
us.” When they thus spoke, he asked them to
perform repentance.
rfrtt 9НЧЧ1ФМ1
3SF4JRg^l5ranivi8ii
Then Brahma asked them, “You should ask
from your sons, after which you will get
Um2 Samhita, Chapter 40
enlightened.” On hearing this, they getting
devoid of consciousness, started asking their
sons.
W ilt трш T3cf gl*T W ^54411*4 II
О sinless one, they said to their sons, О
sons, all of you should go for repentance.
rf ^ T : Ч4<ШГ4 |ЩТЧ|
чя^отп!: дя«Ы ffrfl l>f ^ 11
Then the cursed gods, as per the desire of
the sons, asked Brahma, as to why the sons
have thus addressed us?
4 4 4 9ngrar% :H 4oll
Then Brahma spoke to the gods, who were
in doubt, “O gods you have no more to be
treated as Brahmavadis.
44T34 w < 4 * 4 ! 4 4 T 4 4 d ^ i y n m °<l
Therefore what has been mentioned by the
sons, the most excellent of the perfectly wise
shall be followed without hesitation and not
otherwise.
^cnsr 44«4 I be and are well looked after by them.
w t ТЩТЯИП Ы«ТЧХЬ<Н«^Т:11Ч?П
All of you should collectively adore the
gods and the manes who fulfil all the desires.
W < f4 H 34T4
Sanatkumara said, “O excellent sage, then
all of them getting relieved of the doubt with
the words spoken by Brahma starting living
lovingly collectively.
ddt ^4T f? 4l^WI-4§'fRT: g45FT 444J
я щ т а : fwtf Фпт ч чт : ич*и
159
Then the gods said to them, “Since you
have addressed us as sons, therefore all of you
should became Pitaras. There is no doubt
about it.
% 4 t cEfa < t h f t t t i f d 4 # I : l
^<1ВДГ«И: Й4ЯТ4П4Й4#11ЧЧ11
The performance of Pitr-smddha can be
done by anybody now. The moon having been
pleased with the performance of the Srdddhas
will satisfy all the lokas.
ТГФд 4«SfleH
дГйадшаг ^ 4144Т:пч^и
f c d : g f g s r e n ^ T f t r r : ЗгИхгшт: W i
w hr сФпчтчг fw r: v f m w : i
4Т414ЩЙ 4Ш 4ЙТГ:ИЦ£||
They will delight the ocean, the mountains,
the forest, besides all the mobile and immobile
beings. Those desirous of nourishment from
Sraddha rites, are given nourishment by the
Pitrs when propitiated. Those giving three
pindas in the Sraddha mentioning the names
and the gotras, delight the pitrs wherever they
4543 ТШ Я4<44 М и ь ц п
g w fbrrdNr 4 4 ТШЦТЯ.11ЧЧ11
4 4 rf ftRRt ^41 4 Й : Т4Ш ТИТ: I
3 P 4 P 4 f a r f t e f t 4 f4 4 T : W m y g ^ r i l S o l l
These words are truthful, whether gods or
pitrs we are father and son successively. Thus
the pitrs, who became the sons became
famous in the world as mutual beneficiaries.
ft^5W !44trf4 4Г4 :iiKo;i
160
CHAPTER 41
The story of seven hunters
ЧНфЧК ЗЩТсГ
Ш Wchffit т w f %WTT: тдш:1
Н^ТТГ Ч $Ч ^ ^ згг^га- ЗД&Т:11?1И
Sanatkumara said, “О best of the ascetics,
there are seven pitrs in the heaven out of them,
four have the definite form, and the three are
without form.
ctri^ ^chiuit зтгагг fayid^rwui
aum m dfa гг тт^ таТй ч)ч«гйч сЫзп
Initially, they were adored by the gods and
then the Brahmanas- they used to satisfy the
moon with their yogic exercises.
'afHl^ b g rfqf ^TfT ^rfrRT § fayft|d:l
Because of this, the charities for the
Smddha should be given to the yogis in the
silver vase or the vases with silver.
^тТ ЧЩГГ ^fterrsr tfarnfr ^ fapri
< ф | Ш 1Ч Ч ftfcIT Н Г Щ Ч 3 W TW t i m i
fH4 -A4lmi(Vf ftrTt: fluwfa trq;i4ll
The Svadha given to the priest in the
Sraddha pleases the pitrs. Invoking the fire,
the moon and Yama, the one who offers the
pitrs by means of Agnaukarma Sraddha-
viddhi, with devotion, the pitrs get pleased
with the same.
fhtrr: 3 % згщг ^ зн 1ш и
The pitrs when pleased, fulfil the desire of
the performer for nourishment, the progeny,
heaven, health and other desired objects.
tfochmUfa 3ft f^ebRf fafoimrll
Siva-Mahapuranam
О sage, the adoration of the manes is better
than the adoration of the gods. О Brahmarsi,
you are eternal and free from the old age.
4 TfftT: ТГТ 3 Гч<з>т>*<1 ЧТ 4^1
(4^(rh(<S^U| ЩЧТгёКВЙ
О sage even the yogic practices do not
have the powers as are possessed by the
devotion of the pitrs. Therefore, О sage, one
should adore the pitrs particularly.
4iA u^i згггег
ticWehdlSS^T ^T?Tt ^еЛЧГЧГч 3#ЧЧ1
wm II
Markandeya said, “Thus speaking, the lord
of the gods, bestowing the divine sight which
is beyond the reach of the gods even, achieved
the position of a yogi.
« n w ^ r w что) f®3TT:i
^wnfoqyiui ш tn ^ o и
O Bhisma, listen, in earlier times the
Brahmana- Bhardvaja's sons achieving the
yogic dharma had fallen because of his evil
deeds.
чН^ё: «hfcAei ^Г1
frpRTf if 4W&:
Their names which speak of their evil ways
are- vagdusta (foul mouthed), krodhana (filled
with anger), himsa (violent), Pis'una (back
biter), kavi (poet), Svasrsa (self created) and
Pitrvartin (worshipper of Pitrs).
Л сЬ Ч Ч ^dlWRT f?TOT 4 ^ 4
О dear one, the sons of Kausika became
the followers of Garga, after the death of their
father, they went to the forest.
fdftdbll^tU dW ЧТ -ИНсЫг-Ггг-Т»
ЧЧМЧгШ ^ftH t Tlis^ll4l4dlWtilll?BII
Uma SamhitS, Chapter 41 161

At the command their preceptor, they took ?1||<йт ?dT ^ TTgRlfafrlRoll

away his milching cow and the calf. All of All of them then said to the preceptor, that
them were united in their activities. “A lion killed the cow in the forest. You
rUTT Tjfsr «ИгУ|4)?П-сс| fTTTcTI kindly have this calf.”
g fig ;: m w t fifa f t t s t i r 's i i anthvtr g tt ^ et t fe rn
О Bharata, they felt hungry on the way and xt iilS4dTH,HR ^11
they developed the evil wisdom due to
The Brahmana, feeling painful accepted
childishness or foolishness and they thought
the calf Because of their misconduct, they
of killing the cow.
earned the sin of go-hatya.
rfrf: f e p n chiHta^4'4ihdT:i
o
4 -clI^lcHJHiTT ? n w r cTT ш Щ f^T:IR4ll
й m щ ш w t: $& i r ^u
Kavi and Svasrsa asked for the cow, which
О dear one, after some time, all the seven
the others did not part with. They also could
brothers died at the expiry of their term of life.
not stop the violence.
ftrp rf f f t p * tMlo^%cbl fg3T;|
^ ^ fTdT t^ r e W ld lf e i^ T l^ lT

IT I 1 1
з з # т !щ т т ш * m : w
One who, out of them all, performed the 4 ^ 4 :1
religious practices daily, was known by the ш т °тт ^ тл % m sn fe^n n .-iR ^ii
name of Pitrvartl. As being devoted to his All the seven brothers, because of their
parents said to them, getting enraged. treachery with the preceptor, killing of the
iia v m я зк Н TnszRmri cow, wickedness and violence were reborn as
the sons of a hunter in the Das'arna country.
% «rn t 5 ^ ^ «4lf| d l: 11^\эп
They were strong and well-versed in dharma.
“Never mind in case you cannot do any
good, but perform the Sraddha only for the TT^ "5Ш tfrgfqc|f$cn:l
manes, quite carefully.” arre^rafspRT те ! «ын ^А frftiR m i
TTcffoT iT т Ш Ш Щ Й ч га W :l They were devoted to dharma, free from
IvRjweJ atfor 4 m f 4t п delusion, with nervous temperament, started
living over the Kalanjara mountain like the
By doing so, the cow will attain piety
undoubtedly. You will adore the pitrs with deer.
devotion and as such you will be free from the dfrcU^MT
dWM ? R q<41TlW l l
sin. SnTRHWU:
Thereafter having been reminded of the
«Ь ? ч П Ы 1 f ^ 'U f'jT rT Ч Г О Т 1 Щ 1 1 cause of their death, like the lonely wild
О Bharata, as advised by him, they bathed beasts, they started living in the forest
the cow and gifted it to the manes. As such fearlessly becoming peaceful.
their task was established. й^ ^тдтчЬг: TT^ wt ёйгпт:1
3 4 f H T x f -ПТ TT ^ JJTRrlpq ^n(d'Wuifri^4t:n9V9ii
162
All the seven hunters, were engaged in the
auspicious deeds, free from evil deeds, and
were well aware of their caste.
Сч N9
^ «rtf: snfr
О О О О
They had listened to dharma in their earlier
birth from the preceptor which was retained in
their minds, including the desire for non­
return to the world.
firfriTsfr wite®n?TTRfnif^r:i
fo t f ЧЙгГЯГ 5Г ■ЩрГ T O IR Ч И
etrtbiT % ШТ: ■ ^T ^rfara^r-.ii^oii
They performed the tapa at the mountain
peak, consumed their food and finally ended
their lives over that mountains. О descendent
of Bharata, О king, over the mountain
KSlanjara, they fall dead at seven different
places are still found over that mountain still.
Because of their activities which were neither
inauspicious nor auspicious, they were reborn
in the life which was neither auspicious nor in
auspicious.
^jw^Trrct
*4$Э1ЩЙ<ЭН1:113 *11
All of them were then re-bom as
Cakravdka (sheldrake) bird, which was
auspicious and inauspicious. Then they were
bom as aquatic animal in the auspicious
Saraddvipa.
едэ'Огп! i p f r snfenforr:i
Ы чт: W r r r f W W w : i i ^ ? l l
They discarded their association with their
mates and they conducted themselves like
saints, were devoid of association, peaceful
and free from the company of the women.
Siva-Mahapuranam
Getting free from the worldly bondages,
conducting themselves as a brahmacaris
following the path of dharma, they became
auspicious birds.
*lrtdW<T: 4eRnR°T:i
fw r ^ T ll^ ^ ll
They recollected their castes well. They
were quite healthy and all of them being
brahmacaris died at one place. All of them
were spotless and noble souls.
faSHM <T q ^ l P w i q r j f w
In the form of Brahmana, they misbehaved
with their preceptor, as a result of which they
were bom as animals and birds. Thereafter,
with the performing of Smddha, they achieved
the knowledge about reality.
ш $ fargrraM <|кт
rE[T *tr w snfw ^
Getting well established they performed
the Sraddha, as a result of which they
achieved knowledge, gained, memory and the
increase in merits.
г^ГсГ ?T R d W M W
The memory of the discourses on the
sacred knowledge which they had heard in
their earlier births, the was still preserved in
them. Therefore they practiced the same.
|Щ фИсгадя:
f # 4 T ЧТО<Т: ^ ? г Г Т :1 1 ? < Я 1
Then they were known by the spotless
names of a noble race viz. Sumana, Suvak,
Suddha, Pancama, Chidradarsaka, Svatantra
and Suyajna.
M гГ5Г H T d t (0 4 т п !г щ т н .1
a^Uitcl
Um3 Samhita, Chapter 41 163

О great sage, the auspicious birds which ТПТТ Щ 4tfetT ш =Ь1Гч^ ThltrAl
moved round up the forests, had a wonderful
TJrft % Я%сЙ 'RJIrlT r*i9M
character and you listen to the same.
О dear, you will be crowned as the king of
тгзп зтгё’ат чшГф ш the kingdom of Kampilya and shall rule the
country. Those who have been turned as the
The king of the Nipa country who was sheldrake birds, they will be your ministers.
quite influential once arrived in that forest
4 dHdSTOt TFHT 4^dlRui:i
with the ladies of his herm. C\ о o

ТГ W^ПТ41
^JT BTRT f014d ТТ^ТТЯТ^ЙгЛТН^^М
вга% ^трт Ш ^ач) err fem tsfo m\
М з ? Т О Ш WTOT ётп^^и
T o fr Ч ^ ш Гч M p R f? l
■Н^ЯМЦЩГ <4^44<*41г$¥1:11*311
The sheldrake bird observing the pomp and
show of the king enjoying all the pleasures,
desired, in his mind, “I have been shattered
with the observing of fasts and hard tapas. In
case the tapas yields some merits, or
observing of the another life, let me become
like him- the abode of fortune and bliss.”
4l<J>u^4 'idN
ШЩ rljp rra ft £M I4d: 4?g|f<ufl|
Ъ WT? II
When all the three of them did not speak
about the kingdom, then their fourth
companion spoke out while Sumana expressed
his happiness over the same.
3Rraf я ^ т т ?пт:
Я^Ятсг: ^fasifai 1x 411
At the end of the period of your curse, you
will again be turned as a yogi Sarvasattva,
Suyajna and Svatantra too will attain yogic
powers.
Гчг1У4итаь4т!я: ш Ш1
ш grbr fqtpq$hf4^mT:ii4oii
Because of these blessings, you will gain
merit. You have sprinkled the cow and offered
it to the pitrs.

ЗПЭТ t щ щ itmiWT: Trtht Ф ш ш я !

Markandeya said, “Then two of his fellow ?? bt сп^т w m
birds said, “We shall be your countiers, your We shall achieve wisdom which shall work
delighters and the well-wishers. as the cause of yogic practices for all. The
bold words spoken by me are quite spirited
-d SngwTTg rreiml-d^r 41-М1гчч1 ~Ф(:\
and are quoted as the verse.
^ -Wd'IW ЗГАМ1ЧаТЧ11'*Ч11
W
о IRffer ШП
о Ш •qm^TW II
After saying, “Be it so.” The yogic soul
attained the goal. The two sheldrake birds thus
replied to him. After achieving the human life you will
attain yoga.” After thus speaking the bird
«MrHlcdvtf genuine* ЧгЬТЕлЫсГПВТ гПТI Sumana became silent.
щ зп4<ш Rtwm ^ГП'в^И
4l<$>U^q ЩЩ
The deeds denouncing which you achieved
the yoga-dharma. You are asking for the same dlebHi TRRMTTftRTI
in the boon. Now you listen to my words.
164 Siva-Mahapu ranam

Markandeya said, “Thus speaking, О dear,

son of Santanu, I have narrated the story for
the welfare of the people. Now what else do
you want to listen?
4*lwiW4ldf^di

•kick

I
164
CHAPTER 42
Redemption of Seven hunters
ц^тям Гч^Глчзш Щ|
fg> ж т <j ш г fjw ч !ч ш ч и *п
Bhlsma pitamaha said, “О immensely wise
Markandeya, you are the best of those devoted
to the pitrs (or parents). О excellent sage,
what happened thereafter, you kindly tell me.
^ TfH 4M44t4|Ru| ; |
ТШ И^ТФЩ№И11?М
Markandeya said, “Then all the three birds
dwelling around the lake Manasarovara,
consuming the water and inhaling the air,
started drying up their body.
U T ^ t HU4i
•Rftrc т а ^C4i4: isnrt
As Indra roams about in the Nandanavana,
the king together with the queens, returned to
his kingdom after roaming in the forest.
3Hl?t 414 d'Wi'HlcM;*: ч<и*м|П1«ь:1
Сч О
Й %T3t: Ш TFKT ctf ^ T lim i
He had an auspicious son named Anuha.
Vaibhraja crowned his son as the king and
moved to the forest.
Ш e&f w b t r т а ^ -h^ iR uui
-Q т а t ftTTfRt ТЩТОТ: 11411
Siva-Mahapu ranam
He also started performing tapas with his
associates. He also kept on performing tapas
inhaling air alone, having no food.
tfflt f c r y i R l d f^ W 3 T 4T*T tT g T h l
т а
т а %% Ulqyfqui:!
■ q fn w ra i^ d^ihfidij'hrauvaii
The said king with the influence of his
penance made the forest look wonderful
which could bestow the yogic practices. The
four birds who followed the yogic practices as
well as the other three who had fallen from the
yogic path, also met with their end in the same
forest.
с^Гчта TfR ^ f 9 r^ r w riw :i
чшт: -щ TtfirUR: R)JiacF^44i:ii<iii
Then the seven auspicious souls were born
in the city of Kampilya including Brahmadatta
and others and were from sins.
таттттагрт чГ{ч)^н!.т
татг wwTTi т т а ш :п <?11
Four out of the seven, remembered the
events of their earlier life. The other three had
been overpowered with the delusion. The
immensely illustrious Brahmadatta was
completely independent.
и
чтй ч ^ п % щ тЫ )п ? о ||
ChitradarsI and Sunetra were well-versed
in Vedas and allied literature. Because of their
association of the earlier birth, they became
the kins of Srotris.
w ra r tw fI
f l r a : чтатГ Щ ! rT ll^ll
Since Pancala was conversant with Rgveda
mantras became a preceptor, while Pundarlka
became master of the two Vedas. He was a
Chandogya and the priest of the sacrifice.
Uma Samhita, Chapter 42 165

Ш\ ЩТ Ш ЗДТ 5l6Kd43><r444l f4 Щ TF3TR Щ 4 f^ J I4 J

S tfa fa c tf $T W т т Ш гд Щ Ц 1 Я Г ||^ 1 1 W firar 5i6l^4cb^t44JI ^ II
Finding that his son was sinless, the king Sftrflc41 c jl^ f a ^ ^ ЧТШТТ Я И Т Ш Ч Ь *Н Ц 1
crowned him as the king and he finally ^ ^ ИЗ#гЗТ xt Й И^ПТП ? о ||
attained the supreme god.
rppf <т ftm w ^m it ч?Тгчч1Н1
4 W : тпЩТШгТ ТТГ W tM 4 ^ 1
-О чэ О '
И ^ Я Т : f.3 fTrS I ^ m c l d l l ^ ^11
ш т\ ч я Г ч *1 тт^ш н^п
О sage, you narrate this great meaningful
Pancala and Pundarlka of Pingala entrusted mantra with devotion to the sinless king
the care of their house holds to their respective Brahmadatta alongwith his minister. Getting
sons and returned to the forest where they pleased, he will surely give you enough of
gained their supreme path. villages and the food grains.” Thus speaking
they adored the preceptor and then resorting to
■ЗбЩтТги ята? и Ш1
the yogic practices achieved moksa. The father
4 T ^ 5 W ratifE lttr Wr TtfcT HII^SII of the four Brahmanas, after reciting the
О descendant of Bharata, Sannati the wife mantra was successful in his goal.
of Brahmadatta, sported with her husband
ЯГсИЛЧШ T R R xt <тУ|
with utmost devotion.
щ эд т тртт: сЫгНз*Ч fq^riR^u
-$ЩЩ тПРПбТ t ЩхпГ<Щ;1
The said verse was narrated by him to the
ш и : зйБкщ мвд f F T 14 11^ ч п king as well as the minister. There were the
The other three sheldrake birds, were born seven obstructions in the Dasania country,
as Brahmanas in the family of a poor man. which were born as the tigers over the
mountain Kalanjara.
tyId 4 R 14 6 lc 4 l fT*> r§cfi:l
Ш Ш : f*T T P F r fr l
: 11 ^ 11
Chidradarsin's four sons were well-versed %51яшт: 1 Г6ПЛТ: tcpmnT: |R ? II
in Vedic knowledge and were known as They were born a shaldrake birds in
Dhrtiman Sumahatman, Tattvadarsin and Saraddvlpa and then at the Kuruksetra
Nirutsuka. ultimately they became the Brahmanas- well-
versed in the Vedas.
% iriw r: ^
ufacTVdiw w m : 5?щт1
зттч^г fm: q m t : хгетщ Ти о т щ н и ^ э и
ИгГ^ гТШТЩс^Т Hfit Ь4 ЧгН"«т тП)^*11
They performed the yogic exercises. Then
they took leave of one another, bowing at the 9П6ПП
feet of lord Siva and then departed. atfofer и ^ьзскТччГкччп ч ч и
й Ш CИ % ffT : P i t ftr T t Ч41сГ хЦ His courtiers Pundarlka and Pancala were
ss3
also overpowered with delusion and they got
chf<H)T4T f e j R ^ Щc rffu u tftlll ^6II confused. Then all of them were reminded of
They at the time of their departure, again their dwelling at Manasarovara. Then they
informed their father, that they were going to gave away enough of riches and eatables.
arrange for his livelihood so that he could pass Then the king entrusted the kingship to his son
his time comfortably. Visvaksena, crowning him as the king.
166 Siva-IVTah5pur5nain

ЗРТТЧ srp^ tti % 34ifa ц vivmw p^ra^i

згпгг # 4 e F n ^ a r 1# ИРГ ^ f o T P I I ^ ^ II
Then Brahmadatta returned to the forest
with his wife. Achieving the strength of the
yoga, he achieved the supreme position.
w ftarrsfh srafaiT ч ш р Ф точттфтi
я м ^ № # : fe g t ^ т Ь ч т щ 'э м
The noble courtier Pundarika on the other
hand with the strength of Samkhya yoga got
himself purified and attained the final position
in yoga,
jRP й ч W Trtr: te n ^ i
O great sage, for the pacifying of the sins,
and for the fulfilment of all the desires, the
faithful people should recite the name of Siva
again and again.
4gd«Sfi|44bill4 Чс$Ч ^IMlfd ЩТ1
4 W r : 11^ 11
For achieving nourishment, one should
read this chapter or should listen to the same
and by so doing he will undoubtedly achieve
moksa.

^HlWl4dld ШЧ ilVIV^IU^j 4?PPTT:IR<ill

In the same sequence, Pancala- the great fadjmwciuU чтч I^enRvilsstra-.iitiyii
ascetic, achieving the excellent lore and the ■
k'k’k
glory, achieved the position of yogacarya.
ЗТТГ % w t s r I 3i44,4ciebi%aT:i
щч Ч55татТ: чтч чтриучи
Such of the great warriors who adore Siva
for the purpose of achieving moksa they surely
achieve the highest position of Siva.
w r f t ч тч % ^ ч й g p t Р ? Щ ^1
nuiRicj
O sage, by listening to this chapter with
faith and devotion all the sins committed
mentally by speech or with the body are
washed out.
TTsqfr Ы чрЕЗГ: Т?ИЧ1ЧНсШ чИ|
Зтап^гчтщ Ъ Ф

f a r e 4i4*n^nf?i ^im’Miu^rn^imftn
dW rl^felrt ЧТЧ ЦЧНкН*Ы гШ^1?||
With the performing of the kirtana of the
name of Siva, all the sins disappear, therefore
the name of Siva- the god of gods should
always be recited, in the same way as the vase
of clay vanishes in the water.
166 Siva-IVTah5pur5nain

CHAPTER 43
Method of Vyasa puja

тгщ щ « г а ш й f? f %
Saunaka said, “O Suta, the disciple of
Vyasa, now you listen to the method of
adoring Acarya. What should be done after
listening to the Siva Parana?

Ч^^Г^«4^скУ|-ё||4 CR2JTXRT^l
trtrTWii^in^raRzjfir 3TOt# : i r i i
Suta said, “Listening to the excellent story
of the Siva Ригйпа the Acarya should be
adored with devotion and faith, giving daksina
(monetary gift) at the some time.
ёШТЧГСЩ ThTHT rT ^snfgrfiri
Сч

4MU^WcbO|j4i <=rct:
Then the learned creator of the Purana
should be offered the salutation, the
Uma Sarhhita, Chapter 44 167

ornaments for hands, beside the best of

costumes should be offered to him.
f^ i^ rro w r y^chm j
<^ j r r ттзюЫ ч?4чк« щ щ тч;тл!
At the end of the worship of Siva, a cow
with calf should be given to the Brahmana and
an book seat made of a pala of gold together
with cloth should also be given to him.
сшэдгщ тт (нГш нГнгИ^:1

The Purana written in beautiful hand

should be given to the Acarya and by doing
so, the donor is freed from all the worldly
bondages.
UPTf TRT ^ЩТрГ <qyiVlch^4<l{u| xU
pT wrftrr т о г а гщтгччп^п
О Sage, the narrator of the auspicious
story, should be given an elephant, a horse and
other things according to the means of a
person.

чтм w i i ^ ii
O Sage Saunaka, when the Purana is heard
appropriately, the listener meets with success.
I have spoken the truth.

Therefore О sage, one should listen to the

Purana appropriately with devotion, expanded
with the quotations from the Vedas, which is
meritorious because the Puranas are the hearts
of the Vedas.
fftf ^IcWglUtnil 4^unwdfgdi ciwyqWMcblt)
чрт 1ix i 11
***

t
Uma Sarhhita, Chapter 44 167

CHAPTER 44
Birth of Vyasa from Satyavatl and
establishing of Vyasesvara linga at KasI
I P 2*

frw ч ш 3mtn^ii
The sages said, “O learned ocean of mercy,
О lord, О master, О Suta, you bestow your
grace on us and speak out the story of the birth
of Vyasa.
H fT W r W Rt M ЧТЯТ ^РТЛ
fsrari% rT T <T ТГТ c le ft 7 Щ ?ТЧТЧЧТ f % H I I ? l l
Satyavatl was the name of the mother of
Vyasa, who had been married with king
Santanu.
TRT ^TWT Ш оцщ; ЧПТТШ1
i® w II
Then how was Vyasa, the son of Parasara,
bom to her? I have a doubt in this regard. You
kingly remove the same.
IJcT <jcJW
T Jcfi^r (М ч т я ш д Ч я М ТЩ ТТ:1
Ч^ЩЧТ55ЧсТГ ТЯ ЧЧЧТЧШТг ^pT^imi
Suta said, “Once the sage Paras'ara had
been moving on a pilgrimage and suddenly he
reached the charming bank of the river
Yamuna.
f 4 w n ? т ш feftft Ч Ш гЩТ1
ЧЩсТ i|44im i 1ТЯЧТЧЧ чтчтчнчн
The noble soul while taking food, said to
Nisada, “You at once carry me across the
Yamuna in your boat.”
Ч Й Ч Т Й Ч 1 ч ч т^ : Я Г С Ш ^ n ftl
с т г а ц ц ®n#r ш ч г а т fcWiiSTi
At these words of the sage, Nisadha said to
his daughter Matsyagandha, “O girl, you at
168
once carry the sage across the river Yamuna.
fM H rfe r щя^^ш^ттп=тгатгггп': 1|чэ n
чЭ •О
О fortunate one, the ascetic Parasara was
bom of the womb of Drs'yantl. He is well-
versed in all the four-Vedas and can cross the
ocean of dharma.”
f f r fenfilrll f w PrPEFRTT
4lchwiw4l4
At these words of the father, the girl,
attempted to carry the sage who was
illustrious like the sun.
W fW TRT^Pft ЧРЧТ Ч1ТО^5ЧЧЧ1
Wt 4 II
As a matter of chance the great yogi was
attracted towards girl, who had never fallen to
the beauty of even the apsaras.
ifi^rfchiP: ъ Ч%ТТЧ1
With the lustful mind towards the beautiful
daughter of the fisherman, the sage held the
right hand of the girl with his right hand.
чччтч чч ч
4nf ЩЕГЩТ felfgdMIl W l
AT this the vast eyed damsel smilingly
said, “O little spoken sage, why are you
indulging in this deplorable deed?
Т^Г 41 SffiTTsfa 1ЩГ1
f^WT^TT f e ЩГШ v&r
О Intelligent one, you have been bom in
the best race of Vasistha. О Brahmana, I am
the daughter of a Nisada (boatsmen), then how
can both of us unite?
чНч 'IRT 0|$иЛсс) lq^|4d: I
44lfh ЧРНКЗ W
The human birth can rarely be achieved
Siva-Mahapuranam
and to be Brahmana is the best. О excellent
sage, among the Brahmanas, it is difficult to
be an ascetic.
f e r a r сгащ ctrar о d iffe r: I
чЭ
4I4t % ll^ ll
In spite of your possessing all the lores,
healthy body, auspicious speech, noble race
and humility, you have been overpowered by
the lust, which is quite surprising.
TTfiraizrarapf ч «Stefa
tfn fe уттччГгатед 4 t f 4 4 :i l ^ 4 l l
In this improper deed, no one on earth can
stop you from indulging in this misdeed,
because of the fear of your pronouncing a
curse.”
f e r r m 4 ? 1 4 f4 4 l
4 f e H ш w ifir-iirafe Tm^ifq ч п ^ н
Thus thinking in her mind, she spoke to the
sage, you keep patience till I carry you across
the river.
?f4 ЧЧЧЧТЧТ q tf e is r : 4 W L I
ч ч г г ч T i f w ч т т i r r a t : чтт ч ч : ч ч ш ^ э и
Suta said, “Listening to the words of the
damsel, the Parasara the great sage, left her
hand and they reached across the river.
ччзЬп? чт чтчп tjf4 : чпчятШ ч:!
О чэ
ЧГСШ ЧТ Ч Ч Т WTcTT Ч Ч с П Ш ^ г и й й я п ^ и
чЭ чЭ *ч
Reaching across the river having been
overpowered with passions, the sage caught
hold of her. Then the shaking damsel spoke to
the ocean of mercy.
g ten s? -ф 'т фнлу'Л! {ччгечп
ЧЧТТЧ Ч Ш ^ 1 Ч Г ^ К 1 Т Й Р |'Ш Ч : 1 1 ^ Н
“О excellent sage, I am the daughter of a
Nisadha having enough of odour, issuing from
my body. You are quite broad minded and the
best of the yogis.
Uma Sarhhita, Chapter 44
еЬЫс»>|^н<^Г<с(|
dIrtlr%ifdcb-t^: Щ : о ||
The union of both of us would not be
proper like the glass and the gold. The union
is always pleasant between those having
similar race and appearances.”
tWT 8^14(^41 'сыГчч\|
fitlT -ЦЫТП’Ш IT TRfWTT THTWIR^H
At these words of the damsel, the sage
turned the girl with charming beaut/ issuing
fragrance upto a yojana.
Ч Т з Ы п сТГ Ш ^ tr fr :
n^ldchra tt <gi t p : т т ^
т й ЩЦЩ: щ Ы ) ч
fq p i ^nfr
The lustful sage, then again hold her. At
this Vasavi said to the sage, “It has been
ordained in the Vedas that one should resort to
the several intercourse at night and not during
the day. It is quite sinful to enjoy sexual
pleasure during the day time which is
denounced by all.
d ^ H l ^ ETtejTCcf 3H.£c|{d trifatll
•цуцрт MRWiisra f m it xt ^
Therefore you wait for the night fall.
(Because presently) all will look at us and my
parents are also standing at the river bank.”
d-^TfiftdqicbUt} efrR 'yfd4#ei:i
%ГС 'ШГ: ch illi
гг г|тшт ттШтШ|
ot|e||qrlf^ ?TT Я Ш ^T: Я)^ТТТЙЯГЯ11^11
On hearing this the great sage with use of
his yogic power create the dark time spreading
fog everywhere creating darkness. Then the
damsel getting nervous of the physical union
again said to the sage.
169
qtfi|9T4)E|4fthd4 Щ<Ш fRhfa Ttt ^ 1
'•Э '
Wmf Ш TTfoif
О great yogi, you have the semen which
cannot go waste. You will leave after the
sexual intercourse and I shall become
pregnant. Then what will be my position?
«Б'ЧГ^М 4 ? l f & ТЩ 4 1
gfautfo щ \ fe lt
О possessor of great wisdom, my virginity
would be lost. The people will laugh at me.
How shall I face my parents?”
Ч Щ Ш
тч w
Parasara said, “O girl, you freely enjoy all
the sexual pleasures with me. You speak out
whatever is desired by you. I shall fulfil the
same.
4адганштлта1*Ч1 w ra A чсл
In order to make my command truthful,
you will be known as Satyavatl and will be
admirable by the yogis as well and the gods.”
ТОтасЧ Ч М
4 ftHT ШИТ Ч cTRf ШШТТ: I
-o
и я т п й т if ртшш ш сятпз ^ ii
Satyavatl said, “In case (my union with
you) remains unknown on earth to the people
as well as my parents and if my virginity is
not lost, only then you can accept me.
ms Ш2Г 4 4 ^ d # d > q R I
т$№Д -Ц$Ъi f й r n W t f 4ct Ш З Ш З ^11
О master, my son should resemble you and
should possess the prowess like you. The
fragrance should always remain in my limbs
and I should regain fresh youthfulness daily.”
170 Siva-Mahapuranam

Ш Щ ЗЩЩ Kamandalu in the left hand and a danda in the

right hand. He had yellow locks of hair over
the head issuing resplendence from his body.
ш Я^сГТ % Ч?НЩТ:113311
Ш Ч Ш s3 ^ 5 T W t P T d t HcM VITdl
Parasara said, “О beloved, all your desires
W 4l"d4«l|ehl4 " п щ р щ щ : t r r q i l ^ o i !
will be fulfilled. Your illustrious son will be
born of the arhsa of Visnu. The illustrious boy soon after his birth
spoke to his mother, “O mother, you can move
ebl<ui № Ct>ld4lfsn:l
out at will as you please and I shall also leave
ШЧЩП ^ ЧЩ1Г4 *R: sFf%RT11^ 11 the place.
You also listen to the reason of my turning
w 4di
lustful. My mind had never fallen even at the
beauty of the apsaras. ^fdTsJiqfdeM^il'i^ll
О mother, whenever you need me then
p f a w тгатщгг %^FTT5,fraTTi
remember me and I shall fulfil your desire
ч «пн w t 4 |W ч ^тп ^ч и reaching before you.”
O girl, the writing on the forehead by
Brahma, can never be falsified, but I have
been attracted towards a girl with the smell of TOP? WTO: C&4
the fish. Thus speaking, the child, offering his
4<iu|cbdi iTBRcT salutation at the feet of the mother left for the
чЭ ЧЭ
place of pilgrimage, which destroyed the sins.
ЩГО? W d«lfd^r< 5l4ll^ll
Wlft fefacF ЩТ ШТ1
О beautiful one, your son, will be well-
versed in the Vedas, composer of the Puranas TOpft wf?d
and will be glorious the world over.” Having been overpowered with the love of
her son, and remembering him brooding own
^ygci-^i d t 4B lf3 $ > IK < :l
her fate, she went back to her father.
dglM #ST ШгЩ wrg^l^'311
TOTf TOT oTRd^d tqTTOtSWTOI
Thus speaking the great yogi, enjoying the
sexual pleasure with the girl, left the place ^ W T f ^ T S R T l s s i m : Hefijfd'd:ll-tf'tfll
quickly, after taking a bath in the Yamuna. The child was born in an island therefore
Trfq с[ЩТЩ б,К^|1гЧ’Ния'ФТ1 he was given the name of Vyasa. Because he
separated the Vedas from the Sdstras he came
ЗГ^сТ dIT4^ftc(T?q^nill? CII
to be known as Vedavyasa.
The girl also was conceived bearing the
child illustrious like the sun. She gave birth to dW M w n rr
a son in an island by the yamuna who was
quite beautiful. 3& Ш T O iUchiqq'ildrTlm
cim e fiw g 7IfRTPTPftrq;il'k^ll
fajTftfasfofasr Tlfadt SPT:II3<?II w f w ящгё; wifa
He looked quite graceful holding a « ТП7Ш W ТОТ W^faTTCTtPTIIT^II
Um5 Samhita, Chapter 44 171

prominent lingas including Visvesvara.

зпдщ
«ПТПМ ^1 ТГРФЗТТ eblVHM ^
TMTSTriTTfT fgfiRT ^ГЕПТ WT гЛТШ^Ч И He offered his salutation to all Gaurls, after
He visited the holy places on pilgrimage worshipping Kalaraja and Bhairava; the
which bestow dharma, artha, kdma and devourer of all sins.
moksa. These included Prayaga, the foremost
of the places of pilgrimage, Naimisaranya, wimmi
Kuruksetra, Gahgadvara (or Haridvara), He also adored Dandanayaka and others
Avantika, Ayodhya, Mathura, Dvaraka, ganas of Siva with devotion and also pleased
Amaravatl, Sarasvatl, Sindhuganga, all the Kesavas, making all the efforts.
Gangasagara, Kalanjara, Prabhasa,
Badrikasrama, Mahalaya, Omkaraksetra, TPiM rf tr : tr : i
ч9 о

Purusottama-ksetra (Purl), Gokarna, ГфЩЯЗ[Н|1ч 4l4dl«fte|dRlrl:l4^ll

Bhrgukaccha, Bhrgutunga, Puskara, Srlparvata Не worshipped Lolarka and other suns, and
and after visiting the sacred places of Dhara, he carefully offered the pindas at all the holy
he took bath at all the sacred places. places.
■Qci H W i^rfw nPr ? i w i 4 4 w m трппгчгг
s9
#nt ^ m r ifw ii
44i*cbifdeBl^: з т щ т т щ # ^ТЦПЦoil ferrer g m fw :ii4 ^ii
The noble soul established the linga of
Ятычгсда Щ учНч&:ич qii Vyagresvara, by having a look at which a
person attains the position of Brhaspati
Thus by visiting at many holy places in
many countries, Vyasa, the son of Kalika learning all the lores.
reached Varanasi, which happens to be the
abode of merciful Visvesvara and the goddess ewyRrewmw 1% # n f 1 |n r№ s4 ;ii4 ^ и
Mahesvari- Annapurna, who lives there in Worshipping the lingas like Visvesa and
order to bestow the eternal position to their others with devotion, he thought of again and
devotees. again as to which one of the lingas should be
ЩЩ cnrmrcftM ^gTSSJ 4fu|ebfu|c«P(l adored to achieve quick success.
ш ъ& т ffosrc:ii4^n 4чК1ьч q ^ c j f^UTT:
Reaching Varanasi, he visited the sacred
place of Manikarnika, he was relieved of the A linga by adoring which he could achieve
sins of crores of births. all the lores and by whose grace he could
^gr *raffnr *i develop the capability for the composing of
the Puranas.
О
cfcuirr
чЭ s9 C\
^ 1143II
О

Then he took bath at all the Kundas, step- еь(т1Ч1*ИГС t%RI

wells, wells and the tanks and also adored the ^ ify l 4 щ f5^TT€R4ll^o||
172 Siva-Mahapur9nam

ebl^Vi ЯТ1 Ясфя ^ F m rn frr wtii\3^ii

ЯТ ^#)e*PSR <J ^TII^ Ш a r m f m язд¥1ут m i

Whether he should adore Srlman plvt^bSt ъ|сГ fdvtuuiw 13РТ1№Ч II

Omkaranatha, Rrttivasesvara, Kedares'vara, f% щ f e w i ^ Ш m ^ t w r t w r i
Kamesvara, Candresvara, Trilocana, Kalesa,
?гят^ €ifdfHT|i4l я s&si % яш «й|пэз ii
Vrddhakalesa, Jyesthesa, Jambukes'a,
Krsnes'a, Parames'ana, Ratnesvara,
JaigisavyesVara,
Yamunes'vara, Langulisa, Srlmadvisves'vara,
Prabhu, Avimuktes'vara, Vis'alaksls'a,
^3% ^ Щ ifteRofvl ЯП**8ГСЯ11^ ^11 Vyaghresvara, Varahesa, Vidyesvara,
дт grf^t i Varunesa, Vidhlsa, Harikes'esvara, Bhavanisa,
Kapardls'a, Kandukesa, Ajes'vara,
H ^ v i Praiftvt ч Ш зШ%«кя 11^311
Visvakarmesvara, Viresvara, Nadesa,
Dasasvamedhesvara, Drumacandesa,
Kapilesa, Bhuvanesvara, Vaskullsa,
Drkkesa, Garudesa, Gokarnes'a, Ganesvara,
Mahadeva, Siddhisvara, Visvedeves'vara,
Prasannavadanesa, Dharmesa, Tarakesvara,
Vlrabhadresa, Amrtesa, Satlsa, Parvatlsvara,
Nandikesa, Nivasesa, Patrisa, Pritikesvara,
Siddhesvara, Matarigesvara, Bhutls'vara,
Parvatesa,
Asadhisa, Prakasesa, Kotirudresvara,
^Tl Madales'vara, Tilaparnes'vara,
Ш ld<W luiwtani**ll Hiranyagarbhesa, Srlmadhyesvara and several
ягсчдйет 1% ят и щ ч 1 ^ f =m others lingas are there which one of the linga
should be adored by me?
<f 1^ ч 11
Pas'upati, Hatakes'vara, Brhaspatisvara, ff r fiRTdtl MRT:
Tilabhandesvara, BharabhQtes'vara, p it f^gm rm ro M R ffM T ^ re T iit9 ^ ii
Mahalaksmls'vara, Marutesa, Moksesa, зщ ш я ячВуг.1
Gangesa, Narmades'vara, я ч Ш f^Ft ф Ш чт5}я 1$р ч .||<эч и
чв)упч чп #Ч1ЛЩ>кггсгг M ^H dirq^ldl
m ^ y i HifHlyi afafg&gt f e y r i i ^ i i 3^nfeT ^ c llfw ЩТ ш % ll^ll
3Tfopfc9TC Щ8Г f ЧП 3Tf^fc ЯЩ13Г % MPTI
o tn tw f%tl¥Wnfd ЭТП^И Я5ГШ ЯТЯ f^FT ЯМ^1ТТ?ЩсРТ11^^11
ef«ui?t fgsfopr =rr ifr&ytert яп ч f | fe irri
яёп%т cbTrffvi g r^n rcr^w T iiS ^ii я^чтгкшт^ст u^ftnr 4^fnniv9<iii
f a w f e i ятег dl^cHnyrRi cm Vyasa was thus worried about the
чт^ут cbRi^i w w a i t e r я т п ^ н adoration of Siva and suddenly with a
concentrated mind he thought, “I have well
спед- ^ i wti
realised the truth, which had been forgotten by
я^Я5$т me, my desire has been established. It is the
3 T P f? t Ш Я Т Ч Т ^ Р Я Г с Г ЯТ1 Madhyesvara linga which fulfills all the
Uma Sariihita, Chapter 44 173

desires and bestows dharma, artha, kama and absorbed in the linga.
moksa, with the worship of which or with the
a te it 'п№тщш: Ш<&\ w i o t t i
touch of which, the doors of the heaven get
opened. "w q ? d тгот^г f w m «ьь-ьипгчя: 1)<£.ц н
Srlkara, the son of a milkman, achieved the
position of Ganapati, after adoring the
ЗГЩТШЧгТГ f^JT ЩЪ: M^4TrmT:to4lt compassionate Siva.
Therefore one should serve Madhyesvara
STPfgt tbU^fl(4rl1l
Mahadeva. О Brahmanas, several of the
people met with the success by adoring this : ii< ^ ii
Sivalinga, Brhaspati and Sukra who are respectively
adored by the gods and the demons, achieved
Ъ : ж ш щ g jw pstr f?rgf?r
excellence in their learning only by the grace
of Siva.
Siva is called Madhyamesvara since he is
stationed mainly in the centre of KasI for
y w n fa ш т
bestowing happiness on the people.
Therefore, I shall also adore Madhyesvara
Siva and shall achieve the wisdom for the
аИЦИКРЩ w f t 4 Mf^gnf£)Vir^ lld ^11 composing of the Puranas.
The Gandharva named Tumburu besides ЗксГТ sfrcl нгш: flrtraftqd: I
Narada the celestial sage, became n>v f.cient in
the art of music.
Thus speaking the learned Vyasa, the son
тшт of Satyavatl, took his bath in the water of
9ГЦТ f a a p r w ^4T cT ^ir< S hl:ll< i?ll Bhaglrathi, and took a Vrata.
With the worship of the same lord, Visnu sfifadjuifyiw) WVTrarvR: eFfadl
had gained the position of the bestower of
' if4 ‘ebfafar yresKft 11с я 11
moksa, besides Brahma became the creator
Sometime he consumed the dry leaves,
Visnu the preserver and Rudra became the
fruit, vegetation, air, water and sometimes he
destroyer of the world.
lived without them.
mrntyi: 414^1 % ^crciai
H ^ T fr ЧЩ ic 3 II
ш Т5ПТТЦШ srqfc4T ЧТТТ^ТГ^Й: 45^:11'? о ||
Kubera became the god of wealth,
Thus the auspicious soul adored lord Siva,
Vamadeva became the devotee of Siva,
Madhyes'vara, thrice a day, consuming the tree
Khatvanga became the king and those having
leaves.
no sons got the sons by the grace of lord Siva.
ЗЩТТШ^ПТШзЯТ 1ч4'И14Ь:1
■Щ4Т АЦсаг^штТя тт TRtn^
chlfdJHIHITT ТШПЙ'ЙП
p m w r W vrrRmWra^Ti
Candrabhama the apsarn having the voice
and sweet as the cuckoo, while dancing was dra^yf чид|сш рш f m
174
In this way a long time was passed, when
once Vyasa, the son of Kalika, after his taking
bath in the Gariga in the early morning, had an
audience with Madhyesvara Siva, on whose
left Uma was lodged, was clad in the tiger
skin as the upper garment, and his matted
locks of air was floating in the water of
Gangs. He had a beautiful body.
l^ ll
He looked graceful and his hair resembled
the moon rays of the winter season. His entire
body had been plastered with ashes. His body
was as bright as the camphor.
cbUlbfl*M& эг
«ТПтГ
His eyes extended upto the ears. His lips
were red like coral. His body resembled the
child of five years’ age. He was adorned with
ornaments suited to the children.
ч я ygfarirwiwi т о w i
He could shatter the pride of crores of gods
of love. He was quite resplendent, he was
naked and was playfully singing the Saman.
ch+)Uiiq-K4Tafl(ar
He was the ocean of mercy, well disposed
towards his devotees, could be pleased
quickly. He was lord of Uma, having the
pleasant face.
"sjfw frRTi
АРмтирге! it fii<tHW>4iisa ii
Finding such a lord Siva who was beyond
the reach of the yogis, the form of
Siva-MahSpuraijam
consciousness, kin of the destitutes, lovingly
offered prayer to him with choked voice.
^ с г тщтит
oti^qq: тШчттцл1гп:иччи
Vedavyasa said, “O great lord, О god of
gods, you are beyond the mind, speed and
deeds and are beyond the reach of the yogis
and cannot be visualised by them.
4f|dR ч fr fe m rg w n H i
trihci SBIcT: Sldf W ils o n
О lord of Uma, even the Vedas are
unaware of your glory. You are the creator,
preserver and destroyer of the universe. You
are the foremost of all the gods.
ЩЧШ: ■fl^cTRT fm :l
ч т ф т Т? q ер H 1<T: * ^ s f i r ^ r t y f | i 4 : i i * o * i i
You alone are the blissful lord, you are
omniscient Sadasiva and you are beyond the
name and the gotra.
rmte ЧТЯ Ш тттцфсфБ:1
т н Ы fRTOT >0^11
You are the supreme Brahman the remover
of the noose of Мйуй. You are free from the
three ganas in the same way, as the lotus leaf
is free from water.
4 ^ 3RT Ч ctf 4 4 f R Щ^1
You are beyond the birth, conduct, country
or even the race. Inspite of this you are the
great lord who fulfills the desires of the
universe.
4 W T 4 W R ^ T l 4 rT FT^T 1^ЩТ:1
4 % W tcf ТОГ ft геП^ЧWf*11 I
Even Brahma, Visnu, Indra and other great
yogis are unaware of your tattvas. Then how
(Jma SarhhitS, Chapter 44 175

can one adore you. auspicious mind, lord Siva, having assumed
w : ^ f | TTcf -q V l? K r4 4 { W d i ;|
the form of a boy, smiled and said.
Щ с||<гГС<=с* ъ т Ш ^ Ц d M 3d Id

All are from you and you pervade in all.

You are the lord of Gauri and the killer of 3rf%rttrfa <зпйч чт
Tripura. You are the child, young and the old. The boy said, “O most excellent of those
I hold you in my heart. who are aware of Brahmana, the desire of
4W T ^ M^lld ЧхШГгггт ?тщ%| your heart will undoubtedly fulfilled before
^ iu iu * » m i <4i х гс т гч ^ п ^ о ^ n
long.

O Mahesa, you are adored by the devotees,

О Siva, Puranapurusa, Sambhu and the
supreme soul, salutation to you.”
-щ т % f r
Ttrar^T Ш fS l? 4 T ^ e z n w M r a d i i ^ o v s i i
Thus praising lord Siva, as soon as Vyasa
was about to prostrate before, him, then
Balasiva, getting pleased said to Vyasa.
m fo rte ? «rt T i i f r i ^ ) rp tftr = г й |
чт^г fe rn Л ^
“O yogi, you ask for the boon whatever is
there in your mind. I am subservient to my
devotees. Therefore, there is nothing which
cannot be given to you.
crt ш т Щ гч т щ т\ :i
Then Vyasa, the great ascetic, got up and
said, “O lord, you are omniscient, nothing is
unknown to you.
T rafcnw ¥<Jsr^ чш ч 1
тгеаст n fe f r a ; 4 t te tete ft ^ c h iR w i n j i ^ o
You are great soul and bestow everything.
Why should then the lord force me for
begging which is the cause of misery.”
ffc ? р т HTRPRirarf^W:!
On hearing the words of Vyasa, with
I the great lord shall dwell in your throat
tt: i and shall make you compose, efficiently, О
Brahmana the history of the Puranas.
w t widh'dTdiiRdHi
farasM 43 4 W 4 ^'Y r[g ^ r f 4 ii^ '« ii
The holy hymn abhilasdstaka (the eight
verses of desire) that you have now uttered
shall fulfill the desire of the men who read and
тти^о ^ п
recite it in the temple of Siva thrice a day for a
year.
UTTrWfdW ЧЗЧ fdaidfi#Td;id*B
зргИч ЧТ^ ^рлти ^чи
The reciting of this hymn is conducive to
the increase of learning and intellect. It is the
cause of all the recites and is the bestower of
virtues and salvation to the people.
«rdbiwid грчтчГ 1нчч«ге$
ш Ы ,ш rrngfsfq т г п ^ а д й :11 w u
In case a person getting up in the early
morning, after taking his bath, adores
Sivalinga for a year, reciting this stotra he
becomes Brhaspati, inspite of his being a
fools.
fte^T сгт TTWrrfq f q w W m i w i
cte 4RTtt fd w
In case a man or a woman, recites this
176
stotra before a Sivalihga daily for a year, his
wisdom and education is increased.”
TT cri# f^nt
smwsfb giFTfftrr 1W 6 11
Thus speaking Balasiva was absorbed in
the linga and disappeared Vyasa also became
emotional dropping the tears of love.
tier надщт ЙШ
w m fr yrfti^ra
W w ^этгсгж ^ ^трщст mm
4nfRT xf 4Tchu|d4d: ТЩГМ^о||
ЗШЧ7Т rPt C(RI^C(
еПЧЧНзЧ ш : <5ГП? ЧТгЩ ^119^911
?$сг щтпзт®' чттт ъ chlfddm
чугсч тр щ ^Oit эЦщ! 4*1:11^ 4 ll
In this way getting a boon from
Madhyamesvara Siva, Vyasa playfully
composed the eighteen Puranas, which
included Brahma, Padma, Vaisnava, Saiva,
Bhagavata, Bhavisya, Narada, Markandeya,
Agneya, Brahmavaivarta, Linga, Varaha,
Vamana, Kivrma, Matsya, Garuda, Skanda
and Brahmanda. These were the eighteen
Puranas, which bestow glory and merit to the
devotees of Siva.
ш зэтаг
f t чпЩсТ <smn
Stxta said, you are the best among those
who posses the knowledge of the Vedas, you
have given the names of the eighteen Puranas.
You please speak out their description to me.
сгтт ззта
sailer fjrt: $щпШчп
4 ^ 7 3 * 4 ^ 4 ТГ■гЩЩS<?tf4 cRTII^* II
Vyasa said, “The same question was put by
Siva-Mahapuranam
Tandl the son of Brahma to Nandikesvara. The
reply he gave in this connection, you listen
from me.
шщ
ЧЗ' ЧШ ТЧЧ 9ГЩ
ТТТГЩПёРТ^ТзГ: 1
Щ Щ 1 TTM WT 4^11^411
Nandikesvara said, “O sage Tandl,
Brahmanda Ригйпа is considered to be the
foremost in which the four faced Brahma
himself is the speaker.
ЧЧ1еЬгЧ*Ч ЧЩГгЩ Ш ЧТЧ1Ч?1ЩтТЧI
dWdll<i ЧЧИзЧМ ЧТТЩ x T f ^ ^ l l ^ ^ l l
The glory of the Padmakalpa has been
described in the second Purana called Padma
Purana named after the greatness of
Padmakalpa.
4<iyi<c[id ЧЧ W ot lqmjqiycb^l
oarra^ifet p f q i№ ^ r :ii^ t9 ii
The sage Parasara composed a Purana,
revealing the thoughts of the father and the
son, the same was spoken by Brahma. It is the
third one known as Visnu Ригйпа.
m h c M n u l fyraw rjftct si|i
TRrWrmrmr % рттпщ
The Purana in the Piirva and Uttara
khandas of which, the story of Siva has been
described in detail, it has been given the name
of Siva Purana.
щ ятччн чга яч ^ % Ш Т ^ 1 1 ^ ,?11
The Purana in which the story of the
goddess Durga has been enshrined, it is called
the Devi Bhagavata or the Devi Ригйпа.
чтт^гй тгтщ w чтщЬт s r a ^ i
WtHJW H nl Ч Й п М 11^ о 11
The sixth Purana has been spoken by
Narada and is known by the title of Narada
Uma Samhita, Chapter 44
Ригйпа. The Purana in which Tandl
Markandeya, the great sage had been the
speaker is known as Markandeya Purana,
which is the seventh one.
UI<£u^i|4<|U'| % г Щ Л э Ш XT W P T I
The Agni Purana was composed with the
combination of Agni. Since it deals with the
events of future, the ninth Purana is known as
the Bhavisya Ригйпа.
fg^TTpnrRf
Tjftdlfh^itfirai П*Н1Чт^ii ^ ii
Since the transformation of Brahma is
narrated in the_ Purana, it is called
Brahmavaivarta Purana. Because the subject
of linga has been discussed in the Purana, it is
title as Linga Purana.
crcw r xj ctm? t t m -gri
НтТ ш ъ , w < sn fl чпрреч f
gM |n R g gRw 4i?PT ттг^т
O sage, the sports of lord Varaha have
been, contained in the twelfth Purana, which is
known as Varaha Purana. The Purana in
which Skanda is the listener and Mahesvara is
the speaker, it is called Skanda Ригйпа which
is the tenth one. The fourteenth is the Уйтапа
Ригйпа which deals with the story of Vamana.
The fifteenth Purana is the Кйгта Ригйпа
which deals with the Кйгта or the tortoise
incarnation of Visnu. The fifteenth Purana has
been narrated by the fish incarnation of Visnu
as such it is known as Matsya Ригйпа.
ТЕЩ О Т 4lrl*Ri8tf$ranjl
R d l - r t ^ 4R«h)f&inii^ 4 ii
The Purana, the speaker of which is
Garuda himself, it the seventeenth one and is
177
known as Garuda Ригйпа. Since the topics of
the globe are desired in the eighteenth Purana,
it is called the ВгаИтйпйа Ригйпа.
Ш ЗсПхГ
Сч
4<4l5shlR У$Ч1 ЩЩИ 1
сш*. и4чии|нг w M tr
Suta said- The same question was put by
me to the intelligent Vyasa and I had heard the
story of all the Puranas then.
p g оегш: т ш : tw tpti
In this way Vyasa was bom of Satyavat! by
Parasara. It is he who composed the
Mahabharata as well as the Samhitas of the
Puranas.
44n?Rur ддрт: дт: дтчячт m u
чглчсчт щ Щ : w f o p ^ R r i i ^ i i
O Brahmana this Paras'ara and Santanu
were united with Satyavati. Therefore there is
no scope of doubt.
•O
щ ш gftcT xNr трлт ищгт Rrasnih 11 ^ 11
Because of this reason, the birth of Vyasa
is quite surprising. The learned should follow
the virtues of the elderly people.
fg ЩЧ g;
тг g ^ g ^ n ^ x o ii
Whosoever reads or narrates the
mysterious story it, he getting relieved of the
sins, goes to the Rsiloka.
?f?r «lRw4^iy<iul тщтаггщтт%тт что
gpRgiWtsengpi'K'itii
•kifk
178
C H A P TER 45
The story of the goddess and the killing
of Madhu and Kaitabha
ip i: Щ :
Ш П ТЩТ HHUsdbHwfeldll
ЧН1сИК*ЦтЫ ^ЬЧГ лу <1
The sages said, we have listened to the
story of Siva, comprising of the several events
of different incarnations of the lord, which
bestow devotion and salvation.
Tift* *nre;iri4T ^нгУ1 4% h ijr ii
O best of those aware about the Brahmana,
now we would like to listen to the pleasant
story of the goddess who happens to be the
mother of the universe.
VlftbWII +HWH)l
ЗЧПИ UdfaW dl 3m IcHW44| w i i ^ ii
Parvatl happens to be the primordial Sakti
of lord Mahesvara, who is the supreme
Brahman. She is the mother of the three
worlds.
wf ш зш н й * fc^ri
зж тш н < * fft тг^тцгГм'^п
She incarnated twice. Firstly as Satl and
secondly as Hemavati. О immensely learned
Suta, you speak out about her other
incarnations.
3* FdMd tfftraH huiy^irar4fij|i
Tllftr Ч г ц ф з ^TERIimi
Which one of the intelligent and learned,
person would feel satisfied, listening to the
stories of the mother, because the learned
people surely listen to that story.
•SciitI
SRIT m Ч^1гЧН: fRlfvFCTT: W -R^TI
Siva-MahSpuranam
Suta said, “You the auspicious souls are
graceful because you have desired to know
about the story of the great mother.
spcrat сПтГОЯТ Ъ Щ)
dterifa f m t ftrg:ih9ii
The sages have declared that those who
listen, narrate or recite these stories the dust of
their feet is no less then the place of
pilgrimage.
rf sfeit: фЧфгШ: wftdT Ы tW: flFTRl
ftr* II
Graceful are those besides being
successful, whose minds have been devoted to
the stories of Sri Devi. Even their children and
the race are graceful.
% 4 WdftT Rci<*HU|cbHU||^|
MidHjultiffgdi: ч
The people who do not adore the goddess
who is the cause of all the causes, they are
unfortunate and overpowered with the
delusion.
4 prefer TTgr^'cff
3RIfxr ’gft ЖШ^№Т11^о||
Those who do not adore the goddess who
is the ocean of mercy, they fall in the blind
well of the universe.
TT^T %FT gtcqtf H W ft W 9Ш 1
rlf^* Ш c^Rft g^rTII^II
As a thirsty person wanders in the desert in
search of water, similar is the case of the one
who leaving aside the goddess, takes refuge
with some other god.
TTFiT: wumhiui T w tk m w r i
3u m i *h e h ^ t i i ч^тпт:11^и
Who would be the person to discard the
goddess who bestows her grace on the people,
without much effort.
Uma Samhita, Chapter 45
ТЗТТг^: W т п : Ш&Т Ч$тяТ1
■гТ|тБ Т(ЩП ТГтЩЩ c ^ rfa % |[^ ||
In earlier times the same question was
asked by Suratha the noble soul, from the sage
Medha. I am repeating to you the reply which
the sage gave to Suratha. You please listen to
it.
C\
11 W 11
In the Svarocis Manvantara in earlier
times, there had been a king named Suratha
who was quite strong and valorous.
fiHtl
WFTT чП'ЧГсНсЬ: 11^4 II
He was a great donor, truthful, well
devoted to dharma, successful, devoted to the
goddess and ruled his people well.
ijfsrat' д а г ш М1сЬ91ШЧНчШ:1
cHTffcf 3r чщ\: ^sr^oTdrqTT:ii^n
He was resplendent like Indra, but the
other kings conspired to usurp the kingdom of
the said king which was well looked after by
him.
Ф Н Н 1 Ч 1 TH fS TH f " R W■a R T F J <ТЧ % :1
C\
w r a r T ^ iw r ii^ ii
All the kings surrounded the capital city of
the said king from all the sides. This resulted
in a terrific war.
^ [ Г Ш З ' *1 Н 1 У 1 l ^ T < l ^ 4 V l 4 d :l l ^ l l
The group of the rulers defeated the king in
the battlefield. They usurped his entire
kingdom. Then they usurped his entire
kingdom and drove him out of the city of
Kola.
ЩT R T •W h G iR r:!
сгаТГч Ъ Ч 5 1Ч $ Й ч ф : Ъ Щ \Ш : l l ^
179
Thus king then returned to his own city and
started ruling there with his courtiers. The
opponents defeated him there as well.
ch'lvifwri Щ7T%t Ш*тГЩ>Щ1 R o l l
As luck world save it, his own courtiers
also becoming inimical to the king usurped
the entire wealth of his treasure themselves.
¥ i r ^ T T T R T T T T T F fh T JM H R T I
stw ttw tw w m щ ч дптп? ^ ii
Then the king on the pretext of hunting
mounting the horse without any guard,
proceeded on to the forest.
"П'ЩЯТЯТ ч!нен13ПТО1
While so moving towards the forest, the
king found an asrama of a Rsi there,
surrounded with the flower garden on all
sides.
The echo sound of the reciting of the
Vedas was heard, all the living beings were
peaceful there. The asrama was filled with his
disciples as well as the grand disciples.
S4igr<?4l 4?ieihrt
O learned one, because of the influence of
the Rsi, the powerful lions and other animals
did not frighten the weak living beings.
ш щ m iqRp$gT<*H>fuicbi ^sr: i
■?Trf«Tt чй-ТЙЯ ^#ТГ5РТШ^:1РЧИ
The learned and compassionate king,
started living there. The great sage extended
his hospitality to him with sweet words
ll offering the seat and food to him.
180 Siva-Mah3puraiiam

ТЛШ 4§RM&dWI4 rRT %JT: сБ%с*ТЧРШ:1

3 # ^ ftqWZRZT |f^ # # 3 R T :IR ^ II
Once the king feeling extremely worried
thought, “It a pity that I have lost fortune,
resplendence, intelligence.
|pT TTwqTWtrr
P ert TFHT ?raf4^q%Sf4TIR'3ll
My entire kingdom has been usurped by
the enemies. The kingdom which had been
well-looked after by me, is now being enjoyed
by the enemies.
vu
ТШ т щ ШгЩ STT: ^ггПсТ: 11^ ^ II
In the meantime a Vaisya (a trader) also
arrived there. The king asked him, “Who are
you? What for have you arrived here.
ftfrr еь*ч£<й ттш ч1
^ r s n r a ^ r д д т тщ ч т т т ^тГ^гПТ 11 ^ ^ 11
фщт й р *
удтага чф щ н yuraig4tTi Rtt4;ii 3 4 I
What for are you feeling painful? You tell
me.” Listening to the sweet words of the king,
with tears flowing from his eyes, the trader

1% cfrrrftT w ш тш U t l ^ 611 spoke in humble voice.

There had been and king parallel in gyg зсгш
weakness to me in my race. Now where
ty g ts i :i
should I go? How can I get back my kingdom.
II
зтотеет uftursN « г % Т1чшт:1
Vaisya said, “I am a trader known by the
ч з т й g* ъ ^п^ш рт5Л #11^ и name of Samadhi and have been born in a
My permanent courtiers and the ministers wealthy family. О king, because of the greed
have left me. I do not know which king they for wealth, my wife and son have driven me
serve now. out.
ftHIV4Hl^*WT *Ш:1 gnrwTwr TNi^tfew: gjifarn
IwqftqiWT^T 3(Rg^fTeb#HT:li3o|| свшрлг д&т дгнз^и
щ ш ^ cfi щчп gbit gsni
чфштт 7RT ЭЩ1 g M ^ R lf4 4 :ll^ ll ч т п д д ; g rw re rF T T 3 m ) ii? < s n
C\
Cv
^Г: м grssRTl О
O king, feeling painful of my deeds, I have
ттц ч^дут g i# тгзт w w T fugv.ii^n arrived in the forest. Presently, I am unaware
I know not, in which position would they of the welfare of my wife, son, grandson,
be after the destruction of the kingdom? My brother and nephew, besides the other friends,
well known, warriors who were enthusiastic in О compassionate king.”
killing the enemy in the battlefield, will now th irl'd
be serving the other king. Whether mountain
like elephants, fast galloping horses, the well
rfg 1% ЧёПТТ зШ : f e r r M ti^crd ll^^ll
protected treasure since the time of my
ancestors would be well looked after by them Then the king said, “With the greed for
or not? Thus thinking noble king fainted. wealth, the son and others have driven you out
Uma Samhita, Chapter 45 Ш

then why do you have so much of love for What is the reason for it? We are well
them like the fools? informed, but still but our minds are still upset
with delusion. This is a great foolishness.”
ch??r 'dci|-e|
tw i THRTxt: w n ^fW q;i жГч-ьуга
% TR-.KXoll Щ ТЧШ Т T R lc R fl

The trader said, О king, you have spoken ttt w # Л т т т ^ м TRtfrr

the purposeful words, but still my mind is The Rsi said, “The eternal Sakti
bound with the great delusion.” Mahamaya, is the great goddess who deludes
l?qqiidcft gfrflxmi the minds of the people, attracting them.

dui«t|f4o(4w ^ W : TE?f?lfsr cRTi!t^ii 'TTTT T T ^ д - л р у т т р ^ : TThfl

O excellent sage, then both the king and ч * гн £ с т m -ш w оd R iru it ёг д л m r i n i t i i

the trader having been overpowered with the О Lord Brahma and other gods getting
delusion, went to the sage Sumedha. influenced by the Maya remain unaware of the
IT ^TTTiWf|tTt 4UM: VdlMciHl supreme tattva, then what to speak of the
humans.
ниИ1Ч R pqk: f$rwr ^Tfort е гт ч в ^ п
The glorious king together with the trader тп fspg ^ шнгкШ *n
offered his salutation to the Rsi who was a
great yogi. She alone, Paramesvari of three attributes,
is the creator, sustainer and the destroyer of
the universe at the proper time.
WlcRnHtqft ^ТТО1ТПТ1I'd d 11
With folded hands, king spoke these words тгаш тп «тег
to the Rsi, О holy lord, it behoves you now to тт p°r 4 fm r j^ m m n ^ o ii
dispel our delusion. O king person with whom the goddess
Щ TFHtf^TT FTrHt cfTqif^RT: I Bhagavatl who is Kamarapinl so well, gets
pleased, he alone is relieved of the delusion
tMifif irTTFKrw trim ^ctifff^raTiiddti
and none else.
I, having been deprived of the Rajlaksmi
(kingship) have arrived in the forest, but still I
am not at ease. Щ TTT Ш Ъ

3rd rT 5R8T 5ПЯГ ^ ТГТ ертт f J W Щ *|'|

tnraT 4 W ^ l l 'd m i The king said, “O sage, who is the goddess

Mahamaya, who deludes the entire universe?
This trader too has been driven out by his
How was she bom you tell me.”
son, wife and others, still attraction for them is
still preserved in his mind. ^(чЪс|Ы
f e r ЩЩ Hlf44)Tft| 4t *R:l уадсы им щтт im r it f r i 4гПптг|
oqi^rf W Ч^ЖТ f | TprWTII^II
182
The Rsi said, “The entire universe was
turned like an ocean. Then Narayana the great
yogi, taking refuge with Yoganidra slept over
the serpent bed.
гЩТ SJcTfft *ГЙ fowTT: сЬ<ДчЯЫ
Then from the was of both the ears of
Visnu two Daityas known as Mahdu and
Kaitabha emerged. They were well known on
earth.
ТгТЙЬ'ЯГГ Vtft ТЩ1ЩЙ
<^1«чгаэ<й зтйй дтпч^и
They had resplendence like the sun of the
time of dissolution, were quite terrific having
gigantic bodies, fangs, chins and awful
mouths. They appeared as if they would
devour the world.
rfl <|gT «БЧЯТШЧЧI
frHl^ladMKdl 4 ^ < № ЗТЕЙНЧЧН
Both of them found Brahma seated over
the lotus flower which emerged from the navel
of Visnu. Getting ready to killing him they
spoke, “Who are you?”
Щ Й 1 <Trft ЧРГЙЙ Щчф[Ц1
тган ^ чйзтатй р т е Р Й т т п ч ^ п
Brahma, then finding Visnu having been
absorbed in sleep in the ocean of milk started
praying to Paramesvari.
д а та
т$т та-г ч^гчга viwiiMdcrrM^i
vnTMT«Tt
Brahma said, “You are the one who
protects those who take refuge in you. You are
the goddess Mahamaya, Jagadamba, you save
me from these two terrific Daityas. Save me.
яигшй W drot W fal
« IrB lf* Ч^НТГгГ 4<MB44II4<SII
S iv a -M a h a p u r a n a m
I bow in reverence to you who are
Mahamaya, Yoganidra, Uma, Safi, Kalaratri,
Maharatri, Moharatri greater then the greatest.
ИгёрПЙ ftrdl Vrt>r4)a4>d4c(i«jJ
ЧГЙ-Tl' eMiU(TcU»Ulk-WIHII4^ll
You are the mother of the three gods,
eternal, bestower of the desired boons to your
devotees, preserver of all the gods, and ocean
of compassion.
ТЗЗГЧТсГЩ? W f « fh ffiT I 4 fd :l
w i ф й w re tfr xm ^oii
Because of your influence, the gods like
Brahma, Visnu and Siva, exercise themselves.
You create, sustain and destroy the universe.
те w те w r те p * re g fig fw rr M l
<|fg: q f g ^ ^ T t s r ? n fM : P T I I ^ ^11
О mother, you are Svaha, lajja, spotless
wisdom, Tusti, Pusti, Ksanti (forgiveness) and
mercy or compassion.
Й ТО ГЧ Ш TfrfTI
те 4<4i yl-dd ЯШ р я т те*)е| riii^ ^ и
О mother, you are Visnu Maya, Cetana
(consciousness), the supreme Sakti, Lajja
(shyness) and Trsna (lust).
те 4 ig ^ o r йэдггп
те фщ w nrTm rgfw w ii^^ii
O mother, you shower your delusion over
the invincible Asramas and then wake up lord
Narayana who is the cause of the creation of
the universe.”
т е ^иГгнте ш те *те f | l
теФ? frlRl^qur oETPzr р г ё Л Ш П 1 ^ П
ФТ ЯЙЙ чщ йщ дц
м Ш мтаТч чтттептезт fepu!= чп
ifefMWTl
ргптт шйят -т
Um3 SamhitS, Chapter 45
W & n з п з д ч ^ з jjjieMMi ttot? 3 i
ЩШгШ'^ЯэШсТТ VrRb-ЙHt334)1i#11^311
Rsi said, “Oh the prayer of the Rsi, then
Mahavidya, Jagaddhatri, the great goddess of
all the gods, on the twelfth day of the bright
fortnight of the month of Phalguna, possessing
the power to delude all the lokas, known as
Mahakali emerged, who became well known
in the world.
in *чягач1
с&иг& ч щ т е з#г#и ^и
At that point of time a divine voice was
heard in the sky saying, “O Brahma, don't be
afraid, I shall surely destroy the. demons
Madhu Kaitabha today.
$<3<K3! R T З^ТЗГЗТ ^ d d c H lR d T # : !
Л 3# nmtSBqrTwRR: 11$ 11
•Thus speaking, the Mahamaya emerging
from the eyes and. the ‘face of lord Visnu,
appeared before Brahma having invisible
birth.
3 3 # 3T cjd^dl З Ч Т # : I
R 3Tt 43olj<i1H3?13)lll3o ||
Thereafter, lord Janardana woke up and
found the demons, Madhu and Kaitabha
before him.
ЗПЗТ И З # ’ i p f a w iH d H c M t f i l
d lg d ^ 4 '4 r l< lll\ 9 ^ ll
Then there started a war between Visnu
and the demons, which continued for five
thousand years.
3 g T3 I3 TH 3 # 0 T 4lf^d*l З Н 3 1 3 # 1
<4lcbW 3 < tffa d 4 ll3 ^ ll
With the influence of Mahamaya, both the
demons having been filled with arrogance
183
asked the lord of Rama to ask for a boon.
-m idui з з т з
3 # H R # 3 f? 3 1 <*Uldl*№ Tf 3 ? :l •
3 3 3 « 3 1 # f R R T 3 3 1 *3 1 HT2f3 З Т ^ И З З П
Narayana said, ‘‘In case both of you are
pleased with me, then you grant me the boon
that I should be able to kill you both. I need no
other boon.”
UchluWl # l r ^ g T H # T : # T 3 3 3 :1
3Tt3t 3% 3 3 3 1 # щщ\ RHRTSRjpITII^II
The Rsi said, “Finding that the entire earth
was covered with water, they said to Krsna,
“kill us at a spot where the earth is not
coyered with water.”
33T3T ИГЕЗ 333TSJ31313P3 4 ^ 3 H 4 I
fe # fF3T 3=П #333^ 3 3 t:l№ 4 ll
After agreeing to their words, the lord
lifted up his dazzling discuss, placed their
heads over his thighs and cut them off.
3 3 й 3iferr ТГЗГЗП^ЗПЗТ: ’З р З : 1
4^IH^3l4d3!dtfd f # 3 3 3 З^ТЧгГПЗ^ II
О learned one, thus I have narrated to you
the story of the-origin of Kalika. Now you
listen to the origin of MahalaksmI.
fdfddiKlfil 3I37KT fiuidjKlfr #3RTI
# R t ш зч ц Ы # 11^311
Inspite of being free from blemishes and
devoid of forms and features, Uma manifested
herself in various yogas to remove the distress
of the gods assuming different forms and
features. '
З^ гй Й З З CR3T # 3 ? : RJ3:I
#3131 RTSftl ЗтШТ 3013##3%ll3<ill
Thus her manifestation has been spoken by
me who appeared in the bodily form. This is
184 Siva-Mahapuranam

her grandeur. The devotees adore her in this

form. This is her sport.

43leblfaeb|c|dl<e|u№ ЯПТ II I
***
184
CHAPTER 46
The killing of Mahisasura by the
goddess
чш ^r£|cSvirvi<t4fui:i
сгшшттГ щ д т Rf^r! чт ^ rw : ii ^ ii
Rsi said, “There had been an excellent
Daitya Rambhasura known by the name of
Mahisasura, who had been quite powerful.
ТГ ш
ЭДН TF^T R ^K H R feldtlR II
The said Daitya king, overpowering all the
gods in the battlefield, occupied the throne of
Indra in the heaven and started ruling the
world over.
4uF*wi'Wd) 96)>u<7ГШ RR:l
Wpsftr dHWKW srcft Ш <f4flcF4lll? II
The god who had been defeated by the
Daitya king, took refuge with Brahma, who
together with Visnu went to lord Siva.
cf3Tщ ^ттт: ^ ч га
Reaching there all the gods offered their
salutation of Siva as well as Visnu and
narrated all the happenings in a sequence.
Щ*TcRfl cTd Tfi чГ^Ь|и| fTPRTI
They said, “O lord, Mahisasura, defeating
all of us, in the battle, driving out from the
heaven has ruined us all.
Siva-Mahapuranam
Wandering in the universe we could get no
comfort anywhere. What are the miseries
which Indra and other gods had not to face?
^ ifHdldh^cli Шш^тПТЩМЬЭМ
РгГЩЧЧ^Т Ъ Ш :1
W Ч1Ч1гЧ1
The duties of the sun, the moon, Kubera,
Yama, Agni, wind god, Gandharvas,
Vidyadhara, Caranas, and other gods are
performed by Mahisasura himself.
dt4JM<U|qi49ll^c)li?IWl'5j[4^5!r:l
ШЩЩ Ъ URTM ЩН9.П
Therefore you have to protect the gods like
us who seek your protection. Both of you
should do something to kill the demon.”
Щ Ч cFt4 < lM iy (u ^ H l-c H lll^ o II
Thus listening to the words of the gods,
both Visnu and Siva were extremely enraged
as a result of which their eyes became red.
f^oTT: сш я:\
cWRM Щ^ёПЧТ Vl'TUir^l^d R?:ll^ll
3TcftcT RpT: f5T т а -RT ^Tl
зтщ^1тгс(?тт: ^ ^ifc4W4<wuii:ii^n
Then the lustre emerged out of the mouths
and the bodies of the gods, which was
spreading in all the directions. Observing the
said lustre, all the gods started adoring Durga.
rl'*nd<;lrN\4UIHI
W tw m raw f! II
Similar lustre also appeared from the
bodies of the other gods and the terrible lustre
merged together and was transformed into the
Uma Samhita, Chapter 46
form of a female and came to be known as
Mahisasuramardinl.
р т ч а д |: T W IW tH I
гпнт згЧФсМ^н ^
^ щ ^ з г о т rTRT: адин!
епъи1ч 4^:1 1 ^4 1 1
The face of the goddess who emerged out
of the lustre of Siva, was quite resplendent.
Her hair on the head were formed of the lustre
of Yama, her arms were formed of the lustre
of Visnu, both the breasts were formed of
lustre of the moon, her waist was formed of
the lustre of Indra and both the thighs were
formed of the lustre of Varuna.
3TT$*JT r U U i i ^ q ; c& TT|r3 2J ЭК4с(1<Т11^ II
Her buttocks were forms of the lustre of
the earth, both the feet were formed of the
lustre of Brahma, the toes of the feet and the
fingers of the hands were formed with the
lustre of the sun.
Ч Ш Т Т с Р Ш ^ГЯТНТГ: I
4Hebt% 4 4-44:44
3TTfqm Ы 1 М <WRl4l ^ТШ ГПТI
tftWT ШЩ 4-J1TW1I ТГТ
The nose was formed of the lustre of
Kubera, the teeth with the lustre of Brahma,
the three eyes from the lustre of the fire god,
the eyebrows were formed of the lustre of
Sandhya, both the ears were formed of the
lustre of the wind god with the lustre of the
other gods, ParamesVarl emerged, who was
lodged over a lotus.
ftfisw ^ n i
himih Icw
Then finding the goddess Bhagavatl,
having emerged out of the lustre of all the
gods. Looking her all the gods were pleased.
185
fk m m g rtf ^ jt
*r : ^ ttmroii
Then Brahma and other gods found Siva,
without weapons or attributes. Then all of
them resolved to give her the weapons.
<m: movin'!
Ш! w fWTT w Tf ЩЩгГИ? *||
Siva then gave a trident to Mahesanl. Lord
Visnu gave her the Cakra and a conch. Then
Varuna gave her a Pasa.
§а1» й № т« м 1 м а 1чЗ|с|
c n u i ^ f l ^er смтй.
Agni gave her the Sakti, the wind god gave
her the bow and a quiver filled with arrows.
Indra gave her a Vajra and a bell.
^ 1 «»>1^ 14434^ 4 1Hi Trarmf?r:i
Yama gave her the Kaladanda, Prajapati
gave her the aksamalct, while Brahma gave her
the Kamandalu. The sun gave her the
innumerable rays.
дли: ТЩ4 с^Г сГ$ ХБста гГ УЧ^НН.1
УёРЧГ0| с&ПЗН щ
Сч 'О
гП
it ггчл1#11?ц||
^ сГЙ ЧЧ1$<ЧИ^И
Kala gave her the shining sword. The
ocean of milk gave her a charming hara
(necklace) and two unfading costumes,
besides CudcLmani kataka, kundala, crescent,
armlets, beautiful armlets, the throat
ornaments and the finger rings. Visvakarma
gave her the pleasant battle axe.
3 4 shift ^гггпг
^ВЧ441Ш w i T O r4Nft^ll?V9ll
186
The ocean gave her many weapons, an
impregnable kavaca, beautiful garland,
besides the lotus flower.
^ ^ri
чШ -цщ
The Himalaya gave her a lion as a vehicle,
besides several ganas. Kubera gave her a sack
filled with Sura.
■mfrRt ^RTT fdrf%rsR^4 |Щ гГЦ t
н й TPTgTt 4wra^ruHji4KT4 iR ^ 11
Sesa, the king of the serpents, gave her a
nagahdra of wonderful workmanship, studded
with precious gems.
W ik i^ W T I
in iW ЧЧ: fT:li? o ii
With these as well as offering other
ornaments, the gods welcomed the goddess.
Then the goddess laughed about again and
again.
Фплчт^т TfeTT xf
The terrific sound created by her echoed
tremendously in the sky, which made the three
worlds agitated.
'ifdVKWdl c$<*lR 4 ^ 4 1 ^ :1 ^ 1 1
The earth and all the four oceans were
disturbed and were shaken. The gods who had
been threatened by Mahisasura, shouted the
slogans of victory.
rffitsRcGKT 4TT
jTgfSfgrT: R m ii^ n
The gods then prayed to the supreme
goddess, Sakti, Ambika in the form of
MahalaksmI with choked voice in devotion.
SiVa-MahfipurSnam
Finding all the three worlds having been
disturbed, enemies of the god became
attentive holding their weapons.
TTWSft rf <T
tfiTt о41нг11«*>я41 ^rtTII^4ll
Mahisasura too rushed towards that sound,
in anger and found the goddess pervading in
the three worlds with her lustre.
д?!%гГЕГ: 11^^ II
At that point of time crores of demon
warriors surrounding the demon-king, arrived
there holding the swords.
flprasr 1
4% tjRT ^ -ЩЩ: ЗПТТ
They included Ciksura, Camara, Vidala,
Andhaka, Durdura, Durmukha, Trinetra,
Mahahanu. These and several other warriors
well-versed in warfare arrived thfcre.
f4 g : ThR ^оЩ Щ 1ШП5ПЩТ|Т:1
«hldl
Several warriors carrying their weapons
started fighting with the goddess in the
battlefield and while doing so a lot of time
was passed.
Ц ^ |Ц Ы 1 У Я Н Ч 1 ЙЧ><И1 II
All the weapons shot by the demon army
were made infructuous by the Mahamaya with
her prowess.
rtcii ШЯ ТГТ
WTFWfT cmff:
Then the goddess attacked the demons like
Caksura and other with club, arrows, Sakti and
Parasu.
Uma Samhita, Chapter 46
тл=г # 4 т#щ тт:1
Then at the killing of his warriors, demon
Mahisa tried to kill the enemy warriors, who
had emerged out of the breath of the goddess.
ЗТШЗЧс®!* chlSilffBI& E^ y ^ rTI
fSrcft w 31^:11*3 II
• He hit some of them with his hoofs, some
with his horns, some with his tail and some
with his mouth again and again.
fir? 4Hfa§ d^l'W dtS^
After thus killing the warriors of the
goddess, the demon king rushed towards the
lion- the -vehicle of the goddess, as a result of
which the goddess was enraged.
chlmr^lsftr 4^|cfl4:
5ЩТЧТ? тП*ЧП
The immensely powerful demon king also,
trampling and scratching the earth with his
hoofs, uprooted a mountain with his horns and
threw it towards the goddess, after which he
.started thundering.
^йч fsnspi. ч ш sfajm ^ г з ^ т :1
SnaRWt 4f№zr 1*^11
О king, rushing with force on all the sides,
he threw many of the mountains on the earth
from the sky.
*3ffa?fT: uqlcti^i: Tint
The hills which had been uprooted by the
demon king with his horns, were scattered like
the parts of rocks and kept on falling on the
earth. The ocean which had been shaken with
his tail started overflowing.
ттсг W v Ttcra
187
Then Ambika, who frees the gods from
danger, found the enraged demon king and she
started thinking of ways to kill him.
Ш: w n w i rtwnrfNjfti
«ЩЧГ 4f?4 4fsf4 ^ 4 4F4R I»
mr: f%?t сгфзт^т чтчгат tt f e r t f e m
{>114 о И
The goddess Is'varl then cough hold of a
noose and with which he was captivated. Then
he discarded his buffalo form, and was turned
into the form of a lion. Before Ambika
severed his head, he transformed himself into
a human holding a sword in his hand.
w f e f 4 xt ^ I
(jwr v w m k m fm ; f t ^тиэчтпч ? ii
When he was holding the sword and the
shield, the goddess shot arrows at him. The
demon then transformed himself as an
elephant and started dragging the lion with his
trunk.
ЧЧГS-Щ Ъ *TcE<f
3W Tfr €г ч ч т m ssebld й ч w t m m ч и
The goddess then using her big sword, cut
off his trunk, The demon again took to the
form of Mahisasura.
атт тчга w tH th j
Ш. ;|й§1 ЧЗТОШГ rrfllScfil ЧНЙ5ЫШ1ЧЗИ
He then agitated three worlds including the
mobile and immobile beings. Then, Candika
of great honour and exploit became infuriated.
■qtft 'JJ4: ч ч : ш ч ч щ ш ^ ^ п ч п ч ^ ч п
чтчЗ rirgr: ^ ^ 4 ^ g fT :ii4 ^ n
Then after consuming the honey, rolling
her eyes, she laughed. The demon king also
having been intoxicated with strength and
prowess, started thundering.
188 Siva-Mahapuranam

сТТЭТ 3trfT fosfa half emerged from the neck of the buffalo,
when the goddess cut off his head with the
тгг н ^|иц«н)у1г1^иктт ^ tcrttir^ ii
strike of a sword, who fell on the floor.
The demon king then uprooted the
mountains and threw them at her, who with
the shooting of her arrows reduced them to tFTFRT lUTI«rf)dlWl(j{ 37% : 11^ ^11
dust. Crying aloud, his followers, getting afraid
4 l* u ff o ^ ra iJ ^ N ||jr$ $ f^ 4 || of the battle fled away from the scene of the
battlefield crying for help.
star? ччй>ич) ^гфЫ Ш гЛ?пт11ч $ 11
<TJKpJ < TF ^ f i K i a i : Ш Т :1
Having been intoxicated with the drinks
and red face, with unstable sense organs,
feeling upset, she spoke with deep voice. The gods including Indra and others,
eulogised the goddess, the divine damsels
danced while Gandharvas sang songs.
\ -ITS I F r a ? fg j 13 ^ 1
TJ? fr TR R Fv^IT: 774^3:1
qr %sfir ?гтШ и ч^и
The goddess said, “O fool, devoid of
О king, in this way the origin of
wisdom, why are you getting stubborn
Mahalaksmi has been spoken to you. Now
uselessly? No demon of the three worlds can
with a cool mind, you listen to the origin of
ever face me.”
Sarasvatl.
^ Ф т -er 4fpi§i<*iohm§sTA
'ЦсСЦШМ f f ^ r t ^ «<Wll4dll
тщщгтгдг ^
The Rsi said, “Thus speaking, the goddess,
who possessed all the rays, jumped over him
and pressing him under her foot, then pierced
a trident in his throat.

зт#1Ш ^т 11ч 11
With the pressing of the body of
MahisSsura, under the foot of the goddess
only half of the demon's body (in human
form) could emerge out of the buffalo's neck,
because he had been overpowered with the
prowess of the goddess.
зт#пш чт i p # gramnt
И $ |Г Ш Т f$TTt fcFRJT g R U f t ^ l l S О ||
The immensely degraded demon had only
188 Siva-Mahapuranam

CHAPTER 47
Killing of Dhumralocana, Canda,
Munda and Raktabija

МШУ1^1

Rsi said, “There were two illustrious

demons known as Surhbha and Nis'imbha.
Their lustre had been spread among all the
mobile and immobile creatures of the three
worlds.
rTrstf трЩзт
SFRT R&TrTRT
The gods troubled by them went to the
Uma S a riih ita , Chapter 47
Himalaya and then offered their salutation to
the goddess BhavanI, who happened to be the
mother of all the living beings fulfilling their
desires.
^Hlc^ybnuicbiRult й 44)44:11311
The gods said, “O Durga, MahesanI,
beloved of the kins, victory to you, victory to
you. You protect the three worlds. О Parvatl,
salutation to you.
чч) pfrhMdiM w s r ) чч)чч:|
44: 4)444 4i4KV)(4RyrtJeblR&imi
You are the bestower of the devotion, as
well as salvation, О Supreme goddess,
salutation to you. О Bhagavatl, you are the
creator, preserver and the destroyer of the
universe, salutation to you.
еы(над4с\Ч4)ч$) ч щ ш т т ^ ч ч :|
( ^ 4441434*4 4) a l iy a iD чч)544 frim u
You have the forms of Kalika, Tara,
Chinnamasta and Sri-vidya, salutation to you.
ч ч 4 р г 444^
44)54<f Ф1НЩ)зА ^Ч1сЙ Я7ТГЧПТ:11^||
О goddess of universe, I salute you.
salutation to you the form of Bhairavl,
salutation to BagalamukhI and Dhumavati.
44^4 ЧГсМ) й 44)44:1
зт^шт^ (чзгой чч)чч:№11
Salutation to Tripurasundari, salutation to
Matangl, salutation to Ajita and Vijaya again
and again.
4fHT*) % RrHiRp) 44)44:1
d)«si)? flj 444f«T чч) 4)4rf a)s4 f rfiidii
You are Jaya, Mangala, VilasinI, Dogdhri
and Ghorakrti, salutation to you.
189
44)54 41fa4TcfcH RrMIcbR 44)44:1
VKUlHIrllrfM 455M r) 44)44: II*? 11
You are Aparajita, Nityakara and Rudrani,
who protects those who take refuge in you.
44) 4444) 444IW )l
ЗТТНеЬ)(йЗ^|modifyеЬЙ ЧЧ)ЧЧ:1*о||
You can be known by means of Vedanta,
the supreme soul and the leader of the
innumerable globes, salutation to you again
and again.”
vjm
444454 4411^11
The gods thus prayed to Siva, Gaurl, the
bestower of the boons. The goddess then
getting pleased then to the gods, “What for are
you eulogising me?”
44) 4 1 р 4 )ф Ч |(Ш 1
4T)4I4 f444t Ы VlRh Ч4К41<Ц1 ^ Н
Then a girl appeared from the body of the
goddess Gauri, who in full view of all, spoke
to the Sakti of Siva with respect.
44)4 t) f^4 r) 4T4! 4444^: Ч ф Ы Ш :1
4?га4Ш4Т НЧ)0$:1ЦЗН
“О mother, all the dwellers of the heaven
are praying to you because we are being
harassed by the demons Sumbha and
Nisumbha.
Ж )4^ТПГ444Т fTifar 4)4 eh1f?f47)l
4441 44 4)4ct 41Щ4с§4Щ4Рга^Щ)11^11
The goddess who emerged out of the inner
vestures of the body was known as Kaus'ijkl,
who was to destroy Sumbha and Nisumbha.
&?|JMlR«T 4 Ш R^DdlR'Shfa ЧП
415 ^4 4 4 : 44 4 4 1 4 ftcf5 !^ ^411^411
She is also known by the names of Ugra
Tara or Mahaugratarika. Since she emerged
190 £iva-Mahfipurfinam

out of the body of Parvati, therefore she is also 4Pl«lrfl[ «Й сЫ

called Matangl. Some one was showing the mirror held in
зяй Rtert Rr»kT:i her hand to the goddess. Some one was
cFl^f ЧГО|£|ЯП£| fSFnWIHil^ll offering the betel leaf with cloves and
cardamo„m.
Then she spoke to all the gods, “you live
without danger, I shall surely establish your <рдт i w r «ыйгниЧ ^ t : i
task. Even without base, I am independent.” :IR^ll
Some one was standing holding a spittoon
ziugyuiH f <TT%cftnaigi < rct:ii^n in her hand. Some one was decorating her
body with costumes and ornaments.
Thus speaking, the goddess atonce
disappeared. The warriors of the demons
Canda and Munda also had on look at the
goddess. Her thighs resemble the trunk of the
■qgT 1ИТ WT ^ГфЯ1ЧйЧ,1 Banana tree. Her nose resembles the beak of
the parrot and her arms are like the serpents.
Her feet are adorned with jingling nupuras
Looking at her beautiful face, pleasing to
and she wears a beautiful waist band.
the eyes, they fainted and fell down on the
ground.
тщт оцтзщ: ^ # ffTRT4ff^T:i ^ehHU<4jftSl <W4fu£dllR4ll
«jgi '95l1%RWTS'^s|f 4lft TTj^RtT4TI I^ iI The pearl necklaces adorns her breast
which is rendered fragrant with deer-musk.
Reaching the king, they narrated the entire
The necklaces shine around the neck, she was
news from the beginning to end. They said, “O
king we have seen an astonishingly beautiful sporting bedecked in chaplets.
damsel.

TTf^rTT <4^4iruiRT:lRo|| Her forehead is decorated with a crescent

moon and she wears gem studded earrings, her
At the charming peak of the Himalaya
plaited hair is fine. Her face is bedecked with
mountain, she is mounted over a lion and
three wide eyes.
surrounded by numerous divine girls with
folded hands. щ и т 4ifirafaiT 4iftuiRideb$um
IR^II
uifumdi^H ^ ii She is imperishable and wears the
garlands. She has bangles on her hands. Her
Some one was pressing her feet, some one
fingers are decorated with gold rings. There
was combing her hair, some one was rubbing
are dazzling bracelets decorating her wrists.
her heads, while some one was applying the
collyrium in her eyes. адгаадгфи tftft ш ш Г сш Ъ н п
^ n f^ jfh g r -$ m \
Umfi SariihitS, Chapter 47
She is clad in white costumes and is seated
over a lotus. She has applied the saffron
tilakam. Her head is decorated with the
crescent moon.
She issues the lustre of lightening and is
clad in valuable costumes. She has raised
breasts and long arms which are decorated
with the best of ornaments.
{зшй % c=rt% tn ^ ft itt 'гртгщтп^ои
Such a type of beauty could neither be seen
among the Daityas or the Danavas. She is the
best beauty and is charming in the three
worlds.
Ч ГЙ Ш TTT t ^ W S W t l l } ^11
You are the only one to enjoy love sports
with her. By getting you she would feel
graceful. She is the gem of the damsels while
you are the gem of the men.”
fqTfTCET ^T
^UlcHlUH Т№ИТШ гГТЗ#Н^^М
Listening to the words of Canda and
Munda the Mahasura summoned a messenger
named SugriTva and sent him to her saying.
^ET fTKT# grrfcr TT^fh
He said, “O messenger, you go to
Himalaya, where there is a beautiful damsel,
you bring her here giving my message to her.”
% TfilrR^T <?то1тШ:|
йгатаег тп? зртспят
At these words of the demon king, Sugriva,
the excellent demon went to Himacala and
spoke to Mahesvarl- the mother of the world.
191
с£сГ ЗЦЩ
гПЧЗГ:1
wleMj ЩёГ^РТТШТ:и^ЧИ
The messenger said, “O goddess, there is
Sumbhasura and his younger brother
Nisumbha. Because of their prowess and
strength, they are well known the world over.
WTtst Ш?ПЕ<ТЧ тШц Й Щ Щ 1
TT TS^yrift Чг«Ч1еВик1УЧ111^^11
I happen to be their messenger and they
have deputed me to you. О Mistress of the
gods, you listen whatever they have spoken
for you.
farcfT гГВГГ Ш ТЗ Ш Т? ТЧ 1
-щц tfst w t 54 ^ i f<fir:ii^V9ii
After conquering Indra and other gods in
the war, I have snatched away their gems. The
part meant for them in the yajnas has been
usurped by me.
^ Й Т ё Т T?mTt t R T fe ltl^ l
ТГТ^ WJ3T ftt T^UI^eil
I consider you to be the best of .the gems
among the women. Therefore, you enjoy all
the pleasures owing me or my brother.”
^dlcfbmchu4 ^rewTfwq;i
w vb ttt Sll
Listening to the words of Sumbha, spoken
by the messenger Sugriva, then Mahamaya,
the beloved of Siva replied. •
mi ^ст
. The goddess said, “O messenger, you are
speaking truthfully. There is no falsehood in
it. But you listen the vow which I had taken in
the earlier times.
192
lit -щ aafo ttf^ i
cRf Щ xrfw 4PTfaf?r ?n
Whosoever defeats me in war, shattering
my pride, can be his wife alone and of none
else.
tt tar агйГЕТ a a t tmi
w n tjtfc гёгез' trarsar tripstii
Then convey my words to Suiiibha and
Nisumbha and let them do whatever they
deem fit.”
^eftcrcr: дтат трЯй чпт a m : i
# Ещ чаТЧШ TTr^T rt? «Бка<НИ*ЭИ
On listening to the words spoken by the
goddess, the messenger Sugriva returned to
his master and communicated the message to
him in detail.
m ^ т ь я т а сг4 tgpft Очзупзяя
fEfi^tu? W t«t: тгчт^т afcrct с т р и г и
Listening to the words of the messenger,
Suiiibha the harsh ruler getting infuriated said
to the army commander Dhumraksa.
I fsn$r <fnn^ а й anft
атщ з д f i t тттат w n r e i fo тге г t m p n
“O Dhumraksa, there is a beautiful damsel
over the Himalaya mountain. You move
quickly and get her here by any means.
ггсат з т н й s f t M a i i a t j ^ r w r i
я а т й a f a ттт
O Daitya king, don’t be afraid in getting
her here. In case she be desirous of a fight,
then you can fight also.”
tier f^ufuat й й уу н ы в а й i
агат %ттай ящ
At these words of Sumbha, the demon
Dhumralocana went to Himalaya and spoke to
the damsel bom of the amsa of Uma, the
mistress of the three worlds.
Siva-Mahapurilijam
ттщ -qt^ a i aiaanaig^i
^ g a T s ^ m a t T i f w : щ а т л т ft c ifz r ft ii'S d ii
You get along with me to my master, you
move to my lord, otherwise you will be killed
by me since I have an army of sixty thousand
asuras."
й т г trferT a t? a fr r a rrtfa
The goddess said, “O hero, you have been
deputed by the king of the Daityas. In case
you kill me, then what can I do for you? But I
shall never go without a fight.”
ftfr jn w F a m a ^ R a t
^алтш ттй ^а a a^% rfhi4°n
At these words of the goddess, demon
Dhumraksa rushed at her, but was burnt alive
with the simple humkdra of the goddess.
a a : s n jfa т а t a t а г а ш т ^ Б Й g f a i
з т н й ат w r r r t ^ if ^ f e f a a tm v \
This feat of the goddess, earned her the
title of Dhumavat! in the world. When so
adored by her devotees, she destroys the roots
of enemies of her devotees.
f a # fa s t t^ m
r t ( 5 d i ^ ^ u a : TTcfsq H i’T a i a ^ t f a r a :i m ? 11
After the end of Dhumraksa, his army was
devoured by the infuriated lion of the goddess.
Those who escaped death, they fled away.
i * 5 11
ts a T з а й т « т а т a am a r^ i
T a a g ‘i 9 a a g a :i i 4 ? i i
When the Daitya king came to know about
the end of Dhumraksa at the hands of the
goddess, the valorous Sumbha was enraged
biting his lips.
ana gn£ Trprter faaapjatsTjri^i
rn^iffidi йят fw anm ^II
Thereafter he sent Canda, Munda Raktablja
Um3 SamhitS, Chapter 47
and other Daityas one after the other, who
went to the place where Ambika was lodged.
fagiWi
f^Tf 4ШГ Г:11ЧЧП
The goddess with аттй and other Siddhis,
was riding a lion and was spreading her lustre
in all the directions. Looking at her the demon
kings said.
I ^ ШТТ 4 H 4T f|
3RMT 4 W t e WFTT^II4$I1
“O goddess, you atonce move to the abode
of Sumbha and Nisumbha, failing which we
shall kill your army as well as the vehicle.
fo rte 7TTTfir a te Hteowifdfa: w t i
'ЯЧтВгй 4 fIW ^ R m ftr 5^Т*Т11Ч1Э||
You accept him as your husband, since he
is adored even by the Lokapalas. By doing so
you would enjoy all the divine pleasures.”
^Tb4l«hH±dWI wftlHI!
Thus listening to their words, Parames'vari
the mother of the universe, smilingly spoke
the simple, true and sweet words.
atfedldi U^TR: W l
Ш 4 fabU4lcfl4i ar ш аветтнч^п
The goddess said, “Lord Sadasiva is
parallel and the supreme Brahmana. The
secrets about him are unknown to the Vedas.
Then what to speak of Vi§nu and other gods.
гГРТТ? Sfifrr: ■^TT ШЦЩ hfa f t e
ftet чпчщя ter w gf; on
I happen to be his subtle Prakrti, then how
could I accept the second husband. Can the
lustful lioness ever accept a jackal as her
husband?
t e ftfte 4 ЗП1
чГ cteT
193
Or can a cow elephant accept a donkey,
can a leopardess take a hare? О Daitya, you
have been bound with the serpent of death as a
movel of destiny. Therefore you are telling a
lie.
ГПШ W irt fsqssf \ \
^11
In case you possess the strength, then fight
otherwise proceed on to Patdla. ’’ Thus
listening to the enraged words of the goddess
they spoke among themselves.
S iw t 44% 4 ? t e «raft т ц \
a te ТЩ%1 4F%5%T iH
We are not killing you because you are a
woman. О goddess with a vehicle as a lion, in
case you are desirous of a war, then come face
to face.”
f t e t e w if.
4TRt WRIT T?TrTT: U^'U U
At these words of the demons, there was an
increase in the conflict and the arrows were
shot in the battlefield from both the sides.
t e h m i fjrsrr te rro r щ ^ т и
WFT WP^UglTOf TrRWtef UgRfTTIi^ ч 11
Thus the goddess Paramesvarl, fought a
battle with the Daityas quite playfully and
killed Canda, Munda as well as great demon
Raktablja.
ftertnft
4 lte rR3RTII$ $ I!
Inspite of their being inimical to the gods,
they proceeded to the loka of the goddess
Bhagavatl, where her devotees are lodged.
4*juirgqr*ifeMwi
rll'tf'SlI
194
CHAPTER 48
Manifestation of Sarasvatl
Ыгщга
<pi# rt Trfi#3TRTt ?wi
v ira fw ^таг: TJTTcfr:il^ll
The king said, “O lord, all the Daityas like
Dhuraraksa, Canda, Munda and Raktabija
were killed and on hearing this what did
Sumbha ' the demon, who had been
troublesome to the gods, do?
< si$M f f t -щ ш ц\
■^*94% э д Ш т З 4l4-fl?M4IRII
О Brahmana, what transpired thereafter.
Now you speak out the story of the
manifestation of the goddess Bhagavati which
is the remover of the Sins.”
j&fosarrer
The R§i said, “O king, the powerful Daitya,
on learning about the killing of the demon
chiefs, commanded the infuriated and
intoxicated warriors.
«Mlfeb'l: tffnfwn ттчттгат
. ш1Ч>ии^ M iuR w im
He said, “At my command, with the desire
of being victorious, all the asuras, born in the
race of Kaleya, together with the demons of
Maurya and Daurhrda races should march on
for fighting the war.
-•flili&Wl ft<4i«Wetrl:l
Siva-Mahapuraijam
feW cW : з ? ш ^й«Т:11ЧП
Both Sumbha and Nisumbha mounted over
the chariots, issuing command to the demon
warriors marched on. Both the army
commanders ' were so followed by their
warriors, as the swarm of moths emerges from
the earth to face destruction.
згатс^шш
TUIWT w i f wfinn
argfirai: trrnRJ:ll^ll
At that point of time the war bands
including the mrdangas (cymbals), mardalas,
bherikas, dimdimas, jhajharas and anakas
were sottnded. The war managers rejoiced* in
the battle ground. The cowards fled away
from the battlefield for their lives.
Clad in the marshal uniform the warriors
came in quite enthusiastic style in the
battlefield. They held various types of
weapons and missiles and marched on teasing
one another with an eagerness for victory.
iiircsg'i fi nfatlfjjuil
зтщгачт: «ччймг«д<{1-
The warriors mounted over the elephants,
looked unmindful of the grave situation in the
battle, where they rejoiced with their lord- the
asura-king.
Щц f^TT: TFrf^TT:!
Uma Samhita, Chapter 48 195

Ambika strung the bow and sounded the bell

feral cKicI 4 t <а|ци^н T ^ :II< ? II
which troubled the enemy. The lion also
started roaring raising its manes.
Even the gods were agitated listening to
the sound of the shooting of the guns. The sky штг
was covered with darkness and as such the sun f e i t f l w w i w i m i f? r a m i
became invisible.
fe lt c p n d T F f f ^ T T w
feraifeidVyieifewyuii э д т и ^ м
WrPTHT lfb(U|:I Then Nis'umbha, finding the goddess
Т2ГШ Ш cfHUMII 31Щ ГО bedecked in fine ornaments, holding weapons
ysfer ^ r n ^ o ii and staying over the Himalaya, spoke words
Crores of the foot soldiers, charioteers, which were dubbed in sentiments like a man
soldiers on the horsebacks, elephant riders and who is clever enough to understand the
others, desirous of victory delightfully feelings for beautiful damsel.
marched on. ЧсП^ТйТ типМгрщ
ЗЩ ^И Т ^ drlc(KU|| JTTfr Tig UMdlctHUI

щ ^ ж Ь т т : 11^ 11
The huge mountain like black elephants,
started trumpeting in the battlefield and even
the camels looking like the hills, produced
hoarse sound from their throats.
Г&ЩЧ%ГсГнЫт: 11^ц 11
Then he spoke with sweet voice, “Even a
petal of the jasmine flower fallen on the
beautiful damsels like you causes pain.
Therefore О MahesI, why are you waging a
terrific war with your beautiful body?
$dVd?rai cter h?5ifd
Сч
dUdW 'dfechll
О

TRTfil iw w : ^гт Шттетщт ч з T ift

a q fq w tW S ^ :ll^ ll f l W W W W 9Г5Ш^Н
The horses of excellent costumes with their Thus speaking the great asura kept quiet.
head, decorated with garlands, who could Then Candika said to him, “O foolish Daitya,
move with great speed, started neighing. They what are you talking uselessly. Either you start
moved in the sky galloping over the elephants, the war or go to the Patalaloka.
like the sun. Wtefereg: w r тщтгт-
SraiR cHUUdfH^ryM^dlMJ
TXlchK rl^ll У Ч 1У Ч 1:
ччт^ w i Г<ч4надГун1
арй ^тг! f e g w r i i ^ n Then the great warrior, getting enraged,
Observing the strength of the enemy started shooting-astonishing type of arrows as
196 Siva-MahSpuraijam

the clouds drop incessant rain during the rainy

season.
w l т& ут тшщ
hfHf: Щ 1^:1 ttrt 19 ? n
The cavalry men fought with their equals,
the dephandridus with the elephant riders, the
The infuriated valorous demon, along with charioteers with charioteers and the foot
his arrogant warriors, fought with several soldiers with a foot soldiers.
sharp weapons like spears, axes, iron clubs, cffit fr^pTt gqi)
parighas, bows, bhindipalas, javelins, ch{1 ^ ^ ЧИ \I
crescent arrows, and the long swords.
tTjjFFxTr
SRt fa 4 fld e b W d :ll^ ll
fsrfsragjBTT 3TfWlf|^r$TT:l
<o Then it come to the mind of Nisumbha,
that the terrific and the cool time had arrived
in which a pauper becomes rich and a rich
The huge elephants looked like the black becomes a pauper,
mountains, with foreheads pierced and ran
here and there. The flags of Sumbha and
Nisumbha, were like the flying cranes,
W jn i ш й Tot
fluttered here and there.
v9
fdfrNHI ^ThtW
The foolish becomes wise while the wise
fsra^nr dn1^jj(urr becomes foolish, a killer is praised by several
MfltHd: «hlfcieb^l fvST self respected people. The great and valorous
rtiR oii people get defeated and the weak become
victorious in the battle ground.
Kalika cut off the Daityas like the fish. The
necks of the huge horses were severed. They srsttssrsfr cTT W T % A w 3 q i
were thus killed and the rest of the Daityas 'щ г я ч т т ш гтц %щчщ\
were devoured by the lion. ч e b H M tr iw i w r a j
s3 43

О СЧ ' 4%m: W 3 f 4 l < 4 i 4 i % :iR 4 li

A man becomes victorious or defeated at
^ т т яггят ^нн1Гн<*1чч1- the will of the lord without much effort. None
of Brahma, Visnu or Siva can remain alone by
the transgression of the time.
With the killing of Daityas, elephants and
horses, streams of blood started flowing. Their
щ щ штч
tresses of hair resembled the moss and their чъщ ът
upper garments looked like the foam. ЩпТ ^
О 4»^
WtlcTCI
Lima Samhita, Chapter 48
fbRTTVTd
The excellent warriors do not think it
proper to flee from the battlefield. How could
I be victorious over her because she has
already destroyed my entire army.
w ra i •
ъ snfsrrnTi
чЭ "v
чтшт^т: чтг fmr
Ч ^ТгГТ g^lftT ШП?\Э11
She has surely arrived for destroying the
demons and to help the gods. She is indeed the
figure of the Puranas and eternal Prakrti of
£iva. She is not a damsel of the world.
cRTlsftr HrdfdQdlSilVl^it:
сТйРУфЯ! W Ш W
d 11
r Then Nisumbha shot a thousand arrows at
It is a disgrace to meet with ones end at the
hands of a woman. This has been observed by
the people well-versed in the warfare. But still
how could I face the demon king without
fighting her.
чвкгчвцтеч
^Я1|Ч1Я1Йи41^%чт^ <?u
Thus thinking, the great charioteer,
mounted over his huge chariot. Having been
driven by his charioteer, he soon reached the
battlefield, where the goddess Parvati was
there being served by the other goddesses.
3Ichr^4t S 4%-
rrarfer <щтт
Then the Daitya spoke to the goddess, “O
MahesI, what is the use of killing of these
197
mercenary soldiers. In case you are desirous
of waging the war, then remove the Kavaca
and then let us fight together.
c&Trfr CRT
|TT#57nit:i
f^fiRr^frT 11^ ^11
Then Kaus'ika said to Kali, “Look at the
stubbornness of both of them. On the arrival
of the misfortune, the destiny bestowing the
evil wisdom, makes one move in the opposite
direction.”
ilfugcbT
щ птщ тя^ш ч;
Candika and Kali. Parvatl on the other hand
reduced the arrows of the demon in thousand
of pieces with his arrows.
Ж : ■HhcWUWt ф'1(|Ц|Цчмс(с4
TI ^ <3PI3lTc(4s4tTl^ildl
Cv *4
Nisumbha then attacked the lion over his
head with his shining sword, which was cut
into two pieces by Ambika, like the log of
wood.
IT fovRsf^ farRsfH V in t
With the breaking of the sword, he shot an
arrow over the breast of Ambika, which was
also made infructuous by her. Then he shot a
trident with his hand at her heart which was
destroyed by her with her feet.
198
ЖЩЩ ФП%ТЩГ-
5W(y(crd;iyi 4101^ 4^ 3 ^ :1
ЗТ^оЬГгГШ^ VHsJK'HI
ЧчШ ^Т -#5^1111^411
Then the great warrior rushed towards the
goddess holding a club in his hand, which was
also reduced to pieces with the shooting of a
spear by her. The demon cut off the spear of
the goddess with another sword.
Ф т ч ^ # 1# :
%гГ-
Ambika then shot the serpent like arrows
dipped in poison, as a result of which he fell
down on the ground dead.
M # sT n 4 e i? ta m m :
v9 \9
«frrfaftr w f r tm feT :i
is rfw t
5RR m JTO^T # f # J : 113 ^ 11
Sumbha, the arrogant demon king, then
getting irritated, mounted his chariot and
having eight hands, approached the goddess
Siva.
сТЗТ
Wlfh г(ськ ^:H pll
441^ 4*1
©4 ' *
At that point of time, the goddess, blew a
conch for the subjugation of the demon army.
Then she produced the sound from the
stringing the cord of the bow. The lion also
roared at that time raising the manes of his
neck. These sounds were echoed in the sky.
ftrRRJ#? ^iKdlsRacii: I
Siva-Mah5pur3nam
:3mfr 715* *1Ч§€Ц1 fTT
The goddess then resorted to a loud laugh
frightening all the demons. The goddess then
asked him, “Be attentive in the battle ground.”
The gods then shouted the slogans of victory.
ТГ 'jqnRblSM
f^f# T 5 # 5 ftr U prai W TI 1^0 II
Then the demon king, shot a Sakti with
burning flames which was cut off by the
goddess. The Daitya also cut off the arrows
shot by the goddess.
ч^ун #Щ55>Т
ЧрЩ It -ц ТГШ #§RT:l
чЭ Сч
#01Т ш \ т*т:
я*ччя тп crcrat trarffismii^ ii
Candika then attacked him with a trident as
a result of which he fell down fainted in the
same way as a mountain falls into the ocean
having been struck with vajra, shaking it at
the same time.
tsr cfrrf^Rbl F#gdi
4JtdH еД<,Ч<Я$«4еМ.|1'#^ II
The immensely valorous demon, facing
boldly the attack of the trident, creating ten
thousand arms, shot various cakras the killers
of the gods and' tried to kill Mahesvar!
mounted over a lion.
rtH’tdtiJhifui fefqir tfW-ll
fVlcir3r^rdlW44lfil|4^j|,|-
^4lrUJrU ЧТЧ Tfiftir^ll
Lima Samhita, Chapter 49 199

The goddess destroyed the cakras quite pleasures in this world, by the grace of
playfully picked up a terrific trident and shot it Mahamaya, achieves the proximity of Uma,
at the demon king, which killed him. Meeting after his death.
their end at the auspicious lands of the
ifra ra
goddess Siva, both the brothers then achieved
salvation.
ЙтБТ Hl$H$4l¥nEFfaTy rii4 ° n
The Rsi said, “This is how the goddess
who destroyed Sumbhasura, was bom. She
w m ^гт was bom out of the ariisa of Parvatl and is
At the killing of the immensely valorous called Sarasvatl.
Sumbha and Nisumbha, the rest of the Daityas
w srp ra fp i
retired to PatQla.
чн что
«r^RTT 3t®jtdifr?Tl5sarw:ii'it<iii
rT^SFTf^ WgwTT:ll>$4ll •kirk

The Daityas who escaped death were

devoured by Kali as well as the lion. The rest
disappeared in all the ten directions, getting
terrified.
-ф $: ^щщцтгщ:!
ftiicHd 4*T:ir*5H.
The rivers started flowing with spotless
clean water thereafter. The pleasant breeze
started blowing. The directions became
spotless.

The gods and the Brahmarsis again started

performing of the tapas. Mahendra and other
gods again became comfortable.
w t w r w w f c r jmfi
О чЭ

^rtHNcW'l^ Ч: W ^ d l l ^ l l

О lord, the story of Uma is extremely

auspicious and bestows merits whosoever
goes through this story with faith and
devotion, he, after enjoying the unique
Lima Samhita, Chapter 49 199

C H A P TER 49
Manifestation of Um&

~mw ^?r тгаШ г^т

3 1 Ш tmra^cr гктг * m T frw tii^ii
The sages said, “O SOta, well-versed in all
the scriptures, the goddess Parvatl happens be
the mistress of all the three lokas, from whom
Sarasvati emerged.
Ш %Rt Ч4^ЧНЯфГгНЪт)|
^ |е Ь Ш Г ч W * R I W llR II
She is conceived as the supreme
Brahmana, the MQla Prakrti (natural form),
Is'vari, formless with form, eternal, blissful
besides Sati.”

fflWT: Ьщт wfrit WT PFTI

■cnRT %Rtn^OT 4Tt ^ W Ф[Ц\\Ъ II
Siita said, “O ascetics, this is the best and
the great story which you listen from me
lovingly, with the mere knowledge of which a
person achieves the supreme position.
200
Once there had been a war, between the
demons and the gods and the gods became
victorious because of the prowess of the great
Mahamaya.
з т щ т : т=гег?гет t h r i f t ) i
c p hrtt m «pit : 1% %тттт:пч n
Then the gods arrogated the victory to
themselves and started praising themselves as
well.” We are blessed what harm can the
demons do to us?
% ■SPTcj W lf :W (I
ФТТ 4FTPRT ^ТШТ 2Ш dlclfdc|lf<4:ll^ll
Witnessing our impressive prowess, the
demons are afraid and have fled away to
Patdla shouting to flee.
'^cpuTciaTq^inaii
It is really wonderful that the prowess of
the gods has been responsible for the
destruction of the demon race. Graceful are
the gods.” These were the words spoken by all
the gods.
M CS Cs
f?l
W w r з т д ^ т т : i i<i 11
Thereafter unprecedented the mass of
lustre appeared them finding which all the
gods felt surprised.
ШЦ МЦ TT4f^i
arjfFRTt UT hH'deHqji^ И
The lustre which was extremely black, and
destroyer of the pride, was unknown to the
gods, and with the choked voice they uttered,
“what is this? what is this?”
rftT ЗИ?»Ч^с(|^с(|Я|ЦЙЧ12га5:|
ЗЩ ЕЁ ЕТ8Ш2ЁТ lehQtfctll^o II
Siva-Mahapur3nam
Then the lord of the gods said to them,
“you go over and carefully find out what it is?
4igtf<4l: i f f l k Л5Т:1
4l^4i»*US(ciM<Wm(l
cfi^^cr « T O : «il^qi^lS ddlR ^II^H
At the instance of Indra, the wind god went
to the lustre, and it asked him, “who are you?”
When so asked the lustre the wind god said,
arrogantly, “I am the wind and the life of the
universe.” This is how the wind god replied.
afjfERftf 'ЗГПсТ!
Р Ё Е ftfisPri8IT> EpfETElfacT ^fTRTII^ II
The mobile or immobile things in the
world are woven like warp and woof into me.
I am the support of everything and move the
entire universe.
■flcfara ■qfhfar: ETrftsfa ETpftl
e t e t е р г е *е fa ^ M q T ii^ ii
Then the great lustre said, “In case you
have strength enough to move the world, then
you better move this blade of grass.”
ч e e w е е г ш ч т г щ ж ! ^ 1 ш 1 5 Я с г ^ ||^ ч 1 1
tiwff ч ш m i
Сч Сч 'Л
3ifwi
ш м E^frt ^ М т щ т й п г ч ;||^ 1 1
Then the wind god, used all his force but
the straw could not be moved even slightly.
This made him feel ashamed and he returned
to the place of Indra, quite silently and
communicated to him his defeat.
её ^ u ^ifq fh t p ^ i
ч m k e iu I f % f E f |e r c j ^ 5^ g f h n ^ i i
He further said, “We infact think ourselves
to be great falsely, where as we are unable to
do even the smallest of the job.
UmS Samhita, Chapter 49
Ш fayWTO '4b<yi4raHHTtRI
There after the wind god sent all the gods
to the lustre, one by one but none of then
could know the truth about the lustre. Indra
then himself went there.
HHcRWlKn’d
«TMciwfid шг) ч т а ? : п ^ ||
тгтпг Rreii
ffir sfsRTClRW ^ Щ Г : tp*. п
1^#T$r R Ш ЙвЦ^м|«Щ1 Щ'Л
if
Finding that Indra was himself
approaching, the lustre suddenly disappeared
from the place and the incident surprised
Indra. In the meantime, Parvatl- an image of
compassion appeared there in order to grace
them as well as to shatter their pride.
^jiqjsjpsrai з издг ^ г foyioAi
HlgWflgm 4tfaclH<frP4ufllR ? ll
On the ninth day of the bright fortnight of
the month of Caitra, at noon time, the blissful
Uma appeared there.
тщЫг 1ЩРГЧЙ Ч Ш Й f^Tt M l
«tlyiRTt
She was lodged inside the lustre. She was
resplendent spreading her lustre on all the
sides. She clearly indicated to the gods that
she was Brahma herself.
#f?rf*T: TTforTT тип чЫ Ы чтйгтп'йН
sS
In her four hands, she held the noose,
ankusa, abhayamudra (A gesture indicating
free from fear) and was being served by the
Vedas. She was youthful and extremely
charming.
Ы!КГТЩ)УЯТ (гЬШеУу'ЙЧЧП
201
She was clad in red garments, wearing a
red garland, and the red sandal paste had been
applied over her body. Her form resembled
crores of Kamadeva, and had the lustre of
crores of moons.
огш щ н w im m ц у и т у И ч ^ Г ч и ? )|
*nf$rOTt Tffifwi-Ti
She could read the minds of all. She was
the witness of all the deeds, being the form of
supreme Brahmana. Then the Mahamaya said.
ЗЧ1ЩгГ
4 W T 4 4 4 K lId 4 4 < m ffiR l4 R :l
■Ц&
'
т й гОг f ^ ly ^ h i < * « r W v'H
O
v 4 a i i*44 i R ^ i i
Uma spoke, “None of the gods like
Brahma, Visnu and Siva, can boast before me,
what to speak of the other gods.
Ч Т 3T?r h t *y tf? r: Уи|сГ£5<^Ч Щ )|
ag ifelftl ЧТ^Т QiSRIR^II
I am the supreme Brahman, the great lustre
in the form of two Pranavas. I am all. There is
none other besides me.
ftrcra>RTsfir тгтултт
3tM d«KRjUll R tM T
Though I am devoted of any form, I also
posses other forms. I constitute all the
principles. I am eternal and my attributes are
beyond dispute. I represent both the cause and
the effect.
сЦ|(1щв|гП*Т<1 :I
Sometimes, I appear as a damsel and
sometimes as a man, while at times both of
them. I can assume all the forms.
fyrfe:
WK<J>dfat *11
202 Siva-Mahfipuranam

I am the creator, the protector as well as Nirguna and Saguna are my two forms one
the destroyer of the universe besides being the is mixed with Maya and the other is devoid of
enchantress of the same. the same.
гтц Ш?эд -qt cferr: эд- -щ wi
Ч^тЩг ihm re^TT: ЭД^ГГ: ёБШШЗ^И ЯЭД winfttai: ЧТ Ш кг4Цмзчи
All the Saktis like Kali, Laksmi and О gods, with your minds filled with
Sarasvatl besides others emerge out of my devotion, you should adore me shedding away
body. All the arts also originate from me. your arrogance since I happen to be the eternal
Prakrti.
Ш ЭД <|STT ^ l q r f q q ; М3 3 Ц ^=zq ЭДГ:
The demons could be conquered due to my
strength. Without knowing my true nature you When the gods heard the compassionate
arrogate to yourselves as the lords of all. words of the goddess, they worshipped her
ЭД Т <*№u4¥ 4 W lowering their shoulders in devotion.
зшэд «Hiigiynft w p w r a f r i
As a magician makes a wooden puppet to Ьг ЭДТ Шсфр fTRII^II
dance, similarly, I also make the people to do They said, О universal goddess, forgive us
so. and be pleased with us. О mother, let us not
тгарпЩа т а : become arrogant again. Kindly be
compassionate.
НГсЬШМТ:
The wind blows getting afraid of me and ЭД: 5i*rf?r й тШ тгш%тт :1
the guardian of the quarters perform their зщ ж 1эдтго*гтч^ эдтШ Ш тпи
чЭ CS

duties for the same reasons. From that time onwards, the gods started
ch'<lfa^c(cHiWl worshipping the goddess as they did earlier.
Their arrogance disappeared and they were
Шэд ^utcKcid^i ШэдШэдти^п
turned pure at heart.
Since I am independent, I bestow victory to
all the gods at times and at times to the cf: efcfsmt fWOTTOTgtfcfr w i
Daityas. ъ щ ^qumi^ai Trrd
ШэдтШ Щ ЭДТ тэдиШ О Brahmana, I have this narrated to you
the details about the manifestations of Uma.
«ЭД1Г c4dfip% <T %||^V9ll
By simply hearing this story, the people
The Vedas describe my form which is achieve the supreme region.
beyond destruction and is the great abode, the
one beyond illusion and happens to be greater
than the greatest. ЧТ^ЧЧ1П^тШ55дш:И^Ч и

fqpfot Ш Ш эд ЧЭД1
ЩШ* Н4Ч|Ш^Ч113<Я1
Um2 Samhita, Chapter 50 203

CHAPTER 50 There were no charities nor did anyone

The origin of Mahavidyas perform hard tapas, what to speak of the
yajnas or the homas. As a result of this, there
were no rains on earth for a hundred years.
^yiblR d'q < m tl
щтстптг щгчпШтч f :%ш:1
m t xj чг* ч и к 4ts^nfii^ii
З Т З Т Ч Т : 4 $ Ч ^ З Ч Т ЩЦ11\Э11
The sage said, “O Intelligent one, all of us
would like to listen to the story of Durga, There was a huge hue and cry in the three
daily. Now you please describe the other worlds and all the people were extremely
wonderful tattva of the same. suffered with hunger and thirst.

*jucpTt« =двгтЬпсйыа f чтчт TtfTrT: T T F T T ls k с||Ц)сТРГ О т НтТ xfi

4 $ 4 # ЧЧГЗТЧТЗТ тН ч М Й т ГО11?11 1ч # т т з щ ч ч # ^ T ^ r e s r tiid H

SUta you are the best interpreter of all the All the tanks, wells, step-wells, rivers and
scriptures, and after listening to the several oceans dried up including the trees, plants and
nectar like stories from your lotus like face, the creepers.
our minds do not feel satisfied. rRTt <[gT 4?T<g:TsT M'dWi ^4% ? TW ^I
f ^ T T : T R U t ЧТЧТ ЧКГЧТЧ) II
ufarTT ч т я т 4 4 w r щ т а ш и All the gods then finding the people so
disturbed went to YogamSyS Mahesvarl, and
took refuge with her.”
SQta said, “The powerful Ruru had a well
known son called Durgama, who attained the
knowledge of all the Vedas because of a boon таг таг ТЩГОТ1Г ятчйчт: тгатчтт: ш\:\
from Brahma.
^тч щ т дч ч ш ч$гйчг *пчшп и
% cT|j|tf<grT r n f a -ЩТЩТ tiPT tftr f d l
The gods said, “О MahSmSya, you save the
3fRtf4 W '-rfcUTrfrf^fcf entire people. You better subside your anger,
He also got a boon from the lord of otherwise all the people will vanish.
creation, for remaining invincible from the
Ш Т ^ртГ ■Чё?га<Ч:1
gods. Thereafter he created several
disturbances on earth, shaking even the gods W TrT7Sff5Tt Ч?ШЯ:11^||
in the heaven. '4 4 f : f e r r cfcrt чГ^чгдя ттч ъ\
^ ч |д fsrsTT чщт т о сйчтд foiawft |т т ч .и ^ и
уг^плщ зл э к г w f : ^ r ^ n w iim i As you have already killed the demons like
With the destruction of the Vedas all the powerful Sumbha, Nisumbha, DhumrSk§a,
religious activities came to a standstill. The Canda, Munda and Raktabija, besides Madhu
gods as well as the Brahmana fell from the Kaitabha and Mahisasura, similarly, О ocean
noble path becoming wicked. of mercy, you also kill the demon Durgama.
Ч ^Т Ч 4 cTUtSTgri 4 tTFTT ?C T4 4 f | I ЗТЧШ Т W<rT«KT4t 4 ^ TRfi
этчщ%ячг зпчт g f e tf ^irrarfM ii^ii TT?^ # 3T4t ЧЕГС f i R T I I ^ II
204
The children commit mistakes at every
step, who else in the world forgives except the
mother.
g p n t oti
SRPfll V#ll
Whenever the gods and the Brahmanas
face misfortune, you incarnate on earth
remove the sufferings of the people, making
them comfortable.”
?f?T facHHfafl йчт у ч ш М fiq m ti
З Р М Щ И ГЧ Ш -MU4ldH.il II
Listening to the pathetic words of the gods,
the compassionate goddess Bhagavatl,
revealed to them her form possessing
innumerable eyes.
SFJcM ШГ Ч5Г ^1
She held in her four hands attributes like
bow and arrow, lotus and several fruits, she
had a smiling face.
rffit <ЩГ MTWT: ск^оттчШщщт1
4Q trenf&T т е rnft: w r ^ n ^ i i
Finding the people suffering, then Parvati,
with compassionate look, kept on weeping for
nine days and nine nights.
чттегтег snfraro
?nfiT: TRifWT зйтег: w m з й п ^ и
зр тш тт: w f : w m srfxn
Streams of tears started flowing from her
eyes, which like the water, which delighted
the worlds, plants and the medicinal herbs.
famrc sEm rft c ra te r:
т*ф< т е й т е ! т е ф л о н
To the learned people the fruits and roots
were made available the tender grass for cows
Siva-Mahapuranam
and other animals, while arrangements were
made for feeding other creatures as well.
FFpF amcRTcf -^<с|Г£ЗЩЯЧТ:1
мГ ft ^ ^ :iis ^ ii
All the gods, Brahmanas and humans felt
pleased. Then the goddess said, “What else
should I do for you?”
<т4тет 4rt : i
dTctl^fy f j u t ^ 4 1 £ < fR IR ? ll
The gods said collectively, “You have
pleased the humans, now you get us back the
Vedas from Durgama.”
cfr
She replied, “All right.” Thus speaking she
said, “All of you should get back to your
homes. I shall soon get you back the Vedas.
Ш: yyf^dl ^fT: т е те щч W ld4:l
Then all the gods, offering their salutation
to the lotus eyed great goddess, having the
lotus like eyes, returned to their respective
abodes.
Ш: g&KI#rfT ЗПЧГ №
dc^dl тей ■^JlrWeSa: 3f^4lR4ll
Thereafter there was a disturbance in the
heaven as well as on the earth and in space,
hearing which Raurava, surrounded his city
from all the sides.
Н ггсй з й те ш fm m v fb t: fy m i
^ d 'R t т е ч c fw g fl^ a iii^ ii
Then Siva for the protection of the gods,
made a huge circle of splendour but she
herself came out of it.
g f f : т е й grpJTf f a f v M r ^ d ^ i d : 11? vs 11
Um3 Samhita, Chapter §0
A great battle was then fought between the
demons and the goddess. Both of them
showered arrows at each other which pierced
the armour of each other.
cRZTT:
гТТТГ бШЕГТ
сГПНТ
sr ч^1Йэт ftifar II
ЗШШШШЧ ^згГгГТTimt f ^ r q ^ I :l
4P#HT8RT: w fi:
In the meantime, ten beauty forms emerged
out of the body of the goddess which were
known as Kali, Tara, Chinnamasta, Srividya,
Bhuvanesvari, Bhairavl, Bagala, Dhumra,
Srlmat-Tripurasundari, Matangl and
Mahavidya holding the weapons in their
hands. Thereafter emerged innumerable
mothers of divine forms adorned with the
crescent moon, and having the lustre
resembling the lightning.
rRTt 4r<fiu14«i Я1ч4п w N tbti
-&I
Then started a terrible combat between the
demons and the mothers. A hundred aksaunis
of the army of the son of Rum was killed in
the battle.
т я тят 544 tsgcrarem
W rf зш п з ч n
Durgama was then stmck by the goddess
with the edge of her trident, as a result of
which he fell down on earth like an uprooted
tree.
фЦ ^ T ^ R T W II
Thus after killing the demon, the goddess
rescued the four Vedas, and returned them to
the gods.
205
Щ:
щщ w r a i i p i фщ\
• р т : e fitffo q fc r 13*11
The gods said, “O Ambika, you took to the
form of a goddess with innumerable eyes,
therefore you will be remembered by the gods
with the name of Sataksi.
■yn&rtfehT ^rTT W :
Vircfaritfd fd W d ЯТЧ ^ C 4 b d f d l l^ 4 l
You fed the universe with grow of the
vegetation from your body, therefore you
would be known by the name of Sakambharl.
WT ilWIWd: f?I%l
^ T f эдгггаетГ ч я a u e R u i f c ч н г г : 119^ 11
О Siva, because of you killing the demon
Durgama, the people will remember you by
the name of Durga or Bhadra.
dlHiEfe ч т е р т iqgra ^ i
ЧЧ\ ?Fract <pr qiTt ЧЧ: 113 1911
О Yoganidra, Mahabala, Jnanaprada,
Jaganmata, salutation to you again and again.
< M 4 W r f< e ||« d *r t ^ T s U tT w P s r c ti
3HH4teblfe.?tgiiusHif4chl4 ЯГЧГ: 11^ tl
О Paramesvarl, you are known by the
name of Tattvanasl, you represent the
innumerable crores of Brahmandas, salutation
to you again and again.
3TjpT:4>№§tMi4i
О mother, we are ignorant about your
power and the greatness, therefore we cannot
eulogies you appropriately, because you are
inaccessible through words, mind or body,
having the eyes of the sun and the moon.
ТТТ^ПЧЖТ^Т Cfi: ^rrqi
c(4fdr^T ^ T R f T m T ^ f Ш fg T C TII*o ||
206 Siva-Mah5purariam

Looking at the gods like us, who else could Nis'umbha are bom, then I shall be bom out of
be thus compassionate on us- except goddess the womb of the illustrious Yasoda in Gokula.
SataksI the mother. I shall then kill these demons. Then I shall be
known as the one bom of Nanda.
Ф Ф Ф w r s n fw f c w f q j
■ЩЩ W T 1 W 4 - cifyEqiuiwri чш:1
ЦеГ C h l j ^ l te n ^ ll^ ^ ll
You destroy our enemies in such a way, ЗгттШг xt 4 t HFraTiii^^ii
that they are unable to defeat the three worlds Taking the form of a bee, I shall kill a
in future. Daitya named Aruna, earning the name of
Bhramarl in the world.
Ф т ЧЧТ^\Ч ^Tl
c h ii^ i w Trrat °s m ш Ф ? г ^ т ч ; |
Ф тт ът й ъ ч и Ф г чтч Ф п Ф п 1*^11
When I, taking to an awful form shall kill
The goddess said, “As the upset cows run the demons, then I shall be known by the
after their calves, similarly finding you in name of the goddess Bhlma.
difficulty, I becoming upset, and rush for your
help.
ефъуигф1У4[11Чо11
ТПТ ^ьчнЧ¥41-гЧ1: W S M irfw i
Whenever the humans will be tortured by
arfcr HiuiH H w y w i : агат ^ гт Й 1 Г *з и
the Danavas, on earth, on every such time, I
Since I consider you as my children, when shall incarnate myself on earth and ensure
I do not find you, then even a moment is spent their welfare.
like a yuga by me.
-Щw ft vgu Ф Ф W l
ЗПТ4 TERTT 4 «hTiotii ^ | № W h b ¥ I I W W :l
^ «ehlfdfTT fn i <ь«(ть>^е) fo q frim tu
«ra?qt fd g44i f4'^!4^:il'jS'rfli
The goddess who has been known as
All of you are my devotees, therefore, Satak$i, the same goddess is also known as
when I am there to remove your sufferings, Sakambharl as well as Durga.
you should not worry the least when I am
there.
^gTS^ril^lWHI Ш Ч ф Ф Ф П Ч ^И
W ^ ?4T |гЯ Т g f t m f t l <Ш 5^ТТ^1
There is no god more compassionate then
ф Ф Ш «бФ т. ^
Satak^i on earth who made the dry and
As I killed the Daityas earlier, I shall do so suffering earth quite comfortable. We offer
again. There is no doubt about it. I speak the salutation to the same Mahesvarl.
truth.
fftr яйунячящгй
умкр»дгаяк«яч?4 ч т ^ г?ТттЪагщ:1Ч°п
ч ^ т г о Ш -dvii<rdi 4 * r M h r * * n frkk
Ф т З '»№ТКДГСГ itHPTt^ l
F fH R im iy fl otti^Rujpd 4^ 14, 11^^11
When the other demons like Kumbha and
UmS Samhita, Chapter 51 207

C H A P TE R 51 {ПГ'ВДК Зсгге
s9
Consecration of the image of the
goddess

Sanatkumara said, “O Vyasa, the secret

czrmf?ro rftm w rm i which you desire me to be revealed to you, I
ЗТЧТ «tgfasgm: am going to reveal the same to you. О
immensely wise one, you listen to the same.
The sage said, “O disciple of Vyasa, О
Sdta, the best in Puranic lores, we are ?R4to: f^rrafiTt itR ^ n r^ e ) xTI
interested in further listening to the stories of r a t w r t : « 4 H s 4 id i:
Siva. There are three paths, called- Jnanayoga,
зчтат зптс^щртт: Kriydyoga and Bhaktiyoga which bestow the
ЗГТтН R4<$4I>U| <ЯШ%| xf qglWllRIl devotion and salvation by the mother.
You kindly recite about the kriyayoga of jTFmtW
Jagadamba, as was propounded by the sage >щ т№ ьтт Ohdldlh: -R 359Rtli4ll
Sanatkumara to Vyasa. Jnanayoga is the union of mind with the
■дсгзгггс Atman. And when the mind is united with the
outer arthas it is called the Kriyayoga.
8RIT *n?Tr*THf ^чЫ1т&<|<59ш:1

SQta said, “You are firmly devoted to the
adoration of the goddess quite firmly and as
such you are quite graceful. Therefore, you
listen tot he secrets of the supreme 3akti with
respect.”
a tra WET
WqflTC -R # <33PpT TTfTC^I
э т г а т : g ftjjfa r& ifa f o d i d V i
Vyasa said, “O Omniscient, Immensely
intelligent, Sanatkumara, the son of Brahma, I
would like to listen to the wonderful
kriyayoga of the goddess Uma.
щгщ щ и
fra ът сг^га й и ц и
What are its symptoms, how is the reward
yielded? Whatever is dear to the supreme
goddess, you kindly reveal the same to me
completely.
га то п ч Г ч # Ч Н Т f f c w f o t : ТГ 3 ^ 1 1 4 1 1
The combination of the goddess with soul
is called the Bhaktiyoga. The combination of
the three is called Kriyayoga.
Л т т згай
знммш«1 ^RfiRfd
The karmas generate the devotion. Jn&na is
achieved by devotion and one achieves the
liberation from Jnana. This has been resolved
by the scriptures.
т о c&nut ^fiTt RnrrfrfRwrai
ф щ г ЩТ1 KRre78R4.II^H
О excellent sage, yoga is the main cause of
the salvation. Kriyayoga is the main means of
liberation.
RTCT5 IFfrft fagraWlfg 7ТШЧ.1
3tRt^ 4444141(111^11
One shall know the Мйуй as Prakrti and
208 S iv a -M a h a p u r a n a m

the wielder of Maya as the eternal. After each one of his births.
realising the identity of the two one is freed c lK IU I ^ i JT d F t т р з й M l
from the worldly bondages.
гг ^ й у чм»дг^>1 1 ^||
^ ^ o q i< ri4 зтгё m i
Titoif ^ттчц#1
Ш! MFta cTW трР Ш
gm^vyi ^ ^ irom

О Vyasa, a person who builds a temple of

f r R t *raf?T ^11
the goddess in stone, wood or mud, you listen
to the merit he earns for the same. Great merit A person who builds a temple of the
is achieved by adoring the goddess daily. goddess at Varanasi, Kuruksetra, Prayaga,
Puskara, bank of Ganga, seashore,
Naimasaranya, Amarakantaka, Srlparvata,
адц«рЯЧРПр1 M<fcr xf ^ Ш ?Т| Gokarna, Jnanaparvata, Mathura, Ayodhya or
Dvaraka or any other place of sanctity, he is
The same merit is achieved with the freed from all the worldly bondages.
construction of a temple dedicated to the $gi*Ri w turret fwsfwi
goddess. With the building of a temple d lclg few fti tifui&ft
dedicated to the goddess, he redeems thousand
The person who builds a temple remains in
past as well as the future races.
the Manidvlpa for as many thousands of years,
ehlfc-rW ftd ЧТй Ш clT cJT ё|§1 till the brick foundation of the temple lasts.
Jlfa h T: M l i n r s r ^ j w t f U M f q G m i
Whatever sins are committed by him in the тгэттат: Tit fr&Tt sfjrfd
crores of his past births, they disappear the
The one who makes the sculpture of the
laying of the foundation of the while laying
goddess, with all the prescribed
the foundation of the temple of the mother.
characteristics, fearlessly he achieves the great
ъ w n f r #от: place of Uma.

H p JT T rT 'f ll R H H t Щ ^Tf

ш зтРтзмт fafyr«Rtii^ii After the image of the goddess is installed

Ganga is the best of rivers, Sona is the best
of great rivers, Earth is the best in forgiveness,
the ocean in depth, or as the sun is best in all
the planets, similarly the supreme mother is
the foremost of all the deities.
g w м я т : «БнЗкздад!
зтШ ж агтсШ
The person who builds her temple, is
considered to be the best and he earns grace in
when the auspicious stars are favourable,
besides the planets and the season, they
getting please with the devotee YogamSya
bestows her grace on him.
^san ЧЙТОЩ||ЗЦН
After the image of the goddess is installed,
the devotee redeems the people of both the
families of past and the future.
Uma Samhiti!, Chapter 51
vr#feufaTVf унт 4^<*U«ii44i#<ij r ^ ii
О great sage, foremost of all, the merit
earned by a person after the installation of the
image of the goddess, is crores of times more
beneficial than the one the derived by setting
up of the three worlds.
wwitaww w t ч rtj# irumi
A person who installs the images of
РапсШауапа (Sun, Ganesa, Durga, Rudra and
Visnu) with Ambika in the centre and other
four in the four quarters, his merit cannot be
calculated.
faw 'M ni rj^ 4 u V .i
h# dw m r 6 11
One earns merits by reciting the name of
Visnu during lunar or solar eclipse, a crores of
times, (the merit of installation of the image of
the goddess in Pancatayana) its merit would
be a hundred crores of times greater than the
same.
%сНГЧ1 WTT# Н-ШГ<Л!&1|1Л1тНЧ1
Ш ^RUTT tTT4)R<>II
The merit one earns with the muttering of
the name of Siva, a crore of times but bigger
would be the merit, for reciting the name of
Srldevl.
Я1ик<ыиц<за4 jj ш ^ |
wifqar # rt ои
ч aw fefct aiWTravrr^i
a # дэткм т qvawRsiW 4HH.i^ *ii
The one who consecrates the image of the
Trigunatmika mother of the universe, by the
grace of the adorable mother nothing becomes
beyond his reach. His all the sins are washed
out and his sons and grand sons always
flourish.
209
R4W % foehluJPd RfaWftRRrTRRI
©ч V
йзтдчш: щ trinfar r ( ^ rr ii 3 ? и
Those who think of consecrating the
excellent image of Uma, such type of saints
achieve the unique place in the Paraloka.
fouuiui 3 r : й$зг # rt
ЩТ^МГВЩ Rff WWf RRfabqidll^H
rr a w w ft anrfa a wswti
W TR m rai#! f% wt# ii ^'« ii
When a person observing the temples
under construction thinks that he would also
build a temple himself when he gains money,”
with this type of thinking, his race surely goes
to the heaven. There is nothing beyond the
reach of a person by the grace of MahSmaya.
w ratfa it wri^ htm
й R q W T 4 R R fW T : Щ П ^ Ф П Щ Г % I I ? 4 I I
Such of the people who take refuge under
the supreme mother, the cause of creation of
all, they should not be treated as humans,
because they happen to be the ganas of the
goddess.
it sFiRT: WRIST %^Tt cfimg(%4l
# f r T 3 3 # R TR f c p t 4 f # F T O T T :l l ^ ^ l l
Those who recite the name of Uma, while
walking, sleeping, standing during the day or
night, they are transformed as the ganas of
Uma.
f# t urt f#TR)
# # R T 2TT# R t WfW^41HdH'll^\9ll
Such of the people who adore the goddess
Siva offering flowers, incense, or lamps as a
daily routine or on a specific occasions due to
some reason, ultimately attain the abode of
UmS.
% ^eflUU^U ftrR R tR # ^Т5гЩ|
34fcnRfor RT^ftt ^ R RTW W m w qjl^ll
210
Those who clean scrub, or smear the place
of the goddess with cowdung, they attain the
place of Uma.
in% ?: %u
The mother goddess, bestows her blessings
over the family of a person, who builds a
beautiful temple for her.
■чфггт: wwuftor зтгачт Ь ш | ; |
чтцсгтчтШ
The glorious one through out the day and
night repeats, “Let me devotees live for a
hundred years and should not face miseries.”
ЭТГЧТ: gnfcTT ^T4TI
чтарт trfbiiA tT?ta^ll'**ll
The one who makes an excellent and
unique image of the goddess, the people of his
race stay with respect in the Manidvipa for ten
thousand years.
«1ЧЙИТ 4*14141$$ «HRBlipi ёГ1
ЧТ4 WT (T ct 31ТсШ ? II
After consecrating the image of MahamayS
and adoring the same appropriately, whatever
is desired by the devotee, his desires are
fulfilled.
ч wuraf t wiftrrt ^%тТЩ1
q *:ir *3 и
A person who consecrating the image of
the adorable mother, the bathes it with ghee
and honey, who can describe the merit earned
by him (with the process)?
гКЧгдю|{<ч14)'*|М1%з*аА: i
цсьадМ # :
The goddess Parames'vari should be bathed
with fragrant sandal, aguru, marusi, musta etc.
or the milk of the single coloured cow and the
scented water.
Siva-Mah3puranam
hWnh WVJ-odl :11*ЧИ
He should make incense with excellent
offering comprising of eighteen fragrant
materials, and pour it in the fire flames. Then
the drati of the goddess should be performed
with the waving of the lights using camphor or
the wicks soaked in ghee.
fratrgitri 4HFUT ctTS-qraf ш
fj^fwfTRTt IIX$ 11
On the fifth, eighth, ninth and tenth day of
the dark fortnight, and on new moon days, the
devotee should worship the mother of the
universe with fragrant flowers.
ш ауччЦ -л этдтБШёгт w i
arrsfa ^wM-sravaift стг#\эп
Then the Jdnakisukta, Srlsiikta or
Devisukta should be recited or alternatively
mtila-mantras should be muttered.
e^fofcuSRsM ^4*iJ
fRt дпИ1^ ii
All flowers, except Vi§nukranta, and
TulasI, delight the goddess. The lotus flower is
very much liked by her.
^ ятзгайд cm
qifa W t Ш ||
Whosoever offers to the goddess the
golden flowers or silver flowers, he achieves
the supreme place with the crores of Siddhas.
чуягй w c&rtf ^ т ч :^ т т ч ч 1
’^ r-w R iB ifiim о и
At the end of the ptijd, a devotee should
beg forgiveness saying, “O mother goddess
the bestower of the happiness and bliss, be
pleased.
сПсй: ^эдг^еттшпт:1
*4l*WdUc|Kca1 ^^rfl'OqrfORKI^im *11
Uma Sathhita, Chapter 51
The person should perform japam of
mantras adoring the goddess with these
words, getting absorbed in the devotion of the
goddess, and meditate upon the four armed
goddess mounted over a lion and displaying
Varada and abhaya mudras.
TRTOHTft Uctir4^dll4'?ll
Thus the goddess who bestows the desired
boons to her devotees, should be offered
various types of ripe fruits for the purpose
naivedya.
чпгчт:1
¥ ftjfcrr ЧНЙ Я^сТНЦ9II
A person who consumes the naivedya of
the goddess, he washing out all the dirt,
becomes spotless.
*rr а д н в д
A person who observes a fast on the bright
third day of the month of Caitra, he getting
free from the worldly bondages, achieves the
supreme place.
чзйззргат дт^Ьтчт тгаптташчиччн
A person with wisdom should celebrate the
Dolotsava (the festival of the swing) on the
third days of the bright fortnight of the month
of Caitra. On that particular day placing the
mother of the universe with Siva in a swing,
one should adore tuem.
One should worship them offering the
vermilions, flowers, garments, camphor,
aguru, sandal paste, incense, lights, naivedyas,
garlands, scents and other articles.
211
ff ЩШЦ
f?T=TOfTHT n4cbc^lTJIcblRuIl
He should then serve the goddess Amba
the bestower of all welfare along with Siva.
ТЯЦЦ <WTI
frtA r f^TT ^ ЫГчу Я ^ Г н п ч с п
Siva bestows all the desires on a person
who performs his pttja observing all the rites
and the festival of swings of the goddess
yearly.
ю т -ф т
dWT чгР|<^М| gw
Ч^Ч»ТЧТИ#ЙЧГУЧ Сч
:I
Оn
cKlfer-4<|rd TR
ШТГ ёгпйдггп% ^li
The Aksaya Trtlya in the bright fortnight of
the month of Vaisakha, should be observed as
a fast and one who does so carefully, and also
adores Siva and Gaurl, with the offering of the
flowers like mallika, jasmine, campaka, japa,
banduka and lotus, his sins accumulated
during the crores of births, mentally,
physically or verbally, will be vanished. His
life shall become purposeful and he will enjoy
all the four arms of life i.e. dharma, artha,
kama and moksa.
ггадгщят q f e R I I ^ I I
One should observe fast on the bright third
day of the month of Jyestha and worship the
goddess Mahesvarl and whosoever does so,
nothing would be beyond the reach for him.
^счт:
On the bright third day of the month of
Asadha one should celebrate the Rathoksana
212
which is quite dear to the goddess, according
to his means.
In the said celebration, the earth should be
made as the chariot, the sun and the moon
should serve as wheels, the Vedas should be
the horses, while Brahma should serve as a
charioteer.
if iMttWTfatlfadqi
tier Щ
The chariot made with such an
imagination, should be decorated with the
garland and the flower garlands. The goddess
Siva should be lodged therein, thereafter.
ёйз? S f -q^rfBachTi
An intelligent person should think in his
mind, that the supreme mother goddess was
lodged in the chariot for the observing as well
as the protection of the people.
With the moving of the chariot quite
slowly, the slogans of victory should be
shouted and also say, “O goddess, you bestow
your grace on the down trodden and destitutes,
we are your devotees, therefore, you save us.”
cncF^sfm^iT i any other god is competent enough to describe
т та- Ф ят m
With such types of words and with the
playing of several types of musical
instruments, the goddess should be pleased.
The chariot should be driven to the boundaries
where she should be worshipped.
О
+c|=№4pll
Hfuiq w a ^ я п г о 8'*>^п1^и1'Д1Ч11^яп
Siva-Mah&purSijam
After eulogising the goddess with several
types of stotras the goddess should be brought
back to her abode. After offering hundreds of
salutations, one should pray to Ambika.
cR*fST«Jriir: W i t r a i f ^ t i n s o i i
In this way if a person performing the
Rathotsva-vrata adores the goddess, he
enjoying all the pleasures in the world and
ultimately achieves the place of the goddess.
стента! § 3<№wtiW «мо1Ч1?рй:1
4f 5ГТ T5R <№i(«ifirilV9^ii
TRtrT^I
*ТГ5чГ « 4 e ile b l4 f ( f e r a ^ l ! '3 ^ l |
Similarly one who performs the vrata on
the bright third days of the months of Sravana
and Bhadrapada, he always remains delightful
with sons and grandsons, having enough of
riches. He ultimately achieves the abode of
Uma, which is lodged above all the lokas.
snfepr 4% я щ щ т cTriTI
Ч5ТЧТ: W ? R r:ll^ ? ll
During the bright fortnight of the month of
Asvin, one should perform the navaratra-
vrata and by doing so all the desires are
undoubtedly fulfilled.
ЧЧТЩРТРПТЧ T O ЭтъйЬЗТ:!4
4 W TTf Ч 4 cBtS4T:U'3'SII
•o
у
No one even Brahma, Siva, Kartikeya or
the glory of the said vrata.
ЧЩ1315Н' фг«11 fcumirM'Ji: I
fcT ТШ Ш FW ^TWt ^f4WTT:IIV94U
О sages, performing this Vrata, Suratha,
the son of Viratha, had been restored his lost
kingdom.
Uтй Samhita, Chapter 51
With the performing of the same Vrata, the
intelligent king Sudarsana, the son of the wise
king Dhruvasandhi, regained his lost kingdom.
9кНмМ fK^rr ш р я
With the performing of the same excellent
Vrata and after adoring Mahesvari, the
merchant named Samadhi, was freed from the
bondage.
3TT%q^T f%rT xr^T 9RT Ш ш :1
ягет 'CRmrg ч т е й ! f ^ r a m ^ n
A person who performs all the rites
appropriately in the bright half of the month of
Asvin, on the third, fifth, seventh, eighth,
ninth or the fourteenth day, Siva, fulfils all his
mental desires.
щ: сыЕгегет tftw r (Пго^тгт
'WWW Ш # g a rret w о ||
ТЩ& ёТ*КТ116 \ 11
The one who performs the auspicious rites
on the third day in the bright half of the month
of Kartika, Margaslrsa, Pausa, Magha and
Phalguna, and worships the great goddess,
with red flowers, Karavlra and others,
offering her the incense, scents etc. all his
auspicious desires are fulfilled.
This great Vrata should be performed by
the woman for achieving of the blissful
conjugal pleasures, while the men should
perform the same for the gaining of the
learning, wealth and sons.
«EwHui ТЩ$Т:П<^П
213
The persons desirous of salvation should
perform the Vrata prescribed for Siva and
Parvatl or those which are liked by the
goddess.
■tffW tTSTWTT
N9
f^ranid'kii
Uma Sarhhita, bestows merits, enhances
one's devotion in Siva, and comprises of the
several events and short stories. It is blissful
and bestows the devotion and salvation.
Ч ТЗЯТ *3 U J4 I^ «K 4 T T R T % T :l
bratgift ъ *nf?r TCht hf?rhii^4ii
Whosoever listens to it with devotion or
recites the same, reads it or makes others to
read the same, he achieves the supreme
position.
-ЦЩ ^ fenn iW f^RsIdl
sr fEtfirarPraf^mRr зття*гср1<^и
A person who keeps in his house the
beautifully written Samhita, and if the same is
adored with devotion, all his desires are
fulfilled.
яг ^Т?ггг: П^чэ 11
Не can never be troubled by the goblins,
pretas, pis'acas and other wicked creatures. He
surely attains sons, grandsons as well as the
enormous riches.
crwf^T тщ чтп TuhoraRwi
Tjfedoqr ъ %ст%ччН^(5г:11ййИ
The persons desirous of the devotion of
Siva, should always listen to this auspicious
Samhita.
:I4?H
Thus ends the fifth Uma Samhita of
Siva Mahapurana.
 Ш щ щ т п л ч ;
SIVA-MAHAPURAiyAM
Kailasa Samhita
CHAPTER 1
Conversation among Vyasa and other
sages over the importance of Omkara
ЧЧ: f#ctR ТГ1ЩШ w r w r
Salutation to Siva, who is the cause of
creation, preservation and destruction, besides
(Ganesa) the son of Parvatl.
о 3TTrRR
тщ\ 4MUs4H<wfcldli
IwTTORSlt fg R^dlH,l
Пце(г1тс(щ'| f^sjt 31^ cp. T^gii: ЧЩПЗП
Rsi said, “We have listened from you the
excellent Uma Samhita, besides the other
stories. Now I narrate the Kailasa Samhita,
which increases knowledge of the Siva tattva.
You better listen from me with devotion.
rTWRTT
In earlier times, the illustrious sages were
performing penance over Himalaya. Then they
thought of going to Varanasi.
fa fo t <t44lcU4l№ frfr: I T # w fgTT:l
•щ га ч ^ г <4^4fuicbfuicbi4iimi
Starting from that mountain, they arrived at
KasT and reached the Manikarnika-ghata for
the purpose of taking a bath.
Ш Ш IJTRP# ^Щ^ЧНГ
fit# #
чщ^тшгг w * m 4T44nf^)dT:l
чкрзгг ^fdi^^4H4l:llV9il
Taking a bath there, they performed
oblations for the gods as well as the manes.
Then taking a bath in the Ganga again, they
offered their salutation to the master of the
sages and the adored the sages well-versed in
the Vedas with devotion and eulogised the
lord reciting the Satarudrlya mantras.
fUTTSlf ciofil^dl
ftrauteli w M : f^rnfiW T:
They felt that they had became graceful
with blessings of Siva. All of them were the
devotees of Siva.
W R4I«M ТШТ % IT II
Then they met Suta, who had arrived there
to visit Paiicakrosi. Getting delighted, they
offered their salutation to him.
Rtsftr fer&gr
t R trP P w n i^R fii^o ii
Then Suta as well, accompanied with the
sages, offering his salutation to lord
Vises'vara, reached the Mukti mandapa
accompanied with the sages.
cisfreft тщтгчн w gYtifui<*iTi4*|i
та:
When Suta who was well-versed in the
Puranas, and was seated there, the sages
welcomed him offering the ardhya-padhya
etc.
Kailasa Samhita, Chapter 1
Ш Ш: Ш Ш ччййсга
T O 3 ^ b irr щ : y)^d 4 lH H :ii^ n
Meeting the great ascetics, Suta feeling
delighted, enquired of their welfare, and also
apprised them of his own welfare.
Ь <TqfgfTO ЩёН t i 'ФТШТ: I
ш тШ ?
Счч»
The sages finding Suta in a delightful
mood, enquired of him the interpretation of
omkara.
«ТОГО f?ie)flTht % -?Т%^ТТШР7Т:11^1!
The sages said, “O great sage, disciple of
Vyasa and well-versed in the Puranas, О Suta,
you are indeed blessed. You happen to be the
ocean of knowledge besides being the devotee
of Siva.
т о ч т чттотщ т
STfsrfUbZt jpiUTHt q q ^ y q n s q ii
Then Vyasa, the preceptor of the universe,
had consecrated you as Purana-guru.
WWII
JttVJVif-l 4 tTqTfui Ц п^п
Therefore the knowledge of the Puranas is
enshrined in your heart. You explain with case
the interpretation of the Vedas as well as the
Puranas.
^Г: И З ! *#S7:I
з й Tt%^Rwrt гerfr
All the Vedas emerged from откйга while
omkara is another form of Siva. Therefore
Mahes'vara is lodged in your heart firmly.
^птогатр что! qfdmruf tototm iuii
We shall be free from ailments, after
215
drinking the nectar of pranava which is quite
sweet and pleasing like the honey, emerging
out of your lotus like face.
fayi4dt TT5TO % 4RrrSWrar
h t ч т о тф тгсч щ т f r o i н га ;и я я и
О intelligent one, except you none else can
claim to be a preceptor, therefore nar ie the
nature of Siva out of compassion.”
ffd tfa T «ТО: «то т ш H T r a fr o : T O t :i
On hearing their words, the intelligent
SQta, the dear disciple of Vyasa, offered his
salutation to Ganesa, Kartikeya, Siva and
Parvati.
TOR? 4 T lfnre^T O ^ii^^ii
He also offered his salutation to Nandi, the
son of Silada, Parlksita the husband of Suyasa,
Sanatkumara and Vyasa, the great sage.
T-TTTЗзМ
Ш ЧТО 4?riTOT ЧТО: #TO w W :l
qlqfstm ТОГО cJeRTT TTTSfa '^fTtflhlG 4 II
Suta said, “O virtuous and sinless sages,
blessed are you, to possess such a firm
wisdom, which can never be possessed by the
sinful people.
О *N
p q R Tm ifcfii 43$ IF fffq q fg T U R 3 и
The discourse that was delivered by the
sage Vyasa, my preceptor to the sages of the
Naimisaranya, the same words. О sages are
going to be repeated by me to you.
ч т о «с р щ ш п л ^ ч т % 4 Ц и т щ |
TOTORT TOTOSU *}c R T ЧТОТ q^TIl^^ll
With the listening of the same the devotion
for Siva is inculcated. Therefore you listen to
it with delight and care.
216
Ref d4W*dl ^rT T : I
Ul
w r it '^fWRUil RчИ
In the earlier times in the Svarocis-
Manvantara a great sage named Drdhavrata
had been performing tapas in the
Naimisaranya region, along with other sages.
$ $ Ш fed-d-d) «gW H K w qj
VtWRT: 4 t
$14Ч1тЬЯ<П fq^t WTOgWNlftuT:ll^ll
They conducted a sacrifice which lasted for
a long time, adoring Rudra- the lord of the
yajna. They intended to know the supreme
nature of the lord and waited for the sage
Vyasa. All of them were devoted to Siva and
wore Rudraksa besides smearing the ashes
over their bodies.
%dt RMIHlcR 44hc(Ml«WUT:l
Ч Т 1 О Т Т :Ч ^ П Т 1 1? d 11
Observing their devotion, the sage Vyasa,
who had been the reward of the tapas of the
sage Parasara, appeared there.
<T <ЩТ Т Щ О ^ с ^ П Л Т :1
"^rlw ntW ER^ll4 4ll
At the sight of the sage Vyasa, the faces
and the eyes of all those present there, were
delighted. Welcoming the sage Vyasa, they
adored him as well.
■ ^ sW g : TF TRT
ят? ттокят grar wwpzif 4^m ff:ii^oii
Honouring him they gave him a golden
seat studded with gems. Getting comfortably
seated over the throne, the sage Vyasa, spoke
in deep voice.
Siva-Mahapur3nam
З Т Й гГ : 5 f o n ^ r : в и н д е ч |зга > :11$ ^||
^fr?WT%4 ТГГЩ; ЧШ<Ч1чд >:|13 311
Vyasa said, “Are all of you perfectly well
in this great yajna. Why have you adored the
lord of yajna appropriately? What for have
you adored lord Siva as well as Parvatl, who
frees a person from the worldly bondages.
w m щ у т ifjbbti: f m w цn
You by nature serve others. The worship
that has been done for Siva seems to be with a
desire to hear more about the great nature of
the lord, which is the cause of salvation.”
TJcWfir PTI^xrr eiU^lfipfd^WT!
'Л
MpumAI -RWTR Ж г И WhfTRI
^ сш^енпзчп
When thus desired by the immensely
brilliant sage Vyasa of the Naimisa forest,
they first bowed to the lord, the noble soul,
whose mind was delighted with his devotion
to Siva.
!Р * З й |:
rw wT ri^n fin r trori 13^11
The sages said, “O lord, О excellent sage,
born of the ams'a of Narayana, the abode of
mercy, the immensely wise one, you are the
master of all the lores.
T tT W P T Ж Т П П Ж Р Т 5 T O lH R t Ш Г : Щ Н ^ Н
You are the ocean of the grace of the lord
Siva of the entire universe besides his
Mayasakti.
fKTtsjf d ith ld ^l<4c4T<I<MT^RTII^<ill
Kail3sa Sarhhita, Chapter 2 217

A the sight of the dust of your lotus like

feet, we feel delighted as a bee delights by (jkhdldl 4gijjfd:i
getting the dust of lotus flowers.
ущд ч#д?ч;||'кЦ ||
<с|<{)фДи||1!ЧЫ<¥№ Ч|ГЧЧТ1Т1
щ ш ^fui«biqw| Ш
gcfa FT&IM'WlfawЩIc^frldl c ^ i i } я II
ddT^ K -^ rq fq ; II^^ll
The sight of your lotus like feet are beyond
Thus when so prayed by the ages well-
the reach of the wicked people. Since we
versed in the Vedas, then the sage Vyasa, the
could have a sight of them today, therefore we
father of Sukadeva, meditated within the
feel quite blessed.
pericarp of his heart on lord Siva who releases
w m FT ^ тщ тщ го ^ | from the worldly bondages, and who happens
^ jjuic)ivSychiVi«bl: оn to be Pranava, the essential substance of
О immensely learned one, in the Vedanta, spoke, feeling delighted in his heart.
Naimisaranya region the omkara's ffft яНуМЧ^Чии) 4B5lt cfcpmroftrfRTt
interpretation has to be highlighted and for qm wratssgm:ii^i
purpose, a long term yajna is being organised.
3Tfaotr: 4 t 4 v i w farf4%cTT:i

Т Т Ш Т f^ R TS R T: Щ чт ^ll
Taking into account the supreme position
of Siva, we have decided that the glory of the
lord should be heard.
зщ птачт Тр1сГ r T W ^ 9 P $ n fll

О lord, we are unaware of the glory of

Siva. Therefore you kindly remove the doubts
of the ignorant people like us.
ч f t тыЬ
Гич^г!: ii^ ^ ii
There is none else in the three worlds, who
could remove the doubts. Because of this you
are drowned in the immensely deep ocean of
knowledge.
dKifra ГугсмиhPTdiwk ^ sti

щ «ngjHat ^птп-к^и
O ocean of mercy, you kindly make us sail
the boat of the name of Siva (beyond the
ocean of the universe). We are eager to know
about the tattva of the devotion of Siva.”
Kail3sa Sarhhita, Chapter 2 217

CHAPTER 2
*
Siva enlightens Parvati over the secret
subjects
ЗЩтГ
■RTf fem ’Ч^П^ц^смА:!
% {VI4^M MU|c(|^HcblVI«b4.44N
Vyasa said, “O Brahmanas, you are the
lord since you have put me a good question.

f ^ T R yU|c||«jHchl$|<*4JRII
Lord Siva, the holder of the trident, when
gets pleased with a person, he is enlightened
about the meaning of Pranava.
SfTORt 4 ft
ftmMgfPTRTfrrft ^и51чаггг:11^11
Besides the persons who are deprived of
the devotion of Siva, this particular knowledge
cannot be achieved by them. This has been
ordained by the Vedas.

зч|Гш ir faftfarPrim i
218 Siva-Mahapuranam

You have adored Siva with the performing щ сЧсКсгт ч ч i

of the long time yajna, which has definitely
ЗТШ Щ Г p t f ? w r fh b ll^ ll
been observed by me.
I listening to your denouncement I
dwafruifa ^ щ1«=ьГч(г1^ж discarded the body of Sat! and presently, I
11ч 11 happen to be the daughter of Himalaya.
Therefore, О believers, I am going to fT C W 4«9kjlQllE H H d :l
repeat before you a dialogue between Uma
Ч Т f = l ^ u & l c 4 d T q * d l <§>Ч ( н г ч Ч 1 > * 8 Г С 1 1 ^ II
and Mahesvara.
О Mahes'an, О Mahesvara, you bestowing
n9
rRttl тапьга-diksa on me, enlighten me over the
гЧсксц gsRepscfrii^n spotless tattva.”
In ancient times, Satl the daughter of ?frr 4 m i$ d ! ?rtdi^i,a q n r:i
Daksa, in the context of the denouncement of
MrddW ш \ H ^ d k u id u m ^ n
Siva, ended her life in the yajna of Daksa.
At this request of the goddess, Mahadeva,
having the moon as ornament, feeling
Ш Ы ш чш г t HKd'Wl4^w:ii^M delighted at heart, spoke to the goddess.
With the influence of the said performance,
ч?т%аг зчггт
she became the daughter of Himalaya in the
next birth. At the advice of Narada, she «пчт д 4 % :i
performed tapas for Siva to achieve him as w i m 4 'd i4 v H ii^ 4
her husband. Mahadeva said, “O goddess you are
5 W<icK(q4Hrt:l graceful because of developing this type of
р щ m \c и wisdom. Reaching over the peak of the
mountain Kailasa, I shall establish you in the
Then Himalaya according to the costume
spotless tattva.”
of svayamvara married Parvatl to Siva as a
result of which she felt comfortable. cffit fg'Mddt Ч Д Т I k THT

44% hfd4T W l wfr «и|с|Г^Д)ЧЧ^57ЩсТ||?Ц11

Once Mahadeva, while seated over the
mountain Himalaya, with her husband Siva,
put him a question.
4 % 4fd>fcW W n p fe ffll^ o ll
MahadevI said, “O lord, О supreme Isan,
performer of the five krtyas, omniscient one,
easily available with devotion, having the
supreme nectai like form.
Thereafter moving from the Himalaya the
Kailasa mountain, bestowing diksa on Parvatl
she was made to recite the essential mantras.
шщ чт f^ rr ^1гч1ч f w m i
% 5Щ ^еП йП Ч 4 4 t 5 4 4 4 l l ^ l l
Bestowing the mantra-diksa on the
goddess, establishing her in the auspicious
soul, Mahadeva together with the Mahadev!,
went to the divine orchard.
ЧгГ:
c h < 4 4 d W l:ll^ ll
Kailasa Samhita, Chapter 2
y fsg g rc n g l f^^rtcHi g г ц н ч ц ц ^ и
gg: fsrragT ш : 4 i4 ^ 4 !? ig l:i
fggtg ^c^cbR t щ п ^?гт^ щ тГ :1 ^ 1 1
Siva bedecked the goddess with the full­
blown kalpataru tree flowers with the help of
dearest friends of the goddess headed by
SumalinI and made her sit in his lap feeling
delightful having a look at her face. Then
ensued the delightful discourse conformable
to the Vedas between Parvatl and Siva which
was meant for the welfare of the world.
rTS^T ТПТТЙШТ1
^ 11? о 11
О ascetic, thereafter between Siva and
Parvatl, there started the narration of the
auspicious stories.
34fgSH<ggT t*g W3d: руии[ ТШ:\
гГрГТ^Г уишЯ Ш чШ щп? *||
Then the SridevI said, “О lord, you advise
me over the откйга mantra and others. But
before that I would like to know the correct
interpretation of omkara.
efiSj лига 3RT Ш
ш : gd^r-щтгелтт: ш ^ i f ^ A n ^ i i
What was the origin of Pranava and why is
it so called? What is the number of its matrds
or digits? Why is it called the intial mantra of
the Vedas?
^eldi: д>% if dtafiT: дет ifgjfgsng^n
%ЛТ: gdrlfen: ЛШ оцгы|очщсЬг11 gjggii
How many gods are there with it? What is
the concept of the Vedas in relation to it?
What types of rites are prescribed? What is
their cause and what is the result?
s^nfuT w "tr^ fw g st
219
«шт: grfg рчиэуи!: лшпгрдйтт дйпти?'*и
How are the five Brahmanas lodged in this
mantra in the regular order? How many kalas
are mention? How could it be the soul of the
universe?
дт^щдгадщщ^щпчт^ g дзд % gi
g g s g ife n fr fg g g t fg g g ; g; g g r fg :iR 4 ii
О Siva, what is the link between the
syllabus and their meanings? What are the
means of understanding them? Who is
authorized in this? What is the theme of the
same?
^ c R t; cfitsiT fg^rar: f% л%ачц€УН|
з д ш д гщ 1 % w r : 1% дт
What is the link between the knower and
the known and what is the purpose? What
shall be the nature of the practicing devotee?
At which place the meditation should be
done?
этн д <щ f%gr
s tp n W ir : дтг дт w r s jr д TrscrriR'an
What is the form of the object to be
adored? How is the devotee benefited with the
same? What the method of performing the
anusthana, О lord, which on should be the
place of worship.
тзтта! -guggr 1%дт fggr jpgrfgg;
^ l u g n i f g l g : cRt д т д й д т
О Нага, what is the method the mandala of
worship, the Rsi, the god, metre, nyasa and the
method of adoration.
O Mahes'an, in case you are kind to me,
then I would especially like to listen to the
same. You kindly speak out.”
ffg ^ г т w w 'w g i f r ^ w t : i
gt w h&fth'Vgg; *f«jqg*ihi3°ii
220
In the way the goddess enquired of the lord
Candrasekhara, who started speaking praising
Parvatl.
ЧТОffcNtSKira:i r
CHAPTER 3
D escription of the form of O m k ara and
V irajahom a
фат
fjoT ^ ira^nfr w щ T f r^ ftri
rt^r «гащчтфог sfa : «i^Rfii^ii
Isvara said, “I am going to reply to you
whatever has been asked by you, by listening
to which, a jlva becomes Siva himself.
ЩЧ 4tflr4eh^|
^ г1гн4йа1тт "ф т MuraHifir^iRii
To know the meaning of Pranava is to
understand me. Pranava is the seed of all the
lores.
t e # W RfT ^ fte*W:ll3ll
It is subtle like the seed of the Banyan tree
and has the interpretation of great importance.
It is the fore runner of the Vedas, it is the gist
of the Vedas. It also represents my form.
jjuidqidld: TT%:
i# f e t e ТП#тТ: f f e ' t l l ^ n
I am beyond the three gunas, omniscient,
creator of everything besides being the lord.
Though I pervade everywhere, still I reside in
the word orh as Siva.
T t w ыгктчГч ъ t p t e f
It is said that whatever object is there,
whether it is synthesized into one of analysed
Siva-Mahapuranam
in fragments, means pranava because of the
combination and importance of the attributes.
«cftfrmjd, dwi^4i i t e w
d rif t# t e r т е t e - .u ^ n
ii
It is the indestructible Brahman besides
being the means of attaining all the objects. T
he universe is created by Siva wit the reciting
of the word orh.
щ huicJI фч1yitueh f f e : TfcT:i
Since there is hardly any difference in the
sense and the sound orh this is thus explained.
Siva is pranava or vice versa.
^ Ш ТГ 9ПП&ГГ fa f:l
dlrqcIWehiij^cRi T O M ftefijrT:иг. II
The Brahmanical sages, the learned people,
who are aware of the identity between the
sense and the sound conceive me as a single
syllabled от.
ЗЩ#сГ ЗпФшПЛёГ r 4<*KU|1^|
Therefore a person who aspires for
salvation, and is free from blemish, can well
understand pranava as the cause of all and
myself as the Nirguna Parmes'vara.
У<1РЧ|Гч qfrt>^d^ll?o 11
О goddess the crest jewel of mantras will
be given by me, at KasT, for the liberation of
all individual souls.
чтт f f e m t e ttpt
O Amba, I shall now describe the
Pranavoddhara first of all, by knowing which
one achieves supreme success.
ЗГ HW: XR-q^l
220
CHAPTER 3
Description of the form of Omkara and
Virajahoma
фат зщгг
rf^r «гащчтфог sfe :
Isvara said, “I am going to reply to you
whatever has been asked by you, by listening
to which, a jlva becomes Siva himself.
Яи|сГО$11%НГ|3[ ЩЧ 4<174ch\l
^ rlrH<5fatSlRi "ФТ ШЛЧЧ1ЯёЬЧч11?Н
To know the meaning of Pranava is to
understand me. Pranava is the seed of all the
lores.
It is subtle like the seed of the Banyan tree
and has the interpretation of great importance.
It is the fore runner of the Vedas, it is the gist
of the Vedas. It also represents my form.
jjuiiwidld: TT%:
i# f e t e ТГ# Т: f f e ' t l l ^ n
I am beyond the three gunas, omniscient,
creator of everything besides being the lord.
Though I pervade everywhere, still I reside in
the word orh as Siva.
^ fe гттгё ^mn«TRiteT:i
T t w ыгктчГч ъ Tnrrtef
It is said that whatever object is there,
whether it is synthesized into one of analysed
Siva-Mahapuranam
in fragments, means pranava because of the
combination and importance of the attributes.
d rif t# f t # т е te :U P ,ii
It is the indestructible Brahman besides
being the means of attaining all the objects. T
he universe is created by Siva wit the reciting
of the word orh.
щ muicJI фч1 yitueh f f e : TfcT:i
c(|-od|c|ix4ch<4l^fdi TTt^RT f t # ^Т'ЛЬЭИ
Since there is hardly any difference in the
sense and the sound orh this is thus explained.
Siva is pranava or vice versa.
^ Ш ТГ 9ПГ^ТГ % : l
ciir^ciwehiij^cRi т о м ftefijrT: иг. n
The Brahmanical sages, the learned people,
who are aware of the identity between the
sense and the sound conceive me as a single
syllabled от.
ЗЩ#СГ ЗпФшПЛёГ RcjchKUiqj
f e f o t t e 9 T 4 j i ,?N
Therefore a person who aspires for
salvation, and is free from blemish, can well
understand pranava as the cause of all and
myself as the Nirguna Parmes'vara.
ilte % T n te rite te ri
У<1РУ|Гч #c)[Tt f t e # l l ? o | |
О goddess the crest jewel of mantras will
be given by me, at KasT, for the liberation of
all individual souls.
чтт f e r m t e r fetggj TTTT
O Amba, I shall now describe the
Pranavoddhara first of all, by knowing which
one achieves supreme success.
ЗГ HW: XR-q^l
cE# rT II^ II
KailSsa Saiiihita, Chapter 3
Initially the devotee shall extricate Nivrtti
then the fuel, time, staff and the lord.
y u id
f^ T r a ft^ T T ^ lr R T n R h ^ l 'JlMdl
In this way the pranava of five syllables, is
explained by extricating the three matrds,
bindu and nada. It yields liberation to those
who perform the japam in this way.
s f i g l l M l W H W T M h T 3tTf0Rt
ИШТ: ЯЩсг TT^PT dWirMUM f f e r : i i ^ n
Pranava happens to be the vital breath of
all the living beings right from Brahma to
unmobile beings. This is the reason that it is
called pranava.
зтга i t -м г к чs9т А ш-л
т а т щ ё ц ят^т^т ъ щ
It comprises of A, U and M is the middle,
while bindu and nada are not the end. От is
formed with the combination of the same.
'dvicf^ttra ^ p f r д “|тй: mn\
M таг g ftw rii^ n
О excellent sage, the first letter A is like
water, in the south, the second letter и is in the
north, while the letter M is in the middle,
before nada and bindu.
З ТЩ Щ ТЕШ ТО Т ШТШ Ш ЗИЩ1
fm r ш г : m im m з ф ш ш г.
A, U and M are the three matrds. There is
half a mdtra more besides them.
З П & Ш Т 4e!?llfa
cpftfctT 4 t 1 II U I I
О MahesanI, this half of the matrd has the
form of bindu-nada, which is beyond
description and is known to the learned people
alone.
f^lPT: 4 t < f a H l f M rgIT: f c f t f : M l
TfrT ^ 4 d *d lfd f ? l l ^ ll
221
О dear, the Vedas have declared that
Isanah Sarvadevanam and the Vedas emerge
out of my body. The statement of the Vedas is
truthful.
II
cn m lsT f^w jrurat m
c||T^ehfc(|-*(^4l5ftr <»>W)lRo||
Because of this, I happen to be the fore
runner of the Vedas and pranava happens to
express me and because of that pranava is
mentioned as Vedadi.
ЭДТТО ТЗГ: W :
3<STT: ЪЩ т н Е ш г # : 1 1 ^ ) 1
A is the great seed of the same. From the
rajoguna of the same, Brahma is bom. U is its
yoni or Prakrti and Hari possessing the
sattvaguna is the protector of the universe.
W : h M #5Tl m : ^f:i
M is the blja-purusa and represents the
tamoguna and stands for Нага or Siva, who is
the destroyer of the universe. Bindu represents
Mahesvara, the creator of the tirobhava (or the
sense of disappearing).
ЧЩ: у ф м : ШК: т Ы щ г ш п
Nada is attributed to Sadasiva, who is
compassionate to all. On the top of ndda, there
is Siva who happens to be greater than the
greatest.
и fa4cilS^RT:l
тщг?Г
He is omniscient, creator of all, the lord of
all, beyond destruction free from blemish,
imperishable, beyond expression, the supreme
Brahman besides being beyond existent and
non-existent.
ЗШТГ% щ щ rJI-rttYrtPhl
222 Siva-Mahapuranam

A as compared to the other consonants or f o w i t Ч Ч : P trH : f^ R T t Ч Ч 4 Ч :

vowels is more commonly used and is more Yantra is the form of the deity, deity has
pervasive. You think over it always. the universal form. The preceptor has the
universal form, while the disciple is the body
fWTfr w W^TfoT d#r ч-ягау. n of the preceptor.
The five Brahmanas starting with Saciya 3Ttfw^ Ч^ГчГу witfo 4 spt: I
and ending with Tsana, are lodged in five
letters like A etc., which happen to be my All of them have the form of omkara and
forms in due order. all of them represent Brahma. This has been
3T# тпгпзшт 3 W t ^щзгг: i ^ i ordained by the Vedas. (orh itldam sarvam Hi
З УП Т c fT 4 ^ f4 U iR y 4 ld 9 T R 4 t f f d T :lR V 9 ll
sarvath Brahma). Thus the Vedic text
establishes the link between the word and its
There are eight kalas of Siva emerging
meaning.
from Sadyas, while in и there are thirteen
kalas of the form of Vamadeva. ЗТШ ТГ T r f o C\n w ^ 4 ?T
ЧЭ
rlrf: trrtTi
-s

3iyie|y)Uifutft trait « f w r : 4 dd: VlRbYllPdR^ ^ГЧТсТ11э 'ef11

fir # ш^т: ^тшт: с&нт: 4 w n W :iR < iii W d R T d lfa V l l ^ d l d M tld U R I

M has eight kalas of the form of Aghora. ariirarcT Ьтщ чи

The bindu has four kalas which are visible to О goddess, the process of articulation
the people. adhara (support), manipura (jewel-refilij,
41^ тщ ТПШэШТ: сЩТ hrdaya (heart), Visuddha-cakra (auspicious­
ness), ajnacakra (order), s'akti (force), Samti
(tranquillity). Beyond Santi, is the lord, who
There are five kalas in the nada form of happens to be greater than the greatest. Only a
Tsana. With the combination of the six person with firm non-attachment would be
padarthas the six fold identity of pranava is able to possess the same.
established.
fs m : ш щ
4 # wk rt s w r
4444 Т Ч Ч 4 : R T H R T tfR T :ii^ ^ il

4141гЧчрТ<ш уигачч t=n

О dear, you listen to the interpretation of
d l^ ilc iW e b 'q id l^ 4 Щ 4 : 4Ну<ИЧг1:М^^эп
the six padarthas viz. mantra, yantra, deity,
universe, preceptor, and the disciple. О goddess, I shall be its theme. The
devotee should link the jlva and the soul with
me. I have explained the theme of the same
R 4 4 Ч4Ш ЯШТ сГ$У ^11 and now you listen about the relationship.
It has already been pointed out that the d rfifc fa T ri: f a r f ^ % r :i
prariava-mantra five letters, which takes to
?тТ4Т4ттч чтч ?й
the form of a yantra. Now I shall speak the
process of its mandala. fared»: 4t

TFk W £cTd№ 4 ^ Ir fT f t w f w t l %дгггт dTfifc'dU (vidsTdlll^^ll

Kailasa Sariihita, Chapter 3
A Brahmana with the following
characteristic like performing of the vratas
peaceful, possessing the nature of an ascetic,
having controlled his senses, auspicious,
possessing noble conduct, well-versed in the
Vedas, unmindful of the themes of the present
as well as the future worlds, devoted to the
gods and the Brahmanas, devotee of Siva.
Knowing well the meanings of all the
Sastras and the tattvas, possessing excellent
knowledge of Brahmajnana, Sadhu by nature,
should go to the intelligent dcarya and should
offer his salutation to him, prostrating before
him and please him at the same time. The
disciple should possess several other merits
besides being peaceful besides being humble.
Aft трб: U f?T^: 4^n:l
ff r зрщт ?ll
“The preceptor represents Siva, who is the
preceptor” with this firm resolve in his mind
then he should exposes his feelings before the
preceptor.
д а р я -g w q llw ti
ЧШ Ъ тШ Щ f^cUvRfil^ll
With the permission of the preceptor, he
should perform twelve days vrata consuming
milk only. He should take bath over the
seashore, bank of the river, over a mountain or
in the temple of Siva.
яг тщпсптшдаш т $ ч m
Ш : Ш Т 3 ^SlfRT
On the bright fifth or the eleventh day of
the fortnight, and perform his daily routine
with a spotless mind.
223
WTTfT Шёит ЧР#5ГЩ fsTSTTET xTI
Thereafter inviting the preceptor, he should
perform the Namdeo Sraddha. He should then
have the hair of the body except those under
the armpit and the Parvatl parts removed.
*У1УадЧЬзПЧ'| 1 ш т
'щ ш щщ гти^^н
Не should have his head, beard,
moustaches removed and the nails should be
put off controlling all the senses, he should,
take a bath, perform Sandhya. and then
consumed the barley power, take the bath in
the evening.
W T t f l W T fircTT p u r r Щ т т fjfs n i
Performing Sandhya in the evening with
his preceptor, should offer daksind to his
preceptor, taking him to be Siva.
ш рщ т fg3t:i
^г: f if’irttMNAiramR.di
TTRra T fH t
He should collect all the material for
performing of homa according to his
GrhyasUtra. A Brahmana who consecrates the
sacred fire shall perform the upasana in the
sacrificial fire consecrated by the Prajapatya
sacrifice, reciting the mantras from the Vedas
and offering due Daksind.
1ЩЩ:
ггё : iiч о ii
§дат ягд тттсзщ тч !
§?сгт xf fi'ifcra^dl' ^ ^ т ь ? а д м г » ':п ч ^ |
Then consecrating the Vedic fire in his
soul, he should renounce the house and
embrace Sannydsa (renunciation) collecting
224
the Samidha sticks, food, ghee and cooked
pdyasam, the person who has controlled his
senses, should perform homa reciting each one
of the Red of Purusasfikta. Thereafter, as per
the provision of his own Grhyasutra, he
should perform homa making the Svistakrta
offerings in the fire.
rt НЧИПЯ-ЬтА fflisr: I
•o
^ F m rr
t? f ^s4TW :ii4^n
After sacrifice he shall perform the tantric
activities. The learned devotee should then sit
over a cloth, deer skin or the kusa grass to the
north of the fire. Then he should recite the
Gayatri mantra upto down.
гТгГ: ■Щ^Т одтт4 Сч
ггё сТгГ:1
Then taking bath in the early morning
preparing the pdyasam, should after oblations,
starting from Purusa and ending with Viraja
SQktas.
щ щ ofiT^od тт&шй ш 4f4:ii4Mii
-О л v3
He should perform homa following the
procedure laid down by Vamadeva and
Saunaka. Of these two the opinion of
Vamadeva is better, because the sage had
delacted, even when he was in the womb of
his mother.
фчугё w r z m яттРщрт ?pmi
Ш : T iw f f w r ГП1ЧЧ11
Completing the rest of the sacrifice he
should restart the adoration as he did in the
morning. Then he shall superimpose Agni in
his soul and perform the Sahdhya as he did in
the morning.
W lrHlIM Я1Й$*бЬЧГ<1!
^NUIRl гГ 3>Щ11Ч5Н
Siva-Mahapuranam
After the sun rise, he should perform
japam of the Gayatri mantra. He should
eschew the three Isanas and shall recite Presa
mantra.
f w m r r TPrtfrd ши
Ml^ph ^TII4t9ll
Then at the command of his preceptor he
should discard the tuft, the sacred thread and
the girdle too and move on towards the north
or the east.
-уфщизсдтЯчщШ
fd fen <uf11Цi n
Because of his conduct in public, he can
use kauplna and a danda. The one who is
unmindful of the public feelings or is
completely delacted, he can do even without
these things.
TJTT: TPTfii тргщщ
ddr^<yi'-bVK^4l4d:ll44ll
He should go to his preceptor and prostrate
before him thrice and then should sit besides
the preceptor.
?РТГ ТГ5: w r<w fw m
The preceptor then should pick up the
white ashes from the Viraja fire and apply
over the body of the disciple appropriately.
m rhvf:i
щ ш 4f w k r^ d iie ,
Then he should draw tripundra tilakam
over the body of his disciple. He should then
meditate upon me as well as you in his lotus
like heart.
diWP^+tQd rTPt
Getting pleased, he should place his hand
over the head of the disciple. Then the
Kailasa Sariihita, Chapter 4 225

preceptor should with a delightful mind зШЙЩ$РГ ш oUIfTFUt Till

whisper the pranava mantra into the right ear
R t'dil^dtd'W fR5|4^ThUITO:il^<?ll
of the disciple.
Repeating the recitation of the single
w m filHefiR H Hd-WwMhlRvldJ syllabled Brahman от, he shall with an alert
mind, think of me along with you in the
He should whisper the pranava mantra centre.
thrice and then speak out its meaning to him.
There he shall speak out the six fold meaning
w r f^ F m ra m ч ш в р г ш f r o n to n
of pranava or omkara to him.
O dear, the devotee this achieves my loka.
Receiving the knowledge from me, one attains
сЩ#ТГ Л я ^R T the reward of my Sayujya type of salvation.”
Prostrating before the preceptor twelve
цвет ekfliuufediui
times being subservient to him he should
1UMuffl'dufa qm ^ГсТЬг?Г5вЕП^Г: 11^ 11
study and practice Vedanta with him.
***
-ЕГТГГсГ 4<4lr4M4lc4ft|

In his auspicious and spotless mind he

should adore the everlasting lord Siva who is
Brahmasaksi.
^ (R lp W r:l

The person authorised is the ascetics

engaged in the auspicious activities of the self
restraint, the master of the Vedanta knowledge
and free from rivalry.
fcUUgftei fsrctjT fa?Tl<4> hThl
ebiu|ebl4ft ?TrfWTIlS’'3ll
The lotus of the heart is free from dust,
devoid of surround, spotless and great. It has
eight petals, with filaments and it shines above
the pericarp.
RldrcIRM xr^ i

After thinking about the region of ddhara-

sakti to the tree tattvas the dahdra-vyoman
(the ethic heart) shall be imagined and
conceived in the middle.
Kailasa Sarhhita, Chapter 4 225

CHAPTER 4
The daily performance of a recluse or a
Sanyas!
i m зспхг
ЗТгГ: Щ ^1
M 11^ 11
Isvara said, “O Mahadevi, because of my
love for you, I shall now mention the daily
routine of a SanyasI, according to the
prevailing practice.
1# 4 ^ 4lrt4«b^l
T T p r ft ТГЧГШЧ ^ 'R f d d * l i l ( d :l R I I
The ascetics should get up in the Brahma-
muhurta in the early morning and should
devotee his mind towards his preceptor lodged
in the white lotus of a thousand petals.

^ IR ^П44га,ИЧс1ГгЧ{ч -tRRTRII^ 11
He should be resembling Siva, with the
eyes resembling the auspicious and spotless
crystal gem, besides bestower of the boons
226
and protection and having the
temperament like Siva.
ЯТсГ№Т1гГ: ТГТЗТ TR)l(clf4t<4*4ldl
He should adore him with the fragrant
flowers brought with the feeling of high
respect and then offer salutation to him with
folded hands.
R?T^cf RyHRliqil
He should then pray that my entire
performance from morning to evening and
evening to morning, amounts to your
adoration.
jrfdfaiflra RTT: I
(чмынп srraHt f^Rrarwi M % t: iisii
Thus speaking to the preceptor with his
permission should perform pranayama and
controlling all his senses should occupy his
seat.
ddxlsh чГ<Гс4-Н<1г!^1
\Э
чтлнуэи
"v
Then he should meditate upon the
illustrious six cakras from Miiladhara to
Brahmarandhra.
faid^RT ч
M u i w i s i f ^^ifvNMTih'twiidii
Simultaneously he should meditate upon
me, the nirguna Sadasiva, free from ailments,
the supreme Brahman, possessing the lustre of
crores of lightening, resembling the lustre,
having the body of existence, knowledge and
bless.
rJ cTdt Ц subject is not being discussed here elaborately
The intelligent devotee then shall fed, “I
am he” and should made out as far as he
Siva-Mahapuranam
gentle desires to go.
Щ^ИГГ^ПГ dfdTTlfeifr HffaebUT W l
^ ш п ^н
The intelligent devotee should cover his
head and nose with a cloth and placing grass
over the earth free himself from the bowels
there daily.
TJijldf^R 3MFT Ш W'wMIVWMJ
Raising his linga upwards, he should go to
the water tank and carefully cleanse himself
with water.
if W M feiwulifafa -щщ\
Washing his hands and feet, reciting the
orh mantra, he should sip the water twice.
Then he should quietly brush his teeth with a
brush stick.
^TJTquf: TRfT fsRTI
ЭТА' g W Of frffi ^ivil^dd:ll^ H
He should clean his teeth with leaves of
trees or grass except on the eleventh or the
new moon day. He should rinse the mouth
gargling ten times.
^ f^ETTSr хП
314>uif<qcbl(^ 5 W Щ|1Г#П
After performing of the йсатапа twice he
shall clean his lips with water and clay. At the
time of dawn, he should take his bath applying
clay over his body.
rr Rt xter w rw zrraRra^ri
Iw rw ra t ^a«qR-4d:ii^4ii
He should perform Sandhya or bath,
remembering one as well as his preceptor. The
for fear of undue expansion, it should be
visualised elsewhere as well.
Kail3sa Samhita, Chapter 4
зпдкг w g ^ i g grnMrfgMrMi
f?Rftr U ^ n ^ f T ?R^ c[T гЩ^ЭРТН^П
Abhiseka of откйга should be performed
in Sarnkha mudra. One should sprinkle water
over the head, for three, six or twelve times.
mwTrtr М тч g %m
^5rqftW ^47TII^II
One show wash kaupln over the bank of
the river or lake, and perform acamana twice.
Then he should sprinkle water over the clothes
and the body.
t p i i i r e i -$m f$rr зтптд ТШ :\
Wiping out the face with the towel and
then should wipe out the entire body from
head to foot in the presence of the preceptor.
ЗТОКТЩ Щ ; М М т g w iR c b h l
Then he should wear the clean kaupln and
tighten it with the cord. О Parvatl, thereafter
one should apply ashes over the body, the
method of which is being explained.
fgggui дтщта щщ
T # ff4 g iR o n
Sipping the water twice, and reciting the
Sadyojata mantra he should apply ashes over
the body. Reciting the mantra Agniriti bhasma
etc. the ashes should sanctified and then
applied over the body.
3TnjtMrRriTsng дет M g T^g M i
3M i4l^idR ^g^T ч и « № g g rm R 311
chciHs,^ 5
g rip g frii^ ii
Reciting the mantra apo va idam sarvam,
water should be poured into the ashes and then
reciting the mantras, apojyoti and manastoka
mashing the ashes, two pindas (balls) should
227
be prepared. Then each one of them should be
divided in fine parts and should apply over the
head, face, rectum, heart and the feet.
|?тнтГ? ТГЧТТЩ дзтет тщ$г: д щ !
з^етт chdri 13 311
From the mantras Isana to Sadyojata
touching the other pinda with the body, it
should be consecrated withpranava.
ggfh g Mt
gggJ gcfggg
C\ -О чЭ Л “ч '
Thereafter washing all the limbs as well as
the hands, one should type the second ball of
ashes, which should be adored like the earlier
one, and should draw a tripundra over the
body with the same.
дщМ gi
fyicragетдгё g g$rfg gsg pg gnyun
тщЩщдзЕп^ дтдМеттд ш.ч
v9 О О
ш щ м дрдп дМ и ^^и
Reciting the mantras like tryayusam
jamadagna or tryambakam yajamahe or the
pranava mantra the ashes should be applied
over the head, forehead, chest, shoulders,
navel arms, joints and the back. Thereafter
washing the hands, sip the water twice
appropriately.
чтМ дт§): g фд дггг5Бчц|
я$пгд fg f) g M t f|g g tg g g ifg jg iR ^ ii
Reciting the Paitcaksara mantra (от
namah sivaya) a learned disciple, should
meditate upon his preceptor and thereafter
performргапйуйта half a dozen times.
giM MifuMii
дщ дж г %щдтт g u iM ifg g ^ d iR ^ ii
Carrying water in the palm of the right
hand, covering it with left hand, the water
should be sanctified twelve times.
228 Siva-Mahapuraiiam

ftrcfa f t:
тттат
The water should then be sprinkled thrice
over his own body and should carefully devote 1
his mind towards Siva the water should be
sipped thrice.
hTRI
ЗЩ5П§ о || 1

TJcj «ZTR^TSSr ЙЙ«Цй1ЦаЫ rTrT:ll^ ^11 '

Siva is lodged in the centre of the solar
disc, the god consisting of all splendour
possessing eight arms, four faces, the
wonderful form half male and half female, |
endowed with wonderful qualities and ,
bedecked with ornaments. Thus meditating ]
appropriately he shall offer three arghyas.
ЗЩ»тГСУШ *TW ( g ^ K jT I

After reciting the Gayatrl mantra a

hundred and eight times he shall offer ,
oblations with water a dozen times.
Performing йсатапа he shall then resort to
the performing with pranayama thrice.

grwrera тткг т М f ^ m r i i ^ i i
Devoting his minds towards, he shall go to
the prayer hall. Reaching the door the feet
should be washed and sipping of water should
be done twice.

tTOJTRf. -qxiSrf
Then he shall enter the prayer chamber
putting his right foot in it first. The intelligent
ascetic shall then draw the mystic diagram
inside the manclapa appropriately.
Ч#г(1
ti^tlflWRclufa ЯРТ :ERwf5ajRT:ll'«ii
228 Siva-Mahapuraiiam

CHAPTER 5
Preparation of mandala at the place of
worship
i m ъ зщ

Isvara said, “Examining the ground from

fragrance, complexion and the rasa
appropriately, a tent should be fixed over the
desired site.

О чЭ *4

Plastering the ground with mind, it should

be made slippery like the mirror. A square
mandapa one foot square in size should be
made.
сПЕпгё тптгегга гГшртшч!щ ^птт1

A small square should be made within the

L width of a palm leaf each, ultimately making
thirteen equal squares in each column.

) rfrdt W5T fT:f$W lw :l

ifSTdEH'kll
ШЩ У Я ^ О Т Г ^ гГ wf<fyi f tw ^ d l
ETEgfdf W E I 14 II
) cbigiPr tf W E r w -qsq^ig tr
dffJEtW ddTIgoRNt^irlll^ll
ъ ц ф дадпгНч wrrfoT sw Ffcri
Mld^4T chfoicfiT F Ш Ъ ^WPTII^II
The leaf should be placed in the square
mandala facing west, the ascetic should be
seated. To the east of the same a strong read
t
coloured card should be bound. I should also
1
be bound in the eastern, western and southern
directions. О Supreme Goddess, by this
arranging the card, a hundred and sixty nine
cubfcals will be formed. The square in the
Kailasa Samhita, Chapter 5
centre would represent the pericarp. The eight
squares outside it would be treated as eight
petals, which should be made of white colour.
The pericarp should be yellow in colour while
the circle around it should be red.
I w r w irAafti
<тьфнл1: л й и к
O mistress of the gods, starting from the
right of the lotus petals, the joints should be
coloured in red and black.
cfcfufch'py/ Ш ш пя ш т Ь э щ т ч !
ЗТЕГ: у щ Г н к Д « t a n s Ъ и ^ Т : 1 1 <?11
In the pericarp pranava yantra should be
made. Below it and above the pltha
“Srlkantha” should be written.
c(Og гГ гТгГ fw n iH # rri I ^о ||
“Amaresa” should be written above it and
“Mahakala” should be written in the centre,
close to the forehead of Mahakala a form of
danda should be made and Isvara should be
painted thereafter.
The pltha should be painted in black and
Srlkantha should be painted in yellow colour.
Amaresa should be painted in red colour,
while Mahakala should be painted black.
«bqfawtf Ъ «гас* w t:\
Trri гщ quifatstr ш ШЧ % g ^ rn ^ и
The danda should be of smoky colour,
while levara should be of white colour. After
drawing the yantra, the red one (Amaresa)
shall be encompassed by sadya.
О goddess, Tsana shall be known through
229
the nada alone. The row of its residence shall
be taken in order from the south-east one.
cblBlft eh)am|i)4 r|<c|$dlfa
TtPTffifa: 11^*11
cflft- д д й ?JTTfoT n ffc b ^ d j
dd-CTHIT^Tl^ чЩсГ y4T5cTII^4ll
О beautiful one, on the four comers of the
yantra four doors of white, red yellow and
black colours should be made respectively in
the squares an either side, should be coloured
in yellow.
•O vd
Г Н Т т Ш Т tffl<sfo|«*^| | ^t= 11
In the square in the south-east comer, an
eight petalled lotus should be drawn. It should
have red petals with a pericarp in the centre of
it.
fdfakMstr ■Rq-lftrm
W I сЩ Ш Ш Щ1 ^ГСзШ^эп
О *\ *
Trfc MldT^b'JdtrchcKfuICb
He should be written with a bindu or a spot
in the centre of it. In the south-west square of
this lotus another eight petalled lotus should
be drawn. It should have the red petals and the
pericarp should be yellow. The third letters of
the class of Sa along with the sixth vowel and
the fourteenth vowel decorated with bindu and
nada, is О gentle lady, the excellent seed
which shall be written in the lotus.
rT rTSJT XRT W ttfH ts ld"s1
•О
dicPlW <TХЩЩЩ^ПТМЧоН
In the north-east square of the lotus,
another lotus shall be drawn with the third
230
letter (T) of the class ka along with the fifth
vowel (3) making it gu.
fcT^chUd
hdifdhRd: ^TTcTIR ^11
gtmrfq w ^ Ь ^ т т г з т ш %%i
ЧЭД jj diluieb'f di^dTtdi Ttfc ^
In its middle bindu and kantha shall be
written with decoration. In the three columns
outside, it beginning with the eastern one, five
squares shall be taken, О Siva, the daughter of
the lord of mountains. The pericarp shall be
taken in the middle and painted yellow with a
red cereal.
Vthclufifa сьг'Ч^ссьгЧ^ич;
dvWlil d WTfbT TfTWJdlR^II
A person ell-versed with the method of
drawing the yantra shall make the lotus petals
red in colour while the outer holes of the
petals should be painted with black colour.
'rR cJlfr 5)o% d 'c |
U ^ T d ^ W ^ d Mdcfiruj iJ J H J W lfW s id R 'ill
The south-east square and others should be
painted white. The hexagonal with six dots to
the east should be drawn in black colour.
Trficpjf ^ u i d f e r s h h n
ЗЭГhidcpjf rf tr% ^||^m i
The three corners from south to east should
be pointed red. The crescent with shining
white colour should be placed to the west
corner which is painted yellow.
щш О чЭ
w w i чЭ
■HhifHTsM i p w should be carried to the end. In its outer line,
In the four comers, four blja mantras
should be written. The bindu in the east should
be white, while the one to the south should be
black with the letter u.
з а д тош т зад н а д ч % т Г cT?T:i
Siva-Mahapuranam
зад ш Ы 5 сгоЦтн*ти?<э||
The letter M in the north should be of red
colour. In the west the letter a is painted
yellow. Thus the four letters are written.
t: traft щ « г rt ^ f r i
Ш &Т Ъ Ш Ч ftrot ■ddgyqiRdll
Н 2Ш кгадг ад тч зад ад рвщ з
' зад TlrT скн^ц^<?|
О beautiful lady, in the second row one
shall began. The first four squares are
respectively painted yellow, white, red and
black. Below them the four are painted white
blue, yellow and red respectively. О lady with
a charming face, in the triangle below it, shall
be painted red, white and yellow.
fyfdqddii^oii
u rit зад зт f t w i зт у т ч ш зт
э и ч и | Г г ад ттт«т зад ?а д т farti
зад ^ ш т та? щ и гад п ?
^ ш тга W r a fs t ззчТзад 113^11
щадт w задгщ ^rm rafir
d d :l
зтгчш Ttwfq tjfrrm 13x11
I^TRTgi <т
frfrsl qug<qfdfe4ill t p r ^ TF^ffmismi
т р ций^шРнЗоц ГчтЬ1гШ ^ fd :W :l
flkWl STfdfd ТГfg MWddKril^ll
"S
О Is'varl, thus starting from the south it
the eastern to control regions should be
painted with yellow, red, black, white black
and red. In this way the colours of the six
squares have been stated. From south to east,
from south to west, from south-west to south-
KailSsa Samhita, Chapter 6 231

east, from west to south, from north-west to

south-east, from west to south, from north­
west to the south-west, from north to the west,
from north-east to north-west. О goddess, in
this way the procedure of the diagram has
been mentioned to you. After drawing the
diagram in this way, the ascetic, controlling
his mind shall adore the sun with devotion.

ЧРТ WTteKJFT:ll4ll
KailSsa Samhita, Chapter 6 231

focblUI^Ti ЩГ jj 5ПШТ1
ЗГЯгеШ# W l t WOT w II
зтгт£ §яйчп
am isj яигёя ^ w m i ^ i i

W W ^ ^ 5 ^ « W H Id :l№ ll
Outside, he shall adore the diagrams of
triangle, circle and square, repeating от. Then
the conch should be filled with the fragrant
clean water, reciting the pranava mantra. The
conch shall then be placed over the diagram
CHAPTER 6 and adore it offering to it the scent and
Procedure for asana and ргацауата flowers, repeating the pranava mantra seven
times, after which he shall display the Dhenu
and Samkha mudras. Then he shall sprinkle it
with Astra mantra.
ЗТОМ ^ d t ^ d 11*11 зттгчя Traqm if^N chtuiift m
Isvara said, “In the southern mandala, the щ щ гаш ^bUlRcbqv4N<dlldll
tiger’s skin should be spread and reciting the
3TFT c^cWF!
astra mantra the clean water should be
sprinkled. -|И'Ч5(ГМгчтЬ 4^4R:ll^ ll
^cfrTT ‘W ld^-lfa
dW: Wl^FRWq^tnri^T'^TrHTlI^oii
Of this mantra of the glorious sun, the sage
f ^ T trfw ^ p r:!
is Devabhaga, the metre is Gayatrl, the deity
ШЩН1W №|cfrtiural€l|1т4сЬЦ||^|| being the sun, then the six organs nyasa shall
Г: I be performed with Hrdm etc. Then he
f?nfR 4R9T трщй Ttt^tg4:ll^ll sprinkles padma which is beyond the purview
of Agni.
Initially reciting the pranava mantra, he
shall recite the adhara and the s'akti kamala. зтггт fw tm fb i
Then he should be seated over the tiger skin, Щ ^пгг W RSit яягш **п
repeating the mantra with the dative case, Then the lotus of the south-east, should be
ending with namah, facing north. After the adored as per the earlier practice offering the
pranayama is performed and precede with the spotless essence.
uttering of the pranava mantra he shall smear
'i l l V I in V ) ! M *f П \ f l “ IM I ” “ 1*1 \ П “ I
the body with ashes, reciting the Agnireta л -ч

mantra. Then bowing in reverence to Siva, he 3FRT ill | ц 11

shall draw the diagram or mandala again. xT тгЩтрт cTcf:l
232
ЧтМЙЗ ЧТ ЧТТНГ TTl^r
Then he should worship Kalagnirudra
Adhara sakti, Ananta, the earth, Ratnadvlpa,
orchard with trees, and gem studded abodes
and uttering a Samkalpa devoting his mind at
the feet of Siva should worship Ratnapitha.
3|K|*4lair*4cfelUTlf5^btTJt^ rt 4TR ^ d l l ^ l l
Dharma, jnana, vairagya should be adored
in the eastern and other directions, while
adharma, ignorance, attracting and misery
should be adored in the south-east and other
directions respectively.
Ч1<Ч1УЖЧ Ш-Л
The lower lid of Mdya and the upper lid of
Vidya shall be worshipped by him. Thereafter
Sattva, Rajas and Tamas shall be worshipped
in order.
wzi хг ^ ht ^rermftn
ж т fogft %rrmftn i ^ 11
Ъ сЬЦЧМ Ш *Г1
^VU«<ifeb'HVCbMeblV14tsbcilrm:l
щ ddd'd’iH .n^ii
rri
w * m чтФттт RPitfte m ^ d e i
c*. v ЗШ!?Г?ЙтБЧ1%Т Ml<bg rT
hldfhft Wch^Ef Rfd RyPT hidfddliyo||
In the quarters starting from the east and in
the middle, he shall worship dipta, Saksma,
Jaya, Bhadra, Vibhuti, Vimala, Amogha,
Vaidyuta, Sarvatomukha Sanjnana,
Kandanala, Susira, then Tantrikatmakas then
the root lid, filament, (light) and Sakalatman
the five knotted pericarp and the petals, then
the filament, Brahma, Visnu, Rudra, and
Siva-Mahapuranam
Atman. After adoring the inner Atman in the
great Atman of the knowledge, he shall
worship the Yogapltha called Saura. The
knower of the roots shall conceive, the image
as lodged over the pedestal.
P i w &jp h з ш й ч ) ттй^сг t g r a n
т^т:з
The performer, then sitting over the dsana
reciting the miila mantra should hold the
breath in Miiladhara should wake up the
Adhara sakti of the pihgald nerve.
Ч Щ М гГТ М щ ц W F H S T R R T W :)
Then he should offer the hand full of
flowers to Parvatl, who is lodged in the middle
diagram having the body resplendent with red
colour lodged to the left of Siva.
ydcl I^ch'4н
w Э Д с Ы т я # 5 ^ : 1 1 ? 3 II
Siva on the other hand wears the garland of
Rudraksa having four faces and holding
rosary, khatvanga, skull, goad, lotus, conch
and cakra.
tffacRR
ЗЩга’
He has twelve eyes on four faces, and a
spear within the lotus of his heart. He utters
pranava first and then hrarii, hrlrii and sah.
UTfll
OTWnfR RR ^TTqTWMlTTWmRhll
Thereafter he invokes the sun along with
the light and power uttering Surjaya namah 'I
invoke obeisance'.
R^RT ЧШФТТШШR£T: R^RrTcT: I
f^RW frfR т а <rt: i r ^ ii
Then he should display the mystic sign of
sthapana. Then the nyasa of the limbs should
Kailasa Sariihita, Chapter 6 233

be performed uttering hram, hrlm, hrum 4HUI4<4f|-l2Sr «rftiw W ^ d :l

mantras.

зи ч и ч д <тат ^ thi
Xt тщгг M^iPl R^8fTIRt9ll ш з ф т * щ 1сг 3 ^ 119*11
Then performing the Samkalpa of On its outer side the seven oceans and
рапсарасйгй, he should pray, О Mahesvara (I seven rivers (Gangas) should be worshipped,
adore you). Then he should adore her thrice while the sages, gods, Gandharvas, serpents,
offering the dust of the lotus flowers. the divine damsels, the village chiefs, the
Tjfcr: fs fh i Yaksas, Raksasas, Yatudhanas, the seven
ft^illoKuT ^ н г щ ш г ■Ц#ЕГ: ^vhTtTl G <s 11 horses in the form of the Vedas, and
Balakhilyas should also be adored.
Thereafter, he should adore Agni, Is'vara,
Raksasa, Vayu, in the forms of images. Thus тт^ щ щ щ 444^x4 i
in the second avarana (covering) these four 1щ^Т R3c* ТЩГТВЕЩШШ|Г*М:13ЧН
deities shall be worshipped in the south-east.
Ч<4й1тНч4Л
Сч О
ЗсНЧЙЧ
Сч о
4l4(dl ч<Г±1Ш f*pii^fa:ii3^H
arrf^rr m c irfr щ im r ^ ii ЗТШз} Ч^|ФЧ1^Ч’ИИТсГч)' трт;|
•о о
O Parvatl, from east to the north, at the эт^гш ччкга ^RKTRi JTOgttTll^bll
root of the lotus petal Aditya, Bhaskara,
Bhanu and Surya should be adored сРТГ TRS н Ш
respectively. ЩГ 4 ^ fc l ^ Ч ^ Ш * ^ЩТП^ 6 II
tWT таг: After adoring the sun of three coverings,
and arranging the square diagram with
^ ^ TI4 jd l4 lcRXlt 44:113° II
auspicious mind, he shall place a copper vase
О beloved in the third covering, Surya, which can hold the prastha of water on its
Brahma, Rudra and Visnu should be adored stand. He shall fill it up with pure water
should be worshipped in the north-east and scented with fragrant flowers. The adoration
other quarters. shall be performed by him over the ground
Ф т WS! m #cT <ф[ ^
•О '
гПШПТ:1 and offering fragrant flowers. The vase *of
1 - 4 ^ 4 MbOtl: 113 ? 11 arghya shall be lifted upto the centre of the
eyebrows. A hymn shall them be recited by
In the middle of the leaves from the east
onwards, the Moon, Mars, Mercury, Jupiter, him in favour of the sun. О goddess, the said
Venus, Saturn and Rahu should be mantra bestows all the pleasures and the
worshipped. salvation.

a r a &1<з>[т%гцн fedldicRui ъ щ 1T4U3HI4

HulsjrT <^ЯГОТЩВТ гГШП
•О ЧЭ V

Or alternatively the twelve Adityas should

be worshipped in the second covering, while «i^HKNuiebKuiran^^ii
the twelve Zodiac signs should be adored in
TRrBrPjf шгап^тИт
the third covering. Сч О
234
y<*cbeh4ltf*i 4Hohvi Ш Ч 1
чЭ -О -О <4
я<-нч ц н ч*?ччЫ
“О lord, the powder of red sandal, gold
with water, the garland, saffron, kus'a grass,
and the flowers should be placed in the gold
vase, the arghya has been offered to you.
Therefore you kindly be pleased.”
цс|ЦеКч| tTdT d<btf
Thus speaking offering the arghya to the
image of the sin, should offer his salutation
attentively.
ЧЧ: -ЩЩРТ 4 h u i i i i i ^ d ^ i
fgwr% W ^l ^ II
Then he should say, “Salutation to the
images of Parvatl and Siva with his ganas,
Rudra the cause of the creation, Visnu and
Brahma.”
Центам| НЧТфЬЧ ш Ф 4Ч^ГШ:1
5РШ^СЬ 44: f^cp cR W teT ^TfrOTTII^^II
Seating over his dsana, thus speaking,
offering his salutation to gods, and then he
should mention the names of the sages and
wash his hands with water.
TR2J *ГРТ TRTFtf
n9 Сч
^T T I
^ТТТГЯИ M<j>qTd Й|Ф4е|йс(«5Й||'й'й II
Thereafter he should apply ashes over his
body in the manner prescribed earlier. Then he
should perform nyasas displaying his devotion
to lord Siva.
тщЬтегЙ: f?R4T ‘<P7:1
Cv О О
#ЕЩ Ш 4 ^ 5 ^ wifiTcT: IIXЧ 11
After adoring the lord Siva, lowering his
head and offering five fold services he should
adore the lord and reciting “om srlgurave
namah offer his salutation to him.
Siva-Mahapuranam
N
Ч зП сЧ еЬ f a ^ * J d
^ ^F§CF4I
4 c l^ < * 4 y l^ d llX V 9 ll
Then he should adore pranava and the fifth
letter и without the fifth vowel and with the
bindu. After uttering thus, with bindu he shall
utter the composite unit.
PctTcf * 4 1 ^ 4 4 ^ :
S3 чЭ
rT TPS T |U |4 (d d W I U i l l
чЭ
By the uttering of these seed words, the
learned ascetic shall bow before his preceptor
in reverence besides the lord Ganesa, lodged
over his arms and the thighs.
< p if w ф р и iw :i
ail4«w 4»%<3«wi WRzr чг зетшти^ я
He should offer his salutation to Durga and
Ksetrapalas with his hands folded. Then
uttering “om astraya phat”, he should perform
anganyasa half a dozen times and then wash
his hands clean.
3l44<JPr=lfd S te f ЩЩ
З Г Щ Щ X(d%f?r ШЩ W I 4 o II
Reciting the mantra “Apa sarpantu” then
he should again recite pranava, should speak
out astraya phat and touch the ground with his
heels thrice.
3 3 g c 4 Id M F q fag P T c b < d ie ra ^ i § I
3 R T f ^ H l d l ^ | l Й гТ ГеН ! Й Й Ч Г Ш Н Н Ч ^11
Removing all the obstructing, clapping his
hands thrice, observing the obstructing
disappearing in the sky and the obstructions
prevailing in the heaven.
Pl'MMIUI t^TPJTRWRI
ЩРПШ 44H 4 d ll4 4 II
He should stop breathing, reciting the
hamsa-mantra should connect the jlva lodged
Kailasa Sariihita, Chapter 6 235

in the heart with the conscious Brahmana p w m R fn fgyyqwi w pi^ iri

(ParamesVara) by means of nerve Susumna.
Then he should meditate on the supreme
god of the form of cit in the middle of lunar
sphere of cit, within the great thousand
petalled lotus full blown and stationed in the
twelve (?)
<TI
VMdHTfesjPd : 114 ^ 11
For sixteen, sixty four and thirty two
seconds, he should perform the рйгака,
kumbhaka and Recaka, through sosa, da ha
and plava.
зт ля тгга 4creat $оз й у д я з т щ пччн
згФ г i A is the seed, и is sakti, m is the kilaka and
4thT^R-ini 14^11
# R C T е й Wt: ТрТТОТ:1
ШЙТ^ГдёЫзГ WlrFR ^ЦЩ%||Ц\Э||
xt!r4H4p # W l О goddess, he should perform nyasa saying
3/hhUfbgi мГГг1:11Ц6 11
The ргйпауата should be performed
retaining the breath as described in his
particular Veda, through wind, fire, water etc.
and shall bring the nerve which is the Mala, to
the cerebral aperture. When the body is bathed
in the exquisite nectar in current issuing from
the lunar sphere of cit, within the lotus of
thousand petals within the twelve, it is
purified and thrilled with good emotions, the
soul is made to descend to the lotus of the
heart realising, “I am he.” Then the Atman is
to be pushed into the Atman through the
nectarine current. Thus he shall stabilise
auspiciously the vital breath in a proper
manner.
^ "щд^пчиччи
A yogi with a concentration mind should
envelop the matrka with pranava and the keep
the mcztrka outside.
TRgr ч1*Ш1от: f^^SfuiFcfcb ftj:i
"ЩЖШ Ф и§гI
Then the learned devotee, stopping the
vital air and the gaze, purifying his heart, with
his mind devoted to Siva, embrace Sannyasa.
WZISTI % W I T '«<r(VN:ii^^n
О Devi! Brahma is the Rsi for pranava,
Gayatrl is the metre, Sadasiva the supreme
soul is the god.
зш тт ^зртгеФстдщт: Trferrsgti
T O T : Й т т а TTtrfc T T l^n sf
Ш
viniyoga is meant for moksa.
tthrt h fw ^iid i
artfir^grar 3 11
'Om', starting from two thumbs and ending
with the palms, the hands are wiped off.
He should perform the nyasa starting from
the thumb of the right hand and ending with
the little finger of the left hand.
ЗТсЫТЧ^сЫТ rt а д
STRZT Ж^ТИГ =гш^гшччи
The nydsa of the hand should be performed
uttering А, и, M, with the bindu and the
mantra ending with namah.
ЗШТ WWFhRW^xTI
t it qiTRT fT :ll^ ll
236 Siva-Mahapuranam

After uttering A at the outset, the identity
of the Brahmana and the Atman shall be
established. The mantra ending with De and
namah shall be uttered in the heart.
wt (vrarrat 5 y fa ^ a n ^ ii
The nyasa of и along with Visnu is made
on the head and the one of M is made with
Rudra in the tuft.
|ГёТЧсЕШ y f t M
ш адйч ^ ш т и ^ п
О goddess, the sages practising the mantra
shall make a nyasa of the kavaca in the eyes
and the forehead with an attentive mind.
1^11
f^rrm r эгетт: w ъ 5вщ;|
3r®R£§ 3 3 ^ трЗЩГ СВЭТ sfftlbso и
гКШ: «{uHMati;
1 ^ 0 3 % 41^ гГ *11
зщ*тет «*><*иут$ fsrctaT адтаппц
excellent of knowers of kalpa shall fix these
digits in the feet, hand, vital breath, head and
arms.
xgjIrtJUM^i^m^uici-qwqiTj^iitami
Thus the making of the nyasa of the thirty
eight kalas, a person well-versed in pranava
shall proceed with the nydsa of the pranava.
*mp?r ftfrifarfm щ qfuiauswhi
W 3t?T3t% Ч1<?у):
цииЕмпц
tFRTRT yfcjfrt ТШШ^<зШЧ11^||
After making the nyasa in the arms,
elbows, wrists, belly, calves, feet and back, an
expert devotee of nyaya shall perform Hatnsa
nyasa which makes one realise the supreme
soul.
^ГГОсГоЬт ЧЛТ 4gt58ZTRT:IIS II
***

т т & к ч ,щсдщ)
ch'H iai^ w ОД1ЯЗДЦ1ИЭЭ11
chlfddiwi: ёБшМ' хтццШ w w t:i
SWr%d% lifter сЬёЧ^?ЧЙт1Ч:ЦУэ'!{||
The different organs, faces and digits shall
be fixed in the five Brahmanas. Is'ana's five
digits shall be placed in the head, face, heart,
private parts and the fat. The four digits of the
Purusa shall be fixed in the four faces.
Aghora's eight digits shall be adored in the
heart, neck, shoulders, navel, belly, back and
chest. Vamadeva's thirteen digits, shall be
fixed in the anus, penis, thighs, knees, calves,
buttocks, waist and sides. Sadya' eight digits
will be fixed in the eight eyes. The most
236 Siva-Mahapuranam

CHAPTER 7
Method of Siva's worship
Фйп: з з щ
-щспй i r e <т gRch<r4i)^i

Siva said, “One should draw a diagram to

his west, where orh should be adored offering
a conch-astra.
W RTSTRgj <TТГЩ^ЧТ^Ш:1

Keeping it over the base, and pouring the

fragrant water scented with the sandal parts,
pranava should be adored.
ЗТ«Г5$ зргг^ч it W l
3tRntW II
KailSsa Samhita, Chapter 7
Reciting pranava offering the scent and
flowers to the same and repeat pranava seven
times, displaying the Dhenumudm.
x ( fsie h V l W
Thereafter the Samkhamudra should be
drawn our the square ground. A crescent and a
triangle should be made in the centre of the
same.
¥<сБ)ОТ W ft
зт«га? чг^гчытгй: учм’- ш uszrfrtimii
In this way the hexagonal diagram should
be prepared. In between pranava should be
worshipped offering the sandal paste and
flowers.
■Щ£Щфй5чЫ щ щ щ
The vase of arghya should be placed with
the base, it should be worshipped by offering
the sandal paste etc. Then filling it up with
fragrant water, О beautiful one, the upper part
of kus'a, unbroken rice, barley, paddy, gingerly
seeds other grains, ghee fried objects flowers
and ashes too shall be added.
ffatoKnfijfa&si: trs f: зпл^г xt\
sw tzf zj ^г^ггттнг. ii
It shall be worshipped with scents, flowers
and Sadyojata mantras with their six
ancillaries, pranavas and the varma-mantra.
Linking it with the Astra mantra, the
Dhenu mudra should be displayed.
237
The fragrance of his own soul, besides the
flowers and other material for adoration
should be offered. Omkara should be recited
in the north-east of the lotus flower.
Utl4fr1 Щ т&Ц «Ьс-ч<1§Ц^к1:Н^11
Reciting the mantra Guru-dsanaya namah
one should conceive the ctsana of the
preceptor. As per the advice of the preceptor,
he should recall the image of the preceptor.
УЩ сГ 7t
s3 S9
Ч Ч : iR m fiT ~ “s
ШШЩ ШТГ KTI^f^Ulffoflsi ferPTII^II
Reciting the mantra pranavam gum,
gurubhyo namah, turning the face to the south,
he should invoke the preceptor.
The preceptor should be conceived like
Siva, having the delightful face, with serene
look, spotless like the pure crystal gem,
bestower of the boon, displaying protection by
hand, having two eyes.
bi*Kdi
w iw m H ta R u w ii
c\
^ ж т н я Ш -erri: i
т гспф m r n
Thus meditating upon Siva, he should
offer, fragrance, flowers, etc. and other
dravyas. He shall worship Ganapati assigning
him a seat on a lotus to the south-west of the
mystical diagram reciting the mantra
gananatva etc. After invoking the lord
Ganesa, he should worship him, offering
flowers and other things. He should meditate
on him with concentration.
ч1?п$^ё4¥Н К У Н $1ч^:11^п
238
Lord Ganesa has a gigantic body of red
complexion, bedecked with all the ornaments,
holding an ankusa (goad) and rosaiy and
bestows the desires of his devotees by
bestowing the Varada mudra.
N3 чЗ
The devotee should meditate up Ganesa,
the remover of all the obstacles, having the
elephant face and adore him offering scent and
other things.
^ ^ IU11
As naivedya, he should be offered the
banana, coconut, mango, sweet balls, and one
should bow in reverence to him.
In the lotus to the north-west of the
diagram, the devotee shall conceive shall
conceive the form of Skanda and invoke him
too.
Sr cnaf а д с к и й '
ЗёЦ1^г£ШФ1?1 4qWctlfH4JR°M
The Skanda gayatrl should be recited one
should devote his mind to him. He is
conceived as mounted over a peacock like the
rising sun.
r ___________Г* r-L r-
He has four arms, beautiful limbs, adorned
with the crown and other ornaments, displays
abhaya and varada mudras and holds a sakti
and a cock.
■Цсг етытзгг
к the grand below. Besides one should thinks of
In this way adoring Skanda, one should
Siva-Mahapuranam
offer to him fragrance and the flowers. He
should be adored at the southern corner of the
eastern gate.
3Rr:^rriini щ т г я ^ т
;шч)ип[т ггнящ
\Э
Now lion on the other hand is the lord of
the inner quarters and he has to be adored
accordingly. He is adorned with ornaments
like the mountain of gold.
f g ^ i R 's i i
He has the crown of a crescent moon, three
eyes, four arms, resplendent, holds a spear,
wears a Kirita crown and has the staff of the
gold.
gficresTmuifg =m
Ш (ГЩ W ЧШ
■^щтт ■рш щ щ п^азчш тт^1
^ з е г fai£ra^«fl-|54*iK$>:iR$ii
Х®|с'Ц£ПЧ|^ ЧУГЗЬФТП^П
He has the face like the reflection of the
moon, or like lion's face, should be lodged to
the north with his wife, who had been the
daughter of Maruts, known by the name of
Suyasa. She was quite chaste, and she always
was engaged in decorating the feet of the
goddess Parvati. They should be adored with
fragrance and flowers, then reciting the
Padma-astra mantra the water from the conch
should be offered to them. Then the asana
with base should be conceived.
ammvrfrti s t r i c t ’gfoi
О Т : ЧШ13<сЬ<МЧ43 f ^ T f ^ I R d l l
Then Syama, the Adhara-s'akti and
bestower of welfare should be thought of, over
serpent Ananta coiled in point of her.
KailSsa Sarhhita, Chapter 7 239

«гай ^fHWHfwrarm Manonmanl Sakti should be imagined in the

гг^птаШ щ «hu^ct^btici^iR^ii rots, Sivatmaka in the Dharmanala, the
knowledge of Sivasraya in the pericarp.
He is adorned with white five serpent
Thereafter one should think of the zones of
hoods, as if licking the sky. A lion throne with
fire, sun and the moon above the pericarp.
four legs should be placed over it.
зпгч^ йп f^rareti ^ w w w : w ti
eraf ir ti

The three tattvas of Atma-vidya and Siva,

The lion throne has four legs representing
are beyond this. One should place the flowers
dharma, prana, vairagya and the fortunes.
of different colours over all the asanas.
They shall be worshipped seated over the
dignified seat, and worshipped beginning with чточ1ч|с1сьг^|1зчйа'Ч1з#дг ч т щ |
south-east corner in white colour besides
yellow red and dark blue. Above these seats, he shall imagine the
зтачЩч ^^1гаж1шгачжщсТ1 seat of the deity shining with the flowers of
different colours and the lustre of the
Paravyomavakds'a.
Adharma shall be conceived from the east
to the north. The complexion of his body
should be resembling the Lajavarta gem. Я'ГФТЗГ Ч7ТТчгаЧ11^1!
3rat«£h*s<tH hsnraR hih й згоззлч i
^if^ch chfUT«ra %Под 5&ЩтЫ^113 ^11 w fo r
Then the bed-sheet and covering of the
body, the kanda nala, kantha dala and karnikci srrcu^-ddl ^ чьчщ(нчг: fera:ii>soii
should be conceived. Thereafter he should be
From the AdMra sakti to the seat of the
worshipped.
spotless lore the devotee shall repeat the
mantra “от sivaya namah" (this procedure is
Ш Rqpf11^ ^ 11 followed everywhere, as before the five
In the petals the eight Siddhis are supposed Brahmanas should conceived in the image in
to have been lodged and Rudra in the saffron view of the difference in limbs; faces and
and the saktis like vanes should be imagined digits. The yogi well-versed in the mystic
from the east. signs, shall invite the lord with a hand filled
with flowers.
cbfuichrai xt 4тгга •o
те
Rifrara 3fWRrraT^%RTRsPRi
dwigir Tjra т е ^ ^
з т г г Ш ш щ f аздт(ча^<«:1г<^11
f^raiR^t «raf Я1Й ?tr fr e ra m i
cbfur^R ra # r т е й 13411
Vairagya should be imagined in pericarp,
besides Varna and the nine Saktis in the seeds ш т at ч 4 н 1 с ь н 1 ч 4 н У « т е tw i

who are lodged to the east. Then the 3Rl4f|: f W SUM ^1U?UH4 II
240
таттеш
w %f^rn^Rftrf?r f?TTTi
anf^qsEiRRW йчзт «гаг^щшт||-«ч11
Then he should recite the mantra starting
from sadyojata to astu sadasivam, repeating
the nada emerging from the adhdra and
concluding at the Brahmarandhra together
with the twelve knots, reciting from
Brahmarandhra should meditate Siva in the
form of orhkara, which is pure as crystal, the
unsullied and perishable, the cause of creation,
identical with worlds, stationed within and
without all pervading smaller than the smallest
and greater than the greatest, visible to the
devotees without much efforts, the
unchanging and incomprehensible to the gods,
Brahma, Visnu, Rudra and others, the essence
of the Vedas, also declared as invisible by the
learned, devoid of beginning middle and end
besides being the care for all the worldly ills.
WftrFT TRW
зтрщч w r гг Ф (Ы
Thus with a careful mind, one should
meditate upon the Paramesvara, invoke him,
establish him in his heart and look at him.
rr fi# T er^EIT ^T ; TjycF^chl
УЕЙсНЩГЫ ЩГТН ^(НГтоьнн.п'к^эи
Then he should offer his salutation to him.
Offering his salutation to him, he should then
display various mudrds (poses). Then he
should meditate upon Sadasiva, who is Sakala
as well as Niskala.
i* -s 11
He should be conceived to have been
conceived with matted locks of hair, which are
cool, having the complexion of the auspicious
S iv a -M a h a p u r a n a m
crystal gem, having a pleasing face becoming
with lustre resembling the circle of lightening.
Tth4^<^WI4lfhf4T<dvliyt44l1*411
Siva should be clad in the tiger skin,
having a delightful face, the hands, feet and
lower lip resembling the red lotus.
o il
He should be possessing all the auspicious
symbols, adorned with all the ornaments,
holding the divine attributes in his hands, and
with the divine fragrance applied over the
body.
U£f$Msll 4 fop{|
3PPT Tp&Rsf
He has five faces, ten arms, decorating his
head with the crescent moon and the
expression of the face is quite served and
possesses the lustre of the rising sun.
^H Jt Н1Н'^ЧН41ЧНЪ(У<Я,ЧЧ.11Ц^11
He has three eyes, resembling the lotus
flowers, has the crescent moon over the head,
the face to the south, has the blue complexion
like the clouds.
sitt ^т^Н ГУ Н Н )
'^dW < 4ftc|^n4^ll
Because of the curved eyebrows, it looks
awful, has three round red eyes, the fangs are
looking quite terrific. The lips are fluttering.
ЗтТ? ч1гШсЬГс1ФгП{1
f5R*TT y^J^dV rtsK U liq^ll
The face to the north has the lustre of the
coral and has the black hair. It has three
charming eyes. There is a crescent over the
crown.
KaiHisa Samhita, Chapter 7
Trfgnr WraF^nt HVHQddWMhl
гГ^ ЭШ 4<fWdM^l.TTII44H
The western head resembles the full moon,
having three eyes issuing lustre. It has the
digit of the moon over it and wears a serene
smile our the face.
31d1c(^^y^f*^4^diil'wc)cH44l14 5 11
The fifth head resembles the crystal stone
decorated with the digit of the moon and
adorned with three developed eyes.
^nrr ^cW^Tcl'insIf}HHtaiSHHII4V9II
In his right hands he carries a spear, battle
axe, sword, which is shining like the fire.
rmiehHKWyUdl41Vli*Vlt'W=l'i;l‘il
зттато t o n 5 upon you.
'?ii^dHsych(rrai щ щ <ш пч^и
In his left hands he carries a bow, an
arrow, a bell, a nose, and the shining goad. He
has the Nivrtti Kala upto the knees, the
pratista-kala upto the navel, the vidyakala
upto the neck, the Santa kala upto the
forehead and the Santyatlta kala beyond that.
'«WWailffa
jy m g ffi ^ iigt ч ш ч ч в ^ о н
Thus he has the body of five kalas. He
pervades the five paths. Isana is the Puratana
Purusa.
a r o tr ^ f IW tpjW
ST^ЙЧёЙ¥1с*сТ1ЧФЦ1* *11
He has Aghora for heart, Vamadeva for
secret parts, Sadyojata for feet, thus his figure
forty eight kalas.
41^*74 WfelTC ПоУЩЧП M l
241
ЧЖЩПЖ ^ Ml
3PI4<354^d ^|(d4<eR^4(^(d^ll^?ll
He is Isana comparable to the matrkas and
the five Brahmanas. He is identical with
omkara, Haihsa sarinyasa, the five syllabled
and the six syllabled mantras, the six
mountains and the jatis.
Per mr&m чч)-чч)н.|
n rflfW r тшщ w t o T
Thus meditating, О goddess, he will adore
you as Manonman! to my left, with devotion,
reciting the mantra Gaurlrmiyaya etc.
ЗТМЩГ
4 4e\4 n'Э* i l i v l 4 W ) K W U l W t l
S T T ^ rR T W r тпп% тччт п!ч:1Щ Ч11
Then О Isvarl, after invoking as before, he
should worship offering his salutation. О
goddess, then he should carefully meditate
faw)ui№deibwi'^l
^O^fi^Tcfcpn' 4^М2>(^ПЧо^'Л1*1ч11^ ^11
Like the blossoming lotus leaf, having the
vast sages, having the face like the full moon
and the black curly hair.
M^T%tosRT4J
31 4 ) 4 4 ^ 4 1 1 4 ,1 1 ^ ^ II
She has the complexion of a blue lotus,
adoring her head with the crescent moon and
having the breasts which are sound, stiff,
raised, thick and slippery.
ЩЦ&й ^fssrtuff ita^dRPSRT^I
She has slander buttocks and clad in
yellow silken garments. She is adorned with
all the ornaments and display tilakam over the
forehead.
242 Siva-MahSpuraijam

Her hair is decorated with colourful « Ш ЧЧ fd

flowers. She is the abode of all the virtues; she
is lowering her head a bit due to shyness.
Reciting balaya namah the incense should
e?*mr=Ri effort be offered, while the lamp has to be offered
saying balaprathamanaya.
The yellow lotus flowers is held by her in w fo g r Rsf-gj tTHt m^cbiii щ |
her right hand. She holds a flywhisk in her
hand like a staff. She is seated in bhadrasana.
4$j: <рцг щ Л |
in* -qt ТЭТ ^ ЩШ foUdMMW: I
C> s9

The Vedas and the six Matrkas, pranava,

Thus a person having controlled all his Siva besides Siva, the devotee should display
senses, meditating upon you and myself, the mystic signs to both of us. О lady with
offering the conch water for bathing, then charming complexion, he should initially
recite the pranava mantra. serve me and then to you.
•гщт t i f i dN^ridii
-щцщ чч ^fqcwi ффц f? ЧЧЧ: 41cff?T cf^FTI |V3Я П
Then he should offer padya reciting the When he performs adoration to you he
mantra bhava bhave nati bhave. Then reciting
should make use of the feminine gender. О
the mantra Vamadevaya namah, the sipping
Parvatl, this is he only difference and nothing
should be done.
else.
з гЮ Т ЧЧ
■Qcl SSTR f3R rT f^fT
чч ^ а т щ 1ч д Ш ч ; 11^э^11
WIcUOT^ili гГШ^Т^гЩЩТ;||^о||
Then reciting the mantra jyesthaya namah,
The devotee should then resort to the
the white cloth should be offered. Reciting the
Avarana-piijd after performing meditation
mantra Sresthaye namah the yajnopavlta (the
properly according to the provision of the
sacred thread) should be offered.
scriptures.
W I *TR $ < ^ 4 1 Ч *Н Гг1Ц Н Ггга Ц 1
# allows? npiut щ !
что wrtOTmi-.u'an
Reciting the mantra Rudraya namah ***
sipping water should be offered. Reciting the
mantra kdldya namah the scent should be
offered.
сьнГс|днинз qrirsqrt w f e m i
ч ч ff?r w r f t r t щ ч ^ щ э ч н
Reciting kalavikaranaya namah, the
unbroken race should be offered and the
flowers should be offered with the mantra
Balavikarandya.
242 Siva-MahSpuraijam

CHAPTER 8
Mental worship of Siva
w чвйй <ui4^fcb^i
44)|cKUT^Hi <TOTWrT Ч?ГШПТ11?11
О great goddess, there are five avaranas.
Therefore the worship of the avaranas shall be
this performed.
Kailasa Samhitfi, Chapter 8
Я2Щ hferfl 44
c.
4 W : WT:lc
^ ^ w re u fa h m i
When both of them have been previously
worshipped, the intelligent devotee will start
from there in the sequence of Ganes'a,
Kartikeya and others offering the fragrance
etc.
W ЩГШ 4fTdT W IW tI(T I
f^TR^r 4# 4 # 4 ^ 44ТПЗП
ЗТР^ 4 4&?ТЙ ^4i4 y i^ ? r* IU II
Ы 43^fe qctffeqRd: w eti
т о щ щ ifek f g a t o i w sjajiim i
The five Brahmana shall be worshipping in
a sequence in the north-east, east, south, north
and west. The devotees shall worship the six
anciliatories thereafter. He shall adore the eye
and astra in the south east, north east, south
west, and in the middle. Thus the first avarana
is mentioned. Now listen to the second
avarana.
fHtrPT 4%44 TTcJ^4 44trftu^ll
c$7TEl fswfw '*{|&*ЗЙ|
«terns ^ ^nfl fvitsmitei Tm#m;iiv9ii
The avarana Ananta should be worshipped
in the east, over the petal, Suksma to the
south, Sivottama to the west and Ekanetra in
the north Ekarudra should be adored in the
north-east, the Trinity in the south-east,
Srlkantha in the south west, and Sikhandlsa in
the north-west.
ЩЬттатиГ xter т з ч ж ^гагсгШя:!
4 # ? tr w afe4ii<iii
In the second avarana the emperors should
be adored. In the centre of the eastern gate,
Vrsa and Is'ana should be adored.
243
4^%nt qfeptgr тщщш 4g4^l
Nandi should be adored in the south.
Mahakala should be adored in the north.
Bhrnglsa should be adored in the south-west,
gate.
d rq ^ i
Cs
ш чщ
Cv V
чЩчШШИ 4 <рГ*Т ^TOt 4^lT||S>o||
In the earlier square, Ganes'a should be
adored with fragrance. In the north-west
square Vrsabha should be adored, while
Kartikeya should be adored in the south.
irU4Ky«C <TUc^aifdyHd:l
qmiaebtoi^H W n p f e Ц 43113311
4 4 ?fe 4 W R Щ. 44:1
44 # 4 «tthcfe ^JnfeicHui ffe^MII^? II
t
All the eight should be adored in a
sequence from the north and the east gates in
the pradaksina passage, who are known as
Bhava, Sarva, Isana, Rudra, Pasupati, Ugra,
Bhlma and Mahadeva. This the third avarana.
W ffe 4ЧТ4ЩГ WWTI
< 3 > f5 |c h l4 R ll^ ll
One should invoke Mahesvara, who is the
primordial form in the Vedas, and should
adore him over the pericarp to the east.
f f fecpfe 44:1
4 ^ 4 jj WPJTR 4^1 1 ^1 1
Isvara should be adoreu on the eastern side
of the petal, VisVesa on the southern side of
the petal, Paramesa towards the north and
Sarvesa towards the west side of the petal.
4 4%<41cU<WHf4^4ll
ЗП4ЩГ W l d : 4 if e l4 t rfll^mi
Reciting the mantra avorajanam Rudra
should be adored over the southern side of the
244 Siva-Mahapuranam

petal and over the pericarp, with scent, flowers
etc., invoking him at the same time.
ЩЩ: t o t o t o f n n Prt
One should adore Siva in the south, Нага in
the north, Mrda in the south of the petal,
besides Bhava.
t o fa u p ito
The following ten are the Btjas for the
lokapalas- Ranta ending with Ra, Panta
ending with Pa, Jiidnta ending with Jna,
Lanta ending with La twice, Apurvaka
beginning with A, Santa ending with Sa,
Vedadya or Pranava and Sribija.
t o (fa v t o ih и it o f l R f t o a i
t o f t d g to in w ^

t o t o T f t o t w t o to q ii? * n
In the lotus petal placed to the north
besides the pericarp, Visnu should be invoked These are the seeds of the lokapalas and
and adored offering the fragrance and flower they should be worshipped accordingly. Then
reciting the mantra pratad visnu. he shall worship Brahma and Visnu observing
the proper rules and proper means of service
qi ч4'Н1<1 <1^1и) of in the north, south-west, south and the
t o r ■ R to rto r a fa Tj%xr t o m t i t north-east. He shall worship Devesa in the
Vasudeva should be adored in the east, outer line of the fifth avarana.
Aniruddha in the south and Samkarsana in the
west.
t o W t o f l t t o 'w r t o r t o i ? 4 i i
g t o to * r w i f to rto Then he should worship the trident in the
fto to : w t o to r и north east, vajra in the east, the axe in the
% щ рт4 h t o t t o t M :i south east, and the arrow in the south.
to t o to to to n ? он <r t o r f t o c r t o t o t
Brahma should be invoked in the petal to t o r t o f to R t o f t t o m t i t
the west and then worshipped. Reciting the The sword should be adored in the south
mantra Hiranyagarbhah samavartatah, west, the noose in the west, the goad in the
Hiranyagarbha should be adored in the east. north west and the bow in the north.
Virat Purusa should adored in the south. God
t o t o m i frj to to ri
Puskara should be adored in north, while Kala
has to be adored in the west. w fto f a r t o t o m wiRvgii
Raudra and Ksetrapala should be adored in
t o t o t o to fto to to r4 ri:i
the west. A person well-versed in the
щ щ to»4rflFWsh4Rril? procedure, in order to please Siva, should
Describing the fifth avarana, the lokapalas adore him accordingly.
shall be worshipped in the top most row in
f i t o f a t o : t o f t o t : ftofBmf5TT:i
different spots in the passage of the
circumambulation. ■ to t o ® t o t o i r to ^ n i? <i 11
One should keep on gazing out the lord and
trt t o ттат t o c to R R m t o r i
the goddess with devotion, meditating upon
t o тгт?щ «Ш зщ ejyiAuidiiyyn them.
KailSsa Samhita, Chapter 9 245

w sraJ ^ ч 1шейн гп
тр р ег^ wm ъ W =TT cfitf SJgldM fi.d W I I ^ I I
In this way for the reward of the Then sitting over the asana one should
obstruction avarana-puja should be adore Siva with eight names and should speak
performed. Then he should meditate upon out “whatever good or bad deeds have been
Siva, lord of the gods. done by me.
тгсгщггз}
^TERzf rRTt (Jgll^'d oil w uiui w i i R 113^11
тщтггчяЫ Ъ <ё11<ь4 W W l О lord Siva, it all tantamount to your
rRTt t r W mw?T
worship.” Thus speaking he should offer the
flowers as well as the water of the conch to
Worshipping Siva, offering him the
the lord Siva.
fragrance and other articles and should then
offer naivedya to the lord which is тущ тр : TTW S

appropriately prepared. Then he should offer spj flcf 4 ^ : 1 1 3 i l l

the water for sipping besides the arghya. The Adoring the adorable one again, the eight
betel leaf should be given thereafter. names of Siva should be recited at the same
4U w ifg[cb MytivN time. О goddess, I am going to speak out the
&ГШ & zt cf^ir Ч4Чй1тН ^T^cTII^ II same became of my attachment for you.
The puja should be completed, after ?f?T aHvicWjJiyuUl П8чП VtWflfedWI4lcHU|l£d|e|u№
performing the draff. Then meditating upon Ч1Ч|ЬйЧ|5ЯтТ:11611
both the lord and the goddess, the mantra ***
should be recited a hundred and eight times.
rRT змггг fw :!
c^RTfafr ЯТЧЩТ133И
^1 W : ШтН w fg iri
tpTWfvT rfiTt
Thereafter standing up holding flowers in
his hands and recite the mantras from yo
vedadau svarah prokta should be recited. О
Paramesvari, then hand filled with flowers
should be offered and the circumambulation
should be made.
Trent w i r t ъ *га^тт 4<44iifed:i
tp : TTc^nnt fRSfT y u ii^d W lT ll^m i
Then he should prostrate before him with
utmost devotion. After circumambulating him,
one should again offer his salutation to him.
KailSsa Samhita, Chapter 9 245

C H A P TE R 9
Interpretation of the eight names of
Siva, adoration of linga, pleasure of the
goddess and pilgrimage of Suta
_r_ __________

i n t f e : ТГ%: Щ'Ч1гЙ?Г ^ E T :ii? ii

Siva said, “There are the five main forms
of Siva viz.- Siva, Mahesvara, Rudra, Visnu,
Pitamaha, Samsara-vaidya (or physician of the
universe, Sarvajna (omniscient), Paramatma
(or the supreme soul.
dmia'chftfii

■Щ1 r^cu<ldi
246
These are the eight manes of Siva. Out of
these the five of them upto Pitamaha are
dependant on their conditions. In case the
conditions change, the names too change.
Ticker P lrU n fH H Il: T(pTT:l
TRfFrt xrf^rr
The word is permanent, while the object
indicated by the same word is changeable. The
words are transferable since those indicated by
the words are released.
When the words are transferred, these are
conditions again. Therefore the first five
words represent things other than the Atman or
the soul.
s9
:l
PH $T II
The other three names derive their origin
from the difference in the natural cause. In
these words Siva exists with the creating of
three types of conditions.
Due to the non-existence of the antecedents
of the contact with primordial Avidya, he is
naturally pure souled and is therefore called
Siva.
зтггат f$R:i
filial!
Or other wise because there is the same
adhara (base) of all the welfare virtues Isvara
who is well known to those well-versed in
Siva-tattva, call him Siva.
Г: "ЧТТ | result of which he is known by the name of
Щ : TW чзЙ¥1«ьчн<01
Siva-MahapurSnam
Prakrti is beyond the twenty three tattvas
and the twenty-fifth one beyond Prakrti
happens to be the Purusa.
^^eh^si H м(г11йпч11^о n
The Purusa is called Svara in the Vedas or
Omkara. He is intelligible and can be known
only through the Vedas and the Upanisads.
ТГ P H TT|«Tt p ftpt # т Б Т H : y ^ d 4 'd :l
Htn H: Ж: -Q т ф д т :|щ ц
As an enjoyer the same Purusa is absorbed
in the Prakrti. Therefore the one who is
beyond the Prakrti is called Mahesvara.
зтегнг ftpur ни- Р|^(ч<ч<эдчи?Р11
PTHT <Т felFUTfiR 3 p ^w p i
The Prakrti and Purusa are subservient to
him so he is rightly termed as Mahesvara. Or
Maya is the imperishable aspect of the three
gunas which is imperishable. Know that Maya
is the Prakrti and Mayin (the wielder of Maya)
is Mahes'vara who is eternal and the releaser
from Maya. Hence the name Mahesvara is
exact for him.
И: Wj:i
-55 сГТРТ%Н: MHkhHUHjHWII
The word Rud stands for misery and the
lord who removes the misery is called Rudra.
Siva happens to be the main cause of the
same.
HI
All the padaratha enshrined from Sivattva
to a pitcher or the body, Siva pervades all, as a
Visnu.
Kailfisa Saihhita, Chapter 9 247

WH: ^ rtR m ftri He is the soul of all and possesses all the
virtues and because of his remaining secluded
Siva happens to be the supreme soul or
The deity who looks to the welfare of ail
Paramatma.
the jlvas of the world like a father, is Brahma
who is known as Pitamaha or the grand sire. ff?T 'SpSTT SUTcirfJTHPoiWqi
P<*W*TT ЗДГТ ЗтсГТ TW ^ isiia a W ^ IR M ^ IR^II

УЧ|ЭДч^ jl'IliSlchKch: 11*va || In this way the imperishable Mahadeva,

ihTTTprytr ш и fg fe rb i:i
C\
ш З а r:ii*<sn
As a physician well-versed in the subject
removes the ailment with the correct
application of the medicine, similarly because
of his competence to bestow the pleasure and
salvation, the Siva who removes the gross
cause of the universe, ailment, he is called
Sansara-vaidya or the physician of the
universe.
Ъ Уг*эГЧ|
^ 13Т О Н : 1 1 И II
зтитзт зпчРт muiujciMHi^i: 1
здшчГч х г он
In order to achieve the knowledge of
different topics, inspite of the presence of the
sense organs, those who are unaware of the
gross or subtle movements of the world and
which are concealed because of their
remaining covered with the filth in the form of
Maya and inspite of the fact that all the sense
organs are heartily enough to collect the
relevant knowledge.
w ягаФсг *к1Гум:|
STHlfr *11
To the contrary Siva is well aware of the
condition of each padartha of the world in
which it is placed and as such he is called
Sarvajna or omniscient.
HcfrqT
the form of pranava should be adored and
eulogised. The arghya and the padya should
be offered thereafter they should be placed
over the head of Tsana.
^ ? T у ч й -t "ЩП%сГ:|
W jW щ щ
Keeping himself alert, he should adore
Siva with pranava with hands folded and
offering the flowers.
33RRT чкщ т я г т г т ч п
^ сшТ ^яшщгтбдчт! i? ч 11
i * s 11
He should inhale through the left nostril,
identifying the inhaled air with Siva and
exhale through the right nostril biding the
realistic prayer to the goddess. He shall
conceive the identity of Siva with himself
saying, “I am alone.” Thereafter he shall make
a ritualistic dismissal of the deities conceived
in the heart.
faaroyri TTTt: W ЧЩЦЯШРРТ!
т Ы ч Т О Ш жФ f^t^5BTncTIR^II
Thereafter he should adore the lore and the
preceptors. Then he should fix in the heart the
mantras of conch and the vase of arghya.
РГЧ^Щ w z fe r
fW if^csnsylWTdl\?6\\
Then offering the remnants of the floral
offerings to Candesa in the north east quarter,
248 Siva-Mahapuranam

and performing the pranayama, Rsi and others ^4faai*HM(in

should be remembered. fa’UToq ^ ччш
Conceiving mentally from the Adhara-
cJTRlRt hlRt сПП^П sakti to the spotless Vidyasana, the supreme
WTT% т е й god should be installed.
3tctVd5 'Mf^hlRtfch; 113 о 11 :l
This mandala is technically known as
Kailasa prastha, which shall be worshipped Then he should bathe the Sivalinga with
daily or in each fortnight, or in every four pancagavya and other materials mixed in the
months, or once in a year or during the water and other fragrant things.
caturmasya festival. A believe shall adore my
ШЧЧ'йт rclRrtq €T|
linga daily.
wqRraffq unfa: 113 dii
fq£)b(: ЗШ 1
^ m q ^ c iv i WT%R f?T^T ^ i
f^FT hfaw WTT W II^ ?ll
f ^ tw r f c ^ n f q yur^iRi^£i^RTii^<?M
■^snc^f^nfiT f^icmspire^Rn^i
Reciting the mantras like uPavamdnena”
or “namaste rudra ” or NilasUkta or tvaritena
O MahadevI, in this sequence a special or with the hymns from the Samaveda or with
order has to be kept in view. On the day of the Sadyojcita mantra he should bathe
initiation he shall worship the linga and the Mahadeva with welfare mantra of pranava.
preceptor and bow thrice in front of him, Thereafter, he should offer special type of
saying, “Till my death, I shall worship Siva.” arghya and bath the lord with pranava.
wS'Alfard тщ Ы Ш чт fa^l
C\ fre te r т е п чщ f r e r^ r i
3T=f rn i^ ^ ll ж и Г щ ^ q k raf tm ra>dll^o||
О dear, with the since described procedure Wiping out the linga with the cloth, the
one should adore Siva daily. The water for flowers should be placed at the tap of the
arghya should be poured over Siva. Sivalinga. Offering the flowers at the pedestal,
SUI^R flmqyf *£4^)iA the sun should be worshipped.
t^ rtt д п зчн м (ч ^< ц 1 9 * н
Then adoring with pranava, incense and
the lamp should be offered. After adoring
The Adhara-sakti and Ananta (the serpent)
Canda in the north-east, nirmalyai should be
should be adored below the pedestal. Above
offered.
that the adoration should be dome in the
ЩТТггг # p r 'Э ^ $ 4 Й Ш :1 sequence of the heir throne.
1ч:%яг т|Щ #PT*JT згщ^т <т113 ц 11 з |«Ы « ецч «йачгй w ^di
The linga and the pedestal should then be
f m ттШ w w щ щщ щ
washed with the clean water, the flowers Сч 4 С\ N

should be offered over the Sivalinga repeating At the leg of the Simhasana, covered with
pranava mantra. the cloth, Skanda should be adore conceiving
KailSsa Sariihit5, Chapter 9
Sivalinga to be the image of Siva, you should
be adored with one (Siva).
тггт w й « ь & м 'ч й д а й З M i и 3ri?ppfiT^ Ш т: WMi&icfiTVicbHi
O dear, in this way, the worshipper, should
meditate upon me. This is the best method
which has been explained by me.
TTtafar тгат^т ч w r c&wfcwi
*PT «ШВТ ЪЩсЦ 111**11
It should not be revealed to anyone else,
except my devotees. Such a discourse should
be delivered to my devotee alone, who free
from all attachments being a perfect ascetic.
vim и dPminAi
fanjs?ft:H*4ii
^ThdH I^fvi
This particular knowledge could aloe be
given to a person who is devoted to the
preceptor, peaceful and the one who is
engaged in the yogic practices for me. The
fool who disobeying my command, imparts
this knowledge to others, he would be my
betrayer and would surely fall in the hell. A
person who imparts this knowledge to my
devotees, he surely becomes loveable to me
and he enjoying all the pleasures in this world,
ultimately achieves my loka.
оЦЩ З^ТёГ
ттщргт ЯТ^ГгЛТI
■ярт fgfsjlh wW cj II*UII
Vyasa said, “Listening to the words this
spoken by Mahadeva, the great goddess,
eulogised Siva, with the Vedic strotra
variously.
afrrtMKreret: tram? w R jrti
249
gf^WTT: I б 11
О sages, then Paramesvarl, offered her
salutation at the lotus like feet of her husband.
О Brahmanas, the knowledge revealing the
interpretation of pranava besides tjie
knowledge of Siva are of secret nature, which
destroys the miseries of all of you.”
$r4<4rdl MUIVIdf 4£H4I:I
WIT чГ((^^<ч|(^(я:НЧо И
Suta said, “O excellent sage, at the words
thus spoken by the great ascetic Vyasa, the
son of Parasara, the sages well-versed in the
Vedas adored him.
^ dWW4№4kjJ
Ttefir TffSf^TT: WPW{II4 ?ll
w * m w it 4 w it Ф т т Ь п ^ т э т т у
Thereafter he left for the Kailasa mountain
from there. The Rsis also after the completion
of the yajna adored Candrasekhara- the
Paramesvara, with utmost devotion and
engaging themselves in the Yama and other
yogic practices meditated upon Siva.
TpTRT cblilH ^н|(ч 4 f ^ l
заснет«twft % ¥ : ич^и
The goddess then imparted the said
knowledge to Kartikeya, who further narrated
the same to Nandi. Nandi however, narrated
the same to the sage Sanatkumara.
df4lgj6T ЧТЩЬиИ
t TTOTftr уРпщ<41:|1Ч*11
My illustrious preceptor received the same
knowledge from him. О excellent sage,
thereafter I achieved this knowledge.
250 Siva-Mahapuranam

w n -ц: ?ni%RT w ti
iVIdBl4IWetrU'l fnfiT ?T fiR ^II44ll
Then I imported the utmost secret
knowledge to you all taking you to be the
devotees of Siva.
'flctferfh -«ldohild^
ч&кг:
You should also impart this secret
knowledge to the peaceful ascetics who are
devoted to Siva.
T^cKctT тг^тчтгтт: ^Г-T: Tfklfoi^)rnT:i
гМ шт$га|ч xfcTR
Thus speaking, Suta who happened to be
the best of the people possessing the
knowledge of the Puranas, on the pretext of
going on pilgrimage, kept on wandering on
earth.
4d*<fW' hW WFh%RT:l
<*IVt||i|c| ^чшУчт ■дш: ^ 1 ^ ^ :1 1 1 4 ^ 1 1
Suta on his part after gaining knowledge of
the secret topic lived in KasI and getting
liberated achieved the place of Siva.

ч т 43mt5sqm: 11ч 11
250 S iv a -M a h a p u r a n a m

been propounded by Suta, we have forgotten

about the same.

4enf3yg:lsftud Tit % rfifl

S3
д аш Г еК Ш 4:IR I1
ЧЭ

When shall we be able to meet Suta again,

who relieves the people of all the sufferings?
Let the excellent sage arrive here again by the
grace of lord Suta's devotion.”
?f?r kw K W ifaai fT h t
Щ WFHf fr4% d ^ W ^ r y c h l:ll^ il
In this way all the sages were quite
anxious, to have an audience with the sage
Vyasa.
Tfartm*! n чч: сщтг m
s3
4fm P :i
v3

fVW'Hlrbidi ?THt 4<|U||«lM«bl^lch:ll^ll

After a year, Suta the great sage, who was
devoted to Siva, besides being quite learned
and well-versed in the Purana, arrived in Kasi.
<T ^сТЧШРгГ ^grRW:l
зт^епчшчтат^гч^щ
At the arrival of Suta the delightful sages
stood up and started adoring him affirming the
seat, arghya, padya etc.
CHAPTER 10
Discourse of Sflta зйят ш т ^ щ ф р ^ и^ и
Н1Ш do||r| He also felicitated all the sages with
■n^ssir ^ frsr: ^ f g f w r pleasures and he then took his bath in the
f g f e g гн4иГч< <т fo p p m auspicious water of the Ganga.

*Ы1<гё[сПЯ ш
TTrgi%r t Щ w n r T:ll*ll
Vyasa said, “After the departure of Suta,
the sages confabulated among themselves,
feeling surpressed. They observed, “we have
forgotten, the faith of Vamadeva, which has
dHhlMAl TfW T STIISII
He offered oblation to the manes with
gingerly seeds and unbroken rice over the
river bank. Then wiping out his body, he put
on his cloths.
Kailasa Samhita, Chapter 10
fe iw «ГНТ I bra fwsRto w % чщ^'гц ww^raw i
fwarraW «prlwrii^ii
The excellent sage, performed йсатапа
twice, applied ashes over his body reciting the
Sadyajata-mantra.
ад1тЫ|-ч fwfiHT fwjOf Tdfw «Т ?ll<?ll
Then he wore the Rudraksa rosary and the
performed the daily Sandhya and then adorned
his limbs with tripundra.
f^%HymcKl-d Щ Я ^МиИЙЧН.1
т з г а т ч ш 4§4g: i i ^oi i
Then he adored Visvesvara the lord of
Uma, Ganesa and other leaders of the ganas
offering them salutation again and again. Then
he eulogised them.
ehl?1*UcHiy W WHTW (c|S)Md:l
ЗГ^РТТ^Т Щ Л ЧЩ\ W ТЩЩ||^||
Kalabhairava was appropriately adored the
sage circumumbulated him thrice and offered
his salutation to him five times.
ц^ пл^ гег w w Ф ( Ф&т
<P?tw тшт чтгцт w r r ^ tT c tn ^ m ii^ ii
Не again circumambulated and prostrated
before him and then offered prayer to the
supreme sakti, adoring her lotus like feet.
WWW ЦШ: фЧ\ЦЩ -ql^TTII^II
The Pancaksara mantra was recited by
him one thousand and eight times, he begged
forgiveness from Mahesvara.
. Adoring Candesa, he took his seat in the
middle of Muktimandapa offered by the sages
who had mastered the Vedas.
251
Ш ШЩ WW: 11*4 II
After all of them took their seats, he
offering his salutation with respect, spoke the
words which could increase their wisdom
^гГ ЗШУ
srtt цц ч щ щ w m : :i
Suta said, “O great ascetics with excellent
Vratas, you are all graceful. The purpose for
which, I have come to you, you please listen
to the same.
«raw: т спФ щ !
гГ^тГГТТ sWlft cp.ll^ll
When I, after delivering discourse to you
on pranava, had left on pilgrimage, I am
going to reached the same names to you.
frfc r y w m wri
wttwt w w w fwfira^f wpwmwf f^ranri
ЦЧЧТП^Г Ш ы ^[clu'iyyOdiH.II^II
Starting from hue, I reached the shore of
the southern ocean. Taking a bath there, I
appropriately adored Kanyakumari. О best of
the Brahmanas, then I reached the bank of
Suvarna mukhari.
ЩТТЩГ1
g d ищ уfitilit щ ш ^сгг^ьйя^чii ^ ii
fgrfira^cRWT wws frrfr^t wtwti
By taking a bath in Suvarna mukhari I
appropriately offered oblation to gods, Rsis
and the manes. Then remembering Siva with
devotion I adored Kalahastisa- who is
resplendent like the moon.
h%nf«msr w f?rrw ЦТТЩ1Ч.1
^u ^d eb K u i^n ^ *n
252
ц sjfcbtjfctiq f^w pgrm
Щ Ясрщ гГЩ ^fTTFTt f^ranriR ^ II
Then I had an audience with five face Siva,
who removed all the sins with a single
audience with him, who bestowed all the
success, besides the pleasures and salvation.
The goddess Siva was lodged to his left.
?IM«^4chfH«hi «4*4 % 'Jihrtl^l
ЗЙЩЩТ$г9г cbT4lRз 11
Щ Ш У < ^ п л 1 ф ^ ^ Г Т ЧгЭГТ R f t f i | : I R 4 l l
rRT: fnft
з п ч Г 5 ^ TRfe m ( t f 4 ^ m f w : ii ? 4 ii
Then with great devotion, I adored Siva
stationed to his right with goddess- the mother
of the universe, performing japam of the
Pancaksara-vidya, a thousand and eight times.
I circumambulation, eulogised and bowed
again. Then I went round the hill daily with
great devotion, observing all the restraints,
and performed the rites daily with a delightful
mind.
araw rrct w f t c j ш tr% rn :l
V® О
•^НЦ^ЧсЬ^еЬИЩ^бЩ; Т Ш ^ : ||^ ||
О sages, I spent from months there by the
grace of the goddess who happens to be the
bowed of the flower of knowledge.
TJeR^r § ЖЧШМ
зщрт щ*т ^T:iR\9ii
tv itJiw l f d r 6
Once I spread a cloth, kusa grace and the
deer skin on the seat and with a restrained
mind I sat over it silently. Then I entered into
a silent trance. Then it dawned on me that, “I
am Siva, the perfect knowledge and bliss,
which is the perfect one forever.” This feeling
was around in my heart and I was free from
any type of disturbance.
Siva-Mahapuranam
UdHUvTci w r cb*iUTlftfa: l
чТн^ЦгШсЬ'Т?[1 ^ f ^ J R r a r t l R ^ I I
^v^niTvf%w:ii^oii
f ir ju f f g v iw #
11i ^ 11
зп§фт
(d4^dw^ciwild<4d4irw«bl:ll^ я II
At that time, my preceptor, who happened
to be the ocean of mercy, having the
complexion of blue cloud, having the yellow
locks of hair resembling the lightning,
carrying the raised Kamandalu and the dear
skin, with the ashes applied over the entire
body, bearing all the auspicious symbols,
making a tripundra over the forehead, carrying
the rosary of Rudraksa, having the eyes like
the vast lotus leaf atonce appeared in my lotus
like heart cast a delusion on me, О faithfulls.
ш d4M чФ «^d^H^qj
m i^ ^ n
Then I opened my eyes, and started
lamenting. The rain of tears started flowing
from my eyes.
P erfect ТГЧ%ШТ cnhyiftiMl
oil!Hi ЩЩДТ faSHdP}el
О Brahmanas, of the same time, I heard an
astonishing type of the divine voice which you
should listen with respect.
\I
R^WFi ТЩ5 dl4|U|4l JTflTI
ddrtWTO: ч4уЧ^Й1МЧГЗ^ТТИ^Ч1
It said, “O excellent one, О son of Suta,
you go to Varanasi where there are many
sages to whom you had delivered a discourse.
rf§4HRcbHirui ш ф feWT Щ 1
fdSfcl rf fttW T fdUI4 ^T II^H
Kailasa Samhita, Chapter 11 253

They having been compelled to do so, are

living without taking any food, and are
eagerly waiting for your return to that place.”
This speaking the divine voice stopped.
M ШЩ О Т Ъ зт
тр: ЩЩ sjfe <ugd^n^V9ll
Then I got up at once, circumambulated
both Siva and Parvati and prostrating over the
ground a dozen times, I offered my salutation
to both of them.
%щёггс {Vroitau
# ?rri^pTcgr г Г Ш iPi V lf^ TR i^ 11 3 C11
ЗТРшЫш
3WT (еЬчйГ ctTh«i
Taking it to be the command of the
preceptors, abruptly coming out of the region
of Siva and Siva, after travelling for forty
days, I have reached here. Now all of you
should be graceful on one. All of you should
now tell me as to what is to be spoken by me
now?”
ffW ^r№T: SpTT ЖВОТГОТМ

Listening to the words of Suta the sages

were pleased and offering their salutation to
the sage Vyasa again and again, the spoke to
him.
flT » N U g iy roi O T a i я т
Kailasa Samhita, Chapter 11 253

Rsis said, “O excellent sage, О SOta, you

happen to be our excellent preceptor. In case
you are kind to us, they may ask for
something.
«ГЩ 5 Tf гЗТ^п 3 ^ : W I
felWfcIT 4t ^RTSfRTIRII
The preceptors like you are always
compassionate over the disciples. This aspect
has been displayed by you presently.
ctm^araci w i

The opinion you had expressed at the time

of the definition of Viraja homa, earlier, the
same may kindly be explained quite
elaborately.

О compassionate one, presently we intend

to listen to the same with great devotion and
faith. You kindly speak out the same quite
lovingly.”
ff?T Ы 1Щ: Ягсгт ^ r r ISHR5?:i
ЧЩ ^Т ijtt: W t тр^ТИЧИ
Thus listening to the words of the sages,
SOta, feeling delighted offered his salutation
to Mahadeva, the supreme preceptor.
f5T5R4lr т р оЦГОЖ Я%кТ:1
ш? тфятгш wen
After offering his salutation to Mahadeva
the mother of the three worlds and the
preceptor, delighting the sages, SOta spoke in
CHAPTER 11 the deep voice.
Question about Omkara and definition
of Skanda stotra
1ртТ: TRT R^TI
fW Txffi: ШтТгЩТ: PVTct^M^diTMUSlI
Suta said, “O excellent sages, let you meet
with welfare and be comfortable always. All
254
of you have stable minds and are also devoted
to Siva, besides propagating the devotion of
Siva.
?<т: г ё w
This is the wonderful talk, which I heard
from the mouth of the preceptor. Till now, I
had thought that the secret world be out and
because of the same I did not reveal it.
■цц чзттш : Гу|<*ЯтЫ ^SsRTT:i
^ЩТсВ T^TIl^ll
All of you are immensely fortunate,
besides being the devotees of Siva and have a
fresh resolve. Thus thinking, I am going to
reveal the secret to you. You listen to the same
quite lovingly.
fTT Ч1ч5|<Л 4gruf4;|
тгЙдтБ: rvid^Mf^i тштч:
Earlier in the Rathantara Kalpa, the great
sage Vamadeva, soon after his birth, himself
became the preceptor of those possessing the
knowledge of Siva.
^di^q^bqif^flcTHi *E4<*4^11^11
He was well aware of all the tattvas,
besides the Vedas, scriptures, Puranas etc. The
karmas of all the gods, demons, humans and
others were well known to him.
^dWU3H4fe5cl:l
frosnrt
fsprafl ?5пчт:1
fv iw j^ q T % 4fcdTRrf:ii^M
He applied ashes over his entire body,
having the matted locks of hair, had no
permanent abode, no desire, no equation, none
Siva-Mahapur3nam
of the mutually appealing feelings or
emotions. He was surrounded by the leading
sages, who were like him and who had taken
him to be their preceptor. With the auspicious
touch of his feet, he sanctified the earth. He
always remained absorbed in the Brahman. He
was like the naked Siva.
f?rfbrafiR:ll34ll
He gladly entered the southern peak of the
Sumeru mountain, the dwelling place of
Kartikeya the son of Siva.
Skanda possessing the Jnana Sakti,
powerful and the destroyer of Asuras and who
always held Sakti, who was adorable by all.
m д о з я й чтч m: w m r f a w i
Ш ж ^ ч т ч Н T ^ w n s ra f^ rii^ ii
There is a like resembling the ocean known
as Skandasara, filled with cool, tasteful and
clean water, its depth is beyond measure.
foacr •reifa'Hfafti
The lake possessing, wonderful merits, is
lodged close to Kartikeya. Vamadeva the great
sage was seated over the bank of the lake
taking in the same with his disciple.
f>4Tt f w m f h t
The crowd of the sages was lodged over
the peak of the mountain serving Kartika was
seating over the peacock and looked like the
rising sun.
VlRh^«H*dyif<U|U||^ о II
He had four arms, all his limbs were
Kaiiflsa SamhitS, Chapter 11
beautiful, adorned with all the ornaments
including the crown, adored by other and
holding a Sakti and a cock.
dmiWTSMtl ^gT Tg%T:l
W454 ТЩГГ ЧШП ^4xljRTHR ^11
In his other hands he displayed Varada and
abhaya-mudra. Finding Kartikeya in this form
Vamadeva, the great sage, worshipped him
and then eulogised him.
~сткц зсггег
з& яга: зшгагак
■япщщп^Ьпчт swciiq 44H 4:iiqqn
Vamadeva said, “О propounder of
pranava, providing the interpretation of
pranava, the seed of the word pranava, you
are totally the form of pranava, salutation to
you again and again.
eKRirffaSi ftctf =FTm:iiq^u
You are the form of Vedanta, propounder
of the meaning of Vedanta, well aware of the
meaning of Vedanta, you are respected by the
people, salutation to you again and again.
Ч*ТГ -gfRT 4TTRT fqrfprq- rTI
чщш ^ i r 'uii
O Kartikeya, you devoid in the heart like
care of the human beings, salutation to you.
You are Guhya and well versed in the secret
scriptures. Salutation to you.
ЧЧ: ЖТсГТ^М 4*'4lr4W^fau)lR4ll
Your form is smaller than the smallest and
bigger than the biggest. You are well aware of
the greater and the lesser the lord in the great
Atman salutation to you.
255
You could make the Danavas inactive,
having the lustre like the sun, wearing the
garland of Mandara flowers, adorned with all
the ornaments including the crown, О Skanda,
salutation to you.
fyicrfyiRjra трп? fy i^ E A i
fcrafwg1?rcFiUi4^»a% 4H:iRt9ii
You are the son as well as the disciples of
Siva. You are devoted to Siva. You shown
welfare on him. You are dear to Siva and
delight both Siva and Parvati. Therefore
salutation to you.
4 # уксьичупЕйи ^ и
О intelligent Kartikeya- the son of Ganga,
salutation to you. О Son of Uma, the dweller
of the forest of Satl, salutation to you.
тщщпттттц т^ед ?№ ш Е й |
41Sc(ldld^4T^ гшччзш ЧЙЧЧ: IR II
You possess the body of the six types of
mantras and the tantras, you prescribe the six
types of arthas, you remain away from the six
types of the paths, and having six faces.
Salutation to you.
iKVll^d^dW sje^eiddis^l
You have twelve eyes, twelve arms,
holding twelve attributes and having twelve of
arms, salutation to you.
тЩ^ГГЕГ TTRfftT yi(^ch<*«j><y4iRull
When four armed, you hold Sakti and a
cock and remain peaceful. You bestow the
boons. You are quite biased and destroys of
the demons salutation to you.
ll^qil
256 Siva-MahSpuranam

His heart is marked with the kumkuma of
the breast of Skanda s'akti. You delight you
brother Ganesa.
rf 9n
You glory is sing by Brahma and other
gods, besides the sages, and kinnaras. You are
quite auspicious, spotless crown of the gods
adore with the garland of flowers, salutation to
your lotus like feet.
*cb<*dci f%3J cfTO^T
Thus, whosoever reads the divine stotra
recited by Vamadeva or listens to it, he
achieves the supreme place.
-щ и ^ ц п
This stotra immensely enhances wisdom,
devotion to Siva, length of life, health, as well
as the riche. It also fulfils all the desires
always.
«jfr #ТРЙ JT^I
Thus the sage Vamadeva eulogised
Kartikeya and then circumambulated him
thrice, after which he prostrated before him on
the ground.
ЗГИс|гЧР&ЦгНг| foraEWat %ЯТ:11^\э11
Again he offered his salutation to him
prostrating before him. Thereafter, О
BrShmanas, he took his seat besides
Kartikeya.
яд:И9бИ
Vamadeva, having the welfare of others in
mind, when recited the stotra, Kartikeya, the
son of lord Mahadeva was immensely
surprised.
стдгггсг 4f?r^: ifcTtefw изгап
W&W ^rJTT ^ fehST *Тс|ПП|^||^ <?II
Kartikeya then spoke to Vamadeva, “I am
pleased with your devotion and prayer. What
tvpe of good can I do for you?
3 ^ Щ ^IfjRi 3^T: xrfrqrafer f%:T??:l
w $?it f| ч fsra&irao и
О sage, you are already the foremost of the
yogis. You are complete in yourself and are
completely in attached. People like you have
no desire.
TFat
Still for the protection of the dharma and
for the bestowing of the grace on the people,
the ascetics like you roam about on earth.
«tocznrfoi 4nwd3i
ъ ф HlehMi|^d^ll^9M
О Brahmana, in case you intend to listen,
then I shall speak out for the welfare of the
universe.”
ярзт -R^rgf4:i
5гц i)yumu±ii frrrriix^ n
Then Vamadeva, the great sage, listening
to the words of Kartikeya with respect, bowed
in reverence to him and spoke in a deep
sound.
згч^згпгаг
*T%: PT&firtf гГ 3 3 : 11**11
Vamadeva said, “О lord, you are the
supreme Isa, you can bestow the enormous
Kail&sa Samhita, Chapter 11
riches, besides being omniscient and the
supreme performer. You possess all the Saktis.
s f a r щ ц 4\Э й Wfi*
v9 n9
We are the jlvas. You can express nothing
before the supreme soul. This is because of
your grace that you are speaking to me.
$ 4 l4 f e ? ГсМ ИсЫ П ЧШ : l
T lftq : ^ R T ^ f e R q t 4411^ 11
О abode of wisdom, I feel successful
because of a fraction of your knowledge. I am
asking you having been unpaid by your grace.
You would kindly forgive me for your on
deity.
л и га ! f t щ : щ и л ч ^ щ Г ’ЫсБ:!
шест: м^тчЩсс тцдчт •щ^п?гага;:||'й\э||
Pranava totally stands for Paramesvara lord
Pasupati, who gets the people or pasus
released from the bondages, is the spokesman
for him.
<Н41&Ы<*к1|ГцГ&: ЯЛ%4 % 4 Я141Г*<Я1
Lord Siva, when commanded by pranava
gets the people released from the bondages in
a moment. Therefore the success is achieved
with the mantra от for Siva.
vlfadM 4l4fqfd ffrRT? WldHll
STtfqfq Щ 4 ЯП
Several of the divine Srutis say, “All is от,
от is Brahma and everything is Brahman.
^4Ч14РЙ ^9I4T 44% 44:1
4 4 l 4 4 t4 T XfrT^T M ftqu
Cs
ik % 4 4 : 1 1 Ц о II
О commander of gods salutation to you,
the lord of the gods and the ascetics.
Salutation to you since you are the perfect
one.
257
4 4 ftqrT 'dhrilRqQtW Ic^
4 с Г 4 7 Ш : 4 9 I4 t f?T4t 0Щ 4 Г 4^>8ГС:11Ч?11
In the present situation there is nothing
distinct from Siva in this world. Lord Siva
assumes all the forms, while lord of
Mahesvara pervade everywhere.
4 4 fg o 4 fg 4 T ^ 4 4 0 14 1% : f 4 t 4 4 T I
4 ^ J 4 : I I 4 ? II
The universal and personal application of
pranava had been heard by me. О lord, but I
never had a preceptor like you, who could
speak out all those details to me.
34Т: fK9T5494T % 44# 9 4 4 # 4 1
ЗЦ^48ГЙ4 ЧЦЫН*1ИЯ хГИЧ^И
Therefore we compassionate on me and
enlighten me about its measuring in
accordance with the rules of instruction and
the conduct of the good.
■RTWjch: 4 * F 4 4 t W f ^ ^ T r 4 4 :1
3 14 4 4 < fi4 4 T 4 t S % : 4 t4 o q t fft 4 4 T T J % I I 4 '* I I
My lord is the preceptor who can shelter all
the bondages. Therefore, О preceptor, you
enlighten me over the meaning of the same.
f f 4 ЧТ 4 f4 4 T Ч 4 Я [ : Ш Ш 4 4 ^ lf? T 4
4 0 14 4 4 9 4 ТЁ^ 1г? 1Ш 4 га Ч Я 1щ ^ 1
4 % Щ 4 4 Г 4Рд4щ £ 4 ^ 4 4 4 4 ^ 4
4 % 5 4 с Ш 4 % 4 : ffdbcrftr 9 r f4 4 *{ M 4 4
When so prayer by the sage, Skanda,
bowed to Sadasiva, the very pranava itself,
who represents the thirty eight excellent digits
and followed by the excellent sages. He then
started explaining the path of welfare well
guarded in the Vedas.
?f4 O W T ^ H fiq q ^ d iq i
4Т4^4Щ4Ш ЧТ%ЖЩ%Г5аП9:11^11
***
258 Siva-Mahapuranam

C H A P T E R 12 Reaching at that place, the words recede

Procedure of the Nandi Sraddha, and achieving its bliss ten learned person, is
Brahmayajna etc. not afraid of anything.
$№#№1 ЗсПхТ
щ тш h sw ft с т ф г iptenri щяМнрштй: згагй ш ^ й п л н
НГЧНГИ %% «Гa>: fvici^RcidT Щ:11?и
It is the place from which the creation of
Brahma, Visnu, Indra and others besides the
Kartikeya said, “O excellent sage, О great
entire creation starts. The one who is bom
ascetic, О Vamadeva, you are blessed indeed.
ahead of the Pancamahabhutas and the sense
You are a staunch devotee of Siva and the best
organs.
possessing the knowledge of Sivatattva.
4 4Г t Н4Щ4 cb^I€T4l
felsT H TTSOf 4 H^4T:ll^ll
Hmfa щрфт н)сьнч^сыГ1и|:||^ц
There one who is not bom from anywhere
^ 4HivnwfdmlQdi:i
above time, in which there is no light of the
H%TT: W W T sun, moon, or the lightning.
There is nothing in the three worlds, which Щ 4 Щ Щ t ^ l d l d s H I r H c f 4 1 4 4 1 4 :1
is unknown to you. Still am speaking to you
4П 4Т 4 H 4 4 B ^ °II
for the several sastras. Because of the
wonderful delusion of Paramesa, they are Through the lustre of which the entire
being cheated. universe is illuminated. He is the supreme lord
possessing all the fortunes.
4 u t "тр д п л Ы s^ rn ri
TRtri ir^r w rim i
They are unaware of Mahes'vara, who pft ЯеЫУНсЧТ vn w sfii f? 1%F*RT:U44H
happens to be the form of pranava. They He is the due, to whom the desirous of
themselves are the saguna and nirguna salvation, conceive as lodged in the middle of
Brahman and are the producers of the gods. the sky, omniscient, resplendent soul and
consciousness Siva.
^ p it w w н И Ш г HI
Щ 4 Т О Т О yifardcHIUJI 44ffTTI
ТРЙ tTrH 44:
S9
ttht ttht ТРЙ 44: 44:11411
'•5 -O
f^pfujT f44ST f?THTII^II
Taking an oath, raising my right arm, I
speak to you that this is true and the total He is omnipresent, the form of splendour,
and knowledge, whose splendid Sakti, is
truth.
comprehensible through the emotions, besides
згсгатгЬ % т: тп^ шепФ т згеШнн:| being Saguna and Nirguna, unblemished and
4<iu№ m % гПЩП auspicious.
Siva has been described mainly as pranava <ф? Ш эя m ^ 4 m ши
in the Vedas, Smrtis, Sastras and the Puranas.
4Ht нтегг f4=r&H m m 44Ш ш In his three form, he is gross, subtle and
ЗП4Н 444 ^ farpr НкШЧ1ПЭ11 even beyond them. О Sage, the people,
Kailasa Sariihita, Chapter 12
desirous of moksa, should be careful about the
same.
W t:i
F: 4Wt*lfd T f t^ ii^ n
He is the primordial and the eternal lord, is
the supreme soul and possessing the entire
knowledge. He has rituals as his innate nature.
dFf PfiT: FI^I<FdlfVN:l
4«erq<wj^or: тщтэящЁщ:ц ?ц ||
Sadasiva is the form of the lord of the
gods. The lord has five mantras for his body
and five digits for his physical form
5ГШ: VlWigfd:l
^ W JffF fT ^ T F R : T » F :il^ ll
His complexion is like the pure crystal
rock, the smiling face, having the cool lustre,
has five faces, ten arms and three eyes.
^Vlldwiftd: 4W F1: 'ЧТШ:1
He is faces resemble those with the faces,
wears crowns is the primordial Isanadeva, has
Aghora (kind) for his heart and has Vamadeva
for his prevails parts, and Sddhya as his feet.
He is both Sakala and Niskala, besides
being omniscient, possessing the six s'aktis
and omniscience constitute his six limbs.
т ш п d mrrtRTT f ^ W r l l ^ l l
He has the power of word throbbing in his
lotus like heart. The ManamohinI Sakti is
lodged to his left.*I
FqfgodlWTg# яч|сЬгчфч^1? о ||
I shall now explain the pranava souled lord
259
with reference to his six entitles and in his
composite and personal nature.
ЗЩ$ШТГ ?Ш5Ц: SWdTWTl
зи4и4 f| s9 О *
О sage, I shall initially speak the sequence
of the instructions, which should be listened
by you. Indeed the four casts are well known
in the world.
?|c(fU|ehHl*)c||^
^T :
Of these, the first three castes have the
access to the Vedas. The SQdras, who have
been declared as the out castes, have the only
right to serve others.
IcrffrcbTri w f a FIFnmUdlr44l4l
*4
чшт:
Embracing the duties of each respective
caste, the Brahmanas, Ksatriyas and the
Vaisyas should followed the dharma as
propounded in the Vedas and the Agamas and
none else.
Parames'vara, who initiated the path of the
Vedas has declared that with the following of
the dharma as propounded in the Vedas and
the Srutis a person meets wTh success.
drHl^jd TfdT: dfa^rN K lRqn
With the earning of the merits, by
following the dharma as propounded in the
Varnas'rama, adoring the Parames'vara, several
of the sages have achieved the Sayujya of
Siva.
w aifoy nr4r iwfswrsssRTi
ftRTT: 1Г5ПЛ ^HT ffd ^fdTjra^lRRlI
The gods are pleased with the following
260
the path of the yajna, the sages with the
following of the Brahmacarya (or celibacy)
and the manes get pleased with the performing
of Sraddha and oblating of water. This has
been ordained by the Vedas.
4* g ra w rsm тип
w я ^ а т ! r ^ 11
Thus a person getting free from the three
debts (of gods, Rsis and the manes),
embracing the Vanaprastha (as'rama), should
practice for yoga, bearing heat and cold,
pleasure and pain, controlling all the senses,
controlling the desire for eating food etc. By
doing this the wisdom will be stabilised and
thousand would become unwavering.
p c i З Й Щ д а * | | TT<5eb*tffoi
Ф т Ы**>ч№| тпч^пччг
■т
Wcjfriin f | U r ilrU m U l!^ о ||
Thus with the purification of the soul, one
should perform all the karmas. Then leaving
aside all his activities, he should get devoted
to the pursuit of the knowledge, which alone
would bestow the parts of liberation and his
identity with Siva. It is the extremely excellent
path and renders unblemished the persons who
have controlled their minds.
pet ш тщ hgmdlft гГ Ш: ФПТП?<?11
О intelligent one, I speak out for the sake
of the welfare of the world, because of my
love for you, which should be listened by you.
An ascetic shall contact a preceptor, who is
well-versed in the interpretation of the sastras
Siva-Mahapur3i>ain
besides the knowledge of Vedanta and who is
the best of the acaryas.
drtturauMsi'^f psnfpfir f^ tu T :i
Pt 'щ 1ym: Ф: ф ^W:i
фтот w fa riu
The wise ascetics should go to the йейгуа,
appropriately prostrate before him and please
him by various means, because the preceptor
represents Siva while Siva is the preceptor.
With this resolve in his mind he should
request the preceptor.
JW 4dlsWll
rjjjsqf ctf р?ТЩТ сГГ ^ Ш : 11?ЦИ
Ш : 'Шпат й ^ 1гЧ1
w n f t r farfSRT W^cT11Цъ 11
With the permissionof the preceptor, he
should perform vrata for twelve days
consuming the milk alone. On the fourth day
of the bright fortnight or on the tenth day,
taking a bath in the early morning and getting
free from the daily puja, the learned man
should invite the preceptor and perform the
Nandi-Sraddha appropriately.
w ^ a rf^ T c W : я«6ИткП:1
eb15raiWl:ll3\9ii
WWcjMridl :113 d 11
« 1 ФГТОЯЙ ^ТЧФШТ Ф^ЭГСТ:!
The Visvedevas are Satyavasus. In the
Sraddha of the gods, Brahma, Visnu and Siva
in that of the sages, those bom of the celestial
woman from human beings,in that of the Pitrs,
Vasu, Rudra and Aditya in that of the human
beings the four sages, Sanaka and others, in
that of the Bhutas, the five great elements are
included.
Kailasa Samhita, Chapter 12 261

For the removal of the thick darkness of

misfortunes, they serve as the thousand suns,
fihjiauji f m ftTcTT ъ т fa n тамг*о и
for the fulfilment of the desires, they serve as
The group of sense organs include consists
the wish fulfilling cow and let the dust of the
of eyes etc., that of the Bhdtas is of four types.
feet of the Brahmanas with auspicious bodies,
In the pitr sraddha, the father, grandfather and
protect us.”
the great grandfather are included.
^ ^ ччадфгУ w i f ^far <ugddi
чщ яй xt yftdwgh
1WfT d Я1^ЧУ: TIWTt: Ч^МЧЧН
зттгчзп^; <т iirsrn: щ щ Гч^ГчсИч^ и'й ^ п
уГчгПч^ ч1Ч1 щ ^rwrajT: мей!шт:|
щщжШ о ^ ^
ЧЧ:п*\эП
о
■ЦШТО^РЩйТТ^ iTOt ■ЦШТ1ЩГ^Т:11"Х?11
In this way performing the japam one
In the Matr-Sraddha the mother,
should prostrate over the earth and then with
grandmother and the great grandmother are
his mind devoted towards Siva, he should be
included. The Sraddhas of one's own father,
seated, facing the east and perform pranayama
grandfather and the great grandfather are
thrice.
performed with their spouses. In the Sraddha
of the mother's father, the three ancestors of
the maternal grandfather are included.
dljflUIRi fHT ф ^ е Ь ^ Н М ! farsn^T сь1чь4лГч ^щ^щтт:^ггч1
fargiFT I**?!!
In every Sraddha, two Brahmanas are to be зч^учы ш т
fed. Inviting them, a person himself ClfcoMlfui: ЩГПТ §П^|и|Уг4<Н11Ц ОII
performing the йсатапа they should be made
Highlighting the tithis etc. he shall state
to wash their feet.
“As a connected rite to my formal
U4*<Hi4cH4clllHeldci: remuneration, I have to perform the eight
Srciddhas starting with the Sraddha of
О s9 Сч
Visvadevas and ending with the Sraddha of
ЗГШТШТПрфгга:
matamaha. I shall perform these Sraddha
И щ sii^ui4i<}uici: 11**11 based on the entire fortune rites, with your
Then he shall pray, “Let the dust particles permission. After performing the Sarhkalpa,
from the feet of the Brahmanas, purify me. then tc c h the water and stand up to start
They are the cause of the well beings and inviting the Brahmanas properly. With the
destroy all the misfortunes and serve as a pavitra held in the hand, he shall touch the
bridge over the vast ocean of the universe. Let hands of the Brahmanas and should say.
the particles of dust protect me.

“I have invited you both in the form of

Visvadevas, which may be accepted by you.

78-RT ЧТ tfl^lUiqi^i'He):||* Ч || W W ЩПТ MUgHlPl P fcb^dim ^ll

262
You be pleased with me, “This is the
process everywhere. After conclusion of the
varana rite, the diagrams should be drawn.
ЗЦШТЯГ ^ 4*^:1
% 5ijimT - щ т «H^IUTFK^: 37:114911
Starting from the north, all the ten
diagrams should be adored with unbroken
race. The Brahmanas should be seated in the
same sequence and pour unbroken race over
their feet.
$3 ^ 4lgjfafd 4 1 * VI M U T I ^ d ^ : 11Ц * 11
Speaking out the names of the Visvadevas,
the Brahmanas should be lodged over their
seats and should address them saying, “This is
the padya for you." Thus speaking, he should
offer, kus'a, flowers, unbroken race and the
water.
tntr ^ TcRmfr
вТТЕГЩ гШЦЦП
Offering the padya to the Brahmanas, he
should himself wash the feet and should make
them sip йсатапа facing north asking them to
be seated over their asanas.
ffd ъущ ^sfrnfur: -ЩЦ f%STcT:tl4^II
Speaking that this is the asana for the
Visvadeva Brahmana, the kus'asana should be
offered to them, he should himself be seated
holding kus'a in his hand.
ferdrftfd ■^га^тпч'зп
He should then address them, “Both of you
should remain alert in this Nandlmukha
Sraddha." The Brahmanas should say, “we are
quite alert.”
yiHdlWrl ТГЗГГйГ ^с(^|ЙГп
•O
c^dT M14«n%fd XT $T^Wy#e?hl44ll
Siva-MahSpuranam
Then he shall say “Both of you should
accept my invitation.” The two Brahmins
should say, “We accept it.”
“Let our task be established.” he should
speak out. You the Brahmanas should be kind
to us.” He should make such a request to them.
dd: *n
drcfT^f: Tjsraajgj^n^oii
Thereafter the food should be served over
the banana leaves washed with water and the
water should be sprinkled with the kus'a grass.
v m ш x r f te h W r xti
Ш Уг^ЧКЩМ^ *11
й MNfhrMifd m srd fw R i
^d ^ld d ill^d t^ T d ld ll^ ?ll
Sprinkling the waters, he should gracefully
carry each vase with food and reciting the
mantra “prthvl te patram ’’ should places the
vases on the ground. Then reciting the names
of the gods, the unbroken race should be
placed over them.
d ftirfd cpftdf йЙ *Ч:113'*||
Taking water in the palm, reciting the
mantra devaya svaha the water should be
sprinkled over the food items. At the end he
should recite “idarh na mama". This is the
process everywhere.
iidJid44J^Huiigmi чимчщГч!
=54 d tf d c(%
With the remembering of whose lotus like
feet or with the reciting of whose name all the
mistakes are condoned, I offer my salutation
to the same Sadasiva.
I ?fd d W ddT fidfad dd:l
N
4l*<lytslt4l^f4fd djgfrai dt d^dd:lld4H
Kailasa Sarhhita, Chapter 12
Reciting these mantras, he should again
speak out “The Nandi Sraddha which has
been performed by me, this is quite
appropriate you kindly speak out the same.”
afagfa щ rfRwra Гй^ ч^-cimi
ЭТТЩ ’gfe ^UgeRtll^ 5 11
The Brahmanas say, “Be it so”. Then
pleasing the Brahmanas with food daksina
etc., he should fill the water in his palm and
then drop it over the ground. Then he should
prostate before them.
Я1^г1 m 3TtetT
The' large hearted host with wisdom,
should then pray to them with folded hands,
“Let the Sraddha performed by me turn as the
nectar.”
rT tMTfafal
ЩШ 1Щ xril^dli
Thereafter should get the “namaste
Rudra”, Camaka siikta and Purusa siikta
recited appropriately. Devoting his mind to
Sadasiva, he should recite the Siva-mantra
five times.
■qlSRRT 5<j^rK fgSTT^4:l
After the consuming of the food is
finished, the Rudra siikta should be recited
and then the host should beg forgiveness from
the Brahmanas. Then he should offer water to
the Brahmanas reciting the mantra
amrtapidhdnamasi.
fifUdWH g#3?T:l
яшшшшг ^ iivsoii
Washing their feet, they should be taken to
the place of the pindas, keeping silent facing
east, should perform pranayama thrice.
263
ffw
чщ Ь ш т : w j i f & r n m r w g R t fT jp t c t i
He should then speak, “Now I shall
perform the pindadana relating to the
Nandlmukha Sraddha, performing the
Samkalpa, starting from the south and to the
north, nine lines should be drawn and twelve
pieces of upper parts of the kus'a grass should
be spread over the five places for Daksa and
the other gods.
graff % W Tg Ъ МЩ1
4b44WHfld:
ЗтШ fUTTT: 4 4 ^ xTI
He should them he should water, unbroken
race, flowers etc. In the second space meant
for the Matr-paksa, water should be sprinkled,
then he should say, “Let the manes be seated
here.” this speaking he should offer the water
and unbroken rice there. According to this
sequence also, he should offer the unbroken
rice and water.
dThHflcHWlPl rfi
ftogjTJT M l <*Э1г5Й<* адНЧз&П'ЭЧИ
Then reciting the names of the gods, he
should offer the pindadana to the gods in a
sequence.
As per provision of his own GrhyasUtra,
pindadana should be offered at the five places
including the father. Then keeping silent,
water and unbroken rice should be poured for
achieving of the best result.
ddIl<<RJWU|'rf^f?l 413 ^ 4 4 :1 1 ^ 1 1
264 Siva-MahSpuraiiani

iTT^pih^Jt ^%ЩТ +<ч^((трп:1
^гут ^чгч«4 g ш ^ г н т ^ ш урш и ^ н
fqngRr^HI тт1УЩ ^ г П # £ Г ^ %^Т1
ЗиущсПтЭЧ <%шЧ^гГ ТЩИ'ЗЧи
The pindas should then be lifted up
gracefully and serve them to the cow or
should consign them into the water. After
reciting the Svastivacana, he should take his
food with the kiths and kins, sitting with them.
sitting aside the daksina for the acarya and for
homa dravya, should give away all the things
meant for Siva to the Brahmanas and the
devotees of the lord should offer daksina to
Siva in the form of the preceptor, as well as
the costumes etc., the host should prostrate
before the preceptor on the ground. Removing
the card, Kaupin, costumes, danda should be
removed and the ground should be washed
with water.

яш да W hl
ЭТНУ ■Rggifft чш сгт m fy raw tiid ^ n
On the next day getting up early in the зтто% rnfir ^ m ferpf w t w p t i
mooring, the learned host should perform a
vrata, he should have his hair of the entire Collecting the homa drayvas and Samidhas
body, except that in the armpits and the etc. should be packed up and dropped in the
private parts, removed and should perform the ocean, river, mountain or Sivalaya, a forest,
daily routine thereafter. cowshed, or any other auspicious place. Then
sitting over an dsana one should recite the
name of Siva.
fedqMdtlld ^11
ШЩ «ftchfS: fjRWWjW ^Fqw:l 0 1#ч1сЬЩ1Р^ТШ ЩДЩ
Щ Ц ^ f p i f f^lijqrr <|ЙУТ W n ^ T E R 4 ; i l O ^ | | %Ш1
During the time of Sraddha, one should not The Brahma mantra together with Отката
shave his hair, beard and moustaches, nor (om namo Bhrahmane) should be recited
should be have his nails cut, but he should get thrice and also recite "Agni mile Purohitam”.
them removed after the performing of 3M TWrlfilfH aifrqf ^цчт?т: I
Sraddha, then after taking bath, he should
wear the washed clothes should as a rule sip
3tr зтш%
the acamana water, twice and applying the
dust over the body appropriately,
Svastivdcana should be get recited. The mantras like the Agnir-vai, “Ise tvorje
tva” should be uttered and them the mantra
“agna ayahi, vltaye, Sannodevi rabhistaye”
гП1<£311 along with ma, ya, ra, sa, ta, ja, bha no, la, ga
gSJMTii MsfyiRI should be repeated.
w n sr T p ^ frm iii^ n Rfhct гГ Ш: тр у д н ы РУ Ш: I
<^тУ1 yU)U) <t|f% cfUscinJ ж тя та : ч ч гч м : ш f w

^ чу>1'ч1ч=ш 4 грщпг д& пйчп зтгштт ччтзгеп

Then sprinkling the water over the body, з ш т w f^fiR T ^сп^чГч w rw ii^ ^ n
KailSsa Samhita, Chapter 13

This shall continue for five years according

to the tradition. Then he shall repeat the text
of grammar, mimahsa and Vedanta. He shall
repeat the names of the gods as well.
w ntf?TRi

3TH t H 4 W r 4 R *H4'lc4M4d: T T ^ II^ ^ II

mmirMiTtrfh xt ifurani R Rhw fi
^fM^ISgr 3PJgT rTII^II
sny r o ty r a c iH ^ ^ y ld i
■ф щ ъ ^ г щ м зпш аш ц^акртиччи
3HdtH4-d<lr4M ?iNlr4M ЧТ ^4:1
ЗПгЧЯ^Г ^ywll4 M^mfdMd:
^ l^ld W » ld ia id 4 ^ % d тдщ^|
fe n ? H U I^ d y i^ w v tj % rr трт:11<^11
Then he shall perform the japam of
Brahma, Indra, Siirya, Candra, Prajapati,
Atmcl, Antaratma, the jnanatma, and
Paramatman. All the related mantras should
start with 0th and namah should be suffixed at
the end of each one of them, using the dative
case. Then he should carry a first fall of power
of the fried grams, reciting of pranava, and
then eat it. Then he should perform acamana
twice, reciting the mantras using prefix as от
and suffix as namah, reciting atma,
antaratma, prajapati, svaha should be added
to all the mantras at the end performing the
japam at the same time. Then reciting pranava
with the milk, curd, ghee and distributing
them thrice, one should perform the йсатапа
twice.
JJFTRZT 34fa*4iw фа1ЧтГ: f e R W T :l
qsf t aifgfi reT и
Then turning the face to the east, sitting
firmly over the dsana with the completely
stable mind, should perform pranayama thrice
appropriately.
ff?f ^fftyraUfTUTT'Jt ЧЙгп ^TRraf^tTW
яго s!c^Tts«zrm:ii^n
KailSsa Samhita, Chapter 13 265

CHAPTER 13
Procedure for embracing SanySsa
(renunciation)
■рЗРПГЗсЭТсГ
m «твтщ ц чЗг ш т 1 д а ш : 1
4 ^ ИЩ1г11#Г ^ H e^ lU ffTIg b jjiqil
Subrahmanya said, “Thereafter at the time
of noon, having been filled with devotion one
should take a bath and then collect the
materials like the scent, flowers, unbroken
race etc.

ТЩТЯТ т ф | W l^ ^ fe m d :ll? ll
i-Aciaf T)^i<*ra тгаЬнщ ^гггч!
4IVli*Vllt(rWtBir ^SfR eh<TTeh^:ll?ll
Then reciting the hymn “ganantva
Ganapati” Ganesa should be invoked
appropriately. Ganesa has the red complexion,
huge body, adorned with all the ornaments. In
his lotus like hands he hold the noose, goad,
rosary in his hands. He does always good to
his devotees.
цсшзта y n w ти ш и ;
зрягг$ 3 n w w r f ^ r n 3 T ^ r : i i '» i i
©ч "Э

Thus Ganesa the son of Siva should be

invoked and meditated upon. He should then
be adored offering him the payasam, coconut
jaggery, coconuts and gud (balls of sugarcane
juice).

4RdVf Ч 44|к4 Rif4VH МРЙтМ:11ЧН

Then offering the excellent naivedya, the
betel leaf should be offered. Thus pleasing
him, one should offer salutation to him,
offering prayer to him at the same time.
311414414^
3TFHn7FTRT4P^i 4<art<t4d: 4T4ll^ll
266
According to one's own Grhya sutra, the
rites of homa should be performed concluding
wit the sharing of the clarified butter in the
Aupasana fire (a fire used for domestic
worship, household fire).
Щ: WleSfaitFclT ip n W № rTl
After offering the pdrnahuti reciting the
three Rks “Bhii Svaha", the rites shall be
concluded. Thereafter the Gayatrl mantra
should be repeated till late in the afternoon.
m имич! WHMeichHi
шгпАчтш gr^T riftr it
The evening prayer shall be performed
after taking bath, besides the sacrificial rites
and inform his preceptors accordingly.
ЯЧ£кс|| Ш I cj|^-^|52r WTT? гГ Ш: 4 T 4jl^ ll
««aV'*lldlf345fa:IISH
Ш «Iff! f ^ n ^ r i
d'KlfuHItl TT^UT jp^T jfl04^f4<4ll?o||
The homa shall be performed with the
offering of the Caru with different faggots of
sticks, cooked rice and ghee, reciting
Rudrasukta. Lord Siva has at the same time to
be conceived in the fire together with his
spouse, besides the ire Brahmanas like
Sadyojata etc. The host shall remember Gauri,
while performing homa (sacrifice) reciting the
mantra “Gaurlrmimaya” etc.
fergeficr d£qiriH<£dl
^чГ<У1тРУ jT fST:ll^ll
^Н1^НУ>У11тА|
зщг^г ^ -ggrf <r ч ш * ^ ч ш т : и ^ и
Repeating the mantra “agneya svistakrte
svaha" he shall perform the sacrifice,
displaying the mystic passes with a steady
mind, he should be seated over a cloth, deer
Siva-MahSpuraiiam
skin or durva (grass) to the north of the fire
and recite the Gayatrl mantra silently till the
time of dusk.
ЧЧ: ■WWI <ч?1тпё)<*!(л+н1 Щ :l
яч1ад| ws dfw dH i^difayiR dqn^ii
Then he should take a bath. In case he is
not quite healthy, he can apply ashes over his
body. Thereafter he should cook caru in the
same fire.
cdfHtwra^pT гш гГсТ;i
HiTfcftS W ^ ll^ ll
Taking it out, he should place it over the
kus'a-grass to the north. Then mixing the ghee
in the Caru he should recite the five mantras
from Vyahrti a well as Rudrasukta.
'dllfulfill TRrrf f e t
W ^ n w il ^гЧКЗДТ 4lfa:ll^3ll
щтп ш ^ ч Шщхт ^ rti
ЧЯЗГ Ш ^ w iTII^II
Wcp44:l
f ^гфтп^^ II
Reciting the five mantras including lean,
devoting his mind to Siva's lotus like feet.
Then he shall perform the japam for Prajapati,
Indra, Visvedevas and Brahma as well with
dative case endings. Thereafter the pranava
and other mantras shall be repeated ending
with Svaha. He shall perform Svastivacana
and say ‘‘Agnaye svdha ’', display the mystic
symbols in front of the fire and utter
“pramaye svaha", offering five ahutis to
svistakrt fire. The Rudrasukta shall then be
repeated besides the fire Brahmanas, the
CaturvyUha mantras, homa and the mystic
gestures according to the provision of the
Vedas.
KailSsa Samhita, Chapter 13
цт^си-цчГ^1 "Щ '
Т^ЧрЧ^У1й 'STrcb'jfrFM ТгаШчИ^оИ
зщ: щ я ^ а т^ ^ |фцспгцч:1
Ъ& щ
The same process shall be adopted in
respect of the other gods together with their
connected rites. After performing of these
rites, starting with the fire, the viraja homa of
the atman shall be performed for self
purification in the four of the twenty six
principles.
<Гтс|ЙН|1ч
чагичй:
"WF5^T rTW з М П>ИЧ1й[|*£3* I? ^ 11
He shall speak, “Let the tattvas be
purified”. For the purification of principle, the
mantra “Arunaketukas ” has to be repeated.
He shall perform homa quietly with Caru and
ghee remembering at the same time, the lotus
like feet of Siva. О sage, the principles start
with Prthvi and end with Purusa.
Tjfcznfs; *r 3TW ч ш fT:i
'ЯШ ЯГ Ш$ТОНШЗТ1
шщу хщ* тщтзшэ Ir ч 11
ш т% ?т яг m pure Vidya Mahes'vara, Sadas'iva Sakti and
^cr**r § -gim: хщыфОг: jjw w diiR M i
I jrfdWPI ^ Я ^ |
3 R U fiT4 l MRebUddtril?t9||
ferfw: ^THTm fe rr ЯГ d^-d'tqj
яг ЗТШ Ш T^teR IRdll
Prthvi, sound, speech and ear are five each.
The four head, sides, belly and the calves have
to be added in the group- skin etc. The dhatu
group comprises of seven, while pranas are
five in number. Anna (food) etc. are the five
267
sheaths. Samkalpa comprises of mind, citta,
intellect, ego and khyati. The gunas come
afterwards followed by Prakrti and Purusa.
The latter is the only enjoyer while the five
principles are the objects of enjoyment. О
great sage, the destiny, time, attachment,
vidya, kala are bom of M aya.
W fe g flt^ T Ш « d lR d T I
d 'w il^ d lfH dwillRl Ч -Щ Ш П Р Я И
It has been propounded in the Vedas that
M dyd is the same as Prakrti. The principles as
mentioned in the Sruti are bom of that.
ш т щ я т т ш fa q fa R fa яг ^ R u s id lr fi
Ч«)«Ьз15ЬЧ'сУг1||^о II
The Vedas also declare that the destiny is
the nature of Kala. This set of five is called
the wheel of five.
ЗГЯ1Ч Д Щ H w trRr fe lR fx r ЯГ TTS «ft:l
ШТШТ^ПШШГТШгЕГ =Г# щ ф гТ 53^|
RrgJldTcrf4<* ^ItR
^nfyrasr d хщ ^|
A learned person who is ignorant of these
five tattvas is considered as a fool. Niyati is
below Prakrti and Purusa is above the same
like the eye of the crow. This set of five- the
Siva, is called the Vidyci tattva or Siva tattva.
This is described in the Vedic texts as Prajnd
narii Brahma".
^fiacinf^flieiw шттшяш ч % т
ЧЭ«ЬК>Л?ГЧаН1
O excellent sage, all the tattvas from the
Prthiv! to Siva, they should be absorbed in self
and purified.
ifcbidviHi ц-diuii
^ЛШНТГ^ШдаЫЦ 4cPjyM4cf||^4ll
268 Siva-Mahapur&Qam

H e shall m ention the g o d w ith the eleven one should p e rfo rm homa (ya jn a ) concerning
mantras and the w o rd Sivajyotis shall be used the m orning adoration.
in dative- case.
т а 4<ia«bK:l
Ч fd q^4g{ig^?ic4i<i fftm i M Ч-еИЛИ-Л
ш : m fgrferlHfl сьам1гИгт Trerat:ii3si
стчщ ч ч<чнн згтгЫ)[ м :
34:ii^t9ii зф №«г y f w r c j
d ^ W ^ d tlW I f%WRT
4 ^ 4 d fc c l|j 4cffifeAdH36ll O n e should recite the m antra sam mam
A ft e r svaha he shall say “ na mama ” or not sincantu M aruta. H e shall w a rm his hand over
fo r m e. T h is is the m o tif o f renunciation the fire repeating the mantra “yd te Agne and
w h ich is indicated. In the mantra o f Vividya superim posed the fire in his o w n Atman the
Kastapota, after the w o rd “ y yapakdya” the abode o f the universal soul. H e shall p erform
w o rd Paramatman is to be added. T h e w o rd the m orning prayer o ffe rin g prayer to the sun.
Sivajyotis, Vis'vabhiita and Ghasanotsuka have H e shall enter upto the n a ve l, perform in g the
to be m entioned in d ative case. A ft e r japam o f the mantras w ith d e vo tio n , pleasure
m entioning the nam e o f the g o d , the w o rd and firm ness.

devaya is to be added. ЗП%ТТрЯГЩЧГ: I

gw ? и The host who had been m aintaining

sacrificial fires re g u la rly, shall p erform the
A ft e r Visvardpa in the mantra, uttisthasva,
Prdjapatya rite in the yajna fire and give aw ay
the w o rd purusaya shall be spoken adding the
his entire possessions as charity.
w o rd “о т svaha ” .
aw ifa u ictw rita д а т
"mMt т о wn>sv9ii
Ч 4 4 ТЩ f W : ЧТ^М ^оИ
^frfqfw гг
A t the end o f the w o rd lokatraya the w ords
Vyapine Paramatmne, Sivayedam na namah Mm -q ifgraifafd
shall be added. T h e B ra hm ana shall establish the fire in his
heart and then desert his hom e becom ing a
recluse. R e c itin g the first fo o t o f the Gayatrl
f o r xpr ш^г grterfrirs^ii mantra, and speaking Savitrim pravesaydmi,
uttering bhurom , uttering the second fo o t and
then utter Savitrim pravesaydmi.

T h e rites have to be concluded according y^yriflfa gdtlfafd

to one's o w n branch o f the V e d a . T h e Caru gifht ^ T g ll^ ll
m ixe d w ith ghee should be consum ed and then
daksind in go ld etc. should be g ive n to the
priest. A ft e r the ritualistic said o f f o f B ra h m a , fjl4 ld g ^ ^ Щ^ИЦоИ
KailSsa SamhitS, Chapter 13 269

T h e n he should utterbhuvaram uttering the ч)Г сгаи к т п щ ) fytcRcfqTifftTi

third fo o t, then speaking Savitri pravesayami,
хг fsnr^T «ieiuirc(if^c;i4'iti*(ii4'sii
he should speak out Suvaram. T h e n all the
T h u s th in kin g one should p erform the
three feet should be recited co lle ctive ly.
japam fo r G a y a tri. T h is three footed
yclWlfq ^dtlfafdl prim ord ia l goddess bestows B ra h m an a tva.
gqteR.-im IR raT n rrm q ) чтта^г
О excellent sage, w ith a stable m in d ,
R tRzjrr '«fcc^<9iWI'll4<ill
should speak out “ Savitrlm pravesayami, orh,
A sinful person w h o dose not adore Siva -
bhurbhuvah svarom.
G a y a trl in such a m an ner, he has to languish
in the terrific hell fo r a kalpa.

ТГГ о$П^№Т: ^ГЯГТгГГ WR^cT ТЩТ1

T h e goddess S a vitri has fiv e faces, ten
yuictywfdi: (у н у 7ШТ:ИЧ<?11
arm s, fifteen eyes and resides in h a lf o f the
She is b o m o f Vyahrtis and is absorbed in
b o d y o f S iva .
Vyahrtis. T h e vyahrtis em erge out o f pranava
and are u ltim a te ly absorbed into the same.
^«a^f^HcbTyn ^ТЩЕГЕШ ■дчтичзп япга: тщгаг: f?T W E ra:i
H e r head is adorned w ith a ne w crow n o f
•ц^пШгзвмд t r : trui ^ oii
gold studded w ith gem s. H e r forehead is
Pranava is the fo rm o f S iv a and is the
decorated w ith the d ig it o f the m o o n . She has
forem ost aspect o f the V e d a s . It is the best o f
the com plexion o f the spotless crystal gem . In
all th e mantras and indeed happens to be the
her ten hands she holds ten attributes.
kin g o f the m antras.

f^Tcft з т ytrrat ^ нищ ) щ f?ra: т*рг:1

я^ттщ гат [<ьчсшч1 <d'44umi4'tfn
She is adorned w ith the ornam ents like a
hdra (garland ), keyura (bangles), and the S iva indeed is pranava and pranava is
anklets etc. She is clad in the device costumes. none else then S iv a . Th e re is hard ly any
difference in the speaker and the w ords
fauujm farfgRT %cHrffri;ir f 4 u A :i spoken b y h im .

■qqifa зщГФтЩЫящ d ^ 'd lH )

B ra h m a , V is n u , gods, Rsis, D a n a va s ,
Ш1Щ w t qfr; тш %ёТ:11<^11
G a nd ha rvas, and the hum ans adore her. She is
S iva w h o resides in the souls o f all and is also It is this v e ry m antra that S iv a speaks to
kn o w n as S iva . in d ivid u al souls w h o leave o f f their bodies at
K a s i to attain liberation hereafter.
*К|Г?|еКЧ « п Ы q%TT:l
«НЦМНЙчНЧ) f^TOTT Гф||Ц|5ППЦ^П
She is the pleasant spouse o f lord Sadasiva
and is u nb o rn, nirguna, trigund. She is the one Because o f this the excellent sages, lodge
w h o produced the three w o rld s also k n o w n as orh the one litter fo rm o f S iv a in their hearts
Jagadam ba- the m other o f the universe. and m editate upon the same.
270 Siva-Mahapurfigam

■gggratstfr «йтт ^ щ т <№ъ<ь\ щ t: i 3WT ^ФтгттГ 4тТ:

fgw^cFrm ^тмгчтш жч f^ra^ii^^ii Th u s becom ing alert, reciting the praisa
T h e three people w h o are patient, desirous mantra all the livin g beings should be fearless
o f attaining kn o w le d g e , the recluses, besides fro m m e. Th is m antra abhayam sarva-
the w o rld ly peop le, w h o re m o vin g all the bhutebhya mattah Svaha should then be
w o rld ly attracting fro m their m in d s, adore the recited.
supreme S iva . w i t f^ s n i ш \
f r o -qjtafld q ata igg rt -mfoRTii^? и
зт? -qitm w m ттдз w
A ft e r absorbing G a y a trl in pranava w h ich
is identical w ith S iv a , he shall recite the h y m n , T h e n filin g the hand cups w ith w ater it
aham Vrksasya reriva. should be released to the east. T h e n he should
rem ove the tu ft and yajnopavlta, fro m his
hands, should recite the m antras, h oldin g the
'ЙЧНЛЛ * 1 ti)ф I ^$ II
w ater in his p a lm thus : “ vahni jayam svdha ' ’.
O n e should recite the verse starting fro m
Then he should speak out “ o w bhuh
“yaschandasamamrsabhah to Srutam me
samudram svaha ’'.
gopdya. T h e n he should say uttheto ham.
ящ fB TR sr {згат m : i
сЛ^зргШп 14*41^1
W lift M W 4TJT1 cU^flUaXII
ятта ч 4 < д а % fgfw f^ra*4T ^n^ii
R e c itin g the aforesaid 'Praisa’ mantras
О sage, then he should recite the mantra in
should drop the yajnopavlta and the Sikhd in
the lo w , m e d iu m and high tone w ith pranava
the w ater. T h e n p e rfo rm in g the йсатапа
in order of creation, sustenance and
(sipping w ater) should rem ove his clothes and
dissolution.
drop them on the ground.
^EtTOST *414*11% : Ф Ш ф Ш \ \
JTCfytsh *ГГ тгв^ гЩ тЩт!8Г^1

Т& РШ : zt 4$,
H e should then w a lk m ore then seven steps
ЯШ W # 5 t n p ^ ^ l 1^ <?11 tow ards the east. T h e n the acarya should ask
In this order, he shall say, от bhuh, I shall h im to stop.
renounced, от bhuvah- I have renounced, от
suvah, I have renounced. T h e n he shall say the ^Ьт1ч гп
com posite vyahrtis от bhuh, bhuvah, suvah. ЪШгР&Щ mftrRTI|V9^ II
H e should say to h im , “ G iv e h im the
kaupin and the danda. О lo rd , y o u k in d ly
accept the kaupin and the danda fo r the
О sage, he shall say “ I have renounced
w o rld ly b ehaviour.
after m editating on Sadasiva in the heart in
lo w , m e diu m and high pitch g rad u ally. 3(гЭГТ gfhfht «hiuiuc(4>i
w &q ш адйч %?гш1 ЗПЩЩхМ zt t
Kailasa Samhita, Chapter 13 271

T h e n the kaupin w ith cord and the ochre

coloured robes. H e should accept both o f them
I^TRid: зщ«т '^ :ii< s ^ ii
and then sip the acamana w ater. T h e йсйгуа
should then take h im as his disciple.
^ 3 T O rt ^ Ч Т гГИ ^ Ч И
R epeating the m antra Agniriti bhasma he
should a p p ly the sacred ashes o ve r the b o d y o f
Then he should recite the m antra the disciple fro m head to fo o t. Repea ting the
"Indrasya vajrosi”. T h e n he should accept the fiv e mantras Isana, Tryayusa, Tryambakam
danda reciting the prayer and the m antra Yajamahe, he should a p p ly the Tripundra
“Sakhaya”. m arks too beginning w ith head.

гГгТ: ■н<&1тЬ^и %ШТ

f^T t Ф|ДкЯс|1^ 1№^ II
T h e n he should go to the preceptor and G e ttin g fille d w ith d e vo tio n , the excellent
d evotin g his m in d at the lotus like feet o f S iv a , disciple should m editate upon S iv a , the spouse
controlling his sense organs, prostrate on o f Um a.
ground thrice.
W f o m f?nfa fy m w тг
у гон ит ^оттт fe m i
fe rn тпда •^rarof
^ d r^ ^ a fw & ^ 4 K ^ 4 i4 ri:ii< io ii
T h e n the preceptor should place his hand
G e ttin g up and lo o k in g at his, preceptor o ve r the disciple's head and should speak.
w ith d e vo tio n , should be seated near the feet R$i, he should
In itia lly revealing the nam e o f
o f the preceptor w ith fo ld e d hands. w hisper thrice pranava thrice into the ear o f
ch4U*4k<Jj$*ta ТТГЩТ the disciple.

"^чтдаптт^шт cfiT: fi^IT xt c&W WcTPTTWf^TI

B e fo re the start o f w o rk , he should collect Tj^rancr:iiddii
the co w -du ng and prepare bells o f the size o f T h e n the preceptor should k in d ly reveal the
the big m yro b a la m and d ry them up. six types o f m eanings o f pranava to the
disciple.

f&q<sra>R r у и г ^ й 303^1
W h e n the long balls are dried up w ith the d < y i 4t w f t w i ч я ш ? яи
sun rays, he should place then o ver the fire o f The disciple then prostrate before the
the homa. A ft e r the homa is o ve r, he should preceptor a d o ze n tim es. H e should alw ays
collect the ashes and keep them carefu lly. rem ain subservient to the preceptor. H e should
not do a nyth ing w ith o u t his perm ission.

^ Ш W зБЩ116Э11 гГ^тдат ШТ: ^ R H % T O :l

T h e n the preceptor, take the ashes w h ich fTOFTRt «rUTRIUtJ|IMU|^:il^o||
are m ade fro m the V ira ja fire should sanctify A t the com m and o f the preceptor, the
reciting the mantra Agniriti bhasma. disciple should engage h im s e lf in the study o f
272 Siva-Mah9pur3i}ain

Ved an ta and should try to study the nirguna

and saguna fo rm o f S iva .

fvt^Tir «cnnraf4c^l
srofo- еиТ<4Г^дъ:11<?
The preceptor shall m ake the disciple
p erform all the rites in the m o rn in g to the
japam including the practice o f hearing.
T3Tt rT

TTPftTT fviwwlc) d y T ^ II^ II

T h e disciple shall p e rfo rm the w o rship
there in the mandala nam ed Kailasaprastara,
as prescribed w a y b y S iv a .

xrtfeaRtxpt f ll^ H
In each he is unable to adore the d e ity,
w orshipped b y his preceptor, he shall take a
crystal Sivalinga along w ith the pedestal.

err viumRcqmyiM *n
ч Фт^тт ячсгчт fiMtarqii'?'* п
“ I shall rather cast m y life and cut o f f m y
head, than take meals w ith o u t w o rshipping
1
S iv a .”

PldK4t5qi4 7ПЙ
f^ T : %с|ФтБ т г р ^ п ^ ч п
Th is is the v o w to be taken b y the disciple ]
devoted to S iv a , in the presence o f the
I
preceptor, w h ic h shall be repeated thrice b y
the disciple w ith a firm m in d .

Ш TJeT (чяу§тьиьш:1

Th u s the disciple shall w o rsh ip lord S iva

(
d aily w ith a devoted heart and diligent m in d , (
fo llo w in g the path o f fiv e avaranas.

4sat ^rcrefgaiqi

***
272 Siva-Mah9pur3i}ain

CHAPTER 14
Pranava in the form of Siva

ЯШгНГйя^^ТЧП^И
V a m a d e v a said, “ O six faced lo rd , ocean o f
the entire d ivin e nectar like k n o w le d g e , son o f
S iv a , the lo rd o f all the gods and rem over o f
the miseries o f fo u r devotees.

% гТЗГ TT%R rr1% JWtlRII

О lord, w h a t is the m eaning o f the six type
o f know ledge? H o w does it bestow the desired
reward? W h a t is the m eaning o f the six types?
W h a t is their know ledge?

nffTOW згщгг rt t

W h a t is contained therein? W h a t shall be

the rew ard o f k n o w in g about it? О K a rtik e y a ,
y o u please answ er m e on the subject broached
b y m e.

згатщ? ттщ^ч ftrciuiuuumi

0 K a rtik e y a , w ith o u t k n o w in g the
interpretation about the sam e, I ha vin g been
eluded w ith the pasu-sastra and the M a y a o f
S iv a .

'чйы-нГч тш пцп
1 have sought refuge in y o u r lotus-feet.
G la n c in g at m e fo r a long tim e w ith y o u r eyes
drenched w ith the nectar o f s ym p a th y, yo u
shall bless m e.

fiX| np&U ч т WtcRT xrflri

W ith y o u r k in d v is io n , I shall becom e free

fro m delusion and shall acquire the nectarine
KailSsa SamhitS, Chapter 14 273

portion o f the kn o w le d g e o f the feet o f S iv a .” T h e first v o w e l is a ( akdra) , the fifth v o w e l

is и ( ukara) , the fifth letter o f fifth class o f
consonants bindu and nada. These five letters
are m entioned in the V e d a s as othkara.
Lis te n in g tot he w o rds o f the excellent sage
TITWtflWTr % 4rl4<l^d: I
V a m a d e v a , the im m e nse ly learned lik e , spoke
the w ords w h ic h could te rrify those opposed 4T^: gufegrea q ^ l j g^ l l ^ l l
to Sivas'dstra.
дапгет зсгга тщт f W m %и^чи
«RcTt ЩЩ T h e com posite fo rm o f all these is о т has
been described in the V e d a s . K e e p in g in v ie w
ЦчГаоцГё*1Й-{ ч!ч?ПЧ ^ r v ij :lldll
bindu and others this nada is the com posite
K a rtik e y a said, “ О excellent sage, y o u fo rm o f all. T h e set o f fo u r w ith bindu as the
have enquired about the perfect know led ge o f fifth is established as vyasti in the pranava
S iva in his com posite and in d ivid u al fo rm . I w h ich represents S iv a . О intelligent one, n o w
shall explain the sam e, w h ic h should be y o u listen to the fo rm o f yantra denoting
listened b y y o u . Sivalinga.
УиИ1«5чГ^М^Ч rrfprRlc^4.l TTfsl Ш Щ 1
3cpjf гг w i t e ?г^Фтч;|1^!1
О S u vrata, I shall e xp la in the same in
% xt qidhifntlrai
detail. In fact the perfect know ledge
comprises o f the m eaning o f pranava b y
^ -H4uTd'r m t
realising the com bination o f six topics. T h e pedestal has to be m ade beneath all.
a then the v o w e l u, the
T h e n the first v o w e l
trcmt тгегегс: 4<wifdd:i
Pa i.e . Ma fo llo w e d
final letter o f the class o f
b y the bindu and nada. W h e n the yantra is
rlffr: wttsJ: com pleted, all the desires are fu lfille d .

тщ: р¥1ИТсЧ^чЫГ: згаШ§т:1ЩМ ТГсГ *Р5Г Tra#R3T MUI^d

T h e first is the fo u r o f mantra. T h e second сТ^^Г<3 4Y& fdaidldilclHMchH,H^II
is the fo rm o f tantra, the third is Devartha, the
T h e yantra is surrounded b y pranava itself.
fourth is prapancartha, the fifth one displays
T h e nada shall be k n o w n w ith the sound
the fo rm o f the preceptor, and sixth is the fo rm
em erging therefrom .
o f disciple.

m -C R R^t rf yfd^rWI ITS ТГ&Г

fa*nd*ns№i ч$|*пч1 4 ^ r : ii ^ ii
О excellent sage, I shall e xpla in to y o u the
fo rm o f mantra w h ic h bestow s the perfect
know ledge o ver a person.
O sage V a m a d e v a , I shall n o w speak about
the secret topic o f the d e ity, because o f m y
lore fo r y o u .

Злат: W ® W TR TW : fra№irt ичипАгдчзь'М! wyfjraHj

w m f: гп ^м ти ^и
274
The Vedas have described the Brahma-
pancakavacaka Orhkara in considerable
details from the mantras “Sadyojatam
prapadyami to Sada Sivoham.
ф щ wiT^fwr: ^TT:l
The subtle five deities of Pranava-
Brahman, all represent the form of Siva.
Therefore they have not been defined
separately.
ТР5Г:
ТГ^Ы^ТсТ^ 4RRI f e p j *R: i r ? ii
Cs
The Pancaka-mantra of Siva represents
Siva as well as the image of Siva, because
there is hardly any difference between the
image and he one whose image a made.
jVIHjffidlfrtT ЗсЕГГГЩ TtlRdl:!
ftr a w fe i? : чw<w!ftn m m i i ? ^ ii
The form of Siva has already been
described starting from the mantra
“Is'dnamukutopetah”. Now you listen from me
about his five heads.
Five faces of Siva have been highlighted
from pancama to sadyojata etc. And ending
upto Tsana.
xt w rt ^ з е тч .1R ч и
3 W ir f Wgsrfg: T ^ ll^ ll
The four Brahmanas constitute a
caturvyiiha for the lord Tsana, the well known
Brahman. These five put together form the
composite. О sage, from Purusa to Sadyojata
the four constitute the individual.
ЗГДОФ! чаи&ькищ!
Siva-Mahapuranam
4<dgllc4<£
This set of five is the wheel of blessing. It
is the same as Brahman. It is subtle,
unblemished and free from ailment.
:i
згргртет 'Mitani 4<fcK&g(rK?:iR<in
The anugraha or blessing is two fold viz.
appearance and disappearance. The lord who
bestows the higher or the lower salvation is
another.
Udr^l
a i^ s ftr few triR^ii
These are the two functions of Sadasiva.
The five functions of creation etc. come under
anugraha or blessing.
tОr г ш Т т т г а т а т ф' п: ч 1 я с Ш ш : .
ТЩ Щ ^ПТТЩ Т: О ||
О sage, for the creation of the universe,
five deities have been prescribed. All the five
of them have the form of Parabrahman and
they bestow welfare.
а д зприЗ ш ? '¥н«гця^зддпч*Щ|
Anugraha-cakra is beyond tranquillity and
is the greatest bliss presided over by Sadasiva.
It consist of a digit.
ТЩИТЩ <4гПчI
This position is achieved by those whose
minds are immensely devoted to Pranava or
Siva besides the yatis.
т?тфг tr mw rR т т
w iw s r w gft H>ieurmi %i
4 drrfR ЧТ: ТЕТОШжЦ- ■3RIU h \ ^ \ l
О excellent sages, the achieving the
position by the grace of Siva and enjoying
Kailasa Samhita, Chapter 15 275

enormous pleasures with the lord, in the form and Vayu (wind) emerge from Brahman,
of Brahman, the sages attain equality with зф етгеш *щ: ш гг чш ъи
Siva at the time of dissolution. They never fall
ЗЩЩП^ШТТ 5 Л н 4?ТгЧ 1 № ч 1%Ш^11'1$?11
again in the ocean of the universe.
Ahamkara (pride), eyes, feet, colour and
Agni (fire), emerge from the Aghora form of
^ ^ 4 w fynwifii % изчи Brahman.
The eternal Vedas ordain “te brahma loka ” «ffig ll T T R T тщ "Ш ЗТТЧ^Г W c fP T I
etc. The glory of Siva is the composite form
^п лт ojtth w f o fr^r?i: 11x ^11
itself.
The wisdom, tongue, payu (rectum), juice
$сЧ1*1У|4игГ fWTI
and water emerge out of the Brahman called
ысцГа H ii^ ^ ii Vamadeva.
The Atharvas'ira says, “He is possessed тгтг тшт m n m t wmm
with enormous glory and prosperity. He is the
■ЩГТ «ПШПТ ЩЩ Щ | [ Т Щ 7ГП<Т11'гГ*11
bestower of all the fortunes.
The mind, nose, linga (organ of
tWch'W fa ей ТЩ1Тi generation), fragrance and earth emerge out of
the Sadya Brahman. The whole universe is
щгг«Т WTfTT g>H'!4dl:i identical with the five brahman.

г : « ь к и гй ч fa R p T T :ii 3 <Hi Ш З: fvi«rai»ra:l

There is no region higher than that of Siva, T m f g : х щ щ т М fsFSrer
the universe is only an extension of the five r v ic iitR a q p fu i
Brahmanas, nivritti and other digits emerge tfTtt fV N ^ r M U W H ^ ^ I I
from Brahman. All of them taking to the
Pranava, expressive of Siva is taught
subtle forms, well known as causes.
through the yantra and is composite of five
5 1 W M IptTri letters. The four viz., bindu etc. constitute the
form of yantra in the Saiva cult. Pranava is
О Suvrata (sage of good rites), the set of the highest mantra- the form of Siva himself.
five Brahmanas is the cause of five cosmos. «flftlcWglJJtlUl VlKRiffidWi
WT: яЫ пяЙ ¥Klcb7?f( W w w i Гум^цним^иМ ЧРГ *id£yil$8zmT:iir*n
***
^mrgt^TRWnTr 9ГЦЩ dfTR-dmi^oll
О excellent sage, the five types of the
padarthas i.e. Purusa, Srotra, Van!, Sabda and
dkasa emerge from Isana in the form of
Brahma or Purusa.
W t; W VKIcblVIl xT TW9TPI
апн
О excellent sage, the five forms of Purusa
i.e. Prakrti, tvaca (skin), hands, sense of touch
Kailasa Samhita, Chapter 15 275

CHAPTER 15
Creation and dissolution of the universe

зет: -чт ^Гач^йч-ншн,|

Siva said, “O beautiful, After this, I shall

explain the mode of creation for the set of
276
four, Mahesa etc. from Sadasiva.
WKl*IVIl(y4(d: 3HJ:l
ЗГС^сГ оц%ттч* '4 |? n f ^ i p ^ l R II
Sadasiva is the lord of space having the
subtle form. The forms of Mahes'vara, Rudra,
Brahma and Visnu are the expansion of his
forms alone.
чьм HH^4^rg.TTrT|yiff?rsr Tmi^n
T T T w f^ T t ft»4lfeeh:l
згй=г oufgwi
Mahesa emerges out of a thousand the
arhsa of Sadasiva. Purusa has innumerable
forms and as such he is the lord of the wind.
Maya-sakti is lodged to his left. He is the lord
of all the activities.
fe&gR: р д м <НЧУ1Ш: w r i
§ (dil!MW*4Tl4^|l4ll
Isa, Visvesvara, Paramesa and Sarvesa
form the excellent Tirobhava cakra.
Й 'д ч г А % T TJe&r
э&щ tngcpfej 11^ II
The Tirobhava is of two types. One
appears in the form of Rudra and the other
appears in the form of combination of the
jivas.
я^п чО нчс eb4^iid$ru[icifai
dvtfffiu» ^ trg;: f£T§:lh9ll
Upto the time the sins or the merits exist in
the body, the group of jivas remain. But with
neutralisation of the karmans he takes to the
form of blessing.
rfit ■Ri’gTT тщ - ^ crtt; iiftebl$di:i
TiwwraT: ftrmTM idii
Is vara and others are the four deities, who
are identical with the great Brahmana, free
from alternatives or ailments.
Siva-Mahapuranam
Iciii'HiqirHcb
The Tirobhava cakra is tranquil. This
excellent region is presided over by
Mahesvara.
4l^¥=KIUli f^M fr^ll^oll
Those who adore Mahesa with devotion
attain this region. The devotees of Mahesvara
attain the Sdlokya type of liberation.
W. II w 11
The image of Rudra emerges from the
thousandth ams'a of Mahesvara. He has the
Aghora form of the face and is the lord of the
principle of resplendence.
JlHlyifchddt cpir :l
oErfgwi н и ^ с п д а ^ W T l l ^ l l
The goddess Gaur! is lodged to his left. He
is the lord, who is the destroyer of all. Of him
Vyasti is bom the set of four Siva etc.
ftrat f r t * * 44*41
щ нкэч ч ф & щ ч %
О excellent sage, he had the extremely
divine and wonderful calves which cause
destruction and are known by the names of
Siva, Нага, Bhava and Hrda.
W dW fT slrfiT ^ R c d lR ^ : l
fa № fd « h :
f e l W T f M^lfdfd d^fd4vid:l
sferRt ^WgrtsIlIclVIHHIMffcldl^rH^ll^mi
foSTRqsf R M g Tirch^d^l
W : "^а#1?1^5ГОГ11^И
The people with wisdom have described
the Samhara cakra have conceived to be of
three types including nitya and others. Nitya is
Kailasa Sarhhita, Chapter IS
one in which the jlva remains in slumber. The
second is conditioned dissolution of Brahma.
The third is the final dissolution. These have
been highlighted by the Vedic texts. О
excellent sage, the dissolution has been
classified into three by the illustrious Rudra
for the maturing of the activities of the
individual souls and for their rest. The souls
when released from their recurring births are
ultimately lodged in the great A t m a n itself.
<т фсмн‘1
In this way the three activities of Rudra
concerning the dissolution have been
explained by me. Now I shall explain the five
activities of the lord relating to the creation of
the universe.
W^TCctwnsr н1«ы^д?сьи<ы:11^11
О sage, Bhava and other gods are
mentioned therein who are all the forms of
Brahman and bestow welfare over the
universe.
faa№S4ehtfl4d4l
ЗТШШ *T ^Tfrrf^TTWTII^II
The wheel of universe has the kald in the
form of Vidya. The spotless region is presided
over by Rudra himself.
TJrT^ ШЩ ^KUSHchil^luiiJ^
О sage, with the adoration of Rudra, and
those who are devoted to him reach Rudraloka
and achieve the Sayujya type of salvation.
Cjl4^c(-c(*|r4l c||ftclT^4HI<4eb:ll':? 5>ll
Upto of the thousandth part of Rudra,
emerges Visnu. In the form of Vamadeva-
cakra, he presides over the water element.
277
iMIVTfeddl спй R?RI
He has Rama lodged to his left and he
pretexts all. He has four arms eyes resembling
the lotus lead, dark complexion, and holds
Sankha and other attributes.
ЗГЙ Г c l l ^ c l l f ^ d b * o q % n W T I
з ч т ч н т т ^ Гигант
He has four forms including Vasudeva. He
bestows liberation the Vaisnavas who are
devoted to him.
CRT: ХГГ: I
ТШЯЗМТТ Ryfd^5b4d-H44ll?'>ni
This set of four consists of Vasudeva,
Aniruddha, Sankarsana and Pradyumna. This
excellent wheel of sustenance is well known.
Ш?Г: WIcRcR^f Щ ЧНЧН.1
Знк<ачч>А1н1<||>с1 dl^Ml 1^41
Sustenance means the protection of the
existing universe along with its creator till the
completion of the pleasure of the souls, who
reap the fruits of their deeds.
fawif^Mitsdici fled- T$nfenf*R:i
feldrafil f 4jg»ilfd«fer4Hi % Tt:ii?^ll
Protection is the responsibility of Visnu,
during the sustenance also, the lord has to
attend five activities including the creation
etc.
m м я ч 'O
О
т э э ш ерш: 4R«blfSai:i
^
fqferdT frmcRT ЧтШ^ТТ: ^TIRVall
Out of his deities, of whom Pradyumna is
the foremost, are absolute, and devoid of
distress. They cause bliss to the liberation
souls.
Ryfci-^fMci ^RjfdSTWTfcmi
IRT^nfilfScT ^T W t MdJJ^tlcllR<JII
278
О Brahman, this is the cakra in the form of
glory, which is permanent and is presided over
by Visnu. This happens to be the highest
place.
Only those who serve the lotus like feet of
Visnu can achieve the same. This cakra
bestows the Salokya type of salvation to those
who are devoted to Visnu.
«аЫиуУ1гЧ1 7T: yi«J^dTcHl-£|cR:U^o||
Brahma was bom of a thousandth part of
Visnu, having the face of Sadyojata. He
happens to be the presiding deity of the earth.
mb *prarg:i
raramf TsrlwirawraFTi^
Sarasvatl is lodged to the left of the creator
of the universe. He has four heads and because
of his possessing the rajoguna he is red
complexion.
oqfgwt Wg^PTI
ИГРЕ w :
He has four manifested forms including
Hiranya-garbha, the other three are Virat,
Purusa and Kala.
згзрйгаттдшдч1133и
The Srsticakra is served by his sons like
Bhrgu and others and fulfils all the desires
besides showering all the pleasures.
WTPTTR 5Р|кТ1 cjf|:l
3TRk TTO4I^Lh^: -Щ П ^П
р41^чГчн1? g fom ? Щ :\
d T c i^
Those who have the knowledge of creation,
are well aware of the fact that this is the
Siva-MahapurSnam
function of Brahma. Creation is the process of
reunion of the soul with the body previously
annihilated. The body which along with its
means, ancillaries and results come out of
Prakrti for gradual enjoyment. It is pleasing as
long as it holds good.
3tfwcbHKtJWpl ^ctT: MR^{ridi:ii^^li
О sage, these are the five functions of the
lord in the creation of the universe. Kala and
others have been termed as the deities.
frdm^ifyfgd rt # 4 4 4 113 ^ 11
тщ ш ц ?nrTf%firat i
The wheel of creation is in the form of
turning sound. The charming region is
presided over by Brahman and can be
achieved by those who are dedicated to
Brahman. It bestows Salokya and other types
of liberation.
ti|^TTf^5im i^ Tfhrar frar f дгад?: 11 ^ ч 11
Even with regard to the set of four wheels
the Pranava stands for Mahesa etc..
и д зртга* ^ fd fg ^ d ^ c i^ i
W ft T^jbfqfd f T o ll's о ||
О sage, the Jagatcakra which is defined in
the Vedas, with its glory, is called
Pancaksara. This cakra is being eulogised by
Srutis.
Цсь*1ч ?irat:
MWifnfd gsg^ii'k^ii
There is a single cakra comprising of Siva
sakti. The five constituents of the universe are
called Pancara.
hfpTT gWMWrddjfMdjRdhJI'U'R II
Kailasa Samhita, Chapter 16 279

The Alatacakra of earth, rotates like the :l

half burnt wood, sometimes fading and ЩИГсНН H)Hl4eb: % g :liq o ii
sometimes burning. Because of this it is called
Siva together with his Sakti, indulges in
the cakra (wheel).
several types of sports by blessing,
disappearing, dissolution, sustenance and
creation.
Vl(rft«bT4f4«i rHS % u q ^ fa < lfe ld 4 ) TTTt Wi

^f|^SStpPTinm i %гг Хг^чПзн ^rfr+iMlidid f^riSRPTIiq ^11

Because of the enormousness of creation, it О sage, it is no use speaking much. In
is called Prthu, the resultant of Siva's sakti, essence it could be said that Siva, endowed
having immense lustre and golden features. with Sakti, is all this and this is the definite
The wheel dependant on golden splendour and conclusion.
is surrounded by water enclosed by fire.
згс|<тг сгтачт cif^iicbivldi^d tt^ti ЧТО41R^TtS8zmT:l^4ll
U4t«biV^ 4dl(<46d 155^:11^4 II
The fire is covered by the wind, the wind is
covered with the sky, Mahat-tattva is covered
by the sky, while the sky is covered by bhutas
and others. Mahat is covered by bhutas etc.

«IgllU^fald ^Н)тЬЧМ|4||(Ч41тРШ^^11
шгщптягрт fg w r w 4 i
v9

n * l^ lJJUIlfycHi nfHHW
34fqfr WIHUllfelcbHt

There are seven sheaths protecting the

cakra of the universe. The quantity of water is
ten times more than cakra, which is spread
over the top and the bottom. О excellent sage,
it should be treated as the cosmos.
^*>4HI4tu|ch?4ldl
гг ff?r ит? ff?r: w s m i i ^ n
With this interpretation because of the
dwelling close to cakra the Vedas have
conceived Visnu as the one who sleep in the
water bed.
Kailasa Samhita, Chapter 16 279

CHAPTER 16
Omkara as the cause of creation
ТПТ 39Щ
Cs

зй чвд а й з ^ :*
ЧЧЧ1сЧ(ч -ЩЩ uRdThsi RT^TTII^II
Suta said, “Listening to the interpretation
of the Vedas as spoken by the preceptor, the
excellent sage, still preserving a doubt in the
supreme soul asked the great sage.
crro^ar -щщ

Vamadeva said, “O immensely learned

lord, the form of the supreme bliss, I have
drunk the nectar like form of Omkara as has
been spoken from you lotus like face.
stratefcr fa r# wu
tjwtRt «jut TWtll^ll
Presently my mind has been stabilised and
my doubt has been removed. О Mahesani, О
280 Siva-Mahslpuriiijam

lord, I am going to ask something more from Otherwise, it is creation to be the form of
you. You kindly listen. the great soul. The controversy arises out of
these two aspects.

4 f | m m :im i ddliaJTffRffrgW ЧУВШэЧ faqgMHj

There is no doubt that right from Sadasiva 1^|с|1^г1Чё1сЬ<гЧ^^Гч4у| эдг^и^п
to be sect, the position of the universe is Ш m *гат erterrsfw fiw r trei
visible. фЧМ£Те| 4145^11^11
^ТТПТ А|сНЧМЧЧ1 Therefore, you, uprooting the poisonous
TsffWT 3T H ^ e h 4,114II tree of ignorance, bom out of the doubt, to
The primordial lord is the cause of the enable the kalpavrksa of the non-duality of
creation of such universe, Then what is his Siva to grow in a gigantic form. I shall be
form? Is he like a man, a woman or a eunuch? enlightened by you so that my mind may
become the fertile ground for the growth of
3cT fiTSST fcbT-MgJ Ч 4 М Ш fT tlk:l
monistic knowledge of the Saivite cult. О lord
ЩЩ facRRT? % Ш : ?11«чЩ!Ш:11$11 of gods, by your benign favour I shall become
Or is he of a composite form or has he wise.
some other form? This aspect has not been
discussed. The people describe him variously m ш ъ
having been deluded with the knowledge of жЫ =rat ^ < н Р ф ч 1
the different scriptures. w n t? f% % m fm F R :ii^ n
'jHivyfafenftw: sjrrat w m m i Suta said, “Listening to the secret question
^ t: ftngisr f m f o fluvaii relating to the Vedanta the lord spoke
The Srиtis which define the creation of the smilingly.
universe, are with the world. The secret р р щ ЗсПгГ
remains unknown even to Brahma, Visnu and
other gods. ptRcf Tqfr т р Ш ilfw iftm i
зтщгат: ^cqiqm^ci with % ii^ n
Subrahmanya said, “O sage, the secret has
ЗПЧРШ chTthlfa oi|c|^K: 11i l l
been revealed by Siva himself. О Vamadeva,
tt % i when the lord Siva was revealing the secret to
: 11^ II Parvati, the mother of the universe, this I was
You kindly enlighten us on the considered also present there.
opinion on the subject. It appears that a man сТТЦТ: TcRI cRT TftccfT 1
feels, “I know everything,” “I perform
everything”, this appears to be the practice. ^ i^ = n f ^ i i 11
This is the practical knowledge based no I felt extremely pleased sucking her milk.
experience and emerges out of the body, sense Then with a stable mind, I thought about it
organs, mind, wisdom and pride. again and again.
3TT^fer4PTTt mHtnfq mBT:l <# mrfp m i^ri
^cllc'IWdiM-^d^ll^oll
KailSsa SamhitS, Chapter 16 281

О sage, V a m a d e v a , О S o n , I am going to fw T % m т1Ш~4

speak the same to y o u . It is a secret subject,
цщ й IR3H
w h ich y o u please listen fro m m e.
4$ 3 R T :i

^ fa§§fyr:lR'#ll
?nRRT ^14^ P^ll^9ll
T h e hum an b o d y has s ix sheaths. O f these,
О sage, the argum ents in the philosophical the three are b o m o f the parts o f the m other
texts books are extensive b e ginning w ith those and other three are born o f the parts o f the
o f karmans (deeds) and the principle o f father. T h is has been ordained b y the Srutis.
existence. B u t О sage, these argum ents shall
be listened to w ith discrim in ation , by a 9Прпт: ^ f d :l

learned person. T h e n it m a y y ie ld w is d o m . зт ^ га ^ : tTdmrtd f^nu^lR4ll

^ f y r o iw «Ft -щ 4cir$ra':i The V ed as conceive the B ra h m a n as
com prising o f existence know led ge and bliss
%i4^aifq b s m m iu ii ( Saccidananda ). T h e w o rd existence has been
S w o rd o f the disciples have been taught b y used to separate it fro m the non-existence.
y o u , b ut w h ic h one o f them is like you? T h e
degraded ones even to d a y doubt the sastras
щ цщ щ RwUlrll
com posed b y K a p ila .

rf WT Wl зш^гатгп- tj ff?r t 'f o t

1таШгЕ0Щ: i4tmFRT:lROII
Because of this, the six sages had T h e exclusion o f the insentient is effected
pronounced a curse on them earlier. T h e y b y the w o rd sentient. T h e w o rd cit is used in
were atheists, and their w o rds should not be all the three genders, but it signifies a m ale
listened to. being. T h e w o rd cit is the fem inine gender in a
s yn o n ym o f the universal kn ow led ge. W h e n
taken to m ean lig h t, it clearly illum inates.
ъ <T f i T R I o il
JR h T V fe E T ^ h ^ h K U H i TTrThl
44dWlf44<^H ^pRTI
« R ld lH R lfa M ^ r ^ - R U T r ft тТгГИ^ ^ H
The re is no scope fo r inference that
Th u s the light and cit (spirit) are both the
consists o f fiv e syllogism s. F in d in g the
cause o f the universe, w h ile sat and cit are
sm oke, it is behaved that the m ountain is on
also the cause o f the universe.
fire.
poster ftra: vif^Rfa Rmfati
OTWT <cRT:IR ^11
W 5^: WTTftTT 4 w^r.-i
S iva alone develops the feeling o f Sakti
?ll
and S iva . In case there is som e dirt in the
B u t here, О sage, the w o rld is the object o f w e a k or the o il, the lig h t could also be d irty or
perception. Its cause is the great Atman S iva , h a zy .
w h o should be k n o w n d ire ctly. T h e universe
Ч|Рнл)чГ^Иг4 w 1втттеп%
in the fo rm o f m ale and fem ale is clearly
perceived. oil
282
The impurity as well as the dirt could be
food in the funeral fire as well. When the
change is introduced in, the same, can
achieves the Siva tattva. This has been
ordained by the Vedas.
The same cit sakti when is dependant on
jiva, it becomes weak. It is to exclude it that
the conception of Sakti is present.
A person possessing the Sakti is considered
to be quite strong and this aspect is found in
practice as well. О great sage Vamadeva, this
aspect is quite well known in the Vedas.
trc w rfr
Thus the Siva-tattva and Sakti-tattva have
been are found in the supreme soul. With the
combination of Siva and Sakti, Om achieves
bliss.
smt fT d: ^toicRFWr:l
4R: 1 Ш ЩГ: fW RTW Tl i^ xii
О Sage, with this end in view, the devotees
of Siva, by devoting their minds to Siva, have
achieved the suspicion Siva.
Trafara rrcftcr «л
%trT ffeyT ^rrraT qu^M i
The complete atmatattva of both Siva and
Sakti happens to be the Brahman. It can be
traced to the root of brh to increase or grew.
<$j{titled rt fldl
The enormity of size and the growth, can
be noticed in the body of Sambhu comprising
of five Brahmana. The word Brahman stands
for the universe.
Siva-Mahapuraijam
yfac#idi<-4<5i #
^
О Vamadeva, because of my affection for
you, the genesis of the word Pranava shall be
explained by me, on reversing the word
Hamsa. You listen to the same.
o tm iw tfebHW gcblt-W W cl^qidl
sitfq^q v m g # егггге;: WTTctR:l!3dll
In case the consonant Sa and ha are
removed only Om is left out, which reveals the
great Atman.
ЧеГПТЯ: ^ I
m ^ r f q cTH^ ^ 11
It is taken as a great mantra by the sages
who possess enormous knowledge. The great
mantra is quite subtle in nature and its
analysis shall be revealed to you by me.
зтгёг Щ-ЩТ. Щ\
tTfrcrat тгсштт ^ran ^n u o ii
The great mantra is formed with 5 and the
sixteenth vowel (:) = Sah and a + ha with the
fifteenth vowel (m) = aharn (so-ham).
yfdrTld: WR«4»Krf: f^:Tg?T:l
VlefWUrHebj ■WTfcrfd fqufcr: 11*^11
It is the inverted form of hamsa. The
meaning of the letter Sa is Siva. In conclusion
it may be stated that Sakti form is expressed
by the great mantra.
t[ Ш >ГеМГг«ГсЬ: %cf:t
ff?T ^ t w r ТЩ:11*^И
VicK^irMcb: 1М9ЧтШагэткрщ^|
щпч f 11*311
When the word So-ham is spoken at the
time of the instruction of the preceptor, it
denotes Siva in the form of Sakti. This is the
great mantra, which is linked with the jiva.
Then pas'u, becoming a part of Siva,
Kailasa Sarhhita, Chapter 16
establishes an equality with him. In the
passage of the Vedas i.e. prajhandm brahma,
the meaning ofprajndm is found in the same.
W 5T W 5 :l
^ JraRfaqjl'tf'tfll
The word prajnana is undoubtedly the
synonym of consciousness. О sage, it has been
stated in the Siva-sastra that the soul is
concession.
W dP *Г: ТГ ЗТТОТТ qfUfiift'd: 1Г#ЧИ
Thus the one who is concession (or cetana)
who happens to be the abode of the knowledge
and the activities of the world, such are entity
having independent nature has been conceived
as the soul.
^ n f ^ r a ^ n n ti епШ* w i
W* <T ШЧ)ГуМ:11^П
^ ё Е Г Щ гл ^ Т : p jc p fe r c T ^ n p in ^ ii
I have described the Siva sutras
(aphorism). In another aphorism of Siva,
(Jnana-bandha) the lord speaks of the nature
of the individual souls, wherein the word
jnana stands for vague knowledge and
activity.
тщт%: w i ЗДрТТ W fl
т р ^ г щт ^ T iw p T fe r tii^ d ii
WMlfaeb) ■drU+jl<4'4<ll
*lHfa><)TS9Ke\4 ft? II
Both knowledge and the activity are the
first throbbing of the supreme Sakti. The same
has been described as Parasakti in the
Svetas'vatara (Upanisad) and is eulogised
there joyfully saying, “Power of knowledge
and activity is natural.” the knowledge,
activity and the will are taken to be the three
eyes of Siva.
283
tpqqiqbtpj
s p t f e p 'dRlfa ^vfrirr Ъ ТЩ: •ртицоц
These three visions reaching the centre of
the mind become the object of perception on
the part of sense-organs, the individual soul
enters these, then knows and acts.
Because of this, these are the forms of the
soul alone. Now the meaning of the creation
highlighting its identity with pranava is being
explained.
S&fwfci Tr4ftfa FFTTcRTI
‘От mitidam sarvam ’ is an ancient Sruti.
With the Sruti named Tasmad, the creation of
the universe has been glorified.
гГСЧТ: dku4 gprfir tTOtTlfipTI
ПЧ ^ и
О Vamadeva, I place before you the
correct interpretation of the said Vedic hymn
to enable you to achieve wisdom.
%^ii%i4P4i4Pi: чoiici)fa f a t o r i
Ш ■dg^edim'UU
The combination of Siva and Sakti
represents the supreme soul. Parasakti
emerges out of the same and Cit-sakti is bom
out of it.
pMVlfthWd) ^ЗТТгГТfiCTiyifaMd T J # I
t p ^ I t p РПсГГ frifeitiai: Р^ПЧЧП
The Jnana-sakti is caused out of the same.
From Ananda sakti emerges the Icchasakti,
from which the Jnana sakti and Kriya sdkti
are bom. О sage, the digits like nivrtti and
others out of these Saktis.
284 S iv a -M a h 3 p u r a ija m

ЯЕЙШИ чйч^-cti
?TR !fl% j g W T : 114 5 II зга fa^ ra iw ч р w
-m : ftraiyifavarat д о га д W ith the relationship o f the w ords and
their m eanings, the fiv e elements beginning
?<fa>r moi< ^ i!%: q^fl<jfca4 ^ п ч ^ и
w ith ether are b o m o f this set o f the fiv e
F o r m the cit and Ananda saktis, emerge
letters o f pranava.
nada and the b indu . M (Mahesa) emerges
fro m Icchdsakti and the fifth v o w e l и emerges ? 1<фцди| зтш?т: чщ \
out o f the Jnana sakti and the v o w e l a
em erged out o f the kriya sakti. О excellent
T h e sky has the attribute o f sound, w h ile
sage, in this w a y the creation o f pranava has
the w in d has tw o attributes o f sound and
been explained. N o w y o u listen to the creation
touch. T h e fire on the other hand has tw o
o f Panca-Brahmana.
attributes v iz . sound, touch.

Ttfgivt тдггтт!
=TR: «dtalflWpl4dd:ll4£ll
тртп^чи
Is'vara was b o m o f S iv a , Purusa fro m
IsSna, A g h o ra fro m Pu ru sa, and Sadyojata T h e w ater has the attributes o f the sound,
fro m A g h o ra w ere b o m . touch, fo rm and rasa. T h e earth has the
attributes o f sound, to u ch , fo rm , rasa and the
Ц,?1«ЬЧГд«И<*8Й?ТДП^ :I fragrance.
folHWMlfldWMl ^ fT ^ratSSJ ЧР1Щ1
■ВДЧЧйЧЯ 4rTRrf4c$cf yqg)f&|!j[|
sra n t 7riftr<sf*n 1ягап$ъЬ^д^ш ччп
oirM3^ TOifipwral «£ 311*511
W ith the mdtrkas o f these fiv e vo w e ls etc.
In the sequence of their respective
th irty eight digits em erged. Santikala em erged
attributes all their pervade in their respective
out o f Puru§a, w h ile Vidydkald em erged out o f
A g h o ra .
bhutas and in the sequence o f sm all they
function in the reverse order.
jrfasr w
4 mg: qftcflctfih

Pratisthd-kald em erged out o f V S m a d e va

and Nivrtti kald em erged out o f Sadyojata. T h e universe com prises o f the fiv e bhutas.
F r o m the m antra Isa and S a k ti, the Mithuna- V ira t is the com posite fo rm o f all o f them ,
pancakas o f S iv a w ere b o m . w h ich is also called universe o f the cosm os.

3 ^ lfc fK 3 R t Щ: Ч^еьГчы^ l fVMrhdlcifa pKTTTrjj

Ote ч ъ M ^ i i ^ i i
T h e Mithuna-pancakas are the cause o f R ig h t fro m the Prthu tattva to Siva tattva,
show ering o f grace etc. T h is has been the entire collection of the tattvas gets
ordained b y the sages w e ll-ve rse d in the absorbed in the V ira t fo rm at the tim e o f
tattvas. dissolution.

^|таЗГс||тГсЬ1Т«|4»||Й^Чсс1^ jjfq I fT: ^ ^1%SRT

1ЯВЯ 1ЯН4 ^Щ.11^^11
KaiI5sa SamhitS, Chapter 16
At the start of the universe, it comes out of
the Virat Purusa again for the purpose of
creation. It appears in the form of the gross
cosmos and functions till the time of
dissolution.
зггпй 4ft fvwdTti flfsqtihaon
Mahes'vara engages himself at his own
world for the creation of the universe, which is
Siva tattva.
^mfthaivTftb f ^ ?1М||я<й 4i3Tf?Tcr:ii^ii
Sakti tattva represents the desire to
perform all the activities. The conflicts of
Jnana sakti and the Kriya sakti represents
Sadds'iva tattva because of the excess
knowledge inherent in the same.
тфдт clrcT ■g%R:l
О excellent sage, because of the
enhancement of activity as compared to the
knowledge, it should be taken as Mahes'a-
tattva when the Jnana and Kriya Saktis are in
equal proportion, it should be treated as the
spotless Siva tattva of Vidya.
ftrat ч(£Ыче}сьчп\эзп
ftnjw T T iw stm ^ h n W r * r^ i
гщт ? г£ш§еп 1 11
After withdrawing his form of great glory
with the intellect comprehending the
difference between the illusion and reality
among various emotions in the form of his
own part when Siva becomes the recipient of
all objects through illusion, he is called Purusa
(the creator). The Vedic texts call it Tatsrstvd.
sm itc r f t ч готт) ч т а т т чщ:\
285
The same jlva having been influenced with
the Maya of Siva, performs several unpleasant
deeds because of his foolishness.
1$>ТёП<{я?Г Ч ЗТТЩТгГГЯ ftm fam fal
О lord, the universe is not separate from
Siva and the jlva who thinks himself to be
separate, cannot be overpowered with
delusion.
d lftiq i ч
W FT ftra t
As the magician, after his performance,
never feels surprised similarly a disciple
possessing the fortunes and knowledge, attains
the form of Siva.
Ъ Ы ^^ГЧ 411|
qCso fer^-qi fq ^ o iJ | 4 c h ^ H c t ^ r 4 U | j| | t 9 ^ I I
s ift f g w r f f t r f t t e W :i t e ^ n
The five Saktis of Siva viz., activity,
knowledge, completeness, etemality and
persuasiveness always shine, even in their
shrinking form.
4 # : сЬНГ1э4ЙЙ1г1 Т Т 4 Э Д Й ft te te fln
т а ч д а к «rams ш п^он
Ч И С Т Я Т jj Й Ч 4 Ц с | ^ Ы * :1 1 ^ ^ 1 1
There is a set of tattvas of the individual
so u l: viz. Kala, Vidya, R3ga, Kala and Niyati.
Of these Kala is the cause of doing everything.
Vidya is the means of certain tattvas. Raga
stands for attachment to the sense objects.
f? щ д щ щ ч ! 'Ч Т О Н Г ЧТПНШгМсН: l
'(Ш wuRftftr
<J тщ g « f s q f i ^ ^ ftr Pl'UlfMchll
ftm ftr: ? l f t f i W ^ 4 T ^ 4 ^ :l l d i l l
286 Siva-MahSpuraiiam

T h e w is d o m w h ic h desires or person to do
and no t to do som ething, is the controller. T h e
all pervading p o w e r is the destin y, deserting
w h ich the jiv a falls.

Ч41<*^еЬЧ1^1НЧ^'- гГ FTER^rild^ll
These are the Five sheaths o f the jiva
because o f this envelop ing nature. It is the
innerm ost and essential m eans called
Pancakancaka.

jmJr д а !
286
) L o r d S iv a is om niscient, all perform er, lord
j gods, besides being B ra h m a n and is form ed o f
г ■Rfxjur ? a r -R ^ r:
i w ill, getting squeezed w ith his M aya has
C H A P TER 17
Advaita (non-dual) prana of Siva
cU4^q ЗсГГЕГ
y fa w яи Р ц н Т ^ hrrjtii^ii
V a m a d e va said, “ Y o u have started earlier
that destiny is b e lo w Prakrti and Purusa is
above the sam e. N o w h o w are y o u speaking
contrary to the same.
^ w s i чггг rR^tTURii
О lo rd , y o u had spoken that b e lo w the
same is the condensed fo rm o f М ауй. О lo rd,
y o u rem ove m y d ou bt in this respect.
^fapnptRT 39Т5Г
W TO? W lttf WlTOHf11 ^ 11
K a rtik e y a said, “ T h e S a iva ph ilosop hy
supports doctrine o f advaita. Th e re fo re it does
not in a n y w a y accept the doctrine o f dvait or
d uality. It is because d u a lity is perishable and
advaita (n o n -d u a lity) is in perishable.
«TgTT til'll I
Siva-MahSpuraiiam
o f a ll, d e vo id o f gunas, creator o f al the three
existence, kn ow led ge and bliss or
Saccidananda.
T h e same lord S iv a , because o f his ow n
turned as Purusa.
UfiftW ^ II
H e re he is the enjoyer o f all the fiv e kalas.
Th e re fo re Purusa w h o is lodged in Prakrti
enjoys all the virtues o f P ra k rti.
?f?r ЗМГ 4 ftta<h:l
^^•е|5Г5Н.лЧ)'и|‘| ?TRT^4t ?TCfg4FII|V9U
Th u s inspite o f his rem aining at both the
places, Purusa renders no opposition. H e
squeezing his o w n kn o w le d g e , b eauty, etc.
gets established.
БмЧфЕкЫ ^#rHTrilf^HWI<in<SII
H e can be achieved w ith the use o f sattva
gunas. H e possesses triple type o f w is d o m .
Because o f the sattva and other gunas
possessed b y h im he also possesses the cit-
Prakrti.
rRTf f^R ^n ftll 5Г1
Irllf-1 TPTOt WT WlwehC’dfqehC’McbqJ^o ||
W ith the d ivis io n fro m the Sa ttvika angle,
the gunas em erge out o f Prakrti. F r o m the
gunas em erge the w is d o m k n o w n as
Vastunis'cayakarin, fro m w h ic h as b o m great
ahamkdra, w is d o m and sense organs. Th e
m in d has tw o aspects, the thought and the
doubt.
KailSsa SamhitS, Chapter 17 287

q ^E & nfui ^ чт^м т cUM^ct зд щ

xf T^t 'П^Ш % R :ll^ ll ЯсГ$%: W qtrf»F Ш 44:i
g^ri^m nf ^ m : «tsnf^RTRT^RT: i
•^|Гс*тй^ад<ы^ц|5(|и^сР5ьч1н11^ и V a m a d e v a said, “ O Ska n d a , earlier y o u
T h e sense organs com prise o f ears, skin, had spoken about Bhutasrsti fro m the kalas.
eyes, tongue and nose besides the qualities, N o w y o u speak contrary to the same. I have
particularly sensed through those organs are developed a great d oubt on the subject.
the sound, to u ch, co lo u r, taste and sm ell. T h e 3Nc4dv*M<*H: ■WlfgSrr Wil^Wd: WTI
tanmatras em erge out o f the Vaikarika
f?i4rirei т а г : w itiM ^ fd f % ( d i4 < iw i
ahankara.
T h e letterA is atmatattva, the letter и is
m ft qfarft у(ч1и^тЗ<#$г:1 vidyatattva, and the letter Ma is sivatattva. О
Thrift V a m a d e v a , it should be this thought over.
The sages call them as the subtle <r fafRft ^cTd^iricbra^i
principles. N o w y o u should k n o w about the
гшгг ттш ч в ? ° и
organs o f a c tivity and their functions.
The bindu and nada are the basis o f all the
fararf cfreravft '
4i44«ft «г dfowm
C\ tattvas. О sage n o w y o u listen tot he names o f
their deities.
О sage, the y com prise o f the speech W T frimpg- qj& itm fyfcfll
organs, hand, feet, arm s, penis, and the
% % 4
R Ctvf a : ss3
rfflfa sOTd h n ? ^11
vaginal passage. T h e ir perform ance includes
In the Vedas, B ra h m a , V is n u , R u d ra ,
speaking, han d lin g , m o v in g , education and
M a h e sva ra, and S adasiva, are all the images o f
this and the enjo ym e nt o f the sexual pleasures.
S iva alone.

cTTft ^hrfbT wf& T VT^I'^UPlfd fejf?T:ll*4 II

ТРПЫТ STeRllfd R^TSsT Щ IRTIR ? 11
The tanmatras (subtle elem ents) emerge
Th is is w h a t y o u had spoken earlier. Th e n
fro m them as w e ll as the ahamkara. T h e ir
h o w are y o u speaking to the contrary? I have a
subtle form s are sound etc.
doubt w hether they are form ed of the
tanmatrds.
fg^WT ч1ч!?1|| н 'ч ^ а { ч 'Д д й п^11 fKSrT M W W
In the same sequence the s k y, the w in d ,
■ ^ |c B u 4 |R T R :
fire , w ater and the earth w ere bom . О
О Skanda, y o u k in d ly rem ove our d o u b t.”
excellent sage, these are called the Panca-
O n hearing these w ords o f the sage K a rtik e y a
mahabhUtas.
spoke.
3 O T W 4 гГ ЩW PTI
riTSTt strut Ы ЯГ1Щ1: 4f<<*|fdd(:ii^9ii
T h e ir perform ance include to relieve, to d'Wi^fd ш « г ^ rfg q R T -g^i
transport, to d ig it, to use force and to c a rry.”
288
Ш Ф ТЩ ^ТТ^Г сБгГГЯГ ffw fq%?T^I
■ед^гчд^чтГщ 4 d 4 ^ % :IR 4 l
с Р Т & К ГГ Т О Ш cRficqrfq i b M T ^ I R ^ I I
Subrahmanya said, “0 learned sage,
listening with respect and attention. О sage, it
is certain, that according to the Vedic texts,
tasmad vai etasmdd, testify that the five
bhutas are born of the kalas. They are in the
form of the gross cosmos. Because of this,
Siva is conceived of the body of bhutas.
Descending from the principle of Sivatattva to
the principle of earth, О sage, they shall be
mentioned in the subtle elements in order.
d^lsHUli сЬНМ1Ф21сГС
fstfig s n i f ^ t cTCIR\9ll
As the cause of the bhutas there is an
identity between subtle and the kalas. О
excellent among those well aware about
Brahman are aware of the fact that there are
no mutual conflicts there.
Tqprqpwfc rT ^Jjfcrr WT; |
In this subtle and the gross universe, there
are born planets like sun, moon, stars and
others.
ЭДГг1чГШ:1
ffSiy f c fir Rd-MPdT f w r s ^ T T :l l ^ l l
щ чгдчш й
■Ч^га*. 4f§n4: cfitei: ч ? Г Ч Т ^ Я ^ Ч : | | ^ о ц
w g ^ r m h e z r : Ч Ч гГЩ Щ fa f= IT :l
ч^гат: тг% : Ш W 1 W ч ? ф г : ||^
Whatever objects are there in the universe
including Brahma, Visnu, Mahesa and other
gods, besides the Bhutas, Dikpalas, the gods,
manes, the asuras, Rak§asas, humans, the
mobile beings, animals, insects, serpents, trees
Siva-Mahitpuranam
and plants, creepers, osadhis, mountains, the
eight rivers including the Gangs, the seven
ocean possessing the enormous fortunes.
чщ чгч^чч чЩ чч;|
re M U U iid 41<g^gyi Ч « Г ^ Ш т Т Ч И ? ? II
Whatever is there is lodged in it. О
excellent sage, you think over the matter with
the enormous wisdom possessed by you.
w lgw rfe' Ш fviclVI=k4Tr*I4i 5^:1
: 113 3 II
The world having males and females in the
form of Siva and Sakti. The people like you
who are well-versed in the divine knowledge,
adore Siva.
TJtf w i m r W ЧГ# % Щ, F4f4l
^ ЧЧЧТШЧ^ТгЧТ w f t r a : 113 X11
О sage, everything is the form of Brahman
or it is all the form of Rudra. Thus thinking
one should worship the lord. Because
Sadas'iva is the soul of the universe.
зщШvircbrd 144^(цичТ<|^ч гагчrI
srfgcfW ^ f?ra:l!34tl
Because of the concept of the thirty eight
kalas, the concept of the duality remains
present, but the one who has purified his soul,
with the feeling, “I am Sadasiva,” becomes the
preceptor Siva.
PcT fcraift ч ч : ЧЧТШ fvra:
ч % W 4 : ii ^ ^ ii
A preceptor having a pupil with such high
ideals, is actually the form of Siva. Possessing
the cosmos, deities, yantras, mantras, the
preceptor, is indeed Siva.
зччп^ччт fo r
fVTVJ: fVHUcfW-Hil Pctfarr щ ф §ёП{||^|1
О Brahmana, by the grace of the acarya
getting free from all the bondages, the disciple
Kailasa Samhita, Chapter 17
w h o gets devoted to the lotus like feet o f S iv a ,
undoubtedly becomes the great soul.
cfRF# Jjuiyiyw4ldd:l
т о 'счмчГч згазйпэби
W h a te ve r things are there, because o f the
increase in the virtu es, w h ether b rie fly or in
expanded fo rm , points towards pranava.
f t 3 ir чn
I have in fact out o f a ffection spoken to
y o u the essence o f the advaita doctrine o f the
V e d a s , w h ich is free fro m the blem ishes o f
attraction e tc., w h ic h has been spoken b y S iva
and lo ve d b y h im .
TTt Wl(d<T:l
чич: Rto^l TRraf - 4 з п r# о 11
§i i t o w fyrc: ш ш
drill ^«Ы<Н|Пч«Ьс'Ч'Ч1 4 % TT?RT:ll'l^ll
W h o so e ve r takes m y w o rds to be
otherw ise, be he god or a hum an being, Siddha
or G a n d h a rva , out o f arrogance, I shall sewer
his head w ith m y trident w h ic h serves as a
black fire to the enem y.
язй сгя^
згс:1
f»l<WI4)4%ft % Гу13ЫКЯс^Э>:11*?11
О sage, y o u are y o u rs e lf w e ll-ve rse d in the
advaita non-dualistic doctrine o f S iva and
display the instructions and conduct o f S iv a .
Ч*|Гч?1М: чпипгюфчга: ч щ я ^ 1 1 * З И
W ith the touch o f the ashes o f w hose b o d y ,
a person w h o being a great sinner, is relieved
o f the position o f pisaca and achieves
liberation.
Possessing all the fortunes, y o u are
considered to be a great S iv a yo g in i w o rld .
289
W ith a mere glance fro m you an anim al
becomes Pasupati.
cfsT гПЗГ Я^Г ^TT H>dJvi$ll^4ld<l<l
Hl«bl4cbKd><9) fecR-rfr? П^ЦII
W h a te ve r has been asked b y y o u fro m me
w ith respect, is o n ly fo r the sake o f educating
the people, because the noble people w onder
fo r the w elfare o f the people.
53 w r ятя
гэгя^г w i t язгят ц и й й з ттгетя 1 ^ 11
ThfdFT TT hl4ldU idM nripgfrl
%ттатт f r o ^ r w # r f ^ f i T ii^ ^ n
Th is is the suprem e secret w h ich shall
alw ays rem ain w ith y o u . Y o u also devoting
y o u r m in d w ith Pranava !Parm esvara w earing
the ashes and Rudmksa ove r the b o d y should
propagate the doctrine o f S iv a am ong the
people.
f N f 5 fyictWlft wmiHl^icrd: i
l^<i П
Y o u are S iv a and conduct y o u rs e lf like
S iv a . Y o u possess the feeling o f advaita,
therefore fo r the protection o f the people,
achieve the eternal bliss w h ile roam ing about.
■^RTЗЩтТ
ЯТЯТ ЗЩЩТ cfpTT 'hfd <*UgeM-
гцт^^5[!аг?ящчтотц| i>$^ 11
Stlta said, “ A f t e r listening to the w onderful
w ords on V e d a n ta , as b rough t out b y
K a rtik e y a , the sage was fille d w ith h u m ility .
H e bow ed reverence and prostrated before
K a rtik e y a several tim es and conducted
h im s e lf like a bee h o ve rin g round his lotus
like feet.
?f?r етКтгаяэд ш Г явят ^ r o r e f p r a t
^пчям-тг^q f jуuiч ятя w^Tt5Gtm:ii^ii
290
C H A P T E R 18
Initiation for a disciple
? р т ^R W K ЧТЧЩсТЧ!
fa crjii^ ii
Saunaka said, “ What further question was
asked by Vamadeva, after listening to
wonderful sacred of Vedanta, from Kartikeya?
<=пч^Ф. f^ra^RtrT: ТТЩ1
f^oqT ч<чиич1ну n
Vamadeva the yogi, engaged in the
knowledge of Sadasiva, is quite graceful,
because of whom emerged the divine
narration.
3R3T f f t l f W lfe r I
5?т: щ та^гЫщэгге^цчт П What would be the procedure of their
Thus listening to the loving words of the
sages, the intelligent Suta, getting pleased,
them spoke to the devotees of Siva.”
зсгга
ERR И^|<сгцск1|
« J tp ^ T : ^ rt rfqt: 4 4 :im i
SOta said, “ Blessed are you, the devotee of
Mahadeva and the bestower of the welfare
over universe. О sages, you listen to the
dialogue of both of them.
SpT 4^¥lcW<*ctf
ati^TTTSFfa ^ptS^-4iSW f4:ll41
The great sage was pleased with the
disapproving of the Dvaita doctrine of Skanda
and supporting the advaita doctrine.
HrOlWrcn Ъ f^lfaj chlfd^rd f?lWRT[l
•O *s
Then the great sage, offering his salutation
and prayer to Kartikeya the son of Siva, then
asked him with humility.
Siva-MahapurSnam
-щщ
-O
■gf?Rt mf^iFtRimivaii
N
Vamadeva said, “ O well-versed in the
entire tattva, О lord Sanmukha the ocean of
nectar, how can the ascetics of the purified
souls attain the position of a preceptors?
tsftclRT ^S^Tlrfl
MRUpif f a n 34l44^llfa«wffa(ll£ll
Without the knowledge of the tradition of
the community, they have no authority to
initiate anyone in mantras, for achieving the
worldly pleasures and the salvation.
ffa fa?rm '■WTft^yra: n
having the bath and shaving etc.? О master,
you kindly remove my doubt.”
сыШ>41 qm^cfc(€T: W RI
fat* fafa W ПЯГЩЪ£Пт15'Ч т а ^ 11?о||
Listening to these words of Vamadeva,
Kartikeya, devoting this mind to Siva and
Parvatl, then spoke.”
^ .
-dciirj
Я4^41fa ifa ПТ4Н1
fayfa<*4nwi
Kartikeya said, “ Because of my affection
for you I shall speak out the yoga-patta
whereby one attains the position of a
preceptor. О Vamadeva, this is quite secret
and bestows salvation.
•о
i r n W у iriir щ ^ 1 f^rit ^ u
On an auspicious day in the bright
fortnight of the months of Vaisakha, Sravana,
Asvina, Kartika, Margasirsa and Magha.
Kailasa Samhita, Chapter 18
1ЩЩТ ч1иЫ|*Ч‘| ЗГТ <j»rtMmi(rt«hl5h<t:l
eTa-tTTjTld y i t l M r^d 4 R H : l l ^ l l
On the fifth or on the full moon day,
getting relieved of the early morning routine,
one should take his bath appropriately at the
command of the preceptor.
HjJgvfN f^jT tT ir w f w h t тп
fggtJT -дщШ ф ? т xTIl^ll
With his restrained mind he shall set on his
horns and wipe out the limbs. He shall tie the
waistband and wear two cloths. The waistband
should be tied with twice spin cord.
5TT5Rg W d l5 Тте£гГНЧГйт:11^Ч11
Washing the feet, he should perform
йсатапа and then with the reciting of
Sadyojata mantra apply ashes over the body
with the process of Samuddhulana.
W m : ш ф *: ?TdT«lt 5ЩТ1
О sage, when the preceptor holds the hand
of the disciple, then the latter should sit facing
east with folded hands.
ijdhR cft # H lfaT § j? i)rftll^ l
He should be seated in the beautiful
mandapa proposed by the preceptor over the
fisana of Kusa or the dear skin. He should be
clad in clean costumes.
m ЗТЩТ5- W WTriTWri
ТЩТ: WI4^rHN*dld:ll*<SII
The асйгуа should then place a conch with
support before the disciple, purifying it with
astra-mantra and should place it before the
obedient disciple.
W R VRsfiffo ТГ TTWT 5Щ ТП^:1
dT < № И Ч Н ^ II
291
The conch should be adored with the
pedestal and should pour water over it with
conch mantras.
yuicH tihs^ iRt w ^kjil^o ||
After filling it with water, he should
worship it again according to the method
prescribed in the Sadatigapuja. The pranava
mantra shall then be repeated seven times.
W W lM q^hA ТГ1
TTT^rrr^W d w ^W SW PpS^T II? ?ll
The adoration should be made with scents
and the flowers offering incense and the
performing of arati. The conch shall then be
covered up with astra and Varma mantras.
ТГ gf?I57:l
W ei
$4rifqyiiH ъ ^ j R r a ^ 4 i ^ : i R ^ n
Thereafter he should display the mystic
mudras (gestures) of the cow and conch. Then
the conch should be placed by him in front of
himself. Then he should make an auspicious
diagram as per the rites of worship and adore
it with sweet scents and flowers.
W i t ^TTfei Ш d^hRbftdHl
dfdd W fad ^Tg^lfTIdlcfliyRdhl Г? * 11
Purifying the pedestal, he should place the
pitcher over it. After offering the incense it
should be filled with fragrant water.
T jfw rfw тщ$Г:|
ftfdid тг T w ld ^d ^ri 'з ^ э т и ^ ч п
O excellent sage, the skin of five trees with
their leaves, five types of earth, should be
used for plastering the same.
dWiy<cd£dbHlR^H^A Ш : I
d Ы efTdlWT^ TtTf^rTW fW IIT^II
292 Siva-Mah&purSQam

The cloth, mango leaves, upper part of the hundred and eight times. It should then be
diirvci (grass), and flowers should be used for covered with Astra and Varma mantras, the
decorating the Kalasa. incense and the lights should be offered. One
should then display dhenu and yoni mudras.

? n fr Ы гп я к w rm я к ^ к тп ^ и Э Д ctfWW W W%l
О excellent sage, the five gems should be ■Rti^cTk^ik^iFt зга^^лктиз'* 11
dropped in the Kalasa. In the absence of the Then the preceptor should cover the upper
five gems one should drop five pieces of gold part of the Kalas'a with kus'a grass. A square
in it with devotion. diagram should then be prepared to the north­
east.
r t M l i Ч|Пл«нфЙ|
«г ч з н а Г ч з ^ р т л м ^ п г Г § ч « | Ы т к e b '^ R i ^ i fksrr=nr:i

The five gems include amethyst, ruby, gold ЛЯ 4iW144^i«j Л ^ lj* d d :ll^ 4 ll
ingot, coral and onyx. A beautiful asana should be made over it.
The child disciple should be made to sit over
it.
'ЦЩр^МТЧЯ; ЗЙгЛТ 'Л1ТЛГ<Ч: ЯЯтк<и^11
Ш: f o r ц щ м
After reciting Nrmlaska, ending with glum,
the preceptor should perform the worship fv iw з п ^ п к ч щ < к > н з ^ п
appropriately with joy. After performing the Svastivacana, the
ЗЩТТ?гкчЛТЯТ I preceptor left the Kalas'a and perform
abhiseka over the head of the disciple.
4^icuumi(iui w ^n^on
Irak W f i W<WrT:l
According to the manner prescribed for the
sacrifices, he should perform worship starting w fw rk4ch[-d 1i ^ u
from Adhara-s'akti the deity should be invoked Initially Omkara should be recited, the
according to pancdvarana method and then water of the conch should be poured over the
adored. five and seven Brahmanas.
fq&gr w r c r w 'd 'ra fu R ; wn лтп rtrefk зг^?лк <зщш in
ч тл щ л к к гч т зксл л л к л ч к л и з Чей з ш к 4fknjkrii^<iii
Naivedya of the payasam should be offered Showing the beautiful lamp, cleaning it
together with the betel leaf. Then he should with the cloth, a new Kaupin with fresh cord
adore reciting eight names it should be should be offered to the disciple, besides the
sanctified. new scarf.
m r e tr R W ЛЦк: ЖЛТЛ1 рятФГЛ: кщгл1
iWii 54 :11i ч 11 щ щ д аад 4544^ : 11^^ 11
я ^ я л к лтщЬт) w « f a : i Washing the feet, he should sip the water,
хг^чтьэг y ^ k f i i ^ n apply ashes over the body, the preceptor
The pitcher should be adored reciting should lead the disciple towards the mandapa
pranava, Isdna or Pancabrahmana mantras a holding both his hands in his own hands.
Kailasa SarhhitS, Chapter 19 293

WTlidm fgrfgFTT T£5:\ He after giving instructions, thus, shall

зтшч w iisfapsR jnsoii clearly express the meaning and the
interpretation of the statements in the middle.
The preceptor, should apply the ashes
appropriately over the body of the disciple, clIcKIlft gfitT % Щ\
and then make him occupy the asana тц i% тг f ^nfcifd
earmarked for him. She shall speak out clearly to him, “ O
4c|Ifo^i34lc4l<4fl^Mlfowif4U|4j Brahman, I tell you the statements. Listen and
Ш Ч # гПТ11X^n retain them in your mind. ’’
The disciple should then be seated like a rtrat elniydfeMWi
brother facing east the preceptor with a fvibMcbTuil^lsHiniai^tissqra: И\c II
spotless soul, should them speak to the •kick

disciple occupying his seat, “ you possess the

spotless soul.”

:m ^ ii
The preceptor, thereafter should remain in
samadhi (trance), should think, “ I am the
complete form of Siva” and then speak it out.
WljpfleST ■cJrl'HiI
W3#T tffktT II
Then opening the eyes, with the pleasant
mind, folding his hands with auspicious mind
should look the seated disciple.
f^TRT f^p T W il

His hands adored ashes, should be placed

by him over the head of the disciple should
whisper in his ears “Hamsah soham” clear
instruction should be given by the preceptor
uttering the mantra.
ТГ f?ra: w t i
pent Ш г т ШФттагш'кчп
The initial word ahatn stands for the
powerful one, who is Siva himself. He should
therefore think accordingly.
V fe4UTte5dT*rgvfi^€[ ШТ ^?TI
SraRRMt c)|eWNm^dldj44K<ld4ll'!{^ll
Kailasa SarhhitS, Chapter 19 293

CHAPTER 19
The great statements and Yogapatta

ЗТ2Г H'g|c||eKIlftl * ww ( ? ) Щ Щ Ш
( 3 ) tw n fR ( * ) з т т гч т w (ч )
($ ) (Ю M^RIrRT (6)
i|cJ4^ сЩЙё? (•?) сТЩ^Шс^Г
ЫЙГйДЦГч (^о) ТЛ? <Т ЗПгЩ^гоЫ^Т: (*?) -R
Ч Ш Ч Ш ш ш т ^ -R тз^: ( ^ ) зт^чГш
чт щ чт ттчттгттт ( ^ )
^ т й г ^ ^ р т т (?*) i r ^ r r f w w я
W : (?Ч) UTnTt5?4fT4 Tjferr:
irrofrjfqfw ( ^ ) зтчт ъ mfrs&rfw ? т т
ятщ(з?*#т (^ э ) ciwrsj ш т ш ^ т ч a r r a i w
WJTtSFrirq ( и ) ПврТТИ ШЩТЗ^^ТЧ (?<0
w?is$ Trafor^si RRKt ^ c t -цщ «raj
Ч^ЧН Чс(?гЦсЬ^кДн^З?Ч; (? о ) T srf^
W (? ?) тг§3^ 1^ЧтЬ13^ХТ (э у ) <ТГЗУТ1 Ш1.
i b : RtS?Rfwi ? ^ cf ТП?Т R^T bymRIdll
зм ч^ш тнтчитщ
Subrahmanya said, “ The great statements
are now being made. The perfect knowledge is
Brahman, I am Brahman, so are you. The soul
294
is Brahman. The entire universe is established
in Isvara. I happen to be prana. The soul is the
perfect knowledge. Whatever is hire is there
as well. Whatever is there is here as well. He
is beyond the knowledge and ignorance. This
is you soul which is immanent and beyond
death like the nectar. Whatever is thus in this
Purusa as well as Aditya, is one and the same.
I am the supreme Brahman greater than the
greatest. Since I happen to be the preceptor of
the Vedas and the Sdstras, I am blissful. I am
the Brahman pervading in all the living
beings. There is no doubt about it. I happen to
be the vital breath of the tattva. I am also the
vital breath of the earth. I am the vital breath
of waters, besides being the vital breath of the
resplendent. I am the vital breath of Vayu and
akasa (the sky). I am also the vital breath of
the three gunas. I pervade all. I am the soul of
all. I am the past, present and the future of the
universe. 1, because of my being soul of all, I
remain unprecedented. All this is the form of
Brahman. I transmigrate, I am unattached.
Whatever is this, I happen to be the same. I
am hamsa. I am he. This should be kept in
mind everywhere at all the times.
щ т ^ЩсПёгатгЬ hcftcr
з ^ ц<Н41уЬтгГ: vfcbwiciu ттт2рат:п?и
Now the meaning of the statements are
being revealed. The meaning of prajhana
Brahman has already been stated. Aharh pada
means. Paramesvara is the Sakti, soul is the
meaning of the word aham.
ЗШ Т: ^ cteu ifei: ТТёЩТ: ТПТ: %гг:1
'tfebltt *44|T*9efTiUc4 l 4iy«b)fdd:IRII
A is the foremost of all the letters. It
represents Siva the form of light. H stands for
the sky and represents the Sakti.
fVMVTcR^I^ ЧШМКГЧ-З: Pcmtfcid:l
$ngtf?r fvHviffrtiter ^ g ^ ll^ ll
Siva-MahapurSQam
The combination of Siva and Sakti always
results in bliss. With the word Brahman, the
representing of Siva Sakti as the soul of all is
quite clear.
чщ щ \
dr^ftc^d til* 11
It has already been stated that “ I am he,”
‘‘That you are.” In this the meaning of
tattvamasa represents Sakti.
ЗЯИТ fc(4(ldl^icHH
Зф|«Н<Т bWtdfdfa Wl?l4Hcb4J
Otherwise there is a possibility of opposite
conception of 'I am he’. The word aham has
been used for Purusa, tat is for neutral gender.
Thus because of their incoherent native, the
correct interpretation cannot be provided.
^hiw rFT зртгг: gjRtit зяга т я^сп
>э *\
By so doing, the cause of the universe as
male and female forms cannot be otherwise.
Therefore the word tat, should be interpreted
as the Sakti of Siva.
In the passage Ayamatmd both the words
are masculine gender. However, in this
passage, because of the protection of Isa, the
world is taken to be pervaded by the lord.
yjjfHIchl Fd-dddJ
Я: ТГ и
The atman is the perfect knowledge. Then
what is here is there as well. It should be
understood like that. This interpretation has
been provided by the learned people.
Я Щ ^ %RT:l
Kailasa Sariihita, Chapter 19 295

S iv a is called golden on h a vin g the arms o f

gold. T h e n it is treated to be the sym p tom o f
srfraraprar тш га#г ^ г ч й 'ш с п т ^ о п
all the lim bs.
w т а т -g^i
згагегг drdfara w ч w :i
sm rfg f^ n ^ s^ t 4<Jcifgf^dif<frni^M
^ ^ f?ra: ii ^ ii
In the state m e nt- “ It is other than w h a t is
O th e rw is e , his b ecom ing H ira n ya p a ti also
kn o w n and w h a t is u n k n o w n ” , there is a
cannot be established, the expression o f the
likelihood o f adverse interpretation and
fo rm o f S iva can be traced in the Chdndogya
conception in regard to the fru it o f salvation. I
Upanisad.
shall exp la in , О sage, how this
m isinterpretation shall be prevented. W h a t is
k n o w n means w h a t is k n o w n no t p roperly. у у ч к га Пцичгт!^эи
W h a t is u n k n o w n m eans w h a t is not k n o w n T h e golden fo rm o f S iv a , ha vin g the
before. O th e rw ise the expression m a y not be moustaches and beard, o f g o ld , the hair o f
conductive to any m eaning. g o ld , the b o d y fro m the nails to the head is o f
gold.
farf^dlr4<4J
зщчШ tit m ж т ч ш щ !
W h e n it is k n o w n , then w h a t is u n k n o w n . dicHira ^ r f ti^ d i f q ^ ii^ ii
There is a like lih o o d o f adverse introspection “ I a m the suprem e B ra h m a n , an greater
and conception in w ith regard tot he part o f than the greatest” I am revealing the
the salvation. W h a t is k n o w n is that w h ic h is interpretation o f this passage w h ic h should be
k n o w n not p roperly and w h a t is u n k n o w n is listened b y y o u .
that w h ich is no t k n o w e r before. Oth e rw ise $*|сктгигЧ1 f?ra ffra:i
the expression w o rk be m eaningless.
^ ra<raivSdk-Ri w f o ^ n ^ t i
ТТБГ rT ЗИгЧЫ^Ч) w n ri T h e passage aham stands fo r Sakti and
?щт 5 ^ s ra fw :ii^ n S iv a possesses Sa kti. “ I am the sam e .” T h e
Th is im m anent soul is nectar and statement can be so m ade.
represents S iv a h im se lf. S iv a represented in TrafraT w g r ffra:
the Purusa S iv a w h o is lodged in Purusa is тттгавГч^ ftranR ou
also lodged in A d ity a .
$ЩГТ ^ itlxhl: 4RT8ITI
Ч-TWH-fl' ^rfrT 4i4«w ^ ТГ ffra:l
frragr Tirat ТГЩ^Т e f c t i l ?
^4lfag4T4rarf' 3qrTRTrWtrZ|%ll^l| H e is stated to be a great B ra h m a n m ost
Isvara w h o after appearing disappears, is sublim e and the soul o f all v i z . Para, Apara
one and there is no difference in it. In case and Paratpara. T h e w o rds like B ra h m a , V is n u
y o u r argue that S iv a lodged in Purusa and the and S iv a appear in the V e d a s . B u t the lord is
one in A d ity a cannot be the sam e, and as such greater than these, as is evident fro m the w o rd
w e shall discuss b y A r o p a v id h i. Para.
^ зтедята sprat cf^fra % f^ ra w ri ^VllWJfcUll «Г dleHliraWciyilfeiVlhl
1^411 W nr^tra: ?ra:
296 Siva-Mahapuranam

With the following of the instructions of
the Vedas, the scriptures as well as the
preceptors, the completely blissful Siva,
appears in the heart.
dicMIdW ЗГГПТТ5^ЩЩ f?T^:IR^II
Siva who pervades in all the living beings,
I happen to be the same undoubtedly.
^ c k d l ЧЧТЧТ? [?|сШтсЫгК4 41
All is Brahman because of separating from
one’s own and others. I am the same, which
has been stated earlier.
40^5? 4l3^4r4lfac4447lS?44 %l
W t ч згт^ч w T:ll^ о и
I am complete. Because of my positive
aspect. I feel liberated always. All the jlvas,
getting liberated by my grace get absorbed in
me.

irnoft5FTW 41541 ttdVMcb: "544: 4 ts? ^ 4 : %4Г5ЧЧ?Ч1

Thus speaking, one should mention about
three types of Sivatattvas. О sage, after I am the same, soul of all. О Vamadeva,
accepting all the gunas from the supreme this the interpretation of the statements made
Brahman to the earth, one should speak “ lam by Siva.
the vital breath” .
^dlVWfddlcKII,t^iy4Ra'rftd^ld4l
311r4dvdlf4 JJ^dWltd Щ5И1 w Г¥1¥11;]44 Ч1Г4$ 4 ПЭ?П
442J wSilgot fe ld # f¥WR4 Hl: IR 4 i i In this way the preceptor should issue
Thus thinking that I have achieved all the instructing to his disciple quoting from the
atmatattvas. Then achieving Vidya and the statements of Siva, as well as the Vedas.
Sivatattva.
зттспч чтаттччтч^щ ччтч п
ШЩ; y^rhcfil WTI
itm M W : ч ч г ё w Q ii^ ii
4n414tfiMF5#gT5t 4KT TT^TIR^II Holding Sankha with the base in his hands,
I am the life of all the tattvas. I am all and I he should purify it with the ashes or the use of
am the soul of all. I am the jiva residing in all astra-mantra and then place it our the square
the jlvas. asana.
d<^d 451 Al^fabilrH^q 41 ЗАЧТИТЕ# 4 W 4#f444l
Чт!ш ^еТЧ1ч4 ТПЧЗЧГМг 4414:11^^11
I am the past, present and future. Hence I Reciting от mantra worshipping it offering
am all and all is Rudra. the scents, purifying it with cloth, the fragrant
SffdTT?
s3 v чЭ
water should be filled in the conch and then
recite the om-manira.
О "Ч

The Sruti emerging from the month of Siva ш т Ф ш ^ т m rm чч& m i

says, that the entire universe is the form of ЧЧЧЧН срЙ 4Vs^wlfd41djil^4n
Rudra.
Then it should be purified reciting От
seven times. Whosoever changes this process,
ЧТЧЧгеГ: w fdirT :iR 4ii he has to face miseries.
Kailasa Samhita, Chapter 19
фЩЦ $(ЛЧНт5Г ^ЗТгЧТ TFWhfel
^ m ibM-щц
This has been ordained by the Vedas.
Stabilising the mind “ one should remains
fearless.” The preceptor should thus speak to
the disciple and then one should meditate
upon the deity.
Г?|ЬЧШЧ ЧШ^ЗгЦ TgWliR4rfa:l
f?icTW4 xi f^ m f^ ir a w f c n i^ n
By the process of Sadutthapana the seat of
the disciple should be worshipped. Then after
conceiving the seat of Siva, an image of Siva
should be installed.
m irpftrr fe & m -шчсыт i
чвдчсм*нгй$: ш~<т s rftm ^ и
fvM^sssr W % l
Ж Щ Щ 1Ы 45J: WPTThTT: Я^#<Т11^11
The five Brahmans should be placed over
the head and the body of the disciple, starting
from the head to feet. The kalas of the
pranava should also be fixed in the forms of
thirty eight mantras as distinguished by the
trunk, face and kalas. After invoking Siva, he
shall display the mystic gestures of the kalas.
ЭкгЧ^ЧЗНФ ^3¥TWH4=tc*>14JI'*o||
The nyasa of the limbs should them be
performed the sixteen forms of the relevant
starting with the offering of the seat shall also
be performed.
WTWW
tqurafaif^
Reciting the mantra От Agnijayajaya
payasam snould be offered as naivedya. Then
the gandusa, йсатапа, arghya, padya,
incense, lamp etc. should also be offered in a
sequence.
297
Ч1ч1Й^и "RBfHt |
Then the japam should be performed after
adoring with eight names, with the Brahmanas
well versed in the Vedic studies.
-Ц; m : -Q тфдт:|
m m
Then starting from yo vedanam to yah
parah Mahesvarah. Then one should recite
and carrying a garland of the white lotus
flowers, the pancamukha-siddhi skandha
stotra as found in the scripture composed by
SrTvimpaksa.
7ЭТЙ: TTRfm ^cRTTI
^Гу|сШ^Ч НХЦ11
Then with a devoted mind one should
perform japam of Khyati-piirnoham, after
which the preceptor should place the garland
around the neck of the disciple.
frFrai тр:|
T=w4n;rai4Tjai g ju fe i srenfarfirm^ii
According to one’s own cult, one should
plaster the sandal paste over the body of the
disciple.
The preceptor should them lovingly give a
name to the disciple like ‘Sripada’ etc. and
then give him an umbrella and wooden
sandals.
3R7J 11 f ^ ^ f g o Ti i ^ ^ n
Then he should clarify his instructions.
Then he should accept the dsana of the
298
preceptor and then he should shower his grace
over the disciple as Siva.
ftrcfaiFWifa W WllfinHl Ч Й ТПТ1
# « WT T4W>K
The preceptor should instruct the disciple,
“ Meditate upon Siva taking yourself to be
Siva himself.” Thus speaking to the disciple,
the preceptor should offer his salutation to the
disciple and also to others as per the tradition
of the cult.
ftibiiw?? дат
FTRfo FTi TRF WJjiUftimoli
The disciple should then get up and offer
his salutation to his preceptor and the
preceptor of the preceptor, besides their
disciples.
Tier <snqut>:
трйй ш т t ^яттичv \
When the disciple completes his salutation,
the humble, short spoken, lowering his head
with humility, the preceptor should issue
instructions to him.
srerasrfrr HlcbNiu^n^iti Fen
■qfta^T 3RR Г^ьцц-^fi^ И ю ш :пч?И
“ From today onwards, you be ready to do
good in the world.” Thus testing him for a
year, he should be taken as a disciple
appropriately.
щ jp ч ^ :и ч з и
Getting free from the blemishes like the
attraction and jealousy, you should devote
your mind to Siva. You should keep company
of the Siddha-purusas of your own cult and
not of others.
^iva-Mahapuranam
sR w aJ зщт ft F^Twrro^RPfi
Tmnsmr тттзг! m tt# ягслщ^и
Never take food without worshipping Siva,
even at the cost of your life. Remain firmly
devoted to the preceptor and be always
comfortable.
ттгтайч ttf тшта^тпччп
With this sequence, the compassionate
preceptor, the ocean of the perfect knowledge,
should deal with the disciple with a favourable
mind.
TRf ^РЧТТШТ efTF^cf TJ%R1
«TmgHcblRrl FRRt TJfRRtsfa %ИЦ$ II
О excellent sage Vamadeva, because of my
affection for you, I have described the
yogapatta to you.
3c4<*rc(I FWRsR<R$
"ЕтЧТТЯ^ Fifat f l W ^ Ч ^ пцуэП
Thus speaking, Kartikeya, showering his
grace over the ascetics, also explained the
procedure of the showing of hair and ablution
to favour the ascetics.
?f?r $flfr|cJF:$r4<|U| ЧВгГТ ^TRmf|cW
***
298 £iva-Mahapuranam

(
с

i
I
t

CHAPTER 20
Rules for the removal of hair of an
ascetic

ТПТГ W llfrR: ЧТГ11?,П

Kartikeya said, “ O Vamadeva the great
sage, now I shall speak on the method of
showing and taking of bath, following which
they result in great purity of the ascetics.
Kailasa Samhita, Chapter 20
Ц>1Ч|ЫсЫтеЧ M r ЧТО чч1щ|
чт fpnzr: w iqgi'a t p tf: #rgmfaRrr
O excellent sage, when after embracing the
yogapatta-vidhi when the disciple is
completely initiated, then he should be ready
for showing.
чщ\ fg^m r д а р м чтг:1
fprc: ^TPETRT W riT :
Offering his salutation to the preceptor,
accepting his command, performing the
sipping the water, wearing the cloth, he should
wear cloth and then get himself shaved.
fflrerfrgqH щтт^ рт|
Щ« R l f i -РЧ $Hirl4>fd ^ 3 & T im i
Thereafter, he shall work the cloth and the
razor etc. with clay and water. The barber
should also use clay and be made to wash his
hands.
w ftrr fvieifiraU^i
3Tfwt?zf те$п m : inu i
Uttering the name of Siva repeatedly, the
water should be sprinkled over each one of the
objects. Then he should close his eyes with the
ring finger and thumb joined together, then
repeating the astra-mantra he shall open his
eyes and looked the razor and other
implements the tonsured ceremony. He should
repeat the mantra twelve times and shall
sprinkle water uttering the astra-mantra.
e b iW g 4T<S Щ3T4^I№II
Holding the razor reciting the tdra-mantra
he should get his right side showed first from
the barber. Initially the hair of the right side
should be removed and then the rest should be
got removed.
299
ijfsjczti unfaldid ЧЩ: WTl
и
A leaf should be spread on the ground over
which the hair should be dropped and not on
the ground. The beard, the moustaches should
also be removed. The nails of hands and the
feet should also be cut.
тгрщ Ш гт
rTII^ II
ч т т т т е ^ tt in
чч^гат f>r^T ч^чн^чт^ррч^11?о ii
The clay from the roots of wood apple,
pipala and TulasI tree should be taken, after
which he should plunge into the water a dozen
times and then return to the bank. The clay
should be placed over a class space and divide
it into three parts. Each part shall further be
divided into three parts. Then the water should
be sprinkled over the same reciting the astra-
mantra.
d^«hi тррШЦЧ cilMRirrilS^MifuMil
IT5^TT9TfFPZr i ЧЯ ^M^iTIIHII
Carrying the clay with the other hand, he
should rub it over the hand and then wash it
with water.
Ч Ч * Щ Ч Т З % Г Triir rTF4 T ЧЧШ 1
ЩтаМч: 44?J 'JlHMlfdVl^ll^ll
The foot should be washed with the other
set of clay. Then he should plaster the clay
over the face and then enter the water.
ЗЕ Ч Т Я Т П ^ Ш Т I p R f t r H clP T ЧГЧТгГI
3TlipM lj<4IWlni 1ЧЧЧЧ ^ ЧЧ: f T :ll^ il
Then the other part of clay should be
applied over the body with water and plunge
into the water again and again.
Ш trtjt <т м|Ч1ч; терггачч % m
MIUIMT^UT xj ^4: чщщ- «ЗГЙШэЧЧТН^И
300 Siva-MahapurSnam

Returning to the bank he should rinse the 444>$fdid: 1?M: fyranq^l I^ ^ 11

mouth sixteen times. Then sipping the water The disciple should devote his mind
twice, he should perform pranayama sixteen towards Samba, Mahesana, Sankara,
times. Candrasekhara, who as Siva are the lords of
JT&JT Iw h i rT dci<h'4ll all the fortunes.
cbfevfl4 ч к у У 1а д 1Ч1хргт w fg m u m i ftcTR ТПЛ^ГсТ RTITf Ъ %Щ \
The other set of clay should be divided in I^ ? 11
three parts. With one part he shall clear his He should prostrate before the preceptor as
lips and feet and then perform йсатапа twice. Siva threat. He should get up again and the
я и й ч т йзут uiuiMii(U( тщя-л prostrate before the preceptor five times.
fast? rFUKf (ЧЧ^-Ч-ЗЧ WT *1 ^ 1
Repeating the Pranava he shall perform
Pranayama silently sixteen times. Then he He shall enter the river again and plunge
should plaster his thighs with another part of once into the water. Coming up he shall apply
clay lump, repeating От thrice. the clay on the should less in the manner
already explained.
ddldfvia R f f ЗТгПТЙГ 3rf5№T xf\
Sanctifying the clay seven times and fartl'Sd at ш rT ||^ *|l
rubbing it in palms, should them look at the The remaining clay shall be dissolved by
image of Surya. him the water and them apply it over the body.

M4lfvTg| eSUcqwmiPWHWII БмнчМчЕ! vtez (умчгзифй Wrifl

TPf^T ^4f^3R PR T :ll^ll
^ ^ g j rternfl w r f ^ tn ^ i
й1н<411додош1^и
A disciple with stable wisdom should
purify the armpits with the hands on the
opposite sides. The disciple than shall smear
another lump of pure clay over his body from
head to foot, with devotion to the preceptor
with eyes fixed towards the sun.
Я тШ оn
He should then get up with a rod in his
hand and should look at the preceptor with
great devotion.
гТгГ: tP T ri^'tsKH,!
W H ^ iiR R T T t w f? 1R ч и
Devoting his mind at the lotus like feet of
Siva, reciting От thrice, he should then take
his bath appropriately, because it is the lord
who enables people to cross the ocean of the
universe.
З ^ фЫ ч ДОШГДОН1 «КГ:Н?*11
Sanctifying the ashes with water, then
reciting the От mantra, the Viraja ashes
should be applied over the entire body.
iT feWRIW ^MtrbfefKRT
4i<^i4rrai
О sage, then he should carefully make
tripundra over all the limbs of the body
according to the rules.
Kailasa Sariiliita, Chapter 21 301

гТсГ: :l Six things are forbidden for an ascetic,

ЧЩ ^Т tj^l^y^cblPl тГ||^<Я1 which include chewing of the betel, using
metal vase, emission of semen, white cloth,
Purifying the mind, the performance of the
sleeping during the day and taking of food
noon should be made. He should offer his during the night.
salutation to Mahesvara, the preceptors as
well as the tirthas. чщш RroRmgr щгагет ?f?r wtt : i
ЧтШ ЩЦЩ M l w tw t 1ччШ ^ м ? te ib u fa :ii3 4 ii
In case the rules are strictly observed by
n i t e ?пч<м1( ч ш f^rerw II
them they are wise and this failure to do so
О Sage, he should adore Siva with Parvatl shall earn the status of a demon. An ascetics
with great devotion. Who bestows the perfect shall never indulge in activities contrary to
knowledge besides being the protector of the rules.
universe.
ТггЩгТ: M&T ^ ^ng^tl
м Ы 1 ^IrRcRt I
^ W W fll Ж w HdlRlcTMII^II
fogref Rmc[% ЧТЩII? о II The past showing ablution should be
Then the Yati with a firm mind, getting performed by an ascetic for purity, mentally
devoted to dharma should go to the houses of recalling Siva, the supreme Brahma.
the noble Brahmanas for begging alone.
iT? W W l f e f : I
M W Щ^gTfqT WIT hRdifaWHJ ^iTbTRRria: f% WJ:
ттШ R w fo n i} ^it О sage, in this way out of affiliation for
The ascetic with a spotless mind should you, the rites to be performed after showing
divide the alms in five parts. Removing the have been explained to you. What else do you
blemished pad&rthas from the same, he should want to know?
take his food.
Ш f4$!t ftrteM & cH H I $rhwrafa[yepjfa чпт n
Rl$T№nR W t fe l^ l Iз * 11 ***
A bhiksu has to perform in four ways :
purificatory deeds, ablution, begging for alms,
and to meditate at an isolated place. He has no
fifth job to be performed.
3MT«f tujlM Щ ctfTcT TJWT Mil
fo ^ st^ rR tiraTfoT тщтт RurIii ? э и
Only four types of begging bowl's should
be used by him, which should be made of the
dry gourd, or of bamboo or of wood or clay.
He shall only use any other type of bowl.
<TTWc4 W fw iu«4l
fM R W t % ЧтШТ ^ facT^RT: Ii^ * 11
Kailasa Sariihita, Chapter 21 301

C H A P TE R 21
Ban on the cremation of Yatis and
performing of their last rites
сптп^г щ щ
%т а ч fe m i
Т§ЧЧ Ш ЧЧТП^П
Vamadeva said, “ The liberated ascetics
are never cremated. Their bodies are buried
instead. This is what has been heard by me.
cKTfd^d TJtt ЧЧ1
4 f| ^ t RT Щ f e l R t t R II
302 Siva-MahSpur5i)am

О preceptor K a rtik e y a , w h a t is the reason

fo r the sam e, y o u please speak out the same.
Th e re is no instructor better than y o u in the
w o rld .
% ^ n w ip fo r ^ rH T : TJt W .II3II
Such o f the ascetics, w h o taking refuge in
their perfect id e n tity w ith B ra h m a , fo llo w in g
the path o f d e vo tio n , have be freed fro m the
cage in the fo rm o f the b o d y . T h e y indeed
achieve the suprem e position (liberation).
iTT fsrarf wfyim an m i
O lo rd, О sun o f S iv a , y o u taking m e as
y o u disciple, y o u till m e about their fate quite
lo v in g ly .
ЗРйц(ачгсно4 ^ t% i
d^JUII фТЧйш^ИЧП
Suta said, “ Then S ka nda ,
PSrvatl and the son o f S iv a , listening to the
w ords o f the sage, started revealing the secret
subject to h im , w h ic h had been heard b y
B h rg u fro m S iv a .
4 p f r T : 4 fr m t f: f N t ^ R T I I d l l
A n ascetic w h o spends his tim e b y w a y o f
m editating o f the p e rfo rm in g o f tapas, he
ultim a tely in due course o f tim e turns h im s e lf
as S iv a fille d w ith patience.
a iM fe r T t Ъ : 4 x[
t r a ^ n f ir ^Ш Ш ЧсВТТ ^ 1 1 < ? II
Such an im patient person, w h o is unable to
p erform the m e d ita tio n , I shall speak out the
rem edy fo r the same and y o u should listen to
m e quite ca refully.
f ^ l s W ^ T R ^ l^ m c IT c R M U l
ts^rr q m fe ^ n ^ o ii
A c c o rd in g to the Vedanta literature, and
the Agamas, along w ith the explanation he
shall practice Y o g a b y m eans o f Yama and
Niyama etc.
щ & ц sfo: iiutfltyciuiHujl ^ 1
the son of 3 ^ ftctr япгагатрпте: 11 n 11
О Sage, b y d oing so, one w h o meditates
regularly u p o n omkara, such an ascetic is ve ry
w e ll devoted to Siva's m editation.

ЗоГГЕГ з га щ Щ c d ^ ii^ u
In case the ascetic h a vin g been d evoid o f
«pratrl ШтШчти^и courage, due to the weakness in his b o d y , then
Skanda said, 'O Sage, this secret d evotin g his m in d in an unattached m anner to
know ledge w as im parte d b y lo rd S iv a , the S iv a , then he should cast o f f his w o rn out

holder o f the b o w P in S k a , to S iv a y o g i B h rg u . b ody.

гЩЭЙ' W5T itW eM-yRiqj ^Н ^гатЗ^Л irftrTT 3^1

R ft ? ( R ir a % ^ 'i f r h d d l i l <ll |\311 тщ ^ 5 р г:1 1 ^ п
О Sage, inspired b y N a n d i, b y the grace o f
О B ra h m a n , I im p o rt the same know led ge
S iv a , the fiv e deities k n o w n as Ativdhika or
to y o u . It should not be passed on b y y o u to
messengers are w e ll k n o w n .
anyone. These instructions should be im ported
to the peaceful devotee o f S iv a , and is a ЗИгЧ^п1Гф(г1: cb'iFei>j«illd: 3^rtciyuid)i
disciple.
KailSsa SarhhitS, Chapter 21 303

ЗтН1Уиг^КЧ| xf ТЩ Я Щ ТгФ П they are then lodged behind S iv a , w h o is

alw ays com passionate.
f5TT r r o f^ lt TTf§T: фШ1Ч^п1^*л1нн111^Ч11
^ т т ш ч ^ Ш ftm n : w ^TT:l
tiro t *цдщтаг dm^oi
O n e o f then has the fo rm o f s e lf k ille r (i.e . Sadasiva the g o d o f god s, fin d in g them to
fire). A n o th e r had the mass o f lustre as the have arrived in his place, explain to the yati
b o d y. T h e third happens to be the presiding the m eaning o f the M a h a m antra.
deity o f the d a y . T h e fo u rth is the presiding WriFd x( тпчтч?гГз1^чГ51 Ъ\
d eity o f the bright fo rtn ig h t o f the m onth and
the one is in the fo rm o f Sun's m o v in g fro m
T h e yati is then bestow ed w ith the position
capricious to C an ce r. A l l the fiv e bestow
o f a G a n a p a ti, and consecrate h im as such.
blessing. A n o th e r set o f fiv e deities are k n o w n
T h e S iv a the leader o f all feels com passionate
as D h u m ra , Ta m a svinT, R a tri,
on h im .
Krsnapak§abhim anini and D a k s in a y a n a , О
excellent sage, V a m a d e v a , n o n y o u hear about
their perform ance.

?TT: ч ц ^ т т чйспя; а йЦ ийянии! ч М

v rusl IfW l<jd 4 ,1 R * II
О Sage, the fiv e deities, carry the jivas
engaged in the karmas, to the heaven
^оЧ|щч^ийч^чи)<Гч
according to their m erits.
T h e ascetic is then decorated w ith an axe,
ffitg rr Ф т н , гкдчцд й ч ? : i black deer skin the excellent trident, granting
3TFJ4 Н)«ЬЧШ 1ё1 ^ R T f^ ll^ ll the b o o n , h a vin g three eyes. T h e d ig it o f
T h e y , after e n jo yin g all the pleasures, and m o o n , decorated w ith G a n g a and m atted locks

after the finishing o f their m erits arrive in the
w o rld and live as they d id in their earlier birth.
Ш: f T : Щ fo q w w ч я н ч )
3 H -± llf« *4 d i T [fr Ч Щ ф м Ч Н * r f ? T : l l ^ l i
A l l the fiv e deities, starting fro m the earth
distribute the path in fire w a y s , in the process
o f fiv e and others, carry h im to the place o f
o f hair appear o ve r the head, besides the
crescent m o o n . T h e n he is m ade to board a
splendid d ivin e plane and is bestow all the
pow ers o f fu lfillin g all the desires. In case his
is attached S iv a blesses h im w ith a plane
ha vin g the speed o f the m in d , w h ic h can go
everyw h ere, h a vin g the resplendence like the
crores o f suns, cooke like crores o f m oons,

Sadasiva. fu ll o f vases w ith nectar and d ivin e w ater,

decorated w ith d ivin e garm ents, garlands,
f c f a cRhsU'uil ^ T :l unguents, and ornam ents, charm ing w ith the
сь4иг»с| H 4 t f a d l : I R o | | sound o f dancing, m usic, M rd a rig a and other
C a rry in g h im there, o ffe rin g their m usical instrum ents and surrounded b y R u d ra
salutation at the feet o f lo rd M ahadeva, v irg in s , then he is adorned w ith costum es,
engaged in the p e rfo rm in g o f the noble deeds, pastes and the ornam ents.
304
tjrof f^w oT :4R ^d4i
4l4«h)fe.ydl«h'l¥i •d^cb)0.44VllddH>ll?^ll
T h e plane has m a n y vases fille d w ith
nectar and the d ivin e w ater T h e plane has the
lustre o f crores o f suns b u t is cool like the
crores o f m oons.
ч-tlVi y & \ xt Ш р г а д щ rti
гТ^шГч 4 tir a ^ ^ % ii^ t9 ii
S iv a then showers his grace g iv in g his
devotee the plane w h ic h can reach anyw here
w ith the speed o f the w in d . W h e n he has
enjoyed all the pleasures and the eagerness to
enjoy all the pleasures is subsided.
37RTK eft
SFfJW 4^T4^dldt4 T f^ R tl
L o r d S iv a blesses h im im p arting h im the
m eaning of the great m an tra,
inaccessible by nature, d ro pp ing
Prakrti, h a vin g the influence o f the fire o f
dissolution, w h ic h destroys the forest o f the
universe, and blesses h im w ith an im m o vab le
trance in the fo rm o f “ I am S iv a ” , ‘ T am
perfect” . Th e re afte r he bestow s unrestricted
Siddhis on h im , b y w h ic h he can create even
the sun.
зд а г w fo u
Tw firenhim sSw :
^ W it gni^|J4*:ll^ ^11
These Siddhis are in the fo rm o f throbbing
arising fro m the realisation that he is slave o f
S iv a . T h e n re m o vin g the unnecessary Siddhis
and w ith the lapse o f the age o f B ra h m a , the
preceptor o f the w o rld bestow er on h im the
great salvation, w h ic h has no return.
Siva-Mahapuriinam
т?тщ сг щ d * 4 i o H t j g i 4 u 4 f a 4 d j
•gfrR Ъ ЩЩг1т4 f g f % * T : l l ^ ||
T h e attainm ent o f this region is the
accum ulation o f all prosperity and g lo ry . Th is
leads to salvation the end o f Vedanta.
ък: W H 'W 3 if5 w :i
W h e n the excellent yati is close to his
death, then all the ascetics get favourable to
h im and then surround h im fro m al the sides.
W d ld l-y d ^ y id J
^ w жтЩгт: 11^ 11
T h e y all instruct h im clearly speaking the
passages o f pranava and e xp la in their purpose
w ith the pious m in d .
д тШ : тег О т т
щц w re цп
T h e y lo v in g ly rem in d h im o f S iv a w h o is
w h ic h is nirguna, the suprem e lig h t. T h e y rem ind the
the fast d yin g ascetics o f the same suprem e light.
TJ%4f W T c tT if F r e n w r
a w l^ d v iiU iu ii
I shall n o w speak out the last rites to be
p erform ed fo r the same such types o f Y a t i
even w h en they are not crem ated p ro p e rly,
they do not miss the salvation.
trl4 eb 4 ?fu i fv ic (iy if4 < l ^FT: t
тщг тщ ^
Because such ascetics renouncing all the
activities are absorbed in S iv a . In case the last
rites o f an ascetic are not p erform ed and the
dead bodies o f such ascetics are defiled then
the k in g d o m o f the k in g gets destroyed.
щ 1 ч ч ^н н 4 1 ад я ^ а г ^ а й и з г и
T h e people liv in g in that villag e as w e ll as
the c ity have to face enorm ous m iseries. In
Kailasa Samhit‘3, Chapter 21 305

order to rem ove such b le m ish , the procedure fw if Htsitr xti

is being prescribed.
fg^Ezr Ч ^ Ц ^ |^ Ы д > ^ ^ с П 1 ^ ||,«Ч11
ЩW4R fcRWhl T h e n he should d ra w tripundra ove r the
b o d y w ith the sandal paste. T h e garlands o f
flow ers should also be offered.
mantra
T h e k in g should h u m b ly recite the
namah irinya and ending w ith
starting fro m 3T:^d^<Vi|5Tcblg«ffrg
namah amlvatkas.
T h e chest, the n e ck, the head, arm s, arms
and both the ears should be adorned w ith the
<ТёТ:У1ТЙ ^ т Ц 4 y^R IIM oll
Rudraksa rosaries, reciting the mantras.
T h e n reciting От after e nd , his devayajana
(w orship o f god ) should be com pleted. О Ж■чЭ СчШ Щ sO Щ f?
л
l * !J l4 ft fq S T O Wl

excellent sage, b y d o ing so, all the blem ishes tw ^ w ra ^ T R ^ ii^ ii

are rem oved. O ffe r in g the incense, the b o d y should be
lifted and placed o ve r a rope sw in g . T h e b o d y
4di<4l ж кп-ч ж ш дж д|
should then be placed o ve r the panca-
rRfJW ■ЩЩГПгГЦТ «fWII'k ?ll brahmamaya-ratha.
The sons of the ascetic should also
■flgiTfijRT: ЗРШ1
p e rfo rm , the excellent last rites. О B ra h m an a ,
I shall g racefu lly speak out the process, w h ich
should be carefu lly listened b y y o u . R e c itin g the Рапса brahman m antras, the
ratha should be decorated w ith fragrant flo w e r
areref w a r garlands.
хг sr n
T h e dead b o d y should be bathed w ith the
Ш ЯЗ&ртПфеЧ Middl'd d d ^ l l ^ l l
clean w ater. It should then be w o rshipped the
The Brahm anas should then chant the
Rudracamaka dhyaye as w e ll as the Rudra
V e d ic h ym n s accom panied w ith dance and
sUkta should be recited.
m usic. The body should then be carried
7R5 rT TJTfl: WTO dSMUrNlfafMoU rtl around the villa g e w ith dance and m usic.
дщ fo r o mrr^r m & s f e T ri ш ягептатРг <?TI
K e e p in g the conch in fro n t, pe rfo rm in g
g н м о ii
abhiseka w ith w a te r, the flo w e rs should be
T h e ascetics shall dig a ditch as deep as the
offered o ve r the head and then sprinkle w ater
s ta ff in a h o ly place near a h o ly tree on the
pouring the w ater on the b o d y .
eastern or northern side.
дМчщИч gq^nf^r mwrgi <зРk=<i I
ж М fgrfiRT ?RT:mmi Ъ ГГ ЯГОДИЦ ?ll
T h e o ld kaupin should be replaced w ith the A big pit should then be dug and w ater
n e w one, and his b o d y should be plastered should be sprinkled in the pit reciting pranava
appropriately w ith ashes. and vyahrti m antras.
306 Siva-Mahapuranam

ущПч^Г ?Г|^гТ:1 Then reciting the mantra Brahma-

ЗТШТЙ т1Н1ЙЧ$¥1'ШЧЛЧ;?11
T h e kusa grass and the S a m i leaves should
be placed to the north. A cloth o r the deer skin
should be spread therein.
7l^nf«ffe2r ш яийч ^114^11
T h e n w ater should be sprinkled o ve r his
b o d y , reciting pranava and other mantras. T h e
Rudra should be recited.
f5i!dWUMdU:ii4'kll
P e rfo rm in g abhiseka w ith the w ater o f the
conch, the flow ers should be laced o ver the
head. T h e n one should p e rfo rm reciting the
jajnanam the head o f the ascetic should be
touched. R e c itin g the Rudra sukta the space
betw een the eyebrow s should be touched.
4rcl4*wr4r4iR <m:i
fqffhUiqcld 114^4
R e c itin g the т а no mahanta and others and
other fo u r mantras, the head should be broken
w ith a coconut th ro w n into the pit.
'PJIJT
^м гч ч л и ) ЗЕТ: ЧТ: m i |w : l l ^ o ||
ff?I 4iwl тгга-
*ii
T h e n speedily uttering the fiv e mantras,
touching that place, the mantras fro m yo

nam e o f S iva . devandm to yah parah sah Mahesvarah,

should be recited. T h e n Sam ba M a h a d e va ,
S iv a , Sarvajna, independent, w h o bestows his
*Rf qViifA w r w ^ чтаегш ти чч и com passion on a ll, should be m editated upon .
Thereafter reciting Omkara svastivacana
should be recited. T h e yo g i's b o d y should then
сЩТ Я<ЬгШВД М1Ч^?1'Ч<ЙЧ*Ц|15?11
be lifte d up and should be pleased facing east
T h e n he should prepare a m us p la tfo rm o f
in padmasana in the p it.
tw o aratnis square and one aratni in height
М-ууыЫфгЧ 9W4vRT гГгТ: 1 and smeared w ith co w d u n g .

O ffe rin g the scent and the flo w e rs , incense

W 444x5^^11^ ^11
o f gugulu should be o ffe re d. R e c itin g the
A m ystic diagram should be draw n in the
passage Visnu havyam raksasva, the b o d y
centre, and adore w ith fragrant flo w e rs , w o o d
should be placed in the p it.
apple leaves and T u la s I leaves together w ith
^ cpir fragrant ra w grains.

УПТ5РТ cfiTl ф(:{

T h e danda should be placed in his right
hand, w h ile K a m a n d a lu should be placed in
his right hand reciting the passage- prajdpate
natvadeta nyanyo.
TTci%crrl<gr^
T h e n uttering О т , incense, la m p , m ilk and
naivedya, should be offe re d . O n e should o ffe r
salutation fiv e tim es, after going roun d.

ТППсГ fTctfirfPP рщщ ЯПТТГШ:!

" ^ w ^ l 14 <111 ЗШЙЧ хШ^ЧП
KailSsa Samhita, Chapter 22 307

Reciting От a dozen times, one should

offer his salutation and arghya should be
offered to Brahma in all the directions.

TJtTRT II
The process should be continued for ten
days. О excellent sage, now you listen to the
rites of eleventh day for the yatis.
TOt ^HRuifeidiui
'<w1h|UHUTH4U фгУс(и1н

id c k
KailSsa Samhita, Chapter 22
CHAPTER 22
Rites to be performed on the eleventh
day of Yati's death
■рЩЩЗсПгГ
ъ ф JjRvilief ^Tt4t £&Hd3ll3ll
Kartikeya said, “ O excellent sage, the rites
prescribed for the eleventh day after the death
of the yatis is going to be narrated by me
lovingly to you.
Tnw f f^grr цшгщщтачч1
^ trilrw ro r PcTRT w rT ^RPTIRII
MU^W tUIVIIW: f>^pW?rqc|fw:l
ЯТ^ПШ t p W RSqtT:ll^ll
Sprinkling the water over the platform and
reciting Punyahavacana mantras five times
from the west to east, he shall sit facing the
north and draw the mystic diagrams in square
shape himself. The middle square should be of
18 cms. in length.
fa^fac^U|4d<^UT^f|cbKlf0TЪ Ж 1
p i r T W : щ щ M'diThdjqqHfanmi
■O C\
The other diagrams should be in the form
of a bindu, a triangle, hexagonal and circular.
307
According to the method of ptijd, the conch
should be consecrated in the front.
MluiHiquj tfebc-ui q'tffarcjl -Rbgft:l
CS '■Э
^cPTT: ЗЩ p f e r 3tlddlf^ch^r4U ll:liqil
The pranayama should then be performed,
then performing the Sankalpa, the five
messenger lotus as stated above should be
worshipped.
U’AhriiVdWl щг P g w cTrT: i
ТПТГГЩ N^<«fTRd4Mld:ll^ll
Then the kus'a grass which has already
been touched should be placed to the north.
Thereafter by means Sadutthana.
HUSdllH W ЯЩТ1ЩЩЧТ nlddT.1
a& g if4 ?^?ciif4 ^4 i w m f P i f |^ ^ r r a ; i i ^ i i
Flowers should be offered over the
diagrams made over the pedestal. Thereafter
uttering От hrlm, the deity in the form of
Agni should be invoked.
3TTcJT^nfir ЧЧ ^ R t WedRlI
^ ш т ч ч т а щ ^ г : ^AlcbMKtldlldll
Reciting the mantra avahayami namah one
should meditate and should consecrate the
deity with respect, displaying the mudra.
Reciting the mantras hram hrim and others
their limbs should be performed. The
messenger goddesses shall have the good,
gesture of fearlessness, the Varada mudra. in
their hands. They are as lustrous as the moon
stone.
ТгШЩЕГТГ 5'Ki4iq4«h'fl^ilRldi:ll^o ||
With the lustre of their gem set fingers,
they spread red colour in all the directions,
clad in red costumes and having the hands an
the feet resembling the lotus flowers.
308
They have three eyes each, the faces
resembling the moon disc, wearing the gem
studded crown together with the digit of the
moon.
$и£Н1Чё'1иё1£Г гЫ Ш фтГ8ГГТ:1
* K ^ < * d * « b h d k l 4 4 ^ t l :i ^ И
The cheeks appeared charming with the
kundalas, tough and raised breasts, adorned
with the garland, armlets, bangles and
waistbands.
щ ч т \ : w »fe<=4l<«Hl3dl:i
<1Kl$rfo(3>3l IfrW4>^T: 11^ 11
They had slander-waists, large buttocks
and clad in red divine garments, wearing the
anklets studded with gems, issuing the
dangling sound while walking and having
charming rings in the toes.
ЗРрфтТ TJcfr ?Tcn3RT f% 4 TITraRtl
d W ^ '^ lc W c f a ^of Щ Д ^ V l d d l l ^ l l
What cannot be established by the great of
Siva? Similarly what is beyond
accomplishment of the Sakti of Siva?
Everything can be done.
ucrf'jilgchsfci «cftepflC M «I4^:I
f^osrr: ТШЗЗЮТТТ:11?Ц11
The five divine goddesses, who shower
their grace on all, can accomplish all the jobs
and are always ready to shower their grace on
all.
tier щпm <r rTT: ^ з ^ ч и : % ctt: i
qillildWi < й 1 1 х й У 1 ^ ^ :1 1 ^ 1 1
Thus meditating upon their, the water from
the conch should be offered at their feet for
the purpose of padya.
Siva-MahapurSnam
The water for йсатапа should be poured
in the hands and for the purpose of arghya the
water should be poured over the head. He
should make them bath with the drops of
water from the conch.
xwt^mfnr RoMifd
y*di<l-iHwiffij| <ёЛ5гщип1ч wii^ ii
The upper garment together with the red
cloth should be offered, together with valuable
crown and other ornaments.
xt ^ tti*i<tii^ ii
The fragrant sandal paste, beautiful
unbroken rise, fragrant and charming flowers
should also be offered.
фт ъ тгтттТ^ тггнга^г щ ^Iw t i
^ ЯЩсГ ^ 5 ^ 5 fO T R T IR о и
The extremely fragrant incense, the lamp
with the wick of ghee, are being offered by
me. Thus speaking От, hrlm mantra should
be uttered.
^ Ш fW4TWTTI
V l 4 < d 15 4 4 c h < H ) J h - J M R d H I R 411
Uttering namah at the end, honey mixed in
the payasam, besides sugar, banana and gud
and jaggery should also be offered.
■mfe: ш я^иц<|(ч ^u
Placing each and every fragrant stuff over
the plantain leaf the mantra От bhiirbhuvah
svah should be uttered.
3&> $Tnfd д а й Ф ш d ^ H illl
ттчМчч ^ t<j^ i Tit йготт widdiR^n
Thereafter naivedya should be offered
reciting the mantra vanhijaya namah the
Kailasa SaihhitS, Chapter 22
water should be offered.
m m w rrfm чЛг - g f ^ w r i
w r fa $ T te i h fu ra M 'T iw rifo i
0 excellent sage, the place should be
purified, he should be made to since his
mouth. Thereafter water should be offered for
йсатапа and arghya.
ТО Й f ^ h f l Щ ST^ uhm^ I
fm m Ш ^ Ф 5 1 # т т с (8 щ ;1 1 ? ч 1 1
Thereafter the betel, incense, lamp, should
be offered performing circumambulation and
the salutation. Making on anjali mudra the
hands should touch the forehead.
STtaRTT: T p W T Г у м ч ^ Г ч и ггр
W o fa i S ip R j I R ^ 11
Offering prayer at the same time. It should
then be said “ O delightful mothers, the Yati,
desirous of the place of Siva, should be
protected at the lotus like feet of Siva.”
ff? r ш М ш : W r : xt
<ттт ЗГ^К ТП ^Н
Thus offering the prayer, one should bid
farewell to them. After their depart me the
prasada should be distributed among the girls.
TTt^ETt Щ W sFfeTl
з т Ь г щ с гщ ^ i i ^ c h i ^ y
Or otherwise it should be given to the cows
or dropped nit he river water. It should not be
used otherwise. Thereafter the parvana
Sraddha should be performed The Ekoddista
Sraddha is not to be performed for the Yatis.
» Ш с г а щ п 5 fTETd: У М с ! M l
w TjfrstB 11? 11
1 shall now speak out the method of the
performing of the Parvana Sraddha. О
excellent sage, you better listen to it by which
one meet with welfare.
309
Wr frrmuT sq cM w % r : i
4Uufd«Hlf4(d дгачп^оц
sS чЭ "S
The one who takes the bath should wear
the yajhopavlta and then perform pranayama
quite carefully. Holding pavitra (a ring of
kusa grass) in hand, an auspicious day.
WTW4 ^ ^11
On should perform Sankalpa, ‘T shall
perform Pdrvana Sraddha. Then sprinkling
the water over the ground, kus'as grass should
be spread to the north.
ЩЦ 1%Snf?®WTbl4^dT^l I^ й 11
Then he shall invite four Saiva Brahmanas,
who are well-versed in the rites. The
Brahmanas shall take oil bath, after which
they should be seated appropriately.
3ITrtR ЯШТ ЩГЦ^ШЧЧ ^ A tf a ll^ ll
ччч1гчч згьзц- m 3 ^ ?tr ^ :l
Hht f^aiyi«44K<id4ii^')Hi
After saying, ‘‘You shall represent
Vis'vedevas, he shall offer salutation to the
Atman, Antamtman and Paramalman.' ’ There
п feet are then to be touched with devotion.
Ш^Г ЧЩгЧ Ы W гП
The feet of the Brahmanas should be
washed, and they should be seated facing east.
After decorating, them with scents, sandal
paste etc. they shall be made to take this food
in front of Siva.
arrertf ш я ш т : f e n t xt у< н э,ч п з^||
The ground will be plastered with
cowdung, spreading kusa to the east, one
310 Siva-Mahapuranam

should, controlling all the senses, should say, etc. should be given to this with devotion and
‘‘I shall perform pindadana. pleasing them at the same time.
e to r ffn rTi зтгетй я г :^ т w ш : ^ : i
31ТгЧЯ^ПЖЯ ЧШ^МТМД:И^\ЭП y u rto t o t o «if^T
The earth should be covered towards the
«(4l1d xTw t e r фшПчиёН 113 c ii east spreading cloth etc. the mantra От bhiih
Svaha, От bhuvah Svaha, Orh Svaha Svahd
*¥?)<<*> Ml <aisi«nfyfir fwPT:l should be recited offering the payasam.
ш ззята ^ ^ r y ^ m - f h ^ d i n ^ -?и
ц<Ж¥П(5^Шу4<л to r f t o i
Performing the Sankalpa in this way, he
should worship three diagrams- Atma, to
Antardtma and Paramatma turning the face to О excellent sage, thus, I have spoken about
the back. Then he should offer the pindas with the rites to be performed on the eleventh day
devotion saying, “ I am giving the pindas. ” after the death of a yati.
Then the water from the dUrva (grass) shall be щ & e ito to r
offered. He shall then perform ЧН1Ч|ЦеЫ^||^фгЧе(и)н ЧРТ ? II
circumambulation, getting up, offering the
salutation at the same time.
cTETt w to t XTwrfofsri
чттшшсгШ fs^ii'tfoii
Then giving charities to the Brahmanas, as
per the rules, he shall offer Ndrayana-bali at
the same spot, on the same day.
to r fsnfgfir: T^cT:!
ЧВШТ?Г
At every step Visnu is worshipped for
protection alone. After performing the
mahapiijd for Visnu naivedya of payasam
should be offered. I
<

ЙТЗУИЗДTPTTf? $11$т>1Йс(Ч1Г,1Н1 (

Then the twelve recited of the Vedas

should be invited and should be adored with
twelve names, offering the scent, flowers,
unbroken rice etc.
лчнтзясгепф sym t o r <
1

Thereafter the shoes, umbrellas, costumes

310 Siva-Mahapuranam

CHAPTER 23
The rites to be performed on the twelfth
day for a Yati
-щщ
тптздщ ш : -щ т
f^^n^m hcrrfir $ii$ iuimi ftrafsroppi^i

K a rtik e y a said, “ On the tw e lfth day

getting up early in the m o rn in g taking bath
and p e rfo rm in g S a n d h ya , in v itin g the devotees
o f S iv a , as w e ll as the Brahm anas at noon w h o
have been c om p letely p u rifie d . T h e tasteful
fo o d should be served to them w ith d evotion .

liW 4 -MIWIRliJUl щ щ т:|^и

Seating h im s e lf close to the im age o f S iv a ,
one should adore h im in the Pancavarana rites
m anner, appropriately after perform in g
Pranayam a.
Kailflsa SaihhitS, Chapter 23
4gKichc4'4|tfui ^5FZlTFT^jftfTfl
^F3fT chRbt4 $ryeK4l cTtTT^t'ij4^vir(ll'*<ll
Then according to the method of
Mahasankalpa, a sankalpa should be
performed saying him, “ you are my preceptor
and I adore you.” Thus speaking, he should
touch him with kus'a grass.
4!<{l x||x|U( fcti| ohrl'l xT cjpilrl: I
Ml^tsi 1*!Ч^Н^1чг1Mj IЦ11
Then washing the feet of the preceptor, the
performer should himself sip the water. The
Brahmanas who have applied ashes over the
bodies, should be seated facing the east.
^dlfVl<^fc;*4d) W rRT rfRI
ЧЧ.’Ч! '^ TB Ttc R ^ tR R fh ' R T Fg-JlMj 1^11
W lfFre едТ^гШЩС§гГТ W lU dtl
О n9
tJ W 1ШТ dWdHldHTR5 гЧгГ:ll'all
All the eight Brahmanas should be
meditated upon as Mahesvara no others. О
sage, the other Brahmanas should be adored
with great respect, while the preceptor
Paramesthi, should be adored in the form of
Samba Siva, uttering his own name. The
second Brahmana should be treated as a
preceptor, the third, the supreme preceptor an
the fourth should be treated as greater than the
greatest.
$<ЧШЧГч^|сМ1 xIRHlft У«*)<гЧЦ|
yu|c||fc % d t*T R t -Щ Щ Ч Щ f l y t x T W I l i II
Reciting the passage “ idam dsanam” the
asanas should be offered to them. Then
reciting the passage “ Om Sadasivam
avahayami he should speak out his own name
as well.
ЧЧ HI
ч1йч 1г1ччzmrf щзт&щгтФ11?11
After reciting the offering the arghya
uttering avahayami namah the lord should be
311
invoked offering padya, acamana, arghya,
costumes, fragrance and unbroken rice.
cffctr
II qo 11
Reciting the eight names including
pranava the fragrant flowers should be
offered, using the word namah at the end,
mentioning their names in the dative case.
ifqsH % хг ^еьнттгач
Then he should say, “ The adoration has
been performed offering incense, lamp, etc.
Let the task be established. Thereafter he
should offer his salutation.
w far eb<JHl4slIUi| | w) yitel xTI
^41^ТУ«1Ч[Ч^ЧоУз 1Чч4 сЬН11^ II
The banana leaves, getting washed with
water, should be spread on the ground. Several
types pure food shifts including the food
grains, payasam, jaggeries, pulses, and several
other eatables should be served. Thereafter the
bananas, and gud should also be given.
Something should be spread below the vases
of food.
ч Ш *г а т xr fctwii^cAifafa f c R i
c b tw v f с ь к Гу г с 1г ^ 1 д Ш т :1 1 ^ 1 1
згптТттч w a f e r yiyfeldifad 3Tf?ri
cn^igr w r f e ii^ n
After sprinkling water over then the
passage, Visna havyam raksasva he should
touch the food with hand and then get up.
Offering the water to the Brahmanas, he
should pray to them, “ you are always Siva's
form, bestow boon are me getting pleased.
^ ^f?T xT rfflt 'ЯЧс)<;
312 Siva-MahSpuranam

Reciting the mantra “ye deva" the
unbroken rice should be poured on the ground.
Then getting up he should say, “ let everything
become nectar.”
m m тгага гг *p r чопчт ^ 4*4141
W гГП^М
Pleasing the Brahmanas, the mantra
starting from gananantvd to Rudracamaka-
dhyaya or RudrasUkta upto five mantra should
be recited.
fyUlUft %iRRt $T dlcT^igr TTTgRRI
4т^тШЧ)уМ rT ^ |Г у Р р Г у Ы ч П ^ П
Thereafter the Brahmanas should be fed.
Thereafter, they should be made to washed
their faces, feet, then reciting the Vedic
hymns,. The unbroken rice should be given in
their hands.
чер т
Then they should be made to occupy
comfortable seats, performing acamana. The
clean water mixed with camphor should then
be offered to them.
ччзмга xt м^сычяц^сьч.1
тЗЧ W jn j ^ '5R[ra HR R О11
The betel, daksind, the wooden sandals,
asana water vase, fan, pedestal, rod of
bamboo, should be given to the Brahmanas.
Let the Brahmans in the form of Siva,
retire, comfortably to this respective abodes.
Than one should bid farewell to them and go
with them upto the outer gate.
ghtRi^sj Tifwr *ртт
When the Brahmanas desire the person to
go back home, only then they should return to
their home. Then he should take food with the
Brahmanas, and his kiths and kins or the
orphans and then take rest.
fa^T 4 W tm nfg
в
tR: tr : i
ч9 C
gg ч ?т) *iiPij»TciHlcb'4^i HdidiR'iiii
No short coming should be left anywhere,
this is the truth which is being repeated again
and again. In this way a person who adores the
preceptor repeatedly, enjoying all the comforts
in this world, ultimately achieves the Sivaloka.
^гТЗсПгГ
tret ^dHUifhlrhfybt) y M ffftU l
tw tt ^ :ll
Suta said, “ Skanda, this showing grace
over his disciple Vamadeva, he having the
spotless wisdom, the foremost of the learned
people and who bestows his grace on al the
people again said.
чЗГччкичЧЛжПТТТ •О
ШтБ W
v9 О

W lbdfytltUcUldj dW K^HlfgTj^cii^
3tpjf ч ф 3 jfeg:ii?^n
They should then be pleased by offering “ O sages, dwelling in the Naimisaranya
salutation to them besides circumambulation forest, all these details were spoken by
them and receive their blessings. Then after Vedavyasa therefore the primeval preceptor
saluting them one should beg for the devotion and you happen to be the preceptor of the
of the preceptor. world.
■^TftJTcTT^I: 3TtTT 7 Щ Я Т xt W W CTI •О О
4<sll«wiiu
v9 r

ZUiyilclfa W Jm m :
KailSsa Samhita, Chapter 23
т а Ф гщ ^ W m iy^n
These instructions were heard by
Sanatkumara, the best of the sages, from your
maths, as a result of which he become the
devotee of Siva. The same to Sukadeva- the
devotee of Siva. The same details were passed
on by him to Vyasa who repeated the same to
Sukadeva- the devotee of Siva.
ц4здтчнм4сьчн ^ п
О excellent sage, each one of them had
four disciples who were devoted to the study
of the Vedas and were engaged in establishing
the worship of Siva on earth.
^|U||4H ТЗёГ rn
11? <?11
Vyasa had four illustrious disciples viz.-
Vais'ampayana, Jaimini, Paila and Sumanta.
д а : шЬг
<т=г f^MT ч^1гЧ1ч1 Tq^rg^i^ о и
О Vamadeva, the great sage, 'Agastya,
Pulastya, Pulaha and Kratu were you noble
disciple.
TRcfcgr
дадаг <у1Пи ^ ; fyidftqi: 113*11
Sanaka, Sanandana, Sanatana and
Sanatsujata were quite dear to Siva and were
the best moving the yogis.
д а ТГСЧ^ёГ 4<lc4HI4)Wd:l
^|сь41Пм:|^^||
Of that Sanatkumara, was well-verse in the
interpretation of the Vedas. He being
preceptors, the supreme preceptor, greater
than the greatest as well as the paramesthi-
guru. He was advised by Sukadeva even.
313
?? yuiqfq^M ftspt
w <экда ^ftbcbK ui^ii^^n
The perfect knowledge of pranava is
enshrined in these four disciples. This happens
to be the main reason for liberation at Kasi.
4Rfyrai(iiaH^4 ^ r
qc;i-rii«iicl^H4uUfriRT: W t ip fh l:
'^dlli^Hi^rqihchR^ld4'^l«blVlll<'4T4l^d
^rH-dluchi » w m «m w ? зй д ап з'х п
The group of the sages, mentioned above,
has divine influence in the form of a mandala,
which is worshipped by the great sages
conversant with the gist of Vedanta. It is
covered by the ether as brought out by the
Vedas. May it be conducive to your
satisfaction and the welfare of the world. May
it bestow glory and prosperity.
ЗТтГ: SET ^ e l d l гШТ ^
ЩШЧТ cp;Prl||^ЦП
This is the supreme secret as revealed by
Siva himself. It is the conclusion of the
Vedanta philosophy. О sage, since this
doctrine has been heard by you from me,
people well-versed in learnings, shall attribute
the same to you.
dW<?^eJ W Ш : %гг
fWSFPWrfd fM t I
fadlM^lfdykWHIM-d^
4irr w i r w f w : 3Pnf%n^ ^11
Therefore, the follower of this path, an
ascetic devoted to Siva exclusively uttering
the passage Sivoham asmi is turned into the
form of Siva. Even the adoration of Brahma
and Visnu, yields liberation. This is also like
the same as all the rivers end up in the ocean.
314
yRTJTtW РгаГ: ■H%il^ll?V9ll
Suta said, “ Thus issuing instructions to
Vamadeva, Skanda, getting adored by all the
gods, devoting his mind at the feet of his
parents.
3wHWf»Ksl< ЯТТ fPTTC: PvHsKl^d^l
ТТШ ■ ^ з гщ я 'я ^ тр>: 113 с 11
Kartikeya the bestower of the divine
knowledge, reverted to the Kailasa mountain
which is surrounded by a large number of
peaks.
^срт fviflsl<41^441
Vamadeva, on the other hand,
accompanied with this disciples, mounting
over his vehicle the peacock, offering his
salutation to Kartikeya, went back to the
Kailasa mountain.
trst &Hwfvi<sR HiulviPrawi gPr:i
^ 1 ^ 4NMIV№<ui4)VI^:IIYo ||
Reaching the Kaliasa mountain, the abode
of Siva, Kartikeya offered has salutation at the
feet of Siva and Parvati, the sun over of the
delusion and the bestowers of moksa.
ЩШ\ ^сГсЬ<йсН*{1
w Trfasft w t ч тт ^uPyd:iix^ii
Overwhelmed with his devotion, and
losing his consciousness, he fell at the feet of
his parents, offering himself to hem. After
prostrating before them he got up.
£iva-Mahapur9Qain
р щ 41‘ilViid чтш gPr:ii'*?n
Thereafter Vamadeva reciting meaningful
passage from the Vedas and Sastras adored
Siva, Parvati and Kartikeya.
Pram ЖПТГкЫ w udfdl
4U|Pm?4(f||g| 3П
Placing the feet of Siva and Parvati over
his head and receiving their grace, he kept on
living there.
^cRltsfh fbfcjM yU|ct|y!j (ф апу
Щ w t f ^ T I 1**11
All of you should also understand the
meaning of pranava which is quite secret, and
bestows salvation.
w m ярЕдтттч,м>$Ч11
Remaining here comfortably, you will
attain the excellent salvation, the unparalleled
Sayujya at the feet of Srlvisvesvara.
лРщГ ч т т г я т : штщщтлщд й и * ^ и
I shall go to Badrikasrama, for serving the
lotus like feet of the preceptor. Let us aspire
for the opportunity for having the excellent
discussion again.
gi uiчч4 «ьочiу gpiiwjcoUwm ч т
tratPr?Ttemra:i)?3i
Thus ends the sixth Kailasa Sariihita of
Siva Mahapurana

SIVA-MAHAPURANAM
Vayavlya Samhita (Part I)
CHAPTER 1
Genesis of the Vedas, the fourteen lores
and the Puraqas
ЩЩ ш ъ
чч: # ч т ч w m m ^ш ч 4|
Vyasa said, “ O Son of Parvati and the
foremost, of the ganas I offer my salutation to
lord Siva who is the creator, preserver as well
as the destroyer.
VlfoiHfam WT #8Rf xrrftt 1 the son of Satyavatl, his disciples, who had
w ifq ^ гг % per щ w i r e ii
He possesses enormous Sakti lordship,
influence, besides having the excellent
temperament and whose fortunes pervade
everywhere.
ч р ч н gunfa щит w
I take refuge with the unborn, creator of
the universe, eternal, imperishable, Mahadeva,
the great soul.
TRTFt ^ftUHU^ 5^'<afTW ctrtfftimi
тр т: # И 1 Ш : ч^щчстчитт:1
m m m i ч щ г ё Гс^Рйпчн
The great sages, started a great yajna at
Prayaga- the confluence of Ganga and
Yamuna, which happens to be the path of
Brahmaloka as well as the Naimisaranya.
These ascetics had the praiseworthy hearts,
(ч З ч п г :)
truthful, extremely illustrious and they started
the great yajna.
Ш W( W3>u4 rfUThf4dyd.4u||^|
«ЙЧЧ:11^И
f^prr чщгРт irawt % w& g f ^ r m
ТЩТсГЧсГСТтТЯгт сП с В П Ч 4чЭU |4 lu f4 d "S
llV 9 !l
з ж т ж ч ш гг f ^ a t s f u i
W : «c|Uini g TRl^q^UTT^n^ II
The Rsis are performing the yajna there, on
hearing the news by the intelligent Vedavyasa
been the supreme souls extremely were, well
known in the three worlds, who were aware of
the merits and demerits of the speech, who
could silence even Brhaspati in speech, recites
of the simple passages to the listeners.
ЧЯПЧТ fr u u tr Ш Ф ТН ^и ГсТ^Й :I
ЗТТЗРТТЧ ^RT: «ft oi fti «ft l 4:ll <?ii
They could narrate the stories quite well,
competent speakers, poets, well aware of the
polity and the time, well-versed in the
knowledge of the Puranas, such a competent
person, known by the name of Stlta arrived
there.
it ^R PM R T 4TUt Ю ТРШ Т: I
TTBt ТГШ tT WT RT 4 ^ 1 3 ^ 4 1 ^ 1 1 * ° II
On seeing Suta coming, the delightful
sages received him and adored him with
respect.
y fa r ji tt n f uph
У(<ВЧ'ШЧ $тЬЧ№. 11^11
316 !Mva-Mah5purflnam

Ac c e p tin g their w e lcom e and w o rs h ip , the dT4T^ |oMd( WT

Sdta occupied the proper seat m eant fo r h im .
ddWoM^HI^cl -дфгт «nftdlr44IH,l
dh<IГиIchi’ ё И Щ ||^ ||
The re afte r, the m inds o f the noble sages
TTTut «кгатзд 4:11^11
Th erefore the m atter w h ic h is good fo r
hearing, is auspicious, know led geable, such an
excellent story fille d w ith the essence o f

becam e anxious to the stories o f the PurSpas V e d a n ta , the same should be narrated to u s .”

fro m SOta. цсцщ Й а: ^jrTt

ъ ^гщтдты f n r g ii^ n
W h e n the sages, w e ll versed in the V e d a s ,
prayed to Suta, then he spoke the auspicious
T h e Rsis then w o rship ped Suta speaking
w ords w h ic h w ere fu ll o f sweet and rational
sweet w o rds and attracting h im towards
m eaning.
them selves the spoke to h im .
fc T ЗЦТгТ

ehWIrMUI^q y < |U |y f4 ^d ^lR o ||

w m t s i r и?тлт! tr?T4rr!ii^ii
Suta said, ‘ ‘ A l l o f y o u b y adoring m e, have
R$is said, “ O im m ensely learned one, О
grace m e and have inspired m e to narrate the
Saivaraja, y o u thrill e ve ryo n e , besides being
story. H o w can I refuse tow ards the adorable
om niscient, y o u have arrived here, because o f
Puranas o f the Rsis.
our great fortune.

fn trrfg im riW
Ф & zf Ш *11
дэдят щ % «шя^11?ц 11
Щ Ц w r PTIUT ^ u f a d ^ l
Y o u have acquired the entire know led ge o f
the Puranas fro m the sage V e d a vy a s a , м mid R 3 11
therefore, y o u are w e ll aware o f interesting A ft e r adoring M ahadeva, P a rv a tl,
stories. K S rtik e y a , G a n e sa , N a n d i, and V y a s a - the son
o f S a tya vatl. I n o w speak on the S iva -M a M
Id H Ijjb W IW ТёПё&т $cflufer:l
Ригйгш w h ic h is authenticated b y the V e d a s ,
■ЦЩ ЩГ « И I^ 11 extrem ely auspicious, the ocean o f perfect
ч ddifefed fgrftrfwig kn o w le d g e , bestow er o f w o rld ly pleasures and
salvation.

M ч fg r r n ^ W n ^ ii
A s the ocean happens to be the im portant
abode o f the diam onds, s im ila rly , all the
happenings o f the past and future in the
universe is w e ll k n o w n to y o u . Because o f our
good lu ck y o u have arrived here to m eet us.
Y o u cannot return w ith o u t d oing go o d to us.
$И«ь<»чуЦ я 3TTIR3H
It com prises o f the appropriate nature o f
the w o rd and its m eaning and adorned w ith
the m ysteries o f the V e d a s . T h is Purana was
in itia lly narrated b y the w in d god in the
Svetakalpa.
VHyavTya Samhita, Chapter 1 317

fgurwRifq- тщщшпт дат bestow ed the p o w e r fo r the protection o f the

О s9

livin g beings to V is n u , w h o happens to be his

дадтгпм ^ Ш ш 1 1s 11
m iddle son.
Th e lores have a lace in the Puranas. I shall
narrate the genesis o f this Pu ra na, w h ich y o u fg fe r r fdrl'cfrfl I
please listen. Ш ТТ^ТШТЩ щ т «Г^ГПТТ
STflft 2)<ЗЩЫ<сНЙ Th u s achieving the d ifferen t lores fro m
S iv a , B ra h m a , w h ile creating the livin g beings
тощ «nfym# sr fgar^rna^?rii94ii
in itia lly com posed the Puranas.
The sacred texts com prise o f the fo u r
Vedas, the arigas, тйпатй, nyaya,
six jj = ra% «it № tai:i'
Puranas and the literature on dharma. These
are the fourteen w e ll k n o w n parts o f the T h e fo u r V e d as em erged out o f the m onth
sacred lore. o f B ra h m a thereafter, fo llo w e d b y the other
З П ^ Г SRcf^t Sastras.
arahW iTt дащ%гг т р гг п я ^ и vzyw f^ rt y m ят^нм jrtt
In case the fo u r V e d a s like Ayurveda, rR[T I w i w l
Dhanurveda, Gandharvaveda besides the
Arthasastra are also added the m em ber o f the
lores rises to eighteen.
oouhimi Tj<r«fw9ie(dl4
W h e n the people could not expand them
3lgr<VIRT further on earth, then fo r the spread o f the
cRfe; :iRV9ii d ifferent lores at the c o m m an d o f V isve s va ra ,
T h e sixteen lores o f d iffe re nt paths, were at the end o f D v a p a ra , then lord V is n u , w h o
created b y S iv a who happens to be the happened to be the soul o f S iv a , incarnation
prim eval creator o f the lores. T h is has been earth in the nam e o f V y a s a and roam ed about
ordained b y the V e d a s . on the same.

3? f | ^ р ш г г : fo q g rftg tf *Щ1 TTci с гщ щ г 5ГСЧ З Т Й f^ 3 f!i

WTOT ЩП^=га^ VTIrR^I R d 11 fHfMdifn Tj TTUiif^ g M if t ъ д а : тпт^и^ Ч и
T h e same S iv a , w h o happens to be the lord О B ra h m an a , s im ila rly , in each one o f the
o f the universe, w ith the intention o f creating Dvapara yuga, the Puranas and the upa-
the w o rld in itia lly created B ra h m a . Puranas w ere com posed in the background o f
the fo u r V ed as.
rreft интриг
Ш п^тт ^ get TT yifwt>wi|4l±M(IsJWll
T h e n S iva gave all the lores to Bra hm a anuitifhc) w ^ c i^ m ^ ra rm ^ ii
w h o was born o f S iv a , to enable h im to create T h e same V y a s a , in another Dvapara yuga,
the universe. was born out o f the w o m b o f S a tya vatl, like
the fire em erging out o f the sacrificial w o o d .
Ч1ЯЧК1 f f r ^ дам
дачт fasg w згрщЫч Цгиз о н
F o r the sustenance o f the w o rld , S iva
318
He composed the bring of the Vedas in the
form of the Eighteen Puranas. Because of the
expansion of the Vedas, he came to be known
as Vedavyasa.
ynuiHi чНрт
srenfir ^cIHleb cr4jdebiferfsrW<H.II^^II
The brief of the Puranas comprising of a
hundred crores of verses was then composed
in the four lakh verses. Those hundred crores
of verses are still found in the heaven.
fg?:i
ч t t *4if&iqpiT:ii3^ n
i t
O Brahmana, such of the Brahmana, who is
well versed in the Vedas, with their angas
besides the Upani§ads, but are unaware of the
Puranas, they cannot be considered to be the
learned ones.
The meaning of the Vedas should be
explained and developed by means of history
(ancient lores) as well as the Puranas. The
Vedas get frightened from the ignorant people
left they might misinterpret the verses.
и 1гШ % 4 < k U l f u i xf\
ciyiljrlRd чтм
Sarga (creation), pratisarga (dissolution),
Vams'a (dynasties), Manvantaras (the period
of Manus), Vamsanucarita (the stories of the
kings bom in a dynasty) are the five subjects
discussed in the Puranas.
хшяэт rld^<ium4fdv^i
The excellent sages well versed in the
Puranas, with big or small devotions, have
given the number of the Puranas as eighteen.
tJE T e|wj|q rT %IHIe|ri rfSJTI
srRrei ъ 4i<S.u^nd: ^ 411*311
Siva-Mahapuranam
3TF^t Щ rTI
i^rrut Ш w r t a r ikiuihi4 4 * 4 : i
They include the following Puranas-
(i) Brahma, (ii) Padma, (iii) Vi§nu, (iv)
Siva, (v) Bhagavata, (vi) Bhavisya, (vii)
Naradlya, (viii) Markandeya, (ix) Agni, (x)
Brahmavaivarta, (xi) Linga, (xii) Varaha,
(xiii) Skanda, (xiv) Vamana, (xv) KQfma,
(xvi) Matsya, (xvii) Garuda, (xviii)
Brahmanda.
This is the auspicious sequence of the
Puranas. Out of these Siva Maha Purana the
fourth one, also fulfils all the desires.
щпттпг w aKVKiQdqj
frfw Ш erf: я№т:|1*<ч11
The Siva Mahapurana is spread in twelve
Samhitas and comprises of a hundred
thousand verses.
tTg & k qrfuT ^Ni^dfuichl HTT: l*I
According to the command of Siva as well
as Saivadharma, Saivas are considered to be
of three types. Therefore the people desirous
of salvation should take refuge with Siva
alone.
TTOfarfe ^ПТЧГЧ iTRWII*<ill
Even the gods get redeemed, taking refuge
with him and not otherwise.
^«WIWRT ЧТГОТ ^TfrappTI
fr<*hH4lfrr Tjga^t fr Pwteid 11*^4
I am speaking about the Siva Purana which
is based on the Vedas, together with its
divisions, which you please listen.
Ш Ш M ^TTW R tWTI
зМ т щ т т у ^ 1^ 1* ш и ч о ii
Viyavlya Samhita, Chapter 1 319

^ri V y a s a on his part briefed this Purana

reducing the nu m b er o f verses to tw e n ty four
щ « сь1(4*>*|1э4 c(iii4)ii Ш: Щ4114 *11
thousand verses. T h is is the fourth edition o f
w£[4$ ж т %?ггд ^%TT:i Siva Purana, and presently it com prises o f
fsrtr^t <vwi^yRd зг?га|я1Ш11ч^11 o n ly seven Sam hitas.
The re are tw e lve Sam hitas in the Purana <нпит fgjfon Miifedii
v iz . (i) V id y e s v a ra , (ii) R u d ra , (iii)
3#гтт чМгзэт ч дЙчя п щ и
V a in a y a k a , (iv ) Aum , (v ) M a tr , (v i)
Rudraikadasa, (v ii) K a ila s a , (v iii) Satarudriya, T h e first one is V id y e s v a ra , the second one
(ix ) K o ti R u d ra , ( x ) Sahasrakoti rudra, (x i) is R u d ra , the third is Sa tarudriya, the fourth is
V a y a v ly a and (x ii) D h a rm a Purana. K o tiru d ra .

These are the tw e lve Sam hitas in this W it W

Purana. O u t o f these, there are ten thousand WRf е|Шс№К9Ц1 ^ f |d T ^ ll^ o l|
verses in the V id y e s v a ra Sam hita.
T h e fifth one is U m a Sam hita, the sixth
eUi««h iflR HigchUgtt ?RT: 4<4j K aila sa and V a y a v ly a Sam hita happens to be
the seventh.

^ е ь ^ гзпяэч ц Д а ш чг^ц ск н ! ftm W

т ш я flm iW м : тт^ пц 'йп f^ld«ll ^l<|ch¥ld4lRd4JI^II
w s s ш cbifiK ^ w n f w T i
14411 d^4 ^11
xwiRyirHi'eviti
« r f # Зттот чтк$1{¥гаде<ьчпч*|| ri^iRvN feragri4i4lw d: tr^ ii^ ii
In the R u d ra , V in a y a k a , U m a and M a tr тя |= ш й ^т:|
Sam hita have eight thousand verses each.
ЗрТ хщтпц <TЧрПЩ
Rudraikadasa contains thirteen thousand
T h e num ber o f verses in each Sam hita is
verses, w h ile K a ila sa has six thousand o f
g ive n here u n d e r :
them . Satarudra has three thousand, K o tiru d ra
has nine thousand, Sahasrakoti has eleven (a) Vidyes'vara 2,00 0
thousand, V a y a v ly a fo u r thousand and (b ) R u d ra 10,5 00
D h a rm a has tw e lve thousand verses. (c) Satarudra 2 ,1 8 0
^ ¥iuaifa^<d:l (d ) K o tiru d ra 2 ,2 4 0
(e) U m a 1,8 4 0
(f) K aila sa 1,2 4 0
Th u s fro m the point o f v ie w o f Sabda-
(g ) V a y a v ly a 4,0 00
bheda, the Siva Purana com prises o f a
hundred thousand verses. T h is Purana is he Total 24,000
gist o f the V e d as and bestows w o rld ly Th is is w h a t has been learnt about the
pleasures as w e ll as the salvation. auspicious Siva Purana.

оггфг cfiT ^df^rHWchqj щ grqgN5^t%q;i

m put ^ ^ тоиИдачнцбн
320 Siva-Mah5puranam

F o u r thousand verses have been attributed

to the V a y u Sam hita and the said Sarahita has
been d ivid e d in tw o parts, the details o f w h ich
shall be discussed in the account to fo llo w .

w z z fd i wmgrn74;i
ч 4iy<iui^ ггатп^и
T h e instruction about this Purana should
not be give n to those w h o are ignorant about
the Purana o r those h a vin g no faith in it.

чтШрсМ fyraiii щ т^ш тяг^% |

Such o f the people w h o fo llo w the Siva

dharma and do not denounce the sam e, should
be im parted w ith kno w le d ge o f this Pu rana,
after adequate test.

I b o w in reverence to the illustrious lord

V y a s a , b y w hose grace, I could achieve the
know ledge o f this Purana.

fgurgttTWR чпт wT4t5SJtm:ii?n

irk*
320 Siva-Mah5puranam

Rf?T f e n ? :
ЧШ iRSPT-.ll^ll
T h e y said, “ It is the suprem e B ra h m a n , or
not? In this w a y an enorm ous controversy
started and it w as d iffic u lt to explain the
existence o f the suprem e B ra h m a . Therefore
could not arrive at a decision.

щ atpiuiu o im i
^TRrT 'tFTcJT^fW WiraM: W * rt:im i
TVJ
te c T R tra ^
Then all of them w ent to m eet the
im perishable B ra h m a , who was being
eulogised b y he dem ons and the gods. O v e r
the people o f the pleasant Sum eru m ountain,
there was a huge c ro w d o f the dem ons and the
gods, w h ile Siddhas and the caranas were
discussing am ong them selves, w h en Yaksas
and the G an d h a rvas w ere also present there.

Several o f the flocks o f birds were issuing

sweet notes, w h ile chirping. T h e place was
em bellished w ith diam onds and corals due to

CHAPTER 2 the flo w in g o f the rivers and swerlets. T h e

bow ers, caves, caverns and the springs looked
The complex problems of the ascetics
quite graceful.
TJcT 39ГГЕГ
TJTT *4gdi "JR1: tpT:l
3 # T ^4fts^ ёЕс*Г 5P|% ^ fs ^ fw il^ ll There was a B ra h m a forest spread in ten
яШштат ш Ы щ щ щ ш щ yojana and fille d w ith deer and other anim als
Tffat ^ddlfildldt^IRn o f the forest. T h e length o f the forest was a
hundred yojanas.
SQta said, “ In earlier times after the lapse
o f m an y K a lp a s , and on the arrival o f the §lWI4H4Hld4aUuw'ltHijJ
Svetavardha kalpa and the devotions o f the M-ri,y4ui^vRuigfutd 41^44,11^ n
universe started, the sages o f the six races, There was a lake there, w ith sweet,
getting conversant w it the peop le, discussed spotless and cool w a ter. The lake was
am ong them selves. surrounded b y the trees slanting on all the
VSyavIya Sarhhita, Chapter 2 321

sides w h ich w ere fille d w ith blossom ing [фэЧ^ф|1<ц<£К

flow ers, o ver w h ic h the bees w ere h overing.

H e w ore the excellent w h ile costumes and

There is a great c ity there w h ic h shines like
the sun, w h ic h had been the abode o f a w fu l,
dem ons, Raksasas as w e ll the D a ity a s w h o had
become arrogant because o f their prowess.
yj^iyiebKdUUIl^l
I \о 11
T h e city was surrounded b y the high
boundary w alls w h ic h w ere quite beautiful
and had the shade o f m olten g o ld. It was
decorated w ith toranas and banners, ha vin g
hundreds o f m ain streets, turrets and w o oden
ceilings.
чё1Ч^чГиЙ5(1^^^ыГчс(тиин.|
T h e crores o f the m assive buildings o f the
city appeared like try in g to lic k the s k y. These
m ansions w ith studded w ith gem s o f various
shades.
dfelfafeK# WT W%: W& y<d|i|fa:i
H itW V lH IH?II
^=rfwT%f^T4;i
was adored w ith d ivin e garlands. T h e gods
offered their salutation at his lotus like feet,
besides the yog is as w e ll as the dem ons.
m m t i rt w t t w r a ^ г а г н т п ^ и
SarasvatT possessing all the auspicious
sym b ol is o ve r her b o d y , h o ld in g a fly w h is k in
her hand. W ith Sarasvati, B ra h m a appeared so
graceful as the sun shines w ith his rays.
w <[gjT W5rara^rtiTT:i
fy K ^ f^ m y id g g f :
L o o k in g at b oth o f th e m , the faces and
eyes o f all the sages got delighted. A l l o f them
placing the fold ed hands o ve r their heads,
started pra ying fo r B ra h m a .
ччП ^чй t p j
j w fnuim npnt т о м й п з б н
T h e sages said, “ O L o r d y o u are the fo rm
o f T rim tlrti, Ригйпаригща, the supreme soul,
besides being the creator, preserver and the
destroyer o f the universe. Salutation to you .

L o r d B ra h m S , the creator lives there
together w ith his councillors. T h e sages
reaching there fo u n d B ra h m a the noble soul,
w h o was being served b y the gods and the
sages. H e was resplendent like the pure gold
and was bedecked in all ornam ents.
ч ч : д а п ч ^ ш W T R ^ m ^ i R nti
Я ^ Й ^ ^ Ч l^^dldlf^ehlRulll^ll
Y o u have the suprem e b o d y , y o u can stir
the Prakrti, y o u are unblem ished inspite o f
y o u r being the creator o f the blem ishes,
salutation to y o u .

тепц&ВШ
RcZlefirPdWrgTf» STIRoll
H is face was quite serene and d e lig h tfu l, Y o u are the fo rm o f cosm os y o u live in the
w h ile his eyes resem bled the lotus petals. H is cosm os, besides being the creator o f the
b o d y issued the d ivin e lustre. H is b o d y was universe and the Pancamahdbhutas therein,
smeared w ith fragrance. salutation to y o u .
322
•O
Y o u are the fo rm o f the universe, y o u units
the soul and b o d y o f a ll, besides separating
the, salutation to y o u .
rente ftfisH w te H TTltete ^TTRTI
rnnte чтпщт ч и ! 4 te srcte fq rtm ?!iR ?ii
Y o u have created, preserved and distorted
the universe, y o u are the creator o f all the
lokas. S till because o f the influence o f M aya
w e are not aware o f y o u true fo rm , О G ra n d
sire .”
ЗЭТЕГ
tte WT I
ш? ттаклт зтегт
Sata said, “ T h e sages thus adored and
eulogised B ra h m a . T h e n B ra h m a , pleasing
them in deep vo ice pleasing them spoke to
them .
srgtefirT
jgwte! | trsmFTT! TTfraw! тг#щт:|
tente telrTT: ^teftm *4T4iJid!:iR'sii
B ra h m a said, “ O im m e nse ly valorous and
illustrious sages, w hat fo r have y o u arrived
here co lle ctive ly? ”
tteetertei g^rrot
cnftetew rtete: ^te 3 n ^ t e 3 f ^ i R 4 i i
W h e n B ra h m a thus spoke to the learned
Rsis the y w ith fo ld e d hands spoke w ith
h u m ility .
f e w t e ^ 4 R ® r ч 4V^rtei33r
T h e Rsis said, “ W e have been surrounded
w ith the enorm ous darkness. Th e re fo re even
after prolonged discussion am ongst ourselves,
Siva-Mahapur5riam
w e have been unable to k n o w about the truth,
as to w h o is the excellent o f all.
te 4tedhi&ldl ■w4eb'l<U|chKUI4J
iiteted чтят! % t e ^ 4 te s te iR ^ n
Y o u are the creator o f the w o rld , besides
b eing the cause o f al the causes. О lord
nothing is u n k n o w n to y o u .
W R t e n i t e : jRTtrr: р л : tjr:i
te ^ g : TTfte°fer 1 Ш : 4tef8T:lR<SII
W h ic h one o f the hum ans is the ancient
m ost in the w o rld , w h o is the suprem e one,
w h o is the m ost spotless one, w h o is com plete
in all respect, w h o is eternal and the supreme
lord.
t e s t e d лепт rbpti
d te ^ ч ? щ ! ^ c r a t e ^ ^ i R ^ i i
W h o b y in d u lg in g in w o n d e rfu l activities
has created the universe? О intelligent lo rd ,
please m ention it and quell our doubts.
tte W te w rte te te m :i
<1т<ун[ хг jjdtemftr t e ^ n ^ o i i
W h e n so addressed b y the sages, B ra h m a
sm iled feeling surprised and then addressed
the gods, dem ons and the sages.
щ щ •gfot кп^т щ fteRi
*11
T h e n m editating u p o n fo r a long tim e ,
B ra h m a got up and fo ld in g his hands, felt
delighted uttering R u d ra . W h ile so d oing all
his lim bs w ere soaked in perspiration, because
o f the thrill.
«fUvtoiytiul WTRrt 4<teii|
ч т fIStetsgztFT: ir 11
ieieie
VSyavIya Samhita, Chapter 3 323

CHAPTER 3 гт # j f ^TTtf?r -4^:11^911

*
Brahma declares Siva, as the best of all T h e one w h o alone activates the several
the gods inactive livin g beings and the one w h o
snataixr p erform all the deeds like the seeds, he
happens to be M ahes'vara h im self.
Ш сГГЕГГ ЗШ Щ тщ тг w i
-ггрт t f^rar f%vr% fJrTSHii^n
B ra h m a said, “ w here the speech w ith the ■гг ■44=11^ 4 WTIIdll
m in d returns w ith o u t attaining the g o d , w h e n a T h e one w h o , inspite o f being alone Isva ra ,
learned person, achieving a bliss becomes com pleting all the liv in g beings exercises his
fearless o f all. control o ve r th e m , he is lord R u d ra and none
else.

tt? шч тг^т *hrt ufafaalsfa n : 4^;i

chKUIRi Щ 8ГШ SEffiTT LRUchKUI^i ^ T i i <? II
H e is the one w h o resides in the hearts o f
4 cb<TrR||^ II
the devotee, in an in visib le fo rm , still
F r o m w h o m , B ra h m a , V is n u , Indra and
exercising his authority o ve r the universe.
other gods had been b o m fo r the first tim e,
w h o is the creator o f the causes o f the creation ■гщт ehMirtWTtitfa «MUiwRsHMjfMI
and the one w h o m ediates u pon N a ra y a n a , 3H*d¥lfd>13cb)
except them nothing can be b o m at any place. The one w h o b ecom ing free fro m the
-Rurat ЧТСТТ bondages o f the tim e , is the lord o f the s ky and
all the causes related there w ith , he happens to
be lord S iv a alone.
H e is also Sarvesvara h im s e lf possessing
all the fortunes; he is the one w h o is one Ч ггет f^oRTt T lM ■RRRt 4
m editated upon b y all the truth seekers, *ёгттйсй) тщ ?ifrbf5riii ?TR f^ arftni^n
residing in the heart like s k y o f all. T h e one fo r w h o m , there is no day or the
т Ъ чт fazfr з з р д yf^unfw tti n ig h t, there is neither any superior nor an
equal, in w h o m the Jnana-sakti and the kriya-
ddlUKMRJI д а УШЧсЧГч< Ч^ТИЦП
sakti are perm anently lod ged besides that he is
W h o first o f all created a son like m e and
the fo rm o f the Para-Sakti.
bestowed the perfect kn o w le d ge to m e , b y his
grace alone, I have been positioned as $H4oihii ^ranjrm^TTiTi
Prajapati.

f?fr ^cf T=fajT ЩTJc& ftgfri The one w h ic h is perishable and

unm anifest, that w h ic h is im perishable and
im m o rta l- both these have the im perishable as
T h e one w h o is the o n ly Isvara lodged in
their A tm a n . T h e sole lord is S iv a him self.
sky like he im m o va b le tree, w ith w h o m the
entire cosmos is com plete. ■RtcWIcH:!
«qpi w z4 \ f t f w p i i w Trf^T:i f^rPKIT f q q ^ l l ^ l l
324 Siva-Mahapuranam

A person who adores Siva with the Sdttvika be the best of all. He is beyond measure, form
intentions, he at the end is relieved of all the of bliss and is like the black wasp which
bondages of the world. consumes the dust of the flowers. He is
competent enough to unite the innumerable
Ч Й folpT 4 W ^ T T :l
globes. He is the ocean of large heartedness,
Я Ш Т R rU ld 1«fik 4 k || W S R ft f f d : l l V * П prowess, seriousness and sweetness.
^JT TTfT^t W T :I
^ctrer 7 щ ч # ёк WTfa Rfwti
ч щ зг tp ir "тШ тдгГ И ^чи зщ н: TRTR®r R fg R n i?
The place which is beyond the reach of the
There is nothing comparable with him, nor
rays of the sun and the moon and with the
is there anything beyond him. he is
resplendence of whom, all the gods are
unparalleled of all the living beings, and is the
illuminated, (he is Siva) as husband ordained
king of kings.
by the Vedas.
s frr дапт wm
s m r f ^ t n R T : w r r a i ^ r R n f r r :i
3TRcbl(rl H fW 5 T R ^ q fT r !R ? ll
ш ю : nfiyfer
He is the one who initially creates the
He happens to be the beginning, he is
worlds first of all, which is ultimately
without the end. He has a spotless
absorbed in the same.
temperament. He is complete and
independent. All the mobile and immobile 3 t r t ■j r t R t c j R n f r 3 W 4 1 ^ :1
beings of the universe, are subservient to his <sw § w m w e m r 3 11
will. All the mobiles and immobile are
subservient to him. He inspires all. One can
met him with firm devotion alone and not
3R g # fra rw : c b H ^ « * :i i ^ n
otherwise.
He possesses all the fortunes, his body is
different from Prakrti, he himself is free and w f r ■h ^ r i Pi T R tftr R i i M i w a n
he redeems others. Though he himself is not «sfadlfa TTT Ш ТЩ2Г:11?'*И
the form of time, but he inspires time (kala) The great sages have instructed on Vratas,
himself. charities, tapas and niyamas keeping in view
TfctfcfTW ^ f ^ ( l Siva alone.
гг w *т
He is lodged abode all. He is all pervading. TRtT ^ H e b l ^ T O T l M ^ m i
He knows all and he happens to be the lord of Even today Brahma, Visnu Rudra and
the universe having six paths.
other gods, try to have an audience with him
performing the tapas.
3T^R:
arems^rn^ogRT fhnilaRnmfn^: i ттд и
The degraded people, the fools, wicked, the
In the gradual living beings, he happens to fallen people, and those people who are
VSyavlya Sariihita, Chapter 3
denounced, are unable to have a look at him.
The devotees on the other hand with their
devotion can talk to him as well.
W rftT:
He appear in three forms viz. subtle, gross
and beyond them We he gods come across his
gross form. His subtle form is accessible to
the yogis.
cRT: Щ f -qfora ЗНЧН<?тгФПТ1
The form beyond that, which is eternal, full
of knowledge, blissful, and imperishable, can
be accessible to the devotees alone.
«прш ■gin^rpH THTI
What more is to be spoken, it is the secret
of all the secrets that one should surely adore
Siva. A person does so, he is surely redeemed.
H e ifer Ф б : w i^ r *#ятатаг:1
-m «йй # 3 # <?T ?mi^ r : ii^ oii
By the grace of Siva, his devotion can be
achieved, in the same way as the sprout
emerges from the seed and the from sprout
emerges the seed.
ticf "'TJpTf: Ф я fra g S T:!
A jlva meets with success by the grace of
the lord, because of this, Siva is adores by all
the means.
enh ¥ ъ ^ rt: i
Tort:
The methods to achieve him have been
enshrined in the Vedas which is called dharma
following which the merits and the demerits
are neutralised.
325
ф п: Щ Щ 1^пт:||^^||
One achieves grace with the same. The sins
of the living beings are destroyed with the
same.
т^г ^ п гмтта зрттсП
Thus the sins of several births are
destroyed, after which the devotion with
knowledge of Siva and Siva is achieved.
^idRjpmiyi-w arfaftsRti
According to the feelings of the devotees,
the grace of the lord is achieved and the
reward of the deeds is destroyed with the same
and not with the form.
п^ч 1с«Ь^4)^гчи1|1ч 9с) егч^щт: ^W:i
Therefore with the vanishing of the fruits
of deeds, a person is directly linked with Siva
dharma, which is of two types viz. one is
dependant on the preceptor and the other is
without him.
?RPTnnfei
The one who is dependant on the
preceptor, is more impatient and a hundred
times more affective that the former, since in
the Saiva cult, there is an association of the
Saivite knowledge.
rR?t ftm d ti' ii^dii
With the achieving of the perfect
knowledge a person is in a position to witness
his shortcomings. Then he feels detached with
the worldly pleasures and with that
detachment one meets v/ith success.
326
аНЬМИ|(ЦтЫ^ ^ТГЧ: ЯсП&ИЗ я и
With the achieving of the bhavasiddhi a
person is freed of the karmans he gets inclined
towards the meditation. Having been blessed
with the perfect knowledge and the meditation
a person becomes a yogi.
jj W Ф к :
1IW <|4|^ Я%гТМ^о!|
' -О O 'd
The excellent devotion can be achieved
with yoga. The grace of Siva is achieved
thereafter. By his grace, a person getting free,
turns like Siva.
<*14*1311$ :ir**n
Thus the sequence of the grace of Siva has
been explained. The grace of the lord depends
on the competence of a person.
^ I 4 4 H W 4 1 4f. *I
err rRiUTr з г м сгт
A person is redeemed sometimes in the
mother's womb, sometimes soon after his
birth, sometimes during his childhood,
youthful or the old age.
RhM P p RT: 4H3TtShT:l
О
ЗРТТШ Щ зшт! ^ZlrT W r e ^ l l ^ l l
Sometimes an animal and some a person
fallen in the hell is redeemed. Some of the
getting relieved of a particular position, is
redeemed.
чт \ тчттсй -gsq^i
%ЦсГГ {грТсгЙ11'#'*11
Sometimes a soul may return after the
enjoyment of heavenly region and freed from
all bondages. Still another soul may be
liberated on its way.
Siva-Mah9pur3qam
d w j N n rai f o l ЯТТОТТ qS3R h ftu k ti
With this background, it may be stated that
the redemption of the humans cannot be
achieved by one particular way one achieves
salvation, according to the perfect knowledge,
and the minor feelings, by the grace of the
lord.
WTcH '3l^4dl<l4dfddi:l
*4
Therefore, in order to please Siva, relieving
the mind and the speech of all the blemishes,
performing the homa one should meditate
upon Siva.
^ tf e r r : з г а Л г ш -цчш ^Ттгг: ii>5'aii
One should be devoted to Siva, should
always remain dependant on him, should
remain linked to him, performing all his
duties, he should devote his mind to Siva.
ТГ TJcT W d t ^ETtTTRT ch«lfdbilfdl
ШГ CIKIUKJI ЧТЩТ qfl тн ттттм ^4 1 1
trt^ t m fg^r?Tt w fq q ra ^ i
One should organise a yajna for a thousand
divine years. At the end of the yajna, with the
strength of the mantras the wind god would
arrive there, who would reveal to you the
method of your welfare. Then all of you
should gods the extremely auspicious city of
s3 Varanasi, where lord Siva the holder of the
bow always resides with Parvatl.
ттч\Ч dfabqsdll
<mt cf: cbtyfilbqifii TTR^xn^t fif^TTOT: 11Ц ^11
Vayavlya Sarhhita, Chapter 3
Witnessing a great surprise there, you
should approach then I shall lead you to the
path of moksa.
s9
31^eh^4J^44Kd-yPl4fy«hlRunil4?ll
By following this you can salvation during
the present birth alone, which can usually be
achieved by many births.
u.d-4Hi4ii m ;
V <&TCdTO: ^т:11ЧЭИ
This is the mental cakra prepared by him,
which is being released by me. The place
where its rim are shattered would be quite
auspicious for the performing of the tapas by
you.
cjjfc <[gT T O tW II
Фтчщ
Thus looking at the shining mental cakra
resembling the sun rays, was shot by Brahma,
devoting his mind to Siva.
цеттт ferr: ш щ w m w t i
д а т -щ Ж т^Ш и Ч Ч П
The Brahmanas, also getting pleased,
offering their salutation to Brahma, kept on
following the cakra to the place where its rim
was to break.
гЙ W dlbRltfldH l
f3 4 iiW lg4Nl*> t d W d ^ ёЕ^ЩВЧ^Н
The cakra so shot by Brahma, fell over a
slippery rock. Then it felt in the clean water
(lake) of the forest.
гцт йч ГсНзчи чТч
^«*^чЫЙё11У^Ч1*НЧ,ПЧ'Э11
Because of this, the auspicious forest came
to be known by the name of Naimisa-ranya.
The forest had several Yaksa, Gandharvas an
the Vidyadharas living there.
327
ЗЩЩ7Г i p w
fddiwviycivdl ЧТЧГ ^tf^?T:H4<SII
зщтптт % n tm i
^VM^fd4lfdd:ll4,?ll
As luck would have it the king Pururava,
for the enjoying of the worldly pleasures,
arrived there with Urvasi and out of
foolishness, he occupied the golden premises
of the yajna, where the sages had placed the
vajra like strong kus'a grass in anger.
fq $ T l 4 B ^ 4 l u ) d Ч Ч f w ^ 3 T T ЧТТ1
W lR faT f ^ t 9ГЩ1Т d l^ d ld l.-ll^o ll
In earlier times the Visvasrja Brahmesa,
householders desirous of creating the universe
had started a divine yajna there.
s*l4firfs| Vl«dl^ldchlfd^:l
Я\\
These had been the learned sages, who
were experts in the world in words, meanings
and the logical arguments and with their
intellectual power, besides on the basis of the
yogic practices performed the appropriate
rites.
clidalvd'cH^Pd dTjlRt<fddlfdd:ll^^ll
Thus the people well versed in the Vedas,
refuted those who were averse to them with
the strength of their arguments, speaking
eloquently.
W dydcbeh: T^TRhRTgiTi
T O dRrdqra^fqbi dTO^4T4ll^'?ll
This Naimisaranya was therefore the
befitting place for the performing of the tapas
by the sages. From the springs of the nectar
like water, emerging from the crystal rocks,
328 Siva-Mahapur5nam

where the tees are laden with the juicy fruits,

which is abode of many living beings.

А1чч1чкэчн чпт дяЫ15бгтт:11^м

***
328 Siva-Mahapur5nam

controlled all his senses, could visualise all

and at whose command forty nine types of the
wind were blown, who with his performance
inspired the prana and other winds and who
pervades in the bodies of al the living beings;
who possessed all the fortunes including the
Anima etc., who bears the sun rays falling
CHAPTER 4
over the three lokas, who is bom in the sky,
Interpretation of the word Pasupati- having two qualities of sound and touch, to
discussion between wind god and the whom to learned people well versed in the
Rsis in Naimisaranya tattvas, describe as the Prakrti of the tejas of
fell'd Agni and others.

rrfwr f m : W^graT:l ddhMMhd <|gT R T m

fa d m ^ c W : ■SHJMIdll

Suta said, “ The excellent Rsis, having
controlled their sense organs, started the
sacrifice at that lace, while adoring Siva.
fiir Ш j r a #
The said sacrifice made all the Rsis
surprised in the same way as Brahma surprises
with the creation of the universe.
3RT 3F>T^ *1^ ^ 4нч|й ‘qRdRl'ul
!ЩТЩМТТГЧ
After a long time, the yajna in which
enough of daksina was gems, was completed,
then the wind god arrived there at the
command of Brahma.
зщ т т о ! ъ щ tHw t : тпЕгшшт'хп
MiungiiRr: td^fdRr:i
этрлчпч n
3t(umif^RtRgiM^%
3tiebi?i4JlRifiour:
йзгат yrfrfwsjfft itnigw w iR t^li:ii^ii
The ascetics who had been performing the
tapas for long, found he wind god having
arrived in their asrama and wore delighted,
recalling the words spoken about him by
Brahma.
т ш т ftrt: ящщщгштатегт
^ 14 11
All the Rsis god up and offered their
salutation to the wind god and provided him a
seat of gold.
ш Tmrnhrt r RiRt: чЭ
XTTR гГгТ.И^о ||
After the wind god was seated, the Rsis
adored him. The wind god, then praising then,
enquired of their welfare.
cH^TcU W
зщ w: felT: ebRi^grl
Vayudeva said, “ O Brahmanas, is your
yajna being performed well. Are the asuras
the enemies of the gods, creating me
obstmetion in the performance of your yajna!
TirqfSRT j | f t g ЗГГ 4 c b la rft4 'j|iq d l

He was the disciple of Brahma, had gr4R r:ii^n

VSyaviya Sarhhita, Chapter 4 329

H a s any obstruction or the cause o f The same M ahadeva who is b eyond

repentance appeared? T h e gods and the manes argum ents or controversies can be visualised
feel satisfied w ith the reciting o f the stotras, b y the people w ith d e vo tio n . Because o f his
mantras and the japam . grace one gets d evotion and salvation.

D id y o u start the yajna b y adoring them . Therefore in order to please lord S iv a , the
N o w w h at do y o u desire at the com pletion o f supreme cause, he desired us to p e rfo rm a
the yajna?’’ ’ yajna fo r a lo n g tim e in the N a im isa ra n ya
^ tj»t тр г: ^ зтччт ^icwff^ni forest.

itlFFHT: W : у^(Зч±11ЙЬ1:|1Г#И rBRTRr w f t srmwmfiMfHi

At these w ords o f the w in d g o d , the
devotee o f S iv a , the R sis w ere delighted and B y this grace at the end o f the yajna the
they spoke h u m b ly . w in d god w o u ld arrive and bestow the perfect
and d ivin e kn o w le d g e to y o u .

з га 4 : f T M щ я ^ т П Т :1 3 *т ^ зйзят: ттШ чп
З Т г а ф ^ ^ р р ^ WJHsfHRlt 34:11*41 щщт\ :ll**ll
T h e ascetics said, “ A l l o f us are perfectly Th u s speaking, B ra h m a had sent us all
w e ll today. Because o f y o u r arrival here, our here. R e a ch in g here, w e had been w a itin g fo r
tapas has been successful and w e have met y o u r arrival here.
w ith w e lfare.

*JtJJ ^ TTriJrt ?WRTSS^RTOR^:l зш чщ тттз^щ Ы ^ чтШ ^и

З Ч Т^ гГ: ЗГЗГТЧ1?Г: 1 1 * 4 1 W e have been d w e llin g at this place in a
Y o u k in d ly listen to an ancient episode. thousand fo r the past d ivin d years perform in g
We people w ith ou r m inds having been the long tim e yajna. H e have no other desire
shrouded in tamoguna, had prayed to Prajapati after y o u r arrival here.
earlier. 4TTfr^#nt RhhrSraTT4i
^RTCT: W^IFTrTI^I Щ : jfam i : Ir ? 11
f^rerr*. Ц4ЦсЫЧЩЧч11Я‘ЗИ H e a rin g thus this story o f the sages, w h o

T h e n B ra h m a , w h o is graceful on people had p erform ed the satra fo r a long tim e , the

w h o take refuge in h im had spoken w ith w in d god was pleased and stayed there

com passion,” О B ra h m an a s, R u d ra is the surrounded b y the sages.

forem ost o f all the gods, besides prim eval d d ^ f t f a : УИШТ 4flcrf^f^l
cause o f all. W lflRcRfkf: 11* "к11
НЧЗШ&Л«11сК1 «rfWTT^cr hYhfTI Thereafter fo r increase o f their know led ge,
tmRT vraiRi^ct at the prayer o f the Rsis, he spoken the
330 Siva-MahSpuranam

fortunes of Siva as well as the geneses of the

universe in brief.
sft f&TFt
origjffqijwt ч т
***
330 Siva-MahSpuranam

Then he turned himself in the form of a

C H A P TER 5
Reply of the wind god to the sages
Ч-jRTЗЭТЁТ
да -qfWFIT
нИтгм чвдт*л4 ш щ : w t w r i i ^ ii
Shta said, “ The Rsis, dwelling in the
Naimisaranya forest, offered their salutation to
the wind god and then asked him
appropriately.
W ^ chaui^tHl
cRSJ rf 9^lu(iSoi4Th'il'm:ll^ II
The Rsis of Naimisaranya said, “ How
could you process this knowledge which is
possessed by Isvara alone and how could
achieve the devotion of Siva, who is unborn?”
Sveta muni and spoke excellent words.
Thereafter Mahes'vara, the god of gods
appeared before him.
t f w зц т inniTtdimlw
Щ Щ T W R ЗТТП5ЕГ щ сд а татчп ^п
Brahma, finding his father Siva the
composer of the Vedas before him, offered his
salutation to him and he achieved the supreme
knowledge of Gayatrl from him.
д а: Tt <н<£|[ьг#н) f a w t f
ЗГ^31Ш%Т1Рг Wcprrfbr rRlfor гПЬЭИ
Thereafter, Brahma, the creator of the
universe, created the mobile and immobile
world.
да: SjccifSgrT Щ ЩРТТТ hHtWRTI
дадаздаМ w ^г$г г(ч»адт^11й к
The Paramesvara from whom Brahma
achieved the nectar like knowledge, then I
also achieved the same from him with the
strength of my tapas.
яд а ЗЯ:
'O 'O

r^TT HW гТЕЯПтРЯгН
s9

TJcEftfgyTfr: cR^qt f ^ T : да w f% t t w .
t f i c R : ^щщп15гптахт:11^|| The Rsis said, “ How could you get the
excellent knowledge, devoting to which a
Vayudeva said, “ In the twenty first
person can feel comfortable.
Svetalohitakalpa, with the intention of
creating the universe, Brahma performed Щ Ш чЭ

tapas. д а Н <J W W l
д а ш д а ч М т рщ 5Е т fq?n w w i да щт сдаЛ дайят
WT ^4d'dt cR :im i Vayudeva said, “ The information about
Lord Siva, the father of Brahma, was Pas'u, Pati and Pas a that had been achieved by
leased with him, took to the form of a boy, me earlier, a person desirous comforts, should
which is the best of all the forms. adore the same.
&тт яда чЫуТГ Нгщ grag^lw ji 1да^гП
дай ri|w :ii4 ii ?TR гГ И М TicPTlI^II
Vayaviya Samhita, Chapter 5 331

T h e miseries em erging out o f the ignorance T h e sages said, “ W h a t is Prakrti and w hat
can be re m o ve d w ith the perfect know led ge. is Purusa? T o w h o m are b o th o f them related
T h e perfect kn o w le d g e differentiate between to?
the things, w h ic h are o f tw o types.
утдчдта
3*315 R зг£ ^ f w f R rRTtrfcn
W i r R T W S 5 f? T : I
w : ЗйяЙ H5RT
R tW t f? T R : f $ R :l l ^ < i l l
T h e y are called jlva and Prakrti. H e is the
V a y u d e v a said, “ Prakrti is the fo rm o f
creator o f both o f them . A l l o f them are
k n o w n b y the nam es o f Pasu, PcLsa and Pati. Мауй, w h ile Purusa is surrounded b y M a y a .
B o th o f them are correlated w ith mUla (the
Щ Т Ч Щ ЪЧ ЗТЩГПТТ OTI basic) and the karmans (the deeds) L o r d Siva
ччт а т У ^ ^ : ||^ п inspires them both.
M o s t o f the people w e ll versed in the
tattvas, m o s tly discuss aksara (non-
perishable), ksara (perishable), ksaraksara кч ЧГСГТ TRTKoTRTI f % RTOt RTCRT < pf:l
those w h ich are perishable and im perishable Ч уТ chinch <*>dt GtTRT f§FT ^ к Г: % З Г : | | ^
both. T h e sages said, “ W h a t is M a ya ? In w hat
ЗЩН S(R W ЩЩЧ: I fo rm does the Purusa appear, after having
been surrounded b y M a y a ? W h a t is Miila and
w h a t is the source o f its orig in . W h o is S iv a .
Aksara is conceived as Pasu, Ksara as the
Pas'a. T h e one, w h o is b e yo n d he ksamksara qiqtiqm
S3

is called Pati.
ШП Jlfofefqt TTFRJT fw:i
ЗлГ: f^ T fe IV m hi T 9 ? T:il? о ii
1% гЩ $R faf& I V a y u d e v a said, “ M a y a happens to be the
гПТЙГ WT 1% Щ r f ^ ЗТШТ! 11*411 Sakti o f S iv a . Purusa in the fo rm o f
consciousness is surrounded b y M a y a . T h e
T h e sages said, “ O w in d g o d , w hat is
im a g in ary blem ish covers the consciousness,
represented b y ksara and aksaraP. T h a n w hat
w h ile S iv a is spotless lord d evoid o f
is ksaraksara w h ic h is b e yo nd them ? Y o u
blem ishes.
k in d ly enlighten us.
ТЯЩ '
3T|e(Ur|(rl Ш R IR T o tn ftR %^4TI

TnfRff) k w : r m : tr^ r : ii ^ ii f e w ? xTRffTT: J R : cTT ^11

T h e w in d god said, “ Prakrti is k n o w n as T h e sages said, “ W h a t fo r the M ay a,

k§ara w h ile Purusa is k n o w n as aksara. T h e pushes the all p ervad ing S iv a and fo r w hat
one w h o aspires the m , is Para or suprem e and reasons. T h e n h o w does he get relieved o f the
is also called Param esvara. bondages o f M aya?

Я тазд : ЩЪФЪ
cfciTT 1ТгТ: I 3 T Tff? T H |W Trjftr R T flp n ftF W l ^ 'H l g J p J I

3R3T1: 35T RRRi: ^Rg> |щ :11^эи TT^rtlPTIR^II

332 Siva-Mahapuranam

Vayudeva said, “ A person who is organs, is considered to be the m eans for

surrounded b y Maya, he has to be born again e njoying the bhogas.
and again. T h e same Мйуа rem ains present in
q Rnfaywgwta w f t r чннггт:1
the fo rm o f a d ig it. T h e karmans are m eant to
be enjoyed. A f t e r the re m o va l o f the dirt o f ЗГсЧЧЙ qfqtR g4lft>MTT4l 4 ^ 1 IR4II
blem ishes, he is liberated. W ith the achieving o f the d evotion o f S iv a ,
the sins get vanishes,: W h e n the blem ishes o f
ТЯЩ : the soul are re m o ve d , a person takes to the
gjsqfr f t Hrartf сгт fo rm o f S iv a .
a fftm E ; ferret err f% т ш gr f t ^m m iR 3 и
ЭТТЧ ft f t fJT
* < 4 iR 4 4 frh e iM i f t g n f ip a g a if r i
qftfo fggfla; ^чтсчт Яи
T h e sages said, “ W h a t is the d ig it etc.?
T h e sages said, “ W h a t are the individual
W h a t is the karman? W h a t is the beginning functions o f kala and the other fiv e tattvasl
and end o f the same? W h a t is the rew ard and
D o e s the soul has the fo rm o f an individual
the support o f the sam e. W h a t fo r is the bhoga Purusa, w h o is called the enjoyer.
(result o f the g o o d o r bad deeds) W h a t is their
source? W h a t is the cause o f the re m o va l o f
ftmvMch «hqr*A'ui
the blem ishes and w h a t is the fo rm o f the 1% rRq TRUt w i t «Г ||
person, whose blem ishes are rem oved. In w h a t fo r is the in visib le soul, the enjoyer
( o f the karmans? W h y does he take refuge in
enjoym ents? W h a t type o f body does he
сВтТТ £гат гг TFlgr cFTrTt fqqfrlV wi
possess.

V a y u d e v a said, “ T h e person enjoying all

the pleasures, is connected w ith the arts, ft49B4iewcb'i f tm TFT: q q ft.-i
learning, attachm ent, tim e as w e ll as the (Tinfit«ыи^ ^ii
destiny. V a y u d e v a spoke, “ T h e instinct o f attaining
jjuqmmcMcb q tf f Щ know led ge in a person is called V id y a . There
is no cond itioning factor. Indeed destiny
control everyth in g .
T h e m erits result in pleasure w h ile the sins
result in m isery o r pa in . A n ignorant person зтоягё щтщ ii-df^rqur зте«»|адч,1
has to face the consequences o f his misdeeds M i q^TfRTTgftrra5T:II^TII
or sins. T h e cause is m anifest w h ic h consists o f the

Ф т: tree gunas. It is the source o f origin and the

place o f m erger. T h e people w e ll versed I the
4l9Fft:'«Wgrt TTftt
tattvas call it Pradhana and Prakrti.
T h e process o f destruction o f the karmans
is called bhoga, w h ic h is invisib le . T h e b o d y
having the interval as w e ll as the external
VSyavIya Saihhita, Chapter 5 333

T h e kald reveals the Sakti o f lord. A A s the pot could not be differentiated fro m
Saguna Purusa has to face pleasure, pain and the clay m a te ria lly, so the m an ifest, b o d y etc.
confusion. is not d ifferent fro m the unm anifest.

ffw WIT; j d W^Th^cWcbRUi ЩЩт1ч Wl

rinidcl W ti xt щ у т сТ^И- Ф т
Sattva, rajas and tamas are the three gunas Th erefore the unm anifest alone is the cause
o f Prakrti w h ic h are lodged in the Prakrti like o f the com posite fro m v i z . organs, b o d y but
the oil in the seeds. their support, the object o f enjoym ent is
unm anifest.
w rro T em f^
TRRT гТ шч^И^ЦП
T h e pleasure o f the cause o f the pleasure in
b rie f is the rew ard fo r Sattvaguna. T h e pain зт1гЩ > К |(^ грг r a l i f i f жт:
and the cause o f p a in , is the cause of
The sages spoke, “ H o w can the soul,
rajoguna. Ignorance and the d ilu tio n are the
w h ich is b eyond intelligence, sense organs and
rew ard o f tamoguna.
the b o d y , exist? W h a t is the position o f the
same?
w m § тгг TfjRit
The Sattvaguna rises u pw a rd s, w h ile
ЬуЙЧсЫ
tamoguna m oves d o w nw ards and rajoguna an
m oves in the m id dle . ЗнФ т ■щФ:1Г*ЗИ
V a y u d e v a rep lie d, “ T h e all pervading lord
is quite separate fro m intellect, sense organs
and the b o d y . Th e re is indeed the а М й or the
T h e fiv e tanmatrds the fiv e Mahabhutas, soul but it is d iffic u lt to e xp la in the reason fo r
the fiv e Jnanendriyas (organs o f k n o w le d g e , the same.
and fiv e Karmendriyas (organs o f a c tivity).
flA faqyi'iUiml ч ш п
w Tip^4.i
T h e intellectuals have not accepted the
Pradhana, buddhi (o r intelligence) existence o f intelligence in the b o d y fo r ever,
ahathkara (the arrogance) and the m in d , are because the kn o w le d g e rem ains in the b o d y
m ain ly invisible no blem ished. till it is alive.
drehRUIctfIIЧЯЧЬЧтЙЦfd SRSZRTl 3TrT: Wdfa4dWlh£l4^iWu:i
а га т w rfcg im ? т т ) и ^ г | Г ^ с ( с Т | | ^ in
^ ^ R f f vl Ф Ф |* Ц ||
In the cond ition o f this cause it is invisible
T h e re fo re , the soul is w e ll aware o f all the
and in the co nd itio n o f the a c tiv ity it appears
subjects. It does rem em b er, experiences,
in the b o d y like the pitcher.
besides being the k n o w e r o f the inner feelings.
Th is has been ordained in the V e d as as w e ll as
V e d a n ta .
334 Siva-Mahapuranam

^ ^ оЦ|Ч Iriafri ttpsri**I person is considered to comfortable, painful

rTSnftr shift eh4lft «nhift 4 II
It is eternal and all pervading. It stands
everywhere. Still it cannot be perceived by
anyone clearly anywhere.
ЩШ ЭТТЩГ H N f f i P f f U f t l
44^ Щ|ЧРсЯТ5сГ#^||’Х\Э11
It cannot be visualised with the eyes or the
use of any other sense organs. With the
lighting of the internal flame, it can be known.
ч ч 3cr rnfr я^т-та»: i
4lfa ЧТ^ШТтГ ЗШ Я П '^И
It is neither a male, a female or a eunuch. It
is neither above, nor slanting, or below
anyone.
ЗЩТГ? -?rcfof 'W gJIoq^l
PT 4 ШТГ ЯТ: VrTciqyfardll '^ l l
It remains without a body even while
residing in a body. Even after living in the
mobile beings, it is immobile and
imperishable. A person with patience can
visualise the same.
Й>чя <я§Ч1тЫ ^t>4l ^ T : pq>l
зтрн г ^ qy^fti ^ о II
What more could be said about the same?
This Purusa is separate from the body. Those
who consider it to be the part of the body, they
passes in complete intelligence.
riw: щ ц|
ч ^ M h m ^ ii
The soul is beyond the body of a person,
because the body is impure, subservient,
painful and perishable.
^ g t § : # тг p g r srefa qrfom m ^ и
The Purusa is linked with the body
because of the misfortunes. Therefore, a
and foolish because of his karmas.
S lftftliH lftd OTI
3I^MIcVrllfgld ёК 1 ? ^ ^ Й ? Т а Ш 1 Ц ^ 1 1
As the seed sprouts in a field filled with
water, similarly from the ignorant body the
karmans appear.
зтгчятдштагет: трт^гепятртгг:1
ЗЯЯРТЯТ ЗЙ Я Ш (R e fo ld РЩТ:11Ц'*11
The bodies are sure to fall into the painful
joins of death. It has already achieved
thousands of bodies in the past and the process
is going to be repeated in future.
sik h h 'h # % ? rf% w lfaim
3M41cWfd: gjTSft 4 il гГИЙИЦЦИ
The souls, discarding the old bodies, enter
the ones bodies. No soul can remain in one
body always.
grfpgr f t p ®
114^11
The soul is linked and separated from the
bodies, in the same was as the moon reflection
sometimes covered by the clouds, is found in
the step well and sometimes not.
^ГчГ<^1гЧЧ:1
One comes across different types of
activities of the soul in different bodies in the
same way as the motion of the die is found in
different squares in the chess board.
srigrarnfr g r^ r^ i
x r ^ T ттдтгг g% rg^ftr:im <jii
None belongs to him nor does he belong to
anyone. The contacts with wives, sons and
other relations develop per chance alone like
meeting some one on the road.
VSyavIya Sarhhita, Chapter 6 335

oilWdi Нй^сШЧ1ЛЦ:11Ц^11
T h e livin g beings com e in contact in touch
one another in the ocean, to be separation
again.

rft Щ: ^ R n ^ H 4 t W : l l ^ o l l
H e can see the b o d y b ut the b o d y cannot
see h im . B o th the b o d y and the jlva are looked
after b y som eone else, w h o rem ains invisible
to him .

WT3T: « т а т п а в в г ^ < Й Т & П :1

щ чйс! jftrhftdfclt^bfqU^ о ||
A l l the livin g beings rig h t fo rm B ra h m a to
the smallest insect, have been term ed as
Pas'us. T h e e xam ple has been quoted fo r
Pas'us o n ly .

Ч |«ГТ#Г 4 II
T h e jlva w h ile facing the pleasure and the
pain is bou nd w ith these bondages. T h e jiva s
are the sports o f the lo rd according to the
learned people.

дт w ftar 911
T h e creatures d e vo id o f w is d o m cannot
prevent his happiness o r m ise ry. A t the
instance o f the lo rd , he goes u p to the heaven
and then falls in the deep p it.

■^tT<Jc|N
;ездсыщйч?гаа> зр т : *fcmbwn:i
iftf: яап*т
SQta said, “ O n hearing the w o rds o f the
w in d g o d , the sages fe lt delighted at heart.
T h e y bo w e d in reverence to h im w h o was w e ll
versed in the Saiva Agamas, the y again spoke
to h im .
«ft «йГугодтй щ е п crratfMfijdwi
tVNrf^i-таи^ чпт wft3gmr:ii^oii
V S y a v Iy a S a r h h ita , C h a p t e r 6 335

CHAPTER 6
The principle of Siva faith

'Htrfit ш W T?TfrT:i
зщгп eb(ijt«blSil4Rri tT4t: 4^:11^11
The sages said, “ Who is the master of
those who have been termed as Pasu and the
Pasa.

frqftTT IR11
Vayudeva said, “ He is the abode of all the
beautiful qualities, creator of the universal,
lord of the universe and release the living
beings from the bondages of the noose.
этой ?прг ^ fita ш
зтс1гЯ№Пс^пчщчц1: q^TTvi^i:n^n
How could the creation of the universe lace
in his absence because Pasu and Pasa are
devoid of consciousness,

(Тдф> I3RT f f ^ R O t fERTimi

Without an intelligent cause nothing is
visible anywhere created by Pradhana, atom or
any such being.
эрга ^ ттцщ ^rt: i

The universe is an effect possessing parts

dependant on the creator. The activity can
only be created by Pati and not in Purusa or
Pasa.
щ Ы ч хГ з ф ! ^rroiu jcf.qj
w gsmisui
Whatever the activity is performed by the
jlva, it is so done with the aspiration of Pati,
but his activation is like the walking of a blind
man.
336 Siva-MahapurSgam

ЗПЯПЯ Ъ ^ ftr T R CRT: ТМЗ>1 w ith his Saktis and lives alone,

З Т Щ Я гГ ^ Я '^ГдТТгЩЦ ebc-Mrl I )V911 xrg> ятят '55Г Я' fgdBTTsf^rr я зн 1

B y be lie ving his o w n soul and the one w h o я : 11^ 11
inspires to be tw o entities, the soul uniting H e could be R u d ra alone and none else. H e
w ith Isvara is redeem ed. is the one w h o creates, sustains and destroys
W l :W W iT c p r Я ТЯ 1 the w o rld .

B y k n o w in g o f the real difference betw een Я$сГ

Pasu (Jiva), Pasa o r Pa ti a person w e ll versed З Л Я Т Я Й Я Я Я Я Я Т^Я Р Я Л f % W : l
in B ra h m a , is relieved o f the hum an b o d y .
я ря яяёщ ^яятят11^п
T h e entire universe represents his eyes,
э щ з т а fo r fa it f g y W r f g = R :H 4 i i face and arm s. H e is the o n ly god w h o has
T h e n ksara and aksara com bined take to produced the heaven and earth. H e is the
m anifest and unm aniest fo rm s . Isvara alone origin and the palce o f m erger o f all the gods.
frees a person fro m the bondages o f the w o rld . ^cfHt ТГ8ПТ
«ЙтКТ ЯВЯ TITfetT 3JRTo!T W & Rwfufrfd % ffa:ll^91l
Я ТЯ: Я Т % f^ R ll^o ll It is he w h o produced B ra h m a first o f all.
H e is called R u d ra d e va as w e ll. T h is is
The one who e n jo ys, the thing of
ordained b y the V e d a s .
enjoym ent, and the one w h o inspires are the
three separate entities. B e y o n d this it is not Я Я Я U ^l-d M Jjd f ^ l
necessary fo r a learned person to know snf^rapof я я я : я ш т я т ^ я я
anything else.
I am aware o f the great lo rd , resem bling
g t w f e ф * Щ ■•wfdtfvrwii the nectar, h a vin g the c o m p le xio n o f the sin
and is b e yo n d the darkness.
w t : H td ft s jt t h t w n m rf § я щ я :п ^ п
A s the o il resides in the gin g e ly seeds, згеш т^т Щ 4f4IV44:l
ghee in the curd, w a te r in the spring, and fire d T u f t '^ f t d Я Я 3 4 1 4 # ? ЗРИМ ОМ
in the w o o d sticks, s im ila rly the noble souls, Th e re is noth in g b e yo n d this supreme soul.
visualise, Th e re is nothing sm aller o r b igger then h im
TJcffo Ч^1гЧНЧ1гИ'Л|ГгЧ^^1Р1 T h e w o rld is com plete b y h im alone.

ЧНЯ)Я rlM-HI rfa Ho4<4Tlit5j4V^^1l I5>^ 11 w ’n d T v R U ftc f: ^ Ш с Т Я ^ Т Ж :!

T h e their o w n souls because o f there чМяич! я т ш г ^ и : f?ra:iR oii

fo llo w in g the tru th fu l w ays and the Н е has faces on all sides besides the heads
perform in g o f the tapas. and the necks. H e dw ells in the came like
heart o f e veryone. H e is all pervading and as
я trapf <ш ятят% т |v n '4 1 fif:
such the lord S iv a dw ells in all.

Я^Я: 4 ( M k 1S4 ^RTtsl^rf^Rt^sr*-1

T h e one w h o lik e a ju g g le r m akes Is'vara
w ith his M aya subservient to h im s e lf together яЗя: *11
Vfiyavlya Samhita, Chapter 6 337

H e has his hands, fe e t, eyes, faces and There is a Sa kti o f S iv a , nam ed A j a w h o

heads, eve ryw h e re . He is surrounding holds on to the w o rld and is also k n o w n as
everyone. Prakrti. Inspite o f the said Sakti being one,
she is o f red, w h ile and black co m p le xio n .
f:
5W^5>1R: ?TTot зцщщит:
H e has all apparent attributes, except the 4TrpiriiT^Tf?r
sense organs. H e is the frie nd and the refuge She creates several types o f people. T h e
o f all. Jlva sleeps, e n jo yin g the same and discards
her after doing so.

Ч ^TTS^ гТЧЩ: ^T^IR^II

H e is called the great Purusa w h o can see ftnivT W g oil
w ithou t eyes, can hear w ith out the years. H e B o th the suprem e soul and the jiv a are
com prehends all and n o one k n o w s about h im . friends and are lod ged in a tree k n o w n as the
b o d y . T h e jlv a enjoys the rew ard o f his
зтитЫ Ь тят^ т ф ят ч& т : i
karman , w h ile the suprem e soul is the silent
^ r a t fSri%rTgjTfMз ч ^ < щ *фш::113*11 observer.
H e is sm aller than the atom and greater
3T4t 4$ 4I4ST
then the greatest besides being unchanging.
H e is the c a vity o f the heart o f this Pasu. ^ич4 ^ w r ^ t ЩЩЩЦ11? ^11
L i v i n g on the tree o f the universe, and
MfenifdVWlPtdHI
overpow ered w ith the delusion, th in ks, w h ile
«ГЩ: 5ШГ<1<>1М 41dVl)*: J14¥4ftlR4ll the other cause, has an audience w ith Isvara.
T h e same Is'vara, w h o is d e vo id o f yajna,
the fo rm o f yajna, e xtre m e ly getting free fro m
all the grief. *щт: акта! чяйсг wn? ? и
T h e n he, observing his g lo ry , and
grmt ^ pt f^ f^ i
becom ing free fro m g rie f, becomes
fW wgifsFT: IR S11 com fortable.
Th is all p e rva d in g and im perishable,
fepg- 4 T W щ ;:|
supreme soul is visualised b y the V e d a s as all
pervading b y those w h o are w e ll-ve rse d about
B ra h m a n , w h o also conceive h im to be the T h e great soul and the M ayin entering thus
rem over o f the cycle o f b irth and death. creates the universal b y M aya. M a y a is k n o w n
as P ra k rti, and M a h e s va ra as M ayin.

T#SK:lRmi щтн ^ppfi

A ft e r annihilating in the e nd , M ahes'vara <*нн^|Гч nsi'T:ii?*ii
alone, w ith his S a k ti, creates, sustain and wrctrfti f^p q - ^fgmt щ rHzr 51
destroy the three lokas.
fyraS&at
tt wi T h e universe pervades w ith his lim bs o r
parts. T h e Purusa gains the perpetual peace
338
and calmness on realising the tree form of
Siva the creator and the one who envelopes
the universe and is the subtler of the subtlest
from his very inception in the foetus.
Tjct c&T# TTTHT xf fogr e nfehfo: Щ:\
et fw fiw fiT
Не alone stands for time, the protector and
the lord of the universe. One is released from
the noose of death on realising him.
tp p q t mrgfpg ^ r r *ш?тт fteRt W {i
чтсгчгт w a F T ii^ ii
Like the subtle cream over the ghee, he is
concealed in the hearts of all, as Siva,
realising this a devotee freed of all the same.
'4 ^ : 1
He is the excellent god, known as
Mahesvara who is the creator of the universe.
Realising that the lord is seated in his heart, a
person, attains salvation.
■q^T W E T 4 f?cK Ч -M<W4-Mai
k m : f?rar Ш: ЧШЧГП^ ll
According to an early tradition, when there
was neither day nor night nor asat but only
Siva was there.
4 W Я%ЦТ RnftET W ЧТО т щ г ? Т :||^ о ||
No one could captive him from above
below or the middle. There is none
comparable with him, whose norms an glory
are great.
ЗМ Н Г Ч К ^ Ш=Г:1
t з ф щ ф t^FRT ТПТ^ЩгП
w t j qrft ftfgrT m h ^ T ii^ ? ii
Several of the people, sightened of the
several births, conceiving the supreme soul as
S iv a -M a h a p u r a n a m
unborn, and one, adore the southern face of
Siva, for their protection. Brahman beyond
measure comprises of his letters viz. Vidya
and Avidya.
щ fdfcrai i ^ rt feitfd qM to^i
нФ ^ w isrg зфат:11'*3 и
Avidyd is perishable and Vidya is beyond
destruction and comprises of nectar.
Mahesvara is the lord of both of them.
TJefcgr щт *T:i
W f w q fTSrt ■gfT Tra^TRTnraRlI'iJ'iTII
The supreme soul, creates all one by one,
spreading his net in various ways creating all
he rules over then.
He illuminates all the directions, above,
below and to sides, shining himself. He is the
best of all by nature and is imparalled.
WTct^RtcRR Rrafam m s dftmiuiHi
трщг dfejqiilfdsfdllir^ll
Transforming the attributes, the expressing
of nature and the expressed ones, into what is
enjoyed and the one who enjoys, he occupies
the universe.
Ef # ?T3 ЩГ ЩШЧ1
? I E ^ fy ^ d l R#q:ll'S'3ll
The gods and the sages, conceive him
having been hidden in the Upanisads. He is
Brahman greater than the greatest progenitor
of Brahma and the cause of the universe.
« f e ф к ^ W T h iu i ii
One who lovingly knows in the world
being the support of the universe. He is the
sustainer of the universe, besides being its
destroyer. Those who know him, they are
relieved of the bondages of the body.
VSyavIya Samhita, Chapter 6
ш # ; fM tffe:l
4 ffe ^FPTII'rf^ II
The universe revokes because of the
greatness of the lord, but the deluded people,
call it a natural process or the power of time.
far* <*НсЫНТгПЧ1 ^cT:l
cftRrffaci Щ ^ # -1 1 4 0 11
This universal has been surrounded by the
supreme soul who is the kala of the god of
death, the activities inspired by him, transform
into worldly existence together with the
elements.
tratf p i : fo f t p r xj ярг:1
Щ H f e ЧТЧ info W & l ^114 ?,ll
3TgTf*^r *fer щ p : i
«blrHlcMM'ttahfo <jhrW*}e| ^T7T^'^Sr?pil4 ^11
ргтттщ inform uWddi
ifoiwfo TT^T: FTTtfKTFTifv W дгфтг.-пц 3 II
The individuals indulge in various types of
activities, which are always on the increase
and then return to earth, where they, due to the
influence of Maya are caught in the web of
tattvas. With the application of the fourteen
attributes of the soul, they are involved in the
worldly pleasures. When these activities cease
even the results are quelled.
!J4SIMIfUft info RT ЪШ :\
RT tp f o : -щц fomfoffot 4ft=Fffonfo:i 14*11
ш compared with him or could be superior to
After the vanishing of the results, they
reach another world. This is the cause of the
union of the two viz. the one who enjoys and
the other which is enjoyed.
4 t R d e b H K « h H : RT p W P S T :!
ПсЙЦ ЕптинФут! фГр RTl^ ldUIrMC.im m i
The supreme Purusa is beyond three times.
He is nirguna or without attributes. He is
339
omniscient Paramesvara, lord of these three
gunas and the Supreme Brahman- greater than
the greatest.
rt STTcRto w n fo m
RcrffepnnRfoti 14^11
He has the universal form, and is meditated
upon in many forms. He is without birth, the
lord of the people, object of adoration and
meditation by the entire universe. He is lodged
in our hearts.
chitrnfoifo: ТВ чщтвпщ: fofonfol
sifocfo w f o ffogsmr ггпч^эп
He is beyond Kala and from him originates
the entire comer. He is the soul of the
universe, destroyer of the sins, lord of all the
fortunes and pervades in the entire universe.
riuteiiuii ГГПТ p u t
т р ш ч ! т в щ Ifo p i
focfoT ^ 11Ц<S11
He is the lord of all the Isvaras, supreme
lord of all the gods. He is the supreme of all
the masters. He is Isvara of all the lokas as
believed by the people.
4 TRU fogfo ^ 4 Rlefol
ч nc^fotefeisrTfo GbRiJsihfri ^ п Т п ч ^ п
He is beyond the cause or its effect.
Nothing is visible on earth, which could be
him.
щ т foferr ? tf e sfor wtrfsjcbl ш \
\Э о
w i ш f e i t rfo m m fejfifo оn
Several types of his excellent saktis are
described in the Vedas. His perfect
knowledge, prowess and activities are well
known to the world, by means of which he
created the universe.
340
ч a-wifer "4%: ч irfwi
ш щ *кипч| щ тг ^1Ч^щ1йпт:11^
He is without a master nor is there any
trace of the same or of the lordship. There is
no cause for him. He is the lord of the gods.
ч ^fq?rr гв%?г ъ тдч i
•О
He was neither bom, nor does he have any
parents. The blemish, Maya or any other
things are not the cause of his birth.
ТГ traj; TfcRrhT щ ш я fe w : I
^nw T T trim*: IT«eftii*?II
He alone, pervades in all the living beings.
He is secret from the world. He is the inner
soul of all the living beings. He is also known
as the lord of dharma.
Ut^dl&cflGSr Щ Й ШТ W frfa r:l
fqfw T m t fe w R n ru ^ ^ ii
He is the witness living in all the beings,
conscious and is devoid of gunas. He is the
sole lord with self control, devoid of activities
and helpless.
FWMWWtf f4^W TR T ^ %fR:l
TJcRt t W : сЫЧН>1:
He is the most permanent among the
eternal beings. He is quite conscious among
the conscious beings. He is supreme of all the
people. He himself is devoid of all the desires,
but he still fulfills the desires of all.
Ц|^яИ>1|1ц4*4 q ^ n n i ЩТЩ:
4T?f: writer feigaRtn^ll
He is the creator of the universe. He is
comprehensible through the Samkhya
philosophy, besides the yogic practices. He is
the cause of the universe and a person could
be released of the illusion by his grace.
Siva-Mahapuranam
W 4T?iqteef»:ii^V9||
He is the sole creator of the universe and
also who knows it well. He is well aware of
the karmans of the living beings. Kala is
subservient to him. He possesses all the virtue
himself, besides being the lord of virtue. He is
the supreme lord of the jivas. He is the one
who could remove the bondages of the
karmas.
5ГЩТЩ he?
frrq ii ЯII
Lord Siva, who initially created Brahma,
then delivered to him the discourse on the
Vedas. I shall know the same lord by my soul
and wisdom. Besides for his pleasures. I, after
knowing about him being desirous of getting
redeemed from the universe, I take refuge
with Siva, who is devoid of attributes and
activities, peaceful, is free from trouble and
unblemished Siva.
xpfa^rebWl TTRcTT:ll^o||
cl^T fvid'M^W ^-Td'Ww'l ^11
He is excellent bridge for the achievement
of creator, I shall be dormant like the fire
which consumes wood. When the men wear
either as they wear the hide, they will realise
the miseries before realising Siva.
h fe t 4iq4IVI44Jh9^ll
4HT 4 # ТТГ ЗЬг4УтЛ|^?Г4|
Наш! сщчщщ w d i vrrRnfR^ina^n
О great Rsis, by the grace of the tapas of
Mahadeva and with his pleasure, I have
revealed the auspicious perfect knowledge of
Sannyasa as'rama- the destroyer o f the Siva,
Vayavlya Samhita, Chapter 7 341

which being extremely secret has been

enshrined in the Vedanta being extremely
secret, was fortunately achieved by me from
the month of Brahma, initially.

4 W T T ^ tTFT mfijHWW Ъ ^l^emi^'eru

This is the best of knowledge and should
not be imported to the unstable son,
incompetent disciple, and a person of
wavering mind.
w r ТГГ s rfv fi& n тгагг T jfri
гГЙй * ф т iraf: *T?fW:lh34ll
This perfect knowledge should be imparted
to a person who is immensely devoted to the
gods as well as the perception. Only then this
knowledge would became purposeful and
develop.

W t W f 44<l^lRuiV9^ll
Therefore you listen the essence of the
same in brief. Siva is beyond Prakrti. He after
creating everything at the time of the creation
destroys everything at the time of
dissolution.”
sft eTifycmrui ijefant
^ГоИтд^п-ГопЛч чпт 4gtes2jnj:it$u
•k k k
Vayavlya Samhita, Chapter 7 341

time. Nothing happens beyond time.

When the entire universe is absorbed at the

time of dissolution, then it is recreated. The
process of the creation and dissolution moves
like a wheel.
WT 1 % W xf ЦТГОТТ:!

O one among the gods and others including

Brahma, Visnu, Rudra and others besides the
gods and the demons can violate the rules of
Prakrti.
-ЗТТ9Ч M-Jii: I

The time shattering people by the part,

present and future, conducts itself like a
terrific master.
35 -qxr ятпсПТ сШ : щ
^ ТТЩ^Г ^ T 114II
Who is the lord of time, to whom is he
subservient to? Who is not subservient to
him? О learned one, you tell us.
о

WBsilld гГЗТГ ЩЧП$П

CHAPTER 7
The description of time in relation to
Siva
фЧЩ:
The sages said, “ AH the things grow at the
appropriate time, and get destroyed in due
Vayudeva said, kala, kastha, nimesa are
the parts of kala, this kalatmd has been
considered to be the tejas of Mahes'vara.
WcTTW til
щк ^ Г ч ;4пг<*цп'зи
No mobile or immobile force in the world
can overpower it. It is the command of the
lord, besides being the protector of the
universe.
tT F JtW W cbl^TlrPfd ■n^irdfdl
342 Siva-Mah5puriiijam

The force in the form of kala comprises of death. Of course kala can never be
its various parts. It comes out of it and permits overpowered.
it like the pieces of iron which shed sparks of Тш \ ^\fal «i^rc Ъ ill
fire.
«FT T ^m i
з ш щ г fspggnyt f w : i
A living being thinks something else with
f^Icrer <J cffr cRTHt 4 cFT^T^ET c^t f^iar:||^ || riches, beauty, humility, process and the race,
Therefore the entire universe is subservient but Kala forcibly negativates the same.
to kala and Kala is not subservient to the
3Tfy% M ira- glfafcidUMHlA: i
world. Kala is subservient to Siva, but Siva is
not subservient to Kala.
Our meets with unthinkable good and bad
^F3T: <STH yfdfgddl
people. Only the lord make people to travel to
■qpt rtt gjirrw trofcr % f w u i i ? о 11 such places.
Since the undistracted splendour of Siva is
4T:l
lodged firmly in the kala therefore it is quite
gigantic and beyond measure. chld^ll^l fafeW dlll^ll

т а
The time in which one feels miserable, at
the same time, one feels delightful. Therefore
tETFtt jj <|ЙТ clitf ч In 11
the nature and moves of the time are beyond
Which one of the learned person can go description
beyond kala. No one can erase the karmans
performed by kala. fan ъ ^ dHlilRt < ^ : i
3 # ЗШТ ^ WtfRJ WTffdl *1: «toRtteftl gnH%5RfMf3iT:ll^<sil

^5fq ^(fdck?^ <*№TvlTfqqt3Tq:ll^ll A person who is young to day, he becomes

old tomorrow, the strong person becomes
Those who exclusively rule the earth by
weak, the rich man becomes a pauper.
then prowess, they are also unable to erase the
Therefore the moves of the time are quite
moves of кй1а like the oceans which do not
overflow the shore. astonishing.

ir тптаг q$ Ч ш 4 Tl %ПГС[|

ч й эдн з л # tr a f r n ^ ii Udib wf4Tl99i:ll^ II

Those who exercising their control over all
the senses, conquer the entire world, they too
one unable to overpower kala. On the other
hand kala overpowers them.
4 CRT# f |
The people, well-versed in Ayurveda,
besides the physicians who are well-versed in
the use of medicines, are unable to avert
For the accomplishment of a task, the race,
humility, and excellence cannot be enough.
Kala is the regulator of all.
% тгстепзг % r a T ^ r a 1 w T :i
^ тпчш: Ч Щ Т : eERdfito w f e i rl Roi i
Those who are well protected, donors, or
listen to song and music, those who are
orphans or are fed by others, the time behave
equally with them.
VSyavTya Sarhhita, Chapter 8 343

ч T W R if4 Mlatmd he confined that which is beyond

Kala.

сТР^ёТ WPT W lfdlft M g ч длит ч *т срщ -ц у й

о

МПгЕЩ Ш1Г ч ъ: Фтгаг fg ^ i

Even the elixirs, panaceas and the well fafagfctiig М м wrft

administered medicines, do not have any
effect if the time is not favourable. The same
things when made use at the proper time,
become affections and cause happiness.
4lebHdlS4j
щ ЧШШ: 4 fa '4 ih J14 ^ fd l
ятт: urttorran r s 11
The one who is beyond Kala, beyond the
bondage, beyond salvation, who is neither
Purusa nor Prakrti, has the universal and the
wonderful form, salutation to such Siva, who
is the supreme lord.

ЧТ%сГ ofT «ft yifvismiui -янтгп ^ n ft

дпгт^рдШ чпт wrtoangriivsii
щч тта М
4 i«b iid 4 i ?n
***
No one dies or is bom untimely nor doe
she grow. Without time no one becomes
happy or painful untimely. Therefore, there is
nothing comparable with Mia.
дпйт irm-. yfrrcirfd ш :
т яч
«Ы?Ы тГ1ЩТ ЗТ^Ш Mdlfd
giT^PT TTcf TPTiHHrftfftlR3ll
The cool breeze blows timely, the clouds
pour rain in due time. The heat is subsided at
the appropriate time. Thus Mia is always
successful.
д п ш ТРАТИТ ШЩ Щ:
gnphr w u fft чд ^ т ftrspTi
длйт ид
i r t$i i
Kala is the cause of the birth of all, the
crops grow in time. The harvesting is done in
due time. The living beings live upto their
own time.
еьггПгшадтд g t f e r m f f t дтдд.-i

eb1Hlr4l44fd5b«I дпитсМ ЧЕТTTFTfgiRhll

The one who is well aware of the tattva of
VSyavTya Sarhhita, Chapter 8 343

CHAPTER 8
Creation of the universe for the sports
of Siva
'ii'd:
■o

chlcW W. xjrqt5^rfir:M^ll
The Rsis spoke, “ How is the length of age
measured presently? What is the upper limit
of time in the form of number?
4KI&IM
s3

Vayudeva said, “ The first measure of life

is nimesa, while its upper limit is Samkhyatlta.
vftcbfc^lrT: 1
di^'viHi f t i t ewi щ т п
The time which is spent in the dropping of
an eyelid or the winking, is taken to be
nimesa. Fifteen nimesas form a kastha.
diTBTfidVfbdiHf 4W
■gfdkmftr 5 r a # im i
344
Thirty kasthas form a kalci while thirty
kalas form a muhurta. The day as well as
night comprise of thirty muhurta.
4 ^ lc 4 « h :li4 il
Ы Й зччф ш -ЧШ:
A month has two fortnights or thirty days
and nights. The two fortnights are called the
bright and dark fortnights. A month
constituting the bright and dark halves is one
day of the manes.
| гГПй ТЧТПТ1
"чт^Ч Ipeifr чИч: TERt:l№ll
There are two ayanas of six months each,
which collectively make or year. This is the
year according to the human standards.
This one year is taken to be day and night
for the gods, which has been ordained by the
Sastras. Daksinayana stands for the nights,
while the uttarayana stands for the day.
4TH4ctr^d:i
•^r^dsftr 1^11
A month of gods is equivalent to thirty
years of the humans. Such twelve months
comprise on year for the gods.
iftfoT cJlJvrdRte
f^3T: тгагщ! fftfr хпч^тл 3ratf4tT:ii?oii
Three hundred and sixty human years
make one divine year of the gods.
yqiuld ЧТЩрГТ traR^I
The calculation of yugas is based on the
same divine years. The people of learnings
have conceived to be four yugas in the land of
Bharata.
Siva-MahapurSnam
ЗкГЧЧ ЧЩ rid^dl
These yugas comprise Satyayuga,
Tretayuga, Dvapara and the Kaliyuga.
rRenft T WMftrr ^OTT rfrfMT W ^l
ч щ шггщА w tm trsnvua rtwrfgsmt^ii
Out of these yugas, Satyayuga comprises
of four thousand divine years. The period of
four hundred years, constitutes the intervening
junction and a hundred year period constitute
Sandhyansa or a subdivision of the junction.
p w c rm ^THTfq rTII^II
In the three other yugas, their Satidhyas
and their Sandhydns'as, the thousands and the
hundreds get reduced by one.
TTlfecfc
In this way the twelve thousand years and
the surplus period constitute a Caturyuga. A
thousand Caturyugas constitutes a Kalpa.
■cTd4dchqHrhi
•оо
ттчгтчттче
о
^1
Seventy one Caturyugas constitute a
Manvantara. There are fourteen Manvantara
in a Kalpa.
ТЗЧЧ tm W R ^pcng<rnftTT
4ШПЙ oildldlfi ^TcT^Tt^aT
Accordingly hundreds and thousands of
such kalpas and Manvantaras have passed by
this time.
тр.ч
They are quite innumerable and their exact
number could hardly be known. It is therefore
difficult to highlight them individually in a
precise order.
VSyavIya Samhita, Chapter 8 345

ЧШ f^JT ^ 4 «hirtlrm ^ТОга#1

«г mw ^ф оЦ гП i ?<? 11 4т1Щ&: ТПТПэШ ebM R H ftg fS 4T :IR ^II
Brahm a's one d a y is equivalent to a kalpa. Th is function o f tim e has been directed b y
H e is o f unm anifest o rigin . A thousand kalpas Saksat S iv a . О B ra h m an a s, this is the tim e o f
m ake a year o f B ra h m a. creation as m entioned b y m e.

crcfnTmwW ^ гщрпй w ti цаиьнм < ттйятт

4 4 1 4 *4 4 :11^ о || TTf4?J mcmt ?Г4Т W ^ T F T ^ W : I R V 9 l l
A Brahm a's yuga com prises of eight T h is K a la n ta ra shall be k n o w n as a day o f
thousand B ra h m a years. A thousand B ra h m a Param esvara. Param esvara's night shall be
yugas m ake on Savana o f B ra h m a . k n o w n to extend so long.

тгачят finpt ctstti З Щ гГР Т ij Ш •ygi T T fe r

«В1НГ 9^IUT: 44i)fS4:lR^II сГР7 Ч ТТМШ « T R ^ I R i l l

Brahm a's life span consists of three H is d ay is the period o f creation, w h ile his
thousand and three Savanas. nig ht is the period o f dissolution. H o w e v e r , it
should be clearly understood that he has
<TT4 $ Ш &Т 4T^TT:I
neither d ay or nig ht as are k n o w n to us.
W lf t 41ТГ 'G flaift ЪП??11
fpranwran
ЗЩ* тщ гГ1
44T: ШШ хгстгтг Сч
Ш
ч9
ШТГ:11^11
О
«IftllRvirH^llfiM ТЩ ^ nfoT ^trgfqiR ^II
S R p jlu ftfeq rafe q^W dlfa ш *Г1
A day o f B rahm a's life constitute the life o f
сяшрпгаг 4rnfd[|fesr Щ О||
fourteen Indras. A m o nth o f his life constitutes
life span o f fo u r hundreds and tw e n ty Indras. ^ f f tn q'tilvwi *Й4гТ:1
A year o f his life has fiv e thousand and fo rty 3Tff% ттзеггГfspsremRRii} \\\
Indras, w h ile in his entire life span, he has Th is perform ance is o n ly fo r the benefit o f
face fiv e hundred and fo rty thousand Indras. the people. The peop le, Prajapati, their
ЩТ fqraill^ ^cFT femr Ш\ im ages, the gods, dem ons, the sense organs,
the pleasures of the sense organs,
i*S W J f^T <deT:lR*il
Pancamahdbtatas, Tanmatras, Bhutas and
сЩ|=5гетат «<ifvid:i others, function o n ly during the d ay of
4iani%r4^nfnT 41R^nftT *n4falR4ll Param esvara and they vanish at the end o f the
A day o f V is n u is the life tim e o f B ra h m a. d a y. T h e n the universe is created at the end o f
A day o f R u d ra is equivalent to the life tim e o f the night.
V is n u . A d ay o f S iv a is equivalent to life
^Tf ШПг4Т eb^<*FHWl[c|l-
period o f R u d ra . A d ay o f Sadasiva is life
period o f S iv a . A d ay o f Sakm t S iv a is the life
period o f Sadasiva. T h e life tim e o f Sadasiva Ц 1У1Ч •W
is equal to the life period o f fiv e hundred and ЧЩЯтй T ? IfT F n i^ ll
fo rty thousand o f the previous deities. T h e salutation to the great lord S iv a , the
346 Siva-Mah3puranam

soul of the universe, whose energy in respect

of activity, time and innate nature, is beyond
transgression and under his command the
whole universe functions.

сыажтй 4inia4'lsgmT:ii^ii
***
346
CHAPTER 9
Creation of the universe and sports of
Siva
Ц ТО зд:
*PTf^ f e jR tT fe tR Wl
ЗЩЖТ TR t cfrfrft ЧТ*Р8ГС:11?И
The Rsis said, “ What is the performance
of Siva in relation to the creation of the
universal and its sustenance.
f% г1гяУЦ4т1ОДТ W ^ hRsktI dciqj
R II
How did the universe emerge initially?
Who expanded it? Who was the person who
took it into his vast lap.
cTTfScnV
yif%5: WraRRTT WRcTtrPRRTTI
rlcTt RRT cRTSRrB fyRTWf%RH: T R t:ll^ll
Vayudeva said, “ A Sakti was born initially
known as Santyatita then Maya emerged out
of the all powerful Siva. Prakrti emerged out
of Maya.
T IP R to ? УЬЬШ: ?1|1чТО<* sfREfl
:li^u
SantyatUapada originated from Sakti and
Santipada originated from the same. Then
emerged the Vidyapada from which
Pratisthapada came into being.
Miriams: ЪЧЩ\
Siva-Mah3puranam
Now Nivrttipada emerged from
Pratisthapada. This is how the creation was
initiated by the lord.
\9
3T R IR ^R tf|glR T : W ^ f t R ^ I I S I I
The creation of these is in the universe
order, while the destruction is in the reverse
order. There is a creator apart from and
greater them that indicated by these five
padas.
cR#*T: Tslfacqfa rTRlfs^fTR tjpirTi
3RR> oRTRt ЧГгЩТгРЧТ
Therefore the entire universe is pervaded
by the five kalas. Avyakta is the cause there
best it is activised by the Atma.
TTRrf^l
r f r 35#f 4 rIRR:ll<ill
О »
тГ|
WRWTTTRTf^ ^R fR > % 5^R q;il4ll
«gfigPRiTRT f^TTI
*R:IRo||
It is admitted that everything begins with
intellect and ends with Vis'esa but the actual
production is neither Avyakta nor by the
Purusa, because Prakrti is without life or
consciousness and Purusa is ignorant. Nothing
can be created without an intelligent cause by
the instentinent beings viz. Pradhana,
Paramanu etc. But the universe is dependant
over a creator, because it as an effect
composed of the parts.
cTRRS tE: W R t и: ■Н^ут^кд'
3Rlf^f4SngR ц |^ 4 ^ ^ г 1 :1 1 ^ П
ТГ ттд ЩТШ: *фдт:1
ШШ 1т4 RT: ^ J R T < R :ll^ ll
Therefore, the creator must be quite
powerful, independent, omnipotent, and
VayavTya SamhitS, Chapter 9 347

om niscient, w ith o u t any b e g in n in g , w ith o u t equally established and m erge into one
end and endow ed w ith m ajestic quarters. another fro m al sides.
M a h a d e va , M a h e sva ra is the creator o f the
ьи гн й гт^т rtfRRtfgwr d4t<$i
universe, besides being the protector, and the
destroyer o f e ve rything . H e is separate fro m it.
гг Ч f ^ R I R ОII
W h e n both the gunas are equalised, they
чГ<оггч: ящ тщ чъчт xti
cannot be separated thereafter, then w h en the
^ тгга^т згайгГи^п w in d becomes calm and peaceful, they also
T h e transform ation o f Pradhana and the peaceful like the w ater.
activities o f Purusa, functions at the com m and ЗПЩРГ 1ТЩper тфэт: I
o f the truthful lord.
ШЩ TiRf f ^ l t tRt ч ф э т ! M : l R ^11
Tirawt f%T w
At the tim e w hen the universe was
R IIr* 11 unm anifest, the lord m editated upon the great
Th is is the firm b e lie f o f the noble people. Sakti throughout the nig ht.
A person w ith short w is d o m cannot w ill Tmrnrai <j
understand the said aspect.
:IR ^I!
■ЦгаТ^ЖТТеТГ ЧЩЗГ: JRTOt ’ЧЩ!
A t the end o f the n ig h t, the lord in contact
d l ^ f a traieT sTpif: w ith Maya entered Pradhana and Purusa and
F o r the tim e o f the creation o f the universe, activated them .
and during the tim e o f its destruction b y that
м : Ч Ч Т ? т щ Ч гГЯ Т W d l U J U I d l
tim e a hundred years o f B ra h m a elapse.

TRfiW jfft TFT l^TJTtSSqrtrSRR: I

Th e re afte r, at the com m and o f B ra h m a ,
Hr'HHsq H W l creation starts out o f the unm anifest that is the
W # щ 3FRR ^ T$m:\ source o f origin and the spot o f m erger fo r all
liv in g creatures.
v i ^ 11
It is k n o w n as Para and the first h a lf it is fipyrd ijd fe m l Ш
know n as Paradha. At the advent of RcfwT: 'R4TH:l
dissolution, the Avyakta w ithdrains to its e lf all
its effects and abides in the A tm a n .
ЧЧ: FJd>HVmhfaH^U|W|| t?* 11
W ith a single piece o f the M a y a o f the
Gflsn&m&ffiicr suprem e soul, the entire creation gradually
W h e n the u niverse, h a vin g been lodged in comes to an end the unprecedented in three
thisAtman meets w ith the dissolution, then w o rld s, suprem e soul, w e ll aware o f the
Pradhana as w e ll as Purusa are lodged in righteous path, is called A d h v a p a ti. Salutation
Samana-dharma. to such a lord.

(т:тгд зр п М w e r oyqferrfti ijskpt*

d l^td M ЧШ 4^SE4FT:|I4II
T h e n Sattvaguna as w e ll as Tamoguna are
***
348 Siva-Mahapur3nam

CHAPTER 10 develop their Saktis w ith the help o f and in

Creation of the universe association w ith one m other.

eb&4jl#l ehfyfewj: ssfefS:

2? T=llfrlfTTsAlrl(l'3II
A t places B ra h m a , or V is n u or R u d ra is
^ gsn<Sfd fa jlBH I 1чет<ВДгаЧ^аДЩИЯИ
praised. T h e fortunes o f those gods do not
V S y u said, “ In itia lly at the instance o f
enhance or decline w ith the praise o f these
Is'vara, the secondary elem ents, starting w ith
gods.
the cosm ic intellect and ending w ith visesa,
came into being fro m the A v y a k ta , presided fafr fresfcr дт^спГщ:
over b y Purusa. ггЩЕПЧТ Я13?ГС:11611
ctrr&eit !гретЫт T h e stubborn, fo o ls , alone denounce those

сКПШ^Ч cfeT; JFirftfrlRII gods, as a result o f w h ic h , they in the other

births are b o m as the dem ons or the pis'acSs.
R u d ra , V i§ n u , and B ra h m a , the three
deities w ere b o m fro m these, being the cause
o f all. w : RcbHCTt:
Arafat SjcWotnfKVrf%»VrfTllfti 3 ^ 1 L o r d M ahes'vara is b e yo n d the three gunas,
ц |Гот1%<*>чпзи h a vin g he Caturvydha (o r fo u r faced) fo rm .
H e is the cause o f the creation and support o f
T h e n was b o m his S a k ti, w h ic h could not
all.
rest anyw here. T h e n w it the fortunes like
A n im a and others the unparallel perfect ■tornrUT ЗКПЕЧИ4 Wl
know ledge em erged.

% ^Trr^i T h e suprem e soul has created sportily the

universe, rem ains as the lord o f the three
т * ф 1#8TC:imi
deities besides those o f P rakrti and Purusa.
A ll the three of them w o re m ade
responsible fo r creation, preservation and the *T: w S « w (l fraft f e f :
distraction M ahes'vara is pleased w ith their
perform ance. H e is the greatest than the greatest, besides
<Як*ПЯГ* уч^Ч1*Г«,^З^чИ?Ч1Н,1 being suprem e eternal, free fro m attributes. H e
is their soul, besides being then presiding
^ Ъ -R;|I41|
d eity.
In the second k a lp a , the responsibilities o f
creation, sustenance and dissolution w ere
entrusted on th e m , in order to a vo id their
m utual riva lry due to delusion o f intellect. A c c o rd in g ly , M a h e s va ra , Puru§a, P rak rti,
TJTt Т Щ Л Т Ш Т KJRqfci h T W T R I Sadasiva, B h a v a , V is n u and B ra h m a represent
the fo rm o f S iv a .
MTfAoi1 и
wtMiwrt #
H a v in g been b o m fro m one m other, and
ow n their respective Saktis. They further
V2yaviya Sariihita, Chapter 10
In the beginning of the cosmic wisdom,
and the great principle were born. With its
agitation, there emerged the ego, which was
split into three.
STgfTCgJ 'fiRTTft Til
IrwWlferbW 'w Re№ :ll^ll
The same ego was further split into grace
subtle elements besides the sense organs,
when the ego was overpowered with sattva,
the sdttvika creation appeared.
s9 49
h#? гги^ци
ЧЧШ WhUI4Nmzif?UcbT[|
11^ 11
The secondary creation took place at the
same time. The intelligence, the five sense
organs, the five organs of activity and the
mind is in the eleventh, which are involved in
the same. The mind became of its qualities
functions both ways. When the ahamkdra
(ego) is associated with tamas, there emerge
the Bhvtta tanmatra.
ЯгП^: ¥Г**ЧЫ тггш ?ГШУгетад:11^11
Since the supreme soul is the fore rumours
of the BhQtas he has been known as BhQtadi.
Form the ego of BhQtadi, the Sabda-tanmdtrds
emerged and the sky emerged out of the same.
WI ТЩТ®Т5Г:11^6 II
From the sky emerged the touch, from the
touch merged the Vayu or the wind. From
V3yu emerged the form, from form emerged
the tejas (lustre) and the essence emerged
from the tejas.
ттгтзта: -q gdiTiiWTgft
w r i ^ 11
Water emerged from the rasa, from water
349
emerged the scent, the earth from the scent
and from the five MahabhQtas emerged all the
mobile and immobiles.
JWfafBdrcTM 31ЬЧтЫЧЯ*?и| хП
W<(fR;^NWI ^ 4 r4 K i|P d ^IRol l
Having been presided over by Purusa, and
by the grace of Avyakta, all are engaged in the
creation of the globe.
ствг c&Ff tar згщ ^ ri
When the cause of the activities of Brahma
are fulfilled, Brahma started flourishing in that
egg.
g- ?Tflfr ш : -4 1 щ д 3 ^ 1
•o
3TTf^?irrf ч ЯсГН! W ^ I R ^ II
He is stated to be the first human with a
body. Brahma when was the primordial
creator of the universe, was bom first of all.
щ & дад jtffnrr
IR3II
From him (Brahma) the wisdom emerged,
which was the cause of wisdom and prosperity
having the feelings of wisdom and
detachment.
згоятш гай щзт тпшт чаД {цм «{1
IdWUlcIrl II
%TT fsr*T34Er гЦгЧЙ sIh Ick) «*мч^ 1
s f t # Ъ fsffa: 4 3 ^ | R 4 I I
All desires of his mind are grown from
Avyakta. All the three gunas are subservient
to him. He functions in the three worlds
dividing himself in three because all are in his
control. He possesses all the attributes and
depends on Avyakta. In these three forms, he
creates, preserves and destroys.
riRre»: тфт:1
350 Siva-Mah3pur3nam

A s created he has fo u r faces, as a destroyer A ll the lokas are lodged in that egg.
he is K a la and as a Pu ru sa, he has a thousand Besides these, the m o o n , the sun, stars, planets
heads, H e is s e lf b o m and has three static. and the w in d are also fo u n d in the cosm ic egg.

W 43П Ъ сЫИЙ Ъ < Ш : | агщптГ5и£ адл14341

fgaij# fe s ffll^ ll ЗТРТГ <?P|U|^c( ^JTOT
W ith the com binatio n o f the Sattva and Th is egg has been spread ten tim es m ore
rajas he is B ra h m a , w ith the com bination o f outside, then in w a te r. It has the lustre ten
tamas and rajas he is R u d ra , w ith sattva alone times m ore than the w aters.
he is V is n u . T h u s there is three fo ld measure
?ftfT c ^ u tfc l 3BH1 yfiFlfdqjl
o f gunas in the lord.
3fl« b "iy M r< fd l с П Л : Л 4 3 1 ^ 5 5 4 3 4 1 1? ' « I I
T h e tejas is covered b y the w in d ten tim es.
T h e V a y u (w in d ) is covered b y the s k y, w h ile
T a k in g to the fo rm o f B ra h m a , he creates the s k y is covered b y B h u ta d i.
the w o rld ; H e destroys the liv in g beings as a
4<1lfd^6dl d^cilTbdl^dl 473141
kala, then in the fo rm Purusa (V is n u ) he
preserves the u niverse. These are the three II
functions o f the lord. T h e B h u ta d i is covered b y M a h a t, M a h a t is
covered b y A v y a k ta . In this w a y the egg has
v ft iwn fawn ^zjrfi
the seven envelopes.

These are the three form s o f B ra h m a and

iTddflfrtl У^сГгт; fM3T:l
since he is d ivid e d into three, he is called f H tW : 11^ S11
Triguna, since he has split himself into fo u r, О excellent B ra h m a n , the eight Prakrtis,
he is called Caturvyiiha. the causes of creation, sustenance and
distraction are lodged coverin g each one o f
these.
О Т Я 1: i M N f d f f l d т д г Т : 11^ о | |
Since he is the lord o f the b e ginning, he is 43 TTTwft37W едтл^т htwh ^i
called the A d id e v a . Since he is u n b o rn , he is ЗПеТО&ТОЙЧ fadfiHlfcJ t a f t j l l ^ ^ l l
called A ja . H e is called Praja pa ti, because he ЛЛТ 3ef TOP} fsrfq v ^ ri
m aintains the people.
f^ i i w 3W7rfc 4ЦТ 44 } I r y ^ l l ^ d l l
QiUipujg ЛГ 4U313H:l T h u s h a vin g been b o m o f one another, and
'jRHSlfh TI#TT:ll^ \\\ w ith the association o f each one o f them these
T h e golden M e ru m ountain happens to be Prakrtis fun ction . The contraction and
his w o m b . T h e ocean is the w ater o f the expansion takes place in them like the lim bs
w o m b . T h e m ou ntain is the outer skin o f the o f the tortoise. T h e A v y a k ta , reveal the earlier
wom b. deform ities in itia lly and the collects the same.

dforemi 1и*Г Htan anifgjgfos *1*141 згоцтктоз о

tH lfifrft Т&Ф ТГ? сгерттпэ 311 ШЙ ЯН*1*Ы<й f M lfdbil«l545^ll^<?ll
Vayavlya Samhita, Chapter 10 351

T h e entire universe emerges fro m A v y a k ta

alone, and is u ltim a te ly absorbed in the same
at the tim e o f dissolution.

W : W .l
^jj? 'ЧтБЗТП^^И
л п тм r u ) ^ f a ^ T A ii i ii ^ o ii
T h e unparallel B ra h m a o ve r his origin to
W ith the influence o f the tim e , the gunas B ra h m a and Pradhana P ra k rti. H e is associated
become favourable and u nfa vo u ra ble . A t the w ith Purusa h a vin g w h ite and red co m p le xio n ,
equilibriu m o f the gunas dissolution takes is beyond the b e g in n in g , m id d le or the end, is
place. al p o w e rfu l.

9Г?П1Г: WT 354^11**11 F^«bVI

T h is large and th ic k egg is the source o f
Гс)еЬКйГч rllirtcblel
the origin o f B ra h m a and is called as the
sphere o f B ra h m a , w h o happens to be its lord.
w rrfr
T h e excess o f rajoguna is the cause o f the
$ d \ y iW I4 U d H i ?faT: ^ W :l
excess of creation. It creates the eight
'f r i’ lrsndW W W c«
f W T :l l ^ l l secondary tattvas in the excess o f creation. It
There are thousands of crores of creates the eight secondary tattvas in the
Brahm anas because the presiding d e ity is all beginning w h ic h cause the w o rld s to flourish.
pervad ing , it is lodged a b o ve , b e lo w and are A t the end it devours them .
all sides o f it.

<ег h? ggnui) m l ^тат;| *IT W fa jfM 5Г ЧТ: 3Pffo:iI

-Щ\ 3JSJFR ш д а т ^ттатгщ 3 & & Ч Н * З Н
B ra h m a , V is n u , and M ahes'a are lodged at
the same places. H e creates the universe in
association o f the presiding d e ity S iva .
т ф а т : ТТГ otlThKU^qoiTTfiflWTcr^l
ЗТОШ ^ f^ r ? n $cHffcci‘ ) l l * 'S I I
T h e lord is b e yo n d the m anifest. T h e egg is
b o m o f the unm anifest. B ra h m a is b o m o f that
II
In so far as the causes established b y the
Prakrti are concerned, and w ith the ensuring
inclination, because o f the unnatural (d evoid
o f P ra k rti) fortunes o f S iv a , there emerges a
force, w h ic h is k n o w n as the Sankalpa Sakti o f
M a h esva ra.

egg, w h o creates the w o rld s .. # wlf^rugt'iu) tfflKji cuuuluufediui ^ еЬтр!

11?о 11
***
K O TT C P f: М Ч : 3hfrT:l
ЗПгЧ^Тд®Г

RtRlfTcT:
I have highligh te d the m ain creation w h ich
is felled w ith Maya. U ltim a te ly w ith the sports
o f Isvara the dissolution is caused.
352
CHAPTER 11
The rescue of the earth from Patala by
Var5ha
4 4 4 K ilu i y g ffn r ч ф т :1
xTTtftRT'f ’cl чг 4411^11
The sages said, “ Kindly describe the
Manvantara, kalpas besides creations and re­
creations like sargas and pratisargas etc.
dl^tjcnr»
ЧТГ# ^Григ: тдчм
гГГЕтпёгат^т чччйз^чтчпч! ^ ч ^ з ч ч и ? u
Vayudeva said, “ The length of the age of
Brahma has already been stated, half of it is
called as Par&rdha. With the lapse of the same
period, the dissolution takes place at the end.
fj^ T T гПЯГ ^п рЩ ; g # S R 4 :i
х Щ ^ Т Ч?ТЧПТ 4 4 4 t \|Г{^ тГЦ ;11^ II
In each day in the life of Brahma, the
fourteen Manus come and go.
4^4Hifui свччщ ч ттагат
Since the Manvantaras and kalpas ancestral
and beyond comprehension, it is impossible to
describe about them.
tt д щ ! ^ГГ Ч^ГГ Ч Ч 1
f a f a g i f w tjj?t я ш
You listen to me, even if all of them are
described, it would be of no use. Therefore I
am out going to describe them individually.
— _ ___________ _ N - . J*.
_____
^ ^TWci Ш 1
ЧЭГ ч#%
Of all the kalpas, the one, which is
presently in vogue, the creation is going on
briefly in the same.
4 W T 3 # 454Tt ч т ? 1 ЧТЧ ЧТЧЧ:1
Siva-Mahapuraijam
S tfw fil %5ГС£ГЩЧЧсИЬ ХЩ^ППЭИ
О best of Brahmanas, presently the Varaha
kalpa is in vogue. It has fourteen Manus in the
same.
WliWctKd: TTR Ш Tndfurd)f^T:l
ЧТЧ Tnmt 11d 11
These are Svayambhu and others who are
seven in number, while an equal number is
their of Savarni and others. Manu of the
present time is Vaivasvata.
^ ТпЩя^тЛЕТ:1
ятч: ТПТГ«гачШ ч&: ^зттччти^ и
The creation and the dissolution in all the
Manvantaras take lace similarly and this
aspect can be known by the learned people by
arguments alone.
4<&й<$ TT?% tfil'H'Ulbrll
ъ чйд хгн^о ii
At the time of dissolution in the first
Kalpa, then all the trees were destroyed with
the forceful wind storm.
fguT ^ 1ч№тш fW tw uB w xtii^ ii
Then the fire-god burnt every thing like
astra. This was followed by the rain storm and
the oceans crossed all their limits.
Trafaj чтчщ atfr^: Rftofei
11 ^411
чч:
w r 4 iwnr дчэт тдвсГЛТTtf^
ГУ The quarters were sunk in the deep sheet of
water and the waters of dissolution had started
their fierce devil dances with the waves for
their arms, showing movements of gestures by
means of water. After the terrific Brahma,
taking to the form of Vi$nu, slept soundly over
the water bed.
VSyaviya Samhita, Chapter 11 353

$4 4TWJT ufwi Т2=Г u flR K I^ r ^ Я^Д1ДЦ1

ti ■ц{ч^8гег<«5 щ г ш г а ^ и ^ м WITT futR 'mSRi f^R R U liy ^11
A m antra should be recited b y a person in T h u s th in k in g , w h e n B ra h m a was unable to
the fo rm o f a verse in fa vo u r o f N a ra y a n a . О found anyth ing about the earth, then he
excellent sage, y o u please listen to the said rem em bered his father the threw eyed S iva .
m antra besides its m eaning fro m m e.

зтп?г ЧШ?f?r зтш stmt t чт^тсг: i W4t qrtnfafa:iR?ii

т ч t r t h iа д ш ч п т ц и т : ^ г г :и ^ ч и W ith the recalling in his m in d o f S iv a , w h o
W a te r are k n o w n as Ndrah. T h e livin g happens to be the lord o f god s, B ra h m a came
beings o f the w o rld s are like the sense o f to realise that the earth had been subm erged in
w ater. W a te r is the d w e llin g place fo r the lord. water.
Th e re fo re , he is k n o w n as N a ra y a n a .
«rat vfi: чфьтч: ш ч й м
f3re$w4;i
'SHHlebf4c| ifMH: 11^ 11 T h e n in order to rescue the earth, Prajapati
МШГОЩ: ТГОТсШЧ% ТТЛ: l indulged in w ater sports, taking to the d ivine
fo rm o f V a ra h a .
Ш #8T f?TC: д л п ^ эи
T h e n the gods tried to w a ke up the lord in
the m o rn in g , in the same way as lord 4)Hilqyd)'cb)vi ^dRcfi^iR^n
M a h a d e va was w a k e n up at the start o f the H e had the gigantic fo rm o f a boar, w h o
universe. created thundering sound like the clouds. T h e n
<r t : з я т о vid H r-H ld m ^ h id i he thundered like the black clouds.

T h e lord w h o had been sleeping in the IR 4II

w ater, w o ke u p , got up fro m his bed. H e H e had circular lim b s , thick shoulders,
looked all round at the quarters w ith the Y o g ic high w a ist, sm all roun d face part o f the thighs,
slum ber still lingering in the eyes id ly . sharp hoofs.
ЗГСУЗКЛ <Tctf fcbHR*9l(*ra) =*jfrAfa> ^ 1 4«a<r*i4fuoretf
yfsrwr ^orrohr: чтт щ и т R iaj^ti^rri^cfH ^i r ^ и
T h e n he could not fin d anyone else there afluifcffWfi :%UTI^fUHMHdTufe|^|
except h im s e lf, w h ich surprised h im and he
гг^<н,11? » 11
god anxious.
H e had tw o eyes like the g e m , round and
SF ЛТ Ш f T t% r W Tl
long b o d y and raised ears, w ith his breathing
he disturb the ocean like the tim e of
H e thought, “ w here have the pleasant and dissolution. T h e manes o ve r the neck were
vast m ountains, rive rs , cities and the land w ith dishevelled, w h ile his shoulders and the
forest disappeared w ith earth. cheeks looked quite b eautifu l.
354 Siva-Mahapuraijam

ijfoft WfovtT ffofTI

firoraratf i\?6\\ а д ш * ^ fo R як^татттт
C\ v3 *s C\ *S '

He was adored w ith the gem studded Consecrating the earth and establishing the
ornaments as w e ll as the precious gem s, like trees and m ountains o ve r it, he established the
the cloud rising in the sky w ith lightening. fo u r lokas, as before.
ЗПЗДЩ fo p * w i f o il: i
^ f o p ^ m s if o Jifo^vr
Th u s B ra h m a , taking to the fo rm of rl fo^foRT fojcffo
V a ra h a , entered the nether w o rld fo r the
щ щ в rt 11^ ^ 11
rescue o f the earth.
T h u s V a ra h a , rescuing the earth fro m the
tt ст*т f r f o r f o ? :i vast and deep oceans, established it
4R^?T тргг W I I } о || appropriately. V is v a k a rm a then created the
T h e n B ra h m a , taking to the m ountain like m obile and im m o b ile beings.
fo rm o f V a ra h a , looked graceful as o f the feet Sft ttHfo gpfoRmfofo 4^7FT
o f S iva in the fo rm o f linga had reached
4T^r<??Tf582Tm:iinii
Patala. •k-kie
Ш: Ъ - ф т ЧЯТ ifofoT :!
5>ll
Then B ra h m a in the fo rm o f V a ra h a ,
carrying the earth w h ic h was subm erged in
w ater, o ve r the tip o f his h o rn , rescued the
same fro m patala.

W <JgT 1 р т : ffogT

^ 1^ ^ 11
O b s e rvin g this, the dwellers o f the earth,
the siddhas and the sages fill delighted and
they showered flow ers o ve r h im .

T c ffo ffo W i r t : M 'l^ l< S R 4 < ld :ll^ ^ ll

T h e b o d y o f varaha h a vin g been covered
w ith flow ers appeared like as the m ountain o f
co llyriu m is covered the rain o f w ith fire flies.

cFT: щ е т т н Ь т fofoi
w w w ^ 11^ ч 11
T h e n lord V a ra h a turned the earth in its
original fo rm and established it appropriately.
354 Siva-Mahapuraijam

C H A P T E R 12
Creating of moha, mada, goblins,
pis'acas, asuras and the Raksasas by
Brahma

Vayudeva said, “ At the time when Brahma

was thinking of resorting to creation, the
delusion in the form of darkness appeared
before him.
^ T T T t^ fq w ra F fW : i
STfsrar W f t ^fT Ш^ТТ 43fc44:IR II
Then gradually darkness, delusion, great
delusion, blinding darkness and ignorance
appeared before the lord gradually. They were
five in all.
Vayavlya Samhita, Chapter 12 355

W ith the m editation o f arrogant B ra h m a , all the pleasures. T h e y w ere not concealed
the universe appeared before h im in five they had light w ith in and light w ith o u t. T h e y
form s. It was covered w ith darkness as the possessed inm ate consciousness as w e ll.
seed is dropped in a pitches.
oiivf -щ щ : 1
Rr.-тт? Tier ■ЧЧЩЧШТ WTfT: wrf
dmwq'r ^гтт «л<ии(ч s n m i W h e n B ra h m a m editated his m in d towards
Because o f the darkness inside and o u t, it Pradhdna then the flo w o f the creation was
was com pletely in active. T h e re fo re , those inculcated. T h e hum ans w ere b o m thereafter.
w h o w ere b o m on earth, thin faces, w isd o m Th is creation w as infested w ith several
and sense organs w ere covered (w ith m issing.
darkness).
ЯсЩ ТТ <ГЧК*тЬТ M S f e l : l
ЧЦсП<ТГн') ТПТ TBshT: ychlfddrtt
(t щгг v m тг^тг^лтпци faq4dui ут&п xt р д т frr^JT ^
Because o f this the m ountains and the trees %3t|Riiif^ui: ^ ^f?WPKcii: ? T :ii^ ii
em erged in the b e ginning, w h ic h could not
ЯШ2ГГ: qfr«rf^ai:l
benefit the earth.
WRt W : Tnrf 9iwr: q^fgT : i i ^ n
З Ш Ш Г ЯуЗТ
T h e y w ere fille d w ith know led ge w ith in
and outside besides possessing the rajoguna
T h e n B ra h m a feeling p a in fu l, resorted to and tamoguna. W ith the fifth grace o f Isva ra ,
an other creation as a result o f w h ic h there the fo u r type o f creation em erged, w h ic h was
em erged the anim als and birds. s e lf d ivid e d and com prised of Viparyaya,
3RT:irajr?nftd% elf?: ?T:i Sakti, Tusti and Siddhi. They had no
possessions; they w ere o f d ifferen t species,
Щ Ч Н Ш 1 ЗШТ ^ w n f lu is r ^П'ЗИ
prove to eating and d rin kin g and w ere kn o w n
These birds and anim als w ere conscious
as Bhutas etc.
w ith in b ut w ere b u t w e re no t so o u tw a rd ly.
Th erefo re , they could no t fo llo w the noble d^NKJii % f r w 'firwrf: Tt теги!
path.
T h e second creation is o f tanmatras. Th e
third creation o f Vaikarika type also k n o w n as
organic.
T h e n B ra h m a , realising that they w ere no
m ore useful to h im fo r the w o rk o f creation,
then thought o f assorting to another type o f щргг t татжт; трт:11^ЦП
creation. T h e n the gods o f Sattvika type were T h e p rim a ry creation to o k place w ithout
created. the intervention o f intellect. T h e fourth was
the creation o f im m o b ile things.
Ь ЧТёрТТ:1
ЗШ^ТТ crf|T^J в£$Гв1:11<> II fdrfcb^ldW
•s vO
*T: iilThRd4^dlR(: TT 4 p : l
These m en w ere quite h a p p y and enjoyed Щ) IT ЩТ: 11 ^ 11
356 Siva-Mahapuranam

T h e fifth creation com prises o f birds and чш:

anim als. T h e sixth creation was the gods,
4*TFTf5TT^T WlrqFTRpR^riR'XII
w h ich em erged fro m the upper source.
T h e tears fro m the eyes o f B ra h m a were
turned into the goblins and ghosts. Fin d in g
ghrrnt чгпт: T ip m i^ ii such a creation h a vin g em erged out o f his
F ro m the seventh lo w e r source the hum ans tears, B ra h m a , denounced h im se lf.
were bom . The eighth creation is called
Anugraha w h ile the ninth one is К а и тй га .
^ ЩЩРоЕЫЩ : 3T3?T4f?r:IRmi
ЯТ$кП£Г ЗЩ;
T h e n because o f the delusion and anger,
B ra h m a fainted. T h e n B ra h m a cast o f f his
T h e first three creations are o f pre lim inary breath due to anger.
type d e vo id of intelligence. The fiv e
rem aining creations operate w ith intelligence.

3RT ТГШГ ^ SW RT4WIAR: TWRI Then lord N lla lo h ita also know n as
% T W TRTrFPTII^II Param esvara, show ing his im m ense grace on
F irs t o f all B ra h m a created the sons w h o h im , appeared fro m the m o n th o f B ra h m an .
w ere intelligent like h im , w h o w ere k n o w n as
371Щ Згщг Wlr4R w ftSR:i
Sanaka, Sanandana, Sanatana.
% rRtxFT ^Ш:П^\Э11
He then d ivid e d h im s e lf into eleven
^ ^ ^ tfrR T ^ q T «ЙсКГЧГ f ^ W r l R o l l Atmans, w h en these appeared they were
R b h u and Sanatkum ara, all the sons o f addressed b y h im .
Prajapati w ere yogis detached and d e vo id o f
■ф! ■ygl 4 d l c(rMI ?ll«bNil?>ebltlllldJ
arrogance.
„ . , r , , f- .,„
WRT9T f%rtT0r *TIR<SII
ЧЩ: RkTOI
О sons I have produced y o u fo r the w elfare
flf ^ TEFWnfiglU *11 o f the universe, therefore y o u establish the
A l l o f them w ere devoted to the lo rd . T h e y universe.
were never interested in creation. T h e y left
w ith o u t any desire fo r the creation.
Цс|Цт61йГ ^>§i§|fSr :ll?^l!
ЩсШТ: 3 # g rr М Ч ТПТГ tR:i
You discarding all the laziness and
<МЧН« 4 lethargy keep on enhancing the p e o p le .” A t
Thereafter B ra h m a again perform ed tapas these w ords o f the lo rd , they started pleasing
for creation. T h is tapas w ere infructuous. w h ile cryin g.

rmt ^ttfoT oEFJTRTtTI тГс^-*татл1*Ы ^ чтот: т р т в

UI4d?l#K5f:IR3ll W Ш Щ Т it Я Ю П ^ 4 S R *r« b l:ll3 О II
T h e n after lapse o f a lot o f tim e , he felt Because o f their fleeing and crying they
painful and got em erged. T h e n the tears fell came to be k n o w n as R u d ra s. Rud ras are vital
fro m his eyes. breaths and vita l breaths are Rud ra s.
VayavTya Samhita, Chapter 12
rRTt M R 5ПрпТ: Ч т Ш ч : 1
fart М Щ: WURI^igai rM l i i ^ H
Then Rudra, the merciful son of Brahma,
bestowed vital breaths on Brahma.
R fg R c R t 5Пи|Нс*гшц|^ч?Г:1
3 r a w m f^ T ? T t R1TTOT R T R R R : 113
At the return of Brahma to life. Rudra was
delighted. Then he spoke to Brahma.
RT M « W s TO PT! M # ! ЗРТЯТ ТТТГ! 1
RRT H RlfWT: ШЩ: RW RM TpRT'.ll^ll
О preceptor of the universe, О Suvrata, О
Brahma, don't be afraid. I have given the life
back to you. Therefore you get up
comfortably.”
■^cPMRRflfacf d'rsStdl
£ cn«R 441^41
О Сч
ft f ^ R R * 3 j n f 3 M : l l ? '* l l
Listening to the words of Siva as if heard
in a dream, Brahma looked at Siva, with his
eyes resembling the lotus.
СГ81Т М И М : f v W W l W fRTTI
д ата cter w t ф ги з 1 (н :1 1 ^ ч 11
Then on getting his life back, addressing
the lord with deep and choked voice, Brahma
addressed him with folded hands.
т а f | ^ r o # t r r R F R j R f a R R R :l
r ?t « т а я ; l ^ r a f т а fra rr
A mere look at you had delighted me the
most. Who are you? Are you the universal
soul having eleven forms.”
ттта ffra t ^тат татави
ФТТЯТТ 5 P ^ Г С :1 1 ^ И
Listening to his words Siva touched the
body of Brahma with his pleasant hands,
Mahesvara, the lord of the gods said,
R t M g R T R R R R RcT p r a R T R R R I
М|ЗД1 W i tH ^dU F IdL ll^ll
357
‘‘You take me to be the supreme soul who
has emerged out you month as your son. The
eleven Rudras have arrived here for you
protection.
TtRWlsrrfRRf RR5f fT O Rc^RflTI
да^д а д а т ^ 1RTT i- ^ R tf R i i^ Ч и
411 Therefore, by my grace, freeing yourself
from the lethargy, becoming conscious, you
resort to creation as before.”
R e f R R R R T 5 Т Ш RRIT tffaR R T fTRcTI
4 T R T M R M lT c R T R R T R R ^ W T I I * о | |
At these words of the lord, Brahma felt
pleased and started praising Siva with his
eight names.
w ta ra
•s'
дата rrrr ! RSt! RiramfraraMi
дат д а т а M r TRrarraRRiM i
■M r f^rfrraRra RratercM rr : ii^ ? ii
M r r r % дат да*. rtM rtM i
татат тага M шдататМзш1
Фтта таттадата трдатята н да.-п^ ? и
датаЬгтататта <тдатчтата дам
R flM R r t r ir 11
Brahma said, ‘‘О Rudra, you are bearing
like the son, salutation to you. You are lord
: 11 f ^ i
Bhava, the taste, of the form of water, Sarva
the form of earth, Nandi, the bull, Is'a, Vasu in
the form of touch, lord of Pasus, the fire god
of great brilliance, Bhlma in the form of other,
the sound, the subtle element, Ugra of terrible
i features in the form of sacrificer, Mahadeva,
with Uma and the moon. Salutation of the lord
of eight forms.”
M татат rfiM WT н1Аш^:1
M r ir t r M n ? t fra r y u i M r a r i i ^ i i
RRRR! яд аМ т! RRRR! R%^JT!t
T jfs M R R R M t R R l| -5R | R T? R 'll^ 4ll
358 Siva-Mah3pu rityam

A ft e r thus eulogising the lord M a h a d e v a , including the gods. T h e y are endow ed w ith the
B ra h m a the grand sire, offe re d his salutation h o ly rights and p ro g e n y , graced b y the great
to the lord and again started praising h im . H e sages.
said, “ O lo rd , О m y son M a h e s va ra , y o u are
lord o f the past and the fu tu re. Y o u are the
destroyer o f K a m a d e v a y o u have been b o m
Ti? f w ^ i w ^ d l f t 4 fafe:ii4?U
out o f m y b o d y fo r the purpose o f creation. T h e n B ra h m a be sided w ith R u d ra fo r the
creation o f the gods, asuras, manes and
cbw i^fd сцрргсЕг зптегоГ! i
hum ans.

tt тштато $i(*Hc4M4dq^<ti
H ence О lo rd , since I am engaged in this
gigantic task, y o u help m e in this creation
w o r k .” W ith a d evoted m in d , B ra h m a engaged
h im s e lf in the w o rk o f creation. H e created
Ш ЯтШ* ь ^ ч н ф :1
gods fro m the m o n th and the manes fro m the
щ ^Torff ^1^:11^^311 arm pits.
A t these w ords o f B ra h m a , R u d ra , the
м 1Ч Ч к ^1Г^ Ч 1 ч Ц "4 R 4 R I
killer o f T rip u ra s , accepted the request o f
B ra h m a.
A ll the asuras w ere created fro m his
Ш: tPT^R 91$11 WS rtl
thighs, w h ile the hum ans w ere created fro m
lingas. T h e h u n g ry Raksasas w ere how ever
Then lord B ra h m a getting pleased, created fro m the redeem .
honoured S iva and w ith his perm ission
■O
c # rr# i PrvrrbKin
engaged h im s e lf in the other creation.
тпЛ ^gfipraw ш т TRraf: т т о г а ^ п ч ч и
T T ftflp p r ffW : W f ? 5Б§Ч1
These sons com prising of tamoguna
ciRlB W i T t 5 " ^ 3 F t R ^ rTl becom e the Nisacara or dem ons. The
serpents, Yaksas, Bh u tas and Gandharvas
T h e n he m e n tally created the ascetics like w ere all b o m fro m them .
M a ric i, B h rg u , A n g ira s , P u lastya, Pu lah a, cparifa -ggT:
K ra tu , D a k s a , A t r i and Vasisth a . H e also
created D h a rm a and Sankalpa as w e ll.
S om e o f the birds w ere created o f the
WUT: W £KYII^ з г ^ ш т arm pits and chest. T h e goats w ere created
ЗТТПТТ 114 о и fro m the m onth w h ile serpents w ere created
T h e y are considered to be the initial sons fro m the ribs.
o f B ra h m a . T h e y w ere the ancient house
4<*\4l VlbHIT.
holders.
*Ш*Г:1)Ч^11
Ы fl^ ? T <Щ Т: ^ c (r iu n P td l:i
T h e elephants w ere created fro m the feet
JTJfTSRT: fsb<4lcWl Ч $ [ч !*И е Ц ф Ш .*1 1 Ч ^ll besides the horses, Sarabhas, gavaya, deer,
T h e y initiated the tw e lve d ivin e fam ilies cam els, m ules, stags and other anim als.
VSyavIya Saihhita, Chapter 12
ЗЙч&С th W T R T P T \ j t ^ |
тпМг Ъ M f^cfTHR WfR^I 14 CII
^ i n g l q ёГ ё Щ П Т W TF4 T3 M I
* R : М Р т т щ М W ii4<?u
The osadhis emerged out of the hair on the
body, besides the parts and the roots. Gayatrl,
Rgveda, Trivrtsama, Samaveda, besides the
comforts of the Agnistom yajna were created
from the month. Yajurveda, tristupa chanda,
Pancadasastoma,
ггэтга^т ёг
ш Ф M r w M twite, о и
щ ч&Ч1<до;$зд<{|
T J ^ r d V U M c ilu m iR t^ q iU im f ёГИ$
<йГëøПЙ w f r M lW O T P S T
Brhatsama and uktha were created from
the right mouth. Sama, Jagatl chanda,
seventeen stomas, Vairupya and Atiratra
mantras emerged out of the western face,
Atharvaveda with twenty one Aptorvaman,
Anustupa chanda, Vairajasama, emerged out
of the northern face. The tall and the dwarfish
being emerged out of his different limbs.
ёЩ1Т: fq ? n d ( T R l d i w ^ d l W + l i W : l
^ :Ч ^ т № т т : 11S ^ 11
The Yaksas, Pisacas, Gandharvas, Apsaras,
humans, kinnaras, Raksasas, animals, birds,
serpents, besides the indestructible mobiles
and immobiles world were created ahead of
his creation.
ЗТогщ -ц ф эд ж
Ъ т ^ М ч gmtfcrt yie b yg iP r з г о М н ^ н
ft snirft ^НРТПТ: ЧЧ: 3^:1
W rfw 335^ s m k r a ^ ^ m ^ n s h i i
dMftcTT: JTOIFft гГЩРЯтГРТ M i
359
■qwmw чтчтМчМп%
fft fM r it ёГ Я Ш Я Т « п М o d d d rtd d q j
4 TR М ёГ ^ я п т Н1фгПЧ1 ЗП Щ П Т11ё< ЗИ
М М fM ftsM ( М щ м
зпМ п Mr ЧтМг ёгщ ftfttj
¥1<Ш M4JVVR1 М гМ гТ
TRRcmfnr <?к
ffifft Л Ш «ТЩТ fb lfftfl
f M chKvir<§dl ^ ra w m u a o ii
He is engaged n the same activities, having
been born again and again. The violence, non­
violence, sweet and harsh, dharma and
adharma, truth and false temperaments are
achieved by the living beings first according
to their deeds and they remain happy with the
Ъ II
same. The creator himself assigns the variety
and the density to the elements, the sensual
objects etc. He himself assigns then the names
and forms through the Vedic texts. He
bestows the names to the sages and the
functions prescribed by the Vedas for those
who bom at the close of night. When a new
session arrives its nature appears itself.
Similarly when a new yuga arrives, its native
also appears with the same. Thus the creation
manifests itself with Brahma's limbs.
чада) Ntafeft я#:
t r c d ^ p f M p .i i ^ i i
This is all the result of the activities of
Prakrti from Mahat to Visesa. The planets and
the constellations derive their light from the
sun and the moon.
ТГчМ M M ТГ 4 t e : l
The land looks graceful with the rivers,
oceans, mountains and abounds in beautiful
cities and countries.
360 Siva-Mahapuranam

flfWT W xprfr

T h e om niscient B ra h m a boons about in the

Bra hm ava na . H e h a vin g em erged out o f the
Avyakta (in visib le ) seed is lodged b y the grace
o f Isvara.

ЧрЯгШШиШ (с(^ЧГЧИЧйс(:||^^||
,*рэ|лзч»а^рт:1
W^oET: ^ % T R t Щ :
The Brahmavrksa (eternal tree) having
cosm ic intellect as its vast branches and stem ,
the sense organs like the inner h o llo w s , having
the spotless leaves o f Mahabhiita and Vis'esa,
flo w e rin g w ith the flo w e rs o f dharma and
adharma and laden w ith the fruits o f the
pleasure and p a in , this eternal Brahmavrksa
shall be resorted b y all liv in g beings.

ui ip fa fern
та 1 4 #
f^ r: «ш rt %f<r w
и
A c c o rd in g to the B ra h m an a s, the heaven is
his head, the s k y is the n a ve l, the sun and the
m oon are his eyes, the quarters are his ears,
w h ile the earth is his feet. In this w a y this
unthinkable so u l, is the creator o f all the livin g
beings.

"еМЯ'мад ЗТ^РЛТ: W f f f l
^ г а т : ^ТРШ 1
щгг Ч^гГТ XT
ciutf ТГШ: W ^ ?rr:ll'3 ^ll
T h e Brahm anas em erged fro m his face,
K satriyas fro m his chest, vaisyas fro m his
thighs and the Siidras fro m his feet. These are
the fo u r Varanas.
«ft «tfywjjtiiii ciriMtofifetfryi
чти iR ^sszm m i^u
360 Siva-Mahapuranam

CHAPTER 13
Emergence of Brahma, Visiiu and
. Rudra in different Kalpas

cfifon TR4R44:l
SJO
"RTRTf Ч: Я^|4Гг1|1^11
The Rsis said, “ You have stated that lord
Siva, the supreme soul was bom out of the
mouth of Brahma, as a result of which
enormous double has developed in our minds.

еЬПгПсШ ffTRR 4iR #f|rf:lR II

The one who is the best of the gods, is
Vimpaksa, possessing brilliance, holder of the
trident, Kalatma, lord Rudra, having locks of
hair over the head besides being Nllalohita.
^ RTfewrofa tjtwti
ъ: w tfw ш RTg4f¥!^ii?ii
He is one, who getting enraged at the end
of the yugas, destroys everything getting
enraged who is offered salutation by Brahma,
Visnu and others getting terrified.
tRtr фЩЛ Ъ ЗШТРТ ^ T t WTRTI

They are all subservient to lord Siva, who

could square the world. He is the one who is
adored by Brahma, Visnu and Siva, out of
fright. All are subservient to Siva, who
squeezes the world.

In earlier times he had produced Brahma

out of his body and looked after their welfare.
RT Ш W & R STTf^cT: 5TTrFT:l

Then how could Rudra the primeval being,

Vayavtya Samhita, Chapter 13
become the son of Brahma who is born of
Avyakta?
fe n p g 4<W 4I
w iftr -^Tlivail
We have heard that Siva is the one, who
produced Brahma and Visnu out of his body.
Both of them were bom of him.
ш 44<yl4iuii ялнт i H^cH4irfeBTf fa b drchl4*<UU^nn:ll^ll
■jpTJTEIFWl^T 4fW ldll<ill
Then how could the two progenitors of the
living beings emerged out of each other and
possessing both the pronounce or otherwise.
%щт t ^ r ir ii
There is nothing that has been unseen or
unheard by you, who had bear the disciple of
the lord himself.
йтсГ ^ ЭДТsfiJTT i гРШТ HiЧ(адI 'Щ fe rt TTWBTII^II
я& гг?тш ! якрткнш у:11?оц
Then you kindly tell me as to how Brahma,
became the lord of all the sages. О dear, we
are full of devotion for you and are anxious to
listen to the enormous glory of the lord."
Щ Ш ЕГ
w fi fe ll S*43Rtfe^:l
ЪФ* Гчг1ПГ^:ппи
Vayudeva said, “ О Brahmanas you are
very clever in pitting questions. You have
enquired of me appropriately. The same
question had been asked by me from Brahma
and he gave me the reply.
ЩЛ Щgq^rqferpfeocft: II
I shall repeat the same episode to you
considering the birth of Rudra as I heard from
him. Also as to how Brahma and Visnu were
mutually bom.
361
s R # chlWTWRt ШП: Щ 1 Я ||Щ 1
tRWreT fearw 4l4(WiTd^e(:IR3H
All the three of them who indulge in the
creation, maintenance and distinction of the
mobile and immobile beings in the world, and
were bom of Mahesvara.
ч<&ы44<гаи: nr^R *rrfen:i
vD
fetT fqqfMdl: hcf pfesfq f e f cRtfal
Cs О
W t th^F ^Rwiui «гапцчн
They are betsowed with all the fortunes
and are sanctified by the great lord. They are
presided over by the Sakti of Siva and remain
engaged in their activities. Brahma is for
creation, Visnu for sustenance and Rudra is
for destmction.
^lui-iil-iiqiryq^-ill-illfdV IdlfvH: I
Since all of them possess enormous
strength, are unable to tolerate the excellence
of one another, they occasionally perform
tapas for their father in order to please him.
гГЖсГТ iferR4T ЪЩ H*U<ldu4(8H:l
Achieving his grace completely with the
grace of Paramesthi, Rudra produced Brahma
and Visnu in the earlier Kalpantara.
c h v h l^ ^ f e r r r 3PRRT:i
fe q p w m i ^ : 1111
The other Rudra produced Rudra and
Visnu. In one of the kalpas, Visnu produced
Rudra and Brahma.
H R галл Л Ч 9ЩЛ 9ГЩПЛ ^ i p f e l
9l^lfeui4^^RT:ll^ll
TTWfe hTPRfUfW:!
Н т 1ге Ь гЧ И ^ т1Ы Ц |У ф гЧ о I)
362
ТГСПсГ: cfcfeT Ы W W PI^TM I
*jnj Ы felt w it wmtferhTiR
Narayana who produced by Brahma,
Brahma produced Siva. Thus in the different
kalpas Brahma, Visnu and Mahesa, were born
of one another, engaged in doing good to one
another. The sages then picking up the episode
of each one of the kalpas, described about the
story of their mutual birth. Now you listen to
the wonderful, auspicious, story, which
destroys the sins.
rfiWd frit sffltrr: wrfg4 :l
TTT TRlWt ТПТ ^ ife ll{ $ ll^ ll
Tfe n a f e w m K Tt T lfew R R i
In the Tatpurusa kalpa there had been a
dialogue with Paramesthi Brahma, details of
which you please listen from me. In the
ancient Meghavahana kalpa, Narayana, taking
to the form of clouds in a thousand divine
years, held the earth. Realising about the
interesting of Visnu, Siva the preceptor of the
universe, bestowed him with an indestructible
Sakti.
?rf% Trafei 1^гагш^1чттЩ11? ^ 11
t o r fe o jfe j щ\
fenT febr^ W Гчшчб:и^ ч 11
Then Visnu the soul of all, achieving the
Sakti of Sarvesvara, engaged himself in the
job of creation with Brahma. Observing the
grandeur of Visnu, he created Brahma.
WIT W :
W feoTt! W Ш Trfel Щ Щ 1
v чтя iW : iR S11
Then feeling extremely envious, Brahma
spoke smilingly, О Visnu, you can go, I have
learnt about the cause of your creation. Rudra
Siva-Mahapuranam
is far superior then both of us. There is no
doubt about it.
WT ifefijepWT 3Tm^T?wrfER:l
щ т я w m w r a i : w ti # t: irv9 ii
You have become a creator by the grace of
Paramesthi, the god of gods. You are the god
of sustenance alone.
Щ ’El ТПШТ55ТМ Щ fe^HTWRI
rtqdl TT? ЩЯЩТТ qr '^RT:IR<i II
I adoring Rudra the lord of the gods, shall
surely engage myself in the task of creation.”
f e w t m m TTWT TTM TlftqTI г? Я11
Brahma, after thus sighting Visnu, then
spoke to Siva, who could be achieved with
difficulty.
w r ! ! f e m ! t# g ? !i
ТТЯ cUHI^lj oil
He said, “ O lord, О Devesa, Visvesvara,
Mahesvara, Visnu had emerged out of your
left limbs, while I emerged out of your right
side.
М Щ 3Plcw4 tra io u ^ < ^ d :l
■R 4^tTlf4H«y4Ir3<iyiI«<(rlWyill^ ^11
Visnu was engaged in the task of the
creation of the entire world with me. But to
gaining strength from you he is disregarding
me.
rcffi TJct F W f e p f e : ^ f t ^ T : l l 3 ? l l
Visnu is not so much devoted to
Mahesvara, as I am. We have been equality
been boon of you.
WT ЯЗ^ТТ ЗПТЦ ?7г1с{ТЯГН1
As he showered his grace over Visnu
because of his devotion towards Siva (you, О
Vayavlya Samhita, Chapter 13 363

lord the same grace m a y k in d ly be showered B ra h m a then fo u n d V is n u as K alarudra

on m e as w e ll.” representing tamoguna, golden egg like
rajoguna and V is n u representing Sattvaguna.
M ahesvara was fo u n d b y h im representing
Ф хч t ^ ttw fu v ^ и п Ш :п ^ к и Nirguna (T h u s V is n u was fo u n d b y Bra hm a
W h e n so eulogised B ra h m a to S iv a , the representing the Sattva, rajas , tamas as w e ll as
destroyer o f the eyes o f B h a g a , the the nirguna fo rm s ).
compassionate S iv a , bestow ed e ve rything on
him . WT
’- rntfu retmt f^ a ft! ^чггш -i m\ т т п г ^ и
$пат P encil ^ЩШ1
T h e n B ra h m a in d u lg in g in loose talk,
(9RTnmt5Si ^
spoke to V is n u , as y o u had devoured me
falTR ^тШ Г 1 earlier, I am going to d evour y o u as w e ll.”
f ^ r TTWT HT fqf^rTll^ ^ 11
тт щ г я я?т Trftepzr fifrtnn4vi
T h u s obtaining the state o f being the
TT^Icng: fwddlbiychK ill ns я II
A tm a n o f all in a trice, fro m S iv a , Bra hm a
hastened to and saw V is n u . H e saw V is n u Lis te n in g to the w o rds o f the large arm ed
ly in g on Sesa (the m ilk y ocean) in his abode B ra h m a , V is n u w o k e u p , saw B ra h m a and
in the m ilk-o ce an . A w h ite canopy resem bling sm iled slig h tly.
the sun was spread. It was set w ith gold and t r f w w ) fo n jifo # ? зЩгЧЧП
gems and was created b y h im m e ntally.
~ЩШ ЦГЩТ ШГТ г: п
StqRmhl^zrrai w q |^ n i t ( l
A t that v e ry m o m e n t, B ra h m a devoured
V is n u , who easily em erged out of the
T h e lotus eyed lord V is n u was sleeping eyebrow s o f B ra h m a .
over the bed o f the serpent A n a n ta , ha vin g the
excellent b o d y and adorned w ith all the
ornam ents. Ф к rRTJTfH $ p W l) WI4TfelrT:irkVII
щ-тшп: Ф 4 A t that poin t o f tim e , in order to witness
the prowess of b oth of th e m , lord
Candras'ekhara, S iv a in in visib le fo rm ,
Н е held a conch and a cakra ha vin g the
appeared in person there.
m o o n like face, w ith the Srlvatsa m ark on his
chest, and was sm ilin g sw eetly. cBjf ТТГ ^eRWtV.I
згртсЭтВг
9ТЩЗШ ^V^?UTbhdl**H4*
Since both o f them had gracefully received
boons fro m S iv a , he reached the place where
T h e earth in the fo rm o f a damsel was
touching his feet. H e had been overpow ered both B ra h m a and V is n u w ere present.
w ith yoganidra like the nectar lodged in the aw Ъ cbfa<brdl
ocean o f m ilk .
ТпЬтрг ^ T : | I’d ^ 11
cTW сЬ^ге^НэШ ТЗШТ дЯ=БТП^Ж| W ith this perform ance o f S iv a , B ra h m a
^Я Г ^«R^II^OII together w ith V is n u , w ere pleased as w e ll as
364 Siva-Mahapuranam

nervous. Both of them offered their salutation

to him from a distance.

ii$iwT<cr 11*^11
Then Siva, the holder of the bow Pinaka,
becoming merciful on them, entered their
hearts in full view of all those present there.
Ф w rm ттШ Яргт infant
ч т ^hr^rtssEmr: 11^ 11
364 S iv a -M a h a p u r a n a m

tt Tjcf ?i w-^tirvrHiny: i
зи(^Гнщчт Шггт
tn^r4Rgff5: WlWTTfeT:i
Wce^nfiriBH: f%r%T:ii^n
T h e som e lord is Tsvara, the treasure o f the
resplendence, free o f ailm ents h aving no
beginning o r end , the creator and the lord
m aking all liv in g beings s h rin k, endow ed w ith
lo u d ly questions he is pu rified by
Param esvara, H e is presided o ve r b y his Sakti
and m arked b y his sym b ols.

CHAPTER 14 fofUHmr d|4Wrcbi4cMmfflT:i

The manifestation of Rudra
гн д ш ы
yfdch^i MclS^TTfil ^rfgwfg^iTWTI
Mtsfg%?HRTRr ira^ril?ll
T h e V a y u d e v a said, “ I shall n o w speak
about the em ergence o f R u d ra in each kalpa,
because o f w h ic h , B ra h m a in the absence o f
the liv in g beings, engages h im s e lf in the w o rk
o f the creation o f the w o rld .
тат: ijjijT щгт ^гщ^тщсГ: i
WT? ^ r f e c T r lR ii
B ra h m a , w h o was b o m o f the golden egg,
felt p a in fu l fo r lack o f w is d o m in the livin g
beings.
зедод гев! trsrRt ^ fg<pg$-i
гМссЬ'ЙЧ <*Hlc4l ^ ^punfiPT:ll^||
W J#T -H^TT 4taHrf|w:i
3^ щппт ^rOTt5fS[:U^ll
F o r the re m o va l o f the pain o f his heart,
and fo r the increase in the created beings,
R u d ra the lo rd o f ganas, lo rd N lla lo h ita ,
Param esvara, getting inspired m anifesting as
his son or the yo u n g e r b ro the r, lo rd S iva
incarnate and bestows his show er on h im .
d^-iloi^K gr H^mrfrqtH®:llt9ll
H e possesses the same na m e, the same
fo rm , he can p e rfo rm the same task. H e has
the same function as he m aintains and abides
b y his com m ands.
^ jf?ii l iltiTH: 11 11
H e has the lustre o f a thousand suns and is
adorned w ith a crescent m o o n . H e is adored
are decorated w ith the serpents as his
necklaces the shoulder ornam ents as w e ll as
the w ristlets. H e wears the w aist band o f the
munja grass.
^(cbHWjeH: I
:uя и
H e looks b rillia nt h o ld in g the skulls o f the
dem on Jalandhara, B ra h m a and Ind ra. H e has
ta w n y hair, m oustaches and beard, w h ich are
drenched in the surging w a ves o f the G a n g a .
ТГЗДЯсГИТЩ#ЯЧ(Tg^l ugtf: ||^o ||
H is lips shine w ith the tips being bitten b y
the sharp pointed curved fangs. H e is seated
ove r the pleasant K a ila s a m ountain. H is right
ear is adorned w ith a sound earring.
VSyaviya Samhita, Chapter 15 365

■ppfwfppfart 45hi7t?tf4:4<=H:i w ith w e lfa re. Y o u k in d ly create such livin g

beings w h o could face death. ’ ’
ЗЩНтШЩГСэЙ 'Ч^ГвЮТТШТ: 11^II
H e m ounts o ve r M a h a N a n d i, the great ^frH: TtfFFHT? Щ1Щ w m : i
b u ll. H is voice is as deep as the clouds. H e is Ptfet P cfT^Yr: w f: ^ wR^mr: w . ii^ ii
pow erfu l like the huge fire. H is quite p o w e rfu l A t these w ords o f B ra h m a , Param esvara
as w e ll. replied to B ra h m a w ith a s m ile .” I do not
pet чфйГН! need such type o f beings. Y o u better create
f^TR ЩЭРТ ^riMi? it such type o f inauspicious creation yourself.

Th u s ho ldin g a terrific fo rm M ahesvara the P Ш г ТГШТ Щ Г TWTRT ЩШтТТ:!

son o f B ra h m a n , b estow ing the know led ge to rjReyPd РТ% *т:и^и
B ra h m a , started creating w ith h im , livin g
Such o f the noble peop le, w h o have been
beings.
created b y m e , are all yajiiikas (sacrificers),
<tWT$£5rm^ HfaiM ЗТЗГГЧгГ:1 w h o w ill roam about w ith m e .”
fPtPT TTsir^fg: з г з # п ^ н ■^■«Rcn fem'qfai i^mcrerfr f d i
In this w a y b y the grace o f R u d ra , the
creation in e ve ry K a lp a functions as a
Th u s speaking to B ra h m a - the V is v a k a rm a ,
perpetual series.
R u d ra together w ith his bhutas became
chcjtfaanfyRT: 5Г^ПЛТ % W fW :l detached.
ЧЗГтФП ^ У ТГ^РТЭ^Т РЧШ f a g : l l ^ l l cRT: jnjfp ч ттзтт: ^4T:l*
O n c e B ra h m a prayed to S iv a to help h im in 1w : wu^cjui|9
the w o rk o f creation. T h e n the lord created
Since that tim e never resorted to the
people resem bling him se lf.
creation w h ic h had to face death. H e stands in
chPf^ Tt fcuidf liifiaMfefTTlrHHj yo g ic posture, till the dissolution o f the
universe.

H e created R u d ras ha vin g the m atted locks

o f hair o ve r the heads, fearless, blue throated,
three e yed, free fro m o ld age and death, ***
holding the tridents.

Цг щ & гШ т щ
fqmrr?: 11^ 11
T h e n S iv a fille d all the fourteen Bhuvanas
w ith his creation. F in d in g num erous R u d ra s,
the grand sire spoke to S iv a .

ЧЩгГ WT:l
згат: ^ fO T ^ T T :ii^ n
“ O lord o f gods, salutation to y o u . D o not
indulge in such type o f creation. L e t y o u , meet
VSyaviya Samhita, Chapter 15 365

CHAPTER 15
*
Siva's appearing before Brahma in
Ardhanarlsvara form

4R: ЗШ: Ч огщ^тг ЗЩТ-.1

ш i # WT
Vayudeva said, ‘;When the creation made
by Brahma could not expand, then he thought
of creation of the beings by sexual intercourse.
366 Siva-Mahapuranam

ч fwfa 5 тт vw rarilm t ww: wfw4Tfw?w wtmfrri

4 т % т о т ijfg ч -щ ш fW T*?:IRII 3II&WT4 gft ^ 5tT WWT p :
In earlier tim es the fem ales had not been T h e n S iv a entering in som e im age in some
created b y Isvara and as such, B ra h m a could amsa, to o k to the fo rm o f Ardh an a rlsva ra and
not resort to the creation o f being b y sexual h im s e lf appeared before B ra h m a .
intercourse. w р т тог 4* w ro: tHMotmqj
WW: 4 fessf aifadlU4 ft&qwpwqffd ГгЯ^Г: ll^oli
W 4 i4 l tfg st: q^HlcbiciyfWR TT^^sfcTOTI
Thereafter B ra h m a , fo r the establishm ent «^Hlchfggifron ? twww totwt wwwii^ ii
o f his task, he thought o f consulting, S iv a fo r
зш«нЫwrwfcrqsR groi
the purpose o f increase in the creation.
ЗЩ?Т f=nfnt
fe R T ЧФ ч д ^ г а т : ЗГЗТТ: i
тг4т ^ -w t^T O ga^^w w i
4? ч т % ^ f4mwTT ww: wk? trawwnmi
р щ ?TOW fgicrffn^u
W ith o u t his grace, the creation could never
jw т о ж ч ^тщ Ш м
g ro w . Th u s th in kin g B ra h m a then thought o f
resort tot he pe rfo rm in g o f the penance. y^rfgwro^: snah тодтогд4*иг*н
гтёцат w i t Tiftrc- ш
ЗШГ Tg^WWIT ^I cHIWJI трйёртицн p ie r 4* 4 ^ щ ^ 4 : ^ ro f4 w rl:ii^ 4 ii
F in d in g the lo rd , w h o was beyond
14JoTT ЙЩЩ xt f4WTT PwikMIl
darkness, being indestructible, and the
ftTWTTOfT farST (ЧгЧ*Т1ЩЧТфтГ11^ II supreme lo rd , w h o is unparalleled, w ith o u t a
wwt t t w WFrm wtcrt ftwrarawri second, incom prehensible, invisible to
liberations, the creator, the supreme lord
^rflFWT WITT WWTT ТОТ сТЧ": MV9п
endow ed w ith creative p o w e r, w h o is d evoid
Th u s B ra h m a , m editated upon the
o f argum ents is d e vo id o f m alicious
prim ord ial and eternal Sakti o f S iv a , w h o is appearance, is b e yo n d m easure, unaging,
quite subtle, auspicious, pleasant, w h o could stable, u n m o v in g , h a vin g no attributes,
be achieved b y pious thoughts, besides being dorm an t, in fin ite , om nipresent, bestow er o f
d evoid o f attributes, unsu llie d, u n ram ifie d , boons, beyond the difference betw een existent
u n ru ffle d , perpetual and w h ic h rem ains w ith and non-existent, b eyond com parison, in
IsVara alw ays. In this w a y B ra h m a thought w h o m one can take refuge besides being
about the lo rd , and his suprem e S a k ti, w h ile everlasting and perm anent, in w h o m the
perform in g the tapas. m eaning o f the rea lity o f the V e d a s is
enshrined, B ra h m a adored the lord reciting
WTOT <m ^ tTOT Чт4вЧ:1
these Suktas and Stotras.
wnwtw fcrfTT т о г р т i i i i i i
Because of the severe penance of
Param e§thi, the father o f the universe, the lord srsrifr! w4 sr ! зф ат:!|
was pleased in no tim e. ww wwir%nfini!n^ii
V2yavlya Samhita, Chapter 15
Brahma said, “ O lord, О Mahadeva, L
Jayesvara, Mahesvara, possessor of excellent
virtues, О lord of all the gods, victory to you.
Victory to you.
ЩЦ ! rci Hcfcfd^f{!ll^9ll
'Л4ич^ ун61«1н I ii ^ ii
O goddess of welfare, О leader of Prakrti,
victory to you. You remain away from Prakrti
and you are beautiful by nature, victory to
you. You possess useful Mahamaya, useful
mind, useful sports an useful prowess. Victory
to you.
ЗПГ fa%M4cyRsl!ll^N
You are the mother of the universe, the
form of the entire universe, carrier of the
entire universe, besides being friendly to the
entire universe, victory to you.
?|на[г|4>^4! ^irafrtehiHii! I
^ w foETcKH! 7ir%j(d3ir^i!iRoii
You have stable fortunes, have a stable
place to line, О lord of eternal form, О lord of
permanent devotees, victory to you.
'Л411счя’чР(ч^ !
О goddess, you are the creator, sustainer
and the destroyer of Brahma, Visnu and Siva,
victory to you.
'Jtuo4»Kui<i6‘Jl!l
'jfill^ Ichdl^l^l^'f^Th'h'lfddfi! IR Я11
WJ ! ЗГСГ oqnFTERTcl^! 11? ^ 11
О lord, from whose eyebrow the terrific
fire emerges, who can destroy the fire
emerging from his self control all the worldly
367
tattvas, victory to you. The one who is beyond
the comprehension of the gods, whose eyes
have been brightened with a look at the soul,
who possesses the Sakti of Sthulatma, victory
to you.
WJ !I
«iw M hcb^ebliR^ii
The one who has overpowered various
types of the tattvas of the world, whose both
the feet have been placed over the heads of the
demons, victory to you.
!i
111^ ч 11
You are quite good in protecting your
devotees and can very well destroy the
poisonous tree in the form of the universe,
victory to you.
'jRT
зту 1сра<ч1е>4п! rh l^ ii
You can shatter pride of the valorous and
arrogant people, deprived of other's riches,
you remain away from the universe. Victory
to you.
m ниАнчз)|4н4Втч1<^!|
! i r ^ 11
Victory to you, О immortal lord who hast
laid the rite of “ five objects.” Be victorious,
О goddess having the form of the hymn with
the knowledge of the the “ five objects.”
'jhMHlRtHMNdM: 4dcHrtR&!H?dll
You are the physician for the grave ailment
of the universe, salutation to you. You are the
destroyer of the eternal filth in the form of
ignorance, victory to you, О Candrika.
ч9 >9
wj (4huii4iS4)! w* 15гдпгчГ<Гн!it^ ? и
368 Siva-MahapurS^am

You acted like the fire of death for Tripura,
victory to you. О Tripurabhairavl, you possess
the three gunas. You are also destroyer of the
three gunas. Victory to you.
э д з г а т щ # ! щ чгЫ таШ ?!!
щц MifaiddiRifthisoii
You are the foremost omniscient, you
bestow perfect knowledge to all. You have
beautiful and divine limbs. You grant the
requests of all. Victory to you.
(Then Brahma said,) Both of you are the
creators of all the living beings of the world,
you have taken the form of human bodies
which get destroyed. Therefore, I always
adore both of you.
sft «IRieigtint -щпщ
IVIdRldltdldldduln ЧТЧ Ч«1??1)5«гщГ:11^ II
•kkk

asnfa w r ! ,ш т ш ччг s p m тщпц ? ii

О Lord, where is your abode of great
splendour, and where are the worthless words
of ours. Still О lord forgive me for that babble
but with devotion.
qgij*§r:i

In this way, the four faced Brahma, the

creator of the universe, offering several
prayers, bowed in several to Rudra and
RudranI again and again.
& w r i^ n rr yddlRdhl
ЧПТ Д | | о | 4 1 ^ 4 ч ^ ||^ ^ |1
The stotra recited by Brahma is quite
auspicious, which pleases Siva and Siva in the
form of Ardhanarisvara.
■Ц^ cfiWlftT oRT^WTI
■R drih<H4c)l4M?f fW Tt: «IfdibKUli^ii^^ii
Whosoever recites this stotra for any
particular purpose, he reaps the fruit of the
same with the grace of Siva and Siva.
i«it

jrcratsfrtr vi^4MiHn?4ii
 Siva-Mahapur5riam

CHAPTER 16
Manifestation of the divine Sakti
О

Vayudeva said, “ Then the delighted god

Siva spoke to Brahma with a benign and sweet
smile. His voice sounded like thunder.

II
All the letters were sounded with royal
qualities, besides being pure and efficient in
protection of all the subjects.

so '

These words were extremely pleasant,

spoken with broad mind, joined which were
spoken by Brahma.

сш ! щтаттт! t r ^ t! Гчнт^!i
W R e f <Г=Г cllcHIW ^VsHTimi
Siva said, “ O Son, О fortunate one, О my
son, О grand sire, I have known the
importance of your words.
М Ш cfgsrsf сГ Ш R R S p ri
гГФШ^Т p f s f R W ГТШЩИЧII
You performed tapas for the expansion of
VSyavTya Samhita, Chapter 16 369

the living beings. Having been pleased wit body of Siva.

your tapas, I shall fulfil all your desires. rtf ^gT 4<4$In7
одсюп ттогатот <m:\ TT%t ^й*1Кьс|Й«1Чч11^11
W # w rit w rf^ f ? T :i i ^ l l т о ТчПзМяшт TOraratfttf totti
яШцга 4 5 1 ^ ' t fr o ra n ^ n
т о г а W T t TifrR Т О Г О 4 < 4 ir4 H : IIV91I The seeing the great goddess who is
Thus speaking the sweet and liberal words, omniscient, omnipresent, subtle, devoid of the
Siva then started creating the goddess from a difference between sat and asat, the goddess
part of his body. It is the goddess whom the illuminates the universe with her brilliance.
scholars of the Vedas call the mighty Sakti Brahma then offered his salutation to her.”
endowed with divine qualities of Siva, the
great soul.
^ r! •gstsfroft
W IT 4 Ts^T f a l R T |
Trarmf frfrfisj ^ n ttf токя -зрттп^чп
W Uctnf II
Brahma said, О goddess, I was created by
The birth, old age and death are devoid of the lord with beginning and was entrusted in
her life. BhavanI had emerged out of the body the task of creation. Accordingly I perform my
of Siva. job of creating the universe.
W IT ctmt P lc |< Q 4 W T w i
то ш Штот: i r i Т5Й! тгап
IT Я 1Ч М Й с | T O f f i T O II< H I
ч ^гзтонг: f : тр г:и ^и
By approaching him the speech, with mind
ШчзпгаАд- f ^ T ^Гучн: w u
and the sense organs get receded. She
appeared to have manifest from the body of Traf т о тгат:11^'эм
her lord. O goddess, I have created all the gods and
others mentally, but they do not increase
•Щ4 t 1#ЧТ оЩЩ frTBfrl inspite of the repeated creation. Henceforth, I
WtRnfW ЯТ M r i ТОЩТОИ^оП intend to create the living beings by sexual
The goddess who pervades the entire world intercourse.
due to her glory, she looks wonderful like ч ттт гаттг яidori gwrarroi
other human beings.
ТРШ 1 The race of the women, has not manifest
fs r ir i WTIsfa:ll W l from you, because of which, the everlasting
She deludes the entire universe with her race of women cannot be created by me.
delusion. Inspite of her emerging from the то^тога yhbVi гая: тзщ я р т а м
body of Is'vara, she is unborn.
ч w it : w i t яга: ^TMraftr 4 t w i Thus the creation of the Saktis is possible
f W T S ’tftS R t 3cT fW rT JT S jfc fT T : 11 ^ 11 from you alone. Because you bestow Sakti to
Even the gods are unaware of his all the living beings at all the laces at all the
transmotive. She manifested herself from the times.
370 Siva-Mahapurariam

1«Т*ГсГ ЩД! ЯТбЫч ^8ГС)Ч I w h ic h B ra h m a fe lt delighted.

! 11з 011
Y o u are the bestow er o f the boons, «1st *pra%4f?r:II^V9ll
roam ing about e ve ryw h e re , Saiva one and Th u s I have narrated to y o u the story o f the
fo rm o f M a ya, therefore y o u enhance the
origin o f the goddess T h is story o f the creation
Saktis o f m obile and im m o b ile nature fro m
o f the liv in g beings measures m erits, w h ich
y o u r arhsa. I p ra y to y o u fo r the same.
should be heard w ith attention.
-цц ш щ чщ tT cnf^'i
« 33 ^TT: ¥1(т№ДО1Ч1
тт=г ^тт ^ щ ащ дечИччш?
W f u44'314lfd WSJ ^ T R I R ill
F o r the re m o va l o f the fear o f the universe,
O n e w h o recites or listens to the story o f
y o u better appear as the daughter o f m y son
Prajapati, D a k s a .” Th u s B ra h m a -y o n i Brahm a the origin o f the goddess, he getting blessed
prayed to the goddess. achieves sons.

yiRbWi eft «ilftragnul ш и п ciiuefarafediifi qeSuu^

d c ilv iT tiU ^ что fttsyTt^Krra-.u^u
шщ IT: 11?? II
Jfick
T h e n he produced a Sa kti fro m the space in
the centre o f the e yebrow s. L o o k in g at here
Н а га the god o f the gods s m ilin g ly said,

щ т ж и ТГРТ W w it i
ШЩТТ TrrihFTW 3lf?rrnfr ‘ШИ^^И
“ P e rfo rm in g tapas fo r B ra h m a , adore him
and fu lfil his d esire.” S iva 's co m m and was
accepted b y h im .

irsnit
Th e n lord S iv a , handing o ve r the Sakti to
B ra h m a , disappeared. Th ereafter she was b o m
as the daughter o f D a k s a Prajapati.

^T5^f?T f^T«T Ф т : 3ffdfed':lR4ll

A n d the w o m a n was absorbed into the
body of S iv a . M ahadeva thereafter
disappeared fro m the scene.

MHjPasr f ^ r

O excellent B ra h m an a s, the creation w ith

the sexual intercourse started thereafter, after
370 Siva-Mahapurariam

CHAPTER 17
Emerging of Satarupa from the body of
Brahma
s3

<*<j<*ro: згаГ5Й:н?и
V a y u d e v a said, “ T h u s b y achieving the
supreme and everlasting Sakti fro m Isva ra ,
B ra h m a desired o f creating beings b y means
o f sexual intercourse.

4Tft тП^Г
m i£z dW M dh4l
H e also transform ed h im s e lf into a h a lf
m ale and a h a lf fem ale. F r o m the fem ale h a lf
was born Satarupa.

КН1чШф)!Здеи ^ТГ5^Т
■r t w rm s r: v m \ h^ ^ ii^ ii
F r o m the m ale h a lf V ira t m erged, w h o was
subsequently k n o w n as the first S vaya m b h u va
M a n u and a hum an.
VayavTya Samhita, Chapter 17 371

w Ф умят 3 гтч1: R p jrm xt ф r w m m rw ii^ n

Чтrtt здтгдмцш п'хи p fifa sj 3ii^TT: Ч&Щ: щ -л
Then the goddess Satariipa, performing TM W sfefrtB S m m : f e w « n u ^ u
severe tapas, got the illustrious Manu as her isdlcdiai *RJ§:-3 RT пчпГ ■gFuM4i:i
husband.
%3 RTcT:II^II
dW T ? Ш Г Ш
Slfer Sffe
'
гТШ
-о
ЗГ^ШТ: w fe m :l
о \Э
fe s fe rm rs fl 53ft- тргам g ^ im n
Satarupa bore him two excellent sons
Thirteen of his daughters named Sraddha,
named Priyavrata and Uttanapada.
LaksmI, Dhatrl, Pusti, Tusti, Medha, Kriya,
I U щ г т ^imiT ^IdlfMMI: Ш\:\ Buddhis, Lajja, Vapu, Santi, Siddhi and Klrti
siRbf^chi fe m i м^(гкчч1 ’’рдши^и were married by Daksa to Dharma. The eleven
She also bore two illustrious daughters of daughters were younger to them, known by
great fortune named Akuti and Prasuti from the names of Khyati, Satl, Arthasambhuti,
whom emanates all creation. Smrti, Priti, Ksama, Sannati Anusuya, Urja,
Svaha, Svadha, who were given to Bhrgu,
Firaw r: Jnyrfir W зф ^TTh rit Jnj:i
Siva, Marici, Arigira, Pulaha, Rratu, Pulastya,
rnffir ж ч щ ш ш эи Atri, Vasistha, Pavaka and Pitara and other
яртагщ p t WRJTri sages. Dharma produced thirteen sons from
Then Svayambhuva Manu, gave his Sraddha were produced by Dharma, who were
daughter Prasuti to Daksa Prajapati, while the form of pleasure. The progeny which
Akuti was given in marriage to Ruci Prajapati. caused pain was produced by Adharma from
Himsa.
зтгаш f w i ^ unfi'W
ф т WW llA ^FlrTlld II s m \: TT3ngrsnfa$iTJTT:i
Both Akuti and Ruci two daughters named wafer wrfem : т р т : п ^ ||
Yajna and Daksina was bom. The universe From Adharma, the sons like Nikrti and
was expanded because of both of them. others were bom, who were possessing the
inauspicious symptoms. They had no sons or
^ г щ с г ш ш ?r tiwjt д а т о : 1
«О S3 s9 Cs
daughters, because they were deprived of the
felfd : truth as well as dharma.
Daksa on the other hand produced twenty
FT in* ТТПШ: TPTf 3fesn5fell4cb:l
four mothers of the universe from Prasuti the
daughter of Svayambhuva Manu. m m ф т w n i^ n
rdctwlt cFSTPrufj rRRI
зщг чШ^Гё^ш f e n m u
ф ri w f a f e r ^ tpufa: 11 и 11
Thus was the tamasika creation in the form
tFqsf y fe td f smf W :l
of adharma, Sati the dearest daughter of
MR: %gT ddldR ticbK?! -3 ^ 41: 11^11 Daksa, who had been married to Siva,
T srn ffT : т ф : n t f n : $T C T M l denounced her brothers and the parents in
372 Siva-Mahapur3nam

connection w ith the denouncem ent o f S iv a her sons nam ed A g n ld h ra and Sarabha, besides
husband and ended her life . the fo u r daughter. T h e y had thousands o f sons
and the grandsons. A son nam ed D a n to g n i was
C\ чЭ v
b o m o f P rlti the w ife o f Pu lastya w h o earlier
ШWf Ь*1'Ы1сЧ^Ч*Г*Т1Я in the S v a y a m b h u v a M a n va n ta ra was w e ll
k n o w n in A g a s ty a .

TFFRFTfaT cTgcT: TftFTW f f r f^TT:l

She was then reborn fro m H im a la y a and
ФП1 1 3 ^ II
M e n a . T h e n R u d ra lo o k in g at Satl and other
H is entire p rogeny is attributed to the
Rudras resem bling h im , created innum erable
Paulastya dynasty K s a m a , the w ife o f Pulaha
liv in g beings. The relevant episode, has
also gave b irth to his sons.
already been described. Fro m B h rg u and
K h y a ti, La k s m I the w ife o f N a ra y a n a , was н sw:i
bom . ЩТ: Ttf?lfer:ii?V9ii
T h e ir sons nam ed K a rd a m a , A s u ri and
Sahisnu, becam e illustrious like Tre ta g n i. H is
rR tf Т|5РЙЯ1аТ: ЧГрЩ:11^И
dynasty continued fo r a long tim e quite
She gave b irth to tw o sons, nam ed D h a ta
gracefully.
and V id h a ta , h a vin g the life o f a M a n va n ta ra .
T h e y were blessed w ith thousands o f sons and ТШЯЧТЧ srraf wf?T: ^FTT4I
grandsons. ^E[t STpafer r!
ЧТЯТ: Tfi % ЯР^Т RTfT: I Sannati the w ife o f K ra tu produce the sons
чЭ
as glorious as her husband. T h e y had no w ives
RTTERfh FT^f?T:
or sons, because all o f them w ere U rdh va reta s.

мГи-wiFh -щщГит Щ гтГ^т ?f?r тдш:|

M ty t ЯПрттТ! «1$ПрТ: ЧГ c&ysPT:iR3ii
зяттртг тГ<сц4 ferraiTtriR^n
D u rin g the S v a y a m b h u v a M a n v a n ta ra , they
T h e y w ere s ix ty thousand in num ber and
came to be k n o w n as those belonging to the
came to be k n o w n as the B a la k h ily a s . A l l o f
race o f B h a rg a va . F r o m M a rlc i and Sam bhflti
them m ade ahead o f A r a n a , surrounding the
a son nam ed Paurnam asa was b o m , besides
sun.
the fo u r daughters, w hose dynasty was
sufficie ntly developed. In the same d yn a sty,
Kas'yapa, ha vin g a large nu m be r o f sons was гг ЧТЯ ЧТЧТ гШ^оИ
bom . A n u s u y a , the w ife o f the sage A t r i gave
ЧёЙ 5ТЧЧТЧГЧ t ^cftl birth to fiv e sons and a daughter nam ed S ru ti,
w h o was the m other o f Sarikhapada.
3Rnft§r VU^cl Ш
w fm rsj ^S'dltflFT '^W T :i
ТТРШ W 4 F 9 4 Щ Т : M<*)$dl:ll^ll
ЗТШ ^Ttsf^TW^cT: I
T h e names o f the fiv e sons were
Satyanetra, H a v y a , A p o m u r ti, Sanaiscara and
Sm rti the w ife o f A rig ira gave birth to his S om a.
Vayaviya Saihhita, Chapter 17 373

НЧТ m^HTUt Ц?ГгЧЧТЧ1 w h o was connected w ith lightning cam e to be

k n o w n as P a va k a .
т г г ш щ % 5 ^ 5 ^ Ш : Т?ТгГ?ТГ5«Г Щ Щ Т : 1 1 3 7 П
T h e sons and grandsons o f the A tris were tRfT Tigrrot ^Tf%T: 7Й7 ТТЩТ:1
m ultip lied to a hundred thousands in the сььцсп^: и
Sva ya m b h u va m anvantara.
3RIMT W W : WT ^orfqfRW ^1
s9 S3 ' ipfat д -й я ш т^ГС^тйс* ^rn'ifo и
T h e solar fire is called Suci and their sons
U r ja was the w ife o f the sage Va sistha , are k n o w n as H a v y a v a h a , K a v y a v a h a and
w h o produced seven sons. PundarTka was their Saharaksa. T h e y are the deities manes and
elder sister. gods. They have fo rty nine sons and
grandsons.
TTRgrRSgr Ъ: |
7ШТ: Ш TTFhfa: TgrTT.*11^^11
Saptarsis (seven rsis) are k n o w n b y the 71^ rHlfert Tff sRT^rRarril^^ll
names o f R a ja , G a tra , U rd h v a b a h Q , S avana, A l l the three o f them w ere lodged on the
A n a y a , Sutapa and Su kra. K a m y a , N a im ittik a and A ja s ra rites, besides
being ascetics and the perform ers o f the
cnfWRt RflrRTmi
Vratas.

7 $ Wl<*>l*Nr 7*f ЧЯЧЧШЯТТ: I

T h e gotra was nam ed after V a sistha. T h e
S va ya m b h u va M a n va n ta ra was spread over
TRqpT ТЗГРрГ 4i4f€|dll^7M
hundreds o f billions o f years, before it cam e to cfcTPt T ^ q f ^ r ^тТ 7*П?ПЭГ 7pPT:l
an end.

sfcfwfw ITRoRT: Hcfiifdd: I A l l o f them w ere related to R u d ra being

' О -о

his devotee. T h u s w h a te ve r is dropped in the

ЧЧ1ЧП^1Гй^Ч?ГсР115^Ч% %7TT:ll^^ll
fire , it is attributed to have been offered fo r
Th u s I have narrated to y o u the creation o f R u d ra . There is no doubt about it. T h u s the
the sags in b rie f. О B ra h m a , I am incom petent fire dynasty has been highligh ted .
to speak in detail absent the same.
4lfafaRUcil fsTSTT: Ш ^ Т Щ с Т : ТПТ1
7lt$7ft KlrUcbl W . 7pT:l
ЧЧЛЦ TSIH 721М|{ЧЧ||ЧН1»{И'*'#11
73T?T fw ^ О B ra h m an a s, there can be no expansion o f
The m in d bom son o f B ra h m a , who the sam e. N o w cam e the d yna sty o f the
resembles the fire o f R u d ra , Svah a happens to m anes. T h e m anes, w h o are p ro u d o f this o w n
his w ife , w h o gave b irth to three illustrious positions have six seasons.
sons.
ЩЩ: ^ f:i
WTFgj tt m : \ ЧТЧГ<$Ч 7 ^ f? 7 У 1 ф ^ Ч |:||* ц ||
1чФ*йТ: W T R : 7 4 l|f= t: qparaR: ^RT:il^<ill Th erefore the m anes are also addressed as
T h e y w ere k n o w n b y the nam es o f P a v a k a , R tu s . T h is has been ordained b y the vedas. A l l
Pavam ana and S u ci. T h e one w h o could no t be the m obile and im m obiles originates fro m the
churned w as k n o w n as Pa va m a n a . T h e one respective seasons.
374 Siva-Mah5puraijam

g o f a r f? ffar 3nfan far g т ч \

тfa n^uitifaiggqiiMiifarffaiHH'tt*и ^ g ra fa s fa : f a fa fa fa nfajm:ii4'*ii
Because o f this the m anes are also called H is w ife D h a ra n I produced three w e ll-
the Rtus, because they are said to be pro u d o f k n o w n daughters k n o w n b y the names o f
the seasons. V e la , N iy a ti and A y a t i. T h e last tw o N iy a ti
and A y a t i w ere m arried to the sons o f the sage
arfagfa 43rr4T4fws^si4a§-4i<ti
B h rg u . T h e details o f their dynasties have
aifawirai f a f a : ffart ftffaT: Pj<n:ii*\9ii been discussed under S vaya m b h u va
T h e manes h a vin g their o w n fortune s, the M a n van ta ra .
noble ones, are lodged in the s k y. The re are
ir f a w r a f a n gRTTfarnfaffami
tw o types o f m anes, v i z . A g n is v a tta and
Barhisada. чти w fa r f a t siw lfa |q :ii4 4 ii
V e la the w ife o f Sagara gave birth to an
а т а щ дздн : sPTi% Tjfaffa:i
excellent daughter k n o w n as Savarna w h o was
^Г8ТТ5^ГЦ^«Ш | c fa
m arried to Praclnabarhi.
The manes belong to tw o types of
householders v i z . those p e rfo rm the hom a and
TTffal ^§fa arfa fa fa :!
others w h o do n o t do so. F r o m Svad ha the f a y ifay i ч т gfaspcET w m i m ^ n
w ife o f the m anes, this daughters w ere b o m , Fro m the S a m u d ra -ka n va of Praclna-
w h o are quite w e ll k n o w n . barhis, ten sons w ere b o m , k n o w n as Pracetas,
fa t ri snfa f a ■дщгт ffajffa tgrfai w h o w ere w e ll versed in archery.

fafalfaJcTI fa r snfa «rflqogdlirk^l! f a t ■ H iq w fa ЗЖГ: Ч ;№ Ч Ч Ч < *Ш 1

fa r’farag: f a t fara» 'a f a f a gi f^iivgcbw tmfa fat.-imvaii

f a t n fa w Due to the curse of S iv a , Daksa in

T h e n M e n a the daughter o f H im a la y a gave S v a y a m b h u v a M a n v a n ta ra , becam e the son o f

birth to M a in a k a , K ra u n c a , G a u rl as G a n g a Pracetas in the Caksusa M a n va n ta ra .
w h ich was pu rifie d w ith touch o f the lim bs o f f a i t w p m t f a f a t "t^IrtRiqi
S iv a .
fa fa fa fa rr ffaT! qifdfgAHd: агчщпчли
f a f a s r fa t f a t f f a f a f i r f a f a n i gfoicTT g xrt fa n ffa n fa n tfa fa n :l
n fa fa ?n f fa n c R T : 3F5 n cfa П ? Ш Й 1 Т Я ^ к П :1 1 Ч Ч 1 1
D h a ra n I, the w ife o f M e ru m o u nta in,
T h u s the d ivin e dynasties attended u pon b y
produced the M a n d a ra , the son o f M e ru ,
the gods, o f the noble souled sons o f B ra h m a ,
because o f his tapas becam e the com panion o f
D h a rm a and others have been described b y
K a ila sa , the abode o f S iv a .
m e. О B ra h m an a s, they observed the h o ly
^r tig tnfa: farrc ■ rites. They had progenies and were
Щ ПсфчаИ ЧИ ЗЧ ^TcT:ПЧ•=?II em bellished w ith great prosperity.

Ш Ш srfat f a f a r : ffagT:i язтнт f a if a f a g s^nfawnv^g: i

fart ^ tfafw ^ rtraffai i4 ^ 11 nftnneRT: зпярт§ fa f a f e f a f a n ^ o ii
VSyaviya Samhita, Chapter 18 375

T h e creation born o f Prajapatis, is beyond

enum eration even in a hundreds o f crores o f
years.

wmfir ъ It fgsu Itsfl jraHi

^c iv i: IlMdyi ? fl чиднч: Щ&пь ^ii
T h e h o ly ro ya l races fu nctio n in tw o
different lines o f So la r and the lunar.

These w e ll know n races com prise of

Ik s va k u , A m b a rls a , Y a y a t i, N a h u s a , w h ic h are
quite w e ll k n o w n and reputed.

3RT Щ 4RT#sNmf^TT:t
flit:
The re w ere other Royal R sis ha vin g
enough o f S aktis, w h a t is the use o f describing
of those ro ya l dynasties, because their
existence has already been diseased.

ft; ^T5T

4 Щ «ТТ^рТ115*Н
The learned people do not thin k it
appropriate to discuss about them in the
context o f the adoration o f S iv a . Th erefore
they do not fin d their m e ntio n here.

cfrftrfT г1сЯЙ^: 115 Ч11

T h e m ain reason is that the creation has
been discussed o n ly to h ig h lig h t the g lo ry o f
the lord, w h a t is the use o f further expansion.

fvraguat w w
чтч wi<*vilssira:ii*v9ii
V9yavtya Sarhhita, Chapter 18 375

CHAPTER 18
Birth of Sati as daughter of Daksa,
Daksa's enmity with Siva, Sati burns
herself in yajna fire

%4crt: ust ^TRTtwgcjTTii^ii

Rsis said, “ S a ti, the daughter o f D a ks a
Prajapati, puttin g an end to her life was reborn
as the daughter o f H im a la y a fro m his w ife
M ena.

т а w fqf^rt зв Ц ъ щггцчп
ГнГч-нчГм W( 4 ^ 1 ^ ^ :1 R I I
Such a D a k s a Prajapati rebuked S iv a . W h a t
was the reason fo r it? W h y was S iv a rebuked?

т а c^ft wi
^ TRT: Hf% RRKT!ll^||
О V a y u d e v a , h o w was D a k s a reborn after
the curse o f Siva? Y o u k in d ly narrate the story
relating to the period p rio r to the Caksusa
M a n v a n tra .”

«JUcRT т а ^ ь щ ^ Hy^ldR:l
f d Ч1Ч№1ЧЦМ
V a y u d e v a said, “ L e t all o f y o u listen. I am
going to relate the story o f the evil m inded
D a k s a . Because o f his sinful arrogance, he
polluted all the gods.

W 1ТТГСНТ: faglST ЩЧ$Ч:\

chdlfy«yig4lVIM
In earlier tim es, all the gods, dem ons,
siddhas, ascetics, once w e n t to S iv a to have an
audience w ith h im , at the peak of the
H im a la y a m ountain.

^ 4 %ЗТ1тТЧТ:11^||
376 ^iva-MahSpuranam

B o th S iva and P a rva tl w ere at that point o f

tim e seated o ve r a d ivin e throne. О
^myfddlTUW IX* 11
Brahm anas, he m et w ith all the Brahm anas
and others.
d'dcbfHtd^lMH f^ W W U O T ^ II^ II
TJcTW WT4t:l
w q fq fr w H 1%шёп^гочч;1
srorert wt TjtcM^dr w ta ih sii
A t the same tim e D a k s a Prajapati also
arrived in order to m eet his daughter and son- 4fcr(<agu4|^4 щ т ^ Р ^ щ т т
in -la w .

cT^wfrw^rr ^оЩ W lttl <(dch^cbhH I

T h e n because o f the arrival o f D a k s a in the 4^-dTHJitdi ojdmn гтт^: i

abode o f his daughter, and S iva because o f his
Й '<«ЙЧ^Г «Iffa: '«Ы ^фп^И ^И
pride did not speak to any god.
Satl boarded the place w ith her close
rPFT rTFTT: %ilc(h^ldSTfh friends, w h ic h w as quite d ivin e w ith doors
opening on all the sides. It w as in good
s9 СЧ

condition and could be easily m ounted. It was

T h e n D a k s a u n m in d fu l o f the influence o f
quite cha rm ing, and shed golden lustre various
S iv a and Sat! becam e envious o f S iv a and Sat!
types o f gem s w ere studded in it and its
both.
canopy was covered w ith pearls. It was
fttrr fsrfiRr WI%TT: I decorated w ith the flo w e r garlands. It was
41f?Tcr ^ ^ R T W lfT f t ^ l I 11 w ro u g h t o f the m olten g o ld and was supported
Because o f the m o ve o f the destin y, D a k s a b y the pillars all roun d studded w ith gem s.
because o f the same e n m ity , d id not invite T h e adam antine steps w ere n ice ly b uilt. Th e

S iva and Satl in his yajna. corals w ere use in the decoration o f the pillars
and festoons. T h e m ain seat o f the plane was
apngW ETC: ъ чгшьтщ! studded w ith gem s and a silken cloth w ith
W : g -дяга. floral designs covered w ith sam e. T h o u g h the
A t the same tim e , he in vite d all other sons- rays o f the diam onds w ere defused, a platform
in -la w and in d iv id u a lly w e lco m e d each o f decorated w ith gem s was shining. In the front
them . a fla g s ta ff resem bling the clouds decorated the
plane in the fro n t, w ith an insignia o f a great
<Ш HKW ¥ШТт^Т1 b u ll. T h is fla g s ta ff w as also studded w ith
zplr ^ m rt % :1 1 ^ и gem s. T h e m ain doors w as guarded b y the
Le a rn in g about the fu n ctio n at the abode o f gam s o f S iv a clad in gem studded bodices,
D a ks a fro m N a ra d a , Satl w e n t to her parental carrying caves in their hands. T h e fem ale
ho m e , w ith the perm ission o f S iv a . m usicians w e ll versed in p la yin g o n cym b als,
flutes, vasunas, and other m usical instrum ents,
aw f^TTR
were seated there clad in the best o f costumes
and adorned w ith best o f ornam ents.
Vayaviya Samhita, Chapter 18
зтатг? щ fs ra w ^ :i
WrcRoq^ (TFIT W ^ 4 4 t ^ l R o ||
TJ^twIT I ^ 1
rRJT y w e W K t ■cT<4,4TWfirIR $11
m ?if9if4«T am i^lM ft ^n
Two Rudra virgins started moving the
flywhisks. The face of the goddess started
beaming when the flywhisks were being
moved. It appeared like the swans fighting
over the lotus flowers, SumalinI held an
umbrella over her head.
m m ттШы
(НОД^сМ ^ОЦТ WET q<-Tldf(IR3ll
The splendid umbrella kept on of pearl
strings, while like the moon shining over the
face of the goddess like the lunar disc shines
above the nectar vase.
ЗЧ'4^ЯГПЗТ? Tpjg^T <>ifvRI Щ |
3M хПЗГ WTflkl ^fWd'IWT
з щ ^ Ы т ^ ч тм тч ш 4 ^rntai
■g^TT: ^oETT: ^ W iRb# I I ^ 4 I I
ТЗЧЧНЧЙ fwIT гЩТ ЙЧЯ1
In the front, there appeared Subhavati
shown seated wearing a sweet smile over her
face and playing the game of dice for the
delight of Satl. Suyasa carried the gem
studded sandals of the goddess, holding them
against her breast and thus served her. The
other damsel held the mirror in her hand.
a rm ш щ ъ ъ и л HiMH^feh'iHi
rim «nfiRtiRvaii
One of the maids hold the fan of Tada
leaves, the other held the betel casket. Some
one carried a try in her hand.
377
cfclfad '§4%lf4 ЦЩтПл rTI
щ еич^гщтичли
Some one carried the beautiful fragrant
flower in her hand, while some on carried the
jewellery casket in her hands.
grfeir ччттач ш тт
3mngr ^пчашп *wiw*jfadftwi:iR я и
Some one carried the collyrium, some one
toilet paste, while other maids attended to the
jobs appropriate to the time.
?rr wiWdWri Tiwd-.i
шЬ? щгч urwdiiaoii
All the maids kept one serving the goddess
from all the sides. Then the goddess
Paramesvari appeared quite graceful among
them.
шпчБч<$1 ri^ iic r
ш : чпзтг $п
As the moon looks graceful during the
winter nights surrounded by the stars,
similarly the goddess looked quite graceful.
ч*нг<*: чг^: <тчнтзчч1
Ш R fW IdlPf Щ сТТЙ?$: 7 ^ : 1 1 } ? II
Then with the blowing of the conch, the
drums for departure were beaten. Thereafter
the sweet music was played upon. Then
hundred of baghs and other sweet instruments
without being beaten along with the sound of
the clapping of hands.
arcrgmft chi^ani w f t wi
тладп! ipj^inr iie^iwfWwiqn^ii
wmftrr wim# tr^Rf umt ^rf-.i
йчт чеч -fijmst тгзтт^г w ттнз'хн
Then eight hundred groups of thousand
strong-armed ganas, having brilliance equal to
lord Siva, mounted over the bulls and moved
ahead of all. The glorious chief of Ganas,
378 Siva-Mahapuranam

honoured b y the m o o n and N a n d is va ra sat on cT^RcTf тщ W : W

the b ull like Brhaspati on an elephant.

ЩЩЦ W t : ^ F F ^ R r f % :l Should the eldest daughter be adored like

'ЕГТТ:11^ч п this? B y insulting m e instead o f honouring
G anapati m o ve d on h a vin g been adored b y m e , y o u have acted in a degraded m a n n e r.”
S o m a and N a n d is v a ra . T h e sound o f the
beating o f the drum s b y the gods w ere heard
t3RT: 9ГИТ fo fw m ТНГГ агщт: ш г
in the s ky w h ic h was quite pleasant to the
T h e n D a k s a getting enraged said, ‘ ‘ There
ears. T h e clouds started thundering.
are m y daughters w h o are m ore adorable then
T f d t a a ft you.
qor^fa xf femnqft cpf^T: 113^11 T O jT $ Ъ if cJifRcTT ■geJTl
T h e sages started dancing and the siddhas
were pleased. The clouds and the gods
T h e ir husbands evoke m y respect and jo y
showered flow ers on the w a y .
and are adorable to m e. T h e y are superior to
^еНиЛ&й: Ч& 'sNfr y o u r husband lo rd S iv a .

TTSTTrUT ШЩТ: w n fe n i
Then M a h e s va rl accom panied w ith the <сцгГеПЙ5? % Tl ¥ra‘:ll'tf*l|
gods, entered her parental hom e as i f in a
H e is s tiff souled and o f tamasika nature,
m om ent.
w h o is being served b y y o u . Because o f this
ctT^gT ff a rr ^щт?тт: y o u have earned m y ire and rebuke y o u . Siva

стек t&, ^ i t r^ a ( 4 4^<sii is opposed to m e.

At her sight, D a k s a becam e infuriated

w h ich subsequently becam e he cause o f his sjugfnm ^гщ -.п^ч u
destruction. He w o rshipped her you nger A t these w o rds o f her fa th e r, addressing all
sisters too in an insulting m anner. the gods and the Rsis present in the ya jn a , she
33Т (vwjjcsfl ftcR said feeling irritated.

a ife s t fruot 3tcfiW-44

T h e n the m o o n faced goddess, Sat! found
her parents in the court and w ith a liberal O D a k s a ! Y o u are unnecessarily blam ing
m in d said to them . m y husband M a h e s va ra , the lord o f universe,
^ 3 irT w ith o u t any reason.

fq?n€jwr
Ш 1Ш! fofsrcr тЙсГ: f^vT:iitJoi
Sat! said, “ O dear one, y o u have not
adored the lord to w h o m all the beings fro m
B ra h m a to pisacas are subservient.
n 'а^чтщтч: c^iisyi ^т:пм'э11
T h e one w h o steals kn o w le d g e , the one
w h o betrays the preceptor besides those w h o
denounce V e d as and Is v a ra , are sinful and as
Vayavlya Samhita, Chapter 18
such have to be punished, according to the
vedas.
w m ^>Tt
Because of this grave sin, you will
suddenly get a punishment because of the
moves of destroy.
щщ ч ^qriRrRTt
т о ш H a ftir t r a y K d ii^ ^ n
Because you have not adored Tryambaka,
the gods of gods, therefore your evil race has
been destroyed. You should understand the
same.”
filrH t)gl ■Hrt) ■HTitTti'HIbccHI I
rT r4eW I ($чФт1 PlR*iM4 o ||
The irritated Satl then fearlessly after
speaking to his father thus, ended her life from
the body the got of Daksa and went to
Himalaya.
ТГ 4«idcK: я 1 ч !й « ы ч и ^ н ) < 4 :1
rT<vSi>c( fT d ^ H ^ r t ^g rt CRT: 114 ^11
With the arrival of Sat! in the abode of
Himalaya, he achieved the reward of all the
noble deeds of his life for which he had
performed the hard tapas.
4^gRiTtejftl
ftcTt Ф Wlrhdt dHlHl<!WIII4^ll
Because of this Isvarl showered her grace
over the king of the mountains and with the
use of her YogamayS, she owned the king of
the mountains as her father.
trtt w l farter
fdTt%TT 4m % d g r
Then Sat! denounced the precisely Daksa
and leaving the place, therefore with the
decline of the power of the mantras the yajna
of Daksa was decorated.
379
iijw f w ^o4iRd^<4^4:i
XTWhT dH im ^ll
When Siva learnt of the incident of Satis
leaving the laces of Daksa by ending her life.
Then he the enemy of Tripura, felt enraged
over Daksa as well as the Rsis. Then he
pronounce a curse on them.
AH-mdcWdi ~щ\ t r a p t o r w m u
Wttdl щ цццц
д а ш w rm fm n fti
HR ?1^|4|?1ьч<41(н'Л1:11ц ^ ||
He said, “ O Daksa, since for my sake, you
have insulted the sinless Sat! and other
daughters honoured along with their husbands,
these sons-in-law of yours will be bom but not
of a womb in the sacrifices of Brahma in the
Vaivasvata Manvantara.
Ф т RT^trl трлт нт^ грт щ ч Ф и
H M tocfe ifa : ^gnftMl%3RT:ll4V9M
‘‘0 Daksa, in the Caksusa Manvantara,
you will be the king of the humans. Then you
would become the son of Pracetas and the
grandson of Praclnabarhis.
щ гтатРг $r йччмГ<ы4|Гч <^iti
ehtJwfg тр: фтмщйи
O evil minded one, I shall also create
repeated obstructions in the activities of you
dharma, artha, kama and moksa.”
гЙгт ёзЩгТГ frfonPMihWlHIl
WIT f :%iT: 114 ^ II
At this words of the illustrious Rudra,
casting of the body of Svayambhuva, felt
painful an fell down on the ground.
m : ТП%<=ШГ ^ ts n ^ s ^ i
hwU h$4 : rW: я^<щЩ11$о||
In the Caksusa Manvantara, however,
Daksa was bom as the son of Praceta and the
380 Siva-Mahapuranam

grandson of Pracinabarhi.
WT t fl
3RT^ SJgUMl ^ сц*иП f®fsJdWj*iU$ ?ll
Bhrgu and other sages also were born in
the Vaivasvata Manvantara as Varuna at the
Mahdyajna.
rt^T ^ rTW 5TI?tR:l
■щ&т: фггат^Ы tpft
During that period of virtuous sacrifice of
the wicked Daksa in the Vaivasvata
Manvantara, Siva race created obstacles.

«ягё&ятч» 414iai^llS«ztm:ll^ll
380 Siva-Mahapuranam

^ тш п тгг^ ч ш н ^ п
On the a rrival of the V a iva sva ta
M a n va n ta ra , Daksa the son of Praceta
intended to p e rfo rm a yajna.

гРТГ %ra?r: # ^ 4*№ig<'ij

hffidA ^
W h e n he w e nt to the G a n g a d va ra , an
auspicious place o f R sis and Siddhas in the
rear pail o f H im a la y a , he started perform in g a
yajna.
?гег уы >ч<Р1Ч 1:1
тгщтчт ТГПГТЕТ rRTII^II
A t that poin t o f tim e , Ind ra and all other
gods thought o f participating in the said yajna.
C H A P TER 19
a n f^ r r щщГ m zn: Щ
Origin of VIrabhadra
ззф тт; Ф рп Й Ч 1 з тге гсг Ц©ч Ч Ч 1 Ш 11|1Э11
T h e tw e lve A d ity a s , eight V a s u s , eleven
ът ЪЩФ ЗЩтТЩ ЦИАН: I R u d ra s, Sadh yagana, M a ru t ganas, U sm a p a ,
■q%T?r: fdMildfd^W ^ d ^ l l^ ll S om a pa , A jy a p a , D h u m a p a ,
The Rsis said, “ W h y d id S iv a create sife q fl f h r n s N гтггт 4 6 ^ :1
obstructions in the task o f D a k s a w h o had
fawjdi r % tt: w r tt ^mTpR:ii<iii
been engaged in the religious practices? I
A s v in ik u m ra s , manes and all others sages
w o u ld like to k n o w .”
together w ith V is n u , participated in the yajna.

^gJT f^ R T -Ч Щ
fogFFar R l d l f t ^cZTRdM kcdldJ
T T ^ T T S S f^ S t а д й « |Ч Ч Т О П 1 Ч 1 1
Г ч^и^м тта feMdPafllRII
Seeing all the god s, except S iv a , arrived
Vayudeva said, “ H im a la y a had been
there, the D a d h lc i feeling irritated said to
happy w ith the arrival o f the great goddess in
D a ks a .
his abode.

^%5ftr d^d lih j fehdfelsHIHdl

ЗТЩЧ^ ^ W h ^ H i Tjiuyq^l
Ш RHg сБТгГ ?Rtll3 И Gs Сч Cs ©ч

Ч Т : Ч1ЧЧс(1ч1!г1 R f l Я75Г T R ? R T :ll? o ||

W h e n S iva was m arried to her, then he
started roam ing about w ith P a rva ti o ve r the D a d h lc i said, “ One who adores the
H im a la y a m ountain. In this w a y a long tim e unadorable ones and does not adore those w h o
was passed. are to be adored, earns a grave sin.
VSyavIya Samhita, Chapter 19 381

ЗТШ Г W T W T f? R < M I T h e one w h o is im perishable, the supreme

B ra h m a n , and is the fo rm o f sat and asat w h o
gnit ^П|кГШ Ш : haft дтсат:п^н
is w ith o u t b eg in n in g , m id d le or end, beyond
T h e place w here the inauspicious people
controversies besides being the ancient one,
are adored and the auspicious people are
neglected, there the harsh punishm ent is g: ЗДГГ ^ g rig g^sJTti
awarded b y Is v a ra .” tiW<^1 4 VWlfil ■ V l^W R U ^II^II
ttcWcMI ^ fggfs: T h e one w h o is the creator o f the universe,
тт f twtii sustainer, and the destroyer, is k n o w n as

Th u s speaking the great Rsi again spoke to Mahes'vara therefore, I do not fin d anyone else
D a k s a ” w h y d o n ’ t y o u w o rship the adorable (to be o f any im portance) except h im .”
Pasupati?” 3$гздщ
ттддт^прпд ^duVqi^
gfcr tr gpr) ^T : jyipr^i: 37df?4:i ifg : t t w 1Шчдгадч1
l^efel'dVIlglfaldl 4RT Ш тф д тч н я з II fg^Mgng$iigTRg gig
D a k s a replie d, “ I have eleven R u d ra s,
w earing m atted locks o f h air ho ldin g a trident
D a k s a said, ‘ ‘ V is n u happens to be the lord
each. I am not aware o f M a h e s va ra besides
o f yajna and his share has appropriately been
th e m .”
kept in the golden vase here. D is trib u tin g the
Зи гзага sam e, y o u start the yajna.
д а Т Р Ш : ^TSTrtocR tR ^ I
ТШ Ч ТЕЯ: Ш ^ Щ 11^ 1(
gw rauiftA Щ:
D a d h lc i said, ‘ ‘ W h a t is the use o f adoring
all other gods in the yajna w h ile y o u are
w M д ^зд ч ои
neglecting R u d ra the lord o f the yajna. D a d h lc i said, ‘ ‘ R u d ra happens to be the
lord o f all the god s, b u t y o u have neglected
dflfawpifolHt W g:
h im . T h e re fo re , y o u r yajna is not going to be
'fqyiH R n W % f!klf^T:ll?4ll com p leted .”
T h e im perishable lo rd has created B ra h m a ,
рдд^дт д ач за)д) g f t w r : i
V is n u and M a h e sa. T h e liv in g beings fro m
B ra h m a to piscacas are subservient to h im . £р?*д д awr wfeburawiR ^11
afcTtdi т р щ д g g ; g ? :i
T h u s speaking these w o rd s , the irritated
sage D a d h lc i returned to his abode fro m that
place.
T h e one w h o is b e yo n d Prak rti and Purusa,
and is m editated upon b y the great yogis, •М Ы д ччг vifw^cii ч a<gf:i
yogic scholars and the seers o f truthful эддучч^дт(д?ел,^ « a gTfg4:ii??n
principles, Inspite o f the departure D a d h lc i, and in the
Щ ТЩТ SIT p i t gai face o f the ensuing m isfo rtu n e , the gods did
3HlfdmWpRH45Tdcl4 W c R ^ II^ II not desert D a k s a .
382 Siva-Mahapuranam

\ ига 4ГАЗ ТЧ£1 I

щ т х fern! ш щ 1 я <tr? rt# t o ;i
O Brahm anas, at the same tim e , k n o w in g Ч?Т?КЩ1Т^Й|: оH
about all this fro m S iv a , P a rv a tl urged the lord H e w o re the golden shoulderlets, and the
to destroy the sacrifice o f D a k s a . jin g lin g anklets. H e was shining w ith heaps o f
gem s. A necklace decorated his chest.
то т чаТятчи^и y?rwч"ттч тч чччи 4411з V\
A t the inspiration o f the goddess, S iva H e had the prowess equal to Sarabha, lion
produced Vira b h a d ra as the lord o f gam s fo r and tigers. H e w a lk e d like the intoxicated
the destruction o f the yajna o f D a k s a . elephant.

yijfcll ЧЯ§>^^ 01rd'^^IJWTI

T O p w t TOTOnfoT9i^ll?4ll ттдщ^чщтМ ч т а ш ^ ч т чтт^из ч n
H e had a thousand faces, and an equal H e had the resplendence o f the conch,
num ber o f eyes. H e carried a thousand clubs fly w h is k , jasm ine flo w e r, m o o n and the lotus
and a thousand arrow s. and appeared as i f the H im a la y a was m o vin g .

гшгзчт чгт «ftr&'ritercqi r ^ и

H e also held the spears, kankas, b o w s ,
H e was like the sn o w capped lord o f
cakras and vajra in his hands. T h e crescent
m ounta in, w h o had becom e m ob ile. H e was
adored his head.
surrounded b y the fire flam es. W ith ornaments
o f peaks, he had been shining b rillia n tly like
fW M 4?1^IRV9II the fire o f the tim e o f dissolution o f the w o rld .

H e held a shining vajra in his hands, the 4Г ЗПЧИ1Т 4?f W ЯТПгГ: yi^fdcT.-l
head had the lustre resem bling the lightning. х ггШ $ т о Т 9 Т : 1i ^ 11
H e had horrible fangs. H e had the gigantic
V ira b h a d ra the c h ie f o f the ga m s, knelt
face and bulls.
and offe re d his salutation. W ith fold ed hands
he sat before lord S iv a .
cRTR xrf ^ЩГ Ч^Щ(ЧШЧ,11? СII 42J4T ШфЯЪЯГ
H is tongue resem bled the lig h tn in g , lingo
ЗП гЧ Ч : с ь 4 Ч ( ^ jjH 3 4 и
lips and he created thundering sound like the
A t the same tim e P a rv a tl created Bhadra
cloud and the ocean. H e w as clad in tiger skin
M a h e s va rl B h a d ra ka ll as her representative to
dripping w ith b lo o d .
m arch to the place o f D a k s a .

44!44fN 4raicr«\*f?m VriSKHI I4 4 И

ЧЗЧТ 4%T W W rf^gfff 71^4:11^^11
H e w o re a circular kundala w h ich had
stuck to both the cheeks. H e r head was F in d in g B h a d ra ka ll w ith V ira b h a d ra , S iva
absorbed w ith skulls o f the gods. said, “ L e t y o u m eet w ith w e lfa re .
Vayavlya Samhita, Chapter 19 383

4 4 f W w W 4 f ^5STT 4?4T4i cow s stares at her calf,

з щ т т тщ1^г! H> 4544045^ 11^ 11 anfafsi 4 441414 ^ 43454 w i

She spoke S iv a , w ith goddess, “O H R #! 444 413 4§r 44* 444411**11
M a h S d e va , y o u k in d ly get m e y o u r com m and. E m b ra c in g h im like K a rtik e y a and
W h a t has to be desire b y me? sm elling his head, she talked s w e e tly .”

4 ^ 4 3 "4?r®ng 414Г ЙЧ<гНГ<рШ^И 4r4> 4 5 ! 431414! тщта^чтшт!|

T h e n Trip u ra ri S iv a in order to please
l # r m i 1445441 4 4 4=4 И4т34П*ЧН
s9 s9
Pa rva tl, spoke in deep vo ice to Vlra bh a d ra
T h e goddess said, “ O S o n V lra b h a d ra , О
having large arm s.
great w a rrio r, y o u have been b o m to please
451^4 3414 m e. Y o u rem ove m y anger.
з$гс4 44 israt ft4i?rai 4?RJT441f4 4?t«MUdlS444l
4Я4П441 4 ? lf 4 40*«ГТ!|13Я11 IT Щ > # 1 4 4 44ИТ! 11*5 11
M a h a d e va said, “ Y o u at once destroy the О G a n e s va ra , D a k s a , preserving enm ity
yajna o f D a k § a , the son o f Praceta. О lord o f w ith m e , is p e rfo rm in g the ya jn a , w ith o u t
the ganas, y o u associate B h a d ra k a ll w ith in vitin g m e. T h e re fo re , y o u destroy the yajna.
y o u rs e lf fo r the purpose.
<4 Щ\ 5^4T 44Щ4П
аццинэд 4ng Н 4втч*пй»м:1 44414 H i p 4 r4 ! Ц 4 4 454ТН*\Э11
fp<4i 4$- чтиг?1м ! f e p t 44 5 :45411*011 A t m y request, О dear, in flic t violence in
О G a n e sva ra, I shall m y s e lf witness y o u r the com pany o f B h a d ra . K i l l the sacrificer and
courage and prow ess, by staying in the let the h o ly sacrifice be turned into non­
sacrifice.
herm itage o f the sage R a ib h y a .
3T$l4lf44 4Г4Щ f?144f%4fir44l: I
454ЭЙ ^ 5 4$Г&П4Фч4Т:1
4 fst fK4T 4 4 4 |к 4 4 # 4=f 4444TU*<ill
A c c e p tin g the total com m and o f S iv a and
T h e trees at K a n a k h a la , near G a ngad vara
S iv a , the p erform er o f surprising sports,
resemble the m ountains o f go ld o r the Sum eru
Vlra b h a d ra was about to have the place.
m ountain.
3 $ 4 44414; frdl3l4J$dM4:l
d (W T%Vt c^TPT Щ : 4 4 # 4 # l
4 fl^ 4 t ^c4T 4^H4b&fi:ll*<?ll
454т cppt 4 ? гс 4 fira n r 4 i f4 4 ji i * ч11 T h e n lord V lra b h a d ra the d w eller o f the
T h e yajna o f D a k s a is being perform ed crem ation grounds, getting enraged and in
there presently. Y o u go at once and destroy it. order to re m o ve the anger o f the goddess,
D o n ’ t d e la y .”
4 4 ^ T t 4 f ^ Tl4=3mpl^4nW4l
T# ^ %4М=3411
4 R 4 5 jtt 4Й$4 414 produced a hundred crores o f Ganesvaras
A t these w o rds o f S iv a , P a rva ti started fro m his right arm and the c h ie f o f Ganas
looking at V lra b h a d ra and B h a d ra k a ll as the fro m his skin-p ores..
384 Siva-Mahapuranam

TTT5[RW№^W ^51М^ЧзГШ(Я1 V lra b h a d ra resem bled S iv a .

j]Ф ^^ ^лтт«п<-ш i 1ч ^ ii it я ^ ш я .ч
cwk я Ш ш m 4j'^Vdfed4HT<:ii4<iii
^|cfe| ?|fajR ^FRT11Ц^ 11 V lra b h a d ra m o u n tin g ove r N a n d i, then had
Besides that he produced innum erable an um brella held o ve r his head w h ich was

Ganesvaras fro m his feet, legs, b ack, ribs, decorated w ith the strings o f beads. The

face, neck, rectum , head, throat and the b e lly, fly w h is k s w ere also m o ve d on h im .
w h o w ere quite valorous com parable to h im in ¥ tt^ t ягёш ям
prowess. T h e entire s k y and the universe was
covered w ith those Ganesvaras.
Bhasita was shining b y the side o f B h ad ra
like the lord o f the m ounta in b y the side o f
M^ITdRT: W 4Sm T:llh^ll S iv a .

A l l o f them had thousand hands, holding ito <эят я я : ^гатщ 'ч^ояп

thousands o f w eapons and had the lustre o f сгтггтттч w r vjhc14t^ sj: ii ^ oii
R u d ra .
V lra b h a d ra too becam e resplendent in his
c o m p a n y, since she held the w h ite chow ries
^иггатт: 114*11 like the lord w ith the trident as w eapon and

T h e y carried in their hands the Saktis, the crescent m oves.

sulas, clubs, tankas, upala, rocks and T I f fa it Ж W : ^ЯЦ!

resem bled R u d ra o r the fire o f the tim e o f 4?3W4i R^3fT |щ#Тг1^гГ:11^11
dissolution. T h e y had three eyes and w o re the
B h an u kam p a o f great splendour, adorned
m atted locks o f hair.
w ith gold ornam ents studded w ith gem s,
W W : Гщггщп: l started b lo w in g the auspicious w h ite conch in
Ч$МЩ1$1НЧГ «1$ЭТ:11ЦЦ11 fron t o f V lra b h a d ra .

The ganas. b om o f V lra b h a d ra started

roam ing in the sky w h ile thundering and
з щ : ?т?тг ipcpf 'ЦсЩ%Т:11^?и
m ounted o ver the lions.
T h e gods sounded the b ig drum s in the s k y,
Я£$гИТ T jfc# 'snfh and the clouds show ered the rain o f flow ers.
«ынн^утШ ; ? w s ^ го: 114 $ 11 hTfSHt ■qf'rqfat W O lt та«гасГ:1
Surrounded by the ganas, V lra b h a d ra W i k f v r a w =rp- xrfsr ЯТЩТ:11^3 II
looked as B h a ira v a looks graceful w ith T h e cool break carrying the fragrance o f
num erous fire flam es during the tim e of flo w e rs , started b lo w in g w h ic h provide
dissolution. com forts to the travellers.
нщ яет ч ш щ ф ъ <%wmmu rRTt TPi№nT: M <jc&qei)osidl:l
wm щ : tp rp r
S iva m ounted o ve r N a n d i, m arched on, A l l the Ganes'varas g o d ready fo r w ag ing
surrounded b y them . A t that p o in t o f tim e the w a r. T h e y resorted to dancing singing and
VSyaviya Samhita, Chapter 20 385

the shouting.

гЩТ «WWiWflHt «ГЩЩ: TW^TI

Th e n V ira b h a d ra in association w ith

B h ad ra ka ll, appeared so graceful as S iva
appears w ith P a rva ti.

<кзшп%сг зщспг
yfacivi
S u d d e n ly, V ira b h a d ra reached the
boundary w all o f the golden yajna together
w ith his ganas.

O ?т п н н :1
Jnrmfrr ^ Чсгс f^ r-.ii
T h e n V ira b h a d ra the forem ost o f S iva
ganas entered the place o f yajna as R u d ra
appears at the tim e o f the dissolution fo r the
destruction the universe.
380 Siva-Mahapuranam

^ тш п тгг^ ч ш н ^ п
On the a rrival of the V a iva sva ta
M a n va n ta ra , Daksa the son of Praceta
intended to p e rfo rm a yajna.

гРТГ %ra?r: # ^ 4*№ig<'ij

hffidA ^
W h e n he w e nt to the G a n g a d va ra , an
auspicious place o f R sis and Siddhas in the
rear pail o f H im a la y a , he started perform in g a
yajna.
?гег уы >ч<Р1Ч 1:1
тгщтчт ТГПГТЕТ rRTII^II
A t that poin t o f tim e , Ind ra and all other
gods thought o f participating in the said yajna.
C H A P T E R 19
a n f^ r r щщГ m zn: Щ
Origin of VIrabhadra
ззф тт; Ф рп Й Ч 1 з тге гсг Ц©ч Ч Ч 1 Ш 11|1Э11
T h e tw e lve A d ity a s , eight V a s u s , eleven
ът ЪЩФ ЗЩтТЩ ЦИАН: I R u d ra s, Sadh yagana, M a ru t ganas, U sm a p a ,
■q%T?r: fdMildfd^W ^ d ^ l l^ ll S om a pa , A jy a p a , D h u m a p a ,
The Rsis said, “ W h y d id S iv a create sife q fl f h r n s N гтггт 4 6 ^ :1
obstructions in the task o f D a k s a w h o had
fawjdi r % tt: w r tt ^mTpR:ii<iii
been engaged in the religious practices? I
A s v in ik u m ra s , manes and all others sages
w o u ld like to k n o w .”
together w ith V is n u , participated in the yajna.

^gJT f^ R T -Ч Щ
fogFFar R ldlft ^cZTRdMkcdldJ
T T ^ T T S S f^ S t а д й « |Ч Ч Т О П 1 Ч 1 1
Г ч^и^м тта feMdPafllRII
Seeing all the god s, except S iv a , arrived
Vayudeva said, “ H im a la y a had been
there, the D a d h lc i feeling irritated said to
happy w ith the arrival o f the great goddess in
D a ks a .
his abode.

^%5ftr d^d lih j fehdfelsHIHdl

ЗТЩЧ^ ^ W h ^ H i Tjiuyq^l
Ш RHg сБТгГ ?Rtll3 И Gs Сч Cs ©ч

Ч Т : Ч1ЧЧс(1ч1!г1 R f l Я75Г T R ? R T :ll? o ||

W h e n S iva was m arried to her, then he
started roam ing about w ith P a rva ti o ve r the D a d h lc i said, “ One who adores the
H im a la y a m ountain. In this w a y a long tim e unadorable ones and does not adore those w h o
was passed. are to be adored, earns a grave sin.
VSyavIya Samhita, Chapter 19 381

ЗТШГ WTWTf?R<MI T h e one w h o is im perishable, the supreme

B ra h m a n , and is the fo rm o f sat and asat w h o
gnit ^П|кГШ Ш : haft дтсат:п^н
is w ith o u t b eg in n in g , m id d le or end, beyond
T h e place w here the inauspicious people
controversies besides being the ancient one,
are adored and the auspicious people are
neglected, there the harsh punishm ent is g: ЗДГГ ^ g rig g^sJTti
awarded b y Is v a ra .” tiW<^1 4 VWlfil ■ V l^W R U ^II^II
ttcWcMI ^ fggfs: T h e one w h o is the creator o f the universe,
тт f twtii sustainer, and the destroyer, is k n o w n as

Th u s speaking the great Rsi again spoke to Mahes'vara therefore, I do not fin d anyone else
D a k s a ” w h y d o n ’ t y o u w o rship the adorable (to be o f any im portance) except h im .”
Pasupati?” 3$гздщ
ттддт^прпд ^duVqi^
gfcr tr gpr) ^T : jyipr^i: 37df?4:i ifg : t t w 1Шчдгадч1
l^efel'd VIlglfaldl 4RT Ш тф д т ч н я з II fg^Mgng$iigTRg gig
D a k s a replie d, “ I have eleven R u d ra s,
w earing m atted locks o f h air ho ldin g a trident
D a k s a said, ‘ ‘ V is n u happens to be the lord
each. I am not aware o f M a h e s va ra besides
o f yajna and his share has appropriately been
th e m .”
kept in the golden vase here. D is trib u tin g the
Зи гзага sam e, y o u start the yajna.
д а Т Р Ш : ^TSTrtocR tR ^ I
ТШ Ч ТЕЯ: Ш ^Щ 11^1(
gw rauiftA Щ:
D a d h lc i said, ‘ ‘ W h a t is the use o f adoring
all other gods in the yajna w h ile y o u are
w M д^ зд ч ои
neglecting R u d ra the lord o f the yajna. D a d h lc i said, ‘ ‘ R u d ra happens to be the
lord o f all the god s, b u t y o u have neglected
dflfawpifolHt W g:
h im . T h e re fo re , y o u r yajna is not going to be
'fqyiH R n W % f!klf^T:ll?4ll com p leted .”
T h e im perishable lo rd has created B ra h m a ,
рдд^дт д ач за)д) g f t w r : i
V is n u and M a h e sa. T h e liv in g beings fro m
B ra h m a to piscacas are subservient to h im . £р?*д д awr wfeburawiR ^11
afcTtdi т р щ д g g ; g ? :i
T h u s speaking these w o rd s , the irritated
sage D a d h lc i returned to his abode fro m that
place.
T h e one w h o is b e yo n d Prak rti and Purusa,
and is m editated upon b y the great yogis, •М Ы д ччг vifw^cii ч a<gf:i
yogic scholars and the seers o f truthful эддучч^дт(д?ел,^ « a gTfg4:ii??n
principles, Inspite o f the departure D a d h lc i, and in the
Щ ТЩТ SIT p i t gai face o f the ensuing m isfo rtu n e , the gods did
3HlfdmWpRH45Tdcl4 W c R ^ II^ II not desert D a k s a .
382 Siva-Mahapuranam

\ ига 4ГАЗ ТЧ£1 I

щ т х fern! ш щ 1 я <tr? rt# t o ;i
O Brahm anas, at the same tim e , k n o w in g Ч?Т?КЩ1Т^Й|: оH
about all this fro m S iv a , P a rv a tl urged the lord H e w o re the golden shoulderlets, and the
to destroy the sacrifice o f D a k s a . jin g lin g anklets. H e was shining w ith heaps o f
gem s. A necklace decorated his chest.
то т чаТятчи^и y?rwч"ттч тч чччи 4411з V\
A t the inspiration o f the goddess, S iva H e had the prowess equal to Sarabha, lion
produced Vira b h a d ra as the lord o f gam s fo r and tigers. H e w a lk e d like the intoxicated
the destruction o f the yajna o f D a k s a . elephant.

yijfcll ЧЯ§>^^ 01rd'^^IJWTI

T O p w t TOTOnfoT9i^ll?4ll ттдщ^чщтМ ч т а ш ^ ч т чтт^из ч n
H e had a thousand faces, and an equal H e had the resplendence o f the conch,
num ber o f eyes. H e carried a thousand clubs fly w h is k , jasm ine flo w e r, m o o n and the lotus
and a thousand arrow s. and appeared as i f the H im a la y a was m o vin g .

гшгзчт чгт «ftr&'ritercqi r ^ и

H e also held the spears, kankas, b o w s ,
H e was like the sn o w capped lord o f
cakras and vajra in his hands. T h e crescent
m ounta in, w h o had becom e m ob ile. H e was
adored his head.
surrounded b y the fire flam es. W ith ornaments
o f peaks, he had been shining b rillia n tly like
fW M 4?1^IRV9II the fire o f the tim e o f dissolution o f the w o rld .

H e held a shining vajra in his hands, the 4Г ЗПЧИ1Т 4?f W ЯТПгГ: yi^fdcT.-l
head had the lustre resem bling the lightning. х ггШ $ т о Т 9 Т : 1i ^ 11
H e had horrible fangs. H e had the gigantic
V ira b h a d ra the c h ie f o f the ga m s, knelt
face and bulls.
and offe re d his salutation. W ith fold ed hands
he sat before lord S iv a .
cRTR xrf ^ЩГ Ч^Щ(ЧШЧ,11? СII 42J4T ШфЯЪЯГ
H is tongue resem bled the lig h tn in g , lingo
ЗП гЧ Ч : с ь 4 Ч ( ^ jjH 3 4 и
lips and he created thundering sound like the
A t the same tim e P a rv a tl created Bhadra
cloud and the ocean. H e w as clad in tiger skin
M a h e s va rl B h a d ra ka ll as her representative to
dripping w ith b lo o d .
m arch to the place o f D a k s a .

44!44fN 4raicr«\*f?m VriSKHI I4 4 И

ЧЗЧТ 4%T W W rf^gfff 71^4:11^^11
H e w o re a circular kundala w h ich had
stuck to both the cheeks. H e r head was F in d in g B h a d ra ka ll w ith V ira b h a d ra , S iva
absorbed w ith skulls o f the gods. said, “ L e t y o u m eet w ith w e lfa re .
Vayavlya Samhita, Chapter 19 383

4 4 f W w W 4 f ^5STT 4?4T4i cow s stares at her calf,

з щ т т тщ1^г! H> 4544045^ 11^ 11 anfafsi 4 441414 ^ 43454 w i

She spoke S iv a , w ith goddess, “O H R #! 444 413 4§r 44* 444411**11
M a h S d e va , y o u k in d ly get m e y o u r com m and. E m b ra c in g h im like K a rtik e y a and
W h a t has to be desire b y me? sm elling his head, she talked s w e e tly .”

4 ^ 4 3 "4?r®ng 414Г ЙЧ<гНГ<рШ^И 4r4> 4 5 ! 431414! тщта^чтшт!|

T h e n Trip u ra ri S iv a in order to please
l # r m i 1445441 4 4 4=4 И4т34П*ЧН
s9 s9
Pa rva tl, spoke in deep vo ice to Vlra bh a d ra
T h e goddess said, “ O S o n V lra b h a d ra , О
having large arm s.
great w a rrio r, y o u have been b o m to please
451^4 3414 m e. Y o u rem ove m y anger.
з$гс4 44 israt ft4i?rai 4?RJT441f4 4?t«MUdlS444l
4Я4П441 4 ? lf 4 40*«ГТ!|13Я11 IT Щ > # 1 4 4 44ИТ! 11*5 11
M a h a d e va said, “ Y o u at once destroy the О G a n e s va ra , D a k s a , preserving enm ity
yajna o f D a k § a , the son o f Praceta. О lord o f w ith m e , is p e rfo rm in g the ya jn a , w ith o u t
the ganas, y o u associate B h a d ra k a ll w ith in vitin g m e. T h e re fo re , y o u destroy the yajna.
y o u rs e lf fo r the purpose.
<4 Щ\ 5^4T 44Щ4П
аццинэд 4ng Н 4втч*пй»м:1 44414 H i p 4 r4 ! Ц 4 4 454ТН*\Э11
fp<4i 4$- чтиг?1м ! f e p t 44 5 :45411*011 A t m y request, О dear, in flic t violence in
О G a n e sva ra, I shall m y s e lf witness y o u r the com pany o f B h a d ra . K i l l the sacrificer and
courage and prow ess, by staying in the let the h o ly sacrifice be turned into non­
sacrifice.
herm itage o f the sage R a ib h y a .
3T$l4lf44 4Г4Щ f?144f%4fir44l: I
454ЭЙ ^ 5 4$Г&П4Фч4Т:1
4 fst fK4T 4 4 4 |к 4 4 # 4=f 4444TU*<ill
A c c e p tin g the total com m and o f S iv a and
T h e trees at K a n a k h a la , near G a ngad vara
S iv a , the p erform er o f surprising sports,
resemble the m ountains o f go ld o r the Sum eru
Vlra b h a d ra was about to have the place.
m ountain.
3 $ 4 44414; frdl3l4J$dM4:l
d (W T%Vt c^TPT Щ : 4 4 # 4 # l
4 fl^ 4 t ^c4T 4^H4b&fi:ll*<?ll
454 т cppt 4?гс4 firanr 4 i f4 4 ji i* ч 11
T h e n lord V lra b h a d ra the d w eller o f the
T h e yajna o f D a k s a is being perform ed crem ation grounds, getting enraged and in
there presently. Y o u go at once and destroy it. order to re m o ve the anger o f the goddess,
D o n ’ t d e la y .”
4 4 ^ T t 4 f ^ Tl4=3mpl^4nW4l
T# ^ %4М=3411
4 R 4 5 jtt 4Й$4 414 produced a hundred crores o f Ganesvaras
A t these w o rds o f S iv a , P a rva ti started fro m his right arm and the c h ie f o f Ganas
looking at V lra b h a d ra and B h a d ra k a ll as the fro m his skin-p ores..
384 Siva-Mahapuranam

TTT5[RW№^W ^51М^ЧзГШ(Я1 V lra b h a d ra resem bled S iv a .

j]Ф ^^ ^лтт«п<-ш i 1ч ^ ii it я ^ ш я .ч
cwk я Ш ш m 4j'^Vdfed4HT<:ii4<iii
^|cfe| ?|fajR ^FRT11Ц^ 11 V lra b h a d ra m o u n tin g ove r N a n d i, then had
Besides that he produced innum erable an um brella held o ve r his head w h ich was

Ganesvaras fro m his feet, legs, b ack, ribs, decorated w ith the strings o f beads. The

face, neck, rectum , head, throat and the b e lly, fly w h is k s w ere also m o ve d on h im .
w h o w ere quite valorous com parable to h im in ¥ tt^ t ягёш ям
prowess. T h e entire s k y and the universe was
covered w ith those Ganesvaras.
Bhasita was shining b y the side o f B h ad ra
like the lord o f the m ounta in b y the side o f
M^ITdRT: W 4Sm T:llh^ll S iv a .

A l l o f them had thousand hands, holding ito <эят я я : ^гатщ 'ч^ояп

thousands o f w eapons and had the lustre o f сгтггтттч w r vjhc14t^ sj: ii ^ oii
R u d ra .
V lra b h a d ra too becam e resplendent in his
c o m p a n y, since she held the w h ite chow ries
^иггатт: 114*11 like the lord w ith the trident as w eapon and

T h e y carried in their hands the Saktis, the crescent m oves.

sulas, clubs, tankas, upala, rocks and T I f fa it Ж W : ^ЯЦ!

resem bled R u d ra o r the fire o f the tim e o f 4?3W4i R^3fT |щ#Тг1^гГ:11^11
dissolution. T h e y had three eyes and w o re the
B h an u kam p a o f great splendour, adorned
m atted locks o f hair.
w ith gold ornam ents studded w ith gem s,
W W : Гщггщп: l started b lo w in g the auspicious w h ite conch in
Ч$МЩ1$1НЧГ «1$ЭТ:11ЦЦ11 fron t o f V lra b h a d ra .

The ganas. b om o f V lra b h a d ra started

roam ing in the sky w h ile thundering and
з щ : ?т?тг ipcpf 'ЦсЩ%Т:11^?и
m ounted o ver the lions.
T h e gods sounded the b ig drum s in the s k y,
Я£$гИТ T jfc# 'snfh and the clouds show ered the rain o f flow ers.
«ынн^утШ ; ? w s ^ го: 114 $ 11 hTfSHt ■qf'rqfat W O lt та«гасГ:1
Surrounded by the ganas, V lra b h a d ra W i k f v r a w =rp- xrfsr ЯТЩТ:11^3 II
looked as B h a ira v a looks graceful w ith T h e cool break carrying the fragrance o f
num erous fire flam es during the tim e of flo w e rs , started b lo w in g w h ic h provide
dissolution. com forts to the travellers.
нщ яет ч ш щ ф ъ <%wmmu rRTt TPi№nT: M <jc&qei)osidl:l
wm щ : tp rp r
S iva m ounted o ve r N a n d i, m arched on, A l l the Ganes'varas g o d ready fo r w ag ing
surrounded b y them . A t that p o in t o f tim e the w a r. T h e y resorted to dancing singing and
VSyaviya Samhita, Chapter 20 385

the shouting.

гЩТ «WWiWflHt «ГЩЩ: TW^TI

Th e n V ira b h a d ra in association w ith

B h ad ra ka ll, appeared so graceful as S iva
appears w ith P a rva ti.

<кзшп%сг зщспг
yfacivi
S u d d e n ly, V ira b h a d ra reached the
boundary w all o f the golden yajna together
w ith his ganas.

O ?т п н н :1
Jnrmfrr ^ Чсгс f^ r-.ii
T h e n V ira b h a d ra the forem ost o f S iva
ganas entered the place o f yajna as R u d ra
appears at the tim e o f the dissolution fo r the
destruction the universe.
V S y a v ty a S a m h ita , C h a p te r 2 0
CHAPTER 20
Destruction of the sacrifice of Daksa
<ктг faroragHFri
Vayudeva said, “ Then Virabhadra looked
at the vast yajna attended to by the immensely
illustrious sages, and other prominent gods,
with lots of banners fluttering there.
The kusa grass was spread there besides
the glittering vases of gold for use in the
yajna.
fafiRr
385
^oi41uiK^a f% n rim i
The Rsis were well-versed in the
performing of the yajna as prescribed in the
Vedas. There were thousands of divine
damsels as well as apsaras who were playing
on the Vedic tunes over the musical
instruments like Venn, Vina and others.
^gT ^П®гт ШЧсПЧ!
Рщчт? щ \ щ к msrbrt w iim i
The glorious Virabhadra, looking at the
yajna started thundering like the cloud.
ctrT: febc'iRbHiVI<4ti«bi^i hwfaell
ЯЛРйгЬ f*Tt 3 # RFRr5^WFR:ll^ll
Then the crowd of the ganas kept on
chattering in the sky, the sound of which
echoed in all the directions putting the thunder
of the ocean to shame.
ЩЯТ Ш : f^rm w :i
5f<f: hfcrt Я^ТТ: •«•мс*^Гч^чи||:|Цз||
Feeling panicky with the thundering sound
all the gods fled from the scenes, leaving their
costumes and ornaments behind, in all the four
directions.
At that time, it appeared as if the Sumeru
mountain had fallen or the earth had been
pierced through; the amazed gods uttered
repeatedly, “ what is all this that has
happened?”
'yi^iuii m \ чт? т г ^ г т ф g ri
^ ящ;|1Ч ii
As the elephants flee listening to the lion’s
roars, similarly several of the people there fled
away in flight and others were killed on the
spot.
386 Siva-Mahapuranam

т т & щ 5r?fh$<r ^ щ р ш 3 W i t q s t R s w g i q 4 F T : 4 R « b fa W :l
Ш ouyul^i 'ЧсЬЧГДЧ:11^оН cfisqqt ЗТПТТ Ш q s tn rf m W 5 i R : l l ^ l l
T h e m ountains w ere shattered. T h e w in d In case no share fo r us has been set apart in
storm started b lo w in g . T h e w aives fro m the the ya jn a , y o u then apprise us o f the reason for
ocean w ere raised. the same. O th e rw ise fig h t w ith u s .”

3 P q r r Tct q g ^TQjfrT q T W r l qui-^oT qgT ^ ra i> m r:i

з ц ш q у э к т у й 4p f w гг ш т а н и н tw m qt q m w c r fe rfq n ^ ti
There w as no fire , no r was the scorching A t these w ords o f the c h ie f o f the ganas,
heat o f the sun there. The planets, the the gods associated w ith D a k s a replied
constellations w ere also not shining. “ W h a te ve r is been done b y us, is based on the
V e d ic h ym n s. We are not otherwise
TTrrfVRfa' «ЫЙ ^ 4?iehc com petent.
4 # я |й Г Я ^ | |^ 11
qqq Ш : ЩТ q q qqt5'4 ^ c R T :l
B u t in the m ean tim e V ira b h a d ra and
B h ad ra ka ll arrived w ith their ganas at the
T h e gods then recited the mantras. A t this,
place o f yajn a .
V ira b h a d ra said, “ O god s, y o u have been
t c[ffT ^ fefT:l o verp ow ered w ith delusion, b y neglecting
W fa fa e jr g f a 113311 M ahes'vara, w h o is entitled to the first part o f
the share o f the yajn a .
rfiRT q ^ x R д а гг ц а ге т Xj 2 -ПгЧ-Т: I
q q rrq q 3rftr ?T ^ r :
d?T^T *№ i«4UPraaR:»V*H
O b s e rvin g them the frightened D a k s a , kept
ЯЯГСГ q d d T g | T J r 4 # W :I R o | |
on sitting there fir m ly . H e getting enraged Inspite o f that the gods d id not o ffe r the
said, “ W h o are yo u ? W h a t do y o u w a n t? ” share o f S iv a to V ira b h a d ra under the
Lis te n in g to the w o rds o f the w ic k e d D a k s a , influence o f delusion and because they desired
the im m ensely illustrious V ira b h a d ra spoke to be punished b y V ira b h a d ra .
w ith the voice thundering like the clouds. xt т |щ щ *ггсгга=£т
w r f a c r H r a t o 3 # afetm Ж ^ Г :1 ir j qqr q q iN r W e h * qqiqqq;ii? 311
W h e n the tru th fu l and the beneficial w ords
could cut n o ice w ith D a k s a , then all the
S m ilin g ly he lo o ke d at D a k s a , the gods and
h ym ns left fo r B ra h m a lo k a .
the Rsis and spoke m e a n in g fu l w o rds w ith o u t
any excitem ent. awtctM qong#
qqq imitrt q ^ чщтМстгтШ : ir ? 11
T h e n V ira b h a d ra the leader o f the ganas
spoke to V is n u and other gods, “ because o f
Ц|<п£|(НЧгаГШНТ «ГРТГ 4: y o u r arrogance y o u have not adm itted the
Vira bh a d ra said, “ W e are the servants o f a uthority o f the mantras.
the im m ensely illustrious S iv a . We have
^ f 4 T< fiq q -e r I t w w t f H Tii
arrived here to receive ou r share o f the yajna.
Y o u better give o u r share to us. rr w itt^ W :: *и4чч}«п(ч q f iq q f i^ ii
Vflyaviya Samhita, Chapter 20 387

Because o f the sam e, all o f us have been V ira b h a d ra started d rin k in g , eating,
hum iliated in this yajna. T h e re fo re I shall consum ing also th ro w in g and destroying
rem ove y o u r arrogance at the cost o f y o u r them . T h e soldiers o f V ira b h a d ra started
liv e s .” k illin g all the gods as w ell as the Lo k a p a la s ,
w ith vajras, cakras, great tridents, saktis,
nooses, patisas, mUs'als, sw ords, tankas,
ш xrft
bhindipalas, battle-axes and other w eapons.
Th u s speaking, lord V ira b h a d ra , started
(«IRlgeiR'i-ii 4U'u£l$-dthc(i:l
burning the sacrificial altar, w ith the fire
flam es em erging out o f his eyes in the same firfe t xrefat ^тФ и ГчЕш э qn
w a y as S iva had burnt the Tripu ras. T h e w arriors b o m out o f the b o d y o f
V ira b h a d ra started k illin g the gods. Shouting
гПТГ тпйятт: я ^ 'Че}я1^эд?т:1
to k ill, to cut o f f , pierce etc.
%ОТГ Iffa:IR 4H
^nmnfar Rrarfui я ^ Ц diRfau
ЯЯЯЯЯЗТ: ^ Я : ^ c j u i v i ^ d :^ п
TjftrgT я я щ щ -
T h e y cried “ Snatch a w a y , k ill them , tear
Then the lords of the ganas having
them o u t, uproot th e m .” T h u s the thundering
m ountain like huge bodies uprooted all the sound was heard w h ic h pierced through the
sacrificial pillars and tied them to the necks o f ears.
the H o tr priests w ith ropes. T h e y smashed and
m m T p jt^ iR яяо^лтт: i
pow dered the sacrificial vases o f different
shapes and sizes, consigned them in w ater and 1^тЯ Я Ч 1: :113 3 11
threw a w a y all the m aterials kept fo r use in T h e w o rds o f the Sivaganas w o rth y o f the
sacrifice in the lotus w aters o f the G a hg a battlefield w ere heard here and there. T h e eyes
river. o f sons o f them w ere left open, w h ile the lips
and palatals o f som e o f them had been cut o ff.
m (<o4W4RRi ТЩЯ: hcRtW tl
«ftorate4<w?iwi:
r r n ^ ii
з я г а я й ятят^г 4^nfor ж
сЬН?1НГч qfbr^f<cbl: I
ТЯЯ!Я Я ЯТЧТРг % T TOtbyifur tlR d ll
ятггщг 4cRtgr w & w ц II
Я1
■ Ш Я с Г frrcRISr Ч З Д » % 1 # Я Т :1 1 ^ 1 1
The w arriors w ere k illin g the ascetics
dragging them out o f their herm itages. T h e y
:ЯЯТ113 oil to o k a w ay the sacrificial ladles and the spoons
A l l the heaps o f fo o d stuffs in the v ic in ity , and consigned them into the fire flam es o f the
besides the rivers o f m ilk , cu rd , exuding sacrificial altar. T h e dom es and the platform s
nectar w ere destroyed. T h e curd form ed sweat studded w ith gem s w ere dam aged b y the
s lim y slush. T h e sweat sm elling m eat and w arriors w h o sang, laughed and shouted again
eatables la y in high and lo w heaps. T h e ju ic y and again, w h ile d rin k in g b lo o d like w in e . T h e
beverages w ere also there. The arm y of leaders o f the ganas danced.
388 Si va-MahSpu rSqam

and the w in d o w s , u p rootin g or ra zin g the

homas o ve r the grou n d . T h e n th ro w in g the
homas in the oceanic w a te r, the ganas started
^ % ^ f4W Ticn: thundering like the clouds o f the tim e o f
fg#fenf^ri I3 O11 dissolution.
T h e leading ganas w h o w ere strong like the <s&ldciai<ch4i<i*^i
bulls roughed up the gods including Indra.
T h e y w ere like elephants lions and bulls,
possessing universal g lo ry and w ere engaged 3T^t ®RTr*THRT d^iciiti-
in the hair-raising activities of total ЧЧ W c i^ w fq 'c iiiM itS ^ i | * ^ 11
destruction. T h e doors fram es o f the yajna-m andapa
ЧЧ^ЧТ trfir- w ere dam aged, the w in d o w s , ceiling fram es
and the halls o f the co m p le x w ere com pletely
destroyed. T h e entire edifice o f yajna caved in
helplessly like the u n fou n d ed statement.
%f%R5nrat оКЧЧПЗ 6 II
зтч м ! mafo! far:!
Som e o f the ganas w ere h a pp y w ith their
rT MTdAfd 11
perform ance, som e o f them w ere k illin g
others, som e w ere ru n n in g . S om e o f them , з«чт«мчйз 43I 5 4T4f
ju m p e d danced sang, thundered and laughed цчтщт^гт «qpr: 3raf :ir*}H
again and again. W h e n the houses w ere so raised to the
tJ4RT4mT4 ground the w o m e n cried, helplessly saying,
“ O husband, О c h ild , О father, О brother, О
ehfc(qJ|^)rl 4f^4c4rrf4TI
m other, О uncle.
Ч ^ Ч ТГП|-
fftr $flfi>N4sU4<iijj emmhraficw Pcfwt
1чщ!чтФтт: 3TOsnfara?^iT:ii^^ii W fam m nhr ЧГЧ f49Tt5Kmr:ii
Som e o f them intended to d e vo u r clouds ***
w ith w ate r, som e o f them w ere ju m p in g in
order to capture the sun. S om e o f the S iva
ganas w ere try in g to fly w ith the air in the sky.

i£f%rsr -сштнв
^4^4T:I
w f o ^ёПЧр! %eRT:
ТзГФЩгГ ^dcbich^C lU o II
©ч

dchleid rJlrPlenl JJglfui eh1^4.

fa ire r farf^tw « г д а тщ!

ФМТ^гчт: Jiw f4% :ir*^ ii
Som e o f them started destroying the doors
388 Si va-MahSpu rSqam

CHAPTER 21
Flight of Visnu and other gods from the
place of Yajfia
cti^cUn
S3

3§cptafa§wi:ll^il
Vayudeva said, “ Then Visnu, the foremost
of the gods, besides Indra and other gods,
getting frightened fled away here and there.

hUT4^-cf:lRll
Vayaviya Saiiihita, Chapter 21
Vlrabhadra finding that sons of the gods
were fleeing uninjured and others were
running away unpunished, felt irritated.
rtfT:
Holding the trident which removed all the
Saktis the long armed Vlrabhadra, facing the
sky started emitting fire from his mouth.
SWrrafa pTcl fg^rfact
As a lion makes the elephant to run away
in flight, similarly he put the gods on the run.
Their action of fleeing from the battlefield
pleased Vlrabhadra.
ctK w m игшт зрттч я $ т щ т гт
чс^пци
Не looked attractive like the intoxicated
elephant. The valorous Vlrabhadra made the
gods shaky.
T^m trat щттгаж:!
bwbfttf 4IU^4tf^fedRII<i II
fgvsdiyiRfii crrat l ^ r ^ m w r i
As the lord of the herd of intoxicated
elephants, churning the huge lake makes it
red, blue and white, similarly, Vlrabhadra
wearing the tiger skin with golden inlaid with
excellent gold and pearls. Then cutting
piercing soaking tearing and pounding,
Vlrabhadra moved among the hosts of gods,
like the fire consuming the dry grass.
oggr^crof! <*йт*т: i
rf3TШ ^ is n tw illill
cf*l3> f^ IT : V $ rrfqri
As he hurriedly moved about, holding a
spear all alone, the gods took him to be having
389
a thousand forms. On the other hand the
enraged Bhadrakall in excitement fought with
the gods, while shining like the flames of fire
at the end of kalpa as a result of which the
entire universe faces conflagration.
трГЩГЙЧ ^ttf4 fqfST^ TUt 44TRI
чт ггат
Vlrabhadra born out of the anger of Siva,
was shining along with Bhadrakall like the fire
of the time of dissolution, with lustre and pale
due to smoke.
^АГЧЛрЧдсТЯТ ЕПТерЩТ!
^ebltfi сЩТ ^ fafrrf^VU
Following with the smoke of the time of
the fire of dissolution, Bhadrakall looked
graceful driving out the gods from the
battlefield.
cfwT M ГI
cRj 4£f ^^iarrJ(uT i:uvyn
5ШЯЩ <3(W ^ ёТШп
Stfafv: Щ: qf|?rw ^PT srq fall^ll
As the entire universe is destroyed at the
end of the kalpa with the fire of the time of
dissolution, similarly the bodies of
Rudraganas, Vlrabhadra kicked the chariot of
the sun with the horses yoked in it, quite
easily with the left foot. He attached Agni
with a sword, Yama and Yami with pattisa.
cTrij
Rudras with a strong SQla, Varuna with
mudgara, Nirriti with parigha, and the wind
god with club.
rih # t t tfltfthf vnt¥T:l
The valorous Ganesvara punished in the
battle, all the gods, sages and those opposed to
lord Siva.
390
cffit ^W m i
1% r^ сБТЗЩГЩ^eW Tj^cf tTII^II
Then Virabhadra scratched the tip of the
nose of Sarasvatl, besides Aditi, the mother of
the gods was deprived of the tip of her tongue
with his nails.
Щ<щ Ьт f^TT^Tt:l
ЗШГ ^ЩТ dld^oitl HRTct тГИ^ЭИ
He chopped of the arm of Vibhavasu with
a dagger and the tongue of the mother of the
gods upto two inches from the tip was cut off.
i^m^oEITWT TTf^T4^4l
The right nostril of Svaha and nipples of
her left breast were also chopped off with the
nails.
ЯЧ$№ЧГДО1ЧШ щ,:
The impetuous Bhadra forcibly removed
both the eyes of Bhaga, which were quite
large and lustrous like the lotus.
ЩПТ1 ^ ! ч Ш rt ^TrT ЯтШётКЧсП
SRP:
•o
ТГ
He also removed the line of teeth of Pusan
like the string of pearls. At a strike to Pusan
by Virabhadra with the tip of his bow, Pusan
started faltering in speech.
д а ш ^ог: ч1<1^-пУч ётШ п
аргг фГчсЦ1*ьч y ik m ro ш й п у
Then the lord stamped the moon with his
toe, as if it was only a worm and ground him
on the earth.
Ж'сыЙ ^ Ъ IPTIR^II
Inspite of the cries of Varunl, the wife of
Daksa, his head was cut off by Virabhadra and
handed it over to Bhadrakall.
Siva-Mahapuranam
drulWT щ г а fw d iR ^v T tw ii
cu^'dvtit *rairc w r f o t i R ^ n
Carrying the skull like the fruit of a Tara
tree, the goddess, starting playing with it like a
ball in the battle ground.
Ш Ъфф f^flTRI 'pfftpfelTl
^ {Rift TP T R ^ :IR '« II
Thereafter Kusala, the Yajna wife of
Daksa, was also killed by Sivaganas like her
husband, with their fists and kicks.
afttA foi # p snf Ф* згятчйщ
f^FTFST ebIVil'4 гИТИ^ЦН
TPjfr «#R I w t i : f% fei4T:i
-гтг^ рш *r?r 4 f g f a :ii^ ii
The ganas who were as ferocious like the
lions, caught hold of Aristnemi, Soma,
Dharma, Prajapati, Angiras with many sons,
Krsasva, Kasyapa and other Rsis by the necks
and shouting at them, administered fists over
their heads.
ЩТ сьГни<1
Having been disgraced with the goblins
and ghosts together with their sons, wives and
other kiths and kins, were completely
disturbed like the women of high families are
tortured by the wicked people in the age of
Kali.
гЩ fqsaWFTTT TFPSPi TtTPWTI
C\ 'N
The place was devoid of bliss, because of
the breaking of the niches as well as the pillars
of the of the breaking of the yajna-mandapa.
The place of yajna was in flames. Its doors
and toranas were damaged.
3RTfoTfTRlcB f^ R R ctmERPI
v \
VSyavIya Sarhhita, Chapter 21 391

T h e a rm y o f the gods was destroyed. T h e Lis te n in g to the thundering sound, all

ascetics w ere belaboured. The V e d ic becam e upset uttering the fear fo r death. T h e n
recitations cam e to a halt. T h e entire V ira b h a d ra , rushed behind the Y a jn a -P u ru s a
com m u n ity was shattered. carrying the crescent a rro w w ith his b o w .

-q^rai^ о II qraRT rT?I53KT^II?V9ll

T h e helpless w o m e n started cryin g . T h e
T h e n the Y a jn a -P u ru s a w h o w as shaking
entire m aterial fo r sacrifice was destroyed.
w ith trem bling legs, his lustre having
T h e place o f yajna gave a deserted lo o k.
disappeared and his head w as cut o f f w ith the
crescent a rrow b y V ira b h a d ra .

T h e gods h a vin g been inju red , had lost

fonj: THTFT^gT :II3<SH
their arm s, chest, legs and the heads. T h e y
w ere ly in g on the gro u nd. F in d in g the sacrifice h a vin g been this
insulted, V is n u g ot enraged and he becam e
^ 5 ^5 ^ 5 ^ 5 ready fo r a fig h t.
W T T : ^tnT^cf4li|ch4ll^?ll
гШсГЩ 4rTOf«RTI
Thousands o f gods had than fallen dead or
were lyin g inju re d , in the battle g ro u n d , w here FlitTT <WW TRTT W fR :ll^ ll
the c h ie f o f the ganas arrived at the place o f m f w r Ь ^ТГЗЩТРТШ:!
the yajna.
W£FrR*T '«ЩКА гпи1Г^^^Ш Г:11Ч о||
яйач«1 н ^gr ^ fawjdl T^cTR sKVg«hlpN|
55га щ \ 13^ 3^ : 11^^11 ^gT tTTFRT 41*% ^ fesqsr:ll>i^l
L ik e the fire o f the tim e o f dissolution,
G a ru d a , the d evourer o f serpents and the
fin d in g the arrival o f V ira b h a d ra , the yajna
k in g o f birds carried V is n u on his back. Th e n
taking to the fo rm o f a deer fled a w ay fro m
Ind ra and other gods as i f to sacrifice their
that lace, getting frightened.
lives, w h o had escaped, helped h im . Seeing
ч чрпч
them along w ith V is n u , like the lio n staring at
Э Д ч Ы w tcbR ii^^n ja cka ls, V ira b h a d ra the leader o f the Bhutas
A t his flig h t, V ira b h a d ra discharged laughed. H e appeared like a lion lookin g at the
several arrows at h im , creating the terrible jackals.
sound o f the firm b o w -s trin g ..

3l(chuMtn^g
щ w i n t i t тг ri 113 ч n •k'k'k
Stretching the b o w upto the ear, he created
thunder like the clouds in the s k y as w e ll as on
earth.

9(^тп^ч ъдт ft ^ s ia rrjb M M u ^ ii

392
CHAPTER 22
Fight between VIrabhadra and the
supporters of Daksa
r:ii?n
Vayudeva said, “ At that point of time, a
chariot appeared in the sky, having a lustre of
a thousand suns. It had a flag unfurling at its
top. It was embossed with the figure of a bull.
11Я11
The chariot was four wheeled and two
horses were yoked in it. It had been filled with
the divine weapons.
fiw fq т р f | Trrrfsr: t
M f%srcT:ii^ II
The chariot was driven by the same
charioteer who drove the chariot of Siva at the
time of his war with Tripura.
Tf t Tsraf w r wwrSf* i
At the command of Siva, Brahma want to
Visnu with said chariot and reaching before
him spoke to the valorous warrior, with folded
hands.
я*гат.! я^! я ? ^ ! яяап^г^Е|Ж:1
ЗЩПЧЯЙ' 18ПТН1|Я^ВТ:11Ч11
шщгсй я^татд! 5 : ^ й W smwii^ ii
Не said, “ О lord, having beautiful limbs,
О valorous one, VIrabhadra the imperishable
lord Candrasekhara has commanded that you
mount over this chariot. О valorous one, lord
Siva and Parvatl are presently lodged in the
hermitage of the sage Raimya and are
observing your heroic performance.”
Siva-Mahapuraijain
wm cfifEPT P tifrfr чигфзН:1
зтгетг? m f& riF[W
Listening to the words of Brahma, he
mounted over the chariot and took his seat, by
the grace of Brahma.
пШ ч mgjfar prcsrh
с ф РЩЯТ 4Tf?4:lldll
When, Visnu mounted over the chariot
driven by Brahma, the glory of VIrabhadra
resembling Siva, the enemy of Tripura was
increased.
к атг зц т ятчскщ! RFraw:ii^n
Then the valorous VIrabhadra, blew the
conch resembling the moon, with his month,
which shook even the sun.
rR*T q 1^ШТтТуШгТ|
WW 4$R fpRT 4T5criR ^3TRR :ll^o||
Hearing the sound of the blowing of the
conch, which resembled the thundering of the
ocean, the fire started burning in the bellies of
the gods.
Snift ftfaiWffT: Я1еы^йсгн^?1:11^п
The Yaksas, Vidyadharas, serpent Sesa,
Siddhas and others arrived to witness the war,
as a result of which the entire sky was
crowded on all the directions.
cTrT: ТП^ИТ dimg-lrU ЧТТПЮЙ^:!
ч р с(плщ^ат qtrr? uupi><|4^ii ^ u
Then Narayana in the form of a cloud, shot
several arrows from the Saranga bow tortured
the lord of the ganas.
cf ^ g T Р г Ш «<|U|c)f4U!4!
Ъ Я # « tlU IR ^ ^ II^ II
Then finding Visnu shooting hundreds of
arrows, VIrabhadra started shooting thousands
VSyavlya Samhita, Chapter 22 393

of arrows from the bow. Then Visnu, attacked with the serpent like
arm of the chief of Ganas, with a cruel,
pointed great arrow resembling the
SflAfivbUqWW ^ E g f^ W .II^ II thnuderbolt.
In the ensuing war, Virbhadra lifted up the
divine bow drawing it slowly like Siva d s f a ?TW ШГ ЯЯ: ^ d W P^I
himself, who drew the bow Meru. Г й Й ?rt d n ib w d M$i<t(H:iRч и
tR*T faw S w T W I Then Vlrabhadra again shot an arrow
possessing the lustre of ten thousand suns, at
НЧ WSiURTdl 1^ЦП
Visnu.
At the drawing of the bow, a loud sound
was produced shaking the earth. я g fean:чЭ чЭ
я£г fend дат дам
чЭ чЭ

rPT: W i Ш ^tHWtfsratqrn^I я щ i <т д я fern: чЭ чЭ

Thereafter Vlrabhadra shot arrows at

зрЖдаГТ: «lfll4«KigJI4,<l5b,4 : l l ^ l l
Then the leader of the ganas lifted up an
arrow which was as poisonous as a serpent.
ЩПТП5Н ЖТТ ЦТЯ du?t<y<}4^d:l
'UWfflOd W T :ll^ ll
While taking out the arrow, he had turned
his mouth towards the quiver. It appeared at
that time as if a serpent had been emerging out
of the snake hole!
w W lW f tTIIUH
His hand after taking out the bow looked
so graceful as if a young serpent had held a
great serpent in its mouth.
ftoTO fifhd ~Ш ш и к fg m p ta^4 ,li^li
Vlrabhadra, who was as valorous as Siya
himself, getting enraged, shot an arrow at the
forehead of Visnu.
fdnT: T4iteM4iftd:l
Visnu, who had already been disgraced,
with attack of the arrow, got enraged at
Vlrabhadra like a bull is irritated at a lion.
ddWVlfteb<wJ4 "ntwTl
fearer qURMW ЯЗГ W lflfedlR SI*
s9 «d
Visnu, while Visnu shot arrows at Vlrabhadra.
даТ: УШТ ^ттщ пчщ feppjd:!
i d : ffvwcT^i д а - f ttr^ th4 iR ^ ii
With the mutual shooting of the arrows, an
awful war was fought which was hair rising.
дар ^ дагЫ ТЩУПГI
щталтТ Я1ита^гатг?Т defeffe: ir ц ii
Observing the terrific war of both of them,
the living beings of the sky started crying in
panic.
ddt^HHdu^q ddmdpradrm
ferare? ж feaiM^fd
Then Vlrabhadra attacked at the broad
chest of Visnu, shooting Agnimukha and the
arrows shining like the sun.
ТГ w <fW ndr d d r ^дап?Г:1
ж й w i r a r a ferew f e d f e i- .n ^ n
Feeling painful from the attack of arrows
over the chest, Visnu was fainted and he fell
down on the ground.
трт: гдатщттдат ift:i
w fo q ft g feaqrwiuq$4 yrUcH^dJI^dll
On regaining consciousness after
sometime, he got up and used all the divine
weapons over Vlrabhadra.-
394 Siva-Mahapuranam

h u rrie d ly and tried to hurl it o ve r V ira b h a d ra .

чэ 'ОчЭ С\

F in d in g that V is n u was liftin g up the cakra,

ЩШ erR«ll4W ттщ и^н
V ira b h a d ra sm iled and m ade the hand o f
T h e com m ander o f S iv a ’ s a rm y easily cut
V is n u s tiff and benum bed. W h e n his lim bs
o f f the arrows shot b y V is n u at h im .
becam e in a ctive, V is n u could not p erform
гГсТГ iaw R if щ л ч з д щ sf1%rti further though he intended to hurl the cakra at
w l Tnrr«rrq;i V ira b h a d ra .

IT Ш ЩТГВ^ОТ TTII^oll 444^ ч f ^ w ^ i

T h e n V is n u , shot an a rrow embossed w ith
his nam e, w h ich was in fa llib le at Vira bh a d ra
in anger w ith his eyes getting red. B u t the
same was reduced to hundreds o f pieces in the
m iddle.
w f e ll^ ll
T h o u g h V is n u intended to do so but still he
could not attack furth er. R a is in g up his arm
h oldin g the cakra he started taking deep sighs,
feeling grieved.

зшгайя т ш т 4%i 3ifdaciH^i ч1Ч|хпГис| 1 я ш ;|

Ш«1Т тщй TrefRH:ii^ ^11 w sfafr fepjfT дт - ш ^ r:ii3 £ ii
T h e n he cut o f f the Sarariga b o w w ith the Fe e lin g lethargic he sat there like a stone.
shooting o f an a rro w and w ith other tw o H e fe lt like the b o d y w ith o u t the soul or the
arrow s, the cut o f f the w in g s o f G a ru d a . bull w ith o u t the horns.

Ш ^T®ivnfa«aj^^<3 l^l-bui l^l 13 ЧИ it fa p g ftw .

W W :l 444^1 yil^ulcf 7ТТ^Щ:||^<111
fl<dWT^|U|4^ui tjfo fe f ^ifT:ii^^ii O r the lion w ith o u t the teeth. F in d in g
V is n u in such a precarious co n d itio n , Indra
T h is was all done in a m o m e nt w h ich was
and other gods w ere captivated b y G o m e n d ra ,
surprising. T h e n V is n u exercising his yo g ic
as the strength o f a b ull becomes o f no
pow ers, let loose fro m his b o d y thousands o f
consequence before a lio n .
terrific gods, ho ldin g the conch, disc and club,
but the p o w e rfu l V ira b h a d ra reduced them all
to ashes in a m o m e n t w ith the fire issuing TTT^gT W t Ж : ЩЗ^ЧсТ ifr^TT^H^0 И
fro m his eyes like S iv a , who burnt the F e e lin g irritated the got up again and
Tripuras. becam e ready to fig h t again. In the battle field
1Я&Щ 'Ч*М1§$Г4$Ч 3f|pTI V ira b h a d ra was fo u n d b y them like a lion
looks at fa w ns.
HIT: Я££|<1 fa w i& *4 < ii'w i ^ R c R ::ii3 's il

c ifF T ^
cHcftpi|U|i<^:l
STfWT tlfc&T o£|gW|qc‘l4pd[d:ll^?ll
it i[gT а д ^ а и г w : чщчГцус1Ч||^чи
V ira b h a d ra had the b o d y like S iv a him self,
тщтггг а щ я д а ш : |
was surrounded b y the best o f ganas, w h o
^rfwrdTf4d HUsF UHwfaq eFfelTtl^ll praised h im . W ith a loud laugh he benum bed
T h e enraged V is n u then raised his cakra all those present there.
Vayavlya Samhita, Chapter 22 395

Ш yidmawifi ^%JT: eR: I appeared graceful by creating the livin g

beings.
ftrqqjiftq Mlf5?r ^ m d d n x ^ ii
A s soon as Ind ra raised his hand holding
Vajra to attack on V lra b h a d ra his hand ш 4tr: иъзи^(ут:1г*<?и
became inactive like a painting. A s the sun issues crores the earth w ith its
S R to r o fa щ т s tfh rays, sim ila rly the great w a rrio r covered all
the directions (w ith the arrow s shot b y h im ).
ЗТгГШЧТ^ТТКГШТ^Т: irfH^R^cTllXilt
T h e arms o f the other w arriors w h o desired тргр^т ?rt: «4<h4lb|rfT:i
to fig h t raising them m e t w ith the same fate ■гщ-.ичоц
like the lethargic people. T h e golden arrows shot b y Vlra b h a d ra in
the sky looked like the lightning.

з тщ т: F r a t ^TrT: ч я т з 'ч $ ч т :п '«'#11 ЩШЯ w t h nu^cbifnct fa^TT: i

In this w a y the lord V lra b h a d ra destroyed итоК34(^д1Ч1-н: ttsj '-ейятсЩ11ч ^i
the fortunes o f all the gods in n o tim e as a T h e large arrows resem bling the smokes
result o f w h ich the gods could no t face h im . started d e vo u rin g the k ille d the soldiers,
d rinking their b lo o d like w in e at the same
tim e.
ftsrfw 4 ^ ttrfrsflW fHT: 1|*ц 11
Гн<э?т1«11^е(: 4>Г4^Г4р§НсНщ|:|
W ith their lim b s in a c tive , they were
frightened and deserted the battleground. gfoii4?n
Frig hte ne d w ith the tejas o f V lra b h a d ra , they T h e arms and the heads o f m a n y o f them
could no t face h im . w ere cut o f f , w h ile m a n y o f them were
deprived o f the ribs. M a n y o f the gods fell
fo|ai% ^ni4lTT^i
d o w n on the ground.

The d ivin e w arriors w ere in flig h t,

Vlra bha d ra h a vin g long arm s, in fo rm e d them f^rR^RT: Wd
w ith sharp arrow s, in the same w a y as the
clouds po u ring rain cause pain to the W ith the attack o f the arrow s, the bodies
m ountains. w ere churned, w h ic h w ere deprived o f the
arm s, d ifferent jo in ts , and had fallen on earth
ч (5 е |ш 41 cTT?W: dft4i4di:i
w ith their eyes w id e open. It looked as i f some
o f them intended to get absorbed in the earth,
M a n y o f the long arm s o f the great w a rrio r, w h ile others intended to fly in the sky.
resem bling the shining w e ap ons, issued lustre
oE^faRT тгсщтч!
like the serpents w ith the fire flam es.
w ft ч4н|-т'| тт?т: т^мч^и
F in d in g them selves unprotected some o f
wr^T II them disappeared som e o f them entered in the
T h e great w a rrio r show ering the rain o f earth w h ile som e w anted to fly in the s ky,
several w eapons, lo o ke d graceful like B ra h m a w h ile others disappeared in the caves.
396 Siva-Mahapuranam

3pR ЧТ гГ of the e v il. G ra v e m isfortunes started

appearing. The trees started shedding the
Ш ц О и г о ^ : Ч # d % c $ & fh l4 4 ll
branches.
Som e o f them fle w in the s k y , some o f
them entered in the w ater. T h u s the great Щ Ш 1^>T: W S lfN t
w arrio r looked graceful after shattering the
bodies o f the gods.
ячтчн: iN N 4ft:ii^ii
TjfoTRi: ЯЗПсПЙ STWfacT $Tcf:l A ll the directions becam e m is ty. The
14^11 inauspicious w inds stared b lo w in g . A la s ! T h e
A s v a m e d h a yajna has been perform ed
A s lord B h a ira v a looks graceful w ith the
inappropriately, in w h ic h D a k s a Prajapati the
destruction o f the liv in g beings as Trip u rari
son o f B ra h m a was h im s e lf the perform er.
looked graceful w ith the destruction of
Tripuras,

Tpf <$R ЯРЩ affPJgftr ?pT:ii<^ii

Dharm a and others w ere the m em bers o f
S im ila rly the entire a rm y o f the gods the same and was protected b y V is n u , w h ile

looked m iserable. Because o f G a n e sva ra, its Indra and other gods w ere the participants.

condition becam e deplorable. m ifir w t t t p t zj щ Ш я : i

гтзт й<У |4итпч<^Гнн^|Ги!| Ш Т?сГ Г ? н ^ : ЧЩ TWSRI'

i t o 41W iч 11 Inspite o f that the heads o f R tv ija or the

T h e n a terrible stream o f b lo o d fro m the perform er w ere cut o f f , w h a t a rew ard has

bodies o f the w arriors began to flo w causing been achieved b y them ?

terror in the liv in g beings.

4Rff?n wfti щ 4)4 $>чЬ*<МЧ|15Ч11

ТтШ&ШЧТ ^Ht TcfVi |Ц я 11 Th e re fo re in the co m p a n y o f the e vil
A t that point o f tim e the b lo o d was spread people, no auspicious deed should not be
in the entire place o f yajn a . It appeared like perform ed.
K a u s ik I clad in red costumes after the k illin g
o f Kum bha.
4 dr4iH4c<l4l(d Я ^Н ^П
P e rfo rm in g the act o f great m e rit, besides
ч^эгетг ЧсГёПст gr^ERm^oii several yajnas, the one w h o does not get
W ith the fig h tin g o f the terrific w a r, the devoted to M ahes'vara, he cannot reap the
frightened earth started shaking. auspicious rew ard.

f p r t 4 srw Я: fw {i

^prte?»r ТЩГЧШТ: 7ТГШГ 131|чг:11^ ?il чш%: я ! ч к <wqf Гад<ицц^\э||

The ocean started shaking w h ic h deep Even after pe rfo rm in g grave sins, w h o
w h irlpools as w e ll as the high w a ve s. T h e adores S iv a , he u nd oubted ly is relieved o f all
comets started fa llin g w h ic h w ere indication the sins.
V4yavtya Sariihita, Chapter 23 397

CHAPTER 23
Prayer of gods and the completion of
yajna

$fw fsfbopTTtJTni: 1
^uiirchgt '<^T(tlr4 : TaW<*yTfnriT:ii^ii
Vayudeva said, “ Thus Visnu with
shattered limbs, and other gods, suffered for
some time, while others felt upset.
w r e tR m t i w :i
TOT: 4)W?,5nJTTfiTrn:IRll
• щцг «г

Finding the valorous gods upset in the

battlefield, the Pramathas, at the instance of
VIrabhadra were extremely irritated and
bound the arrms of the warriors with the
strong iron chains, besides the belly, neck and
the feet.
r f f m m f t w m ^crfh^TTgr^i
ШЩГЩЩЩсШФ: ТП$Щ ЗР1ИГ5«5Г^11'li 11
At that point of time, Brahma being the
charioteer of Vi§nu, prayed to VIrabhadra, the
devotee of Parvatl, with authority.
3TH
WT^ FFf W§§RT! ii4II
“ O lord, don’t be immensely angry. The
gods have already been shattered. О Suvrata,
you better forgive them with your Rajoguna.”
398
44 [ф и Гч^ ч w m ччйШчп
714 44T4 4*ШГ 4Щ44П4 %Т4Т411^П
At these words of Paramesthi Brahma,
Vlrabhadra turned peaceful because of his
importance.
^4T2J даунчш ^4^444 uP>ui:i
Availing of an opportunity the gods started
praying Vlrabhadra, placing hands in folded
position over the head.
c(4T 3*5[:
44: f?T4T4 7П4П4 4 ?T #
4544^11d ll
The gods said, “ O Siva, peaceful destroyer
of the yajna, carrier of a trident, Rudrabhadra,
lord of the Rudras, Rudrabhuti, salutation to
you.
<*HlfR4£*\4l4 cbHcbWIjfiSiRuh
^44141 f?U > ^ Щ§TR44:ll^ll
You are Kala, destroyer of Kamadeva, you
have severed the heads of the gods as well as
Daksa.
444S4 4^П4
TITfW: W ^4lR ! c44T444ftf4^T:ll?o||
О valorous one, because of this sinful
Dak$a, you have finished the glorious gods
like us.
54K$JT4t 44 47% 4 t 44t!
<444 hfrUfUldi 41% 4: ТНОГНЖГЧИ^И
You have burnt us all. О lord, we are afraid
of you. You are our protector. We take refuge
with you. You protect us.
4TJ64T4
§ g 4 ^4 W l %4T4 f4^54 %4^|<44:1
зп4!% 4^щ 4
Vayudeva said, “ Having been pleased with
Siva-Mahapuraijam
this type of prayer, Vlrabhadra, released the
gods from the fetters and drove them before
Siva the god of gods.
^crtsfir 44 4441441%% f W : 4^:1
44ПТ: тгфт: тгё:
At that point of time, Siva, the omnipresent
lord of the worlds, was stationed in the
firmament along with the Ganas.
4 ^gT 4*%7TR ^4T f4H3J5%44T:l
4%T 31% 4 4141£Г 44Щ1%9ТЧ;11^11
Finding Paramesvara there, Visnu and
other gods were pleased as well as frightened.
All of them offered their salutation to lord
Siva.
c[gT (1Н4П4; 4*414 y u w i ^ i l fT:l
^ 4 1 ? 4 f% 4 : 4 ? 4 ^ 3 ^ 4 4 li# T II^ 4 ll
Lord Siva who removes the miseries of his
devotees, looking at ParvatT spoke smilingly.
4 f % 4 44T4
4T %g f5R7TT: 4 $ 4 4 ^ 41444: 44T:I
3 ig 4 T # W ^01: фспд4111^н
Mahadeva said, “ O gods, don’t be afraid.
You are my people. I being the compassionate
one have punished you in order to exercise my
grace on you.
4 4 4 МТТЩ % ^ P 4 tS 4 4 lfM 4 4 4 :l
4><&te!Wg 4S441 4 4 >№ПЦЦ\ЭИ
I being adorable of all the gods have
forgiven you. When I am in rage, you cannot
remain comfortable anywhere.”
4PJ44T4
?^тЫ$437ТТ: 4 ^ 7T^4lfiT4^44TI
W l f44rT44%T 4J4f%4T 4^111^11
Vayudeva said, “ At the speaking of these
words by Siva repeatedly, all the gods
shedding doubts were pleased and started
dancing in ecstasy.
VSyaviya Sarhhita, Chapter 23 399

ш ш sq^TS54^f^mT4^T:i ifft W W W xT ^tmfqfit:l

Wfd4l4ftpt cRf -ЩСШ М ёЬ«:|Щ 11 ?ггщт fe ra t щ к ш fjtraT яд н и у ч м
The gods feeling delighted and blissful in O compassionate one, you had redeemed,
their minds, started eulogising Siva.” being merciful to Medura with his wife. You
35rj: made the widow Sarada to regain her lost
fortunes by your grace.
^ fe fe sr vwzj:
ЧТсТТ xf
wfRTt «тагагат! ^чтгту^и
Removing the misery of Bhadrayusa, you
Т5П<ТЧ: W ^ 'W ^ r frlR o ll
made him comfortable. Saumini was relieved
The gods said, “ O lord you are the creator from the worldly bondages by your grace.
of the entire universe. You represent Brahma,
Visnu and Rudra in the form of rajas, tamas PdWRiciM
n9
and sattva ganas. щ ^тэдг ebgfiyngr
__t ______ __ r _________ __
Cv
Ч Ч Ш ^ v3
Т rtctc! i <4)UI ЧМ1 НУ1 ^rll II
! ir *ii Visnu said, ‘‘0 Siva, you with the
О adorable by the universe, О auspicious attributing sattva, rajas and tamas, taking to
one, you represent all, salutation to you. the forms of Brahma, Visnu and Rudra,
Inspite of your being formless, in order to showering your grace, create, sustain and
provide comforts to your devotees, you have destroy the universe.
taken to this form.
<f»WW4 TlfTil
PwsHHW: ШТ f*ri|*snf5i?r:i r ? ii You are the destroyer of the pride and are
О lord of gods, О Siva, the moon was the brilliance of all. You are the hidden secret
cured of his ailment because of your grace. of all the lores, besides being the cause of
Mihira Jajila who died of drawing felt blessings of all.
comfortable because of your grace.
^тТ: ^ хГ ^ ^ ТГ=? fn ftw ll
w frn fr ^ г а т ffcr т з ш : w r'.i
5П% зП% fTCT |Г5
ЖТ ^ЩТТ9ГШо§ сП^119^11
О lord you are the source of origin of
О lord, Slmantinl had become a widow.
With the performing of a Vrata on Monday, everything. You are all in all. Everything is
she regained her fortunes like nectar, besides enshrined in you. You kindly save us
the sons. becoming merciful.”

#аш*1 ^ TKpqifWqi адпКчЫчА ЩП s fonrer

ттд ЯТЩ 6U^|4’4|d -^ T ^ n ^ o ll
Srlkara was bestowed the excellent At the same time Brahma, finding an
position by lord Mahadeva. You had protected opportunity, offered his salutation to Siva with
Sudarsana from the danger of the kings. folded hands, and submitted to him.
400 Siva-MahSpuranam

W RRT w ith the head o f an o ld he-goat.

w j c^ ! тт?1^! я п т ? п Ш ^ т ! 1 # sftr щ й стаггт tt sftfer:

|^viEcrtRT% ?sirw[«eRr:
B ra h m a said, “ O lo rd , О M a h a d e v a , y o u
fo rg ive y o u r devotees fo r their sins. V ic to r y to
y o u . W h o else gets pleased at such types o f
sins?
fe r: TTOJ: <JSF* J K W ^ II^ II
H e too was b rough t back to life becom ing
conscious, then he beseeching in a hum ble
m anner, getting frightened , started p ra yin g to
S iv a .”

сЧВДгЧЙ «Tfeztfe ^ UTT Т$Г1

ywNfei efTPT ftnsretf wt зрггатег!
Tho se w h o have already been k ille d in the fTOT cp; 'ф ю т г п 4 % фЧЩ f l l ^ ^ l l
battle, let all o f then regain their lives. Dak§a said, ‘ ‘O lo rd , О lord o f the
Because w h e n Param esvara is pleased, there is universe, y o u bestow y o u r grace o ve r the
no objection fro m a n y quarter. universe. О M a h e s a n a , y o u k in d ly fo rg ive me
^yw i р щ ^W TI fo r m y sins and be m ercifu l on m e.

^ w i т й tt 3 ii <srtf *r faf тго-.i

T h e w o unds inflicte d in the bodies o f the traT ЗПсГ fqin^or fqujqifrfJHcfi^WtllXoll
gods, I consider them to be ornam ents because О lo rd , y o u are indeed the creator o f the
o f y o u r pleasure.” universa l, besides being its sustainer and the
fctylU|4M4d ^ГЩЩТ 4**lfWTI destroyer. I have n o w com e to realise that y o u
happen to be the lord o f V is n u and other gods.
fagfare ъ ф ^оЩ W JferilS'tf II
ЩТгУ^П^ЩШТ: TRF3RR:l felrf ^ 5ЩГ Ъ 4lf»M^I
%arr^t4t w 3 T # тг$: 113 ч ii
A t these w o rd s , o f Param esthi B ra h m a , T h e entire w o rld has been expounded b y
S iva s m ilin g ly lo o k e d at P a rv a tl, who y o u . Y o u preserve it and destroy it as w e ll.
developed the son like a ffection towards V is n u or other gods are not greater then y o u .”
B ra h m S and restored all the lim b s o f the gods efip-crra
as before.
rt MT HfTfW Я7Т 3WTOW^WRTO4;i
sr o n ttel Ш cfeft cfogffT сГеРЛёТ^; |
W lfe rW c ^ T W ^ р т № : 1I* ? 11
АШГЯЙ 5^1135 И V a y u d e v a said, ‘ ‘ F in d in g h im so upset and
Such o f the goddesses o r the m others o f the frightened, as a culprit and beseeching
gods, w h o had been punished b y the h u m b ly , S iv a the ocean o f m ercy said
Pram athas, all their lim bs w ere restored as s m ilin g ly , ‘ ‘ D o n ’ t be a fra id .”
original ones b y the grace o f S iv a .
cwfean 0(jjiuiww % : fM Ife ttfei
ч !ийе( т & ч дцт ferm ?:i
Ttwwig^qt sfe мнэдлд<4 ^ a q i i ^ n Th u s speaking, in order to please B ra h m a ,
L o r d B ra h m a the grand sire, taking into the father o f D a k s a , S iv a bestow ed the
account the sins o f D a k s a , replace his head p osition o f a Sivagana to D a k s a .
Vayavlya Sarnhita, Chapter 23 401

ШТГ ^ jt S lt e s r V a y u d e v a said, ‘ ‘ B ra h m a and other gods

thus praised lord M a h a d e v a . T h e n S iv a , w h o
g f f : uerar з т э т ? i f t
is w e ll disposed tow ards his devotees, besides
T h e n B ra h m a and other gods, o ffe rin g their
being com passionate, w as pleased.
salutation to S iv a w ith fo ld e d hands, offered
prayer, quite h u m b ly w ith fo ld e d hands prayed ггяшдзщ Hht dsngtoi
to the lord. «jyten g)4cirfl<H:ii4*ii
T h e n lord S iv a show ered his grace on
B ra h m a and other gods bestow ing the boons
ш ^ ш ! iiwnrat!)
on them at the same tim e.
^ГЧТ < p Ч^?ПЯРГЩ 4t дтщгг ^|Г#ЧМ
B ra h m a and others said, “ O Sankara, О
¥ ^ ddf&gynsyRWHI-i
lord o f gods, О lo rd o f the destitutes, О great U4W€f&l^: TT^«T:l
lord, y o u k in d ly fo rg iv e us fo r ou r sins.

тщч1н! mareftvi!
<?Rt ч : g n r *c r ^ ir *g i T h e n the m erciful lord S iv a w h o m ade
Y o u are the protector o f the ya jn a , lord o f their fear subside addressed the gods w h o had
yajna , destroyer o f y a jn a , О M a he san a, y o u sought refuge in h im , w ith w ords
k in d ly fo rg ive us fo r o u r sin. characterised b y sm ile.

р д а зя д : w ftF frct ffs crn-svaii iifggvig

О god o f gods, О ParesSna, protector o f the
{3RiPi4lflcivHfgei t j ^ : i
lives o f the devotees, y o u aw ard punishm ent
to the w ic k e d peop le, О lo rd , be m ercifu l.
?nuiite гттч^ётШ g-
Salutation to y o u . wgfeH ч :п ц ?и
JWt! Tfeferff # ggRt ИТЧ-ИИШЩ H fg ? w r f r r t n p r T R -

Т ^ Г % fan^TJT W ^ЯтВ ^Ш ^1Г*£|| FtfwrTFT f^ q ^ R W .I

О lo rd , the w ic k e d peop le, w h o are
ignorant about y o u , y o u shatter their то trig
arrogance. Y o u are the protector o f y o u r
S iv a said, ‘ ‘ T h e sins com m itted b y the
devotees.
gods are all due to be destroyed. B y y o u r
3^|cT ^ % % ftfSRT f i W rTcTl taking refuge in m e, I have forgotten
ж к ш : ^5^flw ^g t4 9 rP fP T r:ii^ 4 ii e verything . A l l o f y o u also acted thoughtlessly
Y o u indeed possess a w o n d e rfu l conduct. in a sham eful m anner. Presently all the gods
Y o u are graceful on the m iserable people, О including B ra h m a , V is n u , Ind ra and others
lord fo rg ive us fo r o u r fa u lt.” should co m fo rta b ly retire to their respective
abodes.”

igcrr 'af:i
^тмтЫгИН: wratg^wgirenTtgiir:ii4oii
402 Siva-MahSpurSqam

■*TP iR ^ h -cK:
fWJd ^ql*«Udll5*d<e(loS<:ll44II
Thus speaking to Indra and other gods,
leaving aside the discussion on the yajna of
Daksa, Siva together with ganas disappeared
from the scene.
зга ш т 3tftr й f^fmsraT:

#т тщш
ii^'cfiq^sir w r-ytsii ич^н
The gods were then freed from the miseries
and talking about the prowess of Vlrabhadra,
comfortably retired to their respective abodes.

HifiyippJl чпт y^ftvilssmniRSii

402 Siva-MahSpurSqam

enjoyed the c o m fo rt o f h a vin g been touched

w ith the feet o f the lord.

rWT # W T tf t ^ r «??'«сГг$чГЧ!
ч WPi fgwicggi
T h e extent o f the beauty o f the m ountain
cannot be described w ith a thousand m ouths
fo r a hundred crores o f years.

S R W tn z w i 4 g n ? f g f g w |l
^rawTTfggwmcTiiqii
Th erefore I cannot have the courage o f
describing the b eauty o f that m ountain. T h e
description o f the beauty o f other m ountains
in com parison to the same is of no
consequence.

g g rfr ^ 4 4 lw rw g V g < T T i i s , ii

It can h o w e v e r, be stated that some

CHAPTER 24 unprecedented rddhi bestow ed the grace to it
Controversy between Siva and Siva fo r enabling S iv a to reside there.

ЗЕПтд % cfor %55TT: (цд1д<ь14*ш

STPggfofo с^оЦТ Tt? TtRcJtl fT:l s p rig w u f lq is g f o f o g : g % g : i i g i i

w f g дт g w : f o fpgr fgrcm ^ ii ^ ii T h e re fo re , M a h a d e v a , in order to please

P a rv a ti, m ade this m ountain as his harem .
T h e Rsis said, “ W h e re d id S iv a go after
disappearing fro m that place w ith ParvatT and
w h a t did they d o?” g g ^ n < jn
'гпрчтч Its w aistband com prises o f the stones and
the trees o ve r the earth. Because the p ro x im ity
gfo ngr: #дтт/ч<11уь|еын:1
o f S iv a and S iv a d a ily , they disregard the
entire w o rld .
V a y u d e v a said, “ T h e pleasant m ountain
M andaracala has m a n y caves, w hich is liked f t^ g t g fo l fo g ig m foggm g:i
b y M a h a d e va quite w e ll. It is the place fo r his згдщддд^дпт: gwfofowT?T:ii4ii
perform in g o f tapas.

wrr f o g if 'tg^KRi foafti ll^oll

fg fo Hcqifqfswi^Jr ti T h e parents o f the universe taking bath and
T h e said m ountain pe rfo rm e d great tapas fo o d there, stand testim ony to the auspicious
to carry S iv a and S iv a o v e r its head. H e Sanskaras o f the place, w h ic h are spread here
Vayavlya Samhita, Chapter 24
and there. The springs with spotless cool
waters perform abhiseka of the mountain.
fwrm^rflTTT ^ f w m .- i
During the nights, the moon rays falling
over the mountain rocks, provide the
impression of a royal umbrella.
When the tresses of the divine damsels
shake, he appears as being fanned with formed
by flywhisks, which project as an emperor.
чЭ C\ Сч
Sge&iq ъд fw w ;||^ )i
At the time of the sun rise in the morning,
the mountain looks as having been filled with
gems and jewels which appear to be eager to
observe the beauty of his body in a mirror.
W ^н1м^ЧвЙ:11?'*П
^ № 0 ^ Rtioyd f c i ^ r d i i ^ n
The tree seem to honour the king of the
mountain with benedictions of victory, which
look like the sages, with the entering growth
of creepers in the form of the matted locks of
hair, through the chirping of the birds, by
extending their arms, in the form of creepers,
shaken with the winds, while shedding flowers
and the tender sprouts.
trfta: f ^ r ■srafaer fosraftn
Tjgvfere 'iPHic? -fogfeg
hgmil: 5Ш Й
з^1ги^тсптусгщ f w r ^ctwh: ii ^ ii
403
я<н&<4 hdlftRmi
Some of its peaks are facing down, while
some of there are rising up and some are
spreading on the sides, he appears to jump in
the nether world or jump up from the ground,
or fly in the sky towards all the directions.
Through the vast caves he seems to have
opened his mouth. He appears to look at the
world and keep on dancing. His beauty is
beyond fading or wearing out. He expands
itself as if trying to devour the world or the
drink the ocean. It looks as if he is vomiting
the darkness and covering up the sky with
clouds.
й ’НфНМЧГ.* ^ 1 : 1R о 11
The place of his living is bright like the
mirror. The trees of the hermitages remove the
heat of the sun.
rl? гТЗГ р|4иицш ^PK#f5rTT:IR ^11
The cool breeze blows with the touch of
the water of rivers, touches, lakes delighted
both Siva and Parvatl, who were lying there.
rrfim Ш : тр тг t i r a f l i w : : i
чеду m
Taking this mountain to be the best in all
respects, Siva together with Parvatl, looked
graceful after disappearing from the hermitage
of sage Raibhya.
ttw TRWhim
Finding an orchard there, lord Siva with
goddess started roaming about in the land of
the inner quarters.
udh сЬ(^ч я«з«А1^ ЗНТШ ctl
404 ^iva-Mahapuranam

Sometime passed in this way, with the

increase of the people, Sumbha and Nisumbha
who were brothers were bom.
щщ -щ т Motflnii
з д а ш N*|J|ry(fM-y^4feRhf4IR4ll
With the strength of his tapas, Paramesthi
Brahma, bestowed on them the boon that they
could never be killed by men in the world.
зрЩзтт it m cfst ^iffetcbivw^ctii
3)^raj|WVhfd4niH^44l5b4l 1R ^ 11
The maid, bom without the human touch,
belonging to the race of Ambika, her valour
would be invincible (for these brothers).
cTOT f ^ Ш : cTPht Щ тп ^ ГО гГгтГ:|
sT^TT ГГЩТТ c T O T S f^ rffT IR U H
In case you are attracted towards her, you
are bound to be killed.” This is what Brahma
had told both of them.
^TRI
^Г:^|6ЧИс|Ч<сЬК <ЬНМэБд?ЯЧ1<]ч113£11
Since that time both the brothers conquered
Indra and other gods, they put an end to the
study of the Vedas, the yajnas and other yogic
practices.
chMlrMi$ ^>1
When so requested by Brahma, the lord
Nllalohita summoned secretly, outwardly
rebuking her, calling her Kali.
Then the goddess with beautiful
complexion, having been rebuked because of
her colour, was enraged from within but was
smiling outwardly and spoke to her husband
with calm words.
ч ч e ju fs lw т М гр т Г з Ш
iTd ra ^i f%rt т а сш Вчг Е г а ч й п э з п
The goddess said, “ In case you are no
more interested in my present complexion,
then why did you not tell me earlier?
3TW etfrTHTSfq ^ ТРТГ W l
4 fTTTcFT
How did you enjoy my company
unmindfully. Nothing is impossible for Is v a ra
who is the lord of the universe.
W rth W m 4 ^ 1 TM ТрГШНЧ)

fefrarfa т^ щ гг *teRwi w ?raTiR<?u You are the lord who enjoys the pleasure in
?ifrb4ebmi the soul itself. The conjugal pleasure is not the
source of all your comforts. Because of this
Then Brahma prayed to Siva the lord of you forcibly burnt Kamadeva to ashes.
gods, for the killing of both of them. He said, "ЩЪ qifWT
“ It would be appropriate on your part, to W f& r % згЙгГ 4jU |f^:i|^ $ и
bestow on the gods, a goddess who could kill
A woman with all the beautiful limbs, if
Sumbha and Nisumbha. She should be bom as
not loved by the husband, all his other virtues
a Sakti of Siva’s complexion, who shall be a
are of no consequence.
virgin devoid of passion. The death of
Sumbha and Nisumbha could be arranged ч Л # f? 4 $ гфщ
secretly or by infuriating.
Vayaviya Sarhhita, Chapter 24 405

Th e w o m an are born fo r the pleasure o f T h e passions have been created b y m e fo r

their husbands, otherw ise they are o f no the sake o f others. Then why have y o u
consequence. com plained to me fo r the burning of
<тттфт Kam adeva.

quifcrt s i R m ctr ч q fo u iifq err T s r q q i i ^ n qf ^ q-qqR) qqfqq:i

Since y o u have denounced m y co m p le xio n qqicwRqq Ф сй ш ct q raq q fR : 11*411
in seclusion, therefore, I discarding it shall In fact K a m a d e v a had arrived to defeat m e
embrace the other c o m p le xio n otherw ise, I
taking m e to be an o rd in a ry g o d . A s soon as
shall not rem ain a liv e .”
he engaged h im s e lf in his task, I reduced him
into ashes.

I ^ ч 11 fc(6l(l$BI|eUiU44 'Jldd'W(U(chKU|(ni
Speaking these w o rds w ith choked vo ic e ,
the goddess got up fro m the bed and got
T h e roam ing about o f b oth o f us, in fact is
perm ission fro m S iv a fo r p e rfo rm in g togas’.
fo r the protection o f the universe. Th erefore I
ш rnmpr тФ: raqqi cut jokes w ith y o u fo r the protection o f the
m 4 W f q^R f УгЧЧШП^ о Ц universe.
H a v in g an obstruction been created in lo v e ,
S iva felt p a n ic k y. H e fe ll o ve r the feet o f
ш и cn«Ri
B h a v a n I and p raye d her.
“ T h a t purpose ere long w ill be revealed to
фятзсп^г y o u .” Th is rem inded goddess about the
ЗГЗП Ч Й Ъ Ш\ 1% f l f t R l f t r if i rem ark that caused her annoyance and said.

Isvara said, “ O dear w ith o u t appreciating a

ШЧ<1 f | чпггйг Щ |
jo k e y o u are enraged w ith m e . In case I am not О Сч ^ n3

delighted w ith y o u then w here shall I fin d

delight. T h e goddess said, “ O lo rd , I have already

щ т свргег *FirT : f i m r s F r i im w T i been cheated by you h a vin g the cool

tem peram ent. N o w w h y are y o u ind ulg ing in
<Щ d$44&l ^TT 4Tfo<lfn5qir*?ll
flattery?
Y o u are the m other o f the universe w h ile I
happen to be the lord and the father. ШЩтабпЛ qT 4
З И е Й Ч в Ш Ц и ^Г Й Ч Г Й c b iq < S lR d :l fR T frr тр т % т г к й и ^ ч ii
A w o m a n w h o h a vin g been disliked b y the
-Щ : chi4 4 ^ 6 4 % : Л
husband, does not p u t an end to her life , she is
Is our lo ve fo r the sake o f passion or not?
denounced by the noble people and the
Because the w o rld was created w e ll before the
w o m e n o f high race.
creation o f the passions.

qvm-iRRi Чей ЩЧТгЧТ M l sCp ra t q 'd cuylfdH iH fhfa q c RЭ: i

n ч

ёПТ: W T C T R W : « М Ч ^ Г с Й <сПТП1'*,#11 * ) i l R M l 4 cb'irtlfd q z ^ щг&тпи. о n

406 Siva-Mahapuranam

My body does not have a fair complexion present positioning by your grace. Still I shall
and due to the same, you do not love me. be adoring Brahma at your command.
Because of that you called me Kali while ЩТ fa d iPTf Ч1Ч1
sporting, otherwise, how could you say so?
w m ifvtird ш т # гтггтпч ^ n
ЗСТГтГсГ еЫш4ч-Н«МЧ,1 I had initially been bom as Sati, the
^ | | | 1 Ч *11 daughter of Daksa and got you the lord of the
This body of black complexion which is universe as my husband.
disliked by you shall have to be discarded by pcnrarftt irw r hwRm i %зг fafam
me. This is because the blackness has been
denounced even by the learned people.” faft «кг s f a зк яш % |1 ч ^п
iTWffit
ч at Й4-ЧЧ1ЧШ и
rTIW f a W5FTTI
Similarly, today, I pleasing Brahma, intend
tfTRgw Ш К Т cTT cptlfardrft Я^ИЧ^И to become Gaurl. what is the harm in it?” At
Siva said, “ In case you feel so painful, these words of MahadevI, lord Mahadeva,
then what is the use of tapas for you. You can smilingly did not prevent her from doing so.
possess any other complexion at my will or by
you own will.”
fyi^tr«bTWrcn'4Wli) fa^ufa ЧЩ
шЩ15«нтт:11^ ^ii
ч*$$|Гч « cfa -щ щЬпггап ***
? p t У Ч Ш И Э Д f a t f f a f t «Г с П С Щ Ц П Ч ^ И
The goddess said, “ I do not want to change
this complexion at my own will or your grace.
Performing tapas I shall adore Brahma, I shall
be turned as Gaurl by the grace of Brahma.

чбшцт'дл w t ягачрзтп
стот|гтч?1с1^! crcm fa giffaifaim-sii
I
Siva said, “ It was by my grace that
Brahma had achieved the position of Brahma. I
О MahadevI, you better call him. How is
tapas going to help you?”
ct^TrT
нзерщт TTcf ^ ЖГ:1 t

ЩЩТТМ гРШТ WT°t С^ШВИГИЧЧП

The goddess said, “ (I am aware that),
Brahma and other gods have achieved their
406 Siva-Mahapuranam

C H A P TE R 25
Performing of tapas by Kali to become
Gauri

ft^TRI xf 5RW
Vayudeva said, “ Thereafter the chaste
Parvatl, circumambulated Siva, her husband,
proceeded towards Himagiri.
сПТ: -fcrcRn
гтш ^т^от1тщ% w iR g -R im i
It was the place, where she had performed
the tapas with her maids earlier. She lovingly
started performing tapas at the same spot.
<RT: Т|Ш Ъ
ЯЩЩ f r t f^TPZT U P t ilHUdl ■RTtll^ll
VSyavlya Samhita, Chapter 25 407

Finding her parents there, she offered her tt w Ig g a s r tr ^ fg8Trofbj)fid:i

salutation to them and she got their
TRTlftq rRTT *mr f r CnRITII^II
permission, revealing to them, the cause of her
performing the tapas. Suffering from hunger, all the limbs of the
tiger became motionless, but it still continued
fW to ЯМ'ипГн ёП to think that she was the food for him.
ш ofij т ччнщ т ! Ш rTprcftpRTl
Then retiring to the tapovana she removed
-i4Wdf4dW<dJl^ll
all the ornaments, took her bath and she took
It continued glancing at the goddess seated
to the form of a great ascetic.
before the goddess and thought, “ My prey is
r f q-gTdte гГР: h T F f S T F I nothing else.’’ Virtually this became its
W ■CRftf Я^а<1ЛЧ^ИЧ,11Ц II cherished goal.
Ш f o f ЯПгЩТ 41ufaMRd:l ^ащ fdRj чйс|ВГЧЧШсЬ:I
Ш Щ II
With a resolve to perform the severe tapas The goddess thought it to be her devotee
devoting her mind at the lotus like feet of her and could protect it from the evil beings.
husband, she adored the Parthiva linga with Therefore she showered her grace on the tiger.
the forest flowers. Ш I*? 'фчгёйШЫ* '•»НЧ«ЯзГ*1:1
Ъ FcT 4j,iiqW[t< Ш : P^RTI т а w m нщй ^ ёг w r tR T ii^n
All the sins of the tiger were removed
She expected that the lord himself would because of the grace of Parvatl and it suddenly
bestow reward on her in the image of Brahma. recognised the goddess.
With the resolve she started performing tapas. =gcf&T ёг tTOTI
ш гш ! m crfftsr trIi xt wraRwii^mi
«bIisl'4)^|oij|yl ggMlclItjMpmdHd 11 Its hunger, the wickedness since birth and
shaking of the limbs stopped. It felt satisfied.
While thus performing the tapas, a long
time passed. Then she found a tiger arriving г^т ЖТЩТ^г -ЩШ сшЫ)Ч1^Н:1
there with evil intention. pefa
d$«ll4ndWlf4 НадтФ'еГ ^ TTR R :! Then it realising itself to be extremely
successful, got devoted to her and started
TTTt fejsTifqdfifct Щ cT¥^T: ЯЗД?га:И<?11
serving Paramesvarl.
The body of that animal of wicked soul
became stiff and benumbed when it fSFTTOft ИтсНЧГ <£1ГгЧЧГЧ1
approached her. тт per т а
It became thedestroyer of the evil souls
W cWT оЕЩГ $84|eirg4|4|d4J
and the evil beings, it started wandering in the
tapovana.
Finding the arrival of the tiger with evil
сРЩ Ъ ф '^ogrpftgr dWTFWTI
intentions, the goddess did not feel upset like
an ordinary person. Щ 7 щ т:||^ц
408
Then the tapas of the goddess became
harder everyday. At the instance of the
Daityas, the gods went to Brahma and took
refuge with him.
^ sit:
Then they narrated to him to tale of their
sufferings at the hands of their enemies. They
apprised Brahma, the way Sumbha and
Nisumbha had tortured them because of their
getting boons from Brahma.
ficrT fafitf ftim t
^BR3TT ёЩЩМЗ о II
The merciful Brahma, listening to the tale
of the sufferings of the gods, was reminded of
the story about the killing of the Daityas.
Ш : ЯТЙй ЩЭТ
W W 'H l WWW: II? ?ll
When so prayed by the gods, Brahma went
to the goddess thinking in his mind to relieve
the gods of the sufferings.
ftSTS: ЯЙ dtfftr
1ЭДГРТ ЯЯН!
Then Brahma found the goddess, who
represented the prestige of the universe
engaged in tapas.
ттрт шря ттш -щщ % # : i
Brahma then adored PSrvatl who was his
own mother as well as of the universe besides
being the wife of Siva and the daughter of the
lord of mountains.
dfliompm ^gT ^ cfeppff: W i
3^ wnrnihErcrarw1i? * 11
Finding the arrival of Brahma with other
gods, Parvatl welcomed them offering the
customary padya and argya.
Siva-Mah3puranam
m xt srd jw d fo 'g w fw ilw a *n
trrat чзгзг: П9Ч и
Praising the welcome he received from the
goddess, and felicitating her, Brahma asked
her the cause of her performing the penance
like an innocent person.
W fa R
гРШ-S^f Ш ч ? WIHI
ЧТ Ц
Brahma said, “ What do you want to
establish with this hard tapas? The success of
all tapas is in your hands.
wm сйя WfSTTqt
Чг^ТЧТгЧЧТ ЗГГЩЯПЩ rPW: 4wP^lR\3ll
Siva the lord of the universe happens to be
your husband. On receiving him what more do
you want to achieve with the performing of
the tapas?
ЗМсГТ Ы ^ г * \ ё |Г с |< я Г ш rfcTI
^ <J Ш W f l l ? 6 II
Otherwise the entire universe is like sport
for you. It is quite surprising that how could
you tolerate your separation from Siva?”
ячй -гщт)
ТТ5ТТЯТ 3 r a w r й w r i:
The goddess said, “ At the beginning of the
universe, you were bom of Siva, This is what
has been heard by me. In that case, you
happen to be my first son.
^ISTT: rtdtei-^d) m : i
m vtsvw zr щ тГ дт>: % )^ щ я :1 В о ц
Then when Siva emerged from your
forehead for the creation of the universe, then
you became my preceptor in the form of the
father-in-law.
VSyavIya SamhitS, Chapter 25 409

«пт fa n W 4 i Th e re fo re , y o u be firm in no tim e. T h e

Sakti that is to be released n o w shall be their
t^r faffing fr
deaths.
W h e n m y father G irirS ja becam e y o u r son,
y o u becam e m y grandsire as w e ll as o f the <s^roTTs«rf&rr Pif H q w n i
w o rld . r ^ l ? t щ^тГгд^т «ftfl w
<T$cj?rc*T #^тп Ш п 1чн :1 A t the prayer so offe re d b y B ra h m a , the
daughter o f G irira ja shedding a w a y the black
српгат:^ «rat «wifw) ш 44:ii^ ^n
skin , to o k to the fo rm o f G a u ri.
In this w a y I have had som e talk w ith m y
husband S iv a , secretly because y o u are alw ays ш ra^f?icbVчти чтгат:1
travelling in the w o rld . «втай О т т w ra ra iia <?n
f e l i t c(I|4T ^JT d ЧЧ cffrfHVTl A t the shedding o f the b la ck skin b y
P a rv a tl, a black girl k n o w n b y the nam e o f
K a u s ik i was b o m h a vin g the com p lexion o f
W h a t m ore co u ld be said. I shedding aw ay
the black clouds.
the blackness o f m y b o d y , I intend to became
G a u ri, b y S a ttvik a m e a n s.” tht § «тш #ш

fltifrdkl
The illu s o ry S a k ti, also know n as
Y o g a n id ra o r V a i§ n a v i, had eight arm s carries
the attributes o f conch, disc, trident and other
B ra h m a said, “ O goddess, w h y d id y o u w eapons.
p erform such a hard tapas, fo r such a sm all
ratTT ъ ftretr zt fs r^ rr
thing? W h y d id y o u not take to that fo rm
yourself? O r otherw ise, y o u r sports are like 3ramrgvW?R^m: ^11
that. She had three appearances v i z . fierce,
gentle and a com bin ation o f the tw o . She was
iRteTSft ^ ЗГГРЧШ<5Г Hl=hf|dW ^1 three eyed and w as m o o n crested. She had no
arat 4*Iymui uraf fo u ft insgRimii^mi sexual contact w ith anyone. She was quite
О m other o f the u niverse, this sport o f beautiful and in vin cib le .
yours w o u ld also be fo r the w e lfare o f the <тП snpnt ^ajT VlRii^ul ^RRRtl
w o rld . T h e re fo re , y o u fu lfil m y desire w ith the
same.
B ra h m a then gave the goddess the fo rm o f
f^pr^WRTtTRT Wl the eternal S a k ti, w h o cam e into being fo r the
k illin g o f Sum bha and Nis'um bha w h o were
T h e tw o dem ons S u m bh a and N is u m b h a , the m oons am ong the D a ity a s .
have become arrogant after achieving boons
fro m m e , but are going to be k ille d at y o u r
Ш : ^тТГ *ГОТгат:1ПТЭ11
hands.
G e ttin g pleased, B ra h m a offered a
агат fecrefrrra щ §tur ftsm «Щ1 p o w e rfu l lion to that goddess, w h o could serve
her as a vehicle.
410 Siva-Mahapuranam

ЙРЙГ Ъ гПРГГ: q^mra^iT<^:i

Cv Cs

qffofcgfrqfrsr mnfegiaiixxn
The Vindhya mountains were made the
abode for them. He ordained her adoration
with the offering of meat, fish, pies and wine.
■щ ^ тгсешт f^ra^T .-i
згщщ Ш т Н Tfrfr ? р щ 1 1 X41 1
The Sakti was respected by Brahma, the
creator of the universe. Then she bowed in
reverence to the mother Gaurl, as well as
Brahma.
jpsnfa: TbTW^f»T^cb?l:l
TtfaT W l fo g q ^ W d f llX^II
She then accompanied with several other
Saktis proceed on to the Vindhya mountain for
the killing of the demons.
ЩсГОТ Ш ^ c ^ iq fc ft l

IXV9II

ЧТТФёГ ТПКрТ cpltaifa

She shattered the demons with arrows of
Kama and her own arrows, which pierced into
their bodies. The said battle is not narrated
here since it has been described elsewhere. It
could be imagined by other sources as well.
The present narration shall be carried on.

<сГМ|Н^Я|Гнч1г| чцр^г№гта:||зЧ|
410 Siva-Mahapuranam

and in order to shower her grace on him, she

spoke to him.

cjRT: fqmu щ ш ?n|cTt

ЗЙЧ ■MrTdtqR^lRII
The goddess said, “ Have you seen the lion
which serves me. It has protected the
tapovana from the terrible wild animals.
l
*тЯПеШП31
It worshipped me with an extremely
devoted mind. There is nothing more pleasing
to me than its protection.

•o

гГГ*й t o - TFTf?:imi
I could roam about in my inner apartments.
Because of my attachment for him, the lord
would bestow the position of a gana on it.

Hdliwwftfi ^ чйтт ^гстпчи

I intend to return with this him leading me
with my maids. Being Prajapati, I seek you
permission to return.’’
1
t ?сдтк: TifHWT дчйчя w r i

At these words of the goddess Brahma

smilingly, narrated to her of the wickedness
committed by him earlier.
ЦЙЗТсГ
*PTT: ЗБТТ: 3 ^ W ^T4T:i
CHAPTER 26
Parvatl meets Siva as Gaurl зщгтгШч1Ж fqj
Brahma said, “ O goddess, the animals are
c)N^'c)W
•O cruel. How could your beautiful mind get
3<W ЩЦП! Я^РШГ ШЦ[ attracted towards the lion? Why are you
гГРТ И Ш fTdW^W5r^TII^II pouring the nectar in the month of a serpent?
Vayudeva said, “ Then Gaurl after оЩГОШТ
producing Kausikl looked towards Brahma 31ЧТ ^TriT 911^|ЦЩ ТТ1ЩЧТ:11й11
V5yaviya SariihitS, Chapter 26
This is some wicked demon in the form of
a tiger, which has devoured the Brahma, cows,
and the ascetics.
С1Ч<Ч+<1Н 4Й1«Ы Ч W P f t
ЯЩЧ T3TJ тш тптгет cR^TJT:!!^ II
As a result of this, it wanders freely in the
forest. It must reap the reward of its misdeeds.
з е т: 1% р г л 5Ш Ш 1
3FT4 ^SIT: 1% firtf ||
Therefore, why could you be so graceful
on such a wicked animal what have you to do
with this tiger having bom as an evil and
ferocious animal?”
ЬфЯЪ
stcffiT ?rsEmwTO^T:i
cisnft R T ЩЩ\ Щ Щ [ Т % Т :1 1 ^ 1 1
Сч s»
The goddess said, “ The words spoken by
you are all true, still it has taken refuge with
me. Therefore it can not be abandoned.”
зтегг ч Я к ч Щ п Ч 3 f F f r t % fa d R t f 41
1% T h f a ft ЩтК-. З П Щ ^Н ^И
Brahma said, “ I spoke about his conduct
of his earlier birth, unmindful of its devotion
to you. In case it is devoted to you, then your
devotee cannot force destruction.
i j u w r f f a 1%
ЗГ5ТТ И Щ дттой Xl T^ilcT T I T ^ R t l l ^ 11
What can an auspicious person do without
your permission? О Paramesvarl, you are
unborn, intelligent and eternal.
ct-y*4lsyo4jcfRsiipf: i
Я^1г WIT 71%: Tifafai: <WT <Ту$щти^ и
Such of the beings who are subservient to
you, can achieve redemption from worldly
bondages. Who can be successful, in his
performance without your grace?
411
щйсг Шггат 7i%*tawi4«i err w r n i
зштБ: cfi4cfi<ui <5# an %
You possess many types of strength. What
will a mere agent do who himself is unable to
do anything?
m £ifafai ^ т ч с г с $ г а т ч ;|
^ щ угт f t з я т л т и ^ и
Whatever the fortunes have been achieved
by Visnu, the gods, Danavas, Raksasas, and
other have done so by your grace alone.
зш%: язгят^рмг wtotTw i t ящт:|
j l e w i R n : 11 и
The innumerable Brahma, Visnu and Siva,
who have already passed, they would be
innumerable at your command.
* ' гдТЧЧШЙТ ^г#7Г! (J^qitfo'dgdHJ
Щ Ч ¥№ЧЧ4Ч|1*кГч Tit:
О goddess of the universe, without your
adoration, all the gods cannot achieve dharma,
artha, kama and moksa.
«1гчнЙ5% v % r a t 9 1 R W iw w it:i
s n fa nHtar w f a r w : 11 w 11
Since the merits and the evil have been
established by you, the mobile and immobile
might even by interchanged.
Щf t : fa lW I WTIrtR:l
aWll^'qwiPWHr 7 T % W W d t f l R o II
You are the primordial and the eternal
Sakti of Siva, the great soul, the lord of the
universe, and you are the Sakti, without
beginning, middle or the end.
tstefr fafo&qft: divert viHifd
For travelling through the universe, you
enter anyone of the image, you sport in many
forms. Who can know about you precisely.
412 Siva-Mahapuragam

smt m f t s b «*<уя*г<и M a k in g the tiger to lead like her o w n son,

she m o ve d on illu m in a tin g the w o rld s w ith the
нп% w f a f e w <5: и{?газга>:и^и
resplendence o f her b o d y , the goddess G a u rl
Th erefore b y y o u r grace in case this sinful
m o ve d tow ards the M a n d a ra M o u n ta in , where
tiger also meets w ith success, w h o can stop it
her husband M a h a d e v a w as lodged being the
fro m doing so?”
creator, sustainer as w e ll as the destroyer o f
f ctiiflR: Trt чгё w rftn5rrspm r:i the entire universe.
датт5здйгп rnmtsft *ra<faiR 311 y lPyMMgnjtPJTmreti cuucnudfeaw
Th u s B ra h m a , m ak in g G a u rl to realise her
true fo rm , and h im s e lf he realised her fro m the ***
perform in g o f tapas.

ggnwrrfgft qfri
Щ W t ^gT ^RT Q w d T T I ? I R * I I

W hen B ra h m a disappeared w ith the

perm ission o f the goddess, the goddess looked
at her parents H im a la y a as w e ll as M e n a .

ЭТ1ШМРЯ 3f3TT f t #
гГС: UUlfqjf dW)Wl$b$H)R 4 ll
She offered her salutation to her parents
w h o could not tolerate separation fro m her,
she assured them . Then she o ffe re d her
salutation to the trees o f tapovana.

Йя41я^е»11> Ц|ЦЦ<ЩЬЧ fap R C l

sqTftf *§дт фт fac-rroftd | ^ t: i

TOgfaf: <*gre^ci Ш Т 4 ^ # I R \ 9 ||
Th e n w ith the separation fro m the tree
goddess, the trees started shading tears b y
dropping their flo w e rs , the birds perched in
the tree branches, expressed their a n xie ty (fo r
the separation fro m the goddess) w ith their
chirping sou nd, P a rv a tl, speaking to her
m aids, h u rrie d ly le ft the place to m eet her
husband.

sw W srtir dii
JTCPA *&SR.‘i
snrat «nwr ^ ч ш Rm w $?(i r ^11
412 Siva-Mahapuragam

CHAPTER 27
Meeting of J>iva and Siva, showering of
his grace on the tiger by Siva

«ргегт ifK a q ffc t

зет «raft jrfygr Trf^t w fii^ n
aaiyPRH^ гНЗТ *|сН&НЛЬЙ:1
iTOfift: f% f*T ^=ГШ ^gT f% rfy S ^ fty iR II
T h e Rsis said, “ W ith w h a t intentions did
the daughter o f H im a la y a possessing the
d ivin e b o d y , entering her abode, lo o k at her
husband? W h a t d id the ganas d o at the
entrance gate?

T rifr T R :I
Tfa 3PJ|i|i|iflJT 4TT3t ВДЗЗШ II
V a y u d e v a said, “ T h e exquisite feelings
dubbed in lo v e , is b e yo n d description,
w h e re b y the im a gin ation o f all the sentim ental
people has been captured.

ir :^ : R w fffa ^nT O tajg> :i

?I$4R1 yfygRTW ^TT W ^ n n iK II
E x p e c tin g the arrival o f the goddess, the
lord M a h a d e va had deputed the gatekeepers at
the gate. She m eeting them entered inside and
started lo o k in g at S iv a w ith an xiety.
VSyavIya Sarhhita, Chapter 27
M :
TiCTr ^ j f ^ f СГГЕ1ТЗПЛЭТЧ fcWcbHimil
T h e Ganesas inside offe re d their respectful
salutation to the goddess, w h ile the goddess,
offered her salutation to S iva .
ш щ qtf&m indrricfrii ■RT^rar: i
TT^gT Ф л : Щ7ТТ ЭТ^Ш^И
B e fo re she could get up after o ffe rin g her
salutation, S iva h u rrie d ly held her w ith his
hands and em braced her d e lig h tfu lly .
TS lfP srf gtfrTrsfb ЭТТ Щ
#sfm thzT Tgfvran(iiv9ii
S iva was anxious to take her in his lap.
T h e n she la y d o w n o ve r the bed. T h e n lord
S iva to o k the sm ilin g goddess in his lap.
Ш
W ith a d eligh tfu l m in d , opening his eyes
w id e , it appeared as i f he was d rin kin g her
beauty through the eyes, then he
talking to her.
тэт ^тт эт orator f% gcr
ЭТЩЦдЧЭТГФЭТ: TcFtXTRT ?r«toii^ it
M a h a d e va said, “ O dam sel w ith beautiful
lim bs, your earlier m ental agony
disappeared. Because o f y o u r anger, I could
not convince y o u in any w a y .
чч п ё Ш ч я щ т з Ы ^ г m
г! fararag этэти^ои
О lad y w ith e xtre m e ly beautifu l lim b s ,
n o w I feel hesitant and fearfu l to call y o u K a il
or G a u rl, because o f y o u r tem peram ent.
fertpT: эттэтГ ЭТТЭТ: Ш ^ч51#эт№<Т:1
ч it гпт Й 1 т г а д д к |^ л щ :1 1 ^ н
Because o f y o u r tem peram ent y o u forgot
413
about m y enorm ous lo ve fo r y o u , because o f
w h ich no blem ish can be there.
^ w T c i^ V d fofsnresnfti ш т ч \
зттэтэтШ Trafra чтз^МижгЕпэти^и
Such feelings are the cause o f bickering
am ong the o rd in a ry people. B u t the love
between y o u and m e is b eyond parallel in the
m obile and im m o b ile w o rld .
agMftofyKltosM «mfonfci 1 w n
зпЗЬйчкч* ftpswrawt w iir f g ^ i i ^ n
I bear the fire w h ile y o u are the fo rm o f the
m oon. Thus the fire and the moon are
established in the w o rld b y us.
ЭТЭТ^ЭТЭТ дэттГ: ■^тЭтр^тткэтТ.|
зттёпШяэт^ % эттШтдтдч этэтни^и
B o th o f us have taken to the hum an fo rm
b y our o w n w ill and w ith o u r separation, the
universe becom es helpless.
STficT тШГ ?IR5Tg % f^ f e rT^ I
started cdnvjftd 1^411
There is another reason supported b y the
sastras, in this connection, because this m obile
and im m o b ile w o rld is inseparable like the
speech and its m eaning.
<щ% дтэтдгт эттчт
has
Y o u represent the nectar like speech and I
represent the nectar like m eaning. These are
the tw o types o f nectars w h ic h cannot be
separated.
fg arcrenfes n щ эттэтэттэтсп
йайаи^ч>^с| w n c ra t:ii^ n
Y o u are k n o w n b y the know led ge o f lore
w h ile I am k n o w n b y y o u r perfect know ledge
o f lore and I am k n o w n b y y o u r perfect
kn ow led ge. H o w can the kn ow led ge and the
object o f kn o w le d g e be separated.
414 Siva-Mah5puranam

4 cRfan T h e goddess said, “ K a u s ik I w h o had been

created b y m e has not been noticed b y y o u .
( tf r T r f h m tn u ii
Such a type o f girl has never been b o m in the
I w ith m y o w n efforts create the universe,
w o rld nor w o u ld it be b o m in future.
B u t I do not d e stroy, w h ic h happens at y o u
com m and y o u are the fo rm o f that com m and . tWT flRSifqpnj 48ГГ1

Зтфь'Ш^3^ 1чурщ% 4 l<u| ?T 44 t:IR ^ II

зщгат feTfffrw тщ ^ 1 4 1 1 ^ II H e r strength and prow ess com prise o f the

T h e fortunes are the essence o f the
com m and , ha vin g independence as the
sym p to m . H o w c o u ld the fortune be achieved
w ith o u t the com m and?
ci^Rt ftfe|[4$4jR о ||
B o th o f us cannot live in separation. S till in
order to establish the cause o f the gods, I
behaved w ith y o u accord ing ly.
r ^ S ’urfgfcTd 4TfoT ^ fta c S ftn
fR tlR ^ ll
T h e secret w as quite w e ll k n o w n to y o u .
T h e n w h y d id y o u get irritated? Y o u w ere
annoyed w ith m e fo r the protection o f the
three w o rld s.
ч и р и к f i f f i ч wcifer m g <sfai
|f?r Ы е $ ? II
^RT^fiRf5%TTI
О я М н Й dstrgvh *ш№)т1<4,113311
Ш Ч gofofWHJ
4^=T cdklKia ^5Ц®Г 0(13^44,11^^11
T h e tattva h a rm fu l to the livin g beings is
not fou nd in y o u .” W ith these lo v in g w o rds o f
S iv a , the goddess, the natural source o f lo ve ,
sm iled, but gave no re p ly to S iv a her husband.
O u t o f shyness, she ke pt quiet. I shall describe
about the goddess. Y o u please listen to m e .”
V in d h y a m ou n ta in . H e r v ic to ry rests in k illin g
o f Sum bh a and N is u m b h a in the battlefield.
Й1ад4'| т § т f^TTtr%Er%iR^n
T h e protection o f the people and bestow ing
o f the rewards fo r their deeds, rests w ith
B ra h m a.
ЧРЯТ4ЯШТЯ ^5SJT TTcfTfR rRTI
< тг: тгтг w iJ m
A ft e r these w o rds o f the goddess, spoken
b y her, her m aid b rough t the tiger and m ade it
stand before her there.
t ^H4fa44i*i44j
4 т|Т^4 TTf?Tt 'q54reg>:IR^II
L o o k in g at the tiger the goddess said, “ O
lo rd , I have b rough t a g ift fo r y o u . Y o u lo o k at
this tiger. Th e re is no servant better than it.
ЗЙ4 р ч ф Й T%rt ЯтРТ)214^1
3RtcT 4 4 ЯтЕ# кяЖЩГ Ч<ЩПЗП^|13 о II
It had protected m e in the forest against
the e vil forces. It is im m en sely devoted to me
and feels carefree because it is protected b y
m e.
^?T Щ W4rT:l
ЗШТЯРСГ4: ЩТ Ш гГИ^ \\\
It has arrived here, lea ving its country to
seek grace In case y o u lo ve m e m ost, then,

f% ^ 4 ч ЧТТ ^ g r я т щ г ъ Т щ а й w i 14Я>»та{^4: ^crtT^I

cTI^ ft З Р Ш R & 4 Ч Ф т 1 Ч 1 R Ц 11 Щ cl1%l|^'df4^4iW:II??ll
Vayaviya Samhita, Chapter 28 415

О Isvara, let it guard the entrance gate of

the inner apartment with the approval of
Nandi with other gatekeepers, with special
marks.”
cflij^ciw
mt ^оцт: grp.i
<T^=T: rt
Vayudeva said, “ Listening to the sweet
and loving words of the goddess, Siva said, “ 1
am pleased.” Saying this Siva had a look at
the tiger.

^Г<«ычн1Н<э4'1 W9Ti
Then suddenly he was seen like Ganesa,
wearing the dress and the features of a guard,
holding the cane of gold and a dagger of
serpentine lustre. He was clad in a bodice set
with various gems.

f^R^rd'WT4rg4414l 1944111^411
He was given the name of Somanandl,
because Soma stands for Siva and the tiger
pleased Siva (Soma) as well as Nandi.
^cEfT: fsf4 «brcfi
^ЕГГЧШ Й
After this performance, which pleased the
goddess, the lord with a circular moon over
his crest, adored it with the gem studded
ornaments.
cRT: ТГчШ Щ P lC l^f
IT: I
Ц р н й в * m T fW l-
fifytWWW V lV ll^m : 11^^311
Thereafter the moon crested Siva, started
decorating Gauri with gem studded
ornaments, making her sit over the bed.
Vayaviya Samhita, Chapter 28 415

CHAPTER 28
The glory of bhasma or ashes

адчЧчшггЧй f e j 4|iwfcq-*ftr4pm^n
T h e Rsis said, “ w h ile instructing the
goddess, w h y d id S iv a speak that the universe
is in the fo rm o f A g n is o m a w h ic h was in the
fo rm o f w o rds and their m eanings.

H e also stated that the fortune has essence

of the com m an d . You are the fo rm of
com m and. W e w o u ld like to be enlightened on
the subject in a proper sequence.”

нпдадм
3|ГчГ<,счгЛ1г1
чэ
Ш rR:l
N»

The Vayudeva said, “ The im m ensely

illustrious b o d y o f R u d ra has been equated
w ith A g n i or fire , w h ile the nectar like b o d y o f
Sakti happens to be the S om a . Th is is the
peaceful b o d y o f S a kti.

ЭТр -4(гЯ%Г RT M f^ T cFrTT R5RT4j

cTTTcf TtfewtIIXII
T h e lore is the d ig it o f the resplendence
its e lf, w h ic h pervades in the Rasas (essence)
like stars.

т е |^ Ш "RtRW Ъ ^Н|(гЧ<*П1Ц11
Tejas (resplendence) functions in tw o w ays
v i z . the sun and the fire . T h e rasas sim ilarly
function as the w ater o f the m o o n .

f e ig;if e 3 b i t те: i

T h e lightning is the fo rm o f the tejas, w h ile

416
madhurasa is the essence. Because of the
difference between the tejas and the essence,
the universe gets stable.
3R ТЗсГ Ц
The nectar emerges out of the fire, while
the nectar (ghee) inflames the fire. Therefore
the fire and Soma are beneficial for the world.
The growth of the crops in abundance is
attributed to havi. The rain falls for the
increase in the growth of crops. In this way
the world is maintained by means of
Agnisoma.
3rfR*5®S? ,'3cft»rc3ta -yidr^uj Щ Щ 1
The flames of fire rise (upto the height) of
the peaceful nectar. Some emerges out of the
place of Agni.
That is why the Kalagni stays below and
the Sakti upwards. The upward blazing is till
burning and the downward flow is till
complete drenching.
Kalagni held by adharas'akti rises above
while Soma the form of Siva and Sakti moves
downwards.
V i f ^ : l Agnisoma and is never born on earth.
tVMVlfeojf Ч1еАПЯ% II
Sometimes Siva is above and Sakti below
and sometimes there is the reverse of it. Thus
the entire world has the form of Siva and
Sakti.
Siva-Mahapuraijam
ЗГОф*П^1 ^М«^№ШгрЧ1
€fT§ ^ t )4 ЧШ *Ш:1»^11
The world has been burnt by Agni again
and again. Therefore the bhasma are ashes are
taken to be the semen of Agni.
Щ Щ Й ?ГСсГТWffa Ъ WRTI
diV ilA W '^ii^ii
In this way one takes bath with bhasma
reciting the mantra Agniriti. The one who
does so is freed from the worldly bondages.
srftftfoS 4>9 'в : i
tr
УфгЫЙебКГУ chdbdll^h II
Bhasma which is the semen of Agni when
soaked in Soma is conducive to the lordship of
Prakrti, without resorting to the yogic union.
^T W qT <r trtsr r ТГФШ.Ч
'V ir^njd^ui dlfaddtrfdd&ldjl^II
By drenching the bhasma by means of
yogic practices, the bhasma may turn one
back from the lordship of the shower of the
nectar, possessed by Sakti.
ШГ Wl
fvTT i j f t:ii^ ii
Therefore the use of the nectar is meant for
overcoming the death. The one who had the
nectar like feeling towards of Siva and Sakti,
how could he be afraid of death.
STt ^ W R ъ ад\(чнн|
ЗРчШ ч^ ч ^ ^ТГ5^ГЗГР^||^||
One who is enlightened on the functions of
the fire, he deserts the world which resembles
ftrarfRdi щ ^ а т *r:i
A person, who reducing his body to ashes
by Sivagni, and then bathes it with the nectar
of 3akti, he himself is turned into nectar.
Vftyavlya SamhitS, Chapter 29 417

if? t
ЗГЧШ ТШ fg«r ^ftTf?<^3^tRT:irRo||
One who understands the meaning of this,
well and takes it to the heart, and then
understand fully the entire universe of the
form of Agni-soma.

W d ^ u f'4 ч rurgir^itssrra: IR i 1111

V fty a v ly a S a m h itS , C h a p t e r 2 9 417

T h e subtle fo rm is o f m ental creation w h ile

the great one is b e yo n d im agination. It
happens to be the R riy a s a k ti depending on the
Sivatattva.
' ^ V T f o W ^ l f ^ U l g j c H S b l rWfl

W ith com bination o f the jn a n a -sakti, w ith

the w ill o f IsVara, w ith all other sakti, is
k n o w n as A tm a s a k ti.

mu
CHAPTER 29
The speech and its meaning It happens to be the M u la -P ra k rti o f all the
activities and also happens to be the K u n d a lin I
M a y a o f the spotless path.
irm t щ щ Ы m i
ttt faro m « ^ 5 4 ч зщ т
тгчпш <j f w n ^ ii^ n
m тптНтнт:п^11
Vayudeva said, “ Now I shall narrate
b rie fly the speech and its m eanings, as a result T h e s'akti is ra m ifie d into six paths, three o f
o f w h ich one achieves kn o w le d g e in six w a ys. w h ich pertain to the w o rds and the three to the
m eaning.
m fw <3>%<yra?wf 4Tfh frofa;:i
тг4чтчГч 4 з ш
HHl % w r ^ 4 : ^BiWkoiJiiRii
WnJlni&eBHl: >9 4f4dvjf4^PH :ll^ll*
There is no w o rd w ith o u t a m e a ning, no r is
there any useless w o rd . The re fo re all the dwllfd оЩНР^сГ ^yidyifl
w ords reveal their m eanings at the appropriate w rr: w tt ^Roimdfin^oii
tim es. A l l the m en have the capacity fo r m erging
SfirT: iiftuTWlra fg9T ?тщ1&тгачт1 and enjoym ent according to the p u rity based
the d ivisio n o f all the principles, w h ich are
HT41§: WfiHf TjfH f ^ t : т о п и к и * и pervaded b y the K a la s suitably as in the
T h e result o f the P ra k rti has been described beginning the great P ra k rti is transform ed into
in tw o w ays w h ic h are conceived as fiv e . T h e y include K a la , Nivrtti and others.
representing S iv a and S iv a .
cKcdTSJ Hi ftfriiigii: trafar ff?r % ri : i
giq ifwM fawr 3RZ|4 f 4 : l
*r m t xi дщЫт 4% ti ^ h m i h i i
w ctt ^ ч т щт Ш zrr у Ы г в г т т ^ п
^ей|«4| rf НМ1ЩТ chcdMl ъП4?Г: HPTTrfl
T h e learned people conceive the fo rm o f
the w o rd as the gross, subtle and the great. It
is the gross fo rm w h ic h is heard b y us w ith T h e paths o f mantra w ords and letters are
our ears. based on w o rds. T h e paths based on m eaning
are the paths o f the universe, the paths o f
H R W ft sta r fSRTOT Tfpr W l K alSs and the path o f principles. T h e y are
чт ur w Ъ т ш т т н ^ it m u tu a lly pervad in g and pervaded.
418 Siva-Mahapuranain

WT: W! pervades in the six paths and is turn pervaded

b y Sivatattva.
erfif^uhrqjg f? Чс[Ч1йЙч%гТ:11^11
The mantra pervade w ith the words Т?гатЧТ1ц хЛ TjfacSRT fvi=ldr4144^4.1
constituting the statem ent. T h e w o rds are Ф л tJgT W T I R o ll
pervaded b y the letters w h ic h are conceived as Sivatattva is indeed the source o f origin o f
w o rds b y the people w ith w is d o m . everything fro m sakti to earth and is pervaded
b y it as an earthen p ot is pervaded b y the clay.

■McHWft I?VII ЯсФРТ шч w t^fNscri*r:i

odldlPl 4>l<ul'Ki-^lK*l^)l^ebVi:l SIlf4«fcl5baiFir«fil - ф Б :
T h e suprem e abode o f S iv a is attainable b y

T h e letters are pervaded b y w o rd s , w h ich three w a y s . W ith the p u rificatio n o f the

are spoken in the w o rld . T h e w o rds on the tattvas, the n o n -p e rva d in g S a k ti, becomes
other hand are pervaded b y the tattvas, pervasive, w ith the p u rificatio n o f the tattvas.
because they originate fro m w ith in and
w ith o u t. T h e y are affected in the tattvas in
PfagUI f y|c(ct<3tVfi^N<4IR^II
various w a ys.
T h e pu rification o f the cosm ic egg upto
tfkiftranft y ra rfr fp p A i rudra is p u rifie d b y Nivrtti. r|T ie sphere o f
a vya kta above that is p u rifie d b y Pratistha.

frW : i
g ra rfw ifr о!ПЫЙеГ Ч2ГШ1Т11^11 3TR4T r T g s f W R t ¥ l k < r t a l l R 3 II
Som e o f the w o rds have cropped up fro m T h e sphere upto V is v e s va ra is pu rified b y
the m id d le , som e fro m the S a iva A g a m a s . T h e Vidya in the m id d le . T h e sphere above that is
prom inent tattvas o f the texts on S a ivis im as p u rifie d b y Sa nti. T h e end o f the path is
w e ll as the S a n k h y a p h ilo s o p h y have been p u rifie d b y Santyatlta.
discussed in the Puranas, and w h atever is т щ : ТЩТ oZjrir w $fatfl*M :l
p op u la rly know n in the S a iva te xts, is
M^lrfrcl [ft toErfm fW ^mcTIR^II
com pletely pervaded b y the Kalas.
T h e com bination o f P a ra -P ra krti is called
tttftt: чщщ 4Ruim<r:i P a ra m a -vy o m a and those fiv e tattvas pervade
gj?nsr rfT fr fr a ir g n : ^ гтн т: w ад ГтН чи ^и the entire universe.
Since in the start the prim o rd ia l Prak rti ф ц «4О Д w g ш л к :\
takes the fo rm o f fiv e Kalas , Nivrtti and 3 W o iiifH 4 flr? n q ^ ч^РрЕвй п ^ц п
others, pervaded b y each other, having he
U fk w r m i: ЩчШ 4^WI
fo rm o f K a la ,pratistha, santi, and the spoltess
form . <рзт u fe rre rra ftrrar^r
T h e devotees should visualise everything
snfqcfvRT: WVlfTHfaflfhr 4SS3HT4I
in the same. O n e w h o wishes to p u rify w ithout
kn o w in g the truth about pervasion o f the paths
T h e suprem e Sakti b e yo n d those kalas, in indeed is a d e vo id o f p u rity .
Vayavlya Sarhhita, Chapter 30 419

?|1тьчмцчрй »п5Й c t :i wMz 3?ER|

Without the combination of the Saktipata
(union of Sakti and the individual soul), it is
impossible to eitner know the Tattvas
factually or their pervasiveness.
W fa|4T WPgfll
W ibROW dilfll^dll
Sakti indeed is the command, she is
Paramesvarl the form of consciousness and is
linked with Siva. As a cause of the same Siva
pervades everywhere.
ЧТгФТ) ЗсГ З Т Й Щ 4 fdchill
sm i 5 w ^Tf%R: fvi'dw
Ш 4TRT%fhT oqdfwfH:l
Some people call them as man and woman,
while others conceive her to be the supreme
sakti of Siva; as the light is associated with the
sun being inseparable from it. But in the form
of cit she is different. In fact Siva is the great
cause and his command is Paramesvarl.
cRta Itftd T V C T M dra fiidTo ifd ll
зщтгат =1 зтгат ъ ^ги^чи
The Mflla Prakrti of Siva, is imperishable,
Maya, Mahamaya, Prakrvi with three gunas.

It is neither the form of Atman, nor Maya Ш адт ТГТ ^ Щ К Г Т :1

or the blemishes. In case we think about the (dflaH E, II

reality, it is neither the bondage nor the
salvation, it is the cause of the freedom from
bondage.
■flfMiHIcRlgl
r:ll?on
She is the highest stage of the pleasures
and happens to be the auspicious Sakti of
Siva. By means of the feelings, she has the
same traits as Siva himself.
ЗРЙсГ f w t Wf: ?ll^ldtJVl4d:ll^V9||
Because of her activation, she is of three
types, but appears through six paths in the
form of words and the meanings. The entire
universe is therefore six fold. The entire
collection of religious scriptures is only on
elaboration of the same.
WPqi cnudliraf|rfT4l -qc№Ft
elHMldlcbdTdduhi 114 %III I

Ш "Wfir ^ ri
drshl4 ''Ш^сГЗТ I^ ^ 11
Siva is the householder because of her and
she is the housewife of Siva. The universe is
bom of Prakrti, because of the union of Siva
and Siva.
Ч ЗЙТГ cFTTOT Ш cBimTl stfcflW: |
tig f?m: ^ 4 c ifw :ii^ ? ii
Siva is the creator, while Siva is the cause
of creation. Siva alone converts himself into
two forms.
Vayaviya Sarhhita, Chapter 30 419

CHAPTER 30
Vayudeva's discourse on Sivatattva
•о

^Rrllfa fgferrftrr Tjgnfuf TT^rrRr гП

hlgufa 'Ччт% 4:ii^ii
The Rsis said, “ The stories of Siva are
quite astonishing, which should be followed
inspite of being difficult to understand, and
can be known even to the gods with difficulty.
They cause delusion on us.
420 Siva-Mahitpiiraijam

f»|e»^^TcfW Ч ЗЧгПЗгП fo«bHl % 47Ч:

xrf^: щ^кТГ q r^ w n fcr fg w w il^ u тг тп? w m : "$ fa 4 '4 '4 :ii< iii
B u t no blem ish co u ld be noticed in the T h e nature o f the suprem e soul, is nirguna
tattvas o f S iva and S iv a . T h e re is a touch o f then h o w could he tra nsform h im s e lf as
Prakrti in their stories. saguna, contrary to his nature?

f e i f R # щщ tyrant ч f% % r r 4 t Г)гУ 1р 1гЧ ^ ч 4 у ^ 11^ u

T h o u g h B ra h m a to o is engaged in the In case his nature changes because o f the

creation, preservation and the destruction o f w ill o f the independence, then w h y does Isana
the people, but he is a ctually controlled b y transform his eternal fo rm as the perishable
S iva who exercise restraint as w e ll as one?
blessings on h im , because B ra h m a is s a fa r i m & f : ^ rR T f 1чщ»сТ: f m : i
subservient to S iv a . falcbufofgflalld НЧ cfitSlrlll^o ||
ftjcr: дчЗ gjwifq The one w h o is saguna in reality is
эртТ5чтагГ^Н f^ t% d4iixn different fro m the nirguna S iv a and pervades
everyw h ere in the fo rm o f S iv a alone.
S iva is not subservient to anyone.
Th erefore Siva's fortunes are no t controlled b y ЧггМ=Г сЩ Tjfif: f^F T T R I 4 ^ 4 1
anyone else. (W i Tjtff ч М ) : ЧШРЗТ f | f 4 % 4 4 ll^ ll
W h e n S iv a has a physical fo rm o n ly then
UfrfV-dl'Wci ЧЗЧИЦ11 his im age could be d raw n and the dependence
o f the em bodied one on the definite fo rm
Th is type of fortunes of S iv a stand
becomes certain. Th is is inexplicable.
testim ony to his independence nature. It can
be innate or subject to e m bodied state. з и ш ^ х ф т г ч!ч: четч!
4 trf% W3TP4 Ш H^cRTI 4fdw1=b<ui dfMMfdf «ТКПВЙодгП'И^Н
Сч Сч s3

O th e rw ise h o w could the non-dependent

Tpftfa W ebl4cc)M^Kg: ^ l ^ e f t l l ^ l l
accept his im ages. It is therefore established
B u t the physical fo rm does not fit in w ith a
that fo r the achieving o f som e rew ard , he
free being fo r this basic reason. B u t this fo rm
accepts the im age.
is the effect o f som e cause. T h e lordship has
no cause o f its being. 4 % *<WlVl(Wrd wra^rRThnrarfi
4W W rcW rf 11^ 11
tacbr тгчт чтсгйчтщгрт
O th e rw ise fo r the non-dependable lord to
tRPTtrrcfl 'ЧЙ ^fTTlIVDll
take to a definite fo rm at w ill, does not seem
H e has been conceived as nirguna (w ith o u t to be co n vin cin g because the desire o f the
attributes) e ve ryw h e re , w h o is independent at hum ans is based on their karmans.
the same tim e. T h e re fo re , h o w could one and
rT я ч с гч ч ш
the same entity passes the tw o qualities o f
Nirguna and Saguna. faVTWRm cl * 4 )fd c |fd 4 :ii^ ii
Vfiyaviya Samhita, Chapter 30 421

All the gods from Brahma to pisacas are

competent to end their lives at will. Are they
зтгит 4 ft ЯИ
subservient to their karmans?
Vlrabhadra, in the yajha of Daksa punished
fc s m ^(цчЬ|(ч*'*1Йч,ч % : i all the gods and the goddesses present there.

To have a body at one's own desire has

been equated with the black magic, because
Siva killed the Tripura demon destroying
this could be possible, with the achieving of
the three cities, with the women, children and
the Siddhis like anima and others.
all others in a moment.
fg w d TT^fwm
w m \ T fatpi grot ifrufr: w p t i
gilt ^ g r l l ^ l R 3 II
When Visnu while fighting with Dadhici,
Even when the gods prevented Siva not to
took to the universal form, then the sage
do so, the lord destroyed Kamadeva with the
complained to Visnu.
fire of his eye who was the cause of love
among the people.
VldtcTHillS'^lrhfliywf yfd'Mrfd ЗГ:11^ЭН Щ<Щ #cRT:l
Though Siva is a great soul, and superior to
iiw ^ ^ ч^шл^стт: Ir ^ 11
all, but his comparison with other beings can
The cows which roamed about in the sky
be observed by us, because of his having a
and dropped milk over Siva's head, were
body.
reduced to ashes in anger.
jig: щ дащ |
т г c[ctrt
ёГ^ЩН^Т zfr fguj f%l%TT ^Щ%ЗЯЧ1РЧ1|
Siva the supreme cause of all has been
considered to be compassionate on all. He The demon Jalandhara had made a circular
disciplines the gods. Then how can he be whirlpool in the water with his feet and had
graceful to all. thrown away Visnu at a distance of a hundred
yojanas.
cif?Tt ^ sTpH: W fw :l
trih? HvBRirm ^ШТЧ ТГ.1
TJfcRT 'diM ^dldlinn
It is Siva, who cut off the fifth head of TET^i vT4BT Я®ЦТ ЯЖщЫ! ejfT: Refill^ ^ II
Brahara, since he had been denouncing Siva, The same Jalandhara had been killed by
inspite of his being his son. Siva, with the attacks of his trident. Visnu
became powerful after receiving a cakra from
Visnu.
f s i ^ тЩгГТОЩЩ Tsft:ll?o||
kramdi -gwrair 1чфл%готч;|
Siva destroyed and trampled over down the
Narasimha incarnation of Visnu, in the form
of Sarabha with eight legs, pressing him under While killing the demons who were the
his feet and tearing out his body with nails. enemies of the gods, besides being cruel, Siva
422
killed Andhakasura with the shooting of an
arrow.
chiMWHif^r -jg^T ^RoFtsftr
cblfvrai -мГ#Г^Г T 'Ы ^е^¥РГ1Ж (Н11^П
^ p r: W ft^pFT mfcRTl w r inti
m ъ ч^^1Яэчгч
He killed Daruka, by producing a goddess
like Kala and killed Daruka. He made KausikI
to emerge from the skin of Gaurl, and killed
Sumbha and Nisumbha in the battlefield. This
episode is contained in the Skanda Purana
which was narrated to me by Skanda himself.
пкеьКзЧ'Н
For the killing of the demon king Taraka,
the enemy of Indra, Brahma prayed to Siva
who had been living in the Mandara mountain.
ТШ ТШ Й Ч^гПГЦсТ гГсГ:ll^ ?I1
fg^pTFTf ч^Гцспрчп^^п
Lord Siva enjoyed sexual intercourse with
Siva for a long time. Due to the excessive
sport the earth, appeared to sink in the nether
world. He cheated his own name and the
goddess by withholding the discharge of
semen in her. The same unbearable semen was
discharged into the fire like nectar or the
auspicious havis.
£г:%Щ
■wlcbf4dWd:ll^?ll
T44iwian
M s F f ^ i r T J i^ ys 11
Agni dropped the same into Ganga and
other places. Then Svaha united with her
husband in the form of Krttika. The same
semen was accepted by her. Then the semen
Siva-Mahapuranam
of Siva was dropped near the Sara plants over
the Meru mountain. Svaha was turned into
gold in the process.
ebnrN ЧШТ f^Tt
Р|<1Ч4с|1^(*н1фгч ^ЩТИ^ЦИ
After sometime all the directions were
illuminated with its light and all the peaks of
the mountain Meru looked as if of golden
colour.
(рЩпг сЩТ WTT dT
злтй ^g»4Kifj- ^trmort
After sometime, the said tejas (lustre) grew
into a prince of beautiful and tender limbs, a
model for all boys.
pr W ti
щ тх
Finding him in the form of a child, all the
gods and the demons felt surprised and
deluded.
ч^ГЧТУТсТ: TpR[$fai?ncre:l
Щ ^cyi^T triil plRqFRTTII^dll
ЧШТнГчЗ ^f^VT41-THrJT4TI
^ td R i xt хцггг^ «fld4lfr«4f*=lf5T:ll^ll
fc|< Ч<№роГТ дПТПсРЛ
~ о *ч
з щ г т гг TTtsftgT W IS T Щ 4< W 4JI*oH
Mahadeva accompanied with the goddess,
arrived to have a look at the son. He placed
the child in the lap of the goddess. All the
gods and sages looked at the child with a
smiling face, though they were averse to the
worldly pleasures. The lord made him play
over his chest and enjoyed the fun. Both the
goddess and the lord congratulated each other.
ад*1чг*ита^«ад:
The lord then asked the goddess to feed the
child with her breast milk which was like the
Vayavlya Sarhhita, Chapter 30 423

nectar. Then he observed, “ O goddess, you At the death of a recluse who was
have incarnated on earth for the welfare of the dependent on Siva, Mahadeva atonce reached
people.” that place, when Yamaraja offered his
W4 salutation to the lord.

rRT: ^RUT ТРШГ ^Г«ЩТ dltcbl-HtldU^’ H <dsc|Rcd:l

Still both Siva and Parvatl were not i ^ q r d l s ^ ^ l d ^ *рщ 1г*<?11
satiated. Then consulting Indra who had been Without recognising his vehicle, bull of
afraid of Tarakasura, Siva the submarine fire swallowed it. But the
lord dragged it holding by the neck. Then the
universe became the vast sheet of water.
^44U d: ^ 4 f§T4Tf^M: I1*3 II
Kumara was established over the post of
the commander of the army of gods and then
Tripurari Siva removed his son from there. There are several other events which are
blissful, but are not so popular. In these
incidents the universe was stirred with the
«ЫН|(чак'Ч4ШПт1 movement of his limbs. How can these be
Then the Sakti named KrauncavidarinI was performed by the formless one?
bestowed by Indra to Kumara and then he
уII’d TTc^T I
disappeared from the scene, ensuring the
safety of Kumara. ^ f b r 44% ^ Ш ЧЬИМИч *ll
dH<*Wlfa f?R: Wl
In case Siva showers his grace on all
becoming peaceful, then why he does not
•щй тЩ ЙМ у г ^ ттмгачн release all?
Kumara then cut off the head of Tar aka
ЧШ RfiTTWTI
with the same Sakti, who had been afraid of
Indra. Then Brahma, Visnu and other gods ^rctrf n g «Plffa Ч^ф«ГШ%Ч11Ч ^ II
praised Kumara. In case you say that in the face of the
Ш T^tsUnT: <4Hdf3d:l destiny, how could all be released at one and
the same time, then in that case the karmans
^Г Ш И are also performed at the behest of the lord.
Ravana who had been arrogated because of
Rbhsl HlftdeHj fidchHchHI
the strength of his arms raised Kailasa
mountain. ЭД7 'ЩЩ' fd4rfri rWT *h4>d! ИЦ ^ II
О Vayudeva, in case we speak much, we
could be turned as atheists. You kindly give
'gfoll'k'sil instructions for the removal of our doubts.
Then the trident bearer Siva, the god of
«nr?!enf^i4tiui wrt I ^bm t
gods, pressed the mountain with his big toe.
iym rcRtHt чщ flr^frssErRT: 11^ о n
сггГ: w f e r w TRiF^ti •kieie
r^T^ITSSTR^T tTT^RT diudlS^ehBl'iJd II
424
CHAPTER 31
Description of spotless Sivatattva by
Vayudeva
с||*|5ЩГёГ
здй w f f e f f e !
Vayudeva said, “ O Brahmanas, you have
expressed an appropriate doubt, with a reason
behind it. The desire to know cannot be
termed as atheism, because it purifies the
intellect.
ddluldSf cta^rfir TETT f e f f e f e d l
з д а я з и ш : w fe f f e w t -.п э ц
I shall cite the examples which remove the
delusions of the noble people, which is not
possible without the grace of the lord. The
wicked people take it otherwise.
f?Ewi trfturfet w ra ^ w rrn
4 f o f f e f a c h fe lfd fd ^ n § 1 Ш ш ч п з II
P M w if e :
Nothing is possible without the complete
grace of the lord. This is certain. One
exercises compassion on others by nature
alone. Nothing can be done, in case we think
that nothing belongs to us.
dt 4^4IVIKd<fc STWI
w w ig s p l g х^ щготт^ т: ичи
feW T W : d ^ d d ^ lfd Tffel
The universe which is the form of Pas'u-
pasa desires to be treated with compassion.
The command of Siva is meant for the
showering of his grace on others. Then Pati
commands his grace on all. How can Siva be
subservient to others to accept the same.
Siva-Mahapuraiiam
4ft I
SET: :llV9ll
The one who desires no grace, than how
could the grace be showered on him.
Therefore the meaning of the word freedom
cannot be conceived as “ not depending on
others. ”
PTTtUTRW WP5T f e f e l
ЗТТ1ГЩ^ rTW 116 11
In case we consider the one who showers
the grace to be subservient, in that case the
relationship between the pleasure and
salvation cannot be established without the
Siva's grace.
feed RTs eh a iaii f f e w f w f e n
Getting free from the command of Siva
everyone is entitled to receive the grace of
Siva. There is no one in the world who
disobeys the command of Siva.
f e w r f e s w f f a : T f e f e f t ffewEI
■R d r if e I f?E=f: f e d fd R ^ W ^ ll^ o ii
By adoring Sakala, we try to reach the
Niskala, who happens to be the true form of
Siva.
Ч ffe^T: «l^iRbci: ц^ч«ькч1Н,1
:IIW I
Siva in Niskala form is not the cause of
universe. No one is aware of his Sakala form
as well.
Udluid'uidTdM
4 dl=lfelfyfel*>4<rU*IUId’THIII^II
Only his adoration is the evidence of his
form. He should not therefore be treated with
indifference without implication.
3 T T rfe fe d n f f | eRTERI
V3yaviya Sariihita, Chapter 31 425

A fo rm ha vin g the sim ila rity w ith A tm a n d r x tld 'T x (W ^ d•О dCsd l f o r О
d fy i'd b e M '-.IR' o ll
happens to be the im age o f S iv a . T h e other,
A tm S is used fo r the sake o f pleasure as
the great one, is the A tm a n o f the im age its
w e ll as the salvation. S iv a infact rem ains
im plication.
related to the im ages representing h im in the
fo rm o f the tattvas or otherw ise.
ftjd te fc r ?fd Ф т : d>4fd4icW r4l d d :l
A s the fire w h ic h rem ains enshrined in the c H d ЧТГгТ; fc ,'4 lc4efi: ) R 34
tw igs, cannot be visualised, sim ilarly S iva
O n e has to enjoy the karmans w h ich have
having been enshrined in the im age cannot be
the fo rm o f pleasure and pa in . W h e n S iva is
seen.
d evoid o f karmans them h o w could they be
enjoyed?
4!рЧ<мЪЙ dgdJHtT ЧггГГгЧЧТ % d:ll?4ll ^ fNtefTgrfW d fdEgRI
A s at the dem and o f the fire , a burning f-P^di <Tir ffaT:
stick is brought, and not the fire , sim ila rly
S iv a is alw ays com passionate on all. H e is
S iv a in the fo rm o f an im age is also adorable.
not subjugating one. T h e blem ishes w h ich
зтгп?сг f | w d r appear in those w h o exercise control, are not
fid T3cf f i d d d : l l ^ l l to be fo u n d in S iv a .

Th is is the reason that S iv a is im agined in

the fo rm o f an im age and he is taken to be
S iva him self.
T h e punishm ent o f B ra h m a and others, as
fcrjficirafq яфгФ так'! xt fay\4d:i has been depicted in the scriptures, has been
done b y the lord o f blue throat fo r the w elfare
o f the w o rld .
T h e same idea holds go o d in the adoration
o f a linga. W e adore that im a ge , w ith the S W S w fa M f t s fo rro^ d W d :l
feeling o f the presence of S iva in that d d i t e d f d f e f d B l d I R 's u
particular im age.
S iv a is the sole lord o f the universe. There
■ЧШ-РЦЙ 'ЯсФп ХПТГ%ЧТ! is no doubt about it. T h e im age o f S iv a ,
Ш
k n o w n as S ri K a n th a is sporting in the
universe.
T h e Param esthi S iv a , show ers his grace in
the fo rm o f the im age on all. S im ila rly w e also dffar tier Зсгтат fdfttaT wtffdd1
adore S iva lodged in that particular im age. ddtdsfb fttim w : згяшт№г^шт:11^Ч11
&Тщщагт?Гсг S iva had punished B ra h m a and other gods
У(?|Г^ГсП<и: ^ tjdtfcW dlS izrfiifgdT: 11 ^ 11 fo r their o w n m istakes, w h ic h relieved them o f
all the sins and the people w ere relieved o f
Paramesthi S iv a , in order to show er his
their agonies.
com passion on the people appears in various
types o f im ages.

ЗТТгЧчгёсГ <ЩЧщ ТТЩШГ xT f d W : l aid f | ^ 0 3 ^ ^ o ir w l ^ ^ 11

426
Because of this, Siva has not been
denounced for his subjugating or punishing
others. It is because, to punish the sinners is
the praise worthy duty of a ruler.
4 ТГ ЗйРЙ®ГС:11^11
The one which is established daily for the
success of the task of the lord, in case it does
not show its importance, then how could Siva
be termed as the lord of the universe?
чтч1
Зяк W W T II^II
The desire of the lord is for the obeying of
his command. When it is said, “ so this.” This
is the command and failure to do so attracts
punishment.
^fbTcTPT CT^PJPTI
To move according to the command of the
ruler is gentleness and to move against it is
wickedness. This aspect is not visible
everywhere.
f t g # ri ш ч т ^ % тпчччпз ° и
Nobility should be protected removing the
wickedness, by means of Sama, china etc.
punishment is the lost resort for the same.
m \ ч ч % т w a ^ r n i ^ ? ii
A ruler by resorting to punishment, does
good to the society. The performance contrary
to this is unbeneficial to the society.
TRJT f4<^4*TI
Ъ Ш <|ЩсГ
In case one remains engaged in the
benevolent tasks, resembles the functions of
Isvara. By exercising control over the wicked
people he himself does not become evil.
Siva-Mahapuranam
sravbcbiftaii Ш & нп
The foolishness of those doing the
improper tasks, is denounced. The one who
stirs the universe, is known as improper.
ч f| tfe ^ I^ 11
All the punishments awarded to the people
in the universe are always out due to jealousy.
When a father trains a son in governance, the
cause of jealousy does not exist there.
WPSSRTfr П ящ п ^ f ^ l f H чпк:1
31ЧШ 4 f? 4 ^ ° r Tt^lFQRRft ЧПЧ1
%Ч^Ч rlW4UI*ITart ^TKRSSWraTTII^^II
rPWT^g-.tgTf^ i fp lt cpfon "чг: ^
fftt f4or«ra4%% f w r t gm n^n
Therefore, according to the learned people,
the one who indulges into the painful violence
he is said to be a harsh person. The others do
not agree with this.
fcswjrw f r a i w r ffg i тнрч: i
4 fefeftflf VfU^lS v4lfercKin^dii
A physician, well-versed in the medical
treatment, when gets harsh to a patient, then
there is no cruelty involved in the same. On
the contrary, its cause is compassion.
Ч трпЬ г ft% ir i d U l f b U I
4 1 ^ 5 ^ЛТ 'ЩЧггт ^nTT4rft4f^nT:ll^^ll
Compassion is not suited to the violent
people. Those who shower their compassion
to the violent people, become merciless
themselves.
чтчта тфч HfVFUlfaqi
ч ч ят^ п ч ! T^r: ШГГ f%h?I4IUo||
The neglect of the opponents who deserve
mercy, is also a sin. One who should have
Vayavlya Samhita, Chapter 31
been protected, perishes atonce, if neglected
despite the capacity of the protector to do so.
1чфгг:ir^^11
The one who neglects a person who is
worthy of protection, on considering his
apparent defaults, though he observers his
plight is in effect ruthless.
Tjamta 4 W rW I
ТГЩТ yiHcblftrd m II
Therefore, it cannot be generally agreed
that kindness is conducive to good in every
respect. What is admitted is the performance
of what is befitting. The rest is unapproved.
ц^гч^Гч
C\ тртгат i^m : -o : i
w h
ctsnftr Ц PvidT^I сГ Tpfem
ЗГЧГ^Гч 44lfyy w ТЩ ЧФТЙ<*'Ч11^^11
Infact, there are the defects of passion, etc.
in Murtyatmans (Sadasiva, Brahma and other
gods), still the defects are their own and they
do not belong to Siva. There may be defects in
copper burnt in fire but due to its contact fire
does not fade.
=rfiT 4H|i|TlltRfH^Rtrfldl
But the fire coming in contact with the
copper never gets blemished with the touch of
inauspicious things the fire does not get
polluted.
■
q$ фвшттлЪг f?rat ч ^ п - а ц п
The impure or the inauspicious thing
coming in contact with the fire, gets purified.
Similarly Siva never gets polluted on coming
in contact with the souls which are to be
purified.
yilS4Trftc) f | ^ g u f? n
зрщ тг! w f e i чтщт:и^^п
427
On coming in contact with Siva, the soul
which needs purification, gets purified. When
the iron is put in fire, it is the fire which burns
and not the iron.
ЧШЩ1
4 % ШЁ
Therefore in the prosperity and glory of the
Murttyatman, it is that of lord Siva and not of
Atman. It is the fire and not the fuel which
rises up in flames.
чкЦ1сптч|Гч W M 4 i
зтгт m т г ф ч ^ п т т г щ г ^ ч п ^ б и
W iflu||4dT4l^
The wood turns in the form of coal and not
the fire. This example should also be added to
the same. Thus Siva is enshrined in wood,
stone, dust and as such the presence of Siva is
admitted. The virtues like friendship etc. are
invisible which are only the feelings of the
mind.
MnN^RrERt rT WriT STI
Щ T fttw M Щ I
Ч гртш ч
Possessing the virtues of friendship and
others, the jlvas become the cause of the
virtues or the vices. The invisible and the
apparent feelings in a man depend an the
grace of Siva, therefore they are not the main
cause of virtues and vices.
1ТШЧМЧ %RT vkhkHIMd %T^114 *11
To free the living beings of the cycle of the
birth and death, cannot be taken to be invisible
by the learned people, but it only reflects the
command of Siva alone.
428 Siva-Mahapuranam

T o obey the co m m and o f S iv a is beneficial be independent w ith o u t the Celana kriyal

and w hatever is beneficial represents his
grace. H e is benevolent to all besides being
graceful to all.
As S iv a w ith a spotless tem peram ent,
rem ains m e rcifu l on a ll, and those w h o are
d m if t ^ Ч с *> т га > :11 Ч З П blem ished b y nature, are called the jlvas.
The m eaning of the w o rd uprkara
3RSH Wrif^rT fTWW f^RT: д щ )
(benevolence) m eans Anugraha o r grace.
Since that too benefits a person, therefore S iva
ШПТ:
is benevolent to all. The jlvas cannot m o ve according to their
rules, therefore h o w could they have the
universal fo rm . T h e un io n o f the karmans as
TOJIWlGtoi Щ Ч 4 W & II w e ll as the M a y a is k n o w n as the w o rld .
S iva is engaged in the w e lfare o f all the
4 I 54RI
conscious and unconscious beings. Because o f
Щ ^ < I W 4l*>e[ f e T t • 4 v T : ll ^ ^ ll
this tem peram ent, the liv in g being are able to
derive out o f al the benefits fo rm lord. T h e un io n o f Karmans and the M a y a is
linked to the jlvas and not w ith S iv a . T h e jlva
w Ew ym & g tfar: TRnfa w jfa :i has enough o f blem ish w ith it and not w ith
TW 4 ^ W 'i f T ^ j d t S I r f .i m m i attributes.
A s the sun m akes the lotuses to blossom
алчртай cbTSifh чтгогт %4iftr %дчп
w ith its rays, but still the sun, its e lf does not
blossom due to its nature.
T h e blem ish o f the attributes happens due
Terorertefir f t я ш я т s n f ^ t s e N -
to som e reason. T h e reason behind it is the
4% cf% ТПЧ^ИЧ^Н difference in tem peram ent w h ic h is in m an y
T h e tem peram ent also contributes to the form s.
future m eanings o f the padarthas. N o one can ЗЛ Ш Ш Т: ^ 5 T fd )T : ■ггсГ;1
otherwise turn the natural m eaning o f the
4|<^ь^с) фт: ^»Fdf^«j'HluiIe(chUfl:li^? II
paddrthas.
5Fll^04ffi^4«t ЯТЗ|% W <WT:I

TJef ЧбЬЧНЙ'^ ftn?: Х1Щ11Ч\Э11

T h o u g h the souls are the sam e, but som e o f
A s the go ld co m in g in contact w ith the fire
them are held in bondages w h ile the others are
gets m elted and no t the coal. S im ila rly S iva
the liberated ones. Am ong those w h o in
discards all the blem ishes, but not the one
bondage, som e have d ifferent types of
w ith little o f blem ishes.
kn ow led ge and em inence, due to their being
ггегат ^ ш т ч 5Й1Щ1 inclined tow ards abstinence and enjoym ent.
Som e o f them achieve id en tity w ith the lord,
f5 R T япорщт
w h ile others achieve o n ly his p ro x im ity .
W h a te ve r one deserves to becom e, does
not becom e h im se lf. H o w could the perform er ftraT: f w r :i
VSyavIya Samhita, Chapter 31 429

■Ц5ЕГ f w t : 11^411
arra^sfa щ т а г : w m ^ W r^ m i arm wr сГтПШ^n^iiva^ii
'ЯД1«ШЧГ %ratSSl^l^4lr4T XTRS4<T:lt^ll T h e ripe and unripe blem ishes have to be
Tho se w h o have gained identity w ith S iva faced because o f their presence in the w o rld .
are taken to the w e lfa re fo rm at the highest By unripe blem ishes one achieves low er
position. Oth ers k n o w n as M ahesvaras are positions w h ile w ith the ripe fruits one
lodged in the m id d le , w h ile R u d ra s are lodged achieves higher position.
d ow n b e lo w . WrRRfWT Rchf&fahHI: ШЩ\
Ш1тШ irchMHi зтащт 4Щ:1

T h e supreme soul is lodged above all o f T h e P a s u -A tm a n are considered to be one,

them . Som e other jlvas depending on B ra h m a , tw o and three on the basis o f the three dirts.
V is n u and M ahesa besides the supreme soul T h e y are stationed in order.
also achieve this position.
ЗРШ1
ш \
Ш Т:и^и The jlvas w ith their dirts are lodged b e lo w ,
M a n y o f the devotees o f S iv a are lodged in those w ith tw o dirts are lod ged above them ,
the position o f antaratma, Satyattta besides w h ile those h a vin g a single dirts are lodged
the Santipada. above all. T h u s there is the conditioned
difference in the universe.
fosrrat 3 m \ ft^r: -яйвгат § I w t : i
wt 11s ч 11
A s R u d ra is lodged in V i d y a , Va isna va s in гггтьэцп
Pratisthd and as also the A tm a n s , B ra h m a and S iv a alone, is the lord o f those possessing a
those b o m o f B ra h m a are lodged in Nivrtti. single, tw o and three dirts. T h o u g h they are o f

-g^sST Hl-pqvy ussm^i n o n -S iva nature, b ut still they are presided

ove r b y the lord.
т^гпг^зггчт: з щ ^ ч щ т з ^ т и 'а о ц
T h e eight D e va y o n is are the best. T h e
Manusya-yoni is the m id d le one. T h e five OTJSRTT f? ?РТ4^ш Щ нТ11^^11
yonis o f birds and others are the low est o f all. S im ila rly the w o rld d e vo id o f R u d ra is
presided o ve r b y R u d ra . T h e M a h a b h u m i o f
sruwrqratsfh w ifrnrt
the universe is controlled o ve r b y the hundred
'tfSTPh Tcf ТШТТ1ПЭ^11
Rudras.
The jlva because o f the excess o f good or
bad deeds, is b o m in the high o r the lo w yo nis.
D u rin g the period of the enjoym ent of \i ТПШс^ШТ <Щ1ЬЭ\ЭИ
pleasures the rew ard o f the karmans rem ain T h e universe w ith M a y a is presided over
unripe. A fte r their e n jo ym e n t the ripeness b y the gods. It is surrounded b y a Puru§a o f
emerges in them . the size o f a thum b fro m all the sides.
430 Siva-Mahapuraijam

h ^wi^ ictohi d W ^ ifofe4ifirft:i W ith the m edicine prescribed by the

ph ysician , the patient is not relieved o f the
ailm ent fo r all tim es to c o m e , b ut the use o f
T h e heaven ending w ith M a h a m a y a is
m edicine com forts h im fo r som etim es.
presided o ve r b y the lords o f the w o rlds like
V a y u and others w h ic h are stationed w ithin
the w a ys and w hose ends are b e yo nd trace? %Т:11<£ЧИ
S im ila rly the jlvas w h o possess dirt by
nature, besides being p a in fu l, S iv a gets them
frfrcT %ctT %ct#: femT:l№<$)l
relieved o f their ailm ents w ith his com m and .
T h e y are the squatters in the heaven, space
and the earth. T h e y are gods observing the ч Шштттт Tl*t f?ra: 4i^K«bKur*Ti
activities o f the gods.
T h e ph ysician is n o t the cause o f the
rem oval o f the ailm ent. S iv a happens, to be
' ©s.
W
s9
з га З й п б о и
the cause o f the universe. S iv a is not to be
Th is is h o w the ailm ents o f the w o rld ly
blam ed fo r them .
existence fu n c tio n , w ith the three dirts and
pathological reasons, separately, im perative o f 5:# гш 'd^hRxri ftrer.-i
being ripe or unripe. Щ т Ы TTFT: ЧТ • ^ m r w ^ ll^ 'a ll
зге! ч ггттчi W h e n m isery is the part o f life o f the
hum ans, then h o w could S iv a be the cause fo r
i w i p r a i : ttwj: %gf: '^nranw ^iid^n
the same? T h e d irt is associated w ith the m an
T h e treatm ent o f the ailm ents is the perfect
since b irth , because o f w h ic h they have to face
know ledge o f S iv a , w h ic h is granted b y the
the suffering on earth.
lord S iv a alone, w h o happens to be the sole
authority fo r the same. 4'«кягсиГ чет ч т Ы г я н !

зщяЬттй TRHtaFft fm: i 4 trarfa faeWl(3WRTOII<S<ill

эй чт? «uraf Еыкщтпг
Now the point is w h e n lord S iva can
rem ove the a g o n y o f others, w ith o u t m uch
efforts, then w h y does he g ive them the same?
There is no use o f th in k in g on the subject.
Ш 'W lrF^ fl^ r f|fcrc44:ll4 3H
Th is is sure that all the people o f the w o rld
suffer in one w a y o r the other. H o w can one
face pleasure or the p a in , because there is no
change in the tem peram ent.
4 % ТГЧТ fR P ft
fmpf jj
D ir t is the cause o f the w o rld . It reflects
M a y a and unconsciousness. It perform s itse lf
in the presence o f S iv a .
pw Ф т ш ч т : wfewii<pma?;:i
A s the m agnet pulls the iron towards itself,
w h ic h m oves fro m its place, s im ila rly w ith the
p ro x im ity o f S iv a , the w o rld m oves.
4 M f a f ?icRi ^TTfasd
T h e co-operative closeness cannot be
separated b y a nyone. Th e re fo re pratistha
resides in the w o rld w h ic h is presided ove r b y
S iv a .
Vayavlya Sariihita, Chapter 32 431

Thus Vayudeva, removing the doubts of

Г R R R g r f m i ^ ^11
The world is without any activity without
Siva. Whatever happens here, it is all at the
inspiration of Siva. Still he does not feel
painful.
'?|(Щ1?пЕчЧ>Т ЪЩ foR ft fW dtW ll
ттагарап^ r r
His powerful Sakti in the form of Ajna
pervades everywhere, which is unblemished.
This universe is perpetually covered over by
it. Still he is not defiled.
3TfRt Ш -HcMfyctod ТГ i m : i
f ^ R T ir R S T lfr R R
Earlier to whom none was there, who
subjugates all, the same is called Isvara. His
command prevails, still he earns no blemish.
the sages, and realising that their knowledge
had not been stabilised, further spoke.
tR ^ T T i^ XTf t f m
y r g 5 R fw q j i ^ 6 11
Vayudeva said, “ Knowledge is of two
ч ii types viz. direct and indirect. The indirect
knowledge is unstable while the direct
knowledge is stable.
The knowledge which is acquired by
| ^ 3 11 reasoning and instructions is known as
indirect knowledge. The direct knowledge is
gained with the performing of the rites.
ЧТЧТ1$ТЩгГ fRr Шч£ГЕЩ1

rM T fir R R g S l f e l i q 'X l l It a certain that one cannot attain moksa

A person with, an evil wisdom, if thinks without direct knowledge. О Rsis, without
otherwise, he gets destroyed. This is all due laziness you should do you aspire for the
success of the best of divine practices.
the influence of his Sakti. Still he earns no
blemish.
oqfcr; ш cjHiviORufn ?TRt4^Tt 4lAi*rjf9T)5SinR:ll? ?ll

«rd4l4^d i^y u
In the meantime a divine voice in the sky,
which was heard by all, declared, that “ This is
all true.”
rffit fgflTT: ^ RRgT$|treW:l
т р й fa w T T fe sT :
All of them were then delighted. Their
doubts were totally removed. Then the
surprised Rsis offered their salutation to
Vayudeva.
cCT Tcpft Tffcfl
ЯЩЩТЯТ TR ^qfg^il^vslI
V3yavlya Sariihita, Chapter 32 431

C H A P TER 32
Excellent practices for the achieving of
moksa

tfrlFT TTISFT WST 1ШП1?11

The Rsis said, “ O Vayudeva, you kindly
enlighten us on the particular method by
performing which one achieves salvation
which is directly acquired. You kindly speak
out the means for the same.
432 Siva-Mahapuraiiain

dharma and the other one is accessible to all

s3

others.
# r t % ТПТГ srf: 4t8TjVM?lf«4ri:i
«ШЧТГ^Т rfS^rT W T^TTJ^: % ^:ll^ll "4T4t snf: w n f e r HW 4I
V a y u d e v a said, “ T h e adoration o f S iv a is
the supreme dharma w h ic h is also the best o f T h e higher dharma leads one to achieve
the anusthanas. L o r d S iv a the bestow er o f the greatest virtue of S iv a . It shall be
moksa could be visualised b y the same. supplem ented in all parts of the
Dharmasastras and other sacred texts.
ТГ ч ф г т ^5T: w f a : Л : зртщз
$cft WTt snf:
It is o f fiv e types and has been d ivid e d in
fiv e parts v i z . kriya, tapas, japam , dhyanam Sa iva has been treated to be the supreme
besides the kno w le d ge achieved b y the soul. dharma and has also been conceived as the
best o f anustMna and has been supported b y
fb f TThT теш: I
historical treatises as w e ll as the Puranas.
тег w ъ TTia^iixti
T h e kn o w le d g e achieved through the five
activities together w ith the connected virtuous
rites represent the great dharma. O n e therefore Its exhaustive expla natio n is fo u n d in the
attains the som e kn o w le d g e , o f direct and Sa iva A g a m a s . It is also m entioned therein, as
indirect nature w h ich u ltim a te ly bestows to w h o is entitled to practice the same.
salvation. $еПЧ«й f? fg fa s r: s r iw ls s t W Ш | Ш : |
tTRtSWIsNff SPqf Ц «fdTjffc-vfil «ftcT: РЯЖ ^сТТГ Щ;11^П
WOt 4:114 II T h e Saivagam as have been d ivid e d into
T w o types o f dharmas, both higher as w ell tw o parts v iz . Srauta and Asrauta. W h a tever
as the o rd inary types have been prescribed in has been prescribed in the V e d a s , falls under
the category o f Asrauta, w h ile the Srauta is
the V e d a s . In the m atter o f dharma V e d as are
separate fro m the same and are w ill
the final au thority.
consecrated.
ТПТГ snf: ^ ws-gT^rm r p ; i

Dharma is called Param a upto the yo g a in

T h e independent texts w ere o rig in a lly ten,
the Ve d an tic section o f the Vedas. The
but w ere supplem ented later on b y eight m ore,
secondary or o rd inary dharma has been raising the num ber to eighteen, k n o w n as
described in the karm akanda section o f the K a m ik a etc. and the entire literature is kn o w n
V ed as. as Sa iva Siddhanta.
T T P t ШТ.-1 ^fdWTM'hl ^TrleKlfolfaW'CI
XR Щ^тш ТЕШsRT W Ъ 1^ 11
T h e souls h a vin g been freed fro m fo r the T h e V e d ic literature com prises o f a
bondages {Pds'a) are authorised in the higher hundred crores o f verses, in w h ic h the
Vayavlya Samhita, Chapter 32
Pasupata vrata as well as the jnana are
highlighted.
О \9
In every circle of yugas, Siva incarnates as
Yogacarya at different places forth
propagation of the yogic practices.
я д щ щ щ т : тптгк:1
3W*pfera?TT:ii?4ii
The sages like Rudra, Dadhici, Agastya
and glorious Agastya have briefed the same
for the purpose of propagating them.
й W ЧПртТ yfgdRi W c h l:l
ТТЩ: ?m?TtSSSr T T S W .Il^ ll
They are the exponents of the Pasupata
doctrine, and the related literature. There had
been thousands of preceptors in their
respective races.
rfWffK: Trirr
41^4^1 ^ T : Мгад$<з<й'Ч11^эи
They have supported four types of
Supreme dharmas. Out of these, the
P3supatayoga makes one to have face to face
audience with Siva.
?гртте|етяш *тт: чцуча) ш :\
аагдчиий frRt щ щ т f заяйн и
Therefore the Pas'upatayoga has been
considered to be the best yogic practice of
Siva. The methodology, as has been explained
by BrahmS for the same, is now being narrated
by me.
Ч(Ч1ИЧ>ЧЧ> ^ T : 4RcfifHJd:i
щ w \ w m $\i w 11
This Astangayoga had been prescribed by
Siva himself. By following the yogic
practices, there is the sudden appearing of the
ability to understand Siva.
433
щгчт чтй ■#ччГгН1й 'ч^ fw rui
w r ^ t f t r a w щгг ^TR yfdfgduii^o и
With that command the stable supreme
knowledge is expeditiously achieved. A
devotee whose knowledge is stabilised, lord
Siva, gets pleased with him.
^ritr -Ц:
fVlc!T4tl8irrriTIKcbHUM
It is by his grace alone, that one achieves
the supreme yoga, after which one come face
to face audience with Siva and the worldly
bondages are removed by having a face to
face meeting with Siva.
чЭ чЭ V
$r«pni:
Then a person having been freed from the
worldly bondages, becomes like Siva himself.
The methodology explained by Brahma is
being stated here.
%сГГ Щ ф ф ? feraj:
44drr4fd 311
The prominent names of the lord are Siva,
Mahesvara, Rudra, Visnu, Pitamaha, (grand
sire), Sariisara-vaidya (physician of the
world), Sarvajna (omniscient) and Paramatma
(the supreme soul).
^ungebfa; RTsS fyciW UfdhTd^tTI
atга <т
The aforesaid eight names represent Siva.
Out of these, the first five are related to the
Santyatlta practices.
W l: 44<lfVWl<lHi Чз ЙЧ|(учГ<Ч£1^1
The five names of Sadas'iva originate from
conditioning factors. On the disappearing of
the conditioning factors, they disappear.
434
зщйсГ f t <Т facU'tfPlrill: 4 % : ^сргг: |
Щ&\ d ftftf f T O # ■qf^TT
The pada is eternal, while, while the soul
which occupies it is non-eternal. At the
change of the padas, these holding the padins
are released.
3TTrlTRTTTfWR W lRfra 4 1 ^ ^ 4 1 1 ^ 1 1
With the change, they again achieve the
same padas. The first five souls undergo the
change of names.
3RJtT ТТЧТЧЩ5ТТг!Ыт?Т:1
The last three names viz. Samsaravaidya
(worldly physician), Sarvajna (omniscient)
and Paramatma are dependent on Maya and
are indicative of Siva alone.
3HiR4H4i¥<rN: ш т е д а ш : 1
The one who possesses the five attributes,
besides being Isvara, is called Siva by the
noble people following the Saiva principles.
H f # f f T O tRTTI
Hfst 'RTЩ Щ : ЧТО Ч*|1Ч¥1Ч|Ц11^11
Щ TO aigcf)^cfTii^'ipcld:l
TOT Hf##TOT 4: т о ТГ # ¥ ? : l
TOTOT W ll^ ll
зтггат fsppt tTr^g^fq^roi^l
тот) § i f f # froFmf^R <r
Ш (Ч Т ЧНИгЧ#: Ш : ^ T : 1кШ н:11ЭЦ||
The name Mahesvara is explained thus,
Prakrti is greater than the twenty three
Siva-Mahapuranam
principles. Purusa happens to be the twenty
fifth principle greater than Prakrti Purusa is
Pranava, or the first Svara in the Vedas.Since
his real nature is comprehensible only through
the Vedas, he is established in Vedanta. The
one who is beyond Purusa and who is
associated with Prakrti is Mahesvara, because
both Prakrti and Purusa are subservient to
him. Or otherwise Mahesvara possesses Maya,
who on the other hand is Prakrti, the principle
with three gunas and is unchanging. It is
Mahesvara who energises Maya. He is
glorified Kalatman, the primordial one, the
gross as well as the subtle.
Ч: 1ПТ:|
TOfrTOft 4ff^: %cf: тогагГГПЩП^И
The word Rudra means misery or the cause
of misery. Lord Rudra is the one who removes
the misery. The noble people conceive him to
be the supreme cause.
dTcfif^TV^nt ЖН#ТОТ%Г:1
dU!UjTfy%gfd f?TO #t TO ??fW:ll3V3ll
The one who pervades in all the elements
from the earth to body the same Siva is also
known as Rudra.
ЧТТО: f t # Ч#гЧЧ1яГЧ1
f*RW#T f # R f 3 # # : 11^6\\
The one who is like the father for all the
living beings, therefore, he has been called as
the grand sire.
fro r# -m
ТОТГ^ЖГ f # t WHTO f r o # : i
©4
\\ъ о и
As a physician well versed in the medical
treatment removes the ailment with the use of
medicines, similarly the lord removes the
worldly existence together with its roots. He is
Vayaviya Samhita, Chapter 32
so called by all those, who are aware of the
nature of the principles.
Гясът? т тй ч\ ^iciKydi'^M'nvt4d:ii^^i
зшгат ^ зп-rftf iTRi^fd ir<rnfm:i
31-Нс^Гч ^ W&
Inspite of one's having the ten sense
organs, for the success of knowledge, besides
the organs of knowledge, and the organs of
activity, he is unable to realise the gross or
subtle aspects in all the three times, having
been covered with the dirt of Maya,
щ firmer
SWetfcf STRTfr <ТСЧ1гН4# 3 ^ 11 * 3 11
but lord Sadasiva knows about everything
wherever it is in whatever form, therefore, he
has been called as the supreme soul and
omniscient.
чЭ *s
■ WfmdUIrHfq^idlthirHi WWll'k'kll
He is the supreme soul, always linked with
the divine merits. Because of his being
separate from the Jlvatma, Siva himself
happens to be the supreme soul.
Н1Ч1Й<=ьГч^ ^ г№ЩТ55-с(|4М'Н1<л^В
f^Tdill: TilRTtifimi'jJhll
аднз' чщгртч!
^сеЬи<И!с^чаду $ {-УЧИЙгПЧ;I
^'geBleRH ~ЩШЧ Щ^рЩТПХ\Э11
With the grace of the preceptor, achieving
the eight names. The knots of Kalas, nivrtti
and others, shall be cut off with the five names
of Siva and purified by the repetitions,
strotras, and non-restraints. By means of
Susumna, the Puryastaka alone, with the chest,
neck, palate, middle of the eyebrows and the
hole on the top of the head, shall be cut off.
435
4T<yrw :Пугн4 -4|# п4шГ< 1
-щ щ чт т
ТТ^тШТ е й P4:l
ЗЩсЙ Wmr4H4gdlr4l<t>fd if ^ ir k ^ ll
The moon is lodged in the twelve petalled
lotus in the heart. With the strength of Siva,
the soul should be made descend there. The
mouth is shrunk in size. The body is drenched
with the shower of the nectar of the Sakti and
merged in their reason. The Atma is then let
down into the heart.
Ж ТЙЧ Щ Ц З Щ К Ч4тНаГсДсТЧ;11Чо11
Зтф птЫ ЙФт
^«S^4ifecb4i^ivi t iw ?и
к г г а # TTR% ч ш -л
%<яя1'Ч1аеЬ^с| 'чим'Д: ■putJddim ^ и
The devotee then mediates on the great
lord, who is favourably disposed towards his
devotees and is conceived as seated over the
white twelve petalled lotus beyond the moon,
who in the sweet crystal pure, delighted, cool,
lustrous form, of Ardhanarls'vara shall be
meditated upon. The devotee shall have the
normal state of mind. The lord shall then be
adored, with eight names of Siva and the
sacred flowers.
?t hT: s r m w m п ш : i
S3 о
wmm 'ч т ч т й Ф и
At the end of the adoration, the devotee
shall perform pranayama, well concentrating
his mind. The eight names of Siva, should
then be recited.
Ч1Й ЩП1^1 4 W d : l
ЗЩ Ч^ХЙТ f^ T S « j4 4 4 P d 4 4 ll4 y tll
ft4c$rW 4lc4N ^дсй1<сЬс(г4ч||
ЧЧ fK^rr foiled ?TR ЦЩЧсТ ^рТЬПЦЦП
436 Siva-MahapuraQam

ёГОгГ ?РЯ%Т ^ frT ЧПЧтТЧ rWTI

^TW ^ RT4 rf3ZtT трЯсГ ЧТ5Г W I : I I 4 ^ I I
R epeating nam ah , he shall p o u r eight
ahutis in the n a ve l, together w ith P u m a h u ti,
o ffe rin g eight flo w e rs , w h ile concluding the
w o rship . W ith the p a lm fu ll o f w ater he shall
dedicate to his A tm a n . B y d o ing so, before
lo n g , the auspicious kn o w le d g e o f Pasupata is
gained. T h e n he acquires his exalted states and
the excellent conduct. T h e n securing the great
yo g a , he is liberated. T h e re is no doubt about
it.
436 S iv a -M a h a p u r a ija m

for performing of the same has been taken to

be a Siva temple, some forest or an orchard as
auspicious.
m f t tmftysrt w e t : Tp>7nf|fch:i
3R5TM w v iw J р щ щ Ф г т H im i
о е»

For the performing of the same, initially on

the day of TrayodasI, one should perform
Sandhyci after taking the bath, go to the acarya
and get his permission.
: тдгщт!

Then he should be clad in white clothes

and wear a white yajnopavita and the white
rosary applying the sandal paste over the
body.
CHAPTER 33 W #4t | TPJfT HI
The glory of the performing of Pasupata ЯТЧШТГЧ5ЕТ fEHr ъ т щ т -л
vrata
еттят ^ н ^ ст%РЕгасФтп щ 11
3d4dtch<i4ifa ^ R T :l
sRT ЧТ^ТЧгТ w t i m й 1^ 1к о д |Гч rnii&n
"RtJ ЧЩЩТ: T£cTT:ll?ll w ctT "цтащ^тск <т cm
The Rsis said, “ O lord, we would like to *TT ЕВТЧфгтатГч Щ116И
listen about the best of Pasupata-varata,
^ЧЧйеЬЧшГч чп
performing which, Brahma and other gods
came to be known as Pasupatas. cTcJtf -Щ^Ш^ЕЧЧТд^ГИЧН
Then holding kus'a in his hand he should be
cU^cll-el
seated over kusasana. He should perform
w и: pranayama facing east or north. Then
SRT ШЗрт frPTIRII devoting his mind to Siva and Siva, he should
Vayudeva said, “ la m going to reveal the offer prayer to them;’’ He should then
secret to you which removes all the sins and perform a pledge, sankalpa. The time limit for
has been discussed in the Atharvasira- the vrata is till death, or twelve years, or six
upanisad. years or three years or twelve months or six
months or three months or a month or twelve
с ш М тМчщг сГ?т: fvrat|f<^:i
days, or six days or three days or a day.
фашчгешй Щ : ^рёТ$ПТТ:НЗИ
ЗТрЧЧТЕМ \£\ tfebl <U| Id |
The full moon day of the month of Caitra
is the appropriate time for the same. The place frcTF^T WITT H г(У1ЛЧНП^о||
V2yaviya Samhita, Chapter 33
He should ignite the sacrifical fire duly as
in the Virajahoma and should perform homa
dropping ghee, twigs, pdyasam etc.
After pouring of the pUrndhuti, then for the
purification of the tattvas, homa should be
performed reciting the mantra orh namah
Sivaya.
d e n ta l ft ^дачиПТгЧ^ННЧ!
тцтш^г ччщт: w ^ ff ^ n ftr r s r ii^ n
Then he should recall in his mind that let
the Pancamahabhutas, Tanmatras, five
Karmendriyas, be purified.
Ш1%21т: Ш W ll^ ll
They are divided into five parts each
according to the jhana and karmas. There are
seven dhatus like the skin etc. and five vayus
like prana and others.
тптТ f e r r e t ^ v b ^ n i^ n
rm щ
W d rc ilft ^ 4 # % : l l ^ 4 l l
The mind, intelligence, pride, guna,
Prakrti, Purusa, raga, vidya, kala, Niyati and
time, Maya, Suddhi, Vidya, Mahes'vara,
Sadasiva, Sakti and Siva-tattva are
respectively called the tattvas.
TfiWT ?ТШ5^Г
fVlclIdJI^mfflil ?IIW 1 f | ЧГгагГИ^И
With the reciting of the mantras mentioned
in this connection the performer of homa is
purified and by the grace of Siva and he
achieves all the knowledge.
faRrciml щ tt
437
Then with the use of the cowdung, round
balls should be made and poured in the fire
sanctifying them. The performer on that
particular day should consume only the
cooked rice soaked in ghee.
W it § ^ u ftftw i
df*4fcKli!R: cFTvT f i t WTtRfiTli^ll
On the morning of the fourteenth day
performing the morning routine he should
observe fast.
Ш : htfoT w t t t f^rr gtmcTOR4:i
-ЧШ:П^П
Then on the full moon day, he should
perform all the tasks upto homa and then
collect the ashes extinguishing the fire of
Rudra.
Щ 1 STfot Rtrgt Iffiicb^d ДЦ
Ч Я Т Ш rRTt ctldvlsslIirWlf^rtgHRо ||
Then he should take his bath shaving his
head or with his head adorned with matted
locks of hair. Then he should remove all the
costumes like a shameless person.
TTcblWTCl clvcfieft RT rT tTsRtlR ^11
Or otherwise he should wear the coloured
robes, the skin or the bark garments. He
should then carry the danda and wear the
chain.
w ft
f^rmFTRWTWlR УII
He should sip the water twice washing his
feet and then apply the ashes of the Viraja fire.
fa ^ i^ -ift ^ fd ^ T iiiM ift fR
Then he should apply ashes from head to
feet reciting the Atharvan hymns like Agniriti
etc. half a dozen times, on all the limbs.
438
m m W 4 H1 щ ЩЗЯТ1
^ ri|U I^ 4 f ^ R cTTIR'ail
Then picking up the ashes, he should rub
ashes on all the limbs of the body in the same
sequence reciting pranava-mantra.
cmfenjn? и Ш ± и ^ ч 1 ^ ч 1
drawer {miliar ^^1 1 4 8 1 1 ^ 1 1 ^4 и
Then reciting the mantra Trayusarii-
Jamadagni one should draw tripundra over
the body. Then he should perform the
Sivayoga realising himself as Siva.
§»'4|ffiW’SPl W J
He shall thus perform all the three
Sandhyas. This Pas'upatavrata, yields all the
worldly pleasures and salvation dispelling the
form of Pas'u.
ШЩуЗ xrfTvTST ттщгрт 5ГЯЧ1
4gl^4)
Discarding Pasu-hood, performing
Pas'upatavrata and then one should adore the
Sivalinga known as lord Mahadeva.
ФЛЧЙЗН f q
«bfuicbl^^d4T4^ 4 R c h W ^ II? ill
A lotus seat should be arranged with a gold
lotus with eight petals in which nine gems
should be studded. The pericarp should be of
saffron colour.
fk m w ТгБ ГшчулГч m
та ч 1сН1чфтм? < ?11
In case one does not have means to do so,
then the red and white lotus flowers should be
used. In the absence of the same one should
offer mental adoration.
hcvi'jjcbfuicbm^ fj<^T
w fo fc 4yi4fifiic(d ж ч ж и ^ о п
Siva-Mahapuragam
In the pericarp of the lotus flower, a
pedestal of crystal gem should be made in
which a small Sivalinga should be placed. The
adoration should be done thereafter.
vfdgiuy fe tA r f^wr№q;i
hfTSFi^TTR 4«('4ewHchKd:ll^ ^11
The linga should be consecrated
appropriately. Then the linga should be
conceived to be of five heads.
He should bathe the linga with pancagavya
and other materials placed in a golden vase.
ТПТ#М f ^ f
He should offer fragrance, camphor, sandal
paste, saffron etc. besides the ornaments over
the linga.
x i^r T?B: %irt4d4ldiA:l
Then the wood apple leaves, red and white
lotus flowers, blue lotus and other fragrant
flowers should be offered.
W ^ I^ r Ш Ч ■ЦрТ5ПЙШЧгГ:11^ЧИ
The auspicious TulasI leaves, Diirva grass,
unbroken rice, whatever be available should
be offered according to the mode of worship.
fh тэт rt Tmrf^RTi
The incense, arghya, naivedya etc., should
be offered to Siva and the devotee should
engage himself in the auspicious activities.
fg ift ъ Pcfi^i ёгГн ^тгажтйш^т
^г4*<яиГт 3 % rifcii^ylMdr ii^ H
VSyavTya Samhita, Chapter 33 439

In this special vrata o f S iv a , one should G u g g u lu is to be offered in the m outh o f

m ake the o ffe rin g o f things purchased b y him Sadyojata, fragm entation in the m outh o f
b y the noble means. S a u m ya , w h ile Isana should be p ro vid e d the
incense o f khas.
^pTT In fest Щ 1
Vrj>Tm p>i|lcfertW ) y d ^ d H ,l

T h e num ber o f the w o o d apple leaves or ^4'PTC4>iBia тичИ

the lotus flo w e rs, should be a thousand each. T h e ord in a ry incense includes sugar,
O th e rw ise , О Brahm anas the num ber should at h o n e y, cam phor, ghee o f K a p ila c o w , sandal
least be a hundred and eight. paste and A g u r u w o o d .

adrift хг ч гггМЬ^ч^Ч.| «K$wl&MW»n d)4lc|H^d:l

щ : 4sr T R ro w ^ iii4 ii зЫтлтатРТ и(г1сШЧс1: ЧТ^И^Ч II
O u t o f these the w o o d apple leaves none T h e lam ps should be b urn t soaking in
should be left o u t. A golden lotus is m ore cam phor and ghee. E a c h m outh should be
valuable then a thousand lotus flo w e rs. offered the arghya and w ater fo r sipping.

4)Hlt4Hlf<bc<u)drH4M fdHW %:i Натеки) *4lo^<*c(4U*4td1l

4 ЗДКйГЙ Гч^<<Ц|Г*о ||
T h e blue lotus is like the w o o d apple In itia lly Ganesa and K a rtik e y a should be
leaves. The re is no rule fo r other flow ers. adored. T h u s w h e n the w o rsh ip o f the first
They could be offe re d as m any as are shift is com pleted.
available.
ЧЗЧТ fq C l^ iB y *q (d ’i :l
srcn^ft favNd: I чзчт Яспат зщчЗч:П'#^и
dlM^clRgl ?RdH rf ifc&irtf *11 The C a kra va rti Vighnesas should be
adored in the second shift. In the third shift
4 felMftfd ЧЧкнБмна:1 one should adore the eight form s o f S iv a ,
Сч Сч

including B h a v a and others.

Astanga-arghya is o f special type and the ^ e h K V T ^ il: i

incense besides the sandal paste should also be Tjriaikiol трнгт: тга чтиРЩТ:11'*£11
\Э Сч ’
offered. V a m a d e v a should be offered the
In the fo u rth s h ift, the eleven im ages o f
sandal paste. Purusa should be offe re d y e llo w
M a h a d e v a , and all the Ganesvaras should be
orpim ent. Ashes should be offered to Isana,
adored.
som e o f the acaryas prescribe the o ffe rin g o f
the sandal paste to h im . S om e o f them do not ®rf^cT W tRTPET ТЩЧТЩЙ ЧРТРТ1
support the o ffe rin g o f the incense to h im ,
dVlR<*4H4: ч и п ; Т1ШТ: 'ШЗ^ПГШТагтП'^ ЧII
because it is prescribed elsewhere. T h e w hite
aguru is m eant fo r A g h o ra , w h ile the black ЩЩТ хпчш: ЧЧТ: Tfisft w :i
aguru is m eant fo r Purusa. ^ W # € R T :ll4 o ||
rfteft TjnToT тЫ г ^TriTf^cR чI n i r H q hIhm^ii 31^11
f^TRTf^ fa?t4d:ll'*3ll infi|4l f| ЗРЭТ: ТЩ[ Ч1ЯТШ Ш Ч^И
440
^qqwigr ^птотт: ^ ^жгатч!
ЧрПМ f^iqxlrMI 4V4I Vl^fe’uldMdliq ЧII
In the fifth shift outside the lotus mystic
diagram, the lords of the ten quarters should
be worshipped along with third weapons and
the followers, the mental sons of Brahma, the
luminary bodies, the goddesses, the gods, the
dwellers of heaven, the dwellers of the nether
worlds, the sages, yogis the sacrifices, the
birds, the mothers, the ksetrapalas with their
ganas, and the universe with mobile and
immobile beings should be worshipped, since
they have the pre-eminence of Siva and their
worship would please Siva.
C\ ©s *v
pr Pq^ddim ^ii
At the end, after worshipping the supreme
lord, delicious havis shall be offered as
naivedya along with ghee and other dishes.
ytsMWlReh ^4<VI«b4,l
ЯЯТЗЩ^Ц:М4^М
f^Hrdl4 MsHIViq ЖТЧ^Т!
ЪЧЯ ^ЧсЬК W ti Ъ -рЧ^ИЦЦИ
The betel with something to chew with and
to render the mouth fragrant shall be given.
After offering different types of flowers again,
besides the ornaments, the comprehensive
worship shall be concluded with the
performing of arati. Then the drinking bowl
with the complements and bedding shall be
offered.
^ «q^Aldl
ЗЩГ ^4li%RT fir d r« 4 4 ^4 d :ll4 ^H
A garland resembling the lustre of the
moon should be placed over the bed. All of
these represent the charities by the kings.
irw wt^ii4V9ii
Siva-Mahapuranam
The performer should himself do this and
make even the priests to do so. The piijana
should be performed after the homa, followed
by the recitation of Siva stotra as well as the
Pancaksari lore.
q ^rm f qumr ^ щ лШ |
4tWl^c)4i| JjbfciyVxt w l^ im d ll
After circumambulation and the offering
the salutation one should dedicate himself to
lord Siva. This should be followed by the
worship of the preceptor as well as the
Brahmana.
^Tcrrefq# w nfur ^PTgrpq f ^ t : i
f W fSR3T rt гТЧЩсШЧ<? II
Then offering the special arghya and the
flowers the deity should be sent off. Protecting
the fire reciting the Agni mantra one should
bid farewell to the fire god as well.
rT f q ^ c l i 4<lf<dl4l
ТОШ ВД Uetf4eMU||p4d4JI5°ll
PvidTrrai
р я р г ъ p ^ f^ q i^ fd H ^ r fa ? tw :iiq *11
A devotee should perform the worship
daily similarly. Thereafter all the material for
adoration as well as the lotus should be given
over, together with the linga to the preceptor
or alternatively the linga should be
consecrated in a temple of Siva. Thereafter,
the devotee should worship the preceptor, the
Brahmana and other people for the success of
the vrata.
w i « й т е i^ ? ii
In case a person has the requisite means, he
should please the devotee of Siva, the
Brahmanas, destitute, and orphans. In case one
is unable to perform the Vrata with complete
fast, he can take, fruits, roots, besides milk.
Vayavlya Saihhita, Chapter 33 441

Wgrm щ
ЯтН d-Aiw) f e t эдг?1«лРк'Н: ^ffe:ii<^u згчщгГ: п^эо м
Or alternatively he can take food once in a What more could be stated, the devotee of
day and take light food in the night. Keeping Siva, performing vrata should not commit any
himself pure, he should sleep on the floor. evil deed. In case a sin is committed
unmindfully, he should consider its
seriousness or otherwise, and perform
<Slf*bl45ldl ftrd 9)d4drH4M>dll^-kll repentance by performing adoration, homa or
Or alternatively he should sleep over the recitation. Till the end of the vrata he should
ashes or the straw. He shall wear the deer skin never act carelessly.
or bark garments, observing celibacy. Thus
the holy rites shall be performed by a devotee
accordingly. ЯтШ ЫеЬ1ч[ф4$Н:1|\Э^1
зт^Ьпт dsanUii ъ тщц\:\ A devotee, should, reliving himself of all
the desires, give away the cow in charity
3Tg^Tt Ъ Э д ^ г п V l T h ^ d M d п ^ ц п
besides the oxen, adoring Siva at the same
In case he is healthy enough, he should time.
observe fast on Sundays, during the Ardra
constellations, on the eighth, fourteenth, full gowi-w яш ш :1
moon or the moonless days of a fortnight.
UTtsirudyfdd'ldcKii: The ordinary procedure for the
performance of the vrata has been spelt out.
w m cfnfun f w n ^ n
The procedure that has to be followed every
He should not touch the cheats, fallen man,
month, has been narrated by me, as had been
woman in period, polluted women having just
heard by me.
given birth to a child, and the Sudras by all
means. He should not think about them, nor %R=r crafaf 5 MKehd
talk or look at them. злит! tftfa ci, T tH frfu d q n ^ ii
ГШ T ^ n jW j tRTTI
TTpsj yvil-dSr 3TT%T KlfH f e n t to tf *lld<ct, ЩТТН'Э^П
He should practice forgiveness, charity, cbifdcRi % r чнЫ144>1
compassion, truthfulness, satisfaction, w i r e tit тпй iraftrpjr тгтьэч п
чЭ 'O
calmness and remain non-violent.
thIHj} d^chl-d'l^ii
W F R ^m rfq- cTTI
<0
М Ш foma ^Tlha^ll
w 4^|ГчсьГ ^ сгггат f r a i l
In the month of Vaisakha a Sivalinga of
He should take bath thrice and should adamant, in Jyestha of an emerald, in Asadha
devote himself to the lord, with his action, of pearl, in Sravana of sapphire, in
thought and behaviour. Bhadrapada of ruby, in Asvin of onyx, in
cffTOtt W tl Karttika of coral, in Margasirsa that of lapis
HUi^OT WOK ftWJT *1*Н1у4 ||^ П lazuli, in Pausa that of topaz, in Magha of sun-
442
stone, in Phalguna of moon-stone and in
Caitra of sun-tone, is considered to be
auspicious. In case these gems could not be
made available, the gold would serve as the
substitute in every month.
еЬттгё т ш зт ш\
трщг Щ WIcTW Щ Ц cfTH^II
In case the gold is not available silver
could be used for the making of a Sivalinga.
Or alternatively silver, copper, rock or even
clay shall be used for the purpose. Even lac
could be used for the purpose.
9FTT^TRWr T44wRdfac41eH:IIV9<HI
Or alternatively he should make the lingas
of fragrance as per his desire. At the end of the
vrata, he should finish his daily routine.
с л Cs -Ъ о
TEfHT ЩtWrcTpf fciv№d:llt9^ll
He should perform the homa and worship
as before and then adore the acarya and the
Brahmanas engaged in the vrata.
^ n ftr r : шпттчй Rnm r ои
With the permission of the preceptor, he
should be seated over the kus'a-asana facing
east or the north holding kus'a in his hands.
yiRt>dl "Чтг т ш б е з Впщгалт!
зтрм ч щ ^ т iirfislW: 11d ^ 11
He should recite the mula-mantra as per
his capacity, devoting himself to Siva and
Siva and offer his salutation to them with their
permission.
\6 ? 11
Then he should pray, “ O lord I am now
discarding this vrata at your command.” Thus
Siva-Mahapur3nam
speaking he should remove the kus'a below the
linga and place it to the north.
3rftr
^ 1гагчящ дф ^ 1 id 3 11
Thereafter he should discard danda, locks
of hair, bark garments, besides the chain. Then
sipping the water, he should recite the
Pahcaksara-mantra.
*t: ф!с(1гчРг1ей?
gd^dWjgwTd Ъ jj $ ^RT:lt£*ll
The one who carries on this vrata till death
quite carefully, he is called Naisthika or a
person with a religious faith.
ТП^сГ сГЧЗТ StB: ТГ tr^ tT
He is considered to be the best of all the
asramas and Mahapasupati-vrati. He is the
foremost of all the ascetics and those
performing the vratas.
Ч ЙЗГ TR^FT: <5^£РфЬфсЧГ I
■qt ilfd^fych)
No one could be more fortunate among
those desirous of achieving moksa. A yati,
who is Naistika, he is also called the best of
the Naistika.
sRAcTcOTTeRcTI
•O *S
A yati who performs this vrata daily or
does it for twelve days he is equated with
Naisthika. because of the performing of the
sharp vrata.
idlTRt W tcS d c^ 9ld4II^IU|:|
Fg^eb-R'cRT gifq ^ щ gjgR ^%с&:||й<Я1
Who applying ghee over the body the one,
performs the vrata for two or three days even,
he could also be treated as Naisthika.
УйуауТуа Samhita, Chapter 34 443

It is called Bhasita because it shines,

f? r a ife 4 i т й ч rtt ^ ? r : э ^ и б ^ п
Bhasma because it devours the sins, Bhuti
because it causes prosperity and Raksa
T h e one w h o perform s this vrata in a
because it provides protection.
selfless m an ner, and the one w h o has devoted
his soul to S iv a , n o one could be equated w ith
h im . Ы ЦЩЩ W :
4W*Wlt fgSTt Й4РЧ^1дак'*ПЧ&1 W h a t else could be stated to impress about
шй: ШГ1 чтзг T-r?TO:ii<?o|i the g lo ry o fbhasma. A person perform in g the
A learned B ra h m a n a , ap p lyin g ashes over vrata h a vin g a bhasma bath becomes the lord
the b o d y d a ily , he is surely relieved o f all the o f S iv a him self.
grave sins. чтите? rt ?ктчт щ^гЧттФэтч;|
hfichifdrl^l Ф вПИаКЧ rthfa czrrq^l ~dBlcflfrdT:ll^^ll
<R4ifwlh - f c w i f d : 11 11 Bhasma serves as a p o w e rfu l w eapon fo r
T h e auspicious sem en o f R u d ra and A g n i the devotees o f S iv a . It is a d ivin e m issile
happens to be the ashes. Th e re fo re a devotee w h ereb y the m ishaps o f the elder brothers o f
w h o applies ashes o ve r the b o d y is alw ays D h a u m y a in the course o f his penance had
p o w e rfu l. been rem oved.

qi^W dR I
т ещ щ т о о т к й ,^ i r ? d i i
Those w h o a lw ays a p p ly ashes o ve r the Th e re fo re , one should endeavour in all
b o d y , all their blem ishes are re m o ve d w ith possible w a ys to collect bhasm a, like w e alth ,
their bodies c o m in g in contact w ith the ashes. after p e rfo rm in g Pasupata-vrata and
the
A person w hose soul is p u rifie d w ith ashes is engage h im s e lf in bhasma bath.
called bhasmanistha.
w rw errucftqtfflri'tnr ncbrnt
4TPRT 4^|4fasMi^Hc|ufa qrn ^Ш?т158ЯЩ:11^^11
’k'k'k
A person h a vin g applied ashes o ve r the
entire b o d y besides the Tripundra is also
called Bhasmanistha.
§ :W :l

F in d in g that a person has applied ashes

o ve r the b o d y , all the g o b lin s, pisScas and the
incurable diseases, flee fro m a distance fro m
h im , undoubtedly.
УйуауТуа Samhita, Chapter 34 443

CHAPTER 34
Upamanyu's performance of tapas for
Siva

TTHTTcf ^#RTII?ll
The Rsis said, “ The elder brother of
Dhaumya had performed tapas for the
drinking of milk, as a result of which lord Siva
gave him the ocean of milk.
444
FT Ш i^d¥ll*dH3r«f$dlVI
сШ дт П?Г=Ш;**га ?ГШГ cPtfa
How could the innocent child attain the
knowledge of the Siva literature? How could
he perform tapas for Siva, getting enlightened
over the temperament of Siva?
m хг e<4aid^i4W4a<ui44(tni
^ «TR и same to Nandi.
How could he achieve the perfect
knowledge while performing the tapas! How
did he receive the ashes representing the
semen of Rudragni for his self protection?”
ч grfsRsnfRT:
Hnyrrrtf'R *ftq<T:imi
Vayudeva said, “ He had not been are
ordinary child, who performed tapas. He had
been the son of the immensely learned sage
Vyaghrapada.
dpTRTtdT b n f tr Tsrg ||4 T I
%г1Т ШГ 4Pl*/4l<dl4JI4ll
He had been a Siddha in his earlier birth as
well. Due to some reason he fell from his
place and was reborn as the son of the Rsi.
Ч31^ЫЦЦ1<^ *nfsR:l
As luck would have it his desire to have
milk developed into the cause of his
performing the tapas.
fJ4TO3 тГ ?ШЩ1
щ ^ Щ Т: W T^ iivsii
Because of the same, Siva besides
bestowing him the ocean of milk, also granted
him, the eternal position of his gana besides
the everlasting bachelorhood.
Ш ?lRRWtSTZrcr SWI<l^c( Щ 1
дйшт f t tr д а ^ т т ч yiRwtf % :ii£ ii
Siva-Mahapur&Qam
Because of the grace of Siva, Upamanya,
while still being a child, achieved the perfect
II
knowledge.
^ТЧТТГ qftdl дащтчтШтсГ ^ r : l l ^ l l
Because of this, he narrated the literature
on Siva, as Kumara Kartikeya had narrated the
щ g =&rm ?rw fy i^fR F W ^i
Listening to the pathetic words of his
mother over milk, for the achieving of the
perfect knowledge of Siva, he started
performing tapas.
fsfaT Riffled
Sometime, he in the house of his maternal
grandfather found the son of his maternal
uncle consuming enough of milk. But he got
only a little of it, which developed a jealousy
in him.
tfrcerr ч т е т ^gT ч
qten qfara ■ ч ш ч и ^ п
Finding that his maternal uncle's son had
consumed enough of milk, Upamanyu, the son
of Vyaghrapada lovingly asked his mother.
<5ЧЧ^с1М
г! ч ч t f t tr e f o il
TT5g dn*J§euf| Гцётг|^ | | ^ | |
Upamanyu said, “ O virtuous and chaste
ascetic, О mother, give me the warm milk of
cow, which I would like to drink.
<K§«! 3?T5RR cRTTdT W duf^R lI
T # ft «рТзГЧГОтЦТ ^ ■RTII^II
Vayudeva said, “ Listening to the words of
the son the ascetic wife of Vyaghrapada felt
Vayaviya Samhita, Chapter 34 445

pa in fu l.

ЗЖТс^Ш TpW#Tf5r ■Щ^ТТГ1 effect ТёГФЛ^ТТ: |

§:%ЯГfaddlW l ЗДчщдч:11^чи
L o v in g ly em bracing her son, keeping in T h e m other said, “ A l l the rivers fille d w ith
v ie w her o w n p o v e rty , she started lam enting gem s are spread fro m heaven to Patala, w h ich
p a in fu lly . are in visib le to unfortunate people or those
■^T ^ T 4 W n : ЯТ Жгат.1 w h o are not devoted to S iv a .

ЯТЖ ЯЗрщй т щ щ й :||^ ц TFHt f e W f e t ЯГЯЯ

T h e illustrious b o y on the other hand kept я fe ife i я
on dem anding the m ilk again and again w h ile T il l such tim e S iv a is not pleased, the
cryin g. king ship , heaven moksa and the fo o d w ith
д а -ш u fe m f e f e t cThferti m ilk cannot be had.

4 R r ^ $ p m ^ r q ;i
T h e ascetic B ra h m a n a w o m a n , keeping in f e n f . W r f e r f e ^Ii^'kii
v ie w the stubborn nature o f the b o y thought o f
A l l these things can be achieved b y the
a beautiful re m e d y.
grace o f S iv a . T h e devotee o f other gods
Ъ ЯТТ ЗЩ1 w ander in pain.
гтТгтт c t^ ^ ftfufli i ^ i i a ftt m ffe w 4 ; ая f e w w i
TJ^r% ЯЯ Tptfa w f e cTcT: ^ЯЯ1 е Р ^ ш т а я ^ т ! g F ёг4 c M c i i F w i i * 4 i i
fB w ^rar: 11^411 О S o n , w e live in the forest, and there is no
She gleaned a fe w grains w h ic h the sweet means to get m ilk here? W e are the forest
voiced la d y grounded into a paste w ith w ater dw ellers. W h e re fro m can w e get the m ilk .
and then said to her s o n ,” com e o n , О dear
1ш тят4я f i f f e n w й m fe fe n
s o n .” She thus called her son, though she was
distressed at heart and gave her the fake m ilk .
^ fu iau iH l^ i tfife itR F ii
Because o f the all roun d shortage, an
xfeT w f i f e §rtt ш Trt ят ®п<м&:1
unfortunate person like m e had m ixe d w ater in
^ ж тгш 1R о it flo u r creating the fake m ilk .
O n d rinking the w a te ry s tu ff as m ilk , the
<4 Mfc*} f e T ЯЯ: *pnri
excited b o y shouted, ‘ ‘ O m o th e r, this is no
m ilk .” jWTSMfTf cSRTTSSfe
Y o u had tasted a little o f the b oiled m ilk
§:fecTT ЯГС ЯЦТ Ж
fro m the house o f y o u r m aternal uncle you
^ W l f e l R *11 drank (the fake m ilk ) taking it to be the real
T h e distressed m o th e r, w h e n saw the b o y one.
in such a m iserable state, she caught ho ld o f
c(tT я t o ЯТЯ1
h im , kissed his head, w ip e d his lotus like eyes
w ith her hand and said. tr a f e f f e ?пяТ: я f e m iR iii
446 Svva-Mah5purai)am

W h a t I gave y o u was no m ilk . W h e n y o u are there, then e ve ryth in g w o u ld be w e ll done,

cry out saying so, y o u m ake m e m iserable.
чгаг&п ^311
Y o u cannot have m ilk w ith o u t the grace o f
lord S iva .
дйч1&|1ч чтгЕгащг^и^чи
О m other listen to m y w o rds. In case
M a h a d e va exists, the sooner or later, I shall
achieve the ocean o f m ilk .
T h e one w h o he has devoted h im s e lf at the
«Пд<к1М
lotus like feet o f S am basiva as w e ll as his
ganas, o n ly then the y can achieve the ff?r д и г « п ч ш ч ч?тчгГ:1
fortunes. ящдщ ччг чтчт шгстчт ч ч ^ гс Ы ^ н
згач г ч v f j t d :! Vayudeva said, “ Lis te n in g to the
im m ensely intelligent w o rd s o f U p a m a n y u ,
чш ч гч! чепзпч
the m other w ith s e lf respect was pleased and
W e have not adored lo rd S iv a , w h o is the
she spoke.
bestow er o f w e alth and befitting benefits to
those w h o desire h im . vrateiw
ч г о т М Т г Г : w i f t M : f ? i 4 :i ^ЕпШ Ш \ гЗЧТ

3 # d f a j W T 4 T НРГ ЧЧЧТ5Г ^ 4 4 : 119 * 1 1 fo v rit ЧТ f ЗДРКЧ % «ГЗГ ЖтШоГЧ|1^11

A im in g at the riches, we have not
w orshipped S iv a . W e are p o o r because o f that Ш^ЙТ f | 119 6 11
and I could not g ive m ilk to y o u T h e m other said, “ O son, y o u have thought
TcJ-'iWfa ЩЯ t f4 !l correctly to please m e. The re fo re y o u don't
delay in the w o rsh ip o f Sam ba Sadas'iva.
clcfar ЧГйЙ чт ^ II
There is none b igger than S iv a . T h e entire
In case w e had give n charities in the earlier
universe is his creation alone. B ra h m a and all
birth in the nam e o r S iv a o r V is n u , the same
others happen to be his servants.
w o u ld have been received in this b irth .”
чтатш ч зтТ:1
чдадм
4 fSRRT Ч ЙПЧЬТ: ?TfT ЯП
f & чт^ггег: чщ ^T tenf^ra^i
O n e gets fortunes b y his grace alone. A l l o f
4T#S«g?TORr:
us are his slaves. E x c e p t S iv a w e are aware o f
VSyudeva said, “ Lis te n in g to the
none else.
m iserable but tru thfu l w o rds o f the m other the
child felt p a in fu l inside, but pretending ЗТЧЛ^У w f w r i l gpfaT ЧЧШ f w i
braveness, he said. чйч чтпз чтччт ччт s rra ^ r-.w iH ^ o ii
L e a v in g aside all other god s, w o rship both
6 iva and P a rv a tl along w ith their ganas w ith
urn:! w aft ?TfT:i
d evotion through a ction, m in d and speech.

гПРТ ^ d ife i^ n v f?Tor^r 5i4dlfiH:l

U p a m a n y u said, О m o the r, do not feel
m iserable like this. In case S iv a and PSrvatl щггепт: Orarirfa ччйзч чгач>: ч^ч:!!* ?п
VSyavIya Samhita, Chapter 34 447

F o r S iva the god o f gods, the bestow er o f I have got this excellent ash fro m y o u r
boons, “От namah Sivaya” is the father, w h ic h had been collected fro m the
Mulamantra (d irectly expressive m antra). Viraja fire. It saves a person fro m all the
UH<ilfd43l4^l: 11^ ЧЗПтаТ: 4*1 m isfortunes.

1: 1I* \ 11 ч<? тг й ч ч т ^ t js m чцрчп

The re are seven crores o f mantras щ чч * ег^ и 1$ч it

including отката. A l l o f them em erge fro m I have g ive n the mantra to y o u w h ich
h im and get absorbed in the same. should be received b y y o u at m y com m and. Its
ш ж ш % w : «1Й«кпгеАчгат1 recitation is going to protect y o u .”

Ud№lehU^eh)54 ЧЧТ H \9

T h e ir o n ly u tility is to please lord S iv a . B u t Ш Т 41

this mantra, is accessible to all because o f the
4 fs * rT^T 4 f t : Н Ц о II
com m and o f Isvara.
гГТ y u i^ d Ms3c k d l 4 <Т4: Чк?
s3
ЯхШ П

d h l6 4 rtc^T Midi ^ T 4 ch4*r1 ^ ^ < 1 : 1 1 4 5>ll

■HtJcti t 1 1
V a y u d e v a said, “ T h u s the m other g ivin g
A s S iva protects the noble as w e ll as the
the instructions to the c h ild , blessed h im
w icke d souls, s im ila rly , this mantra can be
sayin g, “ L e t y o u face w e lfa re .” T h e n she sent
used b y them as w e ll.
h im o ff. T h e child b o w in g in reverence to the
ягщг тгат in? ч^г «мкИкГч! com m and o f the m o th e r, got ready to leave.
ЯТЧТ: cbQjRby^n^mi T h e n the m other pronounced a blessing on
Th is happens to be the m ost p o w e rfu l o f all h im , “ L e t y o u m eet w e lfa re . M a y the gods
the mantras and provides all types o f safety. bless y o u .”
N o th in g is b e yo nd it. ЭТрШЧШТ cRT гТЧчй Ч ргТЧ1
d W M H k H lW W W I M tIBprrft ЧЧ1 Бчч<ч<№ т т 4тчч§т: 4 4 t% t: ii4 ? ii
dfalfoigWBIr» 4 gcfa^irs^ll A t the com m and o f the m other, he w ent to
Th e re fo re w ith the reciting o f this fiv e - the H im a la y a m o u n ta in , perform ed severe
syllabled mantra, no thing rem ains b e yo nd the tapas there w h ile fasting and inhaling air
reach o f a devotee. alone.

araVina xt # r R t 3 1& yc b lfa : fv 4 T f f t f 4 w m }

m t ггсячч т ш щщ чятатм^'зм ddldl^l Ч?1^4 ЧП4 W IU|4cddH,44^H

Th is is the pleasant w e apon fo r the H e m ade a tem ple o f eight b ricks, and an
protection o f the devotees of S iv a . T h is earthen Sivalinga was consecrated in it. T h e n
w eapon has em erged out o f this mantra. he in vo ke d Sam basiva and his ganas in the
Th erefo re y o u should recite it. same.

ЧЧГ? f W ? 1 5 t tfdWlUHI 45R4T х щ | ^ т Ь г ч 1 :

fd<Mll4FRffu4 Ч*|оЧ1чБ(ЧКИЩ1Г#й11 44 ^ x 4 f4 i ч>ти Ч 4 т т ч т ч 4 4 : 114*11

448 Siva-MahapurSnam

Then he performed tapas for a long time

offering the wild flowers and leaves, reciting
the five syllable mantra.
сШгШЗПхТ <T «HtfilchlfcN eh?l*ij
3W 4 Rflqi 14 4 11
W 4<lRl4l w :
О s5

Turning to the form of demons, certain

ghosts of the sages who were earlier cursed by
Marici harassed the lonely lean and thin boy,
Upamanyu engaged in adoring Siva, though
he was not an excellent devotee of Siva. They
created obstructions in his tapas.
rT b: TTte^RHtsftr rPT: cb4-cb«|^Hl
•o

тщ т ЧЧ-. fyicretfe ^Eryrftr w ^ 4Tcr^ im ^ n

Upamanyu kept on his cool, inspite of
having been harassed by the demons in the
performance of the tapas. He kept on uttering
oth namah Sivaya like the one fallen on evil
times.
щщяггщфг fereranftor.i
й й чтй ттдг^зч трт: 444i€H^im<iii
On hearing the sound, the goblins who had
been harassing him at once stopped doing so
and instead engaged themselves in serving
him.
гРЩТ гНЧ ЗЙЧ'фАйрЧЧ: I
Щ1Щ W ^11
О Sages, due to the severe tapas of
Upamanyu, the whole universe, besides the
mobile and immobile beings got ignited,
uKJukufiwrar ij&tFt
чпт ^feyfi5rarp!T:ii?xii
448 Siva-MahapurSnam

CHAPTER 35
Siva’s testing the devotion of Upamanyu

зга Tri1згстят^г ^ u d i згаф ч )

зрттщ т§д %стоттхтт:пчп
Vayudeva said, “ All the illustrious gods
then went to Vaikuntha to meet Narayana
there. Offering their salutation to Narayana,
they said to him.
зггат Ы errant q ^ P T W rra i
?пгат ^wraittr-.ir и
Then listening to their words, lord
Purusottama thought, “ what is this?” and he
understood the cause of their arrival.
ЗРТПГ cpf R ^^R ^raTI
^ зрт|^4 зтгаггг
Then they went to Lord Siva, to who was
lodged at the Mandaracala mountain to meet
him. Finding Siva their they spoke to him with
folded hands.

SPIeTHSh^M: :l
HtWT rrf^raR^ll'kll
Visnu said, “ O lord, a child known by the
name of Upamanyu, is scorching the world
with this tapas for the sake of milk you kindly
stop him.”
tll^hclN

ъщ w ^ЩУЦЦ||Ч||
Vayudeva said, “ Listening to the words of
Visnu, Siva said, “ You better go back to your
abode and I shall stop the boy from doing so.”
ггщгат тг
зрпчщгрт и
Vayavlya Samhita, Chapter 35 449

Lis te n in g to the w o rds o f S iv a , V is n u the F in d in g S iv a in the fo rm o f In d ra , the great

beloved o f all the gods, retried w ith them to sage, offered his salutation to h im , b o w in g his
their respective abodes, getting pleased. head.

TfflfagfrA с(ёг: f^RToRt UTip8R:l

Ш: 1№11 Ш^ЩТ5ПТ: Ч1Ы ЧЧ ^ Э Т ! ТФЩ\
In the m eantim e, S iv a the w ie ld e r o f the
я тт потяга! члсйдат{ч!||^11
b o w P in a k a , taking to the fo rm o f Indra started
Upam anyu said, “ О lord o f gods, О
thin king o f going there.
m aster, the best o f the god s, lord o f the
3W 3FTR o <o
rthtcR universe, w ith y o u r a rriv a l, y o u have purified
■rra^nT fttcR Tf^f?T4:l m y h erm itag e.”

ctRTb'dM
ччатанЗ 4WTTfeR:iidii ^gekcii 1 w fg^nri
T h e n S iva m o u n tin g o ve r a w h ite elephant,
■Щ ОТЧкЧТ ^гат ?rsW54«Rt зч:пг*н
taking to the fo rm o f Ind ra and accom panied
V a y u d e v a said, “ T h u s fin d in g the b o y ,
w ith the gods, D a n a v a s , Siddhas and serpents
w ith fold ed hands, S iv a in the fo rm o f Indra,
w ent to the tapovana o f the child sage.
spoke in deep v o ic e .”
чт сшзщге ' forrО?t
7ТЭТ ШЩ
<JgtsfOT fr Щ OTTOTS^R IpR ! I
^ПТ ^TEZtT чтт^;
g&tfa ! ч?тд^!иччи
%атгРЩ[11ч и
Indra said, “ O Suvrata, I am pleased w ith
A t that p o in t o f tim e the d ivin e flysw h isks
y o u r tapas. Y o u ask fo r a b oon. О son o f
were m o ve d o ve r the lo rd. Indrani was m ade
D h a u m y a , О great sage, I grant y o u all the
to hold the u m brella in the le ft hand.
desired th in g s .”
ТГГЗТ WtRTlW: ТГзЬЧбФ 4Rif?ra:i
чтдтага

A t that p o in t o f tim e S iv a and Pa rva tl

ilW rE W ?R д а д%^Ы:1
appeared like Indra and In d ra n i. T h e um brella =R4ifu ч М д а г а 'fd i# fH :ii^ n
held o ve r them lo o k e d like the M a n d a ra V a y u d e v a said, “ A t these w o rds o f In d ra ,
m ountain. he great sage, spoke w ith fo ld e d hands, “ A l l I

snrento f | Ш WP8R:l desire is the d e vo tio n fo r S iv a .”

a fa y im # : згщ о т ч w rtRt Н Ч Э ТО Т

Th u s taking to the fo rm o f In d ra , S iv a , in Ы д а т Ш й ттэт ч ь ф с н ч ^ ч п ^ н

order to show er his grace on U p a m a n y u , O n hearing this In d ra said, “ A r e y o u not
reached his herm itage. aware o f me? I am the one adored b y all the
t <щт w t ? tr w z w m gods and lord o f the three w orld s k n o w n as
Indra.
жпгт%ччтт ят? Pgipiq^T:
450 Siva-Mah3pur3oam

■Щ^тй ЧЩ % $ ! щВГсПтк TTcRJTI m ultifa rious. I w o u ld like to receive a boon

^TfxT Щс{ Я* % ^ ЩЪ
О B ra hm ana Rsi, y o u get devoted to me
and adore m e. I shall grant y o u e ve ryth in g ,
y o u better forget S iv a , w h o is attributeless.
^or fa& й
firvrWci(4HRl:ii^ii
R u d ra w ith o u t attributes is not go ing to
serve any purpose fo r y o u . H e is b e yo nd the
fa m ily o f gods and has becom e g o b lin .”
cTTfWd
ЧЯ1Ч1Ч1 Щ <t cfi|*lMWVIRo||
V a y u d e v a said, ‘ ‘ O n hearing these w o rds,
U p a m a n y u thou g ht h im to be som e one w h o
had arrived fo r the creation o f the obstruction
in his religious pe rfo rm a nce , and he kept on
reciting the fiv e syllable mantra У
fro m h im .
II
Trill
ЗЧТШ Я ?1тсЩТ cf? dW I^uilK T^IR^II
I desire to receive b oon fro m the lo rd , w h o
is the cause o f all the causes, and is m editated
upon b y the know ers o f truth and bestow s the
goal o f Sa nkhya and yo g a .
W & : TT <TЩ 4c}chHU|chRU|Td|
There is no tattva b e yo n d S iv a , he is the
cause o f all the causes. S iv a is the supreme
tattva and there is no tattva b eyond h im . H e is
the best o f all h a vin g produced B ra h m a , V is n u
and other gods.
efipra f e r i P ЩГТЕГЯШ RlrTI
fnt ЬТЧ ШТ W riJ %rTIR5,ll
W h a t m ore shall I say, I have realised
today that due to the sin o f m y earlier b irth , I
have listened to the denouncem ent o f S iv a .

саг&сг Л ii srcit чщщщ

■Jrafl^r fq^TJTc^ -Ч^ГгЧЧ.Ч)? *11
U p a m a n y u said, ‘ ‘ D e n o u n c in g S iv a , yo u T h e one w h o ends his life soon after
have called h im as attributeless. In that listening to the denouncem ent o f S iv a , he at
context, y o u have m entioned the Nirgunatva once achieves S iv a lo k a .
o f the great lord. arretr die(A t^d sfo p n r ! i
Щ 4 STRlfa $ ^ c^t fvrdl^UI R45|TW|rf
5R * Я # : О degraded g o d , I shall discard m y desire
Y o u are unaw are o f the fact that R u d ra fo r getting the m ilk I shall end m y life , after
happens to be the lord o f all the gods. It is he k illin g w ith Sivas w e a p o n .”
w h o produced B ra h m a , V is n u and M ahesa. H e
cfTfb"<*Trf
is beyond P ra k rti.
TJcf^cFt^ruR^i H rafw : Israel
# : gi50inftr
Vayudeva said, ‘ ‘ Thus speaking,
T h e propounders o f B ra h m a n conceive him U p a m a n y u , le a vin g aside his w is h to have
separate fro m Sat and Asat besides being m ilk , g ot ready to k ill h im s e lf after killin g
unm anifest. He is eternal single and Indra.
VSyavIya SamhitS, Chapter 35 451

r r t r r t trt W r u h jw % r iw t T i g^4l 4Mid ri

й^ч*| vi*yixv^ rtr r gfHWRTii^oii 1 g # g?TII 3 6 11

C a rry in g the ashes, he in v o k e the terrific D ru m s w ere beaten in the sky at that point
Aghorastra, the fa llin g sage shot the w eapon o f tim e. T h e rain o f flow ers was dropped. A l l
at Indra. the directions w ere covered w ith B ra h m a ,
V is n u and other gods.
PPRPc^ R ^ s <Rfgsi<T: i
зтг^ strutt Iw ^ w g R rfR iP : 113*11
T h e n d evotin g his m in d at the lotus like
w ? r ^ с |< р 1 Rf^qiiui rprti ^ - u i
feet o f S iv a , U p a m a n y u tried to burn him self. U p a m a n y u was then d row n ed in the w aves
o f the ocean o f bliss. W ith his m in d fille d w ith
pr o jjc t ^ r p r f j r r p i j Ti
d e vo tio n , he prostrated before the lord.
RRRTPTR R fE R STRUTt TRR UTfrR:ll^?ll
PpfRRTO^ Ш R fw T W T O : l
W ith this e ffo rt o f the B ra h m a n a , S iv a the
TT^fftfTT RPTfR ppfr-TTR RTR;n^o||
destroyer o f the eyes o f B h a g a stopped the
y o g i fro m his efforts. In the m eantim e, S iv a called h im and
sm elling his head , got ready to pronounce a
df^ahUUKd 4 ^ R fW T T T :l b oon on h im .
tsngt PsqR: %H 4 ^ t V l^rt4T:il^^ll
% R 3RTR
T h e Aghorastra shot b y U p a m a n y u was
RcfgTl
intercepted b y N a n d i at the co m m and o f S iv a .
R # R R R g T § : R n f ^ x R t R fth P IR M ir tf *11
W WT^cT RPRHTRnR P^R U I
S iv a said, “ Y o u together w ith y o u kiths
'«tffamUI iRRTR c|l^^dVltsKH.II^^M and k in s , can consum e eatables o f y o u r likin g .
Then lord S iv a appeared before the Y o u w ill rem ain m y devotee getting free fro m
B rahm ana in the fo rm o f Candrasekhara. all the miseries and e njoying all the pleasures.

R PtW ifairR Ri ЗТОГ! RfTORT! del Helm % RRfcftl

R P T P jftfid ) i r u g R : § 5 i{ lg R |u fd :ii'tfy II

LhHIuld R RTRRT R^RPURptfR PRTI О Upam anyu, P a rva ti is your m other

R^THT ftrfr xm ^TTTTRT R IHJ: 113 $ 11
T h e b o y was show n the several oceans o f
m ilk , nectar, curd, and ghee, besides the fru its,
eatables, oceans o f sweets and heaps o f fried
materials w ere also sho w n to h im .
pr r ^ i£rt
henceforth. T a k in g y o u to be m y son I have
g ive n y o u the ocean o f m ilk .
PfRSJTufegfR 3&!4?|||Дс( pR R|
тшгептк PR R ir*3ll
Besides I g ive y o u the oceans o f h o n e y ,
curd, ghee, cooled rice and fruits.

<I U l y i r w I l l ГЙifq R^T:II^V9||

U p a m a n y u then fo u n d S iv a and P a rva ti P * * g R T P R T ^ % <R R g T R ^ ! 1 1 * * 11
together w ith G a ne sva ra and others seated О great sage, the m ountains o f sweet pies,
ove r the bull carrying the d ivin e w eapons. the ocean o f eatables, are also give n to you
452 Siva-Mahapurflijam

w h ich should be received b y y o u . Y o u better T h e n S iv a getting pleased w ith his tapas,

take them . further bestow ed the boons on U p a m a n y u .

ftcTT Tier ^ sRt myi4d р т згтотвщг того: i

з г т о « г т о т щ Н ' M iu N rii w w a r m n ^ i i ^ той « c i^ x iiic i T O jji4 ? n
Y o u r father is lord S iv a and P a rva tl is the Then discoursing an Pasupata vrata,
m other, w h o happens to be the m other o f the perfect kn o w le d g e , besides the vratayoga, the
universe. I bestow on y o u the position o f a everlasting p o w e r o f speech w ere bestow ed on
g o d , beside the that o f c h ie f a ganas. h im and he was m ade quite active.

'CKI<K<I Wf^TT
•o Trufa д а т cR'ifybqi^HKcei to^toi

TO?ttss чш f r o T W ii^ и d44lfi$ic|ld T O W fyicllill ■qfpte'4cT?TM4 3 ll

Y o u ask fo r the boons y o u like . I feel U p a m a n y u then receiving the boons fro m
delighted w ith y o u . I shall grant all the boons S iv a and P a rva tl was im m en sely delighted.
to y o u . Y o u do not hesitate.”
TO: TOTOTTO5T: §yuiui фг11^ГсН:1
w i r tt to frot ^ сцдт^^гш пч 'йм
ijc|4«w i Щ G e ttin g deligh ted, o ffe rin g his salutation to
the d ivin e couple w ith fold ed hands,
U p a m a n y u begged fo r a b oon fro m S iv a .
^ чЭ4
' ч Ш Т О Т < * < |i « M 4 l
Cs О *4
Э ТФ ^сТШ
f^rror той f m p p ^ m i i ^ d i i
V a y u d e v a said, ‘ ‘ Speaking these w o rds o f ТОЩ ^ c i ^ y i ! T O ^ TOTOT'l
lord S iv a , the lord lifte d up the b o y and kissed W *tirh TORT ^ o illito tll^ T ^ iR u ^ im m i
his forehead and then handed h im o ve r to U p a m a n y u said, ‘ ‘ O lord o f the gods, О
Pa rva tl as her son. T h e goddess also lo v in g ly Param esvara, getting pleased w ith m e , y o u
placed her hand o ve r his head like G u h a , k in d ly grant m e y o u r everlasting d evotion .
bestowed the eternal p osition o f a prince.
TO?j ctft? Ч*?Щ=т! TTOTTOfetJ *Г ЩТ1
SlUrfeufa W T : # T PrTI iP T O t то т i k t ^nfШ ^ т т ^ г и ч д ii
О great lord let m e be devoted to m y kiths
T h e ocean o f m ilk also came in an and kins. I should alw ays rem ain y o u r slave
em bodied fo rm ho ldin g sweet m ilk in his and gain closeness to y o u w ith lo v e .”
hands and gave the im perishable condensed
Цс|ускс|| ТО^ПгЧТ J ^ l s ^ l frRTI
m ilk to the saintly b o y.
т т р г а 4^1^^44^(1^714:114^11
Th u s speaking, feeling delighted, the
тщЕ® w r r той v p r e : 11ч о 11 excellent B ra h m a n a , then spoke in choked
Besides the fortunes, yoga, eternal voice eulogising S iv a .
contentm ent, u n fa din g B ra h m a v id y a ,
r! 4^(3c|! VKU||4dc|rHH!l
prosperity w ere also g ive n to h im w ith delight.
T O ^ g r w f w r ! тттщ! ^ти ч^и
ЗТ2Г -угит: ТОтПТОТ ^ ТОЗГ ТОТ Щ:\
H e said, ‘ ‘ О god o f gods, О M a h a d e va ,
TOt^T TO ТОРТ fP R T ^im ^ll y o u are w e ll disposed tow ards those was take
VSyavIya Samhita, Chapter 35 453

refuge with you. О ocean of mercy, you

always remain pleased with me.”
dl^cUrr I shall always be lodged in the vicinity of
ЦёГЧтд ?T Щ : 1 your asrama. О excellent Brahmana you will
Я^<4|€| ЯЯ9||гЧ1Ч*Н уРШ^ЧЧИЧЧИ always delightfully roam about close to me.”
Vayudeva said, ‘‘At these words of :l
Upamanyu, Siva who grants boon to all, ф?ПЧ: ST:ii5*li
replied to Upamanyu. Thus speaking, Siva, who had the
3cfTET brilliance comparable to a crores of suns,
bestowing boons an Upamanyu, disappeared
^Thru^r! p t s f w ^ ^rt w f t rh
from the scene.
fo tf! ТШТ u fa ll^ o ll
ЗФТзт: згазпгчт -яга ггшгалздпр
Siva said, “ O Son, О Brahmarsi, О
Upamanyu, I am pleased with you. I have w m згччУедгс ‘шэ’ ятчтШ m тг:п^чи
given you everything. You are my firm Upamanyu, on the other hand, receiving
devotee. I have realised this. the excellent boons from Siva, went back to
his mother and became comfortable with her.
згзгсдпш1гг ясг 5:<srafrri:i
ciuifu'Hu
rt^nferat w=ai crm tW fp w vohmt
Being comfortable, you remain eternal and 344-ut4fi.dc)u[4 m t
free from old age. You will be glorious,
***
illustrious, possessing the divine knowledge.
Here ends the purva-bhaga of seventh
зт^гат eirsraisN' 7т1? % -m<i i
Vayavlya Samhita of Siva Mahapura^a.
STARS' TTRFtTlil^ll
All your kiths and kins, the race, gotra will
became imperishable. О excellent BrShmana
ascetic, you will always remain devoted to me.
 g p p jfc ra fta r (з г п я т п :)
SIVA-MAHAPURANAM
Vayavlya Samhita (Part II)
C H A P TER 1 congregation.
Instruction by Upamanyu to Sri Krsna d l^ lfeM 4 ^ d :l
to adore Siva
qW: R4W dRHtJ*'iJ4U|^l Vayudeva, who was adored by the three
1^11 worlds, having been seated over a comfortable
Siva, who moves the wheel of the universe, asana, devoting his mind to the grace of lord
who is seated with Parvatl with her raised Siva, spoke.
breasts painted with saffron, salutation to such <Tзпгёг
a lord of the universe. ЩЦ xtwdM ^rn^l |\э 11
I take refuge with the omniscient,
щщ hri<*^4'4^iii invincible lord Mahadeva, who is the lord of
all the mobile and immobile beings.”
f i w g frad) elld ^ ЗТТЙ f^ dt^ lRII
Suta said, “ When Vayudeva, enlightened $<*ti«whS cinjftijuq: §Atj|c|>p 44I:i
the sages about the achieving of the boon by ЩЧ II
Upamanyu from Siva, Vayudeva got up for
ЩФ1 3*|:
the performing of his routine during the
midday. ш w rm r
jprasnftr % ^ 3fu4KUdeufR4:i aftri&nfa <mn ш ш
3WTWf: W&i ffa fdfeld4TII?ll The Rsis said, “ You have just brought out
that the sage Upamanyu performed tapas, for
The Rsis dwelling in the Naimisaranya,
then confabulated as to what was to be asked getting milk and was so blessed by
in future. Paramesvara.
фии1Ч|(е^ёёь4пц|
ИгЦ? % WT ТТЛ
9ГгПТ 11V о и

Then all the sages finding the return of
Vayudeva after performing his daily routine,
took their respective seats.
зтаггеР!
RfqWTRTRH ^ ЖГОЧЦНЧII
Thereafter Vayudeva too, getting free from
the daily routine, took his seat in the
Lord Krsna, the performer of the noble
deeds, meet the son of Dhaumya, and
performed the Pas'upata-vrata at his advice.
Wt ЖЧ wrfijfh W fc ЩЧ1
ш it ггжгатт т щ щ w t ii ^ ii
By doing so, he achieved the supreme
knowledge. This aspect has been known to us.
VayavTya Samhita (Uttara-bh3ga), Chapter 1 455

Th e n h o w could K rs n a achieve the know ledge A t the v e ry sight o f the sage, all the
o f Pasupata-vrataV’ blem ishes o f S ri K rs n a , arising out o f M a y a
and the karmans, vanished.
•о
НИ:
iraW sfrr ЧТЧШ: I
dNbd т е 4T :il^n
Vayudeva said, “ Though the eternal
3W ГТЩЩ gl<U4lfacb4l
V a sude va had incarnated on earth o f his o w n адчЯ1гс||
w ill, but denouncing his hum an b o d y , he T h e n Sri K rs n a , h a vin g been freed o f all
purified h im se lf. , the blem ishes em anating fro m M a y a etc. were
#
rem oved . T h e n U p a m a n y u dusted h im w ith
TOTtf f? r iw g hdWUI щ ф - .\
ashes, repeating the mantras like Agniriti. H e
зпзпт 4 й с (ш л ^ и was then m ade to p e rfo rm the Pasupata-vrata
F o r the achieving o f a son, b y pe rfo rm in g lasting fo r tw e lve m onths. T h e excellent
of tapas, he w e nt to the herm itage o f the sage, know ledge was then im parted b y the sage to
w here he fo u n d U p a m a n y u , the great sage. S ri K rs n a .

ricfT injfd it g ra:.'¥ilw i$rfi:i

^ rw m rp rt ^araogcrefiisa^ii^ii f^TT: ЧЩЧПТ: ■ q f^ T fU d f^ lR o ll
H e had applied ashes o ve r his entire b o d y , Th e re afte r, the d ivin e Pasupata sages w ell
w ith his forehead h a vin g been em bossed w ith versed in the related rites, surrounded Sri
Tripundra w e aring a rosary o f R udraksa K rs n a .
around his neck, w ith his head adorned w ith inrr R'sfqaRiri чтч5и(тьчн1
the m atted locks o f hair.
гРЩЭДТ Tpnsf *11
A t the advice o f the preceptor, S ri K rs n a
possessing the great prow ess, perform ed
H e had been surrounded b y his disciples as penance, fo r getting a son, adoring both S iva
and P a rv a tl as the deities.
the Ved as are surrounded b y the Sastras. T h e
im m ensely illustrious Upam anyu, was T O Tta WP£R:l
peaceful and was engaged in the adoration o f f?TOT TO W frfi: T M f W M : R (I
S iva .
Because o f that tapas, at the end o f a year,
чщгапт t lord S iv a w ith great splendour, appeared
before S ri K rs n a w ith P a rva tl and his ganas.
«<^чйч firortsi-ft fri: fir^T 5 'Я^%щг(Т1
Rift Ш ^ятаИя:и^и cKi^t||fcc4d'W ТТТЧЧГ ЧГЧЬ1фг1:1

S ri K rs n a , feeling th rille d , offered his тф 1 Щ я тд и ч й f)W T :

salutation to the sage and respectfully w e nt T h e n S ri K rs n a , adored lord S iv a , w h o had
round h im thrice. Lo w e rin g his head he appeared before h im fo r the granting o f a
eulogised the sage w ith fo ld e d hands. b o o n , w ith fo ld e d hands.

ЧЙ; f,mrw t e l ЧТЩРТ iPMTTfh eicytjn*s WTTITO:I

s3

ЧетшНТёТ ^ RFTR -eb-uJ'ijcf rTII^II 1РШТ pfcT^4 ЗтТ ftrn t:

456 Siva-Mahapuranam

S iv a and S iv a w ere pleased w ith the tapas

o f V is n u and gave h im a son Sam ba o f good
qualities.

ш щ хда ъ ^тта?г:н^чи
Since it was S iv a accom panied w ith A m b a ,
Ja m b a va tl’ s son w as give n the nam e of
Sam ba.

d<^dc$fad Tic? <^oJiV4lf4deh4ui:I

Ч^ННГОЗГ JJddimgr V l^rrHI^U
Th u s I have narrated to y o u , h o w the all
p ow erfu l S ri K rs n a , attained kno w le d ge fro m
the great sage and got son fro m S iva .

^ <M Rr*i ^iii^ig-rprrari

v M t^ m ro n r ^ ^ 11
T h e one w h o recites this episode d a ily ,
listens to it o r narrates it to others, attains
V is n u ’ s w is d o m and enjoys all the pleasures
in the w o rld .

f ЧТОWlhT5S5rFT:ll?ll
***
456 Siva-Mahapuranam

is no instructor better than y o u in the three

w o rld s .”

^i»=htj4
yct^yifdshilll^ll
Suta said, “ Lis te n in g to the w ords o f the
sages, V a y u d e v a , d evotin g his m in d to Isan
S iv a , then s p o k e .”

Spfr 45fiRT W M(^]4d W T im i

V a y u d e v a said, “ In earlier tim es lord Sri-
K a n th a M a h e s a , had im ported the know ledge
o f Pasupata to P a rv a tl o ve r the M andaracala
m ountain.

T i ФшРт fgujprr fg w R m i
тг ^r< l4i i f m щ Гунтч хшчн
T h e question about the same was asked b y
lord K rs n a h a vin g the universal fo rm . H o w
could the gods and others be created as Pasus
and h o w could lord S iv a be their Pati?

w ining tfwrm tjPrt ^ч ч ^чп

CHAPTER 2
Highlighting of the greatness of W h a te ve r had the sage U p a m a n y u narrated
Pasupata, by Vasudeva to the sages to lord K rs n a , I am repeating the same in
b rief.
spra- Злт:
о чЭ
fowl:
о
фШГс)ч4т:1
ь -о
■% грцтщщ ш тщч1?Г: %ar:i
яГашгУ ^гчщ41т11\з11
O n c e V is n u in the fo rm o f Sri K rs n a ,
T h e Rsis said, “ W h a t is the Pasupata
enquired fro m the sage U p a m a n y u , o fferin g
know ledge? W h y is S iv a called Pasupati w hat
his salutation to the sage appropriately.
type o f question w as asked b y S ri K rs n a to
U p a m a n y u the son o f D h a u m y a .”

trdrw4 yTftfer?!i ^ 'qihtrmj

<c|c44l 4 ЙсН)ЙЕсПЦ: w . ir ii f^o4 415)14d jTR сГТТЧ фгЦГ?Т:11£ II
О V a y u d e v a the b o d y o f S iv a , y o u please S ri K rs n a said, “ O lo rd , the lord S iv a had
enlightened us on the subject. B ecause, there revealed the kn o w le d g e o f Pasupata to Pa rva tl,
Vayaviya Samhita (Uttara-bhaga), Chapter 2 457

besides its g lo ry , I w o u ld like to listen to the

same com pletely.
^ft^nftTT d-MIdN^di W I I ^ I I
дет ч^ч(г$с(: чт: ^ )таШ<тт:| H a v in g been bound w ith these nooses,
ft|f5 q ^ xf <t ъ щ п ъ II M a hesva ra attends to the business o f the
W h a t type o f a g o d is Pasuapti? W h o is w o rld . A t his com m and the Prakrti and Purusa
term ed as Pasu? W h ic h are the nooses w ith function w ith the creation o f the intelligence.
w h ich they are b o u n d , and h o w are they T h e prid e, ten sense organs, m in d , subtle
fre e d .” m eaningful w o rd s , touch, fo rm essence,
fragrance, fiv e tanm atras em erge out o f the
WtfttT: same.
^cj ^ щ m? m i w ii^ o n
fticrer fviddiftd:i
At these w ords of K rs n a , the sage
U p a m a n y u fe lt inspired. H e also started g ivin g
d^NiuiiPd г т ц -ришт p f r w n ^ n
a rep ly as he had been asked fo r. A t the com m and o f the lord S iv a w h o
happens to be the god o f gods, the tanmatras
тщ р зм га take shape.
Щ Ш : W ^tl^nsr ^ ftR :l
ТЩЦ-. W T W ^ P .I in il W R fat ^tllWHi crf^Tt
U p a m a n y u said, “ A l l those fro m B ra h m a
T h e fiv e M ahabhutas also em erge fro m the
to all in m obiles w h o are subservient to S iva
sam e, these M ahabh utas are associated w ith
are called Pas'us.
B ra h m a to the straw in all the liv in g beings.
Ы 4 f d d 4 l ^ l : ftrar:

4d4l4ll^ft: V¥Mtfa:ll^ll
т ч
B e in g their lo rd , S iv a is called Pas'upati.
In the same sequence the M ahabhutas also
A l l o f them are b ou nd b y S iv a b y means o f
em erge fro m S iv a . T h e intelligence and pride
dirt or M a y a .
are created.
тггт tP iw fk :i
ftw ■clddd Wlft TRf; 41^ гч4|А|ГчI
’tigftvirddT^fH Ч|-гп^*5^ип sp q tll^li
$fc=fr<3ft VKi<?P<iM4jiT.^i^iRoii
B y adoring the lord w ith d e vo tio n , it is
S iva w h o gets them freed. T h e tw e n ty fo u r T h e y p ro vid e consciousness to the m in d
tattvas are the karmans and the gunas o f besides the im a gin ation . T h e organs o f
M aya. know led ge apprehend the objects separately.

ft*RT cRKRt Щ 1 ^dftc|jg4T :i zg-RT? tl

WplftW H P&gR: 11^ 11 cfPll<l^fi| ilWWWlfd ^ilP^nfui g iR ^ ll
T h e y are called Visayas. T h e jlva is bound -ЩЩ cftf ЧТ^Ш%%ЩШТ1
b y them . L o r d M ahes'vara captivates them a ll, vr^l^llsft TjfRf fcRT с|хНЦ^:п^^||
right fro m B ra h m a to a pilla r.
T h e sense organs grasp their objects and
Щ # !: ebHdft not others and this is due to the d ivine
W W я # г : p^ftdTiTii^m i com m and o f the lord. T h e organs o f a ctivity
458 Siva-MahSpuranam

also function in their own way and attend no
other job. It is all due to the command of Siva
that the sound etc. are grasped and speech etc.
are made. The command of Siva cannot be
transgressed by any one.
aifoHfdi % Tfiftrw r
3Wehl¥W$l4IUli <4RTRt ^ r m ^ f d l l ? ^ l l
the Yaksas and distributes the wealth to the
living beings on the basis of the merits of each
one of them. By the grace of Siva Isana
bestows knowledge on the people with
wisdom and bestow riches on them, curbing
the activities of the evil doers.
f e lt : iw v r w R i

ЗТТЗЩГ: 4fon:| 9% jj 9ТЩТ ч Ц fegfefoldtlR ^II

snunlfgr дат ^T tn^w ref f^:i
fsnqfw Ттгпзт ЗДКЙЧ ?VWdMd4Hd:lR3ll
fott cTgfo cfoFft *o4lf¥NWf4IR4ll It is at the command of Siva, that Sesa
carries the earth over its head. The RaudrI and
ъ chticdRd: тщгет¥гшчн1 TamasI for of Visnu that brings about
g 'jfteRIgi WZW f^ < 9 T W W IIR ^ II destruction is created by the four-faced lord.
The ether pervades all at the command of At his behest, through other forms of his own,
Siva and yields space to the elements. At he protects the universe and annihilates it in
Siva’s behest, the wind pervades the entire the end.
universe, internal and external under different 3P9Tl$r^rfwf$T: W ife 4Tfe xflfo xTI
names of prana etc. At the bidding of the lord,
fonJT: W fifo fo g VII'HdldJI^^II
the fire god bears offerings to the gods and the
oblation to the manes. It helps cooling etc. At 9 # ^nfcr
his behest the water enlivens all, at the w rm ^ itm d c i ^шчтсти^^и
command of the lord the earth holds up the The image of Siva, which is called to be of
universe forever. tcimasic nature or which causes destruction, at
% W t W lfem 9% fo%gW9TI whose command Brahma controls the entire
universe, Visnu sustains the world or Brahma
resorts to creation, Visnu sustains and Нага
ЗЩШТ TW
resorts to its destruction, all the three
ЗПЙЧРТЧЧ! ftrtr Щ : ТЩТП?<£11 represent his own forms.
grvUsTTfa гг w n ¥IWIHI tfd c ilft xT fo g ic R ! f e n f e n g
^ rfo ft?# sfont sfeJtgr: i r <?11 «Бтет: ш : -Щ1fo
щ щ д аг Ш : ЧЩШЧ7ГШШ1
чЭ чЭ Сч чЭ чЭ *4 He is the soul of the universe, who taking
grnfo тгита;: д д а д ч ^nfo ifeB tin iR o ii to three forms, creates the universe, protects it
At the firm command of Siva, Indra and finally destroys the same.
protects the gods, kill the asuras and saves the а д : шсчш fog а д щ п г дптттш
worlds. At the behest of Siva, Varuna rules
over the waters, binding those who deserve
punishment, with his noose. At the instance of fofo gfertPr дшчпт!
Siva, Kubera is the lord of wealth as well as Ч«1~Ч1$1<1'ЧгЧГцПЗ'Э11
Vayaviya Sarhhita (Uttara-bhaga), Chapter 2
At his bidding, the three parts of his
splendour, the sun supports the universe,
makes the same to fall on earth and in the
heaven. At the desire of the moon crested lord,
the moon nourishes the plants, delights the
living beings and is imbibed by the gods.
3TTfeT ЩТёГТ ш ш тп^н
#сПТ ШД: f e g j rnf^FTT Чтат fhT:l
ehldl^ll: W cR lftl tT II^ II
та: f f e : <*Ж|(ч rn
^TTflsr TTl^lfaj ч^йч*Нз!К<Ч:11*о||
x n u ^11
qfeqraftr f i W : l
f^lST fq fe sN 1ehid^lcti: ebHK«:ll'tf ^11
та « fe sft та
тагё?щ птап*гйч
At the command of the moon crested Siva,
the gods get the nectar from the moon, besides
the Adityas, Vasus, Rudra, Asvinikumaras and
Maruts, the birds, R.sis, Siddhas, serpents,
humans, deer, animals, birds, insects and other
immobile beings, besides rivers, oceans,
mountains, forests, lakes, Vedas, post-vedic
literature, Sastras, group of mantras, and the
yajnas from Kalagni to Siva, Brahmanas with
their presiding deities, innumerable globes,
and their coverings, the entire past, present
and future, sides and directions, Kalabhedas as
well as the Kalas besides whatever is seen or
heard in this world, it is established at the
command of Siva.
з п р т а г а т а «пт
ггсжт ctifom: тпр7:|
^тТМптт: ¥1*ЧУ1# ^ r a
f f e f e op
459
At his command, the earth, the mountains,
the clouds, the oceans, the planets, Indra and
other gods besides the moveable and
immovable get established.
зчта]тата
fife
anirifjd ^ujk^di^d f f r a # татп^ци
Upamanyu said, “ O Sri Krsna, the story of
Siva, is simply wonderful, which has been
searched in the Vedas and heard by me. You
listen to the same from me.
W f e d ТПТ: felT fe d -d : tnrwrai
sa >э л *\
зттн п н fe n
чЭ 1*511
In earlier times, the gods getting victorious
over the demons, developed a controversy
saying that “ the victory has been achieved by
us, killing the demons.”
Щ1 тфятйст т а й cK^4ty<4>i
f-: " f e таг ^anra^ll^vall
Then Siva taking to an excellent form
appeased before them turned to the form of a
Yaksa shedding his qualities.
tt ш щ m f e gnrwdfq т а й
я f e зтта tt g
Then he placed a straw over the ground
and said, “ Whosoever could remove this
straw, he would be treated as having defeated
the demons.”
тага тая ята тачтй: f e t a f e
я чфпдчщщ, ? ra fe i
таи«иГч fe
Listening to the words of Yaksa, Indra
getting enraged, holding the vajra in his hand,
smilingly tried to lift up the straw with his
hand.
460 Siva-Mahapuranam

^гн : I TT ^ьц|сьчл1^<:|
<ju)4lfagrf ifr fNfrni Ш Щ Ч 311 ^ ^ W RRPt ЖШТЧ114 d 11
B u t he w as unable to lift up ; the straw . T h e n the goddess said s m ilin g ly , “ H e is
T h e n he shot the vajra at it in order to break it. the one w h o is b e yo n d y o u r vis io n . T h e wheel
T h e vajra o f In d ra , after striking w ith straw , o f the universe is being rotated b y h im .
was th ro w n aside like vajra.
5T:l
ёТШТШ 4ftl<4HI:l
4 dfatRTTHlferKITREl ^ (ЧЧДЙИЧЯИ
«Д о¥1:м ц?и H e is the one w h o creates the universe in
T h e n the guardians o f the quarters and the the b eginning, then preserves it and ultim ately
w o rld s, o f great strength shot thousands o f destroys the same.
their, weapons at the grass-blade.
здигегг vt чф згг wkcrm im $i
«'jt'jqm й£|с|(§: ЧНЧТ
Ь т fa ftndi: ^ Ht тгщм ои
14 i и Th u s speaking the goddess disappeared in
T h e great fire w as ignited w h ic h w e n t in fu ll v ie w o f all. T h e gods also, o ffe rin g their
flam es. T h e strong w inds started b lo w in g . T h e salutation to her returned to their respective
ocean started o v e rflo w in g the seashore like abodes.
the tim e o f dissolution.
ШЯТГ cUUeflqyfgdWyTH'flFt
■Цсг M W *ЩН:1 %9ЧЩГ?НТсГаЬт ЧТО f^diul5STRT:ll^ll
fiwr! ■гщгеипяяйч t i m ^ n ***
О S ri K r$ p a , all the efforts o f the gods in
relation to the straw becam e infractions
because o f the s e lf strength o f the Y a k s a .

?RTg щ Ф w nf4crafifa:i
ИИ: ^ чуннттМ ^М1*гаян||<итц ч п
T h e n Indra spoke in anger, “ W h o are
y o u ? ” Thereafter in fu ll v ie w o f the gods, the
Y a k s a disappeared.

^ччо1 fqodfq^uni <

3rr^RT#5m U | # * т т т т ^Tf% rfwtll4^ll i
Thereafter a goddess w ith golden
com ple xio n adorned w ith d ivin e ornam ents
was seen in the sky.

h t ^§т ta w n fe g i ^ ht: (
тгстм щ ШЩ: тф fHHT^uT.-imvgii
Irritated Ind ra then asked her b o w in g in
reverence to he r, “ W h o w as the astonishing
Ya k$ a ? ”
460 S iv a -M a h a p u r a n a m

CHAPTER 3
*
Upamanyu’s instruction to Sri Kj*sfla

э д ^гот! tr ^ r w fyravr т о ш : 1
f5c5T 3Pl^d*KW<4H^II
U p a m a n y u said, “ O Sri K rs n a , lord S iv a in
the fo rm o f M ahesam G rti pervades in the
entire universe com prising o f m obiles and
im m obiles.

ТГ ^ ^ 4 чдайч||5®г чШт:1
ЗтШш^тТгЩ ^T fryiJq^fnilR II
S iv a presides o v e r all these b y means o f his
o w n M u rtis . H is A tm a n is incom prehensible
as said b y the sages.

WT fawjwil ^ R^VIH: *Kif¥ltf:i

factor гтгпт11^ 11
Vayaviya Sarhhita (Uttara-bhflga), Chapter 3 461

H is form s o r im ages com prise o f B ra h m a , ш г^ти щ т ptt w m 4dcraiT :i

V is n u , R u d ra , M a he san and Sadasiva w h ich
1ТШ: Tmfygr^f R%tRT: и
pervade in the universe.
T h e learned peop le, believe that Sadyojata
3MS^TSlftr ЧЗГ ЦШЩЦТ:! represents S iv a ’ s splendour b e yo n d measure
falK tim i and is the presiding deity o f the m in d .

There are other im ages o f S iva k n o w n as

Pancabrahm an, w h ic h also pervade the
universe. Th e re is nothing in the w o rld in T h e people o f w is d o m , consider Isan as the
w h ich he is not fo u n d present. presiding d eity o f the ear, speech, sound and
f?TR: TjwTS’EltTt ШЧ: ШГСгТ&гг *n all pervasive ethers.

dgimfrdlfi Ч&7: W fepfL im il dГ У Ч 1 Rf^gflRI

T h e w e ll k n o w n im ages o f S iva com prise
o f Isana, a Pu ru sa, G h o s a , V a m a d e v a and
Sadyojata.
jv iMI^ I W*IT ЩЦ ^ f e l T т|с1очП I
Щ: ^ ЧЧI'OTisJf^VII« Т : 11 ^ ■R11
T h e persons w e ll versed in the Puranas
fin d Tatpurusa as the presiding deity o f the
skin hands, touch and V a y u .

H is im age o f Isana is prim o rd ia l one, and

presides o ve r the in d ivid u a l soul, the enjoyer T h e w ise people k n o w that A g h o ra is the
presiding deity o f the eyes, legs, colour and
o f P rakrti.
the fire.
m i l i i f f j i m ф ф ч н : m t:i
ш иш THwm
JJUIRSRUrRcb ^JimoyTh4iyfdgfdllt9H
#8Rf dBr^i % : l l ^ l l
L o r d S iva h a vin g the em bodied fo rm v iz .
T h e devotees should understand that
Tatpuru sa, presides o ve r the unm anifest w h ich
V a m a d e v a happens to be the presiding deity
is w o rth y o f being enjoyed and w h ic h is in the
o f tongue, anus, taste and w aters.
fo rm o f the support o f gunas.
Ы т ш w vm m ri
■o
«цП&итч ftHifen:!
Cs C\
A c c o rd in g to their Sadyojata is the
T h e h ig h ly adorable im age o f S iva is presiding d eity o f nose, sex organs, sm ell and
A g h o ra , bearing the trident, w h o presides over the earth.
the principle o f cosm ic w is d o m com prising o f
R jk: W зггщ?г:1
eight parts o f Dharm a etc.
:ll«ll
С||Ц%ЗЦЧ1 P # b m :\
T h e people should adore w ith d evotion the
fiv e form s o f S iv a , w h o are the sole cause o f
A person w e ll versed in the A g am a s prosperity.
believes m Orti V a m a d e v a as the presiding ^crif^cFPT & я т wmi
deity o f ego.
fog TTfuHiun f ^ i i ^ i i
462
The eight forms of Siva are pervading in
the universe as the gems are stretched in the
string.
■?Tc[f ^ ЗЯТ Ф т: W t:
f f w i f^ T :ii^ n
The well known eight forms of Siva,
comprise of Sarva, Bhava, Rudra, Ugra,
Bhima, Pasupati, Tsana and Mahadeva.
Sarva and others have imagined the eight
forms of Siva as land, water, fire, wind, ether,
Ksetrajna, the sun and the moon.
yrraf yictfyn Mfitftfo ^ r :ii? ои
It has been concluded by the scriptures that
Sarva in the form of earth upholds the
universe comprising of the mobile and
immobile beings.
w fc R щт: •м1нгг#ч«ы1
The form of Siva the Siva the supreme soul
which represents waters keeps 4he universe
alive.
щ т М т ф ^тп
frfr 4T 4ld<TfeRn чН^ГчиПи? ? II
Pervading the inner and the outer universe,
he has the form of resplendence, whereas he
also has a terrific form known as Raudra.
TeHriTI
Ф Ш зяФ Ф4:11?^И
The winds stirs the entire world, while
preserving it. This is the awful form of the
awful lord.
qgfqcbt¥lcfl ЫоЩрсш iHHlfgBKU
Фш§ЦТ
Siva-Mah3purfinam
Bhima is the form of the lord which
provides sky to all, representing his all
pervading character. This form separate all the
beings from one another.
^f?T: Ч^ЧП>|(4ф^Ф|?ЧП
The Pasupati form of the lord, is the lord
of all the souls and remains present in all the
regions. The said form of Pasupati removes
the Pasuhood and the noose.
ф г а ф ^гпгф
|уП4НэЧ1 4^1 W чШГс! ГсЫР||1?$11
The Tsana form of Siva is also known as
the sun, who illuminates the universe
pervading everywhere.
The murti of Mahadeva is the cause of the
moon who spreads its cool rays everywhere,
thereby delighting and nourishing the entire
universe.
ЗТТгФТ сТСПетТ Фт: fV'HW TTRIrCRM
Сч
с4|Гч^<НЧ<1ТчТ
Сч
ri44lfeadft4ch4l|?6 ll
*ч
The soul happens to be the eight form of
Siva and pervades with other forms as well.
Therefore the entire world is the form of Siva.
ЧН&Ф WST: W rfcl t 48ГТ1
П>1'йГС4 ФуГСТ d ^ b ilc ^ iw 44^4 4 1 1 7 ? II
As all the branches of a tree grow by
watering the roots, similarly with the
adoration of Siva, the entire body of the
universe grows.
ц с ф з д с ф ^ 4 c t ^ f oi m i
цс|Ьге>н<ь<ит Г¥1сц4гш ч fggin^oii
The adoration of Siva provides protection
of all types, showers grace and welfare of all
beings.
Vayaviya Samhita (Uttara-bhaga), Chapter 4 463

!Ttr4T ШТ 'чзй н п
Ш w te r r jfcrt «raft TFlfT: 113^11
As a person derives pleasure from the
delight of his sons and the grandsons,
similarly Siva feels delighted when all are
pleased.
ЩЦ eB^ u ftr f e e ^ I

When anyone punishes a living being, then

it amounts to punishing Astamurti. There is no
doubt about it.

чтят? щ щзш типтн^^п

Astamurti Siva, presiding over the entire
universe, should be worshipped with
auspicious emotions since he happens to be
the supreme cause.

■
фщп^чч^ьч^уииЫ qpr ^tfhgt^ssrm: ii^ n
Vayaviya Samhita (Uttara-bhaga), Chapter 4 463

ъф m m fa ч
U p a m a n y u said, “ I am going to narrate in
b rie f, the g lo ry o f S iv a and S iv a w h ic h cannot
be explained b y S iv a even.

jlfrhWfl

M a h a d e v I is the S a k ti, w h ile M a h a d e va is

Saktim an. O n ly a fraction o f their grace is
evidenced in the fo rm o f the universe.

гг щ rimrilct wimn
Som e o f the elem ents are conscious and
the other are unconscious. B o th p f them have
pure and im pure besides para and apara
form s.

T h e unconscious cakra o f cit w h ic h m oves

w ith conscious cakra it is apara and im pure,
w h ile para is the pure one.

ЗТЧТ if ЧТ 'gjj Ric;f^'?ir4ch4j

CHAPTER 4
Excellence of Siva and Siva
фштзгпгГ
* гта ! w w r w 4w rf4H ^y:i
m t оШН Щ ^гПТ! 1^11
Sri R rs n a said, “ O lo rd , I have listened to
the w a y in w h ic h the entire universe is
pervaded w ith the form s o f S iv a .
s r ^ n ^ f w T f tr •гттшгкт w i W : i
^итгат^та» M mm wrfafenjiR и
N o w I w o u ld like to k n o w as to h o w both
Siva and S iva pervade the universe through
fo rm o f w o m a n and m an?
*Г f?I4T4HSr WRT «kdc4cP4le|d:IIV9l|
B o th C it and Ac it w h ether Para or Apara
and the lordship o f S iv a and S iv a are natural.
ftm rf ^ fa iw r f?rafh
T h e universe is subservient to S iva and
S iv a , but S iva and S iv a are not subservient to
the universe. Th e re is a desire to rule the
universe, therefore, b oth S iv a and S iv a are the
sovereigns o f the universe. S iva resembles
S iva w h ic h S iva resembles S iv a . B o th o f them
resem ble the m o o n and the m oonlight.
Th e re fo re , there is no difference in both o f
them .

ЗЩРркПгГ fvwpwxii Щ ш ff a : i
«trrfgs# rt W W :l
464
Without the moon-light the moon does not
shine. Similarly Siva cannot shine without his
Sakti.
r F # ЯГ Л WT
4 4 # f e l f e s f t r cMT W R W f e
As the sun has no importance without the
sun shine, and without sun the position of the
sun shine is the same.
з го ш % f a m ч fe i W i
згчт чттчягг ^pTTTг!§Щ5гаТИ^И
ЧЦ y ife ife d l: f f e l
ч fa fe f e ? i f e f ?га?щ ц f e
Vlrb) <J4l 1^1't) 'ЧтЬ1 Чть) ц ^ % 4 h T I
зэтш f e r w fe ife fe f e w m
Similarly both Sakti and Saktiman are
dependent on each other. Therefore Sakti is of
no consequence without Siva and Siva is of no
consequence without Sakti. The Sakti is of
eternal nature, by which Siva becoming all
competent, bestows devotion and salvation on
all living beings, is known as Adyasakti, also
called Para Sakti who is dependent on Siva.
■ггтч I g r f i s f e W ^ <j h A jjd !: i
ЧЧНы(Мйс| f e w 4<4if44:ii^ii
The great Atman through the diverse
befitting are the attributes of the lord and the
Sakti is also the same.
fe W Ц f e i: s w r ffe l
f f e s r * j § O T f e f e f e r f e r S T O T i 1*411
She happens to be the supreme Sakti,
possesses the power of generation. She is the
one, who because of the desire of Siva is
divided in several ways.
ТГТ 4Hy<t>fedl f e r n ц f e т р п
%цщ ц fe4w ■ггатцФъ
She is known as the Mulaprakrti, Maya,
TrigunS, having three forms. The entire
Siva-Mahapuranara
universe expands because of the influence of
Siva.
TJeRStT ц f e f e Ш ?1?ТЩШТ1
fe n W44: ЩГ f a f e оЧсг^к«:п^п
f e : l l ? o II The same Sakti, as one unit, as two fold,
multiplies in hundreds and thousands of Saktis
who ramify themselves in their functions.
W [?1<чпт4чк11 drill
rPT: T jf e iT r f e f e f e f e l f e l l * < i l l
At the command of Siva, the great Sakti, in
union with Sivatattva manifests from it during
f e : 11 яъ 11
the first creation, like the oil from the gingerly
seeds.
ш : Ш пзегцт w k w f e
I x$ 11
f f e w v iu iw if e ЧК: ^feftii*<? и
Then the Sakti being agitated by the
activity, originating from Saktiman, the
primordial sound originates at the time of the
creation.
4r< ife : f e ^c* ife:i
dt-m-Ц ^ Ж Г ^П?Г: ^o^fciai i f e l T I ^ I R o n
The bindu emerges from nada and from
bindu also emerges Sadasiva. From him is
bom Mahesvara, while the Suddha-vidya
originates from Mahesvara.
ТГГ ЩЕГтШ f e r a f e T O f % f e ^ : l
ггт -щ f e w f e i n f e f a f e f e n * *n
That is the deity of speech, the Sakti of
Siva, known as Vaglsa, the same in the form
of letters manifests as Matrika.
ЗШЧ'гШЧМ?П'Ч1€!1
ftilfrlsl f e l t cfJTFTfTt TPT4feftlR?||
Then by the infusion of the infinite, Maya
creates Kala, Niyati, kala and vidya and
through Kala, Raga and Purusa.
ЧНИ; Ч-Ас|рц<о4|П> BmuilrHchHl
f e l l d fe so q ^ fe a » !': ?qw4t W :I R 3 I I
Vayaviya Samhita (Uttara-bhaga), Chapter 4
Then the Trigunatmaka avyakta appeared.
From Triguna emerged Vyakta and Kala
emerged out of the same.
$НчЧ1и>«тГ ^ 1 1 ^ ^ 4 ^ : 1 1 ^ 1 1
The three gunas viz. sattva, rajas and
tamas, pervade the entire universe. Because of
the conflict of the three gunas, the form of
Trimurti emerged.
th rift гГ <WI*44J
^3T: W<Ugp4Ug[f4 fw r i
a iliifta 1 ^ ^ т й Й й Л н 5 в ч 1 ^ г : п ^ ц м
Thereafter Mahat and the other tattvas
emerged. At the command of Siva,
innumerable pindas were formed out of the
egg. They are presided over by Cakravarti,
Ananta and other Vidyesas.
W tT R R ^ T Tcfitfdrn:l
According to the difference in bodies,
Sakti has different forms. They are known to
have the diverse forms, both gross as well as
the subtle.
M tit jiRbfifrnTltf ta ira t trtti
g w f t дГртг: ч т
The Sakti of Rudra is called Brahman!,
while the one of Indra is known as Indranl.
dfejfufd cblfdrC4,l
Vl^rUIrM^ d<oi|IH ^ T S W r4 4 IIR £ ll
It is no use talking much. The glorified
universe is pervaded by Sakti just as the body
is pervaded by imminent soul.
^ !T ТГТТЩТГ cfifeTT
ттетт w
fart щ г г и й ^ d lf d fafagn:ii3°n
465
The entire universe of mobiles and
immobiles is full of Sakti. Kala the greatest
Sakti of the great soul, is called Para Sakti and
it moves at the command of the lord, resulting
in the creation of the mobile and immobile
universe.
TTfTTPTRhgR: w f e j b q im ifa fd B fin i ^ l l
Saktiman is lord Siva, who possesses the
three Saktis of knowledge, activity and wish.
He pervades and stays in the universe.
^ lyilrb^viw 1ятегг <
Ы(ЧЦ|Г*Ш113?11
“ It is like this; it is not like this.” It is in
this form that the wish of the lord restrains the
activity permanently.
?1H?lfrh4d M F f ^ T O t g jR W Ш \
н4№н хг ст# ч 311
Sakti of knowledge is in the form of
Buddhi (the intelligence). It determines its
cause, instrument, effect and purpose
factually.
ЗйгЧЧсЧЙзЫ ^Ulk^rMfrftufll l ^ l l
The power of action or activity has
controlled the entire universe. It bestows the
desired things and performs all the jobs in a
moment in the form of Sankalpa.
■ qsTTyrftj ¥1(тЬУ4 =1чГч1М1|
VI<*hii wrar чят зггщт13чи
The Trigunatmika Sakti which emanates
according to Sakti, uplifts all the three. The
same having been inspired by the supreme
Sakti, creates the entire universe.
I * ? ¥ lf a ^ 4 l^ h lT ^ f a 4 l4 r4 rl fy p ? :|
VlRhVlGh4$<«l 5 ?ТШ! УГз РМ ^RfTRTit^^ M
Thus with the combination of Sakti, Siva
466
becomes Saktiman. The entire universe which
emerges from Sakti and Saktiman, is known
as the Saiva world.
ч 'JiHrl hT: !чги trtt f=Hi i
ш m ъ Urt ^ж ш тч.1
As a child cannot be born without the
parents, similarly this mobile and immobile
world cannot be created without Bhava and
Bhavanl. Because of the emerging of the
world with the union of man and woman,
therefore, it is called as the one having the
nature of a male and a female.
щ чш ytrfi: f W v r w
The glory of a man and a woman is
enshrined in male and female. Therefore Siva
is known as the supreme soul, and Sakti is
known as Siva.
%=г: ^ifvid: TTfai: гг Ш ЧНМЙ I
fyrat f ^ T tn tfr
Siva is known also as Sadasiva, while Siva
is known as Manonmanl. Or otherwise Siva is
known as Mahesvara and Siva is known as
Maya.
трг: wr$TR: STfifr:
■Hliit1 ^ 9 ,1 tiSWffpTNI'tfo ||
Besides Purusa is known as Paramesvara
while Prakrti is known as Paramesvarl. Rudra
is known as Mahesvara and his beloved is
known Rudranl.
iw ii^ ii
Visnu is the lord of the universe, while
Laksml is known as Visvesvara Priya. During
the period of creation, Brahma is Siva and
BrahmanI is the spouse of Brahma.
Siva-Mahapuranam
■MlWitI чтггатщщ; w r ^PraRTt
■С%^Г Ч-ЧУК|й: W ^ h “-4cblluy II
Lord Bhaskara is also Siva, while
BhagavatT is Siva. Mahendra is the killer of
Kamadeva, while Sac! is Parvatl.
'd ld ^ l ТсГЩ ¥ м Ц ^ н ) |
imRddWchl c^ciwfrildl niRchWcblll^^ll
Agni is Mahadeva, while Svaha is Siva.
Yama is Siva, while his spouse is Parvatl.
ftStfa^lcIHlyfi d'ldf-ddll
w i r чтчшч ^ w r m uirh^iii'i^n
Nirrti is Siva, while Nairriti is Parvatl.
Varuna is Rudra, while VarunI is Parvatl.
dM^£)tsi<t сгщ: (vH44l^tn
il^fvitl^di * Г ^ ч П |()^ Ш '* Ч 1 1
Vayu is Candrasekhara while his beloved
is Siva. Yaksa is Siva while his Rddhi is Siva.
T l^V T tsrtsr# TTf%trff ^ Р 5 Ч Т |
f?TR: Mt^VIMWdldi w r g f t l l ^ ^ l l
Candrama (moon) is Siva while RohinI is
Siva. Isana is Siva, while his spouse is Siva.
3t4-ddHd!S4-dl$4-dl4^df$'*TTI
с ы н |Г ч к : ^Tirnfc gr?rt ■«r^Rfcfdwi i^ ^ ii
Ananta is Siva and his spouse is Parvatl.
Kalagni Rudra is Siva, and his spouse is Siva.
Щ: ?[Щ: VrdtciMI Pvidfildll
^T : wP£TChl*<ill
Manu named Purusa is Siva, while
Satarupa is Parvatl the beloved of Siva. Daksa
Prajapati is Siva no doubt but his daughter is
Siva.
-sfetfcrf wm\ Ъ ef^’t'IdifdhT^dl
•o C\
^ T ^ n f^ T t«^ifdfw d4dftdiii's<?ii
Ruci is Siva, while Akflti has been taken to
be Siva or Bhavanl. Bhrgu is Siva and Khyati
is Parvatl.
Vayaviya Samhita (Uttara-bhaga), Chapter 4 467

Siva the spouse of Siva, takes to all the

pleasant forms, while Siva Candrasekhara is
Щ: Tgfr: тдатпчоц
the observer for the same.
Marici is Siva while Sambhuti is Parvatl.
Angira is Siva, while Smrti is Parvatl. T ^ m r w d c fi тяБгдт f?rar:i
Я fhfeTT ГОЩсГ JKIVN:ll4<ill
Чгигч: у\Гг1: <4>l-ril Гчн|Гсы: I
All objects of taste are enshrined in the
ч^гсгт 5 fvictfyynm ^||
goddess Siva, while Siva Mahadeva, enjoys
Pulastya is Siva, while Priti is Siva. Pulaha the same. Whatever is loveable in the world, is
is Tripurari and his beloved represents Siva. found in Parvatl, while Candrasekhara
ж д а ш ЗЩ: зПтЕ: йга*:ич?и Nllakantha is the observer for the same.
ftF rrrsfrw -ш^щч^тт т р т f t : i w o i r a W r агтГ тфдтп
Kratu is Siva, and Sannati is wife of Siva. ччтт чт тпег f g w n тщт^т
Atri is Siva and Anusuya is Uma. The goddess Mahesvarl holds all the
сВ?гщ: cRWfT ^ W T h tm li objects of reflection, while all pervading lord
Siva is the reflector himself.
g fw r 4*WKlfr$cft ЩТТ^ш1|1Ч^11
Kasyapa is Siva and Devamata is Siva WfsmfiT ^cRWTTI
Mahesvara. Vasistha is Siva while Arundhatl ^=T: ^cqct ’МЛсЛ-Э!^! ^il^Vt<sK:ll^o||
is Bhavani. Siva possesses all the things which are
ЩК: WT Ш : w ЩШ\ required to be known, while lord
Candrasekhara is aware of the same.
О Сч
/ шит: f a r m Trifat TnfuRi '4W 3rh:i
All the men represent Siva, while their чЭ

spouses represent Siva. Therefore all the men VlUlfelid^ 4T^qmfc4chl тЧМ^Гчи||||^ЯН
and women represent the grace of both of Lord Siva happens to be the life of all the
them. living beings while Siva is the form of water
fgtRTT 'Фтатчи>гг f^£T: as ргйпа in all the beings.

ш щ чМдчшч ш ^нсш дч.-пччп jy'nfd §tddl

Lord Siva is the subject and his beloved is тгегт г)Г|сгн^еьи<*:||^^ц
the object. Everything heard is the form of The beloved of Siva is the abode of the
Uma and the listener is the trident bearing individual soul, while Siva represents the
Siva. individual soul himself.
-Щ Ш jj 4% ^Щ Й Ч П si?: 1ч?тт1
!IgT ^ fogTrUT иц^п зтш^т: ?i^ft 3и
All that is worthy of being enquired about Siva the holder of the trident represents the
is sustained by Siva’s beloved, while the day while Parvatl represents the night. The
enquirer is the universal soul Siva himself, sky represents Siva and the earth represents
with the crescent moon as an ornament. Parvatl.

£§т faspgfr ?if?i^m^fvrerTOfbT:ii4'aii f8TT ^ ШГ f^JTftW T II^^II

468
Lord Siva represents the ocean, the shore is
the daughter of the king of mountain. Trees
represent Siva, while the creepers represent
Parvati.
€nfe<?i ^ччИ ш п^чп
The lord holds all masculine beings while
the beloved of Siva, holds all feminine beings.
VK'dld49l4' H g^TTI
The beloved of Siva holds all the words,
while the moon-crested Siva holds all their
meanings.
Ш TfT fSR&JTT c(cft
Whatever Sakti is possessed by each one of
the padarthas represents the universal goddess
while the paddrthas are represented by Siva.
ч т адГсЫ щ m t tr^ m i
Whatever excellent, virtuous, pure and
auspicious are there, have all emerged out of
the tejas of Siva and Siva.
^11
As the light from the lamp illuminates the
entire house, similarly the brilliance of both of
them brightens the world.
TO ffir:iH9o ||
The world is going on because of the grace
of Siva and Siva according to the divine voice.
T5mrf f^RRhfr xi ^T^TII'a^ll
Both of them bestow welfare on all and can
manifest in all the ways. Therefore, on should
Siva-Mahapuranam
adore them, offer salutation to them and
should be devoted to them.
fswr! ЧИ1Р4 wr?raT:i
О Sri Krsna, I have revealed the reality
about Siva and Siva as known to me. Don’t
take it to be the all.
сксш сгё ч ш гм
tprprsfu erfgifcmn^n
Infact the reality about Siva and Siva is
beyond the understanding of the great people
even. How could one narrate it.
314i^d4R^H1«TlWlf4d^lRWT4l
SRlPT «Г rRTUVS'iSlI
Those who are fully devoted to Siva, those
who have dedicated themselves to Siva, their
real form can be visualised by them alone and
not to others.
^ЧтЫ fepjfflf STficTt I W M I
srarfm w o t ^ r r feg.-n^mi
Whatever grace of Siva has been spelt out,
it is Prakrta and apara. The vibhutis of
Aprakrta and Para are different, which are
conceived to be secret and are known only to
those who are well versed in the secrets of the
lord.
tprl grat wtot щ\
w ^ it fwrfa: h n rR jftn ^ ii
The stage from which the mind and speech
return, the same is Paramesvara, apardkrtika
Рагй-vibhUti.
ЩЦ ШЧ 17%? Щ Т
iw ? W I <ШГ hTh%T:u\3V9li
The superhuman power of Paramesthi is
the greatest splendour, the greatest goal and
the height of achievement.
Vayavlya Sarhhita (Uttara-bhSga), Chapter 4
dt Щ WdRted feP£TCTT fA foqi: I
TWehRi^^K ъ Щ ^гагш'зг. и
The yogis having overpowered their vital
breath, and the sense organs, endeavour to
achieve it in order to seal the door to the
prison, representing the womb.
f^rfrT ferfd ^TSHiro^ll
A person realising the divine nature of Siva
and Siva which serves as an auspicious
medicine to bring back the dead to life on
being bitten by the serpent of the worldly
existence and is not afraid of anything.
■Ц: ЩТФШ ferfd
©V
efr^cT: 1
ТТТ5ТГТГ TTF ЯЙ W ^ l l d o l l
A person who is aware of the para and
apara aspects, reaches beyond the apara bhuti
and enjoys the Para-bhiiti (the greatest
excellence).
H rfrl cfcfei <ршт! Ш ПгЩ Ч Т Ч 1А Н > .1
TfTddfh YffesfY ч Ы
О Sri Krsna, I have thus explained to you
the secrets of the supreme soul and their
factual position, because of your being a
unique devotee of Siva.
qifV I^rfS i^iN rt «ЬЦМЧ!
The Vedas have ordained that the secrets
of the unique vibhUtis of Siva and Siva, should
not be revealed to an undeserving pupil, a
person deprived of the devotion of Siva, or a
person who does not believe in Siva.
f?l
О Krsna of great welfare, in case you
intend to reveal the secret, then do it to a
competent and the devoted prison and none
else.
469
TRmwirWTR: чгУЧicrqmii^^ii
A person who imparts the knowledge of
Siva and Siva to the competent devotees, he,
getting free from the universe, achieves the
Sayujya devotion of Siva.
Performing the kirtana of the same, even
the gravest of the sins disappear. By resorting
to practice three or four times, more sins get
destroyed.
fe rr w d # ifm did:
His enemies and opponents get destroyed
and there is an increase in the friends. There is
an increase in the Saivl and lore he gets
inclined towards the truth.
d f e : TJTT fyi% TTPFt q u R ^ I
dl^dd?l4Yrd4iyid4ll<^ll
His devotion towards Siva, Parvatl and
their ganas enhances and all his desires are
undoubtedly fulfilled.
d F d f^fe %% drEt f e w : cfltfeafe
A : d>4fe gif: diH ildrfdcfKfe
дч: gd: T w aiY fed d refe cj^ffdiid<£ii
Getting purified from within in case he
adores Siva with devotion, performs kirtana
then all the obstructing karmans of his earlier
birth also get destroyed by indulging into the
repeated practices. Nothing remains beyond
the reach of such a person.
чгч d d s rfs K n d :im i
470 Siva-Mah9pur3nam

CHAPTER 5 Vidya is consciousness while Avidya is its

Detailed discussion on Pasu and opposite. The universe is the preceptor of the
Pasupati form of Vidya and Avidya.
зщрггезтсг w f e r ч T ife t f e r TTFET 7^T: I

fe t fgWrfiRTERTTI y ifoferT ЧТГ irtw ЧТ f e p ii'a ii

<фг Ч Й^ТЧ^Т 4W t: 4fVHli<clfdll^l

There is no doubt that it has the same form,
because the universe is subservient to him.
Upamanyu said, “ This entire mobile and
Parabhranti is a lore and Sivarupa is beyond
immobile universe is the form of Siva, the god
that.
of gods. The jivas having been bound with the
noose are not aware of it. 3 T w if f g $ j| спцет sTriferotjcri
Thcb^c) of|arr !i ■ w raferttfe% ferf?f 4R«blr4rlii^ii

3Tj TFRT: trf 4 (^ fe h ? 4 The one who is not well aware of the
worldly objects (Visayas) is known as bhranti
О son of Yadus, the great sages, unaware
or confusion. The correct type of knowledge is
of his only true form propagate him in
known as vidya.
different forms.
m t xt ж дг^пгЧФ ттап
ЗЗИЙ ^arrf^T :n< ? II
^П:|сЯ^^1^ р р пГ#пач tfrq;ii^ii
The tattva without a substitute is called
The great lord is without beginning or end,
Para. The tattva opposite to the same is
some conceive him as Apara-brahma-
known as asat by the people well versed in the
svarUpa while others call him Parabrahma-
Vedas.
гйра.

^т^гпгта тп§: дгщпчт ч^п^оц

ЗТЧТ W f tl f g T t 9ЩГ ftlcUrq^UII^II
Because of his being the Pati of both of
The one who has been conceived as
them he is called Sadasaspati (lord of
Pancamahabhuta, Indriya, Antahkarana,
sacrificial assembly) some say that he is in the
Pradhana and Apara-brahman, the same is the
supreme Brahman in the form of cit. form Ksara and Aksara, while others say he is
beyond Ksara and Aksara.
ejgTciiqsjguKciigJ ЦГ
Щ: ^feftrr ^ятРг ЗхЧгП
дГ^ШТГ w r TWt:l
3$ ^ ^ *TrT:ll^ll
fe lfe lW ^ fc T РН1йР)||Ц II
The living beings are called Ksara. Both of
Because of his being Brhat (immense) and
them are the forms of the lord since they are
Brhanakaraka (expands), he is called
Brahman. Some of the people conceive Isa as controlled by him.
Vidya and Avidya. Thus there are two forms of r f e Ж: %гг: TlFrT: 8ТТЩГТЧТ: Т(РГ:1
lord Brahman, the lord of Brahma.
f e l t 5 xfrRT W fW lfenT feH P T I Beyond that Siva has been treated to be
fellfe]R4cR xfa f e r fePJT tfe4t:II^H beyond Ksara and Aksara and Para being
Vayavlya Samhita (Uttara-bhSga), Chapter 5 471

quite calm . H e is also said to be the fo rm o f 5Цтьи|^4 № ил:|

Sam asthi and V y a s ti besides being the cause
qsw: gRuii^cbchHui^n^n
fo r them .
The people w ith intelligence conceive
сщРсГ■дта: щчськииу V y a k ta com prising o f tw e n ty three tattvas.
ojrfg о гё гйд х гп ^ п K a la is the sole cause o f the transform ation o f
T h e sages call S iv a as the supreme cause. the effected creation.
Sam asti is u nm anifest w h ile V y a s th i is ЦЧ|41?115(й1Ч1 felidl я<4^«ьГн<4^еЬ: I
m anifest.
3 t I f c C n l q 4 cki ^ mi: ii ? o ||
WWT MOlvrW Heal'd I S iva is the lo rd , creator, a ctiviso r, routine
щ тчтт^т ч<чськиш ц^|| and the cause o f e vo lu tio n and dissolution o f
T h e y are the form s o f the lo rd , because all o f them .
they function at his w ill. Since he is their dWBIKfH<p)4c4jTh'chlHW-tc\4ctldil
cause, those w h o are aware o f the m eaning o f
^T TSfil4#4t ШТ Wtrfit
the cause, say that S iv a , the great cause, is the
Th erefore M a h e s va ra is said to be the
cause o f both the in d ivid u a l and the universe.
Pradhana Pu ru sa, V y a k ta , K alasvarQ p a H e tu ,
Щ : цц1аоцГцськи|Ц| N e ta , A d h ip a and D h a ta .

Tho se w h o are w e ll versed in the cause

f ir w m f c^tchTti Rh h ir ^ u
believe h im to be the cause o f Sam asthi and
Som e people h o ld the o p in io n that V ira t is
vyasthi. Som e o f the people conceive Isvara in
B ra h m a , the soul o f H ira n ya -g a rb h a tm a . H e is
the fo rm o f Jati and Vyakti.
the cause o f all the lokas h a vin g the universal
Щ fqntstqgcnfcr w vrufdRfd fo rm , H ira n ya g a rb h a as w e ll as Virat.
oilRhoit^rdH W Г ф ^М -^TOTWril^ll 3RWW\ W lfa
pindas is called
T h a t w h ic h is used in the
Ш . T h e same is present in all the pindas in
S iv a is called im m anent and the great soul.
the fo rm o f Jdti. O th ers say he is atman o f prajna, taijas and
visva.
ШШГ ^ifd'oilfrhcig: ^ т : и ^ э || jjfhw R m§: tR fgg:i
B o th Jati and Vyakti are nourished b y his ■ЧТгТТ 7T R хЛ TRr Щ TT^T g T I W F R l R 'k n
com m and. A c c o rd in g ly M a h a d e va has been S iv a is called im m a nent and the great soul.
conceived to be o f the fo rm o f Jati-vydkti. O th e r’ s the m easure and the m easured as w e ll
as the intellect.
•о
l№ih ЗГП|: И rf xj chjhi 4jk«i
S iva is also called as the Pradhana Purusa, 'Л ГИ г^Ч Щ к Ч 1г1|гЧ Ч > W c l # l l ? 4 l l
V y a k ta and K a la tm a . H e is also k n o w n as Som e people feel that he is the perform er,
Pradhana, P ra k rti, K se trajna and Purusa. the act o f p e rfo rm in g , its cause, the instrum ent
472
and the task itself. Some one believes him to
be awake, the dream, and the one who remains
in sleep or slumber.
am gffopi - ^ з д л с г ч т я^ f a £ : i R ^ i i
People call him Turiya the fourth one or
the one beyond the fourth one, some think him
to be with attributes and others without
attributes.
ящ ^пт: w i f t o t tfti
ЯТ£Т*ёШЯТ Я^ fg§:)R\9ll
Some call him to be the worldly being and
the others call him the divine one. Some call
him independent and others call him to be
dependent.
уцГчгФЙ Я1£: Я* Щ-.\
TFTcRT Я^ я щ # т г т 7 Щ т Й |]^ ||
Some call him terrific and others call him
pleasant. Some call him with attachment and
others call him without it.
Ш хг я* Щ : xlat srt : i
Ш ЙЯ Щ: хг я г л я ^ и ^ м
Some call him inactive while others found
him quite active. Some say he is with sense
organs and others find him to be without sense
organs.
3IWT ehfoqigcf <e\4=l*d Я^ fe p ll^ o II
Some think him to be immobile while
others think him to be mobile. Some call him
with form while others call him without it.
ЗТ^ЯЯЯГ ящфряРкзпй % ; |
dixqfaH m я щ т ^ г ^ Ш
VKIr4~q> ЯТ|: VKI^dtRII^II^^II
Some find him invisible while others find
him visible. Some think him explicable while
others find him to be inexplicable. Some find
Siva-Mahapuraijam
him in the form of words others find him
without words.
%fgf?Rrm яп|%ятят Tfw я^1
*iMicHeh я*: xtp^ ii?'rii
Some think him possessed of thought
which others think that he is devoid of words.
Some conceive him possessing the knowledge
others find him the form of knowledge.
%ixRI
ятя% d iH ig w xt гтапя^и^^ II
Some think that he could be known, others
think him to be beyond knowledge. Some
think him to be comprehensible, others, think
him to be incomprehensible.
Я=г Ш гязтн w itraifRj 4^fgw:i
чтеящч^г яяяГ ятя1я^щщ7иш11^х||
Thus entering into controversies, the sages
are unable to arrive at a definite conclusion,
because the different types of opinion happens
to be the cause of the same.
яя: яяят яя^дш*s
^ f? f?l£ ЯЯЯЯПТЩЯ113Ч11
Such of the people who take refuge with
him appropriately, they can know the truth
about Siva who happens to be the supreme
cause of all, without much efforts.
illdcQ^cr Я?ЯоЯМ»
gjf% щ щ ■rram^(vidR4l
c^gtrr^T:
Гчib il иn i 3 ^ 11
Till such time the jiva does not visualise
the other supreme soul; who makes the world
subservient, till then remaining bound in the
noose, it rotates like the potters wheel.
Я£ТЯ?Я: Я?# WTcHJf
ЯЯЯ^raffqrri
VSyavIya SarfihitS (Uttara-bhSga), Chapter 6 473

O n w itnessing H ira n y a g a rb h a , the creator

o f the universe, as Isva ra , then the learned
person getting free fro m the go o d and evil
activities, establishes his lin k w ith the spotless
S iv a .

ЧРТ Tj3cTtft5Szrr^:ll4 II
VSyavIya SarfihitS (Uttara-bhSga), Chapter 6 473

He is hardly conceived with any sort of

passions, the activities, or their related
samskaras, nor the pleasures of the three
worlds, nor is he related with their samskaras
in any way.
4 d<4| «hnui chdl 4Tf5H*tT^T2rPWT^I
ч щ щ grftr Т О Й ^ 11$ 11
He has no cause; he has no beginning, no
end and no intervening space. He has no
activity and is neither Акйгуа nor Karya.
ЧТСГ ^RRtT fcgfofir Щ\
CHAPTER 6 4 лМ 4 ^RRWTII^II
The principle of Siva He neither has an enemy nor a friend, and
he is the controller of the source of
inspiration. He has no Pati, a preceptor or a
4 eW : TRTT^m TJcf cfTI
protector. There is none comparable to him
ут^ йтг дтег
«гг^т щ щ щ гш т ш т н ^и nor is there anyone better then him.
Upamanyu said, “ There is not the slightest
Ч Щ-ЦЩй cTW 4 gjT^IrfM chl^rd^l
bondage of Мйуа with Siva. He is in no way
connected with Prakrti, Maya, wisdom and ч ч д Ш xf w r q ; ii < i n
pride.
R FH T t « ra t 4 ■«bFillUT rnfer 4<41<41 f ^ t Щ.-ИЯИ
ч w rRTra^nsitsft ■permit ч <s s r i r ii He is beyond birth and death, he has no
He is also not bound by mind, or by sense expectation or disinclination. He is not subject
organs, and not by the tanmatras and the to any injunctions or prohibitions. He is
Pancamahdbhutas. neither liberation or the bondage. He does not
possess any thing which is harmful. He
4 ST « : ^ar чтИгат ftq(d4*Wll bestow total welfare because he happens to be
4 TPlt 4 «1 II Siva the supreme soul.
The immensely illustrious Siva is free from
the bondages of Kola, Kala, Avidya, niyati,
зпгер: w r щщх f w : W f i f ; ^ p :ii* o ii
attraction and jealousy.
Because of his own process Siva presides
Ч гП ^Ш я^Т Г 5^Т *УГН1$$>1Н1^ГЧ1 overall. He does not have ever to face his fall.
cfrqffhr dfgmefiS' :Tir ?T rR4*#H^II Because of his bhavas, he is stationed with his
He is unconceived with his welfare or evil intrinsic nature and as such he is called Siva.
actions and their results, pleasure or pain, or
the desire for its reward
4 fp fH II^ II
т р : У|4«Ч1
з т г й я ^ ц тпгга: щ й : a ^ u im fti This mobile and immobile world is
*Tl% qtw ^gnt: «Ын1*№1кА:11Ч11 presided over by Siva. Therefore Siva is
474
known as a heaven as well. Realising this one
should have no worry.
p i# J W : WRT R?RI
Salutation to Sarva, Rudra, Purusa, Pati,
Para and the one who is great. Lord Hiranya
is Isvara known as Hiranyapati.
Гчч1<й р т ^ а
ргй trt W fW : 'фалГ^гСП^П
He is lord of Ambika, Isana, holder of the
Pinaka bow, and the one who uses the bull as
a vehicle, and is Rudra supreme Brahman,
Purusa and Krsna-pingala.
сШПТШ! tP M Hrf^Rtrr
TRrr^r irw w T ? per r t i i ^ n
He can be meditated in the cavity of the
heart as small as the tip of the hair, with
golden hair, and lotus eyes. He has the pink or
copper complexion.
4 W r ir f ^ : l
^RTtSy><^rar fwST^SnpmSc^I: 11^4II
^ШГЕШРЧТК: ТРШМ'ЧТРЧТ:11^И
He moves in golden colour, blue necked, in
gentle and terrible forms and a combination of
both, besides being imperishable, deathless
and unchangeable. Such is the great lord who
is the slayer of the god of death. He is free
from sentiments and non-sentiments. He is
greater than the enormous universe.
According to the learned people, Siva
possesses enormous knowledge as well as the
fortunes.
ytrHPhu^dRi g p n f pri^ffSlWtTI
Tt i p ttt chi^icTr^<ci(^4iq;ii^ii
Siva-MahSpuranam
At the beginning of the kalpa, when the
gods like Brahma and others are bom, he is
the one who instructs them.
chMiciTs^TbMi ip5:i
тяФпйсГ сЬН1с|г^^йгГ:11?<?11
He is the lord of all and is not conditioned
by the time, he is Subject to the influence of
time, he is the lord of all the preceptors.
ppgj wroifaebj trn Ucrtfdyilfcbftl
^ПЧЩтШ ford ct4<b4-dfd^vmiRo||
He has the best and the natural Sakti, his
knowledge is endless, therefore his body is
extremely spotless.
cfvPTi
зтм г apn chTbtnitm w in v i
His fortunes have no parallel besides his
pleasure, strength, brilliance, virility
forbearance as well as the compassion.
nfpnrrpr im iM rtR tsfer m r fpti
Cn "s
т а р щ w m ^ tiT :ii? ? ii
All the virtues were enshrined in his body
at the start of the Sarga. He is not conceived
with anyone. To be merciful on others, is the
only reward for his deeds.
тттсгг ctrydfWFi fprartr чить-ячл
fyiy^lf^yicpMr TPUcft f | tR: ^ n i ^ u
The word Pranava represents Siva, of the
words like Rudra and Siva, Pranava happens
to be the best of all the symbols of Siva.
•yirsTf: яигасггсщг!
тэт тшшщтэдга^Ч'ЩВ1:11^'к1
Pranava is the word, reciting which one
could achieve success. It is the supreme and
must be obtained. There is no doubt about it.
сГРПс^ЩН ^ЧЩТТФРЖТГГ: I
wmriT чч£&ч:1пчч
Vayaviya Saihhita (Uttara-bhaga), Chapter 7 475

ЗПРТ щ г: 7ТШ=гШШ7ШТ
зш тдрчсы щ чштг чтз f ^ f t r i i ^ i i
Therefore the people w e ll-ve rse d in the
A g a m a s considering id e n tity betw een the
w o rd and its m e a ning, call the lord as
Ekaksara (sin gle -syllable d). In the U p anisad s,
there are fo u r matras o f it. T h e y are A , U , M
and nada.
З Щ «П|хГ 3TT|wfT
W : WT ЧТсГГ^ ^frTTMinft трти^^эи
srasngr тщшШ W : W '-УЬ’ЧТЗ: I
'ЗШ: T?W4lHfa<Tl
T h e letter A represents Rgveda, U is fo r the
Yajurveda, M is fo r the samaveda and N a d a is
fo r the Atharvaeda. T h e letter A is the great
Blja, Rajas and the created, the fo u r faced
lord. T h e letter U is P ra k rti, the w o m b , Sattva
and the protector V is n u .
W : ЧШ #зт rW: Щ :\

ЧТ^: Щ : W%TT Ы щ ) fq iw j: яп
T h e letter M is Puru§a, the seed, the Tamas
and the destroyer is R u d ra . N a d a is the great
Purusa- Isa, S iv a , d e vo id o f gunas and
activities.
Tnf hiarfafifepr fa*m
S lf w r f?rcfT?4H O||
Pran ava expresses eve ryth in g through the
three matras in three w a ys and is indicative o f
S ivatm an through h a lf a matra.
<44-Mlr4< ЧТЧТЧ^Т

щ ^ fdanicfi-
тШ, чо? ч ш ^ 4 i i ^ ^ ii
A l l this is fille d b y that Pu ru sa, than w h o m
there is nothing greater, than w h o m there is
nothing sm aller no r bigger and w h o like a tree
stands steady and s tiff in the heaven,
fftr snfirausiguvt twtqi urudtodfiwwwtfwm
чтч w tssEfra: i i ^ ii
Vayaviya Saihhita (Uttara-bhaga), Chapter 7 475

CHAPTER 7
Principle of Siva
ЗЩРГЩТЕГ
?ife: ^ r m r f ^ t cfw f e n f e f e ^ r u n
T j^m rw щ еп *rrfn чтпШсг пяти
Upamanyu said, “ His Sakti known as the
wonderful lore of the universe is his natural
strength. It illuminates in the world, inspite of
its being one, like the rays of the sun.
зтччгг: 'ЦШ
т т ш и?п
He has several other Saktis who emerge
out of Maya and include Iccha Sakti, Jnana,
Kriya and several others, in the same way as
the sparks emanate from the fire flames.
W ^ w s n f | f e n feF 9 W I: I
згчФдадвнгеп:
The Purusa Sadasiva, Isvara and others,
Vidyesvara, Avidyesvara and others besides
Prakrti, which are greater than the greatest
were bom of this Sakti.

Ш : «fife ч Tj?ra':imi
Everything starting from Mahat to Visesa
and Brahma were also created undoubtedly by
the same.
ТП ?lfe: i f e n ^ 4 T
%ct: ■?т1?ПЩЩП:ПЦ11
The said Sakti which is of subtle nature
pervades everywhere having the form of
consciousness as well as the bliss.
Candrasekhara Siva is known as Saktiman
because of that Sakti.
fyra-: $гат f e n ЗГ5П ^ f f e ^ rfn:i
ff n fe ffenfrsT 5Tr^icb4?irR4:ii^ii
Only Siva and Siva are worth knowing.
They represent lore, intelligence, Sruti, Smrti,
476 Ssiva-MahSpuraijam

D h rti, Sthiti, N is tM , jnana, iccha (desire), out the day and night? W h o is the creator o f
karma (action) and s'akti (fo rce ). the universe, w h ic h is d iffic u lt to cross?

зтщт 3ct щ щ : |1 g t r ^ w r b chi r T R ч г а ) чтаг ^ г л г П

qpflbMl ^ ?l1VF^»ct ЧЯМЬэи

T h e suprem e B ra h m a n has tw o V id y a s v iz . It w o u ld not be proper to believe in kala
Рагй and Apara, because the spotless lore and (tim e ), nature, niyati (d estiny) and chance as
spotless К а Ш (d ig it) em anate fro m S a k ti. the ultim ate reason. N o r can it be Purusa or
anyone o f the liv in g beings o r a y o g i greater
тш ъ fsrarrfr
than these.
зщ щ m ^ {д о гн
;гпсЧЧ:1
T h e same Sakti pervades in M a y a . M a y a is
P ra k rti, Jlv a is V ik r t i. W h a te ve r there is Sat or
asat is pervaded b y S akti.

TtT Ы WRIT тя4 ЦШ31 "ЯгГСШЧ.! ■^'3^91^11^11

сИТ fe£i!M4l9ir^ ^cKKOi^Rni^i
T h e same Sa kti has deluded the entire vifAq^i ч ^ ч ч ч i w 11
m obile and im m o b ile w o rld w ith her sports T im e etc. are insentient and cannot
and the same S a k ti, gets them freed fro m the function as the ultim ate reason. T h o u g h the
delusion as w e ll. soul is sentient and experiences happiness and
am i щ w f^sranw i m is e ry , still it cannot rule. A ft e r these
reflective, feelings those w h o m editate can
t w fejriwwFgRbTjf и
realise the Sakti o f the lo rd , the re m o ve r o f the
W ith the M a y a o f tw e n ty seven typ e s, S iv a
noose, but hidden b y the gunas. T h e b inding
has been pervading the universe. H e alone
cords are cut b y m eans o f this S a kti, then
frees the w o rld fro m the delusion.
Saktim Sn can be seen w h o is the causes o f all
Щ З -- fff the cause, w ith the d ivin e eyes.
чйгапйетчзй Emvifci cCKUll^rVttllfui «ftrHIdWfSrllfi
In earlier tim es som e B ra h m a va d I ascetics ТПЗггп
desirous of salva tio n, h a vin g been
H e is inconceivable and appears w ith the
overpow ered w ith d o u b t, confabulated am ong
same £akti being the cause o f ka la , and the
them selves.
entire universe w ith the soul.
f% 5FRTJT felt Щ sffanT: ^ 4 ЭТ
rRT: ЯЧГ<(4ЙЧ STRpr TRiJur Wl
fltyfdai ггк1ч%ат W { l l ^ II
“ W h a t is the reason o f o u r birth? B y w hat
e[&4 Ч^ЬЧ^Ч f^otn ч£|ЧЦПЗД:11*Ч11
means are w e liv in g alive? W he re is our Thereafter b y his grace, the great yo g a and
glory? W h o controls us? the path o f d e vo tio n they can achieve the
supreme and d ivin e goal.
%ar ym<^ g re>$ grftyiHj
« fa n fo i ^ гцщщт m f«TTii^ii яадпэд ш тгагггт if?
W h a t fo r d o w e live co m fo rta b ly through
VityavTya Samhita (Uttara-bhaga), Chapter 7
Therefore those, who visualise Siva with
Sakti in their hearts, they achieve the
everlasting peace and none else. This has been
ordained by the Vedas.
ч f? yrirfiw: ^ iwtt fsnrsM sfer
vhumtH: 9iRb'*TdWie;i?wnRi^№'t:u^ ян
The Saktiman can never be separated from
Sakti. Therefore one achieves the best of
pleasures by the grace o f Sakti and Saktiman.
jfo этт fwriR ? n
There is no need of knowledge and the
karma in attaining salvation, with the pleasure
of both of them, the salvation is automatically
achieved.
^сгГ сГГ ^ReTt efrfir f^rfr^ft- ЭТТ1
wm эттэтй шгш^т:и?^11
By his grace the gods, Danavas, animals,
birds, parrots, worms, or any other beings, get
redeemed.
Tnfert 'JtHhiHl 3T etlvll ЭТТ ntibMjfcf gn
^ Щ^РГЩ1ТГЩ^ёрЫГ 9T8T4R5RtlR>$ll
The one who is lodged in the womb, or is
taking birth, whether his a child, young, old or
nearing death, whether one is lodged in the
heaven or the hill.
Tjffffit enfr «Г#ЭТ tfwit ^ gri
ЗШЙ: сГ^ГПП^ g^lit ЧП*# t : IR ч 11
Whether he is a fallen man or a noble one,
a learned or a fool, whosoever is there, he
atonce gets freed, by his pleasure.
зтэтВэтнт ^ 4»l««4IWBRt
ЗГ#<% ЯГTF^gt $ II
Removing several sins of the incompetent
devotees, the lord, because of his compassion,
gets pleased with them undoubtedly.
477
ГШГс^сГ тэт эт%: тгш^Г I
з гщ ш ^ д ^ т ч n ju fa i I ч уэ и
One achieves devotion by his grace and
with his devotion, one achieves pleasure.
Taking into consideration the prevalent
circumstances, a learned person does not feel
deluded.
!ЩГ<ЧЙсЫ
^5Г ЭТТ НЩ этШэт ЭТТЭТТГ11?Й!1
One achieves salvation by his grace
besides the pleasure, which cannot be
achieved by a person in a single birth.
i^HTbH) W3J4T 7#8TC:IR<?II
Mahesvara gets pleased with the people
who are well-versed dharmas as prescribed in
the Srutis and Smrtis for many births.
s rfsr ч т эт^этеэтт оц
At the pleasure of Siva, a person taking
him to be his lord, starts adoring him slightly.
Ш fofM h Ф Ш : 4T:l
cBRTBt W ч Ц ||^ 5>||
By means o f several Saiva-dharmas, a
person is inclined towards the tapas. With the
continuous practice o f the same., the excellent
devotion is generated in a person.
WIT ЭТ сТОТ ЭТёТгЭТТ W R t R*5Rt Щ:l
The excellent grace of Siva is achieved
with the utmost devotion of the lord. One gets
relieved of all his worldly bondages by his
grace, who ultimately achieves salvation.
siRwratsfir Tr?tf: TETtsf^T 3RsraR4<:i
Even the smallest amount of devotion
towards Siva, if possessed by a person, gets
478 S iv a -M a h a p u r a n a m

relieved o f the bondage o f the birth and death refuge w ith h im . Th is is the sole means o f
in three births. T h e re is no d ou bt about it. ultim ate w e lfare.

W jfM jfl r l Ш ТГсП ТГТ s rfo iffifr cRSSERl f?T% iKCchRoil

W 11 ^ ^ 11 rt£m faq aref srafssrf я й ч ш м г а о и
T h e service rendered b y the lim bs o f the A learned person desirous o f w elfare
b o d y as w e ll as the m in d is called d e vo tio n . should a vo id indulgence in sensual objects
Because o f the difference betw een the m in d , and increase d e vo tio n tow ards S iv a , the great
speech as w e ll as the b o d y , it is o f three types. cause.

f^ R lf^ R T T ТРГП
-frcTT cfa'^ i f d ^Tff^icKYn^m i fiircfrR^wa-f 4R w rtjam i:ii^ii
D e v o tin g one's m in d to S iv a is called the
***
m ental w o rsh ip . T h e recitation o f the nam e o f
S iv a is the service b y speech and the service
b y the b o d y includes the pe rfo rm in g o f puja
and o ffe rin g o f salutation etc.

%гг Qiw h i Згат fvrasrtfgr

4 f щ Ш : зйтК: f?T^T ЧЯЯ1сЧЧ1ИЗ $ II
T h e three types o f service w ith d e vo tio n is
the fo rm of S iva dh arm a . Lo rd S iv a has
declared it to be o f fiv e types.

m: ^ЗРТГ SETR f R %f?r W lW : i

R r^lxS m ii xT W R [R R n f^ { .ll^ t9 ll
B r ie fly the fiv e types include the
perform in g o f tapas activities or action,
recitation, m e ditation, perfect kno w le d ge and
the adoration o f Sivalinga. C andrayana and
other vratas fa ll under tapas.

w ifwsn Щ м га И зР гг sqR f^ra^r ц

T h e recitation is o f three types. M e d ita tio n

is pondering o ve r S iv a . W h a t is m entioned in
the S a iva -A g a m a s as the perfect know ledge is
m eant b y the w o rd kn o w le d ge here.

«tan&T f?raT$ -щ
fyidl&aHl ^ II
T h e S a iva A g a m a w as narrated to S iv a b y
S iva out o f com passion fo r those w h o take
478 S iv a -M a h a p u r a n a m

C H APTER 8
The birth of Vyasa

ззтпт Г?м^н vsnfwrfHi fejfTbdii^ii

swThum^wm^TbHWJilrji^i
зй$¥п&
S ri K rs n a said, “ O lo rd , I w o u ld like to
listen to the essence o f the perfect know ledge
o f S iv a fo r the w e lfa re o f the devotees, w h ich
is b eyond the reach o f non-d evotees, foolish
peop le, and incom petent persons and w h ic h
earns praise fro m the learned persons, w hich
is quite deep and com prises o f the fiv e sargas,

sh'farWHi
^ i^ ira tn ra 113 11
W h ic h is som etim es a kin to the
Varmsrama-dharma and som etim es contrary
to the same and w h ic h has been com pletely
derived fro m V e d a s as w e ll as the Sa m kh ya -
yoga .

gjfet TT^hr m тгзтт ш tw h im i

T h e num ber o f the verses o f the b ook is a
hundred crores and had em erged out o f the
VSyaviya Sarhhita (Uttara-bhaga), Chapter 8 479

speech o f Param esvara. О lo rd , w h a t is the :l

m ethod o f w o rship prescribed in the sam e. It
^T а д TT
has been narrated b y Param esvara.
A t the v e ry sight o f S iv a , B ra h m a started
creation w ith people o f the separate Varanas
чш чЙ ! ■pwhmii (d ifferent class o f m an ).
W h o is entitled to p e rfo rm the w orship? #4 W # # 4 1 # : 7T43TFFTI
W h a t type o f Jnan ayo ga is there? О S u vrata,
«Ш гг ч%: 4 # femj: v i# 4 fd :ii^ n
y o u k in d ly e xplain the same quite elaborately.
Som a was created fo r the sake o f yajna.
F r o m Som a emerges the hea ven, earth, fire,
#T trfwrfhrThl the sun, yajna and Ind ra the spouse o f Sack

шг: ^ хП # ST Ш Т ^ ^ z n # T < Tg f:l

U p a m a n y u said, “ S iv a has spoken in b rie f
the Saivasastra as has been prescribed in the
A l l the gods started o ffe rin g prayer to
Ved as. It is free fro m praise o r denouncem ent
R u d ra by m eans o f reciting Rudradhydyl
and should be believed instantaneously.
(h ym ns dedicated to lord S iv a ). T h e lord S iva
1^ЩЧТЧТ#1 ч ( # ч ) appeared before the gods getting pleased.
efSqfdR) Ш1 WfQl Ч %ЧГС:1№11 зщщгг #JT W ( тфат: I
It could be achieved b y the grace o f the # r : # sraifaft # ftm :iiv sn
preceptor and could bestow salvation w ith o u t
T h e n S iv a , in order to engage h im s e lf in
m uch efforts. I speak out the same quite
sports, rem oved their kn ow led ge and then
b rie fly , because its elaborate discussion is not
asked th e m ;” W h o are y o u ? ” A l l o f them
possible. w ere deluded on hearing this.
fTO5Etw%cf: w np% W :l

ЗТШ *T дя1т1Ч1:11?Ч11
■'SHiimm ч сщт sro.-i T h e n S iv a said, “ I happen to be the eternal
^гтч1 д а т ^ j p i it R u d ra . I had been there earlier and am present
In earlier tim es, w h e n L o r d S iv a , w ith the here even n o w .
desire o f the creation o f the w o rld , equipped srfoiznftr rT oqfa firtil 4 <5SFTI
w ith the causes o f the e ffo rts , already present,
зт#? тп к тГч < # N 4 111^11
m anifested h im s e lf fro m the u nm anifest, then
I shall rem ain in future as w e ll. There is
the lo rd , the sage, superior to all procreated
nothing else except m e. I alone sustain the
B ra h m a , the first am o ng the gods
entire universe w ith m y brilliance.
Brahm anaspati.
W tt Ч Ш ЧТ Щ cR[' Ч' 4о

A t the tim e o f b irth B ra h m a witnessed the

lord w h o was his father. T h e lo rd saw B ra h m a Th e re is none com parable o r superior to
and com m ended h im . m e , the one w h o kn o w s m e gets redeem ed.”
480 Siva-Mahapuraijam

Th u s speaking lord S iv a , disappeared fro m the Pauranic stotras, besides the d ivin e Mahes'vara
please. A t the disappearance o f S iv a , all the stotras. L o r d S iv a too ga zed at the gods w ith a
gods started praising S iv a , uttering the hym ns com passionate lo o k.
o f the Samaveda.

9RT rn cjq^vir^i

P e rfo rm in g the Pasupati-vrata as

T h e n he spoke w ith the sweet w o rd s , “ I
prescribed in A th arva sirasa , all the gods
am pleased w ith y o u .” F in d in g that ford Siva
applied ashes o ve r their bodies.
had been pleased, the gods offered their
зга : 11w 11 salutation to h im and asked h im about an
im portant subject.

■ц farf%r facwwr '<«if*fpfl4i:iR о и ^JT :

i sprawl wfoT w fo ftsfp
sitot§: щщ 1^ b \ fsnrat flreFfLIR^II
Pas'upati S iv a , in order to please them , T h e gods said, “ O lo rd , w h a t is the m ethod
arrived w ith P a rva tl and his ganas to m eet of w o rsh ip pin g you an earth? W ho is
them . H e w as the one to w h o m the sinless com petent to do so? Y o u k in d ly speak out
yogis witness in their hearts, o verp ow ering c o rre c tly.”
their breathing as w e ll as the sleep. Such a Ш: M wr:i
lord was seen b y the gods. T h e y also fo u nd the
-^fcirqre ^ГГгЧ^ TPUjRtall
goddess besides S iv a , w h o is conceived to be
T h e n S iv a s m ilin g ly looked at P a rva tl and
the supreme S a k ti, w h o m oves at the w ill o f
displayed his resplendent fo rm shining like the
Isvara.
sun.
сЩТсТГ qmnlTHRj
^fsg^prftcT xrrq;i
ШНТ: ht
T h p ^ lR ^ ll
She had b eau tifu l eyes and she stood to the
H e had all the fortunes as w e ll as the best
left o f S iv a . T h e y also fo u n d there those w h o
o f the qualities. H e was fu ll o f resplendence
getting detached fro m the w o rld , had achieved
besides the Saktis, planets and was surrounded
the supreme position (salvation) w ith S iv a .
b y the gods.
Plritftte&liSr ^ ff W c[gT *iu№<l:l
3Tpn|
m it ^=ZTT m T#SRTflR3ll 4|ц^г||сЫ< ^cfT feiHJJ^IPCIR^ll
T h e y also fo u n d the Siddhas as w e ll as
He had eight arm s, fo u r faces, and
Ganesvaras. The re afte r the gods praised lord A rd h a M rls v a ra fo rm . O b s e rv in g the
S iva and the goddess. w o n d e rfu l fo rm , all the gods like V is n u and
h U ’l f in iif t n others felt delighted.

^e(|4Tc%eRI ^ГШТ «ftWER-.IR* II tpljzrr ^

T h e y eulogised S iv a , w ith the V e d ic and Чд^сГЙ ?№fOT Ъ о II
Vflyavlya Sarhhita (Uttara-bhSga), Chapter 8 481

Hcfijeficn xroaf щ щ h \ ^ The re fo re fo r the sake o f w e a lth , love and

salvation one should m e n ta lly , p h ysica lly or
F in d in g S iva resem bling the sun and the
otherwise w o rship S iv a in the fo rm o f the sun.
goddess w ith the m o o n , and the entire m obile
and im m o bile as PancabhUtamaya, all the зггг uugH^l r |« r : i
gods offered arghya to the lo rd and b o w e d in
reverence to h im .
T h e n the lord lodged in the disc, looked at
q i T O H K I I j d u k u iK u u iH 7ГЯЩ) the gods, revealed the sacred scriptures, the
ц ц $ ц \ц ig ^ 4 n ra m g Ruiw ii^?i just all the A g a m a s and vanished.
_ _ C4 N ♦ r* ^ f**
v m w f щ зШ пт щщ} Ш 5ГЩ Тй П Щ ПТттТ1

ЩЗП WRT
T h e y said, “ О lo rd , be pleased and accept R e a lisin g that the B rahm anas, K satriyas
our adoration. Y o u have the saffron colour, and the V a is ya s are entitled to the adoration o f
the excellent disc and the co lo u rfu l ornam ents S iv a , the gods b o w e d in reverence to the lord
o f g old. Y o u have lotus like eyes, y o u ho ld a and returned to their respective abodes.
lotus y o u are the cause o f B ra h m a , Indra and
m Ш & Ч щ нт f? m % rn
N S ra ya n a . T h e golden vase is fu ll o f excellent
«Rift чГ<ЧУт*$ 4 |w tll^ o ||
gems and the w ater o f b rillia nt hue. Besides
v e rm ilio n , K u s a grass and flo w e rs are also A ft e r a considerably long tim e the sacred
offered. lore was forg otten. T h e n the goddess seated in
the lap o f her husband, asked h im about it.
ЧХТ: f^lcTHT T?TRTRT *P lu i H i f c e !^ i
Ш Ъ & П Щ ^ЙЖ ТТГ: I
<рг ЦПТГ q*fif&ii9*il
Salutation to S iv a the quiescent the
prim ordial cause, to R u d ra accom panied b y At the prayer of the goddess
the ganas; salutation to h im in the fo rm o f the Candras'ekhara S iv a narrated to her the sacred
sun, to V i§ n u and B ra h m a . lore, w h ic h w as a sequel to all the A g a m a s .

■ Q: f ^ T T fft TTH )fo y W f | W : l з г а Ш г г гт^ 1% p q > i Td i ^ f e 4 :i

W S TR ^FT T jW 4Tgf ^ tltT I I * з 11

At the instance of B ra h m a , it was
propagated in the w o rld by m e, by my
4 rRSf З В Д 1 Э * II
preceptor A g a s ty a and the sage D a d h ic i.
T h e one w h o adores S iv a in the fo rm o f a
solar disc w ith pure m in d in the m o rn in g , jguratfg
noon and the e ve n in g , o ffe rin g excellent
arghya, and reads the verses o ffe rin g
S iva incarnates on earth in each yu g a in
salutation to h im , pleasing the deva, nothing
order to redeem his devotees and bestows the
remains inaccessible fo r h im . B e in g a devotee,
he is surely liberated. perfect know led ge to them .

щ \ sinksr irf fn : Ttforr fetT-.i

чттш gpfarr f ir m i^ ii
482 Siva-MahapurSnam

«K'Wdf^WT4( W fargwt 4f4q^-cf:l

VidrT^n: apqf нт-yui fcT:ii>J4ii
^^ji^ru iy fu iw y n фгГ^^:1
MWddl чтщд! д Ы : сьйЪт1Ч:11^^|1
дщ^ШТ gfT: ЩПхШ ^Miiifoi: ^f%r: I
fjsjl: yrfk: TTRfcg ЗтГС:1П^и
vjti^cbtiiiT Tjfr:i
oMI^NdKIotjUe)^ d)P4H\ fygЦЧКЩ114fd 11
щ щ т а го % iP m % ^ R n :i
glhkiigfgdHisr cWT f ^ r j ^ГС:11*<?11
ш ш fg^Tt: ftwig<grc: w 4 ^ h-h : i
Гу|ьд|^цт afyisns r ? w t s g w i : i i ^ n

Я4|Щ ^ Й ч ^ зтгкдт Tffig^mrfgdl: 114^11

Rbhu, Satya, Bhargava, Angira, Savita,
Brahmanas, Mrtyu, Satakratu, great sage
Vasita, Sarasvatam Tridhama, the best sage
Trivrt, Narayana himself in the forma of
Dharma, Svaraksa and intelligent Aruni,
Krtanjaya, my son Bharadvaja and great sage
Gautama, Sage Vacasravas, auspicious
Suksayani, muni, Tmbindu, Krsna, Sakti,
Sakteya, Uttara, Jakarnya, Hari, and sage
Krsnadvaipayana, These incarnation of Vyasa
are upto the end of Dvapara. There are the
incarnations of Yogacaryas of Siva and their
disciples. In different yugas the lord's
disciples were four. Their further disciples are
in hundreds and thousands. They are purified
by the devotion and are liberated by their
carrying out the command of Siva.
w g t d i^ u ^ m u ig r tw t
оишсГгтггапЬг Hmiaifaszmtriiii!
***
482 Siva-MahapurSnam

C H A P TE R 9
Siva's incarnations as Yogacarya

*Н|1ф[ч *4^4
чЭ чЭ чД
гП
чЭ

3TcRTmf% fyMtST 'ЦЬФсЦЩП

Sri Krsna said, “ You kindly speak out
Siva's incarnation as yogacarya as in each one
of the yugas, together with his disciples.
зч'члгеегга
чЭ

■uriKI RcpT: Wl
H)rm%sr iTgmral ^ irii
Зйзщг ^rot ^Rsrfsflrtor wi
■учгг1*14fl?msr ~ш ■gfr:ii^n
iJtotrigr fw n ft rtmr: T^T:l
Bimini yriwrot hi^ ih! танхн
тщ ш ^г -щг^ут Tier щ\
FtS^nrfrTFff^R 1^^11411
Р% Щ Щ ^5Ш яД Н Щ ЧТ^ tRt: I
a r g ifW ^ iw r Фтгаг^ ^wrerii^ii
Upamanyu said, In the seventh Manvantra-
Sveta, Sutara, Madana, Suhotra, Kanka,
Laugakshi, Mahamaya, Jaiglsavya,
Dadhivaha, Rsabha, Muni, Ugra, Atri,
Supalaka, Gautama, Vedas'iras, Gokarna,
Guhavasin, Sikhandi, Attahasa, Jatamali,
Varuka, Langulin, Mahakala, Sulin, Mundls'a,
Visnu, Somasarman, Lakulisvara, these have
been arranged in the order of yugas. There had
been twenty eight preceptors of Yoga.
iyiWT: ггргггс: ¥1кЙНЧ:1
ШТсда №kfT3tb«tff4 d«ll*h4irail
Each one of the above had four disciples
each right from Sveta to Rusya, the names of
whom are being described by me in a
sequence.
&T: ^гггег:
З^рт: VlflWW s^efai: ^ТЧШ«П11411
Vayavlya Samhita (Uttara-bhaga), Chapter 9 483

faeblyigr f e w : W W R :i Ketusrnga Tapodhana, Lambodara, Lamba,

Lambatman, Lambokes'aka, Sarvajna,
Samabudhi, Sadhya-Siddha, Sudhamau,
4НфЧК: 4Re&: 4FR®T 4rHld4:l Kasyapa, Vasistha, Virajas, Atri, Ugra,
4тштт f ^ T T ^ ^тртт^зт тцг ^ii^o ii Gurusrestha, Sravana, Sravisthaka, Kuni,
TtTTWJJ *tW ТЩЩ: -ycU^cb: I Kunibahu, Kusarira, Kunetra, Kasyapa,
Usana, Cyavana, Brhaspati, Utathya,
cbfavhbU^R «<|Ь=М Ref ^ l l ^ n
Vamadeva, Mahakala, Mahanlla,
4WTST TI% 9 4 1 ^ 1 ^ 4 1 ^ 1 Vacahsravas, Suvlra, Syavaka, Yatls'vara,
сГ^га^ЧТтШ: % < J ^ W 4 te R :ll^ ll Kausalya, Lokaksi, Kuthumi, Sumantu,
НМ|<Ш w m dMIrm dM^VIcb:l Jaimini, Kubandha, Kusakandhara, Plaksa,
Darbhayani, Ketuman, Gautama, Bhallavl,
Madhupinga, Svetaketu, Usija, Brhadasva,
^ш тт c rfw r R im iw y ii Devala, Kavi, Salihotra, Suvesa, Yuvanas'va,
зт^гсят згсштигг я% з> :11Г *П Saradvasu, Chagala, Kundakarna, Kumbha,
|ЙЩ Г *fui®HpT * ¥ l(U : ~ф ш и\ Prabhahuka, Uluka, Vidyuta, Sambu,
Asvalayana, Aksapada, Kanada, Uluka, Vatsa,
«цгаптг ^ vrtsN t щ г р щ <^44i d: ii?4i i
Kulika, Garga, Mitraka and Rusya.
Ш Д t c ir q ^ s r 4{il«blrt) I
T3%%Щ\ U^IHI УМГТУ1^^Гчи|;|
w$:%m -g#rsr v^i^chgr ^nTteR:ii^n
Щ тщчш: <4>kvi^l м | : ffftW T l
These yogacaryas are the disciples of
eb«J^T: eb^l'h^SR • 11^ 11 Mahesvara and are a hundred and twelve in
number.
m $ t т щ я ^ m ^ r a r ^ i 15><s 11 MI^JMdl: f e g j
ф ш \ ®Г?ЗШ cfrf^bf ^ i "У%ШТ8ЬтЩТ ^4 I£ 4 IU II:IR 3 H
Vllld^Jl: 4Т^Щ ТЩГЩ: W f : l l ^ l l All of them belong to the Pasupata vrata
tFRT: fjoggjnfer «рщЦсг я<41^сь:1 and apply ashes over their bodies. They are
3 d ^ t f e r w ^ VIM^Srradl^TIR О|| well aware of the tattvas of all the Sastras and
have mastery in the Vedas and the post-Vedic
ЗЩЧЩ: WT^T ЗНЭ7Г С|Щ TJc* rTI
literature.
ffcraslcr 9т% тт тгц ёгп^ ^ii
fyraw w ffl: fW F M W :l
There are Sveta, Svetasikha, Svetasva,
Svetalohita, Dundubi, Satampa, Rclka,
Vikosa, Vikesa, Vipasa, Pasanasana, They are fully devoted to the Sivadharma,
Sumukha, Durmukha, Durgama, Duratikrama, have the detailed knowledge of Siva, they are
Sanatkumara, Sanaka, Sanandana, Sanatana, detached from the world and always remain
Sudhama, Viraja, Samkha, Andaja, Sarasvata, devoted to Siva.
Megha, Meghavahaka, Kapila, Asuri,
wS'S=§*n?[ sftTT: 44^944^4 m : \
Pancasikha, Baskala, Parasara, Garga,
Bhargava, Angiras, Balabandhu, Niramitra,
484 Siva-MahSpuraijam

They patiently bear all the pains, are quite

calm, devoted to the welfare of all the living ;
beings, simple, sweet, healthy, devoid of
anger, having controlled all the senses.
W«hl: I

They wear the Rudraksa rosary as an

ornament, apply Tripundra over the forehead
and keep matted locks of hair besides the tuft.
Sometimes their heads are shaven.
LhHhHlVHMNI: yiui|A||4iKiA|un:i
(vic№4!l3ehddJ<l:IR'3ll
The live on fruits and roots, engage
themselves in pranayama, they are proud for
the adoration of Siva and always meditate
upon Siva.

ira ftc t m & i: uf^n^dii

They are the destroyers of the sprouting
poisonous tree and are always ready to
proceed to the abode of Siva.
^T: f^Th^rwi
4 •q # f ^ r r f a j ЧТ5Г ш ч! fcw K uiiii^n
The one who believing Sveta and other
disciples to be his acarya and performs the
worship of Siva, he undoubtedly achieves
Sivasayujya.

4bllc|dHe|uf.i ^тЧЩТГЗЯ1Щ:11Я11
’kieie
484 Siva-MahSpuraijam

S ri K rs n a said, “ O lo rd , О lord o f the

y o g is , G a n e s va ra , M u n is v a ra , as intelligent as
K a rtik e y a , ocean o f the entire know ledge the,
preceptor, Y o u have incarnated on earth in
order to shatter the bondages o f the people
here. О Paramesvara, y o u have taken to the
fo rm o f M a ha rsi (great Rsi).

3RRJT f? cfTI
r^rifs^r: щ ц чга srfHldif^dir4<*Hii3u
O th e rw ise w h y does not anyone else in the
w o rld am ong the gods and the dem ons is as
w e ll aware o f the S iva -ta ttva .

dWHd чф $№ ГШ1^Ы:1
(VW?IHiy«l 1ЙЯТ 4 ^ gHTW44:ll^ll
The re fo re y o u are com parable w ith S iva
and w ith the consum ing o f the nectar like
w ords fro m y o u r m o n th , relating to S iv a , m y
m in d does not feel satisfied.

ччзч! f e f w «Rift w fSRtim n

W h a t type o f question had been asked b y
Parames'vari setting in the lap o f her husband?

C H A P T E R 10
Devotion to Siva
l\ чиРагс!
т а т е т а г ! т г # я Ш ! цттПи^п
этчигечта
о
WR w «рог! wggmfiT здп<гач1
ЧЗЧЧЧЧГ 4 ^ cb<r4iuirln^:ll^II
U p a m a n y u said, “ O S ri K rs n a , y o u have
put m e an appropriate question, to w h ic h I am
going to g ive an appropriate re p ly , because
y o u are devoted to S iv a and w is h w e lfare o f
all.
Hs&KgA fs^T 4 ^ : xll4>c6^l
щ 4^1 f^ rr
S iv a was engaged in m editation ove r the
charm ing M a n d a ra , the best m ountain w ith the
goddess P a rva tl.

MHRduddliifoy? ^ ottri rRJ ^TT: ftiRHsft ^fw i^TT

ч ^сгдяш гт iw te f tr wpgrc U\?n
Vayaviya Samhita (Uttara-bh3ga), Chapter 10 485

At the sametime the dear maid of Parvati ЗЗТёГ

brought the charming blossoming flowers
ч Л тг ч ч ш ч мАчЫ|фВт:1
wearing a smile over her face.
Ч ?ТР)Ч Ч ^ qS<ji ЙЧИ 1^411
Isvara said, “ I can never be subservient to
змзфН! й: 4^<i^l Ю Т : ^ h i r ? ! ! others neither with any karma, tapas, japam,
Then Mahadeva, placed Mahadeva, in his dsanajnana or any other means.
lap in a secluded place and decorated her with «ЗТ $ч ^4Tfh %дчп
those flowers, feeling delighted.
374: w r : -^ W IM ^ W II^ II
3t?tRt:4<TjiRui(l f^oyf^yuici In case the people have faith in their minds
for me, then only I could be subservient to
Thereafter all the damsels adorned with them or be fit for touch audience, adoration or
ornaments, from the inner apartment besides suitable for conversation as well (otherwise
the ganas started serving the goddess who was not).
the mother of the universe. ШШ d'WRfa SngT 4f c|¥fleb$4^MII
SG§jt?T: I^nit gf5i4ff4lil^ii
хгтотгаткрггш The one who wants to subjugate me must
Holding the flywhisk in their hands, they have a failing faith in me, became faith is the
also started serving Siva the lord of the cause of protection for dharma for all the
universe, moving the flywhisks. varanas.

CRT: “m\: W frTT f^Rtajsr 4 *& l4 t :i

diutM ^(J|| fVief $Кщ j|d i:ll^ II
There the discussion started there between
Siva and Siva for the welfare of their devotees
as well as the universe.
Then availing an opportunity, Parvati the
mother of the universe, asked her husband
Siva, a question.
%Ч ЩЩ\ "tRiEWtTI
311<ЧсГгс||ёГ«тЬНт1гМ41ЦфН1гЧЧ|Ц11^11
The goddess said, “ You are well versed in
the atma-tattva then how could you be
subservient to the people with little wisdom?
cfifcT ЩЧ ЛШ ; I
Hcffr SGgJ Pfa 4RTR cb^rfddllUII
A person who faithfully follows the
principles of his own Varmsrama dharma,
only he can develop faith in me and no one
else can do so.
STTCTRf^Flfe^i ytftJBifquilfagI
W ° tt чАсГ1'^<:'ЩЧ11^11
The dharma to be followed by all the
people of the respective varanas was spoken
by Brahma at my command.
¥ 4 smf ■dgf^Mf*i||fed:l
ЧТгЧЧРШЯ^М: ^VH^I-H-HHpdrl; l
^4 Ч5ЧТ Ж® ЯМ ^§^'4l4IR oll
^@ГЧ w for С|<}сЬШ1&<тМ:11? ?ll
486
In the Dharma so prescribed by Brahma,
one has to spend enough of riches in following
of the same and one also does not achieve
enough of he reward. Besides they have to
face a lot of inconvenience. Getting
inaccessible inspiration from the same dharma
when a person of a particular Varmsrama
achieves me with a devoted heart, he
following the path of comfort, achieves
dharma, artha, kama and moksa.
Сч
McbR^irt:!
зтШттг ч чч\
вдйч т * A rt 11? i 11
I have re-imagined the varmsrama
dharma. Accordingly, those who get devoted
to me, and only my devotees are entitled to the
same. This is my firm command. Such of the
followers of Varnasrama happen to be my
devotees.
fagrfiT ш щ : 1
3* ■цфтчшпг
ЩЧ ЧЧ W4
By my grace, they are freed from blemish,
Maya and the bondages and achieve the loka
devoid of the rebirth and achieve the excellent
Saddharma.
3niw r R4 4^rW lr44l5Sr4t44.#dll?4ll
Therefore, one should, after embracing the
varnasrama as propounded by me, or even
without it, depending upon my devotees,
should redeem himself.
3T<WcTW T3=Nr eBtfSeblfe3U||fyeb:l
Following the unknown dharma amounts
to an acquisition of what is not acquired
superior in qualities crores and crores of
Siva-Mah5pur9nam
times. Therefore one should follow the
dharma prescribed by me.
ЧЧИсШГ % 31
ттакт^т Vrtnif! ^ ¥ 1 :1 1 ^ 1 1
О noble lady, these are my instruction as
yogacarya in all the Manvantaras and
thousands of generations.
О goddess, the knowledge of generations is
inaccessible to those, who are not my
devotees, are devoid of wisdom and do not
practice yoga. Therefore one should faithfully
follow these.
t it s r f t w if f e t ъ : тгргедкш
It is a great loss, a great blemish, a
delusion, blindness and muteness, in case one
is diverted from the path of salvation and
follows other path.
?TR rT riqf xf TT^lfl!I
гМкЧЩ: W <§4idt ЧЧ «nf: т т ч ш :И ^ о ц
О goddess, my eternal dharma is four-fold
viz. jnana, kriya, carya and yoga.
The knowledge of Pas'u, Pasa and Pati is
the real one. Remaining subservient to the
preceptor, the purification through six paths is
called Kriya.
My adoration by means of the practical
application of the holy rites, duties of different
castes and stages in life as prescribed by me is
called carya.
Vayaviya Samhita (Uttara-bhaga), Chapter 10
w for
By following the path prescribed by me,
discarding all other engagements, is called
yoga.
^ Ш f ^ itm iq n s 's ii
О goddess, the p u rificatio n o f the heart is
better than m an y A s v a m e d h a sacrifices and
bestows salvation. T h is is inaccessible to a
person in v o lv e d in the w o rld ly pleasures.
frefrr rfl
*fcfr ЕкщДег дй5#11^цн
Such of the persons who have overpowered
the sense organs by means of yama and
niyamas, the association of such a person,
destroys the sins of the earlier births.
?TR 5TT4WT: T r a i l l ? 5 II
One achieves perfect knowledge with
Vairagya (detachment). With the achieving of
the perfect knowledge, one feels inclined
towards yoga.
Фщ: cnfh Ш W :l
^TT W 4 f ? f *ПЧи<ЯЗ:11^П
Those who are well-versed in yoga are
undoubtedly redeemed even when they fall
from the path. A person should always follow
compassion, non-violence and the perfect
knowledge.
z m m w tw r ъ ш imtii^ ii
To speak the truth, not to steal, wisdom
with faith, control of sense organs, studies,
teaching, performance of sacrifice, conducting
487
of sacrifice, meditation, Isvara-bhava,
attaining of the perfect knowledge, a
Brahmana, who aspires for the success of the
jnana-yoga,
rim r TTrir w f^ f? n
ФЯТ Ы ч ч уитщ трччт W .ll^ o ll
He achieving the jnana expeditiously, gets
acquainted with yoga. О beloved, he yogi,
reduces to ashes the body with the fire of
jnana,
5КПЗМШ ^ТГГЩ: ЗпЫ г ^l-Hlfdl
) p i : уичТгГГсЬ 4 ^ W fa a R I«h 'q i
HWfadBltfl ^Ui(|«|aii facT^±l<irS?ll
And with my grace getting familiar with
Karma-yoga gets free from the bondage. The
merits and the demerits also cause obstruction
in the path of salvation. Therefore, a yogi
should, at my command, keep himself aloof
from the merits and demerits.
Ч><г1еЫШ4|| ch4cbTTJHrtlf?ra^l
A person who performs the rites with the
intention of reaping a reward, he is caught in
the bondage, therefore one should not discard
the karmans but the reward of the karmans.
Ш cftf ЩЧ ct%: щтц u t M il
щч^гтстГ w s r r it w s ri^ T ii'# ? и
О beloved, initially one should adore me
from outside by means of Karmayajna. Then
he should engage himself in yoga under the
influence of jnana-yoga.
ч w sfa f t m frKT: ■ m ^W q g n w .iiK 'x ii
The yogis is well aware of my innate
nature by karma-yajna and the one who views
a clod of earth, a pebble and gold ingot all
alike does not have adore me further.
488
Ргещть! w f|rT :i
^ rm rw t о т оттзотготщ11*ч11
The yogi engaged in the path of
knowledge, an excellent sage permanently
engaged in yoga, my devotee enriched with
the purity of mind, shall all attain my Sayujya.
Trfqitwm
Those who are not sufficiently detached, in
their minds, but are devoted to me, are
authorised only in jnana, carya and kriyd as
per their desires.
fts rr o ttot f w w i i r m w r t rfssrri
дт^ЧЧ:Щ^сПЖ fOTT ■q^jR %:II^V9||
My worship is of two types viz. internal
and external. My adoration is of three fold
which is done with speech, mind and body.
ОТ:
щ otr от:п*<я1
The adoration has been further stated to be
of five fold viz. penance, holy rites, japam,
meditation and knowledge.
My external worship is performed in full
view of other persons. The same thing known
and knowable to oneself alone, is internal
worship.
OTT OTOTT f e l 4 OTthTOTStRll
OTThfOTIT OTITt cll^dI H R ^rRTII4oil
The mind which is devoted to me is the
true mind or not any mind as it is. The speech
that pertains to my name is true speech and
nothing else.
Ч Ч Ы к Р ш : =FOT: P O T t Ч ^ О Т :1 1 Ц
Siva-Mahapuranam
The body which is plastered with the
Tripundra mark over it at my command is the
true body and nothing else.
tpferf etrf f e N eTT# itMIlRdMdl
R # ^WfEHOT: f5^lf^qt-ROTII4^ll
My adoration is the external karmas. No
yajna or karma is authentic which is not done
at my command. To dry the body for my sake
is tapas alone. This is my opinion.
о т: Ч зщ н гятт яотгю тт p r ri
^ткю тт^оттиц^н
The japam comprises of only the recitation
of the откйга-mantra or Pancaksara mantra.
The practices in Rudradhaya conform to the
study of the Vedas and nothing else.
SIR Ч1ОТё1У?отт:1
OTFT4TS$f^TR RR Ч1ОТЧЙс1ЧЧ11Ч^11
Meditation conform to the concentration of
the mind to my form. The meditation
performed for the sake of soul is no Samadhi
at all. The true knowledge conforms to the
knowledge of the Saiva literature and nothing
else.
OT|f otottt otj о т w rm ro t Tfw:i
тототтартт^г! TRiftgt отта^тпччи
O goddess, according to the Samskaras of
the earlier birth one should adore the internal
as well as the external elements according to
his devotion or liking.
3PH£W$l4№lt
The internal adoration is a hundred times
better (than the external one) because the
external blemishes are invisible in the same.
^11 ЗОТ:рЫоттШ?ЧТ -щЛпт2Щ(%Г*Т:11ЧО||
Vayaviya Samhita (Uttara-bhaga), Chapter 10
The purification of the heart denotes the
real purification and not the exterior one,
because a man is impure without he internal
purification.
^ *r r %тчс[щц1
Ч (чм ^^еЬеьки|Ц ||Ц б||
Whatever adoration, be it internal or
external, is done with pure intentions is
excellent one.
TTPT ЯТТ f e R Я^:1
у Ом Ь у -тН <m тш т« % me also there is no better gain than to protect
I am quite auspicious and successful. What
have I to do with the activities of the people. I
am only consumed with the inner and outer
intentions.
4 They feel devoted to me because of my
^i^cblrMi Isbell ЯЯ snJ: *RkH:i
trw gnfoir« i r ^ t тш sFf^nrn^ о n
О goddess, the activities performed with
good intentions, conform to the real action and
there is no desire for the reward by action,
thought or behaviour.
АУ^Я WTRW:I
W TffWTW $ПТГ W r:ll^ ?ll
О goddess to take refuge with me with
selfish motive would be of no use because the
one desirous of the reward, disowns me.
ЗГЙсГ ТТЙ flw yfdfadhl
! 11S ? 11
О beautiful one, a person desirous of
reward, whose mind-has been devoted to me,
he is rewarded by me according to my own
will.
тщнчзртг itat TRt wsrauT
ТШ T S T ^ riil^ ftr m f s w :ll^ ? ll
Those whose mind remains devoted to me
without expecting any reward, and who ask
for the reward subsequently, such devotees are
also dear to me.
489
faef?TT ЯТ WT f$RRin W mil^'SII
Because of the Samskaras of the earlier
birth, one who remaining unmindful of the
reward,- takes refuge with me, he is extremely
dear to me.
■щтттгжг шртггя1
w f tr !II5 Ц11
О Paramesvari, those who do not bother
about any other gain than to achieve me, for
them.
TRw^retaT w r Ф ( w rfw :l
grace alone. I also bestow the best reward on
them forcibly.
Яб1сЧЧ1Ш*Ун'|( rifa w^TWEPTWCTI
ЗЩУТ RgRT Ш |^я
Such of the noble souls who are immensely
devoted to me, and who have concentrated
their minds in me, such religious minded
people are said to possess eight types of
symptoms.
fsrrat WWT^RTTI
TRgf €11^%ГЯ11^й11
WRWriTT fqw Щ} Ц|Ц1м1Уf a l l e n
«о о
These include, to love my devotees, to
remain engaged in adoration, to worship
themselves or encourage my worship or
perform all the activities of the body for my
sake or are interested in listening to my
stories, flutter in tones, eyes and limbs,
remember me always or surrender to me
completely.
ттгтщШ Ищ cf#l
V 'Я^Г: з й я н т * # : ^WTlfngHrllvaoii
490 Siva-Mahapuranam

4 i f Ъгчщ Зф w m tsfi? 4:1

штГ w ^ w f ^ it -адт
In case these eight qualities are found even
in an outcaste, he is comparable to a learned
Brahmani, a sage, a glorious ascetic, or a
learned scholar. A person well-versed in the
four Vedas, is not dearer to me than a Candala
devoted to me. Things can be given and taken
from him. He would be adorable like me.
щ цщ TEvt tffci
о
й ЯсШ SliMfal
ШЩ 4 3JUT^4Tlf4 ^ 4 ^ Ч №ч 11
The one who offers me even a leaf, with
devotion a flower, a fruit or the mere water, I
am not lost to him, nor is he lost to me.
490 Siva-Mahapuranam

fa ith , engage h im s e lf in V e d ic studies, besides

practicing the y o g a .

otlKSUH Ъ ^srгПJTv f гГЧ: 8Ш1

There should be discourse on religious

scriptures, observe celiba cy, listening of
scriptures, p e rfo rm in g o f tapas, practice
forgiveness, auspiciousness, w e ar tu ft and
sacred thread, turban and the scarf.

О goddess, the prohibited s tu ff should not

be consum ed, should w e ar ashes and Rudraksa
and should o ffe r special w o rsh ip on the
festival days as w e ll as Caturdasi.

tjR rt щ Ы тгт RlfR 4lfa Wlfcliin

fg^prr W2T RT ШГ!ш*п
О dear, the rite o f consum ing Brahm akurca
CHAPTER 11
every m onth according to injunctions should
Knowledge about Siva be resorted to the same Pa nca ga vya w h ich
should also be o ffe re d to S iv a fo r a bath.

%ЩТ {&«ГДОЫ1 R o M WIHfd:ll*ll OTT W4ch"W fa$m :l№ ll

Isvara said, “ O goddess o f the universe, One should discard all the activities,
n o w I shall speak out the duties stipulated fo r besides the cereals, besides the fo o d for
the learned Brahm anas. Sraddhas offered fo r the propitiation o f the
m anes, and o f rice in all sacred rites, stale
f§T:W *1|Гча|4 Ъ faf^RPRiEPPI
food should be discarded.
3RT p4ctfl R11
РЩР 40JRW TdiTW rt сг4чР1
O n e should take bath thrice a d a y , p erform
homa, adore Sivalinga, g ive a w a y charities,, Р1ЧМ R4e№rtdT WgTOlMt fd^q'drilill
rem ain devoted to Is va ra , and be It is the d u ty o f the Brahm anas to d isow n ,
compassionate to all. w in e , sm ell o f w in e , and the naivedya w h ich
has been offered to m e. F o r people o f the
WQ W d l4 4 lfa « 4 lp n 1 other varanas, this is the ord ina ry d u ty.
Ф т : t T ^ s n t R T j g с ги ^ n
8Ш w rw ^ rar m
O n e should observe truthfulness, patience,
believe in the lo rd , extend non -vio le n ce to all
PR 5ПТ II
the liv in g beings, should possess sharpness in р4р^Р|^Гва' frigid: i
VSyaviya Samhita (Uttara-bhaga), Chapter 11 491

^ № h 'i w i t f ^ T cram bo n costum es, w e ap ons, ja cke t, besides apply

The ten traits like forgiveness, peace, bhasma over the b o d y .
patience, truthfulness, no t to steel, celibacy, тщт ччвшшпч|йч enter ^ щ ;|
gaining know led ge about m e , application o f 4 dilQM З й гШ ^ Н
the ashes o ver the b o d y , to live in seclusion
These are the duties o f the kings w h o
should be particularly fo llo w e d . These are the
believe in m e. T h e V a is y a s should engage
sym ptom s o f the y o g is . H e should beg fo r
them selves in fa rm in g , irrig a tion , protection
alms during the d ay tim e alone.
o f the cow s.

Ж ^Г <ШЙ|
ТЙ 4 4RR <№«||RuilHIIWI
чч фгачнгаг:11?19П
These rules are also to be fo llo w e d b y the
T o serve the three varanas, setting up o f
Vanaprastha. The Brahm acaris should not
gardens and to d evelop m y ksetra are the
consum e the fo o d d u ring the night.
duties o f Sudras.

tsnfq?*iH<j ччч Tjpsrw fddl^i

w fb|v>%ui тшт ш и
W Rt WlTErrfWWIlUII
T h e K satriyas are no t a llo w e d to teaching
A householder should unite w ith his w ife
(o f the scriptures) presiding o ver the
alone. C e lib a c y has to be observed by
sacrifices, and the acceptance o f m onetary
Brahm acaris as w e ll as the Vanaprasthas.
gifts w h ich are not a llo w e d b y m e to the
K satriyas and the V a is y a . TtfcmI 'чФйЗрт «nrf ЧЧЧ: ¥1Ш :1
■щот Tfcrgufrai -у ^ с гт е м п ч т 4 ^ q if o i! tlT U ^II
There is no other d u ty better fo r a w o m an
4 p rc t w i т л щ и з э ii
than to serve her husband. She could adore me
T h e duties and responsibilities o f the kings
o n ly w ith the perm ission o f her husband.
are detailed here under : these include,
protection o f all the varanas , k illin g o f the 41 чфдящ fafRT « Т О 1
enem y in w a r, to punish the w ic k e d people, ТГТ 41<1 4A<4j dlfa Hid «bldi 1ФПТЩТП? о ||
birds and anim als.
m яф ф ггат «nf trur ^ i
arftpgrw ^5r fograt чч i Ф ШТ: fW i 311
^ ii ^ ii A w o m a n , w h o perform s V ra ta neglecting
H e should not believe in anyone, except her husband, she und oubted ly falls in the hell.
those w h o are devoted to m e. H e should unite N o w I shall spell out the duties o f a w id o w .
w ith the w o m e n in appropriate tim e and She should engage herse lf in V ra ta s , charities,
should protect his o w n a rm y. tapas, sleep on flo o r, take fo o d at nig ht,
щт fm4^2R4;i W =i4 "Щ1 w r *нччт ^Гннч m
$ 4 4W h$W I4W UI*4n
H e should k n o w n the secrets o f others keep up celibacy, bathe w ith w ater or the
through his spies. He should w e ar the ashes. She should rem ain peaceful, m aintain
492 Siva-Mahapuraiiam

silence, forgiveness and should appropriately T h e people w ith spotless intelligence,

distribute her assigned tasks. achieve self-realisation b y m y grace, because
it is d iffic u lt to protect the asrama-dharma.
зщщт xt iflulmvil favhran
'ЦсЫ'^УШ гг MUT^UTliy^ll ЯГ^Т фёЦЧфёМ ST w fijcff W W T I
She should particularly adore m e keeping Ч fafsrf W W W M ilfoil
fast on the eighth, fourteenth, fu ll m o o n day For them there are no duties to be
and eleventh days o f the m o o n. perform ed , nor evils to be availed. T h e y have
no trance to be practiced and no great goal to
be achieved. T h e y are not subject to d o ’ s and
а^шГс^п snfat vgraiftoroni?'* и d o n ’ t ’ s like m e.
О goddess, I have spelt out the in b rie f the
tfhuj'fy ЯЯ 4 fearfi
duties o f the people o f d iffe re nt asramas
belonging to the class of Brahm anas, fKTf^TRt г»чшГч Ц 113*11
K sa triya s , ascetics and the Brahm acarls. A s I am com plete in all respects and have
nothing to establish, since I am perfect,
ЯЙсГ с|НУЗДЧ1 JJ^STRi xl
sim ila rly, they have nothing m ore to seek
д р о н т а ЧТТ1ЩТ srf W lr M :I R 4 ll since they are quite contented. There is no
О beautiful one, thus I have spelt out the doubt about it.
duties o f Vanaprasthis, householders, w o m e n
чзхычт яяя
and the Sudras.

They are indeed Rud ras who have

^dlKhuRsld : IR %11 descended fro m R u d ra lo k a fo r the w elfare o f
О supreme goddess, y o u should m editate m y devotees. U n d o u b te d ly they are R u d ra
upon me reciting the six syllable mantra (pm Purusas.
namah Sivaya). T h is is the gist o f all the
V e d ic dharma.
Ш чвотт^ят dRuiBl: jra?fo:ii33ii
sm % ярщт i
T h e gods and the hum ans get engaged at
mc||fd¥BRluren: V^Etwr^cTTURtill their respective assignm ents, at m y com m and.
f^rcw = п тш дт йч$№Тч|

Such o f the people w h o p e rfo rm vratas o f

their o w n on earth, because o f their earlier
r Rt ягагагггг wi^gi^TftRTMi^qii
Sam skara, or those w h o rem ain attracted to
the w o m e n o r other w o rld ly pleasures, or T a k in g my com m and to be the base,
because o f the increase o f m y g o o d w ill, w ith a
rem ain detached fro m the sam e, they never get
m ere lo o k at m e , all this sins are washed out,
in vo lve d in the S iv a like the lotus leaf.
and the faith yie ld in g excellent rew ards, start.
M w rq fa ^ R fa^M T fa^fernri Those w h o are devoted to m e visualise before
^:^ !ЧВПТ<ЯртП^11?ЯII hand the auspicious fru it.
Vayavlva Samhita (Uttara-bhaga), Chapter 11
They shudder, their tears fall, the throat is
choked, and they feel blissful again and again.
чткчт:11^\эи
The excellent men could be understood, by
these never failing symptoms, severely or
collectively, or by means of the auspicious
feelings of the lord, excellent and middling
types.
^П Т1
гГ&5Г W ЧТ1%ЧТЯ й ^cftf4144l :ll^dll
As the iron placed in the fire flames, does
not remain iron alone, similarly my devotees
do not remain humans alone.
'ifW4
ШфЯЙЯгг -фсГРТГ 41ctwTd ^ fe tR II ^ II
A learned person finding Rudra in human
form, with ordinary hands and feet, should not
take them to be ordinary humans and should
not insult them.
ЗТсЩТЧ ^ sq fa g ^ ri
зпд: M f F t W f ^ T f ^ R W ^ T I l ^ o l l
In case the foolish people insult them, they
are deprived of their age, conduct, wealth
besides the race and they fall into the hell.
<£?ггагГ Tcpri
The positions of Brahma, Visnu and other
sages in comparison to me, turn weightless
like the cotton.
ЩГ& ш^?Т гШ1
mu> iп т и ч ь е
m &Г: imcO^ITSRRI
uRr RirBriMKTfr Sr %щчп i* з 11
493
The property of Buddhi, Prakrti and
Purasa, is impure. Therefore, it can be
achieved by those region beyond the gunas.
What is the use of this talk? By fixing one’s
mind in me, by whatever means it could be, is
the only way to achieve welfare.”
wTTrtRTi
fpTPI ^РТгГГЧШ ЩТШТ$ЩЗ(?:1Г*'!Л1
Upamanyu said, “ Thus the brief of the
essential knowledge was expounded by Siva
the great soul, for the welfare of the world.
twin
?ПЧ PR-T4I
чттщ Srfr pggf’Ri
The collection of this perfect knowledge is
contained in the Vedas, Sastras, Puranas,
Itihasa and all other lores. Jnana, Jneya,
Anustheya, Adhikara, Sadhana and Sadhya are
the six topics discussed in the ancient
literature.
fpj w : ~Щ: ^ : l
fvl#l^4|gH&d HrhWlsi^dlsftr *Г:1|'*\э||
The people should know the Siva-jndna
which can be achieved from the preceptor.
The adoration of Sivalinga should be
performed by the devotees.
4RR fyioliRJra ч т Rilcl^qwrfll
The reciting of Siva-mantra is the means
and equation with Siva is the Sadhya. By
attaining the knowledge of epitome of six
topics one becomes omniscience.
w t cb^^jU^cMi fewigwcd:!
II
The practices of the outer yajnas should be
494 Siva-Mahapuranam

perform ed w ith the available means. 1ж^Т:1

Thereafter S iv a should be adored internally.
4 35^ '«ьчфт % U^lr44lll4о II
In case fo r the achieving o f the excess o f
virtues in the inner and no t in the external
w orship the noble soul need not p erform the
external w o rship .
ж я ж п ^ й ж ж ат: ч < |с к й ^ а Ь и ч ч п
T h e mantra Orh namah Sivaya bestows the
best o f the Sid dh is. Th e re fo re one should
adore S iv a fo r the achieving o f the success in
great m agnificence.
жнмт
fyicinraciiffa 4Agn^?Tt58zmr:ii^ii

^m r! ^ m f ^ T ^ T E R ii4 ^ n
О K rs n a , such o f the devotees w h o have
achieved enough o f nectar o f k n o w le d g e , they
should not p e rfo rm any internal or external J
actions.

aw k*ilui ж ^ га т q if lu r e w t m i

ч11даЦи ч зн
Th e re fo re , g rad u ally discarding the internal <
and the external activities, k n o w in g the jneya 1
w ith jM n a , the jfiana should also be i
discarded.

1% # 4 lf h g^oni
Шш # 4 l f r З^ЩТПЦ $ II
In case the m in d has been concentrated in
S iv a , then there is no need o f pe rfo rm in g the
c
karmas. In case the m in d has not been devoted
i
to S iv a , even then the pe rfo rm in g o f the
3
karmas is o f no use.
arawbM faiqwn эт y irfg : sptrti

3 r ^чтщчтггт f?i% Ш { ч ^ Ц и ц х и
The re w h ile pe rfo rm in g the internal o r the
external karmas o r even w ith o u t th e m , one £
should concentrate his m in d in S iv a .

ftteafcwMi Trf^rifen w r^ i
Ж Ж^Я ЧТЧТ ж ^тпччи
T h e person whose m in d has been stabilised e
in S iv a , he rem ains e xtre m e ly peaceful in this t
as w e ll as in the future w o rld . c
494 Siva-Mahapuranam

CHAPTER 12
Glory of the five syllable mantra of Siva
«йрпТЗсГГёГ
'R%! w4*»l44$'$!l
тщщтщ in?TrBi «tafirasrcftr ?R3W;ir ii
S ri K rs n a said, “ O great sage, Om n iscien t
one, О ocean o f kn o w le d g e , I w o u ld like to
listen to the g lo ry of the fiv e syllable
mantra.'”
ЗЧТРГЩЩ
О
чащкад W lf«j ej^efalfAVI^CfMI
1щ<ПТЩт£ dWlrH$4«: ^ I R I I
U p a m a n y u said, “ T h e details o f the g lory
o f the five syllable mantra o f S iva count be
narrated even in crores o f years. Therefore
y o u please listen to the b rie f o f the same.

^ fVTctPPt 43$R:l
% е г ц т « н т ^ ч й « и т :11^||
A c c o rd in g the S iv a literature as w e ll as the
V e d a s , this six syllable mantra o f S iv a fu lfills
all the desires o f the devotees o f S iv a .

c||«wildfe<NTr4«h4imi
It has sm all num ber o f syllable, is the
essence o f the V e d as beside the bestow er o f
the salvation, successful in com m and,
doubtless, and is the fo rm o f S iv a .
Vayavlya Sariihita (Uttara-bhaga), Chapter 12
TTrartt w i d c 4 H % r i{ ll4 ll
Many siddhis are enshrined in it, which is
quite divine, pleases the minds of the people,
has the definite meaning, besides being the
form of the speech of the lord.
ttWTf: w & : w & f& m iisii
г ф т T T ^ U R t ТГ5ПТШ ^ T r i T I
This mantra is the most appropriate one,
which could be conveniently recited for the
achieving of all the desires. От namah Sivaya
bestows omniscience on all the living beings.
This six syllable mantra is the root cause of
all the lores. This is subtle like the seed of a
banyan tree but has the vast interpretation.
^ т е А : ■??%: l?%r5riT:i
pr ! ftsR T: f^raiiidii
The omniscient lord is the creator of
everything, the all pervasive Siva, who is
beyond the three attributes and is stationed in
the single syllable mantra от.
vgitutaiqKifui m
Трк ЧЧ: Rldlijfd fifwdlft
ч щ д ^8$ ЧВДМ j : 1ж:11^и
f w : щ п ё га я тщ ; i
ЩхД-. т р : 11^0 II
The five subtle Brahmanas are enshrined in
the mantra namah Sivaya occupying a syllable
each. Therefore in this six syllabled subtle
mantra, Siva is lodged in the form of five
Brahman in the form of expressed and
expressive. Innately Siva is expressed while
the mantra is expressive due to its vastness.
W 54lf^ y ftT lS ^ у 1ТН'НГСШ, К:11^11
495
The state of being the expressive and the
expressed, is without beginning, because the
terrible ocean of the worldly existence
functions without a beginning.
fNrrsftr % dSTHTf^: ^ш ьч Ы сЪ : f w : l
ш Ы $П*зт w rra rT :ii^ n
Siva, who relieves one of the worldly
bondage has no beginning. As the medicine is
opposed to the patient by nature,
d&^K^lniuii uftqgr: f?ra: т р .ч
dMWdiMd ir^iT ii^ii
Similarly Siva has been conceived to be
the enemy of all the ills of the world. In case
Siva had not been there, in the universe, the
world would have been filled with darkness
and misery, beans,
"cfi
Prakrti is unconscious, while Purusa is
unknown. Pradhana as well as the atoms too
are ignorant, unconscious.
4 dc*>^ 4rih <|g ^ g P F R tlt flRTi
f^TTTnpil^4l!
4 fe n W R T f^ r:
Ы Rrt f t i R P : ftfimil W I I ^ I I
The people of wisdom do not visualise
action without the cause. The instruction about
dharma and adharma, thought of bondage and
the freedom, cannot be there at the beginning
of the creation without an omniscient, as a
patient cannot remain comfortable without the
physician.
dWTd-TTfd: dfrorfr:
Ш : MRdldl ЧШ ШТТШРГСШ^ЭП
Therefore Sadas'iva is eternal, omniscient
and complete in all respects, he is the one who
saves the human from the ocean of the
universe.
496
Ш с й ч н : W :i
т т # : qfrq[uterf^raT fta : f ^ M n ^ i i
The lord is free from the beginning middle
or the end, spotless by nature, omniscient and
complete in all respects. This has been stated
in the literature on Siva.
f ^ g : TIT: % cT :ll^ H
This mantra expresses him and he is the
one expressed by the great mantra.
ттщспт tn=pri
-Ц$Ш: ГуНсНсй tj^RTlii?oil
Siva-jnana is as vast as the expressing Siva
in the six syllabled mantra, от namah Sivaya.
P|(yc||cRfiT< fyc||r4ch4l
-Q: TTtfo % 5Г:11^ц
This is the positive statement by Siva and
not aphorism. This is because Siva has the
unblemished and spotless nature, he is
complete in all respects and omniscient.
HlcbMU^eh^ xT TT Ш ^T l
- щ тгщ<гё: Tswrarr:iR^n
T xT trtrnf Т 1#Щ cr^ ti
TlhMR й K'fd ^ T I R ^ I I
He is the one who is graceful over the
universe. How could he resort to falsehood.
As things stand by nature, along with their
virtues and vices and the fruits they are
capable of producing how could the
omniscient them resort to falsehood.
н ч foiRl fmcTi щуч-эди
3)?lldlV l^U | TT#T f ^ T ^RTI
«nfldWcT ~stmt dcH4l&i 4 11?
When the lord is free from the two faults,
then how could he make a wrong statement?
Therefore the expression made by Siva, who
Siva-Mahapuranam
is omniscient one being unblemished is
therefore without any short coming and is
authentic.
зфпРг fsR%dTI
Therefore the learned people should have
complete faith in the words of Isvara. With
regard to the merits and the demerits as they
are, a person devoid of faith, falls.
WM^^rucgiivS тттШ drwymmi
w fw iiR ^ ii
The peaceful words spoken by sage for the
achieving the heaven and moksa, they should
be taken to be true and spoken for the welfare.
iHi^4'^d*lycbi4(jburHTiiR -erti
cfTcFi f ^ t ^ ^ l T T ^ ^ d l f K l d l l r ^ l l
The words spoken filled with attachment,
jealousy, falsehood, anger, passion and desire
lead to the hell. Therefore they are known as
the evil words.
TTT^j^nfrr filfi tfar dfvirR ^Tl
31Йй1НМИ1<НЫ ТШТф>1^ТТП^11
The statement of ignorance and lust is the
cause of the worldly pain and would be of no
avail even when it is soft, charming and
polished.
■гщргт з т й sfat TFirefat ti tt^ t:i
f^wrfr Ri^iiRifd ^ттчтт^п
The words on hearing which, one might
achieve welfare destroying the passions as
well as the mental blemishes and spoken
unmindfully are considered to be the best.
% ТЩТПТ T f#T Tf:i
11 srnftm ftPTHt Ч гГТ TI^T: sFf^ll^oH
In spite of the presence of several other
mantras the mantra spoken by omniscient
Siva, none is comparable with the same.
Vayavlya Samhita (Uttara-bhaga), Chapter 13 497

Щ\ГА ^41 Even if a Sudra, a degraded one, foolish or

a learned person, gets engaged in the
4 eft sRflleTII} *11
recitation of this mantra, he is freed from the
The entire Vedic literature together with its
cage of the Siva.
angas is enshrined in the six syllable mantra.
There is no other excellent mantra comparable оячуп ?,|[нтп
with the same.
This was told by Siva to the goddess, when
trt: f e r: ЗтЧГгЧЧ! she asked about the same for the welfare of
the humans and the Brahmans.
The six syllable mantra is separate from
the seven crore Mahamantras and
innumerable upa-mantras, in the same way as 4R 11^ 11
Vrtti is separate from Sutra. ick'k

H lfr щ т
All the Siva-jnana, the repositories of lore,
are all the commentaries of succinct aphorism,
the six-syllabled mantra.
f% ЩЦ «lgfdw}:l
fy id iilfa ^ з д ё т :и з * п
A person in whose heart the mantra Orix
namah Sivaya is lodged, the several other
mantras and the Sastras literature are of no
consequence for him.
?ftftft Ш ?ft f f t ЫччШ'аЧ!
Ъ дт : iT^r«TRT: : 11^ Ч11
The one who is committed to the muttering
of the mantra Orix namah Sivaya, regularly
practicing the same, he is supposed to have
studied everything, listened everything and
done everything.
чч*сЪК|ПЫчтЬ firenSteigKSEn ti

Therefore whosoever utters the mantras

Orix namah Sivaya with his tongue, his entire
life meets with success.
d id h i ^ f r r in ir f
Сч
M fu sd isfr ^T l
Vayaviya Samhita (Uttara-bhaga), Chapter 13 497

CHAPTER 13
The glory of five syllabled mantra

The goddess said, “ On the arrival of

defiled period of Kali, the sinful people would
be covered with darkness of their evil deeds.

W rfe ft ftfgRT 3rrfiT #311^ II

The conduct of the Varanasramas would
fade out and several types of misfortunes
would appear in the world, all the rights on
earth would become doubtful and the people
shall be defiled.
f o # ПьГу!ЫШ1 rpTI
ЬТПТГОЧ WRT г|тЬПЯЗ IT^^TT! 11^ 11
Inspite of the instructions of the preceptors,
the pupil would become carefree, О
Mahesvara, then how could your devotee
think of redemption?”

srrfwr згщ fe a t f u t w i^rfr tpTI

ЧЩЩ 3 wfeTTrqRt ^\9 3#ГЗТТ 4TT:imi
498 Siva-Mahapuranam

Isvara said, “ T h e people b o m in the K a li яя т о ) m trfM: яТ%:1

age, w h e n engaged in m y d e vo tio n , shall get
ЧНёЙ W Я Я W K R 1я Ч Т 11^ о ||
redeemed taking refuge w ith the Pancaksari
lore. In case m y devotee getting confused adores
m e w ith som e other mantra and does not
recite the РапсйЬага mantra then he surely
$fadHi fq^TRT *5М1сШГО11Ч11 falls in the hell.

топчт w r a w f t Mrticiuiirmidi
s9 *S
Я ТЯ Я ^ ТЩ ^ Я Т ^ sRT<frf?RTT:l

ЯЯ f e r r Ши<1ЯЯЯлГ<итЫ^11 ЯЯ ?Т1ЯТОГГ[Я: 11^ 11

E v e n w h e n m y devotes are in v o lv e d in the
sins w h ich could not be expressed b y the
m in d , speech o r the b o d y o r w h ich could not
be rem em bered, and inspite o f m y devotee
being blem ished, denounced, ungrateful and
cheat, besides being greedy and e vil m inded,
he shall be redeem ed w ith the reciting the fire
syllabled lore, w h ic h relieves one o f the
dangers fro m the w o rld .
Я ^ Я Т О |^ Я ! yfrltfki ЯШЙ1
f^TTEZRT 1ЯЗЯТ5ЯЯТ1 № 11
О goddess, I have declared firm ly several
tim es on earth that irrespective
degraded nature o f m y devotee he is relieved
o f the w o rld ly bondages w ith m y d e v o tio n .”
Those w h o have m ade their bodies quite
leane and thing consum ing w ater and unhaling
air, they never reach m y loka b y perform in g
these vratas.
яя?ят ят % ш иф<<!гяь1
я Ы я п яМ я ш ч ifudid^ii^n
Such o f the people w h o w ith the utm ost
d evotion adore m e even once, they w ith the
influence o f the mantra reach m y abode.
с гт га ч '|Г я я ? тщ яятТч Pram w sam
c fite iyld lfa ЯГ T O T : 1 1 ^ II
Th erefore all other tapas, yajnas, vratas
of the
and the disciplines, cannot be com pared even
the croreth part o f the w o rship w ith the fiv e
syllabled mantra.

я^Т яря я т а ят я .-i

Я с И ^ : Tjferr ^ тп&тп т а я я Т я я я т я чтя я пя ^ f ^ n w n ^ n
сЬяЫЙ'Я ЯТЯЛ? fitt Я ТОПЯ f |l A person w h o has been freed fro m the
Ш: Ш f^TOIrT 1я£РТОЧЯТ11й(| noose, or has been b ound in the sam e, w hen
чЭ
adores me w ith fiv e syllabled mantra, he
T h e goddess said, “ A person w h o is fallen
u nd oubted ly gets redeem ed.
because o f his fo llo w in g the evil w ays and
activities and the deeds p erform ed b y such a STSTT ЯТ ЯТ Я:I
person is the cause o f fa llin g in the hell. Th e n
W frtr fd lT T ЯГТя Я®Т ЯТ Т О Я Ч Т : 1 1 ^ Ц | |
h o w could he be freed w ith this lore?”
A person w h o is deprived o f the w o rship o f
фат зятя R u d ra or is devoted to R u d ra , irrespective o f
гГЯТТТТОЯТ ЙтБ Ш % !I his being a fo o l, or a fallen m an i f he adores
m e w ith Pancaksara mantra, then he surely
<1-4<11 ЯТТП<?11 gets redeem ed.
Isvara said, “ O b eautifu l one, y o u have
Т $ Я ! rTSIT ч щ г Р л Я П
spoken the truth. S till y o u please listen. I had
concealed it to be a secret. я^екят
Vayavlya Sarhhita (Uttara-bhaga), Chapter 13
О goddess, whosoever adores me with the
five or six syllabled mantra, with devotion, he
gets redeemed.
TTfttrrstrfawr =nfa W FTI
ЧЦ ЯШ FT TJcT ^T II^ U
A devotee of mine overpowering the anger,
inspite of his being a fallen person or an
auspicious one, irrespective of his having
received the mantra from the preceptor or not.
1)^6 сЬ|1йсЬ1(йп9|||к1«Ь: I
тт^тпзшст rrt Tfo! зр В п л т h ^ t T T i i u n
c\ -о 'О чэ
'sr^i-ci4idt ч я т ^ r^ 4 fe )i4 d i^ n^4ii
A person who has received the mantra
from the preceptor is crores of times better
then the one who has not done so. Therefore,
О goddess, one should adore me with this
mantra after receiving it from the preceptor
and equipped with my devotion and other
virtues, adores me he becomes like me.
т а : FrisfeKlftoT: I
тщ тщф. <тсдлфг<гй % FBIRoll
What is the use of talking as much. All my
devotees are quite competent, because my five
syllabled mantra is the best of all.
w m snrf етт: ’ ii
With the influence of the five syllabled
mantra the lokas, the Vedas, the Rsis, dharma,
the god and the universe are established.
wrgmFT як
FT^ m FTcWfsqfalR^II
At the time of dissolution, when all the
mobiles and immobiles are destroyed, all
reaching the stage of Prakrti are absorbed in
the same mantra.
TTcRtt? FliwT ^ r ! 4 fg jM s fe
TT^T VIlFdlfal FT3 WTgT* 1WT:II9^II
499
О goddess, I live alone, at that point of
time and no one else is found there. At that
point of time, all the Vedas and other
literature get absorbed in the five syllabled
mantra.
^ ят?т ^ -щ т Щ Щ # РТТ: I
TFT: ychcdlrh^duttR'sn
Those syllable do not get destroyed
because of my support to them. Thereafter the
creation is evolved out of the same variously
through Prakrti and the Atman.
тщртетЫч! ^ог cffitScfPrTCtfffrf: l
\3 Cv v
сЩТЧТЩЩ: ^ TRPI1VЧ И
зщ щ <Tto4m:i
d^iiRtM^Miistld: 'Ч^скм: ftPTT4?:lR^ll
f^mTUTT тазсттатт т а
Then comes the subsidiary dissolution of
forms and attributes. Then lord Narayana
assumes the physical body of Maya and lies
on the serpent bed in the midst of the w'ater.
The five faced lord Brahma, bom of the
umbilical lotus gets desirous of creating the
worlds. Therefore at the outset he creates the
ten sages of unmeasured splendour as his
mental sons, because there is no one else at
that time to assist him
cTUt Pft ЯТста {тгщтщ:|
urudiufi тщ^гг! Tjfjr ttt^ jf Ihf c 11
For their expansion and success the grand
sire asked me, “ O Mahadeva, О Mahes'vara,
bestow strength to my sons.”
Wjyt:
Thus requested by Brahma, I having five
faces, instructed lotus-bom Brahma in five
syllabled mantra.
500
w g#rcm fq ^|р§ГсьГчаП71:1
д гн щ т г ш т т ?шт=щ тф атянзои
The five syllables which had emerged out
of the five faces, were received by Brahma
and he then realised my worth and as a great
lord.
TpjfT4fW:l
ЧтГйг: Я # тргг *т ЯЗЛсТгптиз ?||
The Prajapati, receiving that mantra from
me gave it away to his sons, getting aware of
its usages.
zt FREER РЧГЩ
d<MH4 w frr Г: 11^ M
The sons of Brahma, after receiving the
gem of the mantra from their father, at his
command became desirous to adore me.
■ifiTtFT TEf h^RT: I
TTffjRT: ш 3r)qre£<# Tfs#: ЖП133П
For that purpose, they went to the
charming Sumeru mountain, having the
pleasant peak of Mujavana, which is protected
by my devotees.
cm W Щ 4T4r§g>l:l
f#R cRhfpT WеТЩЯЗТТ: 4PTI€H4II3*II
The sons of Brahma, getting desirous of
creation performed tapas there for a thousand
divine years.
ФКЧЦ -ЩГ: 3I^W Tfwqi
# q T5^8J cR# xX
^ТТСТ #сГ£Г farf^W T W :!
Getting pleased with their devotion, I
appeared before then immediately and
explained to them all the details, viz. the sage,
the metre, Kllaka, Bljasakti, deity, nyasa, the
six ancillaries, the limits of quarters and their
Siva-Mahapuranam
application. The aim was to multiply the
creation through the sages.
cRTRT P F ^ W r R n ^ h W t r ^ R T T : l
ferRcRI ■HUjcRT^IШЯ 1ЧЧ)Ч1I3 \э 11
Thereafter as a result of the usefulness of
the mantra, the sages reinforced by the tapas,
started creation of the gods, asuras and the
human beings in an excellent way.
3tW : Tprqfgsrrar:
a t # p t : я-tiUoii f# m r <t cRT: qprii^dii
Now I shall narrate the form of the lore.
The mantra should be started with namah
followed by Sivaya.
# tt Tinatf! feiT
^#3TRTW w h x #ЛЯсТТ TRIrl-ftll^^ II
This five syllabled lore is the best of all the
Vedas and happens to be the eternal seed of all
the words.
w tfpwt# # ТГГ #= nfer cnfebn
dtraiulcbtytoyi Т1#ЯсР#ЩТ||^о||
ддфтт Втячт
ЧЧГ1гЧНсЬТ1 #ЩТ cK^W^hl(uichUI^^II
The mantra - Sakti emerging out of my
mouth is the goddess. She has the complexion
of the molten gold, plump, lifted up breasts,
four arms, three eyes and crescent moon
serves as the crest jewel, her he holds the lotus
in her hand and displays varada and abhaya
mudras in her hoods.
ШЩТГГЩЩтГТ TTGlfatumfaclll
Гмг1Ч<Л'НН1'н1н1 ql<rT3i'f^'d 111^ ? 11
She possesses all the characteristics and is
adorned with all the ornaments. She is seated
over the white lotus seat. She has curly hair.
3T F R T : w f e i T g # : Я ^ # # Ф ^ Т Т : 1
■#T: fju riw r ffT: ^сРлЬтГ Ш ттг rnix^ll
Vayaviya Sarahita (Uttara-bhaga), Chapter 13 501

Like the rays of the sun, she has five types
of complexion i.e. yellow, black, dusty,
golden and red.
фУеЬЯiJbrttl
They should be worshipped separately with
bindu and nada. Like the crescent moon, the
bindu-nada is like the flame of the lamp.
fgtfhr «Tl'dM h^I'WI'W ЧШ'!I
jflq g t W T
О beautiful one, among the seeds, the seed
of this mantra is remarked as the second. The
seed of the fourth begins with a long vowel.
The fifth one is mentioned as a Sakti.
<Ат&\ ЧЩ З^ЩсПТ!
^тт tjcnt ч-^-wiw ^ n t m l u ^ i i
O beautiful, Vamadeva is the Rsi, Parkrti is
the meter while Siva is the god or the deity of
this mantra.
7frW5fMTTtl|! fwi(iM««llff}4l:l
ctmfat :^rTT:ii'K^ii
О beautiful one, in these five syllables,
there are the five Rsis like Gautama, Atri,
Visvamitra, Angira and Bhardvaja.
rT 1%TTg|
f^ r T# Ъ ^cRTT: ire CII
Each one of the syllable has the metres like
Gayatr!, Anustup, Tristup, Brhatl and Virat
respectively, while Indra, Rudra, Hari,
Brahma and Skanda are the deities of the
respective letters.
ЧЧ tr^W RTTf: Ш Ш ЩЕЕГ!|
4c6Rif^
О beautiful one, in their places my faces
beginning with one in the east and ending with
the one above, are taken. They are identified
with the letters na etc. in the same order.
ЗсЦтТ: W Tt fsvf)dch:l
4 p : w f td iN gwRrr f ^ L тдгТ:МЧоц
The first second and fourth letters are
Udatta, while the fifth one is Svarita and the
third is Anudatta.
driRrai Rra ^ ш ш щ w i
HWRIW f^5TRhTT^ if R?iTII4 ^11
The mantra is otherwise called Miilavidya,
Sivam, Saivasutra and five syllabled. This
Saiva mantra is my great heart.
Heblt; Rl< MchKW I
fVlcKR: Ъ&щ d&fehlfl It
чч: w i t m z f crmferfai
^ТИЦ^И
The letter na is the head, Ma is the tuft, Si
is the armour, Va is the eye, ya is the missile.
At the end of each letter shall be uttered
namah, Svaha, Vasat, hum, Vausat and Phat.
m fa w tt йгзд|я ч ^ (ч ь :п ч ,«||
There too, the same is the МШа mantra
with a diference. The fifth varna is suffixed
with the twelfth vowel (h).
d 'W ^ 4 зйтгг 44lcn*ra^dd:l
3 r m R # T ch^ss)4^TOlf?«fi W I I 4 4 I I
The devotee shall worship me with japam
homa, etc. mentally, verbally, and physically
through this mantra.
WTcfiM Ж171Ш WRfdl
t j m ife w tf r im ^ ii
Let it be in accordance with their, own
intellect, injunction in sereptines, time,
inclination, capacity, wealth and the taste.
m w u -щ -щ <pn
$4 #Н|Гч TT ЩТТ
О goddess, my adoration will lead to
502 Siva-Mahapuranam

salvation, whenever, wherever or

whomsoever, it may be done if it is with
devotion.
щалАЙя тггетт -Фт !i
Xlf^RT xt Щ||Ч£И
0 noble lady, whatever is done for me by a
person whose mind is attached to me, whether
in the proper order or in the reverse order, is
quite dear and auspicious for me.
rraifh -ФТ ЯШ % 4ivERff^n: фтм

1 have made certain rites to be followed by

my devotes who are not unduly helpless in
regard to all the sacred scriptures.

t %TT fqWiH ЗТ Ш о ||
There at the outset, I shall explain the
procedure of putting the mantra in use without
which the japam would be of no consequence
and with which the recitation is quite useful.
i w i diucftuu^diuiMTH'qm
чпт =)iil^i)5szmT:ii^n
•kick
502 Siva-Mahapuranam

great m erit.

ЗЩЩТ тгё fdJmrdl4 d - r d ^ d l

1Т ^ р т Ш ^R ^ T W n JR T H ^ II
G o in g to the B ra h m a n a - acarya or the
preceptor, w e ll versed in the tattvas
possessing all the qualities and w h o remains
engaged im m ediate,

WtmrrT 4TcRg^gRTrf^T: I
<m\ W TRRT ЪЦ *fdUl4 ш ъ п
O n e should w ith the best o f his intentions,
please h im m e n ta lly , b y speech, karmas as
w e ll as the riches.

3TTilRj
^nfuT tTTJ^TfoT хП
WTlfq Ъ ЩЩTfR xl smf^r Wl
■QjTlf4 (d^cl dldll^ II
A B ra h m an a should be adored the
preceptor w ith great efforts. T h e preceptor
should be offered elephant, horse, chariot,
gem s and la nd , besides house, ornam ents,
riches, cereals, according to one's m eans.

W fad£T Idled(4 d dR ^dll^ll

In case one desires success in his efforts,
CHAPTER 14
then he should not be m is e rly at all. T h e n he
The method of performing the five should b o w in reverence w ith his fa m ily at the
syllabled mantra feet o f the preceptor.

-qcj fdfddiiyiVlRb tddlR R I

ЗЩТТ# Ч BhdlgH Ж Я ^!| з п ^ ё т h<l4d ? tr xm jTii<s и
ЗТЩТ^ ^ПШ #Т 4ZJ Ш W T h e n he should adore as per his m eans to
Isvara said, “ О b eautifu l one, w ith o u t the the preceptor w ith o u t resorting to cheating.
T h e n he should receive the perfect know ledge
com m and K r iy a faith and daksina the japam
as w e ll as the mantra fro m the preceptor.
becomes intfuctous.

sn^rrfM f e u f e j ич1гЧсьц| Ш wst

» s5
ЧЭД dcHilfaddl
C\

W ^idddlfddH^II^U

the co m m and , K riya faith and

W ith W tfe d T Unfcptppt4 t l
daksina the recitation o f the matnra besetow
Vayavlya Samhita (Uttara-bh3ga), Chapter 14
When the preceptor is so pleased and
satisfied, he shall allow his disciple to stay
with him for a year serving him with humility.
Then on some auspicious day, the preceptor
shall make him take his bath after observing a
fast.
rT <HM44|el49|*£qu|: I
дтэНщт rT ?(1^1|1нЯ|Мчгч гГП^и
Then he should be clad in excellent
clothes, and wear fragrant garland and
ornaments, adore the Brahmana should
perform the punyahamcana.
■HtftdU ЧЕГТ Ъ cffl
^ ^ чптГ ПнП&чА le f t'll^ и
3i4Tjir <ил^н w* n
Thereafter my auspicious knowledge
should be imparted to him over the seashore,
bank of the river, cowshed, a temple or an
auspicious place in the house, in the
auspicious time or a day which might bestow
success, in a favourable constellation, in an
unblemished yoga quite gracefully in an
appropriate manner.
3«n4f«IKEl<cM d U n q l ^ U - d U ^ I I ^ I I
Getting delightful in a secluded place, he
should recite my mantra and make his disciple
also to do so.
W ^ T ^JTt^RtS^T fs P ts fR d fr ll
Tip pet ш : тшти^цм
Then he should utter, “ Welfare to you, you
face auspicious time.” Thus speaking he
should impart the guru-mantra to his disciple.
T ip m m T jth k m W w f ^ d :i
xt зпЙРтзт u r s m i T h p ^ T T i i ^ i i
Thus receiving the mantra from the
preceptor, performing the oblation, the
503
disciple should perform the japam with
purascarana (Repetition of the name of deity
alongwith burnt offerings).
T riced ^ (? м ч а ) т н ^ « » > ч 1
3TT3TWTp TT Tnf?r ТГЩТ Т Т ^П ^П
The disciple should recite the mantra quite
carefully throughout his life. With a devoted
mind, he should mutter the mantra a thousand
or hundred and eight times a day, after which
he achieves salvation.
P TijJijftldMKildJ
w f t m. TflrsRftrrai: t ?w: ii ^ ii
Respectfully multiplying four times all the
syllables, each and every letter should be
muttered a lakh of times. Restricting his
movements he should take food during the
night. He is known as the performer of
purascarana.
19Г: ЯТЭТттг chedi (нгч'шч) I
ггрт m f m ТГfe g :
The one who performs the japam with
purascarana daily, no one could be
comparable with him in the world. Such a
person is known as Siddha who bestows
success to others.
T3R фсч1 ^Tp) ef^T ^РТЧШЧГТI
ШП Tit f f ? ■HfpTtl rRT:ll? о ||
Taking his bath, sitting over a spotless
place, he should seat himself and then adore
me (Siva), you (Parvatl) and the preceptor.
зз^щ=г: я щ ч # m P rt t e i w : i
He should seat himself facing east or the
north, silently concentrating his mind, purify
the Panca-tattvas with danana-plavana etc.
ritual.
TRRTTOlf^;
atlelPUdUBl atlKCTDINlPi f4*TETiriRi?ll
504
Purifying the body with mantra-nyasa, he
should hold the prana and арапа breath and
meditate upon both of us (Siva and Parvati).
faaicWN wrcffu
гГЙГГ <4ieHt mrr^ift^cT114 ^ II
Then reminding himself of the lore, place,
his own form, Rsi, metre, deity, bija, Sakti and
the speech, he should recite the Pancdksara
mantra.
ш ч црш ^1>4ч1^т|гаг -цщцщ
д а cirfddi : ll'R'er II
The mental recitation is indeed the best of
all in which the lips move. The upamsu japa
(in a lion voice) is the middle one, while the
verbal japam is of the lowest quality.
ЗтРТ RKPT
д а si^i^cirii[iird i§<hm4 vi tii’Rц и
The japam with Rudra the presiding deity
is the extremely excellent one. The one with
Visnu as the presiding deity, is the middle one
and the one with Brahma as the presiding
deity is of the lowest ranking one.
«r^RtiRilsrai cuteehlreШ: t p ‘: ii ? $ ii
The muttering of the passage with the high
or low, clear or unclear words, is called the
vacika japam.
ЗТО^ТЯгГ: №Гс|(ТГ (j)4iy«e4^|RV9ll
Speaking slowly with the moving of the
tongue, which cannot be heard be others, is
called upamsu.
iimr cwrt&uf r^ rcrpti
чт: < ят Rprat *pt: i r <sii
The recitation which is done mentally,
letter after letter or the meaning of each word,
is called the mental japam or the manasa
japam.
Siva-Mahapuranam
cdfcicb'kcMj ттд' ^ ig 4 l^ : ?idhT*ir)i
i p t r a : ШТ. T ? m fc :iR <?ll
With the performing of the vacika japam,
one derives only one reward, with upamsu one
derives hundred times reward, and the japam
which is performed mentally bestows a
thousand times reward. When the said japam
is preceded and ended with pranayama, the
reward multiplies to a hundred times or even
more.
ш тттщ ртггЕ: w r f згч esj^i
•O
siigwqVrafsft' yiuiiqm: h w ^ ii^ oii
The japam associated with pranayama is
called Sagarbha-japam. Even in agarbha
japam, ргапйуйта should be performed at the
beginning as well as at the end.
tWlEVctroiejTft: ЯТПТЕТТгщг iTFRWl
чщ Ц^ 1«}Й<41цН!(1|тЪ: - ф ш *Й<Т||^||
Ri<*i)<* щ yiuuum imrarTi
ЗГф| cfT w f m WZJ^II? ч II
One who knows the meaning of the mantra
after performing ргйпйуата should recite the
mantra forty times or according to his
capacity. In case, he is unable to do so, he
should perform ргйпйуата, once, thrice or
five times of the agarbha or the sagarbha
recitation, the latter is better ore.
датнг ЩЦ 3 ^ 1
тщ тщШ гбЗз ;: cfffet: viRhdl *14:113311
The dhyana japam is thousand times better
than sagarbha japam. One should perform
anyone of the five japams according to his
capacity.
: M dW
Vayavlya Samhita (Uttara-bhaga), Chapter 14
W cblfd^dl
There are various ways of counting the
number of times, a mantra has been repeated.
Counting with finger is one mode. Eight times
that number can be calculated by lines, ten
times by dolls, hundred times by shells, or
gems, thousand times by corals, ten thousand
times by crystal pieces, a hundred thousand
times by pearls, million times by lotus seeds, a
crore of times by gold pieces, indefinite times
by the bundle of the Kusa-grass or Rudraksa
beads.
fRT W T ^4cb4Puil
Wf%TfTR|7llt: M ^ ld l
/.II
A rosary of thirty beads of Rudraksa for
japam, bestows wealth, the one connecting
twenty seven beads, yields nourishment,
containing twenty five beads, bestows
salvation, containing fifteen beads, bestows
fruits of black magic.
■ЦЩЩ '?nf% cbtlriiqi ^1Ч|ГЦсЯТ11^ RII
In case a thumb is used in counting the
number, it bestows salvation. The Index finger
destroys enemies. The middle finger bestows
wealth, the ring finger brings peace and
calmness.
agbUVH RTTT Ш ЗДГ§т1Ч1тРШ
ШИТ ЧзИ9ТРд4<1 w n i b i o l l
Among all these, the rosary with a hundred
and eight Rudraksa beads is the best. A rosary
with a hundred Rudraksa beads is excellent,
while the one with fifty beads is the middle
one.
% Mcblldrtll
505
$£ГсГ ЩЩ1 filW d 4 ^ R ll^ ll
A rosary with fifty four Rudraksa beads is
best for heart. Thus one should perform japam
with the rosary without showing it to anyone.
srcnft ч т vaiMcb*5fui itiw m
The little finger removes the miseries and
therefore is the best for japam. The bead
should be pushed with other fingers the
mantra should be uttered.
3 1 ^ 4 RRT f u t Щ Ш 'SRT: I
^ ^ Ж W W % : II'S? 11
The japam performed (by the rosary)
without the touch of the thumb, becomes
infructous. The japam performed in the house
is an ordinary one, it merit is multiplied a
hundred times when performed in a cow-shed.
Чи-ЧКЙ ^ sO чЭ
ЗТОсТ W T чшт
It multiplies to a thousand times when
performed in an inauspicious forest or an
orchard. In case the japam is performed over a
mountain of auspicious nature, its merit
enhances to ten thousand times but in case it is
performed over the bank of the river, it
multiplies to a lakh of times.
cRtfe ^спнй mfRRT ТЩ
^ щ щ w irsm i
In a temple the merit multiplies to a crore
of times and when the same is performed in
Siva temple it multiplies to unlimited times.
The japam should be performed, before the
sun, fire, the preceptor, the moon, the lamp
and the water.
R totutt «r w R fe fr тгсзй * tt: i
The japam should be performed before the
Brahmanas and the cows. The japam
506
performed facing the east bestows power of
overpowering others, while the one performed
facing the south bestows the black magic.
tr fS R SRcj f^fTreftrR VllRd<j
TT^rrmftr 4rf%srhr*t9ii
З Й Щ rT W r b T 4 i ЧЧГ 4 ^ 1
зшМг сБЩсй 4F5hTt)^vi)
Performing of the japam facing west,
yields riches, while the one performed facing
north yields peace and calmness. The japam
should be performed before the sun, fire,
Brahmana, gods, preceptors, and other
adorable persons, while performing the japam
one should be quite humble and not wear a
turban, shirt and the scarf around the neck.
The hair should not be dishevelled.
The one who himself is unclean, whose
hands are dirty, who might be lamenting or
might be overpowered with anger or
arrogance, besides sneezing spitting yawning,
such a person should not perform the japam.
ъ jy q h M i
зттатоштай 114 ° n
w tgr "чт ^ т т
While performing the japam one should
not look at a dog or a degraded person. But in
case he has to do so, then he should devote his
mind to Siva and Parvatl and perform sipping
of water.
^ JT O vH l y iu W ilW l
з р т га т : т р т я г cjt тщ щ Ш д гм ц
чугтгатч^й wi^r ч ^fdfiuw^i
4 d ic W iiiq q p c f с П Ц Ц ^ П
i l R V l i i l l f y W l cIT Гы ^ м |с ьчЭ(н н |5 2 гд т|
TT^ETt ^ г^ т и ч ^ п
Siva-Mahapuranam
Or he should look at the sun, the moon or
the stars, or perform pranayama. One should
not perform japam, without the seat, lying
down, while walking, or standing, or in the
street or an inauspicious place, in darkness,
spreading the feet or seated in a cock like
posture, or in a moving vehicle, sitting over a
bed, or when overpowered with worries, or
when incapable of doing so. He should not
perform japam under these circumstances.
When a person is incapable to do so, he
should perform the japam as per his strength.
«Г§Ч1тЬЧ тгаш ч CFET: SJTJI
ttswki stools япф щ , 414^ 114^11
What else should be spoken in this
connection? You listen to my words in brief.
The japam when performed in a spotless
manner, getting engaged in meditation, it
bestows the most auspicious reward.
зттгс: тщгг stf зттатт: чтц sR*rt
зттатт: 4<ui 1щгт зтщтт: ч<ш TrfvT.: 114Ч и
зттан#т: ч Ш
Good conduct is the greatest virtue. It is
the greatest wealth, the greatest knowledge,
and the supreme goal. A person who does not
possess the good conduct is denounced in the
world and he cannot be happy in the other
world as well. Therefore one should be of
good conduct.
4||gie>d cftf ^ t?TT^r t f ^ : l
cTTT йч тртггпт: ngwiil 4 ^ : 114^11
^1 Performing the duties prescribed by the
Vedas, other Veuic literature and the followers
of the Vedas, is meant by the good conduct
and nothing else.
^fe<wRd^N HgWK: ТГ 3*^1
ngM uw dwi^uRdcHi ^Hchuurq;ii4dii
Vayavlya Samhita (Uttara-bhaga), Chapter 14
The good conduct is also the conduct of the
noble people. Theism is the source of
goodness.
4 4Tt ftc4 <зкиПЧ^П
In case one is a believer in god, he will not
deviate from the path of good conduct,
commit folly and get denounced. Therefore
one should believe in god and the Vedas.
Ш ТЩ- g R ftft 4ld<lR d«K I*b*h)ll$o||
The pleasure or the pain one gets from the
merits or the demerits in the world, the same
process is also repeated in the other world.
This is called the faith or theism in the world.
gftrtaftsi fifth
ч -ЩЩ щ гт д>4-Ц|Гч 4lftd«b-WI«lc|l Ч # :н
'ч ш $ к 1<ч< ч т% чГщщ g n ft g ^ r ii ^ ii
О beloved, I reveal a secret to you which
should not be spoken by you to anyone and
least to an atheist. In the age of Kali, for the
fallen people devoid of good conduct,
belonging to a degraded class, there is no
protector, better than the five syllabled
mantra.
W d fig g d t anft ф & щ g ft g c fttl
а щ М ^ M frr ^ 5 ^ WrT 11^ ^ 11
This mantra has its own utility when a
person is walking, standing, working at will,
irrespective of his being pure and impure. The
mantra still proves useful to him.
знтатташ 4'WihPi^ic&4££cHi4j
a iq i f t g t s f t чg
w ttt -q ftts g
Those possessing the evil conduct, and
those who have not purified the six paths, who
have not received mantra from the preceptor,
507
even for them this mantra's utility is not lost
and does not become infructous for them.
SbriMWlfa TJtsNg тртТ 4fddW gi
ftlftk'W Ч\ЧЩ S4 4 g
Even for the out castes, fools, the fallen,
those deprived of marydda or discipline and
the degraded people, this mantra bestows
fruits.
ш к з д т JldWlft 4 f t Я^РТгГ: WTI
4 Tlftft dN<W <T diHlfcIdJI^^ II
In whatever (degraded) position, my
devotee is placed, for him this mantra always
bestows success and not for anyone else.
4 fsr^h
зтш ^т^тт: TfH: WdlRd:ii$gn
4 cbcllkvf chWlfa f t j f t 4^144:1
gift ftngr згу ш т gift ^kbiildii
О beloved one, the auspicious hour, date
star, day of the week, etc. are of no
consequence for this mantra. It is always
wakeful and never slumbering. This great
mantra is inimical to none. It could either be
Susiddha, Siddha or Sadhya.
f a f t r g w s s f t g : T jfe g 3f t g s zfti
srfgqftrft gr fg ^ riK R f % д и :п ^<?11
It is Susiddha when the mantra is imparted
by a Siddha preceptor. In case it is imported
by a preceptor who is not Siddha, it become
Siddha. In fact the mantra is Sadhya.
a m r ftg : g i f t f t д т f e a f t c i ч щ :1
g^gift^iggrfiig gfg g ft w "g^li ig о 11
dTRE44TRrrregg^gr w rrgR ftw ng:i
snsftdHUT ftsit g g ;ii^ n
In case, one has faith in me, the mantra
and the preceptor, the mantra will
undoubtedly be achieved whether it is a
Sadhita or Asadhita. Therefore leaving aside
508 Siva-Mahapurfiliam

the other harmful mantras the learned people The one who recites the same, carefully
should take refuge with Pancaksara supreme with devotion, or listens to it, he gets relieved
lore. of all the sins and achieve salvation.

% Ъ fa g j 11 t ЧТП тШ^ТГ56ЦШ:||^||
It is not sure, that if the other mantras are
achieved, this would also be achieved. But
when this mantra is achieved, all other
mantras would also be achieved.
■цщ ггёмГч Ti%*afrli
Ф( g й cWT fsrfir: iiva311
О goddess, as I cannot be achieved even
when the other gods are achieved, but when I
am achieved, all other gods are automatically
achieved. Similar is the case with this mantra.
й % T: ч w r^ rftn

Since this mantra is applicable without

reference to castes, the short comings of the
other mantras are nowhere to be found in this
mantra.
<raifir 45% 4 fd 4l Pi Ml
dW % IIV94II
Still, this mantra should not be made use
of for dirty gains or for trivial benefits against
opponents.” Then only this is very
efficacious.
УЧЧ^сГР-Т
s9

tgt -ЩГге% о^
% trt 4РтшдгЕ: 4in$ufai(ii4mil^ii
Upamanyu said, “ In this way, lord Siva,
the weilder of a trident, spoke out to the
goddess the method for the use of Pancaksara
mantra for welfare of the world.
■Ц$3 U4lf|d:l
Ыч1ЧЙ1%тЬ: 4ШРг 4ТЧТ 7T%ll\9V9ll
508 Siva-Mahapurfiliam

C H A P T E R 15
Procedure for Sivadlksa

^ < ic R < (4 i^ ir u i ш т ъ Ш T m t!i

dfldRlfelH xt ЩПг^(гШЧ W II^II

S ri K rs n a said, “ Y o u have brought out the
greatness of the fiv e syllaballed mantra
com paring it w ith the V e d a s , y o u have also
narrated the m ethod o f its use.

Г?|еШ1«ЬКЧт1ЧН1

Presently I w o u ld like to be enlightened

about the excellent Siva-sanskara. In the
context o f the rece iving o f the mantra, y o u
had spoken som ething, w h ic h has escaped m y
m e m o ry .”

<Щ*№£Ъс|М
f^r! ^ ebaif^byifu
unf t o f ^ r и
U p a m a n y u said, “ N o w I shall narrate to
yo u the extrem ely virtuous and destroyer o f
the sins, the S iv a sanskara, w h ic h has been
narrated b y S iv a h im self.

TRSHtj «pifachK: WldTdlf<4 4Tt 4<T:I

to r : зйяй 4^4R y?teH 4jm i
T h e Siva samskara (o r consecration) is so
called because a devotee thereby is authorised
to p erform the puja in a splendid m anner. It is
the m ode o f p u rify in g the sixth path.
VSyaviya Sarhhita (Uttara-bhaga), Chapter 15 509

The Sakti form of initiation {dlksa) in

awirHw»K ъ зяяйпчп
The excellent knowledge is bestowed with
the same, the bondages of the noose are
removed, and is given the name of Samskara,
which is otherwise known as dlksa as well.
mantras is associated with rites performed in
the fire altar. This is carried out by the
preceptor, outwardly to the pupils who are not
so intelligent.
■yifo'4ldRTlfal

«ter w aft гг ttrItxta

The grace can be showered over a disciple
згш f?T%T hTW RTII^II
according to his strength, because, this is the
*l(UlHleh4ls№| brief method of the Saiva-dharma.
Ш : ТЩТТ ^ШчГГ: Wt4$nraiTftnfti№ii m xrfTT?rT m щтагП
Three types of dlksas viz. Sambhavi, Sastrl ^т f e n я f^iciNiti тг1щ р1:11^||
and Mantrl have been prescribed in the
When the Sakti is not grasped, the
Saivagamas. With the enlightenment by the intelligence, lore, Sivacara, Siddhis and
preceptor, or by his touch, or with salvation cannot be achieved.
conversation with him, a human being is
atonce freed from the sins. dWlfafflfa yifWffilW ^ Ш ;|
?тяч %*тт cm m : fy m
t it ^ it murnm m m w vjfa&ri % m
Therefore observing all the symptoms of
rtlsicHi 4i^4^<i^ttn:ll^ll the grasping of Sakti, the preceptor should
It is given the name of Sambhavi dlksa. It purify the pupil with jnana or action (kriya).
is further divided into two parts. From the ттЫ ш <pcl iiW t 5 1^ :1
point of view the destruction of sins, they are
а«ГгН<5тШ*Ч1 'T5: f?TO i l f ^ T I I ^ I I
further divided as Tlvra and Tivratara.
The evil minded person who conducts
mm тпг: <ftwru г ш himself on the opposite, he gets destroyed.
ttVstt t
оt т е : «лч^$Ш«ынян
-о
Therefore the preceptor should test the people
The one by which a person achieves rapid in all possible ways.
redemption is called Tivratara and the dlksa viRhuraw
which removes the sins of the people is called ттт щчщчт m fa :
Tivra. Sakti is enlightenment and bliss and the
^TTrfit ^iHctdl ^ r r s f a w <TI Para Sakti is the manifestation of the same.
4ti(4(Ifui filTqft ?TFra^Tll^o|| r:« w u i№ 4 l:l
The dlksa which provides Sakti and jnclna m i 1тч1,я»тчт)ч1за4«к^1^йВь^1:11^||
in the body of a person, is bestowed by the The symptoms of bliss and enlightenment
preceptor, by means of jnana-caksu and the are the activities of the minds, which cause
path of yoga. thrill, shaking and blemishes in the body.
■RRft ^TT f^iwtsfrr eh^44'b4(i^uit{i
rK h^ d 'd^ ll^ oiii t j w doH«i3>: fvrawidl mfr:in>6ii
510
O b s e rvin g these s ym p to m s, even the pupil
com ing in contact w ith the preceptor, the
should test the fo rm e r’ s position in relation
w ith him self.
W ith the receiving o f the kno w le d ge the
receiver is called a S isya or p u p il, and the
G u r u is called as such because o f the g lo ry
attacked to h im . Th e re fo re one should rever
the preceptor in all respects.
'И' f e r : s f e H: ТГ
TT$cif fyrar fctaicb'ftoi d i f f e r : ir
T h e guru o r the preceptor stands fo r S iv a ,
and he w h o is S iv a is the preceptor him self.
W hethe r the preceptor o r S iv a the same person
is stationed in the fo rm o f kn o w le d ge .
mi fe u rm fe n ш ^ : i
f^ rfe rm w m w tn
A s is S iv a , sim ilar is the type o f his Vidya
and the preceptor equals w ith V id y a . O n e gets
sim ilar rew ard b y a doring, S iv a , Vidya and the
preceptor (S iv a ).
тр;:1
dW M i f T O T ^ I R ? l l
In fact the preceptor represents all the gods
and the mantras. Th e re fo re one should alw ays
accept the co m m and o f the preceptor.
Щ Tjgfe Ч*шГч 4
A person w ish in g w e ll fo r h im s e lf, should
not violate the co m m and o f his preceptor even
m entally, because the one w h o obeys the
com m and o f the preceptor attains the w ealth
o f know ledge.
Siva-Mahapuranam
A p u p il, w h ile w a lk in g , standing, sleeping
and eating should do nothing against the
com m and o f the preceptor.
ч тг# m ч ir e t iT F T t <*f e r i
■g^cfe Ш: -Щ ПтТ^ ^ q f f e ^ lR 4 H
O n e should not occupy a seat o f his o w n
lik in g in the house o f a preceptor or in his
presence, because the preceptor is considered
to be the lord h im s e lf and his house is like a
tem ple.
4Tfet rl Ш1 ^l-ddJNIdtfddl I
щ яи
с^«4«*>Й<Н вЩНЧ11?5И
ои
•О
w z fa m i
w r c r f e m f e ^ t т р т з р гг f e r f e i R v a n
cmt m fe rfe -HMlMd:
W U y ^ f a d l d f | : ^ s p n f ’E r f e ^ l l ^ C l l
dKITS^lfq TTd: Ш $PJTT^d)
ЧТШ dvtfan ЩГЩЖ): Ч
A s a person keeping co m p a n y o f the evil
people, is fallen because o f their sins. T h e
gold w h en fallen in fire is freed fro m the dirt,
sim ila rly, a person, w ith the association o f the
preceptor, is freed fro m all the sins. A s the
pitcher o f ghee placed besides the fire melts
a w a y , sim ila rly w ith the association o f the
acarya all the sins are w ashed out. A s the
burning fire bum s out the w e t and d ry w o o d
alike, sim ila rly, the preceptor w h en pleased,
destroys the sins in a m om ent. O n e should not
annoy the preceptor b y his action, thought and
behaviour.
ЪФ jd f e d?RT fTR: W rro fed T :!
d A * iRui) % -щ&ч\ ?щщ Ew h imi^ oii
W ith the anger o f the preceptor, the age,
g lo ry , respect, kn ow led ge and the noble deeds
get destroyed. The yajnas perform ed by
a nnoying the preceptor, becomes infructuous.
VSyaviya Samhita (Uttara-bhaga), Chapter 15 511

devoid o f the perfect kn o w le d g e , cannot

redeem anyone.
ч яп
E v e n the yama and niyamas are also 3R?Rr cTr M cRTHi HlHT
destroyed. The re is n o d ou bt about it. O n e ТТгГ^гГ Tmi^TJT dlhmfdcbni^ill
should never utter e vil w o rds against the Such types o f the preceptors and the pupils
preceptor. can m u tu a lly redeem one an other. C a n a stone
m ake a stone to float? F r o m a fake preceptor
the salvation achieved is also fake.
ТГСШ срНтт 113^ II
smtesjf «fan* ft^ranqi^V di it: qdfdfdd % frET
ftpt m ч m ^тпээ u fd t
ЗЩХЩТ cfr ЩЦ eFpf W atrTI Those w h o are w e ll aware o f Sivatattva
they are them selves liberated and liberate
gdUMklUdWth) PlrS14^Th4Nfl:ll^^ll others as w e ll. Th e re could be no self
O n e w h o denounces the preceptor out o f realisation.
foolishness, he falls in the R a u ra va hell.
Ad dressing the preceptor, a person, desirous
o f his o w n w e lfa re , should no t m isconduct ■q^r: ^ fw rftr ^ lH ^ ii'iS o ii
h im s e lf against h im b y his action thought or A person w ith o u t jnana (d evoid
of
b ehaviour. W h e n e ve r it is possible one should realization) is called a Pasu (an anim al). O n e
w o rk at the co m m and o f his preceptor and urged b y an anim al cannot eschew his anim al
p erform h im s e lf in a m anner w h ic h pleases nature.
the preceptor. O n e should p e rfo rm the task o f
TJrHt TTftrai
the preceptor in his presence o r in his absence.

T p sfirasR T : f ? m :
A pu p il w h o w o rk s fo r the benefit o f the
preceptors becomes suitable fo r initiation in
Saiva-dharma. T h e preceptor too should be
w ise, virtu o u s, and blissful.
■yfarassm cm
O n ly a devotee o f S iv a , w e ll-ve rse d in the
tattvas can bestow salvation and none else.
T h e tattva producing the jnana, can m ake one
achieve the supreme bliss.
3rR5T V фп<к<Я$гк:|
4 *T: 1131911
T h e one w h o is w e ll aware o f the tattva, he
alone can lead others to bliss. A preceptor
■у^!Т5ЕЭНс(ЩфТ11'^Я11
Th e re fo re , the one w h o is w e ll aware o f the
tattva is liberated. H e is also called the
liberator. H e is w e ll read in all the religious
scriptures, possessing all the laksanas.
Яе(^1Г*ЯИ
d W I c K d te f id llls r
1i* ^ 11
H e is w e ll aw are o f all the m ethods and
m eans; A person d e vo id o f the know ledge o f
tattvas is o f no consequence. A preceptor
w hose intelligence is engaged in gaining
experience, a v e ry glance at h im bestows
delight. T h e re fo re , an intelligent person shall
select a preceptor w ith the association o f
w h o m , one feels enlightened and blissful.
512 Siva-Mahapuranam

чт ’ p s - .ii '* '* и
A person with wisdom should take him as
his own preceptor and not to anyone else. A
disciple should patronise a preceptor
possessed of humility and the noble conduct.
Those desirous of liberation should serve
the preceptor till they attains knowledge. After
attaining jnana, till the knowledge of the
tattva is achieved, he should have firm
devotion in his preceptor.
4 WrftcT AT^Trf ЧЙфт
ш р R p . Trateft <?т
UWtSiff 'ddiiyil
Пяьунг -щг: «г%р н ч °11
He shall continue adoring him till he is
pleased. When the preceptor is pleased, the
sins of the pupil are atonce washed out.
ИЩ -ЛЙ Teflft %=rrirrr rf 4J?#r «п
wuiift g ciwifa хшц^и
<ёП«Д«ЗтЛ1 faflRRRcT:l
fddVIM-^j 4 TrfHTTII4^ II
Therefore the disciple shall give to the
preceptor the coins, gems, fields, houses,
ornaments, garments, vehicles, beds seats etc.,
keeping in view his available resources. In
case the expectations of the pupil are high,
then he should not be miserly in his offerings
to the preceptor.

Не should never desert the preceptor nor ■R Vcf SRcRt Ш

>
cRJsfr W ifi
чЭ N3 *4

should he ever neglect the preceptor from Ш Ш rT *TfR4lcRcf 3И

whom he might have attained even little of
knowledge.
TpPRT Tratsft Ч14Ч4)<Т q1f5cbT^|
ye11
After waiting for a year, he can accept all
other preceptors. After patronising the second
preceptor, he should not insult or neglect the
earlier preceptor or the brother disciple his
son, instructors or the inspirators.
ЭГЩПГГ ^ЧК*1Ц1
dl4^rl ЧТШ ofnfolT fTRTIIX^II
At the outset, approaching the Brahmana
preceptor, well-read in the Vedas, who is full
of wisdom, handsome, good looking, the
bestower of protection and merciful, he should
adore him and do his best to please him by his
action thought and behavior.
Since the preceptor is like the parents,
master, s, wealth happiness, friend, comrade
etc. he shall offer every thing to his preceptor.
PSirHirHM ■ Hwd
ъ Ф Rtrt rf^nmt я%гтпчх11
After offering these, he should dedicate
himself to the preceptor, his family and his
belongings along with the water and remain
subservient to him forever.
wirMH
cRT 4 Mtsftd ^niaf:ll44ll
Since the preceptor is equated to Siva and
the disciple has dedicated himself to Siva, as
his devotee, he shall ever remain so. He will
never be reborn thereafter.
TJW wfod fM ' TTfa^TI
^щгот ф ю cfotf fgspf ъ fira ^ T iiq ^ ii
ж ш й :1
^г5ГТ *ЕПЯ^ЦдпЯиГ11Ч^11
Vayavlya Sarhhita (Uttara-bhaga), Chapter 15
The preceptor shall keep the Brahmana
disciple on probation for a year, the Ksatriya
for two years, and the Vaisya for three years.
The preceptor, serving them the food and shall
entrust the disciple with high and low ranking
jobs.
s f l p n w i f e m c n fr ^ fm ri ч d M ifti
й ^ r n : ФШ: [¥ИЯ*«Ы<сЫ$Ги||1Ч411
A disciple who even after scolding or
beating does not feel painful, he can be
considered" to be the spotless disciple and
could be entrusted with the task of
Sivasathskara.
аИЩрН) f5Rfacir:ll4,?ll
*4iч! w sJl PhI ui:
?hfr=rRWnfrE: %дЯтБТ%ЗП?ВТ:11^о||
■^TtsETTwIktt
The disciples who are non-violent,
merciful, always anxious to adore Siva,
possessing the self pride, intelligent,
uncompetitive, sweet tongued, simple, soft
spoken, spotless clean, humble, having a
stable mind, possessing the spotless
characters, devoted to Siva, Brahmana,
Ksatriya or Vaisya and those who conduct
themselves similarly with their action, thought
and behaviour, should be regularly elevated
corrected and the knowledge should be
showered on them.
HifachK: w t чтаЬ %ar^KebtffuTi
In the Siva-sarhskara rites, the woman is
not required to directly participate in them. In
case her mind is devoted to Siva, then she
should seek permission from her husband.
513
^ п л т TTshmfht qfvrdHi ^ it
A woman having no husband should seek
permission from her son. This is particularly
necessary for the Sudras and the low caste
people.
4l<Kchy<Mil: <j£:
^ ffHT %5tt% i i^ ц 11
cbq^i^dfjfrJdMI
ш i cfRri T&ftmit: %craif fN tfq ra n i^ n
The purificatory rites for the path-ways are
not prescribed for the fallen people and those
of the intercastes. In case they have auspicious
feelings for Siva, the purification of sins could
be performed by administering the holy asking
of the feet. The Brahmana who is bom as a
result of the Anuloma marriage, his
purificating can be done according to the
practice in vogue in the mother’s family. The
girl who has been devoted by her parents for
Siva, she should be given in marriage to a
devotee of Siva and not to an opponent. In
case she is given away to some one else due to
carelessness, then her husband should be
advised properly.
w ч ш ч у^шоЕгт чтчтвт fa dfcw i
ЗтТТ с*Ш
зт?ш <т qferH r ч ч щ у4чга\сп
тт -ф щ си<м1 Ф Ф чИштпцбп
In case of his being incapable to do so, she
should leave him off and engage in the mental
devotion of Siva as was done by Anusuya,
who leaving the sage Atri, devoted herself to
the adoration of Siva.
ШТ ЧЩЦи‘| tTWTSSTTKr 414ge»: H ^ ||
514 Siva-Mah5puriinam

She became successful after adoring Siva

in the same way, as the Pandvas became
successful after performing tapas for
Narayana.

^ T fe r TR4Tf e :llt9o ||
Remaining uninspired with the instructions
after preceptors, Draupadi got five husbands.
In fact, the woman engaged in Saivite virtue,
does not incur sin, as she has no choice of
freedom.
fyicraff fHjjThNi: f ^ n w f a c f T r T i
(«ьчтЬц gfofir 11V9\ 11

Having been engaged in Svadharma,

because of the importance of the command of
Siva, no blemish is earned. What more could
be stated in this connection, whosoever takes
refuge with Siva, then his Samskara does not
remain subservient to the preceptor, then there
is no difference by his right , touch and
conversation with the same.
-цщ tm u fl ?rerr ч т % w r e : i
и ч ш ^ 'щ д п т : ч>т[скФт|1эзи
The one who possesses jfiana, he can never
be defeated anywhere, he develops Samskara
in his mind by the means of yogamarga.
% cR^Tt -JT# ^с(<ЙсЬ<|1У<:1
Qb^|e)i^ ^ [ ф&т: $ u g 4 u g 4 ijck :i
^ irT w i n ctpi ч f ^ H : iпэ* 11
It has not been concealed here, and could
be known from the mouth of the preceptor.
The Samskara which is performed in Kunda-
mandapa is being described by me in brief. It
cannot be discussed exhaustively.
5% aHvid4gi;jtlul ШЕОТ
JJWI^tWcluiq ЧПТ t[^yr№mf:ll^4ll
514 Siva-Mah5puriinam

CHAPTER 16
Initiation of the disciple
nS

Upamanyu said, “ The preceptor should on

an auspicious day, perform the consecration
named Samaya over a pure spot devoid of all
the defects.
Tft^T ЧЙ :l
w i t m ebwilrfii^ii
After appropriately testing the ground, by
smell, colour, taste etc., a platform should be
caused to be made along the path prescribed in
the architectural science.
f^ rr Щ щ tPTKr *uaif4 чГ1Ф'г^г^1
Ш f^T d ^ iw i ЧТ:
An alter shall then be made and eight
kundas should be made in eight quarters,
starting from the north-east.
ICTTfirg Ш # W T O :l
ШТЧТГ^ТГ^Ш fK^T #*TT MebHJil^ll^ll
It may also be in the west when only the
important pit need be dug. It shall be
beautified by smearing it with powder.
1 э д я а д W lfaffcfelfq'<foi¥I: i
ш : ф ф щ да» ^'^«1^11411
A mandala should then be made decorated
with the canopies, flags, the flower garlands
with all the auspicious symptoms.
(1Ш И I(Й ЧI

tjehstW f|S4T w n? m
W I chfuicbisyi^r WIIV9II
Then invoking Siva, it should be decorated
with the red power etc. A poor person should
VayavTya Saihhita (Uttara-bhaga), Chapter 16
make use of niwar grain mixed with saffron. A
mystic diagram of the shape of a lotus may be
drawn which should be of the width of a hand
or two. Its colour could be white or red. The
pericarp of the lotus of a hand’s width should
be of eight fingers.
«fi'Wlfrr
f e w w it fggut <*(uWR*eb4n<su
Half of it should be made in saffron and in
the other half of eight petals, the learns should
be made.
fKcfT #»йч#Ч1<йг||А¥1М1 ^ ch<4|fel
гТ5Г М-Н1УЦ|1?о||
Various types of decoration should be
made in the north east. A diagram of a full or
half a hand should be made. Spreading paddy
or rice, grains mixed with gingelly seeds and
flowers besides the Kusa grass, a water pitcher
with the usual characteristics shall be placed
therein.
ТГЩ ЩГ5Т И Wl
The pitcher shall be made of gold, silver or
copper or alternatively it could be an earthen
one. The fragrance, flowers, unbroken rice
grains, kusa grass as well as the shoots of the
Durba grass should be offered to the same.
cBTJ%
4ГчУМ«ЬТТ11^П
At the neck of the pitcher, should be
offered two pieces of white cloth rolling them
with white cotton cord. Then the pure water,
kusa, dravyas, should also be offered, placing
the lid over the pitcher ultimately.
rnfr 71^ ^ ^T|
f^RT Waifeb ^ ЧЧШЧУнГч cfTII^II
515
The vessels named Bhrngara and VardhanI,
besides the conch and a disc, should also be
offered. Except the thread, other things should
consist of lotus petals and the leaves. On the
lotus petal should be placed to the north,
taking it to be a seat, VardhanI of Astraraja(?)
should be placed with water and sandal paste.
ЧЩ5НЕУ1 UTtZlt M W Щтфяп
чЭ Сч *ч
щттзгг 4^w )dn?4ii
То the east of the diagram, the great
worship of the lord should start on the pitcher
which has already been consecrated.
зтггтЫгг wft cit чат TTl&sftr эт fhfli
cjqmU crrfr
This adoration can be made over the
seashore, riverbank, a cow shed, temple of the
god, a house or at some other pleasant place.
h i W TTcf fgRT сгт m i ^ ifebMj
rosr ч4г?гф^ц ад f e d ^
Repeating the procedure already explained,
the agnikunda can also be made without a
mandapa.
iTrfmcH 4^:1
ч4ч$гН1ЧтЬ: ^JT lilR d^£h:ll^ll
The preceptor, with a smiling face should
then enter the place of adoration, and perform
the daily routine reciting the welfare mantra.
тщтзтт щ ч т
Pvic|*i^ Ш ЧЧ: Rlcmicil^l W R l l ^ l l
Siva should be adored in the centre of the
mandala. He should then invoke Siva again in
the pitcher and then adore him.
516
Siva happens to be the protector of the
yajna. Then meditating upon by western face,
he should adore Isvara in the pitcher
consecrating to the west.
4*lReb ^ 4^d|f| ^11
One who as well versed in the mantras,
should start the mantra-yoga with the mantra
received by him, from his preceptor,
displaying mudras at the same time.
Ш: f^f^raW rPT:l
W R f u i xrf^TT ft?jJT:lR^ll
Thereafter the best of the preceptor should
perform homa in the fire of the kunda. The
other Brahmanas should also perform homa
seated on all the sides.
Щ itw u t fe ria l
MTTfOg ЦсЩ ^^У1^1сЬ1т{Ц: IR ? 11
Half or one fourth of the homa should be
performed as is done by the Brahmana acarya.
But the preceptor should perform homa in the
main fire altar.
The other Brahmanas should recite the
Vedas, Stotras or welfare mantras
appropriately. The rest of the devotees of Siva
should recite Siva’s name or Siva mantra.
■^гУ 4trT ellSI rf ттЦгП^ПтФг Wl
f jR rf « ^ 4 Hi <pcfT W4f?eWR«:lR4ll
Some of the people should resort to
dancing, singing, playing on musical
instruments or other welfare jobs. All the
Brahmanas should be worshipped prior to this.
TtnjTj? ЩТ^ЩГ58Г TT: « и р г TlfTRI
НиЩЦ>|еЬ) ^ fviW I'y^ebl^UR^II
The worship of Siva should be resorted to
after reciting of the welfare mantras.
Siva-Mahapuraijam
Ultimately, the preceptor should pray to Siva,
for the welfare of the disciple.
m b ч т ^ н .1
f% ^r! д о ш is ^unfq^hR ^n
“ O lord of the gods, be pleased and enter
my body. О lord of the universe, О ocean of
mercy, О lord showering your grace on my
devotee, you kingly liberate him.”
Ш хЩ Chtlhlfd tfw etu
м.<*г?я fm i w зпгГ:
ЩХЩ MUid ^ R ^ 11
“All right, I do,” thus getting the
command, the preceptor should summon his
disciple who could be on total fast or fasting
taking fruits alone, who had already freed
himself from bath and other daily routine,
besides having performed all the welfare
deeds. Then the disciple should complete the
reciting of the Pranava-mantra.
ИГРУ чГутШ*дшчи<й ^ШГРУ cm
The disciple should be seated at the
western entrance, towards the southern
mandala over the kusa-asana facing north.
The preceptor should himself be seated
facing east, raising his body. The preceptor
should then drawing a mudra, pour the water
over the disciple.
ЦЬЦ^Ци| ТТёПЗгГ ^SThJWER 4J75; I
m m тгШ т ^ n i^ ii
Then showering the flower over the
disciple, the preceptor should bind the
disciple’s eyes with the sanctified new cloth.
Ш *Jbgft'U| -Ч^ёПТ!
w 'U h A fd :
Vayaviya Samhita (Uttara-bhaga), Chapter 16
The preceptor should then make the
disciple to enter the mandala and at his
instance the disciple should offer salutation to
Siva thrice.
ip is rfa 3rat:i
Then he should offer the bench of golden
flowers. Then he should prostrate before Siva
to the east or to the north.
гПТ: ЧЯТ WnTWW
The preceptor shall then sprinkle the water
over the disciple as before besides the flowers,
removing at the same time the bondage around
the eyes.
зж Ш трщстст 3 13^11
Then he should offer his salutation with
folded hands, looking at the mandala,. Then
the acarya representing Siva should make the
disciple to be seated over the southern side of
the mandala.
ЗЦ^ПсЧТ: ^ тг$:1
ЗТШЕТ щ fv rci^ 131911
Then the preceptor should make the
disciple to be seated over the kusa-asana
placed to his left and then place his welfare
hand over the head of the disciple.
(?|екйчч xnf&r
The preceptor then should place his hand
infused with the tejas of Siva, reciting the
mantra of the lord and place his hand over the
head of the disciple.
•w tfrg n aFt
The йсагуа should then touch the entire
517
body of his disciple with the same hand. The
disciple too should offer his salutation to the
preceptor, taking him to be the form of Siva.
7!W: fyiqM<rl ^ ТПТтаГо5 t№|fc|&l
g rille d ^гат т т т п х о ц
з р # : flwv'rw ъ f%gwTFmt№Ti
4T5^JTT4TET^TII^^II
Thereafter adoring the Sivagni the
preceptor should make the disciple to pair
three offerings in the fire. Then he should
touch him with the tip of the Kusa grass. This
by means of Vidya, he shall enter the Atman.
After bowing before the lord, he shall perform
the Nedisandhana,
f¥M¥II^Wu*fui w rrw fVr^TI
fvTbil^tr^r Ъ W S ih^TII* 3 II
According to the path prescribed in the
Siva Agamas, recalling that his own pranas
have been inserted in the body of the disciple,
oblation should be offered reciting the
mantras.
TRbiuira 'ш щ ^ ti
Ten offerings should be made to satisfy the
mula-mantra and thereafter reciting the same
mula-mantra he should satisfy the other limbs
as well.
Ш: 3 IU J & T II4 c(f5 T cF :l
4^fa<Tii**ii
Then making the final offering or the
Purna-ahuti, then offerings should be made,
for repentance to the preceptor.
PT: ц т ч TTRRTBrw
|?дт $c( II
Then adoring lord Siva, sipping the water
himself, he should perform the homa
appropriately, redeeming his caste.
518 Siva-Mah3puranam

сП&т ^ r: 3?:i
-%ш fт щ ^ra>:ii'8^ и
Ksatriya-hood should then be inculcated in
him thereafter, the preceptor should create the
Brahman ahood in him.
tfsrt ^ cig ^ry f ^ T fo r Tfrerrahi
w r
Thereafter the Ksatriya should be
redeemed. Thus the Brahmana-hood should be
incalcuated in both of them. In the Brahmana
the Rudrahood should be inculcated.
f^=TT WlrdHqirhPu
ЧТЗяГТ WfE^TT cTR>T
9 \тЙ4Т31?ГГ sd |
Штаг y|y?i?n^i Шнгрт ггатпх^и
After sprinkling and striking lightly the
disciple, and recalling his Atman, in his own
self, the preceptor shall drain out the wind that
throb out like a flame through the veins as
already stated. He shall then enter the vein and
heart of the disciple.
sfo?sr ттаг ъШт ^ r f o g f o r w r i
таГ^ГОТ5'ЧШТЦН ^9^RTOT1tRT^II4 о и
With the insisting of the mantra, he should
recall the blue spot which is spotless, as the
form of Siva.
стащат ГШТ q fo WTR^TTI
ч<й>щ
ш чтзш т т я w r ятп
сгтап^га' Щтагтаг t ^и
After breathing in the vein, reciting the
mantras and displaying the Samskara- mudra.,
the preceptor shall refill it with рйгака for
uniting the soul. Then taking it again, with
kumbhaka like the recaka earlier, he shall
place it over the heart of the disciple.
After touching him and giving him the
sacred thread, he shall offer three ahutis,
followed by the Purnahuti.
Г?ТЩТ7ТЩуу cTCHRI
In the south of the lord, the disciple should
be seated facing north with folded hands over
the excellent kuscl seat.
wfqrl*W44I^S fom r Я1^4У:
q 4 4 w m ^ tf q :^ :ll4 4 ll
The preceptor should then himself be
seated over Svastikasana and recite the
welfare mantras facing east.
тачщтаг ч г Ш
The preceptor should then lift up the
pitcher that had already been decorated, and
concentrating his mind on Siva, perform the
abhiseka of the disciple.
зтшччгг w hw hfrarrar frarTTwri
%таг: я щ Ш Ь э т sl%ii4V9ii
Then removing the cloth used for bath and
wearing the white costumes, looking graceful
he should go to the mandapa performing the
acamana.
The preceptor should make him sit over the
kus'a seat as before and then performing the
worship of MahadevI in the mandapa perform
the Karanyasa.
vtprt ^ airiMwfa
ТТРтШсГ 4 l t a i f ^ f
The preceptor should then hold the ashes in
his hand and devoting his mind to Siva, should
apply the ashes over the body of the disciple.
Vayavlya Sarhhita (Uttara-bhaga), Chapter 16 519

aw fvrararqf Thereafter the preceptor should reveal to

the disciple, the m eaning o f the mantras in
f>WT Ч 1^^Ш ^гФ Ш 1^оЦ
b rie f and then im p art h im the know ledge o f
ш Гуигеч SUTWT ^ I5 R :l the fo rm o f S iv a as w e ll as the perform in g o f
гтчтощг даи«11*мМ2|амяп f?ra^ii* *n the yogasana.
Thereafter the acarya in the fo rm o f S iv a , m f$TTO: Pvicnirqij q q f a i f tl
perform in g the rites o f dahoma and Plavana
should conclude w ith M atrikany& sa.
T h e initiation w ords should then be uttered
M ed itatin g on the seat o f S iv a , and in vo k in g
by the disciple at the com m and o f the
h im on the head o f the disciple, he should
m entally w o rship h im in the prescribed preceptor as S iv a , fire as w e ll as the preceptor.
m anner. m ш т Ф ш п ^ ч f^mrrsfu toi
a rffo w fa ffi Herat *rai 4 V W r A ■pftcT *FlcRT II
?f?r f^ rra <т ^то^зщ т тч^тп^ ? u H e should declare, “ E v e n w h en I have to
la y d o w n m y life o r the head is cut o f f I shall
T h e n w ith fo ld e d hands, he should p ra y,
“ L e t y o u be stable a lw a y s ” . T h u s speaking he not eat fo o d w ith o u t h a vin g an audience w ith
S iv a .”
should devote h im s e lf to his extrem ely
resplendent fo rm . tt pet T E r r a ^ W r n k r :i

fVW $сЛцщ'| щщ сГШ^ТШ^ dfaBWr44TOUI:ll^<?ll

fviuiFT ?R%: fyicTO^ydU«lrfll$3ll T ill the destruction o f the great delusion,
he should o ffe r fo o d to the lord d aily and
Th u s adoring both S iv a and P a rva ti,
receiving perm ission in S iva tm a ka m anner, continue to w o rship h im w ith at m ost faith and

the preceptor should s lo w ly w hisper the Siva- d evotion .

mantra in the ear o f the disciple. rJrf: ТГ W T l ЧТО q fg r o ffi

¥ f ТО5Г ЧРГШ :1 Я^1ЬЭо||

%с1Ы|4 ^ yiTW d i i ^ i i
T h e disciple on his pa rt, q u ic k ly listening
to the mantra fo rm the preceptor, should
s lo w ly repeat the same w ith the perm ission o f
T h e disciple w ill thereafter be kn o w n as
Sam aya in the herm itage o f the preceptor. H e
shall fo llo w the com m and o f the preceptor and
rem ain subservient to h im .

the preceptor. ЗТЧ: W I T ^ T O W T O r T :l

ШТ: W ТОЯ vgf^nJT:l

'<WKfil«c|T rT ШзГ Thereafter p e rfo rm in g the karanyasa, the

T h e preceptor w e ll-ve rse d in the mantras preceptors, holdin g the bhasma and rosary in
should also m ake the disciple to recite a his o w n hands, san ctifying the same w ith
mantra o f Sakti and then the w e lfa re mantra mula-mantra should o ffe r them to the disciple.
should be recited fo r the disciple. 5lf?TOT e n ft ^ f t W l f r r TOI
ш щ т т я т Ы cnsraTcrawWrT:i TTTTfTO^TOSPTTOSRlfT W ТТОТО!1\Э?|1
Th ereafter the im ages o f M a h a d e va should
520 Siva-MahSpurSijam

be adored, performing the homa, japam and
meditation.
f^rsT: ftrararafesnft
о д ф ацгат згет ^tyt<KW ъ TTRraTuva^n
The disciple should also respectfully
receive these ashes from the acarya, and
should not disobey his command.
narrated in brief, which is the best for those
desirous of achieving the abode of Siva.
i
fWHWTopifa что 4^TtSSlW.II^II
***

тг^ WT ^ TT^r 4TIIV9>JII

Receiving all the aforesaid things from the
acarya with devotion, thereafter the images or
the Siva-linga should be consecrated in his
own house or a matha and or be can adore
them regularly.
3rt: m

Thereafter the preceptor should enlighten

him over the method of the adoration of Siva.
The disciple too should keep on adoring Siva
according to his faith, devotion and wisdom.
ЗсЯПЩПсГ
%cfTEn^OT W T %ШТ < Щ ||^ |1
Whatever has been timely spoken by
Sivacarya, whatever instructions have been
given, otherwise whatever has been stated by
him, all these words should be honoured by
the disciple.
fvwpww гпггс «гащ m i
%(vra»r%yrd: j p f a 4 4F4cr:iH9V9ll
The Siva-sastra should be accepted,
listening, narration, should be done at the
command of the preceptor and not. at the
command of others or his own sweet will.
?f?r Й tR: Шскгс:

Thus this Samaya Samskara has been

520 Siva-MahSpurSijam

CHAPTER 17
The types of initiation

3R: xrt ТТБ: f?MW ТТПГСГгГЩ|

Tissg^g
Upamanyu said - “ Thereafter the preceptor
observing the ability of the disciple, should
perform the side way purification for the
liberation from the bondage.
<3wTT тш rT ^cR gnf тщщ: щ щ
R'4R*4 Ч1ЩТ T|ft453^|R||
The six-way liberation includes kala,
tattva, bhuvana, varna, pada and the mantra
in brief.
facMtgh: 3wfT: тщ сьншт
оЦТНТ: W тщ$Т:изи
The five are the path way of kala. The five
kalas pervade the five paths and constitute
nivrtti praistha, vidya, s'anti and santyatita.

From Siva tattva to the earth is called the

tattva-marga. It has twenty six division both
pure and impure.

v
T W M Vcblfdd:!
\9

fe4T ^%^гШТЧЙгТ:11ЦП
From the base to the Unman-loka, the
entire area is called Bhuvanadhva; without the
divisions and the subdivisions, it comprises of
sixty types.
VSyaviya Sariihita (Uttara-bhSga), Chapter 17 521

gntf gurttety^dl:! The kalasa-mandala should be created

Wisgr - ^ r f r f :ii^ ii
T h e fifty syllables in the fo rm o f R u d ra
constitutes the path o f letters. T h e path o f
w ords has several varieties.
Щ : 4<ttfag|i|TI
over the land m easuring tw o hands towards
the east. Thereafter the acarya representing
S iv a , w h o had already taken bath together
w ith the disciple w h o has already perform ed
his d a ily routine, enter the S iv a m andala and
should w o rship as before. Therefore payasam

Ш1 f N t 4 should be m ade o f the rice little above an

'в w l гГМЧ1дэ?:1№П
adhaka (a measure eq u iva len t to three k g s .).
The path o f M a n tra d h va is pervaded
Paramavidya as w e ll as the upa-mantras. A s
S iva is not included in the tattvas because o f W : 3#tRTl д м ш g f w q f w il^ ll
his being the forem ost o f the tattvas.

4*5(iee|fd 4 huilcl 4<l*U4ch: I frg tf^iilui ^ 1 '^Г(4^ч1^ ц й г 1 :11^ч11

ehdiw'l э л щ д ГЩЩЩ ^tKISERlHJI^II H a l f o f the part o f that payasam should be
4 rlWcTt tJ: 4 ^cll^riltelVlIydHI kept fo r the purpose o f homa and the rest
should be kept separately. Then in the
II
m andala w ith fo u r varnas, fiv e pitchers should
о ц р ц о ц р ш тт н т ч g ra g ^ i be placed fo u r on the fo u r sides and the fifth
ш цщ мъч g (Temi^oii in the centre representing the preceptor. Th e n
the mantras o f Pancabrahm a should be recited
ove r each one o f them .
d>ug4UgHtr4-d m w p i^ n
S im ila rly the lord o f M antras is not 4R з т т М ш т й : g^M T F JfgrnT :i
included in the M a n tra d h va . T h e one w h o is fyiR ттЪ w r w : fMrm^hn
not aware o f the one pervading the other paths змтт -щщ ш g
as also the presiding substance, fro m the angle
fgsng g «t^sg
o f the tattvika v is io n , he w o u ld not be fit
T h e preceptor, w h o is w e ll aware o f the
enough fo r Ad h va so d h a n a . T h e one w h o is not
ka lp a vid h i, should recite the mantra o f om
aware o f six types o f A d h v a ru p a , he shall be
nam ah S iv a y a . T h e n he should consecrate
ignorant about its pe rvad ing and the po w e r o f
Isana in the central pitcher, Purusa in the
pervading. Th e re fo re A d h v a ru p a and its all eastern one, A g h o ra in the southern one, and
pervading nature, should be correctly k n o w n Vam adeva in the northern one. Sadyojat
first one should resort to Ad h va so d h a n a . T h is should consecrated in the western one. A l l the
is the kundala m andala a c tiv ity , w h ic h should pitchers should then be sanctified
be attended to first. appropriately.
f&w4H ятт садущиёги{| f g r % g iW h f jttwt t m w i
rfcT: w : fyrararf: g f tw : < p ^ « : i i ^ n дпш it
3tfg^t tju^ t т?тщТ: w t ni^raR cti
rWldcBleft: f e g O T t:ii^ll d^uiRf g ч д р ш fj^rr тт g r r i i ^ n
522 Siva-Mahapuranam

Then he should imagine the performing of
homa in Sivagni as before. The half of
pdyasam which had been set aside earlier,
should be used for the performing of homa
and the rest should be left to be consumed by
the disciple. Reciting the mantras, tarpana
should be performed as before.
gccJT fJlfffir M ШГ:
гГсТГ "дн ihS'dchqJR о II
The fire should then be ignited making the
offering in it. Then the milla-mantra om,
humphat svaha namah sivaya should be
recited.
йч1'Ч1§я<|{«гей 5>п
After performing the homa the anganyasa
should be performed. For performing the rite
of dlpam, three offerings of ghee should be
made.
t o r n ? ? it
While reciting each mantra one should
devote his mind to the illustrious image of
Siva. He should add three times the yam spun
by the Brahmana girl.
х|<и||^чач4^щ4<*1ччч f?ig?T:iR^ii
ъ ш й w9 ott m i
4» C\ n n9 *S
444l<li| ■q^feriiy^ll
Sanctifying that thread, it should be tied to
the tuft of the disciple. The thread should have
the length from the big toe of the foot to the
left over the heads. The vein Susumna should
be tied with that thread at the foot sole. This
should be performed by the performer quite
peacefully.
(TW: yif^yqqcb^rildl
if ? fw m z ч^ тпучп
Then making the three offerings in the fire,
the disciple should be made to sit besides the
preceptor. Then he should touch the heart of
the disciple with a flower as before and invoke
his consciousness.
fjtRT ТРРТЩтгг хП
^ ^ J T frcfisr cnfnTTIR^II
It shall then be conceived as having been
placed in the twelve petalled lotus. The thread
shall be joined with the other thread(?) with
the astra and varma mantras. After veiling the
body of the disciple the thread should be
adored.
ЗГ=РрЗгГТгГ Pyibtl^i fM^RFFTI
o4|i4lJ^4d<e\ftu4: 1е^^Л: ebvil:IR<£ll
«Men MylfPtf 5fJ4FTIR<?ll
m чдт^«тсц^ wc^ijcbirai
еЬЯТоЧ# ^ ^ 4 < W l l : l l 3 o ||
It shall then be imagined that the three
strings represent a bond with the objects and
the state of enjoyment. The Santyatlta kalas,
etc. in the form of the elements ether etc. shall
be joined to the thread, with their respective
names and worshipped with these as the base,
the foregoing rites shall be performed. Then
he shall survey the pervasion of the dirt etc. in
the taltvas. After offering the ahuti, the
prevention of kald in the dirt etc. the kalas
shall be illuminated.
fw zt f¥Rf*r ТТчПЗУ Ш WRiTPIl
After striking the disciple and the thread
reciting the Santyatlta mantra, he should
touch the thread.
VayavTya Samhita (Uttara-bhaga), Chapter 17
Vn-^Hld44Si4ldl
Thus after offering the dhutis of Santyatita
upto the end of Nirvrtti, again pouring the
three ahutis, should adore Siva in the mandala.
w f -фц^г sai&iqfvrg sre ^ 5 : 11^^11
The disciple should be made to sit on the
right side of Siva facing north over the asana
of kus'a grass. The preceptor should then offer
to the disciple, the payasam, which had earlier
been earmarked for the purpose.
W ЦтТ fvig^ c b ^ l
warn hsn<fg<raur 1^ 44*3 ^ ^ 13*11
The disciple should consume the payasam
given by the preceptor, quite gracefully
uttering the name of Siva. Then acamana
should be performed twice uttering the Siva
mantra.
ЗШ W e t ЗДГСЧф|ё4 Ш 3*5:1
■^sftr 'd^jfrFrf: хЙЩ%ШтгтШ^Т^11^Ч11
The disciple should then be made to sit in
the second mandala, where his preceptor shall
give the disciple pancagavya. The disciple
should drink it as far as possible, perform the
acamana and then recite the name of Siva.
m t 3m
The disciple should then be made to sit in
the third mandala and the should be gives a
brush of the tree branch as prescribed.
зттГ&г щ ц тщчт щд*§гГ
stm ггш к : rvibyi<*dм ifa v ita ^ i i^vs n
The disciple should brush his teeth
chewing the tender portion of the stick, sitting
facing east or the north, quietly.
523
я(я$)^¥1<эы(<а: m gfa: f?rawvf4;ii?<iii
Then washing or rinsing the teeth
performing acamana he should recite the name
of Siva, then at the command of the preceptor,
folding his hands, the disciple should reach
the Siva mandala.
t?Ttk ТПрЯЧйй 4 W 4^1
The brush if thrown towards the east, north
or west and the act is witnessed by the
preceptor, it would be inauspicious.
сЩ7| Щ '^ 1 4 1 ^ 4 ^ :1 1 ^ 0 II
Because in case the tooth stick is thrown in
the wrong direction, therefore, in order to rid
himself of the blame, he should make
offerings a fifty or a hundred times in the fire,
reciting the mula-mantra.
ш . f?M w m m siferr дгаЫг: % cpti
T^TTh ^TUt W t 7T %Щ4%г*Щ%Т11*^11
Then touching the disciple whispering the
mantra in his ears, he should be seated to the
right side of the lord.
зщш итщгеМ *T ^ % :l
%сг здгаоуг41а aiQ-уш 1я% п*?п
He should sleep over the untom bed or
over the sanctified kusdsana, he should sleep
placing the head towards the east in the night.
f^Rsrrq) fyn3*TT a f ^ n i 3*5:i
зтг«(аг1^?гсн^и| ягпт*ш xt 4^ 11*311
Геронт
Binding the tip of the tuft of the disciple
with the thread, alongwith tuft, the preceptor
shall tie the unwashed bed sheet. With varma
mantra he shall cover him up. He shall draw
three lines around him, with gingelly seeds
524 Siva-MahapuriSnam

and mustard fully consecrated with astra-

mantra outside the lines, he shall offer
oblation to the guardians of quarters.

The disciple shall not take anything after

having been thus placed. While getting up the
next day, he shall intimate to the preceptor in
case he had any dream during the night.

яр? 'W(cRiftJan?T:ii^ii
524 Siva-Mahapur5nam

T h e n as was done earlier, after getting

nirm alaya , adoring Isan d eva, he should
perform homa in the fire.
f?FZTnr ^ T ^ W R tir i

W h a te ve r e v il dream m ig h t have witnessed

b y the disciple during the nig h t, fo r the
rem oval o f the blem ish fo r the sam e, fifty or a
hundred offerings should be m ade in the fire.

trt: ш fyrenn4 н ш й ч п w r чтп

m цщщ gnfW тгсЦп'зн

CHAPTER 18
■qtis^r ^ЧИТиМ
Purification of the six paths

T y in g the thread to the tu ft, as was done

ш: тгё ^m«irai,4 grt^r:i earlier, extending it longer, he shall perform
ч^В Д 91М |ц {& с| одячт& г: ii ^ ii the w orship o f A d h a ra based on Nivrttika and
conclude w ith the w o rship o f V a g isva ri w ith
U p a m a n y u said, “ The re afte r the disciple
due hom as. T h e disciple shall b o w to Va gisa
w ith the perm ission o f the асйгуа should take
and Sati w h o pervade N i v r it i. T h e lord shall
his bath and m editate on S iv a w ith folded
be w orship ped b y h im in the m andala, m aking
hands and approach the S iva -m am la la .
three ahutis. Thereafter the m ystical rite o f
aw fsit farr ^ Wl m aking the sim ultaneous entry into all types
ЗЬИНЯЧЧ&1 3p»:lR|| o f liv in g beings shall be p erform ed .

Thereafter w ith o u t pe rfo rm in g the w o rsh ip ,

as was done on the earlier d a y , all the rites
*K4E4rt Tnnsra ftfcir rni^n
fro m the b in d in g of the eyes shall be
т$ЙЧ W A PITI
perform ed. T h e preceptor then shall show him
the mandala.
T h e preceptor should p e rfo rm the rites o f
аг.# ? ГЩfypzmr yqrafiCTft # 1 striking and sprinkling in the gross b o d y o f the
IWNdfct ^nftT щгг 41WT II disciple. Thereafter the dtman shall be taken
W ith the eyes b o u n d , w hen the disciple and placed inside the tw e lve petalled lotus. It
drops the flo w e rs , the preceptor shall tell him shall again be carried fro m that place,
repeating the basic mantra and mudrds as
the places w here the flow ers fa ll.
prescribed in the texts. T h e preceptor shall
unite it m e n ta lly , w ith all types o f livin g
beings at the same tim e.
VSyaviya Samhita (Uttara-bhaga), Chapter 18 525

^ПТТ forest W Ш Я:\

'wAwflf ^ ХПЧЩГ aTTdSJ ззэ т ftrrancr ^ ГЗГТГ

There are fourteen types o f the livin g T h e b od y o f the disciple should be made
beings w h ich include eight types o f the gods, to tally clean, splitting all the bondages.
five types o f anim als and birds, one fo r the
wftgftT 3^1 srput T^ TfPT:l
hum ans m ak ing the total o f fourteen.
JWTSSjfofl* 1U 11
гГЩTrafrf fynmfsTCTi
O ffe r in g ahutis in the fire , B ra h m a should
3T%TRft ШГЩЩ % щ тлт4 be adored, then o ffe rin g three ahutis to
In order to m ake the disciple to enter all o f B ra h m a he should rem em ber the com m and o f
them inte llig e ntly, the preceptor should m ake S iva .
the m ind of the disciple to enter w ith
<эгггт 4VW yte щ
Vagesanl.
ttftRRJT fenfloq;
wQja yfuraHi
О G ra n d sire, b y y o u r grace let me achieve
I^ t ft® # ii the supreme position o f S iv a . N o obstruction
Th erefore fo r the sake o f conception, should be created b y y o u in this connection.
o fferin g salutation to the lord the homa and Th is is the firm com m and o f lord S iv a .”
the w o rship should be p erform ed . A fte r
rTR^rsir fsrfHT щ % Ш :1
com pletion o f the entire process, he shall
W tvreii ii
rem em ber it as developed.
Th u s speaking, B ra h m a should be adored
w esfrrm
sending him o f f appropriately at the same
■о
w <w t h s* * ii tim e. T h e n he should o ffe r three ahutis.
He shall p e rfo rm the m ystical rites o f
fTfrtrr Ш TTTI
n a tiv ity , fo llo w e d b y the earlier actions, and
the pe rfo rm in g of the p u rifica to ry rites,
become straightforw ard and enjoy the great T h e soul o f the disciple should then be
pleasure. u p lifte d , as was done earlier, w h en it was
p u rifie d by Nivrttikala and should be
f i o r d s ! тГ
deposited into his o w n soul and then w orship
vagisa.
T h e best o f the preceptor, shall p erform
§wjgffljT4 w ri xi far^HT
three ahutis and pra y to the lo rd , fo r the sake
of redem ption, achievem ent of b irth, faffafrT: trtr sfast зктат ^ n y y i i
lo n g e vity, enjoym ent and p u rificatio n . W R fjfi 5рзт
trfa W Tr^t tasr 'щ аг^п узи
Гугеад flFaB W r t m m i k h T h e n o ffe rin g three ahutis, he should o ffe r
T h e preceptor should cut o f all the nooses his salutation and sending h im o ff, should
freeing the b o d y o f the disciple fro m all the unite w ith the PratirtM kald the nivrtti. H e
blemishes o f the e njo ying o f pleasures, and shall them p e rfo rm the w o rship and the three
the contact w ith sexual objects. ahutis and at the same tim e im agine the entry
526
of the dtman of the disciple into the Pratirtha
kala.
Ш: yldsmraif
rigiiiRi огпРш Ш1 gm W ff w w ^ rtii^ ii
Then he shall conceive its pervasion and
pervading VagesanI, after invoking Pratistha
and repeating the same process as mentioned
earlier.
fgraiT^ fyicrei w i raw t ir e m i
Vaglsani should be conceived to be
lustrious like the full moon. After repeating
the same process as before, he shall adore
Visnu, at the command of Siva, the supreme
soul.
fdwirfcfaiii fK^r fit sr t a m
яГгШ1ч^«шт <m\ ^Tft w
H g ? i# «ipityii ъ w s k w ii
VU^M Rt fRcfT f i t x! htg?T IR \3ll
^Т^ёь ?гггт1
After the retralistic send off of Visnu, by
means of VidyS, Pratirtha shall be invoked
and its pervasion with Vaglsa as well. Every
then be done goether with POranahuti in the
blazing fire as was done earlier. Then the
worship of Nllarudra should be performed
invoking him. The command of the lord
should be carried out as was done earlier.
<r?rsmft 5?йэгт crensr Tirerti
The lord shall then be relieved
ritualistically. For the purpose of silencing
him, the VidySkala has to be conceived and
her pervasion should be observed.
WrtPTl eZTlfW dg&HTlglt гГ Ш ffTI
'«yiHlAfT^VnehlU«ГЛЯДЯТ! f^Tl ^?ШЗо||
Siva-Mahapuranam
Then he should invoke Vaglsi, who
pervades has soul, having the form and
features of the early morning sun, that
illuminates all the quarters.
Ш: f i t ЪЩ<$ <pcJT
зпсгщгшетг frarrs# ffraW ^ршт f^f^ii? *11
The residual rites should be performed,
invoking Mahesvara as before. Then adoring
the lord, homa should be performed then the
preceptor should convey the command of Siva
to the disciple.
*ФйГС rWlr^ar ficSRlt W ch’HlftWhl
aRFtT 4l^T ? 11
Then sending off Mahesvara, he shall lead
Santyakala out of the five Kalas and observe
her pervasion.
ТёПгЧЧГ oSnfUcRT TlggmlW Ъ fe R T ^ I
Myita I$ 3 ||
Then he should meditate on Vagls'a as
before, who resembles the sky. Then he
should be worshipped as before offering
Purnahuti.
w f k f r W *P^fatf«i$nT:ll3’Sll
Siva should be worshipped by special
means and the preceptor should announce the
special command of Siva to the disciple.
rfinfa sr i r a r ^ ffra' Ifnirr b^RTi
g- ёП%Г t w ^ '^ ll^ ч II
While doing so Siva the lord of speech,
should first be adored then the salutation
should be offered to him and finally he should
be sent off.
. f* \ - N г* « r* f__
НсГ: 1^1чН щ ТШ чч=)^1
f ^ r juwiftarai: яБкк& ег $и
Reciting the Siva mantra, the preceptor
should the sprinkle water over the head of the
V5yaviya Sariihita (Uttara-bhaga), Chapter 18 527

disciple and then th in k o f the m erging o f the

Santyatita kala in the Sakti-tattva.
тр: ярря и
tra e rc: h T W Ti In order to beg forgiveness fo r the short
com ing s, the lord should be adored before,
O n the other side b e yo n d the six path w a y s , pouring three ahutis reciting the mantras at
he shall conceive the greatest Sakti o f S iv a the same tim e.
that pervades the pathw ays and is resplendent
like the crores o f suns.
Ш ярд Ш И W ^ fT I
|?5T55ffW5RT 11**11
^ |Яй^П^тКЧ М|г1:113 С11 Th re e dhutis should then be offered
§ч\т\щ IvusiT^H w reciting the fiv e syllabled mantras. B o th Siva

TOt и and P a rva tl lodged o ve r the mandala should

then be adored and o ffe rin g three ahutis, the
T h e disciple should be brought before the
preceptor should o ffe r prayer w ith folded
same like a crystal and w ashing the scissors as
hands.
per the provisions o f the auspicious S iva -
Sastra, the preceptor should have the tu ft o f gfiiWI 4389R:l
the disciple cut o f f w ith the thread. T h e same f^TT TWRht ЯТЯ rfdlbtRWII*4ll
should be covered w ith the co w du ng and “ O lo rd , by y o u r grace this disciple has
consigned in the fire o f the fire altar. been p u rifie d fro m the six paths, n o w y o u
« ite fo тр: ЯЗТГ^гг ch^O'Hl k in d ly lodge h im in y o u r eternal abode.
fVWVd ttP T ^ P d f i ^ i t irso n
T h e n adding V a u s a t to the miila-mantra UllrfP гТ#Г ЧуТТрГ 1*^11
the scissors besides hands shall be washed. In this w a y , he shall p e rfo rm everything as
Th e n placing both his hands o ve r the chest o f before fro m N adlsan dhana to pflrnahuti.
the b o d y o f the disciple, the preceptor shall Thereafter the elem ents shall be purified.
restore consciousness in the b o d y o f the
Pw iferf Ш W lrnt XTШ: 4^1
disciple.

Ш: "ШТ ЖШЯТ
Thereafter the disciple w ill take his bath
and pe rfo rm acamana. T h e good wishes and
the blessings should be conferrd on h im .
W elfa re mantras should be recited. T h e
disciple should be m ade to enter the mandala
where he should prostrate before the
preceptor.
T h e n one should m editate u pon S iv a , for
the purification o f the m obiles and im m obiles,
hot and cold , and the Pancamahdbhiitas.
чшт яШ зхйр ^ядт ?u<m\ w i M : i
чртРг Шштрт gt дрятй fyr%n*<'п
A ft e r cutting o f f the knots o f the bhutas he
shall connect the bhiita to S iv a b y means o f
extrem e concentration.

f3ri ffigr iwiwid (*iiic|eb««4^j^i feviteiutd щ vndfgrdT :i

W z n rtT R M : д д : 11* 11
528 Siva-Mahapurilnam

H is b o d y shall then he pu rifie d b y h im . om niscience, contentm ent, eternal

T h e face o f the disciple should be purified. enlightenm ent, un viola ted S a k ti, freedom and
B u rn in g the face b y m eans o f the mantras, infinite po w e r.
pouring the drops o f nectar o ve r his soul, his
Ш w f e O T R T rPTI
entire b o d y should be p u rifie d .
cfet ШШРТНЧ^П
yiPrUiftoi s n f w ^rrSSR: ^IT4I
T h e n after o ffe rin g prayer to the lord,
Pyiyinjiffi гс тп ч ° ч p e rfo rm in g his abhiseka w ith the pitchers ctf
fe lt u fe t 5PTTrTI SadyojSta then the lord Siva should be
TT^t g g f e r f e i m ^11 m editated u pon in the heart.

At the outset, the Sdntydtltakala that

pervades the pathw ays should be placed over fy rarr^r fe rm ^ r ^ n f e t^ ii4 ^ n
the lead o f the disciple, the Santikala on the T h e n the disciple should be m ade to sit and
face, V id y a k a la o ve r the region starting fro m
adoring S iv a as b e fo re , he should be bestow ed
throat to the n a ve l, Pratisthakala upto the
w ith S a iv a -v id y a .
knees, the Nivrtti kala beneath the same.
Thereafter he shall m editate upon it. 3TifTT4feRt т? ^ г г т 5
fefcfr: Ш Ч ? Щ=JPWlf*cT fyicirrW(l yTfaferi
A d d in g O m in the start and ending w ith
f^ K fT ^сЩТсПЩ ^ 3 f e [ll4 Ч И
namah the mantra should be placed. Sakti-
He should p e rfo rm nyasa o f the bija-
v id y a com pares w ith S iv a -S a k ti.
mantra the fo rm o f S iv a , and in v o k in g S iv a ,
he should w o rsh ip h im in his heart. эй wm ^ ъ ife i
ЗПУТГРГ fyieBeHr’Cii fyryft W . l fSTt 'ШсПМ ^ « Р ^ и чя и
fy iyiU N r^ ^ iunw jm ^ i i Instructions should also be given to the
pup il in the nam e o f the sage, m etre deity and
T h e disciple should be seated d a ily w ith
the efficacy o f S iv a and S iv a , besides their
his preceptor, in v o k in g the soul o f S iv a , he
adoration, their avarana and the postures.
should invigurate the b o d y o f the disciple w ith
the tejas o f S iv a infu sing animci and other тр: -*тщкг -гргрЕГТ ЯЧчГйНЧ!
virtues in the same. f e n t f e ^ a ^ i i ^ о ii
A g a in adoring the lord o f the gods, he shall
f jpiT^cf 4 4 ^ 4 4 1 ^ 1 1 4 ^ 1 1 subm it to S iv a . K in d ly m ake w hatever has
Th u s speaking, “ L e t animd and others be been perform ed b y m e , a w e ll accom plished
pleased, he should o ffe r three ahutis. thing. ’ ’
Thereafter the virtu e should be in vo k e d in
h im .

ётггг gfH srttf ynrerafSani T h e n the preceptor shall prostrate before

S l f f i y ifrE ^сПсТЗЯЛТОГТ yifVhTldl г Ш Ч Ч И S iv a , w ith his disciple on the ground.
H e shall also in vo k e the lord fo r the Thereafter he shall ritualistically send h im o f f
presence o f these qualities in h im including fro m the m an^ala and the fire.
V a y a v ly a S a rh h itS (U tta r a -b h 9 g a ), C h a p te r 19 529

rfW: T R fw : ^ w m тгзгфет:
^Гсггг щШзг:1
f^vna^i ч ч<й*&1ачя1н и :п 5 эн
Thereafter those present there who are
worthy of worship shall also be adored
appropriately. Those present in the gathering
besides the Rtviks, shall be honoured and
presented the gifts. In ease a devotee is
desirous of his own welfare, he shall never be
miserly on such occasions.

япгсщщэткетго: 1111
'kit*

j
Vayavlya SarhhitS (Uttara-bh5ga), Chapter 19 529

stf^EEt у^епд1^цт1чн,11^11
He should ignite the fire as before,
perform in g his abhiseka and then bestow the
best o f the diksa.

Ш IWm^TRt fvccfT sKEEfl

3®Т|т§чг Пит еяч Ц ичи
F o llo w in g the same process elaborately
fro m Vidya to Upades'a holdin g w ater w ith
flow ers in the hands, the disciple should be
bestow ed w ith the kn ow led ge relating to 6 iva .

Ч?ТОЧТ: ЗПЯТ?1?ЧТ^%Ч:11^11
T h e n the preceptor should say “ Th is Vidyd
shall bestow all the success on y o u in the
CHAPTER 19
present as w e ll the future life and this w o u ld
The glory of the mantras
be the great mantra b y the grace o f S iv a .”

%дт^ТЕ:1
зет: тгё ттс=и^|т!тг тггаЗт что ч п е т м Rrert ^ чпвдкга ттш ^рти'эп
Thus speaking, w o rsh ip p in g S iv a , the
U p a m a n y u said, “ I shall n o w speak out the preceptor w ith the consent o f the disciple,
g lo ry o f Namah-mantra, Sivasadhaka mantra should instruct h im on the Sivayoga to h im .
and the Samskdra mantra, as I had spoken
rPt|VcU hhW-^1 5F4?Tt
earlier.
faPwtow ччгашччтаЦибм
TTHJHT ШЩ fw f W 4 ^ T I
Lis te n in g to the message o f the preceptor,
§ЯТ f?TRT4jH7ft4 gmfrgfa II the perform er should engage h im s e lf in
M a h a d e va should be adored in the mantra-sadhana p e rfo rm in g the viniyoga.
diagram , the pitcher should be established.
P r t tjhvsiw jwrtJTfBJEfi
T h e n pe rfo rm in g h o m a , a person w ith o u t the
11411
turban should be seated there.
T h e practice o f reciting o f the M nla-
TJtnfar Tjfetfirer fcenSSffayKT Ш \ mantra is called Purus'cararia since it has to
^rq^tOT be practiced before the rite viniyoga,
' Processing the adoration in the same as had ч т ъ m m tv §
been fo llo w e d earlier, one should o ffe r a
f«T jj rtWfd Ч еГ^оМ
hundred dhutis fo llo w e d b y the Purna-dhuti,
A devotee desirous o f salvation should
perform in g hom a, the excellent preceptor
practice this mantra too often. In case it is
should then p e rfo rm abhis'eka o f the disciple.
m odestly practiced it becomes auspicious in
this w o rld as w e ll the other one.
530 Siva-Mahapuraijam

p t <SRT ^|ЧЧШ| charitable, he should consum e the payasam or

the fo o d w ith o u t salt.
^fpFTCsT: ТШ: ртр%ь1ж*1:11^11
O n a good d a y , in an auspicious co u ntry, 3Rrm зл
during the unblem ished tim e , cleaning the fafpifa
teeth and nails, taking bath, he should pe rfo rm In case the payasam is not available, then
the m orning routine. he should consum e fruits and roots. S iva has
аяидайч declared these things to be absolutely

^trofk: '^rKRqf: auspicious.

T h e n decorating h im s e lf w ith fragrance, я р т а ! ятгаБщгепсгайсг

garland, ornam ents, he should w e ar a w hite w r citlr я?т hivmyt^bhuii^ii
turban and a scarf.

w h r дщ^т-.п^ои
д*ТШЧ:11^И W h a te ve r is consum ed by h im d a ily ,
T h e n he should be seated o ve r an asana in irrespective o f its being C a ru , ground flo u r o f
a tem ple, house, o r at som e other pleasant fried grain, gruel, vegetables, m ilk , curd, ghee,
place, quite c o m fo rta b ly. roots, fruits and w aters, he should take it d u ly
Щ <t>«lc44: fvW^IIWlTbdr441l after consecrating it w ith the mantras w h ile
the practice o f the mantra is being kept up. H e
shall m aintain silence too.
F o llo w in g the path as prescribed in the
Sivasastra, he should turn his b o d y like S iv a , ЗТЭТЩЩЦНЧ 3RR ^ H T srtftl
and should adore N a k u lls v a ra M a h a d e va . « wiwW A h *11
H e shall take bath fro m the east flo w in g or
Mf&mra гг гг ^ atH ip iar ддраг^ и^чп the w est flo w in g rivers and p u rify h im s e lf be
repeating a hundred and eight mantras or
T h e n o ffe rin g payasam to h im , he should
sprinkle h im s e lf as his strength perm its.
finish the adoration appropriately, and o ffe r
his salutation to lo rd M a h a d e v a . Ш ftr* ^ p i l l fyi<3l4Vll
g fe T t HIT33$ щ янйг: trsfa&ilRafagfa 3 tir ^ ii
g ift <ЗД<Я$(Щ|Й сГГП^И H e should p e rfo rm tarpana d a ily and o ffer
H e should recite the mantra o f S iva a crore seven, fiv e or three ahutis w ith ghee in the fire
o f times o r a h a lf o f it, or still h a lf o f the same o f S iv a .
or alternatively he should recite the mantra o f p i язэт т а й TTFsrai: i
S iv a , tw e n ty lakhs or ten lakhs o f tim es.
p m i ч ig ifW v ?и
In this w a y , a devotee o f S iv a , w h o
3#Ш : ? trtT W яЦ п^эп w orships the lord w ith d e vo tio n , nothing
Then shedding aw ay the violence , rem ains b e yo n d h im in this as w e ll as the
becom ing com passionate, peaceful and future w o rld .
Vayavlya Samhita (Uttara-bhaga), Chapter 20 531

ЭМ?чЗМ W ? f^T W W WRRIR-tfll

Or otherwise he should recite the mantra
daily with a concentrated mind. He should not
take food without reciting the mantra a
hundred times. Only then he achieves success
in the mantra.
4 Ш d 'W R r i l ^ e R f^ TI
щ f e r t fs ra m shtt -g f% ^
Nothing is beyond his reach nor is there
anything inauspicious for him. Achieving
Vidya, riches and comforts in this world he
also finally achieves liberation.
u r n fafroln ri m i

гГ^Ш11?^11
Whether in the course of practice or
application, whether performed as a nitya or
naimittika rites, he shall perform the japam
after taking bath with water or with ashes.
W * «ЧЙ'Яёьтеип

He shall perform the japam of the five

syllabled mantra, pure in his body and mind,
with the tuft tied up wearing the sacred thread
on the body and the pavitra round the finger,
he will also have the Tripundra marks and
shall also wear Rudraksa beads.
ffr «IfiM'H Sipat diqcflqq’f ^ iqi'gTlWPt
ftiotViiwlTh^jHciiift ч т 4iAehl4f^il5«zmr:ii^n
'k’k'k
Vayavlya Samhita (Uttara-bhaga), Chapter 20 531

Upamanyu said, “ Thus when the disciple

getting cultured, becomes fit enough for
initiation for the Pas'upata vrata, only then the
acarya should initiate him and not otherwise.
ГГП5Й тгщнт w iw fi
^ xt ^ t r i i ^ n
Making a diagram as before, adoring
Paramesvara, five Kalasas should be placed
on the four sides and one in the middle.
fefrT TWt u f e i -ц%тг
fe lt ?||РсТЦтГ> -ЦШ-. W TH ^n
Nivrtti-kala shall be installed in the
pitchers in the east, Pratistha-kald in the
pitcher placed to the west, Vidydkald in the
south and Santikala in the north. While Para-
каШ has to be lodged in the middle.
<?ксгт ш ^arr ipj хг Itraftp
aifepczr u d i ^ r W rt m \ fn im i
The following rites shall be performed as
before. Like those relating to the protection, or
Raksa, Mudrabandha, or the gesture of the
cow, repetition of the mantra, over the
pitchers and the homa till the PUrndhuti.
jf e tl ЧП5Й ftibqrjgrafitf xT l
chfeir f 4^mf was^imu
The preceptor should make the disciple to
enter into the diagram without a turban over
the head, when all the formulations are
completed, the disciple should be made to
perform the oblation.
m хг gcfei
CHAPTER 20 a tf if e r e <T fymrqiTR
Consecration of the disciple by the The lord should then be adored, and with
acarya his consort, the disciple should be made to
occupy a seat.
даН' 'ЩфЗ yehvfifk'M iT ^Г^НЧ^<ы4ч«ТЧ1
«гз®гг fe? f?TWTrmfe;iiv9ii
532 £iva-Mah3puranam

The disciple imagined as the five-fold worshipped as per the provision of the
offering of the fruits shall be united with the Sivagama.
kalas and conceived as Siva, because the UT: fy id jT R W 3 W * H .I
mantra has been installed over his body.
tnfomrt <йи£з'ьцта ^ 1 cR:ii ^ ii
Thereafter he shall be worshipped.
Then with the consent of Siva, the
cRTT
preceptor should hand over the book of Siva-
4 b4 4 l*dl(r*4 c$ei TWfWlSISftTlld II jndna in the hands of the disciple.
Then the water from the pitchers starting err r risttst fsrsrt fe r R R n r f T i
from Nivrtti-kumbha and ending with the one
3 # rh zr T r a 4 4 d n ^ 4 ii
at the centre shall be poured on the disciple
reciting the name of Siva. The disciple should place the book over his
head and then place it over the Vidyasana
f?T?TT: <tfVl«b:i
appropriately adoring it, offer his salutation to
tv ie i4 i«ra<n49i : iVrara"i4 d ^ r f ^ t ^ i i ^ n the same.
The preceptor should then dedicate the m гпт! и^йт^1У1чсь<итнтГчi
disciple to Siva and touch disciple’s head and
ЗЬхп4ч<;ч1 ЗЩТГ ТГЩ -спТм STTTT5]jf?ni^ II
should instruct the disciple who is turned as
Sivacarya. The flywhisks and the chatras
appropriately suitable for a king should also
rt ^ m u is t f^ ra w ^ i
be offered. Achieving the position of an
acarya he can achieve kingship as well.
Then decorating Siva in the diagram, 3W ITVIW 4 f - O ^ I S l f t f IWTI
worshipping him, he should make him offer a
W ST fV N V Il^ lT h SMT T ^ ll^ ll
hundred ahutis followed by Piirmhuti.
Now he should follow the noble foot steps
ЧТ: TTWFHT ct^T tPJTW R fo ^agcfdl of his ancestors. It has been prescribed in the
W 11^ 11 Siva’s literature and such a person is adored in
Then adoring lord Siva again and the society.
prostrating before him, folding his hand in
anjali-mudra over the head he should pray to si rWt zzrm
lord Siva. Testing the disciple according to the
method laid down in the Saiva literature and
bestowing the best of the Samskaras on him
3 T 4 ^ ?SRTT !l[fsr! яф*Тг1Щ11$?П
the preceptor should impart to the disciple, the
О lord, by your grace, 1 have accepted him knowledge of Siva.
as a preceptor, therefore, О lord, you give him
TT^lR R TR } # E T $Tlf<r ^ T t Ш 1
the divine command.
a r ^ P R ^ i t st st4 r sr f^rra^rr11 ^ 11
pst W m %щчт Tf? ЧЩ:
He shall infuse in him all these qualities,
Гугантч f ^ j ч у |4 |^ с 1 < ^ г е :1 1 ^ ^ п without differently including purity,
Thus praying with the disciple and then forbearance, compassion, non-covetousness
offering his salutation the preceptor should be and absence of jealousy.
Vayavlya Sariihita (Uttara-bhaga), Chapter 21 533

fW nfery tt iw pT F T Ч Щ 1 Rpnidod^'ddRlVll^in 5lt

VdWRft W^cTIRoll W h a te ve r procedure has been prescribed in
A ft e r thus u rg ing the disciple, he shall the Santyatita-kalds, all the three tattvas
ritualistically send o f f S iv a fro m the m andala. should be p u rifie d w ith the same.
T h e S iv a kumbha shall then be adored besides R>lrifct&lc4mqnsd dwfdiiqdl^dHl
the tire and others w h o had been invite d there.
f^IcRdd) f e m P R t T W r q r F q ^ I R ' a i l
fm tsrssj 4Sr{cRTTJ^#rf TPTUTt I Th e re are three tattvas o f the atm atorivn o f
Ш sltf I*T gift- UyihWt4^'V^II9 *11 the S iv a -v id y a w h ic h are w e ll kn o w n . S iva is
T h e virtuous preceptor should p e rfo n n all also absorbed in S a kti. T h e fo rm o f the same
the samskaras at a tim e and d e live r discourses has appeared.
on tw o or three experim ents. f?l^T ?ПчУШ1йгт гггщтщчт: tpr;i
fararaTqfWgrsetr paui Rtfw: ^ntTiRii
S iv a pervades in the Sdntyatita-mdrga. T h e
A t the beginning o f the expe rim e nt, the rest o f the path is pervaded b y V id y a . A l l the
pitcher should be consecrated like adhva rest o f them are pervaded b y the A tm a n .
suddhi. T h e Sam skara o f S am aya should also
be perform ed w ith o u t pe rfo rm in g the
WHR rvictvn^4Kdi:ii^<?n
abhiseka.
F in d in g Siva-mantra to be d iffic u lt in
IThWcJf %сГ ’Щ1; access, the learned persons w e ll-versed in S iva
dR*FqfW4lft jj 3H literature, call it the Sakta-sathsara.
A ft e r adhvavisodhana S iva should be ^ '^4Hs41d anforil
adored. A fte r com pletion o f these rites, S iva
^шт! f a ЧЩ: «ildfq^Rrii^oit
should again be adored.
О K rs n a , thus the fo u r types of
frcIT TRt f TRM ТГ^щттгТ WriTI consecratory rites have been explained to yo u .
TTrofr fhj W h a t else do y o u intend to listen fro m me?
Ig n itin g the homa should be
fire , ?ftt WRtt uiu"41adRuTaTutfT4'ia
perform ed. T h e n pe rfo rm in g tarpana w ith the fhri'tTf^dnfdddhr f^rtssEn^r: п оu
consent o f the lo rd , mantra should be give n to ***
the disciple and the disciple should be m ade to
com plete the rem aining form alities.

31ШТ О Щ 1
diilldRidcbTctwRicF.qi R ц 11
Oth e rw ise th in kin g again o f all the mantra-
samskaras, the m argasuddhi should b y alone
b y the preceptor h im s e lf till the pe rfo rm in g o f
the abhiseka.
Vayavlya Sarnhita (littara-bhaga), Chapter 21 533

C H A P T E R 21
Nitya and Naimittika rites

гтгпн^н
Sri Krsna said, “ O lord, I would like to
listen to the optional as well as the
compulsory rites of the followers of Saivite
534 Siva-Mahapura^am

conduct as prescribed in the Saivite Taking his bath again and again, washing
literature.” the clothes, or leaving them there itself, he
should clad himself in the new garments like a
зчтррятёт
king.
ЧрИЗЯ f r a i l : R R d-dfayrtercqj
1chi4
4 ^ Шагт W i l d II
Upamanyu said, ‘‘A devotee of Siva shall
A Brahmacari, an ascetic or a widow
rise up early in the morning, devoting his
should not use the scented soap. They shall
mind at Siva and Parvati and thinking about
also not use tooth brush of twig for the
his daily business, should start from his house
cleaning of the teeth.
at the sun rise.
fy rg t or^s-rr sflrRr *r
зтшг гГгГ: i
ж м чтг ^ 11^ 11
fRcfT ^ <^<R4!rAdvll3ll
He shall tie his tuft and wear the sacred
Reaching a secluded place, without
thread in the usual way. He shall not enter
obstruction he should free himself from call of
(unknown) water or plunge therein. After
nature etc. and performing all the deeds
performing the acamana, he shall take a dip
connected therewith, he should wash his teeth
thrice in the water.
with the tooth stick.
4)4 R R : TRifor ^TEgctfifl W Rl
зтнтй <^«biBMi4a«rifc!;E£l2 ЧЭ ~\

y^l^TIWi 44cf ^ lc4H 4^ tr4d Jl^ o| |

3TOTlWFTOf$: fayiteRqjmi
The performing of the tooth stick on the
eight and other days of the moon, he should
regularly rinse his mouth again and again.
ЗТтаЩ frifeeKtisn&lbUI 'ЫМЧгеАг!)
qnt щ щ щпч и
Performing acamana he should take his
bath at the river, reservoir near the temple, a
tank or even in the house appropriately.
otrriir Щ Т 4hTWf^tRTII^ II
The material for the toilet should be placed
at the bank of the river and should drop refuse
at a distance. Then washing the hands with the
application of the dust, he should take his
bath. Then the bath should be taken with the
slight application of the cowdung.
W tR:
о
МЧсЫ
о
«ш
ygrdi щ г W r t ^ni^n
Having a dip into the water, he should
recite the names of Siva and Parvati according
to his capacity and also recite the mantras.
Coming out he shall again perform acamana
and perform his own abhiseka with the same
water.
w fa r ctti
hreR зтаг h iftn w h a i^ iw V c i gin
Then he shall pour water over his body
with the cow-horn with Darbha grass or with
the leaf of a Palasa tree or a lotus leaf, or with
both his hands, five or three times.
'driHIcfl ^ ch?i£H ofTl
tfa tH iR l 1^11
In case he is in garden or a house, he shall
pour water over himself with a water jar,
reciting the mantras.
зтгг rTgreuf <4>|ч^1тЬ: i p j c n w i
5# jt ч Wcbdi i ^ ii
VayavTya Samhita (Uttara-bhaga), Chapter 21
A person who is unable to take bath with
water, he should wet a clean cloth and should
rinse the body from the head to feet. This
process is called kapila-snana.
а*т^ц- «штат -цщ frafarara cm
One should bath with ashes reciting the
ordinary mantras or reciting the Siva-mantra.
The bath which is taken while reciting the
name of Siva is called self bath.
Ч«ЧПЧЧ^ч4ч)Ч1
<N
As per the provision of one’s own Sutra,
oblation or tarpana should be offered to the
gods followed by Brahmayajha.
trailer wfcfian
Then devoting his mind towards Siva
lodged in a diagram, washing the lord
appropriately he should then offer arghya to
the sun like Siva.
ЗМ ^гТ^Ш ГЁ «fifcTT
fra: <fra?T '« c b # fr d ^ i(? :ll^ ll
Otherwise performing the actions as
prescribed in one’s own Sukta, he should wash
his hands clean. Performing the kora- nyasa,
he should purify his body.
efT5*q$*T
Then taking scented water in his left palm
with mustard seeds, he shall then sprinkle
water over himself through bunch of the kusa
grass repeating the mantra txpohistha etc.
accompanied with the basic mantra. Sniffing
the water remaining in the left nostril, he shall
think on lord again and angain.
535
ЗЩЩ<ГС 4JoiWWIMi4 rfl
<£«j|c(ufa гщгсгг ятсгаГёг f w i w r i R o i i
Taking off the dark complexioned sin of
the body, through the left nostril, and that
outside, he shall conceive it as having gone to
the rock.
The rite of tarpana shall be performed in
favour of the gods, to the sages in particular
besides the bhutas and the pitrs. Then the
arghya should be offered appropriately.
bcM-d-TdliH 4U3<rWI
Then carrying the water mixed with the red
sandal paste in one hand he shall make a
circular diagram over the ground and further
decorate it with red powder.
fra- Wl
WtdWlilfd Я^пт -ЩЯ:
There he shall worship the sun, with covers
along with the ancillaries repeating the mantra
SvakholMya etc. for recurring happiness.
дяз? PUgH qfrfHJ STI
fra щ щ w m ^ ro fa rrtri
Ttir^RTT^PT TffSRtrmfTRTIRXIl
:u^41l
Then he shall make another mandala and
adore it with ancillaries. Then he shall place
there a gold vase of the size of prastha current
in the Magadha land. He shall fill it with
scented water and the red sandal together with
red flowers, gingelly seeds, unbroken rice and
kusa grass.
%га#гга#тётп
ш ь т mmf ягагт га яиз^гпз$ n
Filling the vase with durva grass,
apamarga, cow’s milk or the water alone, then
536
kneeling over the ground, should worship the
deity of the mandala.
f?rcf% r t щ
з м щ ^ я т чпч ч<ч£гагш1^н
Placing the said vase over the head, arghya
should be offered to Siva. Or otherwise filling
the palm with kusa and water, arghya should
be given with mUla-vidyd.
^ГГ ЧЧ: cbi-MW cb<vTl^^'*H.IR6H
Then he should give arghya to Siva in the
sky which represents to Siva. The nyasa
should thereafter be performed washing the
hands.
w p t %срт1
^iPyVldlR я II
Realising the presence of Siva from Isana
to Sadyojata as Panca-brahmans, picking up
the ashes reciting the mantras, he should
apply them over the limbs.
ЗТТЧЩГ^:
ч я ) чуЫ оп
Reciting the mula-mantra, all the limbs
should be touched including the head, face,
heart, ractum, feet, etc.
Ф т fg ji^
■pnferil^^il
w-iiwch<l w ft ЩЩЦT f^RsRTl
зщ^рп ч w оЧтЬ ciwii ’RrarfrnTii^ 411
Then he should wear another cloth perform
acamana should sprinkle the water sanctified
with the eleven mantras, over the disciple.
The disciple on his part, performing the
acamana twice, should remember Siva. Then
the disciple, while reciting mantras should
perform anganyasa should draw Tripundra
over the forehead with the ashes mixed in
scented water.
^iva-Mahapuranam
f t t cfT ctT <эт|
Ф*ч f 5 m o f 4 : i i^ ,« ii
It could be circular or square in shape. It
could be a circular or a semi-circular figure.
But he shall apply the marks in the same way
over the arms, head, chest and the forehead.
The bhasma applied over other limbs of the
body should not be like Tripundra.
f^ ljp g y R fk4TI
эй сщ н зчи
Tripundra should be made over the
forehead without dusting. Rudraksa should be
worm over the head, neck, ears and the hands.
ЧЕЗфт ^WTI
^гтфчт рР тьйу црт w iy iifa d H ii^ ii
The bead of Rudraksa with the complexion
of gold is treated to be the best, which should
not be cut. Rudraksa which has not been used
by others is the best and most auspicious. The
Rudraksa of yellow, red and black colour in
excellent and is meant for the three castes.
чгПсГОТ *ЩиП*ГО|(чяЧ(
ЯЧТрГ ЧТЯТ ч)чщег1ттЫ|3^||
In case the excellent bead is not available,
then whatever bead be available could be
used. But it should be devoid of defects. The
people of the lower caste shall not wear the
bead intended for the higher case, though the
people of the higher caste, can wear those
beads meant for the lower castes.
faPROTSTcTT fgw m ^T II^II
Except the inauspicious time, Rudraksa
should always be worn. But it should be worn
on three (morning, noon and evening) two
times (morning and evening) or in the evening
alone.
VSyavIya Sariihita (Uttara-bhSga), Chapter 22 537

V 5TRW R Ж Ш П Г ^ T W ^ II^ II
T a k in g bath as per o n e ’ s capacity, one
should adore Param esvara, seated o ve r the
place o f w o rship o ve r an excellent asana.

ьчг^4 щ *r Mi^ytsh

O n e should m editate u po n S iva Pa rva tl

facing east o r the north. T h e preceptor should
be adored together w ith the disciples fro m
Sveta to N a k u lis a .

f^Tcf tTdt 4 IM iy d i ^ 1 ^ 1

iTOTT^r: iHUFdlfa Tiif^tti

ЗЩсГТ frld^et, ^r4^ehl^?llfeBH.4^?ll
T h e n o ffe rin g salutation to M a h a d e v a , his
eight names should be recited. These include
S iv a , M a h e sva ra, R u d ra , V is n u , Pitam aha,
Sam sara-vaidya, Sarvajna and Param atm a. O r
alternatively eleven names o f S iv a should be
recited.

Tlf?T StfficfT o t n s q r f ^ r n ^ l

ЩПГГ «Jirdl ch<1 д^Г€1Ш1|

y * _4 fd g j w t t ^ # 9 4 4 ^ F T i i ^ i i i
F o r the subsiding o f the ailm ent, one
should m editate on the mass o f splendour at
the tip o f the tongue. H e shall w ash his feet
and app ly sandal paste o ve r his hands and then
p erform kara-nyasa.

fdtd^f4Rrach4c|ul4 4lA^fUT?Tt5SgFT:IR яи
VSyavIya Sariihita (Uttara-bhSga), Chapter 22 537

fw ftR M да«пч i^fa^raT ftaiiH j i и i

Upamanyu said, “ The Nyasas are said to
be of three types which relate to the creation,
preservation and the distraction of the world.
The Stotra nyasa relates to the householders,
the creative nyasa is meant for the
Brahmacarins.
■qrfat WffRmrT 3RW4T ^ rtl

Assimilation is the nyasa for the yatis as

well as the Vanaprasthins. Sthiti is the nyasa
for the woman who are deprived of their
husbands.

s^B if^bftB W rwfd-m-м 3^TfrT:ii^n

For a virgin utpatti-nyasa is recommended.

Now I shall mention the characteristics of
Nyasa. The procedure from thumb (right) to
the left little finger is called utpatti-nyasa. The
reverse of it is Samhrti-nyasa.

The syllables Na etc. with the bindus, shall

be fixed in order of the fingers. Siva shall be
fixed on the palms and on the little fingers.
3H5Rira ш <регт е*¥|П$е^Ч^<Т: I
Pi^T4if^ch(rii: тщ
Ч т^В Ч ^Н 1:1

CHAPTER 22 Using the Astra-mantra the nyasa of astra

shall be made in two quarters. The five kalas
Different types of Nyasas
nivrtti and others, in the form of the five
elements and accompanied with their
>5 -O ~ч
respective symbols, shall be fixed in the chest,
538 Siva-MahSpur3nam

neck palate, middle of the eyebrows and the Ф гг t щ ш

brahmanradra. One shall conceive them in
fW le rm 11 11
different bijas.
гТ?г: cbtyil444cNi4i
M i fayitereraf a f o n t w i g r f f

Meditating Siva who has entered in his

Ч 13 *л : жs 9 sт9 а ш т м я ' TrfTcT i(|U|<4|il4i|
s9
In order to purify them one shall perform
japam of the five syllabled mantra stopping
the breath thrice, he shall cut off the knot of
the elements repeating the astra-mantra and
showing the mystic gestures of astra. The
Atman urged by the vital breath, through the
vein Susumna and passing out through the
Brahmarandhra shall be united with the Saiva
splendour.
fa y ilK I M M TT сЬТсЧ|ГмЧ1
r W h f w t r Wtft: -щ щ =ггаят11^п
Then drying up the body with wind, it
should be burnt up with Kalagni. Then the
upwards Kalas are dissolved by the wind.
aw <mrwf wi
3f^dicTlcT4 $ Ш :1 1 ^ | 1
Dissolving the burnt body and touching the
ka/as with the ocean, he shall drench the and
flood the body through nectars and keep it in
its normal place. Killed and burnt without the
creation of the kalas he shall flood with nectar
that which is reduced to ashes.
m ^ fy n sn ^ m i
fyraifMd4k4R ^ M d ll^ ll
In the body possessing the Vidya, he shall
join the soul, that has come out of Siva in the
form of a flame of a lamp. He shall join the
same through Brahmarandhra.
lotus like heart, then he should shower the
nectar, over the Vidya like body of the
disciple. Then he should perform the
karanyasa for purification. Thereafter he
should perform deha-nyasa in the r'.ahti-
mudra.
3ff-yra fyTdirR4 w мФтп
м Ы ш гГгГ:
He should perform the anganyasa as
provided in the Siva-puja and then perform the
varna-nyasa over the joints of the hands and
the feet.
I 43f}ffa сшГ щрц тп
i h i Г< ^ггш п тм ^и
ч^т w a te r i
w у 194711 11
Then with the six classes, he should
perform sadanga-nyasa and should bind the
quarters from the south east onwards. Or
otherwise he should perform the Pancanga
nyasa over the head or perform sadanga-nyasa
without the bhUtasuddhi.
ТГЩfiTTW^qui f ^ T ^TrRyrtEFmi
fyrawrgWTM qpl^W tW TIR oil
In this way purifying the body and the soul
achieving the devotion of Siva should worship
Paramesvara.
ЗЭД ЧТЧТСЧМШ Hlf+u ЧТ mmIctUP:!
ТГ fw tu fq 4w44 tTUTcRtTIR ^11
The one who has enough of leisure and
whose wisdom is stable, shall perform the
nyasa in a proper manner.
Vayaviya Samhita (Uttara-bhaga), Chapter 22
Ш Ч1<з«ьИ1^ 4T:l
g<for: ыигадтй {Rm i ц щ ч \с н у у и
Matrka-nyasa is the first of all, which is
followed by Brahma-nyasa and then Pranava-
nyasa while Hamsa-nyasa is the fourth one.
vm : тщщТсЧд»: I
сГТ c jjilfr ^ d lfd e h tf^ lR ^ II
The noble people have described the
Pancaksaratmaka-nyasa as the fifth one, one
or several of he nyasas should be performed
during the time of worship.
зщ f^RTW зтш т гг
Cv
f f xt ^ u rd l^ lll^ in i
щщ cj ^ чш щ г^1
3T f^RTTOETf d T ^ T : Т ч Ы Г Щ Щ [|
«Rcpf o^iur ^ яккчщ
zr <тат f^ r^ ri
хГ ?га^ хГ MI^AlltrHqWftlRV911
W l $j xrr^Nfr: xnftr cn fl d d : I
^ ^ ч<ш f ^ r 'ffPnt^g ^mranqiR ^ n
W TTf^w T R n^r^rw rg ШН51
pFirt IUFTRT: $ШТ ^ R I r A|R<?II
According to the nyasa of the various
letters, A is to be lodged over he head, A in the
forehead, i and l in the eyes, и and й in the
ears, r and r in the cheeks, Ir and Jr in the
nostrils, e and ai in the lips, о and au in the
rows of the teeth, am in the tongue, and ah in
the palate. The gutturals are in the five joints
of the right hands, the palatals in the joints of
the left hand. The live gods and the dentals are
in the legs, Pa and Pha in the sides, Ba in the
back, and Bha is in the navel. Ma is in the
heart, Ya to Sa in the swen constituent
elements, besides the skin. Ha is in the cavity
of the heart while ksa is in the middle of the
eye brows.
539
w ffs iiPuT fct- д ш п з о и
After performing the nyasa of the letters, in
the manners of fifty Rudras the five
Brahmanas shall be fixed in the limbs, for and
kala.
с Ь < -Ч Ш а ч в гГ: fKxTT сП2Г Ч сП d d d d l
«Ь(гЧ^И^ ^11
Karanyasa may or may not be performed
through them, but he should imagine the same
in the head, face, chest, private parts and the
legs.
eb^q^l
iv\\4W d^TT: хщ Xt 5RRRTII^ 4 II
There are five kalas of Isana which are
lodged in the five faces starting with the one
above, and ending with the one in the west.
d d S Jd f W R d c&dTT srfrn
ЧШ: JrftrraTrTSJT: W fdd>Rd Hld: 113311
Thereafter the four kalas of the Purusa
should be placed in the four faces starting
from the east.
ч Ф хГ ъ ф • $ xf
3TdRTd didflgrT# f*adt:ii3*n
The eight kalas of Aghora, should be
placed in the heart, neck, shoulders, navel,
belly, back and the chest, besides the hands
and the feet.
cfwtt:
WRTrsfiT ebdiaia^l чкчнГч ^ d d t:i
ЭТП Чл-Ч^л-ЧБМЧ: 1
3fgfd¥'ldftHI*dW№ fxdTSddfor: 113511
Then the thirteen kalas of Vamadeva, are
to be placed in the anus, penis, thighs, knees,
calves, hips, buttocks, sides, nose, head and
arms. In this way the people well-versed in the
540
scriptures perform the nyasa of thirty eight
kolas in a proper order.
Ъ 4fui4|4srql:ii^t9ii
yadW«lll
^ i i o r a f g ^ ^<дт ^ rref^ p iT : 11^ <i 11
д а г ш s fg fa
# s t f*wm t w r ^ у Ь ы к Г ч 113^11
f^3?T зд М ч 1
ъ& п 4iu*?ljg tw ter ч а туч^чп
^ftdhaifffir тш г*щ
Thereafter the experts in the Pranava
doctrine, should perform the pranava-nyasa in
the arms, elbows, wrists, sides, belly, thighs,
calves and the back. After the completion of
the Pranava-nyasa the devotee should
perform the Hamsa-nyasa in an appropriate
manner, in the eyes, nostrils, arms, face,
forehead, armpits, sides, breasts, hips, hands
and heels. Or otherwise the nyasa shall be
performed in the manner of five limbs.
Thereafter the nyasa of the five syllabled
mantra shall be performed.
w 'yjfdwifrui ftras* $Rr «irarTi
TTftTcf: fvi ci vUl VH:
One can achieve Sivahood by following
the path as directed above. A person having no
faith in Siva, should not think of adoring Siva.
HlfyieHj s tn ^ n f ^ : 5ПЯ-Ч1^сШ1
щ fvc^T щ ж т w ^ртгачщ||*з и
Being unfaithful one should not meditate
upon Siva, because he cannot achieve Siva in
such a situation. Therefore discarding his own
identity, one should adore Siva with devotion.
fMtSffofa *гёйт*1 # Г 4rilN>dl
Siva-Mah5puraijam
sOFR^t w ЩТТ: •яаШш-.ц'й'йН
Thinking himself that “ I am Siva” one
should perform the rites of Siva which are
termed as the five yajnas i.e. karmayajna,
tapayajna, japayajna, dhyanayajna and jnana-
yajna.
«h*№?Hdl: ^тРТГ^ШТТ: т^|
8ЦТЧЩШЩ8ТТ11КЧИ
Some of the people perform the
karmayajna some perform tapo-yajna, some
engage themselves in japayajna, some in the
dhyana yajna.
fdfyiai^T<<lTR^i
ddfotfl %rr Я1тБ: ehl41ebmf^*)cld:ll^^ll
While others perform the jnana-yajna. The
latter ones are better than the earlier ones. The
karma-yajna are divided into two parts. One is
performed with a desire in view, while the
other is performed without a desire.
еычиЫч! rfiTt ^cWI ЩЧГОтБ:
aw l irs^ n
сРТШ?ГС?ГГ ЭДГг^Т •JlNd чтя ТГУТЯ: I
44 ^T :ir* d ll
A lustful person after enjoying the worldly
pleasures, becomes more lustful. But the one
who is without desire or lust, he enjoys all the
heavenly pleasures in the abode of Rudra and
after his fall from the Sivaloka, he is bom as a
person engaged in tapoyajna. There is no
doubt about this. The same person again after
enjoying many pleasures, is relieved from
there.
sroszTRTdt эдгат 'gfo чтчсг:1
чИРЗДшА qi&d&fy'W qyufegll’HSII
Then devoting his time in the performing
o fth ejapam, one lives, comfortably on earth.
Such an excellent type of person, because the
performance of japam,
Vayaviya Sariihita (Uttara-bhaga), Chapter 22 541

?пч1^ у й я 4 о й У м м й я я : я я 4 я н ч ^ п
tR4Pf«: f ^ w : ен4<У^Ъ^Т ^ЧПТПЧоК A s the person w o rk in g here, m akes houses
achieves the jnana expe ditio u sly and also w ith m u d and the w o o d , sim ilarly those
achieves S iv a S a yu ja . In the karma- yajna too engaged in dhyana-yajna do not have m uch o f
a livin g being achieves liberation , b y the grace faith in the gods m ade o f stone and w o o d
o f Siva . because they are aware o f the reality about
S iv a . N e g le c tin g lord S iv a lodged in his o w n
W t : З П Я Я Я> 5т Е Г ^ S T T ^ ^ K i f H I
heart, the one w h o adores outside, he is like a
«Я1Ч?ПЯЧЧ1 Я ^ П Ч ^ И person, w h o lea ving the fru it in the hand , licks
W h e n a person being d e vo id o f desires, his own e lb o w . One achieves jnana b y
sometimes gets entangled in the w o rld ly m ediation and m editation b y jnana.
desires. Th e re fo re out o f the fiv e yajnas as яяя1
described a b o ve , the dhyana-yajna is the best
3RRRT ПЯТ яШ RR& ,ЩЯТчтЪ|Ч<01
and one should o w n up the sam e.
ятата ят НЯР& ЯТ ЯТЯ* пял
s ir ?t r я я я г с к ;|
чгФ ят yirn tm ti 5firani4 и
^ г № т ш т а ^ :п ч ? 1 1
хг яяян |
A person w h o is engaged in the m editation
o f S iva fo r achieving jnana, he has already ЗТЯЯТ ЯТ cmi^oll
crossed the ocean o f the universe. G e ttin g Я^Г ЯТ RlftrgHt ЯЯЯГТ ^тПТШТгГ: I
relieved o f the sins o f vio le n ce , he gets
p u rifie d at heart.
ЗТЯЯЬШ: ЯЯТ Я%: ЗТ#Т ЯГ Ч ЯПК^
ецрпщ: чшади*ч<*4чи«<:1 O n e achieves salvation b y both the means
«&4<4h i ^g?uriW ч1П,и|Рн:11Ч ^ il Th erefore one should engage h im s e lf in
The dhyana-yajna w h ic h provides moksa is m editation o f S iv a and P a rva tl externally or
still better than that. O n e cannot have enough w ith a fa ith fu l m in d one should m editate upon
o f rewards fo r the p e rfo rm in g o f the outw ard them in the tw e lve petalled lotus, head,
deeds. forehead, the m id d le o f the eyebrow s, the tip
o f the nose, face, n e ck, heart, n a ve l, or in any
-Лдаей Л и:I
perm anent spot. O r one should w orship the
snfqvn Щ -цч: я а я я ^ г я ^ й е т ^ м ч ^ и Siva-linga, or the im age o f the lord in hum an
A s the people w o rk in the palace o f Indra, fo rm , o r the artificial fire o r on the ground
sim ilar people are here as w e ll. T h e b o d y o f w ith d evotion according to one's o w n lik in g .
the person engaged in m editation becomes O r he shall adore the lord both internally or
subtle and enjoys all the co m fo rts. externa lly. A person w h o is engaged in the
gnfalT Ij£ h 15 ld : 3 R # tm iT I m ental w o rs h ip , m a y o r m a y not p erform the
outw ard w o rship .
S | R d ^ W - k U 4 ^ l - 4 W TU | i j ^ H J I4 4 1 1
fftt w s i
r c 9r t u fR T S R t % с гц га гс»я^я1<т i

зш щ яя: y ( ^ R i 4 i t v R :n 4 $ M
frf?ir?Ttseira:iR?ii
1н^4<Ч1гЧЧ:1
542 Siva-Mahapur3nam

C H A P T E R 23
*
Method of mental adoration of Siva CtHIWUftPerW «JK'eKf+Md M44JIV9II
H e is the best o f a ll, adorned w ith al the

snW дзггйштет Tracfrfh м ш :1
fyrayu^ Л П Д §11*11
U p a m a n y u said, “ In the S iv a literature,
lord S iva had highligh ted the procedure fo r the
w orship o f S iv a , the b rie f o f w h ic h is being
explained b y m e.
ornam ents, h a vin g red fa ce, hands and feet,
w earing a serene sm ile ove r the face like the
m oon d igit.
^<&W)fo*i4f^:iyi л>$ч<а(унЬнц|
g T W ^4 rerq ;i id 11

S T fw zR tf УрЩЩЩгЮ A|bdW'rtflnfiqi 1^ II
ferm дт ч зт и
A t the end o f the fire rites the process to be cf?r: ДТЧДТтГ TR%^rflTT11О11
adopted is called as Abhyantara part. A fte r
H a v in g the c o m p le xio n o f the spotless
perform in g the sam e, the Bahiryaga should
crystal, h a vin g the eyes like the blossom ed
not be perform ed.
lotus flo w e rs , w ith fo u r arm s, adorned w ith all
Ш 5°qifoi XPTOT cfirPfegT Wl the ornam ents, w earing the beautiful d igit o f
ершт £ятд<й %гш:п^н the m o o n o ve r the head, clad in the deer skin,
w earing the garland o f snakes, besides the
д1тА rWTI
arm lets, ha vin g he blue throat beyond
ш т д ч т дщпгоч 3 ^ r§ a G 5 :im i
com parison, accom panied w ith his kiths and
T h e required articles should be w e ll
the ganas. M a h e s va ri is lodged to his left. She
though, out in the m in d and p u rify in g them
has the splendour o f the blossom ed lotus
Deva Ganesa should be w o rshipped
flo w e r, w h o should also be adored.
appropriately. NandTsa should be lodged to
south w h ile Suyasa should be adored in the IT f e f W i u i f a t f 'H b i H I H J
north, the learned person should then th in k o f
the asana in his m in d .
She has vast eyes resem bling the
3lHW4!fi$»$Tb: fR ^M IA H ltc^l blossom ed lotus flow ers. H e re face resembles
т^рдр дг f w r c R ^ w h f^ rm iiq ii the fu ll m o o n and has the b la ck c u rly hair over
G e ttin g ready fo r the w o rs h ip , one should the head.
be seated o ver Simha-yoga, Padmasana o r any %TWr^r$r@rt
clean seat w h ic h should have all the three
tattvas.
She has the reflection o f the blue lotus
rTWTqfr % Д кр^гщтщ- RtJqq^Ufi
flow ers. T h e crescent is lodged o ve r her
crow n . She has roun d s t iff and developed
Sittin g o ve r it one should m editate u pon , breasts.
SSm ba S iv a , w hose all the lim bs are beautifu l,
РТЩНР 4lrfI$4cKIWHI4J
attractive to the m inds o f all and possess all
the auspicious m arks.
Vayavlya Sariihita (Dttara-bhaga), Chapter 24 543

She has a th in w a is t, large buttocks, and is

clad in the thin y e llo w garm ents. She is
^ STTct^cnRoll
adorned w ith all the ornam ents, w ith a tilakam
spot over the forehead.
«ssrcf -щ ^ aiRTRr

irfatejjgancGret i n
She looks graceful w ith the flow ers o f 3W fadiqq ^ 4ЯШШК18НаЬ*<Н>И??И
different types decorating her braid. She f3f%T w R r^f grn 9 3 ||
possesses all the virtues. H e r head is low ered H e shall m entally im agine homa in the
due to shyness. navel w ith the sacrificial tw igs etc., then
m editate on S iv a in the centre o f the eyebrows
in the fo rm o f fla m e o f the pure la m p. T h u s in
стадия W f ^гачиячи
the m en tally conceived auspicious w orship in
She carries the golden lotus in her hands.
the b o d y or ind epen dently, the rules including
T h e other hand is placed o ve r the seat like a
the concluding rites in the fire are the same.
danda, o ve r w h ich she is seated.
O r after concluding the im a g in a ry w orship the
devotee shall w o rsh ip the lord in Siva-linga
^ гг ^ Й1Ггс|1ЯЯс|> fo rm , or on the grou n d or the fire.

She destroys the w o rld ly bondages. O n e WRtt спqcftuu fetnз ivhffflh

should thus m editate u po n S iv a and S iv a , ^Г|1адиоЧ|<эЧ1Че|и№ ч т тШг^Ъзтга:11^и
seated o ve r the auspicious Isana seat. •kick

а т а ttfrefrgter fllfowawt f ^ r r : i i ^ n
=tT rWT tn lw ! ТЩ1
Ч"4Й?Ш$таЯТ ЗТ ^сЬийИэУ1Ч«иГч gTII^II
«RWRnfiftt ^Tfu eRST -ЩЩ Wl
згеат "htff hS tR t -щ ш : u r q u ^ n
Th e devotee shall then w o rship w ith peity
o fferin g the flow ers w ith all types. O r he can
conceive the fo rm o f lo rd in any one o f the
fo llo w in g m eans lik e , S iv a , Sadas'iva,
M ahesvara o r the one h a vin g he nam e o f the
tw e n ty six principles or as Srlkantha. A s the
mantra-nyasa is p erform ed in the b ody
sim ila rly in this fo rm , the devotee can w o rship
S iv a w h o is b e yo n d sat and asat as in the case
o f the outw ard w o rsh ip . H e shall com plete the
w o rship m e ntally.
V a y a v ly a S a riih ita (D tta r a -b h a g a ), C h a p te r 24 543

CHAPTER 24
Ritualistic worship of Siva

myiWFTtFW WRSTR f ^ T ^ I
WET^TcTt^T ЧЩ Ш
Upamanyu said, “ For the purification of
[ the place of worship, a devotee shall sprinkle
the scented water over it with flowers or the
sandal paste etc.
ЗнЫ ГгЫ ■o
tT cnfam
3TW f^ r
Removing the obstructions o f the astra the
kavaca should be covered. The astra shall
then be placed on the side and he should
conceive of the place o f worship.
544 ^iva-Mahapur3|iam

seeds cam phor and sandal should also be put

in the vases.
WTer ii
The land should be pu rifie d w ith the
sprinkling o f the w ater spreading the kusa, ll? o |l
grass there at the same tim e . A l l the vases as In the arghya all these m aterials should
w e ll as the m aterials should be purified. also be placed together w ith the shoots o f
щ чштштгг: tn^i grass, unbroken rice, b a rle y, g in g e lly seeds,
besides other grains, ghee, w h ite m ustard,
d^c|W44li|W Ш Ш шждттнхи
flow ers and bhasma.

W i l f u l flciffui W v TW faPr%Trill4H
H e shall w ash and sprinkle the vases o f
Proksani, A r g h y a , P a d ya and A c a m a n a . A fte r T h e articles to be included in the Proksani
exam ining them he shall p o u r auspicious vase should include kusa grass, flow ers,
w ater in the m . H e shall place the sacred b a rle y, Bahu-mula, and tamalaka w ith the
m aterials, w h a te ve r have been collected fo r ashes.
the purpose. W& ЧЪ fazr&r 5|TfPT:l
TpfTft TW «дат
mantra-nyasa should be
E v e ry w h e re , the
T h e m aterial fo r w o rsh ip should include kavaca and
done and o u tw a rd ly covered w ith
securing it w ith astra, Dhenu-mudra should be
gem s, silve r, g o ld , fragrance, flo w e rs,
displayed.
unbroken rice, fiv e shoots, kusa grass and
other auspicious m aterials.

frp a n f^ т г н Й гг 12г$|[чя:1 #айЩштРТ:11^11

ita T p r 4% Tfr ЩЙгТМ'ЗИ A ll the articles fo r w o rsh ip should be
sprinkled w ith w a ter fro m proksani vase
Scent should p articu larly poured in the
reciting the mantras and should sanctify the
w ater m eant fo r the taking o f the bath as w e ll
same appropriately reciting the m ula-m antra
the w ater m eant fo r the purpose o f d rinking
appropriately.
including the cool and pleasant flow ers.
ТШРПТ Ipbfifojl
3#C ^ ЧТ& § 4ftcbr4^dl
тгга^1тпт:11^п
dyfcTOTrlcfiRII^II
In the absence o f the vases, the aspirant
shall arrange the Proka§anI vase in each h o ly
cfrf? Ш 11Я11 rite like arghya etc. and the w ater fro m the
K h a s (usira) should be pu t in the w ater same vase should be used.
m eant fo r pa d ya besides the sandal paste. ш \ ЬгеР-ГсБ ^ ЗИЧРТ1
T h e n m ak in g the p o w d e r o f n u tm e g, b e rry,
M^fpilccll felPft fTPTRfcsT
cam phor, BahumUla and tamdlaka, should be
added to the w a te r fo r й с а т а п а . T h e cardm om 3Rr:dnfipi щ п ’а й ч
Vayavlya Samhita (Uttara-bhaga), Chapter 24
w c j ftrtf g- гщ ^пт i
^H^TfiTfe^f?rrq^W *дЦ|ЩЭИ
'445fii«iw<^4 '^сычипГч gri
зтй 'gpprafrtr w if ^ ireat ffiT^i i %c 11
Lo rd o f G anas should be adored first
o fferin g several types o f fo o d stuffs. A f t e r that
near the southern d o o r w a y , he should w o rship
N a n d i, the guard of the harem . Nandi
resembles the lustre o f the g o lde n m ou ntain
and bedecked w ith all the ornam ents. T h e
crescent m o o n decorates his head. H e is quite
gentle in appearance h a vin g three eyes and
fo u r arm s. H is attributes include a trident
issuing lustre, a deer, an a xe , and a sharp
pointed baton. H e has the m o o n like face or
alternatively, he co u ld be m o n k e y faced as
w e ll.
gsraraurt
To w a rd s the northern gate, Suyasa, the
daughter o f M a ru t is engaged in fo n d lin g the
feet o f the goddess P a rv a ti. A f t e r adoring her
one should enter the place o f Param e?thi.
5 1 ^ 1 дщ THRIFT f a ^ r i R o l l
W o rs h ip p in gSiva-linga w ith these
the
m aterials, the nirmdlaya should be rem oved
and w ashing the flo w e r, it should be placed
over the head fo r pu rificatio n .
jjwisw) jhrfcFrm тщ
гЦЩШТТНГ 1^тЫ cTW
H o ld in g the flo w e r in his hand , he should
recite the mantra as fo r as possible fo r the
purpose o f p u rificatio n . A d o rin g C an da de va in
the north east, n irm a lya should be offered to
h im .
54S
зшгт{тВ тити! щ т ^ т
T h e n in the sequence o f the adoration, the
asana should be placed there. O n e should then
conceive A d h a ra -S a k ti, K a ly a n i and Syam a
ove r the ground.
^RTTgtthUd44*d
Th ereafter A n a n ta should be conceived
w ith w h ite c o m p le xio n coilin g o ve r the
g ro u n d , raising the serpenthood and appearing
like lic k in g o f the s k y.
«mf w i xi sr u^rfqr i i R - s n
A b o v e that is the seat in the fo rm o f a lion
o f fo u r feet representing v irtu e , kn o w le d g e ,
absence o f attachm ent, g lo ry and prosperity.
an^fttfr'FKh'fldW W ifH c fu fa :i
^FTd#l
ч «ч гс н fg p R c riw ^ ii^ ^ ii
T h e y are lodged respectively in "the south-
east, south-w est, north -w est and north east,
h a vin g the w h ite , red, y e llo w and black
colours. A d h a rm a and others are lodged in the
eastern directions end ing w ith the north. H is
b o d y shall have the lustre o f R a ja va rta gem .
T h e pure lotus serves h im as his seat.
Stgr e nfit
^TTftll Ъ ЩЧ1Э1 ~ЩГ crrqrf59Tfofc:H3mi
T h e lotus has eight petals representing the
eight attributes like anim a and others. V a m a
and other Saktis are saffron fo r h im R u d ra has
V a m a and other Saktis w ith h im .
WRTZjfk rl rTTТТЦ I
Tied ?JR f$rcnctra»tfll?<SII
T h e Saktis like M a n o n m a n i are said to be
the seeds. V a ira g y a is represented in the
546 Siva-Mahapuranam

pericarp. T h e lotus stalk is represented b y the «ВЦП} ^«MlchHi UT^I

know ledge o f S iva tm a ka .
cFcgJ cb'f e w faqog ^ l
BltlUjHl4^rHlfddTc|Qd'd4m44^IR \ II
T h e bulbous roots are the e xtre m ity o f the
pericarp w ith three zo n e s , w h ic h shall be used
f w щтщ щи?[щ ITfrR^II^ ЦII
H e is the cause o f all the lokas, has the
fo rm o f all the lokas, he pervades inside and
out. H e is the sm aller than the smallest and
bigger than the biggest.

the three tattvas o f S iv a .

ft? ^чЬнчн^п
зттат дг?чг|^б4 °и L o r d S iv a is indestructible and appears
before the people w ith o u t m uch efforts. H e is
O v e ra ll the asanas a d ivin e seat refulgent
invisible even fo r B ra h m a , V is n u , Indra,
w ith the spotless learnings and kn o w le d g e , is
R u d ra and others.
fo u n d , w h ic h is quite co m fortable and covered
ove r b y a covering seat o f colours. ^ T T t W fdgfoHifrHfafd SpPfl
ЗПсГЩТ W if Т^ТГНГ 37I^4EZTRRfM
H e is the essence o f the V e d a s . T h e people
w ith w is d o m have heard h im as
The rite of invo ca tio n shall then be
incom prehensible. He is beyond the
perform ed , besides installation, prevention
beginning, m id d le or the end. H e is the
surveying, obeisance, sho w ing separate
supreme m edicine to relieve people fro m the
M ud ras fo r each.
w o rld ly bondages.
O *N
Гу|сИтё№ f^Tcrrsf SPlfw fWHTI
W tW T^cR^fT ^5Г^ШЩтТ1ТЧ;| I3 6 11
A ft e r o ffe rin g the p a d ya , acam ana, arghya
H e is also called the Siva-tattva, he stands
fragrance flo w e rs , incense, tam bula the
fo r the w elfare o f the w o rld . O n e should adore
devotee shall p e rfo rm ablution to S iv a . such a type o f Siva-linga in Pancopacara
3WcTT -qflfira ^1 m anner.

4W r44:l
Oth e rw ise conceiving the im age w ith the
seat, the devotee should recite the basic T h e phallus is the im age o f S iv a , the great
mantra, Brahma-mantra as w e ll as the V e d a A tm a n . W h ile bathing the Siva-linga, the
mantras. w elfare w ords o f v ic to ry should be recited.
ЗЛ Зфш ! f?FT qJ[4«f.RU144l

Then S iv a the prim e cause should be

in vo ke d w ith P a rva tl. H e is spotless like the
w p z n fc ro fcrgT^f:
crystal, is quite stable and the god w ith o u t
O ffe r in g the pa n ca ga vya , ghee, m ilk , curd,
destruction.
h o n e y , sugar, ju ice o f fru its , besides fruits,
VayavTya Samhita (Uttara-bhaga), Chapter 24 547

g in g e lly seeds, m ustard and grains, the seeds T h e hym ns o f P a va m a n a , R u d ra , N ila ,

o f b arle y, black gram p o w d e r, should be used T v a rita or the h y m n s o f the linga-siikta or the
as the paste, the Siva-linga should be bathed hym ns fro m A th a rva sira-u p an isad or the
w ith hot w ater. hym ns fro m the R g v e d a o r the Sam aveda
conceiving S iv a or the fiv e B rahm anas, should
be used fo r the ablution o f the lord o f the c h ie f
ЧТ: 44W1U1 4fod%Jlibctv$4€)H<1:ins?n o f the gods. T h e nam e S iv a and Pranava
In order to keep Siva-linga free fro m pastes should also be used.
and other fragrant m aterial, the w o o d apple
ЧЩТ Ml
leaves should be rubbed o ve r it. The re afte r the
4 <
T Ш eft '4$?ft 4?T:II^II
linga should be bathed b y C a k ra va rti m ethod.
Th e re is h a rd ly any difference in the
m anner in w h ic h the rite o f ablution is
ш: irw fb ii perform ed in regard to the lord or goddess
since they both are equal.

w i ^wif^chi: f5K4T:i
T h e phallic and the em bodied im age shall ■?1гаЧ1^||Цо||
be washed w ith scented w a te r, sprinkled w ith In itia lly , M ahadeva should be bathed,
kusa grass and flo w e rs o r w ith the w ater fro m fo llo w e d by M a h a d e v i. T h is has been
gold and gem besides the vases pu rifie d w ith ordained b y the lord o f the gods.
the chanting o f the mantra.
sniqrctefr Т7Ч чЫЫ ч fggri
f £stwh Ш (ТЧ РГЕТШЩТ qMq ghFcKlUq^11
In the fo rm o f A rd h a n a rls va ra , both are
In case these m aterials are not available, adorable and therefore there is no question o f
w hatever is available should be used. Sim ple any precedence in the m atter o f adoration.
w ater w ith the chanting o f h ym ns could also S im ila rly the services should be rendered to
be used fo r the ablution o f S iv a . T h e devotee the phallic or the em bodied im age.
shall p e rfo rm the rites quite fa ith fu lly . <jb<qifat|eh fFT^r rT
-? i|q ~<зфц\ qifu'Mi ш \
Pe rfo rm in g the abhiseka o f linga, it should
T h e w ater should be pou red o ver the S iva - be w ip e d out w ith the auspicious clean cloth,
linga w ith a vase o r a conch , o r Vardhani or fo llo w e d b y the o ffe rin g o f the costumes as
w ith the hand h o ld in g kusa grass and flow ers w e ll as the sacred thread.
repeating the mantras all the tim e. ХТТЭЧТсГЧЧ ТЩ 'Л чщ гГWWI
С\ *\

fd W ft^IT 47st#SR4l 1Ц? 11

Г н ^ т ы Г < « ^ Ш н Ы ш гп п м и T h e n the p a d ya , w ater fo r sipping, arghya,
fragrant flo w e rs , ornam ents, la m p , eatables
and the w ater fo r the rinsing o f the m outh
should be offered.
548
ЗЗММЧ4Ы Ъ ?RT: ЧТ^1
гг щ ^т^тг^т^ич^и
This process should be followed by
acamana betel leaf for the purification of the
mouth besides the gem studded crown should
also be offered.
W T tfq n fe n ftr fe fe ltfa ^1
ЗЩ^ хШЙ Ш Ъ ^о п тн ч ч и
4RT чЧчмч * 4 г н 4 ч ^ Г ч :'^ :1
The auspicious ornaments, several types of
garlands, collyrium, flywhisk, chatra, fan of
tala, besides the mirror should be offered.
Then the musical instruments with welfare
tunes should be played upon. The arati should
be performed; thereafter this should be
followed by the dance and music, besides
shouting the slogans of victory.
Ъ TR^ <ЩГ 4T% ЭТ т р й ^Wl
■441%: 4 ^ # l^ im f^ r:ii4 tiii
114 й 11
ЗГ^ 1адт$Ф <TЧ5ЯЙ1
%f edMif^cbiiai’Hii: щ?тщг чщ ynR t:ii4^n
In the gold, silver, copper or the earthen
vases, the lord shall be worshipped, with
lotuses, seeds, flowers, curd, unbroken rice,
Nandyavarta- flowers, etc. in the forms of
Srivatsa, mirror, Svastika, vajra etc. Eight
lamps shall be belighted all round and one
lamp shall be kept in the centre. In these the
nine Saktis Vama etc. shall be adored.
4lf0T«n 41*4&>dll5 о II
After covering the Kavaca mantra, he shall
project the cow mudra and lift the vase with
both the hands.
Siva-lVIahapuranam
fa rf^ fr сггне, чп
Or alternatively, only five lamps, shall be
kept of which four should be lodged in four
quarters and one in the centre. Or only one
lamp should be lighted.
ddWdlldMogciJ 4РШ1
fir: Я^ПТПТГгрт %ИЧ^Д4НЙЙ1Ч1И^'?11
Lifting the vase, the performer should
whirl it thrice, over the Siva-linga in the
manner of circummumbulation chanting the
basic mantra.
4SII4W4 ddl
' c\
*jRtd tit sa *s
fR T чщг^Гл n
Then the arghya shall be offered and the
scented bhasma should be applied over the
head. A handful of flower should then be
offered and the rite of offering naivedya
should be performed thereafter.
4Htef ЩcRTt ЗЩТЭГТ ЗЫЧЧ 44:1
cTTRcf Щft% f % f ||^ ||
The drinking water shall be offered
thereafter besides acamana once again. They
tambtila with five scented species should be
offered.
4t^r%4t^T0Thnf4 *iMdl*4lfd 4iTT^dl
f?R4l% dt cfRT yraRT 4ТШ5ЩТ1ЩЧ
The water should be sprinkled over all the
material for worship accompanied with the
dance and music. Then conceiving the
presence of Siva and Siva in Siva-linga, the
japam of Siva shall be performed as per his
ability.
яч||ц rt RrWCnfriTlTI
w cfiTirfuti ^ f& 4 w 4 c h 4 ii^ ii
Then circumambulating, offering
salutation and prayer, he shall dedicate
VSyaviya Sarhhita (Vttara-bhSga), Chapter 25 549

himself, after which the submission of his On the next day, donating gold to Siva or
desire shall be made with all humility. to his devotee, he should perform great puja,
з?ч4 ц щ \ф \ 'ЭЩЩТ "pj cMlfafol which purifies him.
f^RnfcTII^II UHuii
Offering arghya with a handful of flowers,
a mudra shall be displayed in accordance with
the set procedure. Then he shall beg
forgiveness, after which a ceremonial send off
for the lord shall be arranged. The devotee
shall meditate on the lord mentally.

cTT|J^4Tra5T:TRTTII^<Sll
In the condition of distress, the offerings
shall be restricted to those starting from padya
and ending with the offering of the betel
leaves or alternatively starting from the
offering of the Arghya or flowers, with pious
mind.
-qft snif •рйтг ш
ЗЩЛТйГ 4 SpjftcT (vic(4iyiOW3Hldll^ II
Even this much is enough for earning the
merits. The devotee shall not take food
without worshipping Siva.
^ тптаг p f a ч
зтот^т <j зг а ш : IЬЭо 11
In case a sinner takes food, then there is no
remedy for the atonement of his sins. In case
he eats by mistake, then he should vomit the
food making all the efforts.
■щдт ^ wi

Taking his bath, adoring both Siva and

Siva, observing celibacy, he should recite the
name of Siva, ten thousand times.
•q^T: Slfthril гП
tyicfHrbW Щ ^ fcr4 ^ HV3t?li
VSyaviya Sarhhita (Vttara-bhSga), Chapter 25 549

CHAPTER 25
Adoration of Siva
О
зтта x m тзтгат:
Щ Ш 3 ИПЯТЩИЯИ
U p a m a n y u said, “ T h a t w h a t has not been
stated fo r fear o f the losing the sequence o f
w o rs h ip , the same is being repeated b y m e in
brief.

4Uv*Assranmi
A ft e r o ffe rin g the arati but before offering
the homa the devotee shall p erform the
adoration o f avarana or ju st on the arrival o f
the tim e o f arati.

щ fyicnitiisr wwrarot n
^rrRTt T^IFt xT c^pir rfsni
xr (Tm ^zn^rRii гштпхп
эгоап хщ{% Ш: w r i
tWRfltfirel cmiqil
In the first avarana o f S iv a , the mantra o f
R u d ra etc. upto astra shall be used fo r japam.
T h e fiv e Brahm anas fro m Tsana to Sadyojata
shall be w orship ped in the north east, east,
south and north o r in the w est, south east,
north east and south w est or in the north w est,
north east and the other fo u r quarters, beyond
that he shall p e rfo rm Garhhavarana repeating
the mantras.
550 Siva-MahSpurSniam

internal or external m ix in g together, the

payasam, curd, sugarcane b a lls , and h o n e y,
щ Ц : f&r:
shall be offered w ith side dishes.
P e rfo rm in g the nyasa u pto the heart, he
shall p e rfo rm w o rsh ip . Th ereafter he shall ЗВД№|(3*й qglFqfci xftrWfll
adore Indra in the east and Y a m a in the south. « q ^ iu q q q p g jl f r W g h P d OTr-flfa x n i ^ l l
dhU| c*|^u| ШтТ^ ЭД:1 T h e best o f churned curd m ixe d w ith sugar
or sugarcane balls should be offered w ith
^J%?[I№H
ja gg ery and the tasteful fruits.
чш т font \Э
ftrfintem
T rR c R 4 W T@ 5 i Ш Ч Ы xIlfa?ftcH 4J
«if?: w w см ш ^©ж <тмт gsrRtfiriidii
щ цнгш тб ъ -щщ riii^ ii
A learned person should w o rship V a ru n a in
the w e st, K u b e ra in the n o rth , Isana in the frKlPr Hrf^TTf^r: I
north east, fire in the south east, besides the T h e red sandal paste, flow ers and d rinking
weapons fro m thunderbolt to the lotus outside w ater should also be offe re d in w h ic h should
the lotus. be m ixe d a piece o f A re c a nut soaked in
cardam om juice.

m u ft i wu\ciui\ft ftr ftd ift «n

^ ^ W 11ч 11
У4т§1нчгг m m : тптгоЬт 1 ш tqof ч fftrP T ii^u
*|e)jc|<uftc(Mi :ll?o к Betel leaves w ith khadira etc. shall be
чЭ
give n w hite and y e llo w are auspicious. Th e
w h ite lim e p o w d e r shall be ro c k y b ut neither
чйячгачйч ч п щ и v e ry hard nor d efective.
H e shall adore all the w e ll k n o w n form s o f g i f t trra Щ 4Q
the lords in quarters in due order. L o o k in g at
the lord and the goddess, w ith fo ld e d hands he
shall m editate upon the m , who are T h e cam phor, K a n k o la and Jasm in i f fresh,
com fortably lodged o ve r their respective are considered to be auspicious fo r Siva's
places. T h e deities o f the avarana shall be w orship. A s an ung uent, the sandal should be
w orshipped w ith their nam es w ith the w o rd in the fo rm o f p o w d e r.
namah added at the lust o ffe rin g flow ers as хГ -ЩТ yqq<>lr4cb:l
w e ll as the salutation at the same tim e . H e
w ftq qftrm fti tn i^ ii
shall w o rship Garbhavarana w ith its avarana.
T h e lo w e r stem is better w h ile the m usk
атй ^ ^ cm and the saffron shall be pasted. O n l y fragrant
^ ^Г11VII flow ers are h o ly and fit fo r use.

mw cr
щ чтя^огщч^рт 11^ 11
T h e havis o f the six types shall be give n as
pure rice o r the rice m ixe d w ith green gram in
the y o g a m editation irrespective o f its being
4 ftr c n ^ q im il
T h e flow ers w ith o u t sm ell or those w ith
abnoxious sm ell d efe ctive , stale or broken
shall not be used in the w o rsh ip o f S iva .
Vayaviya Samhita (Uttara-bhaga), Chapter 25
ctraifa ^ i ^ t c r d44№wnf t m
fa^H4«he4lf4 ^4U||fH fay№<T:ll^o||
yybildifd
3119fimil4 inRRT: 11? ^ 11
Cv V9
The clothes of fine quality embroidered
with gold thread, glittering ornaments, shall be
given with camphor, gum, resin, sandal, well
fumigated and rendered fragrant with flowers,
should be given.
~ чЭ Сч ЧЭ О О О С\
SjrFT гщчт b l fe g r ЩЧ: y y i^ d ll^ ll
The incense mixed with sandal paste, gum-
resin, camphor, ghee and honey combined
make the best of incense.
W l:
Fragrant ghee is made of the milk of tawny
cows mixed with camphor is best for the
lighting of the lamps.
*г тот тщГ ф ф rism
сЬГЧгП'НЩ ^' 4 H % I R 'k l l
Pancagavya comprising of the sweet milk
of tawny cow as also of the curd and ghee is
favourite of Siva for the purpose of bath and
drink.
^ «rjlf&T JMcbdUqifa rTI
^c(uU<d4|TbliH RldlUdlWtuilPl *П1?ЧИ
чЭ О deep majestic sound roaring like the ocean. At
Seats of ivory, gold, studded with gems
and covering cloth of various colours should
be used.
«^ЧЫ НЧтЫ Гч T ^ 4 d H 4 4 l P f ^fl
-jhilleMlfa w f o T V H H lP l ^tsilid ^ I R ^ I I
The cushions stuffed with catton, soft
pillows and comfortable pleasant beds shall be
used.
Ч И : Ч Ч ^ п Г ч -Ч ! 4dldlW T: W f c T C I
#ЕЩ dW4d df^tvia « H ,4 R4t:IR'3ll
551
The cool water collected from the great
rivers or from the rivers joining the ocean is
considered to be the best for drinking as well
as taking bath.
ш yifyifasr w * чтьк1чй<йнч,|
The moon like umbrella should be used
and should be studded with pearls and nine
varieties of gems. Its handle should be
charming, divine, and made of gold.
The flywhisks should be of extra whtle
colour, embellished with gold and their
handles shall be studded with gems and should
be shining like the royal swans.
rTlf? ^оЧЧ^ЯЙЧЧЧ,!
Il^o ||
There should be the shining mirror, quite
smooth and polished, over which divine and
sweet smelling paste shall be applied. The
gems should be studded around the same
besides being decorated with garlands.
<(И'с11ч1«М.|Гс1й:||^^ii
The conch which should be white like
swan, kunda flowers or the moon, issuing a
the mouth back and other places it should be
studded in gems and framed in gold.
3>l£Hlfd ^ fulfill 4l4HKebtlfu|
MlfrhcblH^dlfq i f l l ^ l l
The bugles and other musical instruments
should be made of gold studded with pearls.
They shall be capable of producing different
notes.
ЧЧ**<гЧЧ?1К1: сЬс^чУчт: 1ГОШ:113311
552
The drums of various types like bherl,
double drums, cymbals, timiccha and pataha
shall be used, capable of producing the roaring
sound of the ocean.
HIUjRlft) tT <m ifui 4N IUi||t| я фгЫ¥1:1
d$HKl(ui TraffiT Ф П 1 | ^
All the pots and vases should be quite
beautiful and their support bases should be
made of gold.
rf HjjVIW PVNW ЧЧЧкЧЧ:1
The temple of Siva should be designed on
the basis of the literature on architecture
resembling a king's palace.
It should be surrounded by high boundary
walls. The gopuras should be quite high like
the mountains, studded with various types of
gems, having the doors of gold.
ciH'JiiKHqHq
Чты<1ч(еиигет
It should have a hundred columns made of
molten gold, studded with gems. The canopy
shall be decorated with the pearls while the
festivals at the gateway should be resplendent
with the card.
e p t^ p fh l
Its tops shall be decorated with golden
domes resembling the divine crowns and
marked with the divine weapons.
H'lfejdMiyryitsA: игет% ттч!!т:113,?11
It should have royal buildings suitable for
the use of the rulers, approachable by royal
paths, besides the palaces with high canopies
on all the four sides.
Siva-Mahapuranam
31^nllid^dyi4f4^ITdI^Rc|||^o II
It should have excellent assembly halls,
spread in all the quarters appearing like an
inner rampart.
d d U w in d s' dcdhdfdVIK^:l
ПГкЯН
It should have thousands of artisans well-
versed in dance and music and also adept in
playing on flute and lutes.
•o
Ж1=г1:11'^11
It should be protected by the powerful
guards and watchmen. There should be
enough of elephants, horses and chariots,
besides the gardens, orchards, and artificial
lakes.
fa ile d hi
^<£$hfchei3: ftRfyiHsiqwiiJl: 11*311
Several of the stepwells should the placed
on all the directions. It shall be inhabited by
the Brahmana devotee of Siva well-versed in
the truth about the Vedas and utter Vedic
literature and other scriptures.
fyrawqrM rK: (?|с1¥11^'1тЬН{*гаЫ
ТГЙ: f w w # : W it: H<MK4<I3^:I1**II
They should possess all the symptoms of
the Siva Sastras, engaged in the devotion of
Siva, peaceful, jolly by nature and the noble
devotees should always be present there.
% t:l
-MyiVlRh
RIR ГуГгПЧУ
%ctr giftr ^шщтнГзггат t h r i l l ^ n
3RTRRSR3I ^ сШ ^ ^TRl
зтгз^тг m s ^fr£r m w
Vayavlya SamhitS (Uttara-bhaga), Chapter 25 553

They should be served by the devotees of 4lTblcMbrid:l

Siva always. Thus the temple of Siva as per
4 ^ 4 qid'MIeRI WT^SfdAciM eb|<U|i{||4? ||
the prescribed interior and exterior should be
made, according to his means, whether rich or No merit is going to yield to a rich person
poor, through the riches honestly earned by devoid of the devotion of Siva, who adores
him with the cut stones, wood, bricks or mud Siva, offering everything to him, because the
absence of the devotion is the main reason for
in the auspicious forest or the mountain, over
the same.
the river bank, temple or some other
auspicious place, in the auspicious house, 4 ЧЧЧ1Й<счМw цЗД|щ1:1
irrespective of his being rich or poor Чт^ЙИЧ< 4eR3T Гу|=1|Еч<ЫЧИЧЗИ
according to his means.
A person devoid of devotion can never
*<*UU|l$rRc| чщщT^ 44*J&1I achieve Siva, even after he performs the great
31ОТ4||А1|ЙгЫ тТ'rp-RSTT yajnas and hard tapas.
Ч 4Щ ^icidVdl ЯЧ: TT4:ll'rf<s n J jf J N ^ d i <|5OTT! W& WPgfrl
One should adore the god with devotion чЫ ятй йч^ пч^ п
with wealth honestly earned by him. In case О Krsna, this is the secret of the secrets in
one adores Siva with the wealth earned by him regard to the lord, this is an admitted fact that
by unfair means, even then he will not earn a devotee gets liberated through the devotion.
the adverse reward, because, the lord is mainly
concerned with the devotion and is
Гумч^ч) кпч fmt ШЧ1
subservient to the same. ^RtTEZRR ЧШТЕ? Ч1Ч 11ч ч 11
The recitation of Siva’s mantras,
-MldlftcUfa *с2|СЦ<*гЧ1 T ^ d c t l
performing of homa and yajna penance
4 dHhH44l4lfa ’чГтЬЙН сЬ-ПТПЧИ^П besides learnings and giving away of the gifts
In case a person adores Siva, with the and the study of the Vedas are all leading to
wealth earned by him by fair means without piety undoubtedly.
devotion, it is not going to yield any good
reward to him, because it is the devotion
чт: фгсчГч ч й ч ^ |
which yields the reward. яга^тК: чч: я4чф^|Гч й ч ^ нч^и
The impure person, devoid of devotion,
ЯЧтЧТ ЙтИЧчАит ГуМчГ^Ч А|фг1Ч1
after doing everything, but having a heart fully
ЗТ ЧгЧ Ч>сНЧ1<4г|^-и1:11Чо|| devoted is liberated without doing anything.
The benefit of even a little or great service
4MI4e4Vlrl-W«lll
rendered by a poor or a rich man according to
the affluence of Siva with devotion is the Тутаятняч 1%ччшч^п
same. For a devotee of Siva, thousands of
Candrayana vrata, hundreds of Prajapatyas
43RSTT ^ k ^ k w i s f a чтиаг: i
and other monthly fasts are of no
Ч ^ Й Я с Щ ^ ^ Ч ^ г |^ 1 т Ь с |й н :1 1 Ч ^ 1 1 consequence.
Even a poor person overwhelmed with
ЗГЧтЫ ННс|Цйи[^чй1^ xll
devotion should adore Siva, but a rich person чЭ \Э

without devotion should not adore the lord. чч!чт ятсяФттг? ят%ч ч^ич^м
554 Siva-Mahapuranam

For petty pleasures, many people perform (гн^н) % ^шт! ^ r t m \

tapas in the mountain caves, but a devotee of
Siva is liberated by devotion alone.
О Krsna, I shall reveal before you a great
secret. You please listen. This truth has been
4ШТ fafigK f f : cbfMuil <MKU<jdl:ii4^n spoken by the people of wisdom well-versed
The Sattvika deeds bestow liberation. The in the Vedas.
yogis remain steadfast by means of Sattva $nfVM4gl4<|ul WTErt dl’Mdl-yyfedl-MmdWnt
alone. The ritualistic perform rajasika rites, f^ldVIHdlTb^HciuId qm 4®EtfdVll5SZjm:ii^mi
bestowing Siddhis because they are covered •jckif
by rajas-gunas.
зштт dMbjumhPwi: i
H iiaH sf t Ш^ТТ:n^oll
Asuras and the demons, possessing the
tamas-guna, and similar types of persons,
adore the lord for seeking worldly pleasures.
гГТЩТ TFjRT ■HlRcldi «ПЭЙсТ Wl
ЗПЙГг£Т WFW W IT
Irrespective of their attitude being Sdttvika
or Rajasika or Tamasika, a person performing
worship with devotion attains welfare.
4RT: MNlufcddld 'чГгЫТГЫ fTf4rfTI
d44l<^eM449lW Т Ш ТЧ4ТТ xT feTII^ 3 1|
Because it is the boat of devotion, which
has been made for the safety of the devotees.
What has a devoted person to do with sattva,
rajas and tamas.
3RT3TT olTSTOt cnfa 4 # Щ hfdtTHfd Щ\
f m ИЧщЗкфшг!
О Sr! Krsna, irrespective of anyone being
outcaste, degraded, foolish and a fallen man,
but in case he is devoted to Siva, he becomes
adorable by the gods as well as the asuras.
d 4 4 l r M ’т З ц Ом ЧтЙН!
ЗГЧШЧ! IRfiRfh 4Tf^T TfRdd:ll^^ll
Therefore one should worship Siva by all
means with devotion because a person not
devoted to Siva achieves no benefit anywhere.
554 Siva-Mahapuranam

CHAPTER 26
*
Adoration of Siva with connected rites
о

3T w r r щ W P T :l
f t f f r ^Tfr 4ttfT ^OTfTfr cfTII^II
чш щ 4<4chKumj
ШТ: щ я т d ^ k v ifa : II
Upamanyu said, “ The killer of a
Brahmana, the drunkard, the thief, the one
who defiles the wife of the preceptor, besides
the killer of the parents and the one who
destroys a child in the womb, is freed from the
relative sins adoring Siva, with devotion, even
without reciting any mantra in twelve years
time.
trf^Ttsftr zrsr%cPTI
Я т^пн: Р ^ Я в в п зн
Therefore, even the fallen person should
adore Siva making all the efforts. Only a
devotee is freed from all the sins none else,
even when he has controlled all the sensual*
organs, and living on begging.
fKenfa 4sji$Aui wi

Even after committing the grave sin,

reciting the five syllabled mantra with
devotion, when a person adores the lord, he is
surely freed from all the sins.
Vayaviya Sarhhita (Uttara-bhaga), Chapter 26 555

дататт % гп^г ^шсьГугнп: i T h o u g h a person h a vin g received initiation

fro m the preceptor w o u ld be better, and he is
ич 11
liberated w ith B ra h m an g a or ham sa.
B y inhaling air and consum ing w aters, the
one w h o weakens the b o d y , he cannot achieve dWfarJj f^TcT RRRRI
the Siva lo k a b y pe rfo rm in g o f the vratas. Т^сКЩЯ lacbivi сГТ fd<blH
Th erefore one should d a ily adore S iv a , and
tw ice or thrice reciting the Siikta mantra.

A person w h o adores S iv a even once w ith гГз^гГ 1^RTT# -ц |ш : i

d evotio n , reciting the fiv e syllabled mantra, зйчтртавйч чтШг
he also w ith the influence o f S iv a , reaches the Those w h o adore M a h a d e v a , they should
abode o f S iv a . be treated as M a h esva ra. Such o f the people
who have not adored S iv a w ith the self
supporting kn o w le d g e ,
c t fid V H lfa R f ТПТГ: HV9 и
Th e re fo re , all the tapas, yajnas, donating ТГ f%TC f fQ W ftl
everything in charities, w o u ld not m easure as <pfci шщ тттчщ чгевзй f w T i i ^ u
a the croreth part o f the w o rsh ip o f S iva . fRRwl R3FR ТТТ^ШТ 4 ^ U c f:|
qiujsy ■grHt rr тщтсГ ^щ щ птгг ШЩ ТПЧЩ RHlRhRRIl^ll
Cs v3
srefr чщ 5>raf feiRtinn^n T h e y keep on w a nd ering in the m iserable
Irrespective o f o n e ’ s being free or in w o rld . T h e one w h o achieving the inaccessible
bondage, a devotee reciting the fiv e syllabled hum an b o d y , does not adore S iv a , he rem ains
mantra is surely freed. u n fit fo r liberation. Th e re fo re his life is o f no
consequence. Such o f the people w h o adore
3 T C # ё*г Щ Г cJT
S iv a after achieving the inaccesible hum an
b irth,
T h e one w h o adores S iv a w ith R u d ra or
M ft 3PR RRtrCMR: I
A ru d ra S u kta , irrespective o f his being a
foolish o r a degraded one, he gets liberated in
the first attem pt. T h e ir life becom es successful. Such a
person should be treated as the best o f hum ans
4^>0l RT 4£тЫЙи|
and his b irth is successful. T h e one w h o is
Pvremrst ^гнэдт д а гтщ т п ц 0 и engaged in the d evotion o f S iv a , and offers his
A devotee, w h o o ve rp o w e rin g the anger salutation to h im , he does not to face m esery.
adores S iva w ith the six syllabled mantra or
Rt 4TfRR:l
the Sukta-mantra and w ith o u t ha vin g a
preceptor, still he w o u ld be as good as the one
RRRlfR 4 % lfa ftV4WTim: f^TR :ll^ll
w h o has patronise preceptor. Those w h o a lw ays rem em ber S iv a , they
rem ain free fro m the m iseries. T h e y have
aWWIBW fafvret RIR w : l palatial b uild in g and their w ive s are adorned
Wgnf - R cTT ^ R w ith ornam ents.
556 Siva-Mahapuraijam

£R r(^fHq4ni Щ 1 Th u s realising one should adore Siva

m aking all the e ffo rts, and setting up an
% ctkgfa 4|jWl*[bM W Г^1ГН4и^11
orchard one should serve fo o d to the children.
W ith the adoration o f S iv a , one achieves
enough o f w e alth. T h o s e w h o aspire fo r the fcdtrHd xT fdfct ЯШТ^ df% |
heavenly pleasures and the heavenly 4 rn ^ R ts fq - Ч П 1 ? Ц Н
kingdom s,

rT щ иц^^| Рг4«1 TTf =ПP f^fctr^'M lsI: f|8Rl:IR^II

tWlljgHWimW I O n e should resort to the perform in g o f the
T h e y should alw ays adore the lotus like festivities in house d a ily after perform in g o f

feet o f S iv a . T h e fortune s, pleasant looks, the w o rsh ip o f S iv a , the prasada should be

Sattva, rem uneration, com pensation and distributed to the servants, o r the guards
em ployed in the palace besides the kiths. H e
j M rT 3 P # ^sqrf?T: PviwJudl should also v is it the S iv a tem ple.
'dWrW4 qfjWWl fvi4«hlf^UMfl:ll^oii
3*4 «jtf xT 4W yf ^ГГ^Т ~Щ\
Prowess besides the w o rld fam e is
IR V»11
achieved o n ly by the devotee of S iva .
T h e n he should o ffe r the flo w e rs , w ater,
Th e re fo re , le a ving aside eve ryth in g one
incense and the la m p. In fron t of the
should concentrate his m in d on S iv a .
M a h a p lth a , facing the n o rth , the offerings
(Vlcp^rfTfaftr :I should be m ade.
rejfitT ccffct ^lf?r 4f|cR^lR %\\ ?rat f W p ггаадтВД) jTTi
Those w h o are interested in their o w n i w r m ЗТ ЧПЩН
w e lfa re , they should w o rship S iv a d a ily . T h e
F o o d and other item s w h ic h have been
yo u th fu l age and the life is sure to depart
offered to S iv a , the rest o f it should be offered
shortly.
to C a n d a , the gana o f S iv a .
яШ гПРПг^яГ: fx R ra ^ l <рзт гг fSrfira^ ж т а р ;i
parararfo ттМ жт1 r ч 11 -щш jraW idiSraaid-dy P t и
T h e b o d y attracts the ailm ents in no tim e ,
P e rfo rm in g the hom e appropriately the
therefore, one should adore S iv a . B e fo re the
w o rsh ip should be b rough t to an end. Thus
arrival o f the o ld age and death, p e rfo rm in g , a devotee should recite mantra as
m uch as possible.

fTr4lHt4 Wtrfe f?ld?TRFfl

T ill the organs o f senses do not get w e a k ,
one should keep on adoring S iv a till then. H e should p e rfo rm the festivities as per
There is no other dharma in the w o rld better S aiva discipline. In a m etal vase w ith red lotus
than the adoration o f S iv a . flo w e rs ,
?f?T feifrro fjR to : 3TW р р * WdldTf W & rfl
p iF t ЗгШ «ШВ ?I1
VSyavTya Sariihita (Uttara-bhaga), Chapter 27 557

The divine Pasupata weapon should be

written and after invoking it, the adoration
should be placed over the head of a Brahmana.
^■кШе|ЧЧ| ^4 ({iHdfgSITPT гП

<jciil№lldNN щ <l4«c|tinfg^T:i
ч р €нГ4г1№г11{11э э 11
щ и Ы w f r tT %:«c;f|iuidihd:i
W: 1ГШГ W TR:
siR iPm W w p r o ^ i w : 11i ■)<11
$R^wrf^ fi^r m r q4fRd tpn^i
ЗТЩТ5Гyraqtmfui ЩЭД WmipTlli4ll
He shall hold a lighted torch with dance
and songs supported by the auspicious
instrumental music, the party should go round
the temple of the lord thrice. The movement
should be neither quick nor slow. Then the
devotee should stand at the door with folded
hands in reverence and then dismiss the astra
ceremoniously. After going round once more,
he should offer eight flowers concluding the
worship.
ЗТ^|с|Чё1!Г'ПЦ) dHdl^feldiqijjTU'qFt
y^fj'^difdyWdufa ЧРТ 4<fd'!?i)SSltTO:IR^II
VSyavIya Sariihita (Uttara-bhaga), Chapter 27 557

The fire should be ignited in sacred pits,

raised ground or in an altar. Then the fire shall
be taken, in an iron vase, or a mud vase in
accordance with the prescribed junctions and
then transferred to the actual place of
sacrifice. The lord should be adored after the
consecration of the fire.
fewMM m Fw srom ftr cm
тэт t p ctt и чадсч'н.м^ и
The pit may be one or two hands in width.
The altar should either be square or circular.

dd<^M<n ЧгШ rT^I 8?J^J^hc) Щ1ПЯ1

An eight petalled lotus should be made in
the altar and should be two or four angulas in
height above the altar.

и иади!тШ^птГ:иц||
ehv*irl Щ:1
тгвгниг т о gifu t o i ^ ii
The navel within the altar shall be two
vitastis high. The distance between the angula
and the middle finger has to be an angula.
Twenty four angula make a hasta. Three, two
or one mekhala should also be made.

C H A P TER 27
зру<учтоа|Гн '4MfWK4^ci gin van
Performing of Yajna
%аг«тчвга: ^ r o ts f t щ\
"■d

3Mif44»i4 f>nt сгт cm Smooth clay should be used for the making
t u t cIT lIF irr тр Ш ^ 4 ^ ^ T l l ^ l l of the altar. In the centre of the mekhala to the
Upamanyu said, “ Now I shall spell out the west or to the south, passage shall be made
method of the performing of fire sacrifice like the asvattha leaf or like the lower lip of
consecrating the fire appropriately and then the elephant, a little lower then the fire and
adoring Mahadeva, homa has to be performed. should close in gradually.
зтгаттРч ftsrfrr ^ nm w t i ЗШТ f t r s r f w i r t й(зН1Ч.1
7Ш7ТШ ftw t tgIT: qrer^R ^II^II
558 Siva-Mahapuranam

The mekhala should be lifte d a little fro m the appropriate seat, through the passage or
the forepart, a little a w a y fro m the ve d i, straight in the fron t.
w ith ou t transgressing its height, the clay or the
sand should be used in its form ations.
W 4 I W R I : f e w : c r f| W ^ n f l ^ i f w i f W t T I I ^ I I
т а чшэг HlfcdHj T h e acarya then seated near the passage,
^ w -grai i ^ о 11 should lo o k at the fire and then place it in the
T h e kunda should be m ade o f clay and the nabhi-randhrti like a spark in the altar.
altar shall be smeared w ith co w du ng and
fe fw r « n # w fa f e w i f i f w f e t f i
water.
i уэ 11
щцгггш
T il l the ig niting o f the fire , and till the
W^TbH«Rl\oi W>UgT<$ ft fa tsHd: 11w 11 com pletion o f the ajya-samskara he should
T h e vase should be heated and then washed adore the im age o f S iv a .
w ith clean w ater. A c c o rd in g to the m ethod iw itw tw iw rm cw iw fraw fexn' rp^fw w*чi
Сч чЭ Сч
prescribed in one’ s o w n Sutra, the devotee
fyiciqlw WWT ^ f e r r q r # : 11\c 11
should draw lines.
As per the process prescribed in his
respective Sutra, the acarya w e ll versed in the
mantras, w o rsh ip pin g the im age o f S iv a w ith
T h e seat o f the fire should be sprinkled the basic mantra fro m the rig h t,
w ith w ater / n d the durbha grass and kusa
w : # gsr ^ # ig y fe w i4 ;i
grass should be spread o ve r the same together
w i# w it
w ith flow ers to serve as the seat to the fire
god. A l l the essential m aterials required fo r P e rfo rm the nyasa reciting the mantra and
the yajna should be places there. then display the dhenu-mudra. T h e n S ru k and
Sru va should be m ade o f the m etal, b y the
ЗЩПТО %lld4tenf4 ЗТ!$ПНГГ ЪЩЦ
b ro n ze , iron b ut glass should not be used fo r
wfew cRigtjt бШтатгщщ^ч;|1^11 the purpose.
э т о c n ro ffw w f | w w: w kw ttoti
wrfw wi fe w w w ft
fir : w n T R fii^ ii
W f WT TOT wf&rtll? о 11
These shall be m ade o f the sacrificial w o o d
WlfferifoT cTT rT^TrtR: W n lw WTII^II described in the Sm rtis and approved b y the
Such o f the m etals requiring w ashing artisans. T h e leave o f B ra h m a -vrk s a should be
should be w ashed and p u rifie d . The fire w ith o u t lotus.
should be brought in a supporting vase, w h ich
WJTO ^ f e f W TO
should be one pervaded fro m crystals, gems
etc. or fro m w o o d . T h e fire should be brought wfifezi w ^T h * i)u i ffe<Jef$»:lR ^||
fro m the house o f a B ra h m an a w e ll versed in S p rin klin g w a ter o ve r them w ith kusa
the Ve d as. It should be m o ve d around the grass, heating them in the fire and water
sacrificial altar thrice repeating the blja- should be sprinkled ove r them reciting the
mantra o f the fire . T h e fire shall be placed in S iva mantra fro m the Sutras.
Vayavlya Samhita (Uttara-bhaga), Chapter 27 559

W ith this perform ance it turns into S iva g n i.

T h e n he should th in k o f the seat o f S iv a . S iva
Ш Ш WTIR ? II
in Ardh an a rlsva ra should be in vo ke d and
T h e leaves shall be scrubbed w ith the
adored. T h e n the Samidha should be used fo r
darbha grass. T h e n o ffe rin g shall then be hom a.
m ade in the fire , w ith eight bija-mantras. T h e
seven bijas o f the seven flam es are k n o w n as стт: w gifh И ^ т щ г т т :1
Bhrum, Stum, Brum, Srum, Pum, Drum and зтсШ ч уц ц W : ir <?i
Drum. These Sam idhas should be o f Palasa, to the

m W Rt tree o f the y a jn a , each one o f w h ic h should be

fafellsll W tlT^rgT
t l W : feilgl <l^(Uidl «ч И п : Т Ш
fN l ЗЛс&Т ЩГгГ: fejtTrilV^II
ТШЧ7ТТ ъ fJBJTRIT ^JWT Щ1
These seven bijas are the seven tongues o f
A g n i. T h e central one is k n o w e r as Trisik h a
also k n o w n as B a h u ru p a . O n e o f its flam es
m oves to the right and the other to the left and
keeps on rising. T h e flam e to east is y e llo w ,
the one to the south east is red, the one to the
south w est is b la ck and the other one is
refulgent. A s is its na m e , it is brilliant.
«tflM I+d'i 5ПЭПГ ЗД313Ш Ч8П5БЧЦ1
T h e bija-mantra should be s u ffixe d w ith
the w o rd S vah a. R e c itin g the jih v a -m n n tra ,
the offe rin g o f the ghee should be m ade, one
b y one.
tcTfptfVT Tcfl^rf RKT
TflfW Щ xjf^4RTET^I l ^ t911
T h e n reciting the mantra ram vanha svaha,
three offerings should be m ade o f ghee or
Samidhii (sacrificial articles).
ijcj vjFwVfTsf
rl5tmin 4|^c)4^q|fl^R felq^l
fofRT qR fw iIgTTtffcgto
tw elve angulas in length. T h e y should be d ry,
w ith ou t spots and should have dried naturally.
3T fa fed I:
ЯГС&ТЧШ ЗТЗгПй ^fdotn: 4tdiHl зНтГП^ о I)
O th e rw is e , they should be o f ten fingers in
length and should have the thickness o f the
little finger. In case the samidhas o f the
requisite rice is not availab le, then w hatever
type o f Samidha is available should be used
fo r the purpose.
d^MdWIchHi ^ d ^ H M I’MdlMJ
h S r i^ h ^ y h l U |d :ll^
O r otherw ise the Samidhas should be o f the
fo rm o f leaves o f D u r v a and could be fo u r
angulas in s ize . T h e o ffe rin g o f the ghee
should be g ive n thereafter. Th is should be
fo llo w e d w ith the ahuti o f a tola o f food .
cR Tsriw r ттсщ|сг f o r e i g n i
q ffa lT b lfr q ffnf& T 711
T h e fried p a d d y , m ustard seeds and the
g in g e lly seeds should be m ix e d in ghee. I f
possible the bhaksya, lehya and cosya s tu ff
could be used fo r m a k in g the offerings.
^ f a l^ d -УШ ТЩ 3T rT cfTi
glrleSJl: TrfardT
A c c o rd in g to one’s com petence, one
should g ive ten, fiv e or three offerings. It is
fine even i f one A h u ti is m ade.
560
^тщгат f l o iPHt vrwr?=m cm
m fe s R <П$ч|9ит гмти^^п
Dropping the ghee with Sruva (wooden
spoon), the homa should be performed at the
divine or saintly spot.
fT: i
ТГЕтШтТГО 1^411
In case all the materials are not available
the homa should be performed according to
one’s means with a single available stuff. For
the purpose of repentance, the stuff should be
sanctified and three dhutis should be given.
rfirr 4 frp r i
шттм^ $ u
W W nr
vg^i^rrt 5 ^TfraRmrii^vsn
The remainent part of ghee from homa
should be filled in the Sruva and the flowers
should be placed before it and with the
optioned Sruva should be covered with the
kusa grass, should make an anjali with hands,
reciting the basic mantra and then pour the
stream of ghee while standing before the alter.
Vausat, should be uttered.
Fer yirtglci f*efT nfifa&ti ь4сщ;|
(FT z g m 4 ^ за& ицпэ 6\\
Thus offering POrndhuti in the homa he
should sprinkle the water as before.'Thereafter
the lord should be made to depart, protecting
the fire of the yajna.
зтггат ?i 111^ <?и
Ъ & ш 4 ffT: ’ETII^oll
Or otherwise one should bid farewel to the
fire as well and placed in the umbilicus of the
altar and worshipped daily. Or alternatively he
Siva-Mahapuranam
should bring the fire as per the procedure laid
down in the Siva Sastras, should consecrate
the fire bom of the womls of Vagisvarl,
appropriately and adore the same. The
sacrifical fuel shall be put on the fire again
and the sacred stick laid around the fire
covered with cloth.
cnsnfnr fqf^n%r rFT: I
W tsg Tnfq- ттзтетти’^ и
Keeping two vases, Siva should be adored,
the ProksanI vase, should be washed with
clean water.
SUWRlWWfct 1Т?Ы II
тгякй т ш >o
(Ft: i
frra -dI'dUfid
After the Sruk and Sruva are purified, the
rites of garbhadhdna, (Impregnation, a
samskara performed after menstruation to
ensure or facilitate conception) punsavana
(first purification samskara causing the birth
of a son) and Simantonnayana (One of the
twelve sarhskaras observed by woman in the
fourth, sixth and eighth month of her
pregnancy) shall be performed with the rites
of homa in each case.
f5PTF( F P W sr
TT§f4f- Rrcrar «ч»ч$$$№кч1г**н
TtF TdTTWTT^PT MK^ruuumtudMd
n>4tj)d ftta ftq irtfm i
Agni shall be conceived as having three
feet, seven hands, four horns, two heads,
having the yellow complexion like honey,
three eyes, wearing the matted locks of hair
and the head adorned with a crescent and clad
in red garments, with the body plastered with
the red paste adorned with rosary and
garlands, having all the auspicious symptoms
VSyaviya Samhita (Uttara-bhaga), Chapter 27 561

and w earing the m ekhala and the sacred A rra n g in g all the dravyas m entioned
thread. earlier including ghee, should be arranged

$>lfdT4dt iEf ^SfR ^TOt 3^1 properly. A g n i should be in vo ke d , placing an

asana there.
tftat <ПЯ<И гГ^гТШ <М :1Г**||
T R p f ^cf if <m: hruifaf4M>dl
S a k ti, S ru k and S ru va should be held in
right hands w h ile tom ara, a fan o f tala tree and зтегсп w tSR iTb g ef% frf f?Mnftii4H 434
vase o f ghee should be held in other hands. homa should
A d o rin g b oth S iv a and S iv a ,
«ТТЙсШТсШ be perform ed w ith pUrndhuti. Oth erw ise
according to the m ethod o f his o w n asrama the
RR1TR4R f ^ T Ш : W t e f ^ r r r ;ii^\9II
fire sacrifices and the adoration o f S iv a should
be m ade.

f R k if rT5fTCRt fgf£f:l
зтМ ш щ ттчш m n w <t i
Г?|с|нЭД*Ч W ЗЛЩ * II
STrSRTTlf^T if fS^T felfK T Ш : II* <? 11 A l l this has to be p erform ed b y a devotee
H e should be adored at the tim e o f the birth o f S iv a . Th e re is no other m ethod to be
o f a child in this fo rm , w h ile pe rfo rm in g the bhasma o f Siva g n i or
adopted in this case. T h e
birth rites. The unbiblical card shall be the homa should be used fo r application over
rem oved and the p u rific a to ry rites fo r the post the b o d y .
natal p o llu tio n shall be pe rfo rm e d . T h e rite o f ^ I f f R f l c f cfrfif TRf ^Tf%f - p f t f if|
g ivin g nam e to the ch ild should be perform ed
chftHIdl: W f ТЩ ||Ц Ц ||
in S ivagni w ith due ahuti. T h e rite o f the
cerem onial dism issal o f the parents as w e ll as The bhasma o f the fire o f the m arriage rites
the o f the tonsure, and sacred thread shall be is extrem ely auspicious. T h e cow dung o f the
perform ed till the end o f A p to ry S m a . A s a Kapila c o w is alw ays auspicious, w h ich is
consecratory rite, the homa o f ghee shall be carried in hand , w h ile fa llin g on earth.
perform ed. 4 4lfd«bfdH 4 g f a j 4
(Гчяйч # 3 R ЩЦ) ЗЧ&Г: d f t ^ T JJ^dlrhfdd iff^ll4^H
«^fawjrvi^viHi R&yrHi яФсг^гицои flRdlffHI f?l'clF-yicff rT%^T^R4RrT:l
W ith the bija-mantra o f rath the w ater 3TW T% W if W T H f Л f w q im 'a il
shall be sprinkled o ve r A g n i , B ra h m a , V is n u , In case the cow d u n g had fallen on earth,
S iv a , Isdna, and Lo k a p a la s . then one should collect the m iddle one,
dd^iuit ^ W «Wi*44J discarding the upper and the lo w e r parts.
M a k in g a ball o f it, it should be dried up. then
it should be offered to the fire reciting the
T h e ir weapons should also be adored. F o r mUla-mantra o f S iv a . L e a v in g the h a lf burnt
the sake o f incense and la m p , fire shall be take or o ve r burnt pa rt, o n ly the w h ite bhasma
out b y the expert devotee. should be collected.

£oq|f&T gqbr iTI

'ddl'dn^l 'В ДЩШЧ311 rfiR T ^ R c f cfTftf т р Щ # F f ^ i f l |Ц С11
562
3RTSJ М№Т ЩЯТШ* ЗТ^Ш 1
^?Г ^ цтадог f c t^ T im <?II
It should then be mixed and should be kept
in the vase of bhasma, which should be made
of a metal, wood, stone or of some other
auspicious material. The bhasma vase should
be stored at the auspicious place, duly secured
like the wealth.
чщ -щщ dRrHisfh ~mi
Ч тй1УгЬеЬ> gg|T?lc(|^d<rl l ^ r t l
4 4 о ||
In case one has to go somewhere, one
should carry the vase of bhasma himself or
make his servant to do so. The bhasma should
not be allowed to be carried in incompetent
hands or by an curable person. It should not be
touched with the feet, nor should it be
neglected. It should not be transgressed.
<*т<йчгБ§' чтазг jrgmtTii^
Carrying the bhasma it should be used at
an appropriate time and not otherwise. It
should not be given to an unfit person.
«bdT^S^&lf^lrl 4ifr( I
Before the sending off the lord, bhasma
should be applied over the body. The bhasma
used earlier, becomes Canda bhasma after the
departure of the lord.
After performing the fire rites, the bali
rites should be performed according to the
Sivasastra or one’s own Sutra.
зтгг fa fU R R T R 3# I
ferran?! MfdBIEI q^UTlft-fsT: s p n ^ ii^ ii
Then after covering the seat of Vidya over
the well arranged mandala, he shall install the
Siva-Mahapuranam
sheath of Vidya and worship the same, with
flowers etc. in due order.
fir a r a r . чщ: щ
VWRRcR ЧЬМ1^4ЪЧ^^|ЩЦ||
In front of the seat of Vidya, the seat of the
preceptor should also be arranged. After
arranging the seat there, the preceptor shall be
adored with flowers etc.
smfSRRI
v3 ~ -S
Then the adorable person shall be
worshipped and those hungry shall be
provided with food. The devotee shall take
wholesome food comfortably.
rT clT ^ Щ »р (> |
SfgSTHl 4 Rl^T ^trgRI гГ *wf4d*{ll$t9ll
For self purification he should consume the
remanant food of the lord. But the dedicated
or the Canda food should never be consumed.
The same procedure has to be followed in
the fragrance as well as the garlands. A
learned person under these circumstances
should never think that “ I am Siva” .
ebieVlN fVI<^ilWehyifgRT:ll^ II
Performing acamana after taking the food,
devoting his mind to Siva, he should recite the
basic mantra. A man should spend his time in
the deliberations on Siva Sastra with man.
Wt -qcjf?t fircfT W t 44tWT4l
After the expiry of the first Prahara of the
night, adoring Siva and Parvatl, a pleasant and
comfortable bed should be arranged.
Ml
ЯЧШ Ch4uii grfh fiMT ^ tRTgT^II^^II
Vayavlya Samhita (Uttara-bhaga), Chapter 28 563

Then he shall offer physically or mentally

various food items garments, flower garlands
in a charming way.
?(osn$r ЧКЧЙ
^ z it ii
The devotee shall then go to bed, at the feet
of the lord and the goddess, the house holder
shall sleep there with his wife, while others
shall sleep alone.

т щ тгтш ^ шж ц
In the early morning, he shall get up
reciting the Adi-mantra and mentally offer his
salutation to the eternal lord with his ganas.
3«сГТ viHniUtfa
xr ^ ^ tiiv9 ^ ii
After washing himself he shall offer
adoration to the lord and the goddess with the
divine sound of conch and other musical
instruments.
dtUdcWiilfat: tpkfrrcT*Tfejfa:l
f 3 l t Ш Т^сТ T tlR i'd V Iiv a m i
Then he shall start the worship of Siva with
just blossomed flowers, according to the
method specified earlier, both Siva and Siva.
шип <*(ад! h fjfdta iwvflrn

•kick
Vayavlya Samhita (Uttara-bhaga), Chapter 28 563

certain conditions, as provided in the Saiva

literature.

з щ ш rt тот Л ъ зрщ и? и
ЗГСЙ о
^cr зщощ о

gjferr 4W1 w r nfcRT grfir ?if%JtT:ii^n

This is the great worship which has to be
performed in each fortnight on the eighth and
the fourteenth day besides on the full moon
day or the new Moonday in both the
fortnights. It is required to be performed in the
tropical and equinotical transit of the sun and
also during the eclipses, by a devotee as per
his worth.
■tnfa *nftr 'WSORTRi «TgSfel ЗГЩЩ rTI
v Cs О

■ЩЙ™гт f q a |^ 4 ^ ( 4 d :im i
In every month, he shall prepare the
brahmakurca or pancagavya and should offer
bath to Siva. The left over of the same should
be consumed by him.
Ч^ШГЧ!
ШЧТтГРП Щг[Щ^||Ц||
One is relieved of the sins of killing of a
Brahmana and others with the consuming of
the pancagavya and no sin is left out.

О v9 л чЭ

In the Pusya constellation of Pausa, the

C H A P T E R 28
arati of Siva should be performed. During the
Magha constellation of the month of Magha,
Compulsory and optional rites
he should give away in charity ghee and the
-ft
blankets.
W fRО
t Ш Ш RitrWTI v

^ Ш пчНчнч! grsjfenfefinivau
Upamanyu said, “ I shall now explain the In the month of Phalguna in the full moon
method of the rites to be performed by the day of Uttara-phalguni, festivities should be
followers of the Saivite way of life, under arranged. During the month of Caitra, in the
564 Siva-Mahapuranam

fu ll m o o n fa llin g in C itra constellation, the S iv a should be bathed w ith ghee during the
D o la -u ts a va should be celebrated day.
appropriately.
зл
<т fayrttsnyi згпярг щ ут тгчФ топ^ и

In case these actiities cannot be perform ed

D u rin g the m o n th o f V a is a k h a , in the fu ll during these occasions, then one should
m oon day o f the V is a k h a constellation a S iv a organise festivities alone. H e can organise
tem ple o f flow ers should be m ade. D u rin g the sm all or big gatherings, or p e rfo rm the great
m onth o f Jyestha, in the M u la constellation, a w orship.
pitcher fille d w ith cool w ater should be given 3TTcj^sfu щ cR^itit w ^ c rftr
a w ay in charity.
p ^ ii^ n
ЗГМЗ 3>тТ<ж£ -qfofRtqtJi rWTI ЗЗЙ g r^ t5 ^ rfw F t УТ
% г Г Т :1 1 * Ч И
D u rin g the Uttarasadha constellation in the
m onth o f A s a d h a , the rite o f investiture w ith
r?icfHrl У w : 4PyR3kA dii^ii
sacred thread, on fu ll m o o n d a y , shall be
On occasions w h en the auspicious
perform ed. D u rin g the m o nth o f S ravana, the
activities are p e rfo rm e d , o r w h en the m ind
aforesaid mandates should be set up.
feels p a in ful and dejected, w h en the conduct
SffegR^r <J sftgqart <13: W tl o f the life is d e file d , w itnessing the bad
dream s, h a vin g an encounter w ith the w icked
people, w h en the e vil dreams are w itnessed, or
D u rin g the Sravana constellation and
w h ile suffering fro m grave ailm ents, the
subsequently on the fu ll m oon d ay of
devotee shall p e rfo rm the cerem onial
Bhadrapada, sprinkling o f the w ater should be
ablutions, p e rfo rm w o rs h ip , recitations,
done, w h ile d u ring the PUrvasadha m editations, sacrifices or other sacred rites or
constellation, the s w im m in g should be done. indulge in charities in an appropriate m an,
3iraf35lt 33t ЗЗПсЧШЦ *Г Ч^5ЧЧ1 together w ith Puruscarana. W h e n the series o f
the S iva fire are b ro ke n , it should be re vive d .
s t t e r t l гг ^
■гг p y $>r4yf4Ht у Зу ft < y g a < i:i
O n the d ay o f the fu ll m o o n in the m onth
o f A s v in , the fresh cooked rice as w e ll the
payasam should be give n in charity. O n e w h o is engaged in adoration o f Siva
Thereafter homa should be p erform ed in the and such activities d a ily , he achieves
Satabhisa constellation. liberation in a single b irth.

емйсвп Р У д а Гз ч ■гг:1
зшфгт ^ iч i ^ 11 f^ y утуте^ггггсу w r m ir у ii
O n the d ay o f K a rtik a P Q m im a during the A person who reg ularly perform s the
K rttik a constellation, a thousand lam ps should com pulsory and optional rites, attains the
be lighted. D u rin g the A r d r S constellation and d ivine and the prim ord ia l place o f S iv a .
Vayaviya Sarnhita (Uttara-bhaga), Chapter 28 565

ws toi Discarding the dharma of the ordinary

HTORT* T^d^W <l4 '«hW ta HTII^II people, he is engaged in Siva dharma and
because of the excellence of his dharma,
ш т %щщ W fc( Vl4rl: I
devoting himself to Siva, he achieves the
dj)(tl^l fa t НТО WTOIT ^TRratf^TRIR° и place of Siva.
д ч э И HrorwHHfcr ч ш то н то ЯТЧЩ ТШгеГРртёГТ ШРЕРГС5 HTOI
' d-R l^hjlt 9Г^Г119?11 н и fa ir a r h
A man, enjoying all the divine pleasure, in
зтптотот#?нЫ нч-.i
the Sivaloka for a hundred crore of Kalpas, he
in due course of time attains the abode of HHf HITOT TO ^Rb^qiun tT||^<£||
Uma, Kartikeya, and also enjoy his stay for ■ч тот Сч

long in the abodes of Visnu, Brahma, and HSIldfa %% faTOTOTHfarTHH11^ II

Rudra. Again he goes up and transcends the
%W #TOf Hi<f?Teb<£«)lfif TOtfa
five regions. Securing the knowledge of Siva; -О чЭ чЭ

he finally reaches the abode of Siva. ftcRfai: 11} о 11

^ ^ u k d s jr f q - ftcnf^critcr hi
'ШЩЧЧ ■HMRlIgJ f¥lcWIH^4l4HldlR?!l
A person who performs half the number of
the said holy rites, in one or two linwes, he
secures knowledge and embraces Siva's
Sayujya.
ЗТТОЧТ еЫ тогннткн
After achieving enormous pleasures, he
achieves the position of Vidyesvara, where he
enjoys all the pleasures with the Visvesvaras,
again he has a round inside and outside the
globe. Then he, achieving the best of devotion
and earns Siva's knowledge from the same
besides the great devotion. After getting his
identity with Siva, he does not return to the
earth again.

hiW чЭitoi^ ,чннэтФ тн ^ сбщ|1ч ,*11

-О
шщ Щ ^п
HHifir гётоэтгнйч ^ ч ? т # : 11ч ч 11
A person who performs one fourth of the
said rites, he after his death, crossing the
universe achieves the two invisible upper
Bhuvanas, achieves Rudra's place and enjoys
the several worldly pleasures for many
thousand yugas, after the decline of his merits,
falls on earth and is reborn in a high family.
Because of his earlier Sanskaras, he remains
illustrious there as well.
fsraspfart sfaHI
d<&4'(Uqic!cl KfficJT fvid4< H%HI 1^11
ЧТОТ ?ll
fatctsrrf i # ^ Ш Ч :1
ЧТИ ftsfalfawPTl' TO «ьаН %4faHII$ ? II
He is turned as an emperor and is invesed
with the right in the rituals of Siva. A person
desirous of welfare, shall seek refuge in Siva
and perform his holy rights. But we do not
force anyone to adopt any means.
Н^гИНН ТОНI
нт т о т е т w t o w t 4 tohii^ ^ ii
ТОГОТОЙ ^ИТ 4 TOHI
VffJr£(4^0f H«#^7Н Н Н ?тн:ll^^ll
Г?тто*Ь%#н нн^% то1гчч:н^ц|1
566 Siva-Mahapuranam

Neither in opportunities nor over

discussing are convincing. The rites connected
with the worship of Siva, appeal to some
people, because of their merits and with the
earlier impression they invoke, if the cause of
worldliness in their case is not going to help.
Therefore in case one is interested in the
welfare of his soul, he should deeply think
over all these things according to his nature
and devote himself in the adoration of Siva.
tTFTRlt cftod ftrTRIIЧ-Н
4V4[Blfavil3Sirqr:lR<in
566 S iv a -M a h a p u r a n a m

Some of the karmans are of worldly type,

some of them are related to the performing of
tapas.
ши
f e i m гш ii4<Hr^4*hidii4ii
Some are related to the performing of the
meditation, while others cover all. The
performing of homa while charities and
devotion are homa and worship both.
ЧТЯРТ
f e p frlclW ЩЧ1сЧЧ:И^11
Only those possessing Sakti, are successful
in their karmans and not the others. The
CHAPTER 29 command of lord Siva at once is treated to be
the Sakti.
The Kamya rites
<Jc| N cWIrcbWtPt сьчШл f^3T:l
m
чЭ ~
ЗПТ
'Л 'О
Щ |
Therefore a Brahmana should always obey
wrf^RT fvieisilra статики
the command relating to the kamya- karmas.
Now I am going to speak out the Kamya-
сЫШЧШШ el^>4^fiT mm<wiR n karmas which yield the fruit in both the lokas.
Sr! Krsna said, “ O lord, I have heard from сыЗччйГз: збчщ|
your auspicious month the words which are
faa^iidii
authentic like the Vedas, which ordain the
The devotees of Siva, should perform in
performance of the compulsory and the
the sequence of the internal and external
optional rites conceiving the devotion of Siva.
karmans because there is no difference in Siva
Now I intend to be enlightened over the
and Mahesvara.
kamya formations of the devotees of Siva.
You kindly tell me.” Ш УШ Ч 3Tfttl
^ПЧЩГОТТ ЧТр.П^П

<rari рфцТГ: ЧЧПЙМ1Ш

Upamanyu said, ‘‘Some of the rites yield
fruits in this worlds while some of them yield,
fruit in the next world. The karmas are of five
types which yield the reward.
(ritraqirtfii
4W1'<IWR!\ f t f : 4 f? :ll^ o ||
Therefore there is hardly any difference
between the devotees of Siva and Mahesvara.
A learned person who lives in the as'rama of
Siva, is known as other Mahesvaras,
performing the karmayajnas on earth. Because
of this the Saivas perform the internal karmas
VSyavIya Sarhhita (Uttara-bh&ga), Chapter 29 567

while Mahesvaras perform the outward along with their respective Saktis, should be
karmas. lodged in the filaments. Varuna and other
ч <r ^RThrt ffirito 3nfa:i deities shall be placed in the petals beginning
with the eastern one. Vairagya is to be
^ 11^ 11 stationed in the pericarp, the same Saktis in
There is no difference in the usages of the the seeds, Saivaite holy rites in the bulbous
karmas which are now being defined. One root, and knowledge of Siva in the stalk.
should minutely examine the fragrance, Above the pericarp the discs of the fire, the
complexion and juice etc. of the ground sun and the moon shall be conceived. Siva,
appropriately. Vidya and Atma shall be conceived beyond
that. Siva shall be lodged over all the seats,
with the flowers, of various colours.

A beautiful canopy should be made

appealing to the mind. The ground should be ятга' Vlid’c ^ f d ^ ll^ ll
so plastered, so as to look like a mirror.
Ям1ЧсЧ1<$гЧ^ ^ФгТ1
-чизй i 11 Tfh44I^Mts44K4lfuidHlgU4,l
A diagrams of one or two hands should be
made as per the provision of the Sastras to the
east.
ti^ itrd w m firr^ iR ^ ii
3||[н^П1Ч<Н W W Amba with Siva shall be adored with five
11vs 11 avaranas. Siva has to be as spotless as the
A beautiful lotus should be drawn over the crystal gem, with a delightful face and issuing
same, which should be of eight petals with a cool lustre. He has the crown of the matted
pericarp, drawn by means of the gold dust or locks of hair, resembling circle of lightning.
He wears a tiger skin, wearing a serene serene
grain dust etc. collected at convenience.
over his lotus like face. His soles, palms and
ЧзНеНиН^тЬ 4g¥imW4Wdl4l the lips resemble the petals of the red lotus.
•WVlfdiebCll^mi He is richly endowed with all the
-Щ dW«4H^yj MdlfddHd: ШЩ\ characteristics and is adorned with all the
ornaments and equipped with excellent
Cbfoiehiiu W II
weapons. He has divine scent and unguents.
^ grf ?TH He has five faces and ten arms. The crescent
ч>(иг«йч& ш ^ ii moon decorates his head.
fVl^feUdldr^ Msd THTI
^ 11u 11 1ян1*ЯГЧ£кгег1 <£>d«llvb3VltsK4JI?3ll
It shall have five Avaranas and should be His eastern face is gentle, with the lustre of
quite splendid. The Siddhis shall be conceived the sun with three lotus like eyes, and the
in the petals. Vamadeva and other Rudras crescent for the crest.
568 Siva-Mahapurariam

-фгщ н-дТчац чн *>£нзт *т| чзлад^Гчч ^1^ьн1ч«)«ьйл^ц|

|¥ll44$d ЧМП5$Т ЧШТЧ113 *11
T h u s pervading the fiv e p a th w ays, the five

3rTt f^tnnST ^<тс1<*(Фч(чпн11^ЧН o f his kalas are lodged in his b o d y. T h e lord

has Tsana as his coronet. H e is the eternal
nferini f o m ri^m<urvHsi^ i
Purusa.
Ц%»т ци^^ЧТ Hto4EM4W*HHJ1^511
ЗЩН^А! dggJ44^j тфйГНТ!
# Ш тт^ ш % Г (Т 1
WH<j rT Н'*Ч1НЧаГ^1п*Н1ЧЧНч11^?11
W T W»fd«hSMs4f4^<slWy^HHil l^^ll
A g o ra represents his heart. V a m a d e v a is
T h e southern face has the co m p le xio n o f
his secret parts, w h ile Sadyojata represent his
the clouds, w ith c ro o k e d .e y e b ro w s . It has a
feet. H e is b o d y has th irty eight kalas.
terrible lo o k w ith curved fangs. N o one could
ever dare to o ffe n d the same. H e has throbbing i p W T W R тщЩЩГ Ш \
lips. T h e northern face has the colour o f coral
w ith blue forelocks. It has charm ing
а&щтттэФта ^ t ^ w i r ж йттч.11^ i 11
Tsana represents M a trka s besides the five
m ovem ents. It has three eyes and is decorated
w ith a crescent. T h e w estern face has three Brahm anas. H e com prises o f om kara as w e ll
brilliant eyes and the lustre o f the fu ll m o o n. as the H a m s a S akti.
T h e crescent m o o n is also placed o ver the TT^ lfcqcbqT yraRW
same. It is gentle and is charm ing w ith sm ile.
The fifth face resembles the crystal,
?пчпшт-'rfqnmt w m m Ъ я ш т п з ъ и
resplendent w ith the crescent m o o n . It is quite TTr^sTWI ТЩП%1ТЧ^
serene and looks gentle, h a vin g three shining чТчЧуН ЛЩгЩ УсБ'гПфгЦ Щ ЦП
eyes.
w otm ^ у ч и и ч у Тл w f e r a n
сч C\

4,1 "PfTtRT ЩТТЩ^П TTW W M ^ II

гГ5ГгагТЩГ■crgT^er
T h e attributes o f his right hands include a
4«il4eb<ui q^raTWRJHTii^^ii
shining trident, an axe vajra, a sw ord and fire.
H is Iccha-sakti is lodged in his kam andalu.
In his left hands, he holds the serpent a rro w ,
b ell, noose and a goad.. H is right side is fla n ked b y Jnana-sakti, and
kriy&sakti. Sadasiva as the fo rm o f
the left b y
xT 4MHKN4Uil4ivil^V^HH.I Vidya is equated w ith the trie o f tattvas. Th e
M u rti shall, be conceived w ith the basic
ЗПеКОЗ feraT dWIHdli W ?IWdll mantra and everyth in g shall be com bined into
cT^sf VII'vMdldUsMcbHill W I T O T I I ? o | | one u n it. U n til the arghya he shall be d u ly

T h e nivrttikala encloses h im upto the

w orshipped w ith the basic mantras. T h e n Siva
knees, the Pratistha-kala upto the n a va l, the shall be in v o k e d w ith great Sakti in the
Vidyakala upto the neck and Santakala to the em bodied fo rm . T h e lord w h o is d evoid o f Sat
forehead. A bone that is covered by and asat shall be in v o k e d and w orshipped
Santyatlkala. w ith fiv e articles o f w o rsh ip .
VSyavIya Sarhhita (Uttara-bh3ga), Chapter 30 569

mrfmr cffTt Ч10ВД1 m i

ЯЩ^Т f?T^£| ^(тСТтЬЧ гГ
W$& m rT8IF% ^ c W :l
^ГгЦТЧ ^ f W W lli ЧII
m arfqpw m kl f ^ T теэтчя fmri
^ itr ^Rt mi^mii>$ о и
He shall adored with five Brahmanas and
six angas. With Matrikas, repeating the
pranava he will worship Siva and Sakti both
calmly. ThereafteOr he shall perform the
Pancavarana puja, offering padya etc. upto
Mukhavasa. But the rite of Prasthapana
(sending off) shall not be performed.

дптцдркгШ ':IRSH
#**
VSyavIya Sarhhita (Uttara-bh3ga), Chapter 30 569

a t^ n r ч rt зщтгЧ^%г%: ?Б щ рт1
Then the eight Rudras including Mahadeva
should be adored with their Saktis.
ШЧМТЧТ W % !I
«пгш *3331141
О Sri Krsna, this is the first avarana which
has been explained by me. Now I shall
highlight the second avarana and you listen to
the same with devotion.
3H<f 4^ W jI Tv&fib cRR ЪШ'Л

In the leaf of the east side of eight petals,

Ananta should be adored with his Sakti lodged
to his left. Suksma should be adored with his
Sakti towards the western direction.
CHAPTER 30
Avarana worship of Siva % % 44*5^1 №11
In the leaf to the western side Siva with
Sakti and in the leaf to the north Ekanetra
W : ЪЧЩ
should be worshipped.
W mssfrti
Upamanyu said, “ Starting from the right
or the left, both Siva and Siva, Ganes'a and flptfd rRR rl
Kartikeya shall be offered fragrance, unbroken A Rudra with his Sakti should be
rice, flowers etc., first of all. worshipped in the south eastern petal.
Trimurti with his Sakti should be adored in the
<mt «si^iifui зйгт jyimfe wiPT4;i
south eastern petal.
^VlRfeehlfH UWWft R % ll?tl
#5Бпз a^slrb r m щ ш :\
Thereafter all the Panca brahman with their
rt# %<g«iivi RMrSddii^u
saktis should be adored from Isana to
Sadyojata, in the first Avarana. Sri Kantha with his Sakti should be lodged
over the south western petal, while Sikhandlsa
should be worshipped with his Sakti over the
north western petal.
Thereafter Hrdayanyasa with Sadanga
%%Tcrrat %ЩТ:
should be performed. Siva and Siva should
then be adored in the south east. ^ФлжпГ RjRT: и
570 Siva-Mahapuranam

In the second avarana Cakravartls should tp?r •q^ETII^II

be lodged, while in the third avarana should Sastra should be adored in the south
be lodged the Astamtirtis, with their Saktis. eastern petal, or over the petal, to the south of
ЗЩТ ifiR # 4dHd4Rd: 5РШ1 the goddess. Ganesa has to be worshipped in
Щ .: 4^l4fiiW d:ll^ll the south western petal while Sanmukha in the
western petal. The goddess Jyestha has to be
vrHrt ^rngl *jn4: stomqj
adored in the north western petal. Gaurl is to
3PRft sbMiqJ be worshipped in the north and Canda in the
^#Г : Щ ■ ^ 'J iliw ^ e b l^ ^ t k : l l ^ l l north east. Munlndra shall be adored between
They shall be adored in eight quarters from Sastra and Nandlsa.
east onwards in a sequence. The Asta-murti Ч^кЫННИтНН: f q ^ f jj
comprise of Bhava, Sarva, Isana, Rudra, 7ТКГ ^ 8 R Ш:11^П
Pasupati, Ugra, Bhima and Mahadeva.
Pirigala should be worshipped to the north
Subsequently the eleven mortis including that
of Mahakala. Bhrngisvara has them to be
of Mahadeva and others shall be worshipped
adored in the middle of the Sastra of the Matr
with their Saktis.
group.
R ^ c f: Щ : щ Ь

Ф тг ^ T ^ a r:ii^ n
d^cfeidVl Т О Г : I
<ПП^ TRHT w r r ctl^irrf^ ^ n w r i l ^ l l
f?TR riifMhlxAi
The eleven murtis comprise of Mahadeva,
Siva, Rudra, Sankara, Nilalohita, Isana,
Vijaya, Bhima, Devadeva, Bhavodhbhava and
Kapardlsa. The first eight shall be adored in
the south eastern comer onwards. Devadeva
has to be adored in the eastern direction
Bhavodeva shall be adored in the centre.
WTf TPtrTt
~ ф т ъ ш ц^1*1гт n s ftc R ii^ n
In the same avarana Vrsendra is to be
adored first. Nandi should be adorned to the
right, while Mahakala has to be worshipped or
the north.
’^ 4 1 ' ^TTWhTIRoll
Vlrabhadra has to be worshipped in the
space between Matrs and Vighnesa. Goddess
Sarasvatl has to be worshipped in between
Skanda and Vighnesa.
^11
Sri is lodged at the feet of Siva, where she
should be adored between Jyestha and
Kumara. He shall worship Mahamoti is
between Jyestha and Amba.
MUIIMNUg^l^ cfcft ЗГЧу1^1
3I^c)|cKut чтгт:
The goddess Durga should be worshipped
between Ganamba and Canda. In the same
avarana, he shall worship the hosts of Siva'a
attendants.

f?Niq[gr JHshcpf w ft?T :IR 3ll

"n^FT ^ w nt О
xr : i: ^ *
\Э
11 After performing the japam appropriately,
^rgT cn<4q<rl with a purified mind the female friends of
Vayavlya Sariihita (Uttara-bhaga), Chapter 30 571

S iv a , along w ith the Saktis of R u d ra , T h e second avarana shall be w orshipped

Pram athas and B h u ta s , should be w orshipped. w ith U s a , prabha, Prajna and Sandhya after
fix in g them in Tsana etc.
p tiiraP T йпг!
гщдктпт щ ш «rfptPPT #чч$н<* ^ <g«i w Ti
A ft e r w o rship pin g thus the third avarana , b rm
he shall w o rship the fo u rth avarana outside it, ? i% t гггтт Ti| p-
after m editation.
'R4*ddl ^ d l^ d ^ lc W O) ЗГЧЩВЗ ЦII
ч4<<г1 ^HTt c^nit Tdd<H4:l In the third dvarana S o m a (m o o n ),
dhU|f<d^ f s p n ^ a r f a ^ iR q il A n g a ra k a (M a r s ), Buddha (M e rc u ry )
Brhaspati the m ost excellent one k n o w n as the
T h e sun shall then be adored in the east
m ost intelligent one, Illustrious Sukra
B ra h m a in the south, R u d ra in the w est and
(V e n u s ), Saturn, R a h u and K e tu , the sm oke-
V is n u in the petal to the no rth .
coloured and the terrible D h u m a k e tu be
y«HI|cKU|RKU w orshipped.

зтегат Атзеттгё&чц ^rsf^i

The re are separate dvara^as fo r all the fo u r
^fRjTcKU) ^ог Ч1»И»ДЗД1 ■q^FTII^XII
lords. H is six lim bs shall be w o rshipped at the
O r he shall w o rs h ip the tw e lve A d ity a s in
outset together w ith D lp ta and other Saktis.
the second avarana and tw e lve Rsis in the
^HT 7J8*TT 3RJT (ч'чЙЙЦси 5h4k(l third A v a ra n a .
згчТепг ufcr: ferffT:ii^t9H Ш Н W isN - «#RTPT WrFT:l
F r o m the east, the goddess like D lp ta ,
5g4)^e|Usr 11jyс|Тд|7|11|ЯТО<ITWIl-fl I^ ц 11
Sflksm a, Ja y a , B h a d ra , V ib h flti, V im a la ,
A m o g h a and V id y u ta , shall be w o rshipped. атчи^ш таг *щ н|цадя1ця1 ^ tr)
m з ф Л ciHRsi^ia' t ^ ii ^ ^ ii
fentaicKul w n aR rat ^ т : * 4 idj
E x te rn a lly , he shall adore groups o f seven
ganas each, besides the Rsis, gods,
T h e fo u r lords shall be w o rshipped in the G a n d h a rva s , serpents, apsaras, gram anis,
second dvarana in the sequence fro m east to yaksas, yatudhanas, A s v a g rlva s and seven
n o rth , fo llo w e d b y their Saktis. B a la kh ilyas.
ШЧ Tf^R^RU^T: I fs^ rn ri
щ п <гат f e w : 113 11 ^ ll^ v a ii
tdWHI Rpm 1WT:l T h u s adoring the sun in the third avarana,
Ш л$[ -q%ir W t smznf^Ffrft B ra h m a should be adored in the three
In the east, A d it y a , B h aska ra , B h a n u , R a v i, a varanas.
A r k a , B ra h m a , R u d ra and V is n u , are the ftWdJ|4 ftT R с(^ПТГ ctrT: I
V iv a s v a n a , extend ing to south. B o d h in i is in
«Ы Н 'Ч % ч 1 ^ Т П ) ^ 5 tT ■cTl'd4 ^ d j I ^ i 11
the w est and A p y a y in I in the north .
H ira n ya g a rb h a should be adored in the
miш м щТ ш # <ra: w i i east, V ira ja in the south, K a la in the west and
f^Rrer fgahnmul *n Purusa in the north .
572 Siiva-Mahapuraijam

%fU*PTtf: W T t ЦГТ ЩГЯ^5№Г:1 A k u t i , K h y a ti, S a m b h u ti, D h r t i, S m rti, K s a m a ,

Sannati, A n u s u y a as w e ll as A ru n d h a ti- the
р я : 'W>ft*£l44:ii*sn
m other o f the gods. A l l o f them have a
H iran ya ga rb h a is the first, B ra h m a
respectable place in the w o rsh ip o f S iva .
resembles the lotus, K r§ n a is like the m ountain
o f co llyriu m and Purusa resembles the crystal OTRfcTPJt tcfelgTt =ГТ yifflilctl
gem . avarana ^Kiy<iuiifH fg a h n w t ^T:ii^t9ii
Urnroit т т зг а ^ m m : wri^«bw«in O r otherw ise the fo u r V e d a s should be
N3

хрщт ЖЩТ: М*ЯЧН<и1 fit!RTT:irtfo|| adored in the first avarana. T h e Itihasas and
the Puranas should be adored in the second
These as w e ll as the three gunas, v iz .
dvarana.
sattva, rajas and tamas are lodged us in the
first avarana. ddlillcHUI t® i4 i5viiw^<:^RT:I
fguT: bbETT WcfcT:ll^<ill
fedlUMiul
T h e dharmasastras are to be adored in the
ЧНфЧК:
third avarana, together w ith all the V e d ic
In the second avarana in the sequence o f lores on all the fo u r sides.
eastern directions etc. Sanatkum Sra, Sanaka,
Sanandana and SanStana should be adored.
3TgHIT ЗТ Щ фсЧ1 by)I ■H4’dci:ll^<? II
jMltiobi)
Starting fro m the east, the Ved as and the
I! post V e d ic literature should be adored in the
In the third dvararia the PrajSpatis should fo u r or eight w a ys.
be w orshipped. T h e firs eight o f them are
Dak$ a and others, w h o should be adored in a
sequence fro m the east.
^TU) b%i) ЯЩ 5 TfldtUf ■гт^ичои
T h u s adoring B ra h m a in three dvaranas,
cMlf#4l: I R u d ra should be adored to the south and the
трПЕсЧ: x p T p N *<рЕЦ5ГЧ^ГТ:1|-*311 west w ith out dvaranas.
й д ч т т : язтнт b craf^N ere? dgregflift wmraiul
Ы smtfsr ^ fspfrsrr ^гатачч.п'*'* n Ш ьщ тщ W II4 ^11
T h e y are k n o w n b y the names o f D a k s a , Brahm a$adanga (the fiv e Brahm ans and
R u c i, B h rg u , M a r ic i, A n g ir a , Pu la s tya , P u lah a, the six lim b s) are his prathamd-varana. T h e
K ra tu , A t r i , K a s ya p a and Vasi$tha. These are second dvarana consists o f V id y e s v a ra .
the w e ll k n o w n Prajapatias. T h e ir w ive s are
ЗсЙЬТЩПТ ^ fourf ТГ f дйСЛсП
also to be adored pro pe rly.
та) ьнгт: ягсщич^и
cWTSSffW: W P d : in T h e third dvarana has a difference, w h ich
gfa: ^ ^(сйЯ ^Ч ввш ^ци is being b rough t out starting fro m the east
тщ b%cTT:i their fo u r im ages should be w orshipped.

Г у н <di fret fffrrer: f ^ r a ^ m i i ^ i i Игдьт: ■vtchcril

The names o f the chaste ladies are Prasdti, ■ЩПТГ ^rr ^ : I I 4 ^II
Vayaviya SarnhitS (Uttara-bMga), Chapter 30 573

гТТЩТ: f? :l ЩЧ ^fr^ll^o II
qgifawj 'ц ф щ $ 4u^& t,i
T h e lord possesses o f three gums. As S iv a ,
he shall be adored in the east. T h e rajas
creator B ra h m a shall be w o rship ped a B h a v a
Paiicajanya conch should be adored in the
in the south. T h e tamasika A g n i shall be
w e st, w h ile the S a m g a b o w should be adored
w orshipped as Н а га in the w est. T h e sdttvika
to the east. In this w a y m a k in g the three
bestow er o f happiness v i z ., V i§ n u shall be
im ages Param ahari, know n as V is n a .
w orshipped as M rd a in the north.
M a h a v is n u , S a d a visn u , should be adored in
in? ?ттатГ: fw m \ the third avarana. Besides the fo u r images o f
xn^r rttft %иач*8><11чч» V is n u should be adored together w ith their
Th u s tw e n ty six im ages o f S iv a should be fo u r Saktis.

adored in the w est and V a ik u n th a should be

adored in the north. ^Ttmf«rebi -цщщ щ ч ! л ч тШ и * ?и
ctT^cf ^T: ^ e rr H e shall w o rsh ip Prabha in the south east,
33:114*11 Sarasvatl in the south w e st, G a n a m b ik a in the

K e e p in g V a s u d e va in the fo re fro n t, he north w est and L a k § m i in the north east.

should be adored in the first avarana.

Prad yu m na and A n iru d d h a should be adored tp r fsrarcr d l^ iiw ^ ic K u i 4% i;ii ^ ii
in the south,
A ft e r w o rsh ip p in g the sun and other form s
^ jr^ a re fr m as w e ll as their Sa ktis, he shall w o rship the
я з ч и ч о'! sttfe f s f h n w t ^ r ^ i m v a i i lords o f the w o rld s in the same avarana.
Sam kar?ana B a la ram a should be adored in ■^чГч ъ ц 4tss g w стал
the east or alternatively th e y should be adored
Щ чтгч ъ w ^yrreu ^ ^ n ^ i i
in the opposite directions. T h is has already
Не shall w o rsh ip In d ra , A g n i, Yam a,
avarana. N o w w e shall
been stated in the first
N ir r iti, V a ru n a , V a y u , S o m a , K u b e ra and
speak about the auspicious second avarana.
Isana should be adored.
ТШ : f q f щ т 3T44:i
тл? TJjffWT ferFRT: I
ТЛЩРЮТ: fWTt 49R<gf0rt5ftr ^114 1 II
w w лч^и^чп
Z& igfopt « Ч г ^ |
Th u s adorning the fo u rth dvarana
ЧНШЧЩаЧ GbRr^lgd *T3ftfil4 <?|| appropriately, he should w o rsh ip the weapons
M a ts y a , K O rm a , V a ra h a , N a ra s im h a , o f M ahesvara.
V a m a n a , R a m a , K r§ n a and A s 'v a g rlv a , should
be adored in the eastern part o f the third
dvararta. T h e in fa llib le N a ra y a M s tra should чтит 414*4^11^^11
be adored in the south. -цщ ^Tw ltarti
H71T5RT тТ JJTjf « p a tr o l чгей w r ftrara;
574 Siva-Mahapuranam

ц чтШ » T h e anim als, b ird s, trees, w o rm s , and other

insignificant creatures, m en of d ifferent
W H Eti ^ зЦ?:И5<Я1
castes, deer o f insig nificant species, the w o rld
4cfcft(J|%cH4! хщ^5ШП
w ith in the universe, the crores o f universes,
^ тф$ w t чгзГсти^и the innum erable seed germ s, their w orlds w ith
T h e n he w ill w o rship the shining trident, in their rulers. Rud ras lodged in the ten quarters
the north east, V a jra in the east, axe in the supporting the universe or everything
south east, arrow in the south, the sw ord in the fashioned out or the gunas or M a y a or
south w e st, noose in the w e st, goad in the originating fro m Sa kti shall be w orshipped
north w e st, P in a k a in the riorth, and the generally, taking into account, their presence
Ksetrapala in the w est. A f t e r adoration o f the on either side o f S iv a and S iv a . T h e y shall be
fifth avarana thus, p ro p e rly, he shall w o rship form s o f cit and acita or w h atever can be
the great b u ll in the east, along w ith the
expressed in the w o rld .
m others o f the gods, o f the avaranas either
externally or in the avarana. fw R Tsrrw n
sterc tf ^ ти\э\эи
<ктягччт<г: w it : тгёй t
They shall be jo in in g their hands in
TsPcRT: i W : f^SF тщтщ тщ ш Т:п\эо||
reverence, h a vin g smiles o ve r their faces and
3FRTTW 4Rt^F
lookin g w ith d e vo tio n at S iv a and S iva .
: liv^ll

■jjWUwS
ЧИ: fhT4: *гччтй ^I|V34 И
A ft e r p e rfo rm in g the avarana p u ja , thus,
Thereafter d iffe re n t types o f deities shall he shall w o rsh ip the lord again fo r quietening
be w o rshipped all ro u n d T h e y include the
obstraction and confusion and utter the five
w alkers o f the heaven, the sages, Siddhas,
syllabled mantra.
D a ity a s , Y a k s a s , Raksasas. A n a n ta and other
leading serpents and those belonging to the
d ifferent fa m ilie s, besides D a k in is , gob lin s, ^FTS qeFT^rqil^ll
spirits, B h a ira va s, people o f the nether w o rld s, gilsivi<iaefej*44e*t
the rivers, oceans, m ou ntains, forests and the
TFISrfe^F ЧЩЩЦЩдчтт (е*Р|е}<<Ц||<'о ||
lakes shall also be w orshipped.
H e shall then o ffe r to siva and S iv a , nectar
ebteraT: ^ Y * F 4 :l
like sweets and charm ing M a ha caru as
Щ fcffaliHtRHI f l ® $ЯЧ)ЧЧ:1№911 naivedya accom panied w ith side dishes and
vegetables. T h e naivedya shall be prepared
fro m th irty tw o adhaka measures o f grains is
appreciable and that prepared w ith less then
w m sm w m srafw T :i
one adhaka m easure is lesser in im portance.
ш т/ш Ш: щ^.и'ачн A ft e r collecting and preparing the naivedya in
ъ т ^ 1<(^с1ТгЯсЫ{,1 accordance w ith one's com petence, he shall
o ffe r it w ith d evotion .
VSyavIya Samhita (Uttara-bh5ga), Chapter 30 575

штГ f%%u шч%г xil4<yr4>:i 44 c ^ i 7Т%ТТ4Т4Г: 7Tj>l

f«4T Чу11¥)Ч ЦЧ1Ч%<11<^11 W H 47% Й1Й11Й1М11Ч<*М: W l l d d l l
Thereafter he should offer other things Then the send off ceremony of lord Siva in
besides the water, followed by the betel. The relation to all the avaranas should be
arati should be performed thereafter, and the performed. Then the material of the yajna
puja should be concluded. should be offered to the preceptor.
f^fyrgf^el 7П4%^ | 4T ^ПШ%%ЩЧЧ%Н:1
fa-HVIIth i 4 4 % Н 4% % *4% 7lf% ll< S ?ll зтггат 4 % 4 T % 4 f?T4S*%
Or otherwise the same may be given to a
ч сьчТрщ щтгпчШ ш \ зйгспгзи devotee of Siva in the Sivaksetra or hand them
over to the temple of Siva.
^ нг4<4т u 4 ^ 4 B h : i
Гум1ч14т 4%%4 w fir:i
$ Ч |Ы > 1Ш 1Й «Ы-rffui Ч » н К |Г & 4 c fc a fd l l < l * l l
W 4 * 4 44R1H oil
Then he should prepare the dravyas useful
for the yoga. He should not at all be miserly in Otherwise, the same should be dropped in
case he is financially well off. A degraded the fire of Siva, he should adore the gods of all
person who neglects, his action tantamounts to the avarana and the send them off gracefully.
the adverse actions. He can never be %Г%йг% чт Щ HI%H f%5|4:i
successful in his efforts. This is what has been
4 Н%^ТП%5Ш 44% *11
ordained by the noble people. A person
This yajna is known as yogesvara in the
desirous of success, should discarding neglect
three worlds and there is no other yajna on
perfor the kamya karma with utmost devotion.
earth better than this.
fW 44T ЦЧ1Ш1ЗД %4 %4f ЯПТЩ rTI
4 H4c3fHT$miST 44%4 51
44?4T TR: ЦЦЩЩ
4T Ш fa& < ^far4i4iH $T 4TII<* * II
Thus concluding the pQjd, offering his
salutation to Siva and Siva, he should offer фФФ 45H %4 f%474%l
prayer with devotion subsequently.
44: ■WldWIWI^ ^а1тН!(>МИ!Ч1
i4UT ^ ^ T u y r y '« :ii< i^ ii ШнтптМггтт1%ч jntq%ткн^п** и
At the end of the stotra he should recite the There is nothing in the world which could
Pancdksara mantra a hundred and eight times not be achieved with the same. One reaps the
or a thousand times. fruit from the same like Cintamani.
fenhytt TJTT: TJ4T fHTT TMlfq 4 H %44f4tH%41
HEaraf 4TRT4 7 4 4 H44%
Thereafter one shall adore Vidya and the Still it would not be appropriate to invoke
preceptor and offering his salutation to them, it for the sake of the petty gains. A great man
he should recite the stotra adoring the being desirous of petty things, belittles
Brahmana according to his means. himself in the world.
576 &va-MahapurSnam

ТТ?5Г T O M fa p lfa l In case anyone thinks into the hymn on the

festives day of astami or caturdasi, keeping
■qfl^ ^ yu ^d lH II^H
fast, and resorts to recitation, he achieves half
But in the deed all the small or the big
the benefits.
desires are fulfilled with the same. Therefore
one should perform everything keeping
Mahadeva in view. Miqftcfi 5TlcWlij -4 firFT ЧДЯЧРу « < 1Цо311
7i p p n % i A performer of the vrata, who,
^|5Т ^ ^ rfg c r^ n n m ^ o ii concentrating on lord, on the festival days,
Therefore for victory over the enemy, recites the japam of the strotra for a month, he
overcrossing the death or for any other attains full benefit for the same.
rewards, which could not be achieved through ylfi>134f*ipul w ent e)|i|ejliUi^dWlijTU4Tit
any other means or gods, one should adore $e|Rt ch|WJeh4gnbi ЧПТ f^?Tt5ajT?r:ll?o||
6iva. ***
ч$««(Гч rt XTblj
Vll ^ ?nf% fl l ^^ ll
In the grave sins, or grave ailments,
immense danger, draught, etc. one should
adore Siva to achieve peace.
*§чт i% jrarfa ч*1отчБгапч»ц|
ЗПгА ф Ш ^тяг(1тщщ? 11ЧЧ11
Excess of talk is of no use, this is the only
weapon which destroys all the misfortunes of
the devotees of Siva. This has been ordained
by Mahesvara himself.
dWfefl: u t 4Tft?T 4Rsiiuif4ifirM4:i

Therefore, there is none else to provide

better protection than this. Realising this the
performer, achieves the auspicious merits.

K«ikgi vi чк-гчидч i< i i я ° v \

The one who purifying himself, with the
attentive mind recites, attains the benefit
desired.
m <НЧЩНМ1«1 q^UiUVM: tj%^|
з г е щ т щ у м
576 &va-MahapurSnam

(
1

CHAPTER 31
Siva strotra or hymn to Siva

-Ш й ^шт! хщтщтттт^т
g w grf ftqr w ^ f t i ^ i i
Upamanyu said, “ O Sri Krsna, I shall now
narrate to your the auspicious stotra known as
Yogesvara, relating to the Panc&vama mSrga,
reciting which all the holy rites meet with
success.
зггг w vjioc^eniy! ?mft!

qgraranifM
7РТШ M^qfftddxcl^lR li
О Siva the sole lord of the universe,
beautiful by nature, of the nature of the eternal
knowledge; free from sins you are the tattva
beyond the mind, speech, and movement.

You possess spotless temperament and the

body, simple and enthusiastic, you possess the
VSyavIya SamhitS (Uttara-bhSga), Chapter 31 577

unparalled prow ess, ocean o f the spotless ЧЧ: VriRTI-Ч 4R: fviddtKI %ll^on
virtues, v ic to ry to y o u . Y o u are the suprem e lo rd , supreme cause,
S iv a , peaceful on e, fo rm o f S iv a , and the best
o f a ll, salutation to y o u again and again.
Ill'll I
You possess the unending splendour, rcf^qfir^ w ife
having the d ivin e body, base of The entire universe of the gods and
uncontroversial g lo ry , bestow ers o f the stable dem ons is subservient to y o u .
w e lfa re , v ic to ry to y o u .
aidfrcifefedwifli graft еБК^ с |П щ ||^1 1
f t w r ! Ek h w I ^ ftsw u T h * ii!i 3rt
E u-dW H ^! ^ 1 ч # г а т ж !1 1 ч н У|Й<1 TP5RT53RTII^II
Y o u are unblem ished, w ith o u t base, taking Th erefore w h o could venture to disobey
birth w ith o u t any reason, v ic to ry to y o u . Y o u your com m and. Your devotee is alw ays
bestow delight on others a lw a y s , cause o f dependant on y o u ; therefore y o u k in d ly accept
vairSg ya , v ic to ry to y o u . y o u r prayer.

Y o u possess all the fortunes, extrem ely О A m b a , m other o f the universe, fo rm o f

com passionate, com pletely independent, the com plete universe, y o u possess the entire
having the unparalled fortune s, v ic to ry to y o u . fortunes, y o u possess the supreme beauty,
’44leM43lfaJ8'! ^RTRrfrT! ckdlvltll v ic to ry to y o u .

Щ^тТТ! W tdW ! 1№11 5RT с|14*НГСМ^! ^ f ^ T c ^ R W f ^ !I

You are all p e rva d in g , y o u cannot be wt ^rtt длётттГт^'н^чи
overshadow ed b y a n yo n e , the best o f all and Y o u are b e yo n d the speech and the m in d ,
there is no one superior to y o u . V ic to r y to y o u . y o u rem ove the darkness o f the heart y o u are
згащст! srang?;! зщщпт! и beyond the birth and o ld age, y o u are better
than kala, v ic to ry to y o u .
w t Rt! 'Зптптгаг! згаттгг! sretreerln^ii
You are w o n d e rfu l, you are not vd4lA*fd4H$! ^R Tf^R fiR r!l
insignificant, u n w o u n d e d , unch ang ing, beyond f5P8^TTTKt! ^ПТЗДЦШ т1Т!||^11
measure, free fro m Maya, w ith o u t having Y o u are lodged as the b eloved o f the lord
em otions, spotless clean, v ic to ry to y o u . Visves'vara, y o u are adored b y all the gods,
TTfifsr! тщтш! ч?прт! urorli y o u alw ays th in k o f the w e lfa re o f the w o rld .
V ic to r y to y o u .
M^rniq! Щ ё !
Y o u have long arm s, the great essence, WJ 4f}rlR<*l%! 3RT Ч^г1^Гч^!п
great v irtu e , great speaker, M a h a b a la , 'jrRt Ш Ч^г(^((УЧ1!||^11
possessing great M a y a , the great essence, the Y o u have the b o d y possesssing all the
great chariot, v ic to ry to yo u . w elfare. Y o u illu m in e the w e lfa re , besides
ЯЧ: VHtTifora ЧЧ: being the bestow er o f w e lfa re , v ic to ry to y o u .
578 Siva-Mahapur5nam

7ПТ: 4<4eh(ryiUHIUIW^4^l
•О Сч

сЗтТ: w r im W зршгйсг
чЭ чэ

Y o u are the fo rm o f benevolent m erits, the B o th o f them are respected b y S iv a , S iv a ,

entire universe has em erged fro m y o u , and B ra h m a and other god s, are extrem ely
ultim ately m erges in you. Thereafore satisfied, they m e n tally lo ve each other
salutation to y o u . enorm ously.
счПНТ ddbH 4 T?Tgv^TRTl •HtJcllebMfbUUi 1RTI
sro nifa <cR|4Tf3RT: 11W 11 icRgracTTt : 11? Ч11
E x c e p t y o u even Ts'vara is unable to bestow T h e y are a lw ays ready to do go o d to the
such re w a rd , О suprem e goddess, I happen to w o rld . T h e y incarnate in m a n y w a ys o f their
be y o u r devotee. o w n sweet w ill.
SRTtSW flcT ЗДЩгг T R t^ l
WcTebTl с^ЗГ : ^W >fdcb^V T :||^o|| ddui^i м там щ п ^ п
c(u^5l§|ehC1l^6l «cbvi(HMt>Vi:l B o th the gods have been adored b y m e
П>1<*чГн>«ЦК5%: Щ ФШ : W ^ . ' l together w ith S iv a and S iv a m a n y tim es. L e t

UrUlfScTt W STtfsTd them fu lfil m y desires at the com m and o f S iva

Th e re fo re , y o u k in d ly fu lfil the desire o f
the devotee. F iv e faced Sadasiva, ha vin g the
ten arms resem bling the crystal, ha vin g the
physical b o d y fo rm e d o f letters, the five
BrShm anas and the ka la s, the lo rd is both
Sakala and N is k a la w h o is endow ed w ith the
devotion o f S iv a , and w h o is beyond the
Santikala has been w o rshipped b y m e . w ith
d evotion . M a y he bestow on m e , w h a te ve r has
been prayed b y m e.
*Ц|(У1ЧГ|рЧ1'в ДГ yifa ife g Tfyiqrffini
L e t the Iccha-sakti in the fo rm o f Siva
lodged in the lap o f S a da siva, the m other o f
the universe, fu lfil any desire.
%cfl
fglcIFfMcft ryi^jlR 'p ifVRllI? h II
Ganesa and K a rtik e y a are the beloved sons
o f S iva and S iv a , w h o are om niscient b y the
grace o f S iv a , consum e the nectar o f Siva-
jM n a .
and S iva .
ftrarw щтпгЧЧ:1р\э||
Г?И|т5чШ ^TRT ?ir*fi|‘dld 7snTlfW4.l
т щ щ тЙ т cftt cfiRTfa: 4Vfcj<iqil36ll
яцщщдг ^га^гг щ
4VJ W ШЙ<Т *T TRTESjTIR II
The lord Sadasiva is spotless like the
crystal gem and is k n o w n as Isana, he is the
great A tm a n , w h o is quiescent, w h o occupies
the firm am e n t, transcending the Santikala w h o
is the final blja o f the fiv e syllabled mantra,
w h o is equipped w ith fiv e kalas and has been
w orshipped in the first avarana, together w ith
S akti.
JWRirt 3<КНЦ1
^ trW t: ii 9 о ii
T h e lord is resplendent like the rising sun,
w h o is the eternal Purusa id entified w ith the
eastern face o f S iv a Paramesthina.
Vfiyavlya Samhita (Uttara-bhaga), Chapter 31
TibfiiiWd» зтш Ш ?1«тГ: тщ\
w m f? ra ^ % w ridEbhHH.ii^
w kw i w ■^ra^arr ~щ ч тч й тт
Cs *s
и Ш W w зпШ if м щ ^ 1 1^ ^ 11
зщ ят^яА щ ^тШ ytifaraFTi
^П Т ^ 3 f ^q^cm^biebHjI?? И
ЙЯ1Ч? И Щ 5 clf^4U5M4^lTl44l
l&d№ f?ra#^5 ehdlwaeheiPtdH,M^^II
■^Wt^TUTf^TFt W & n ^ ЖЙгПТ l
He is like Santi lodged in the wind, who is
engaged in the worship of the feet of Siva, whi
is first among Siva-Bijas, who has four Kalas
and who has been adored by me with devotion
in the east along with Sakti. May the sacred
middle Brahman, named Aghora, resembling
collyrium, having a terrible physical body,
identified with the southern face of the lord
who abides in the Vidycl region and is lodged
in the centre of the fire, who is second among
the bijas of Siva, who has eight kalas and has
been worshipped with Sakti to the south of
Siva, grant me what I have prayed for.
Ф & ■це'Щ 9^r trif^cT ^ H*fc0gll34ll
«*1Ч1'<И ^ ^ f c b l
с |« и у т н ф |^ «rfdgrat яЩг1Чч11?^п
dlRua-g^q&ilW 7Щ1е(аГГ^ ТгПТ|
дтй ^«yiefH ifeciH Ji?^и
qfor irnt vrfm 11э 6 11
Let the holy Brahman grant me, whatever
has been prayed for by me, for he, who is
known as Vama, who has an excellent dress,
resembling the saffron powder, who
represents the northern face of Siva and who
is well established in Pratistha, in the middle
one of water. He is engaged in the adoration
of the lord. He is the fourth of the Siva's bijas,
579
having thirteen kalas. He has been worshipped
with Sakti to the north of the lord.
^aitsti # u h $iui4 i
fvnw cfcRT fVN4lch^4d4;il^^ll
The fire faced Sadyojata Siva is of white
complexion like the conch, lotus and moon,
bearing all the auspicious symbols. His
western face is being adored.
rl TjftloJli T rrrd w ^ i
<3dld fviqe^g chrllfobcllfeRl^dMJГ*o ||
Tj%xr 4Ft Щ fiMfrTdMj
ч М ЩЦ w A % W^dllU^II
He represents the western face of Siva, that
is engaged in the worship of Siva, who is
established in the Nivritli region and is lodged
in the earth. He is the third one of the Siva
bijas, possesses eight kalas and who is adored
with his Sakti to the west of the lord.
fyicrw щ farom® fajaf fq m r M i
W tn m гГ % сБЩ 5ГСт$Ш41|^||
Let the two purified hearts of Siva and
Siva, purified by Siva, grant my wish at the
instance of both Siva and Siva.
f? T O W %cfroigr f W s r f RpnEsirtl
■НфгУ fvidqltrjli % ШЧ HiliSdl^ll^^ll
The excellent image of Siva and Siva is
dependent on Siva. Bowing to his command
shall fulfil my desire.
fw r w щ Rraraisr fq m r M i
й ТГ ЩЧ TKI^MWinmi
Let the kavaca, getting sanctified with
Siva-mantra, at the command of both of them
should fulfil my desire.
ftrarq Ъ % Л |
w^cti R>ic|-qj<i^i й й «шт злт^тти-кчн
Let the two eyed form of Siva, dependant
on Siva grant me my desire at the behest of
580 &iva-Mah&pur&Qam

both of them. Let the immensely resplendent Vrsaraja,

1¥1сГО>щ'| ^ if <БГО U il^dl^n^^ II
Let the weapon form of Siva and Siva, at
the instance of both of them grant me my
desire at their behest.
error -щ: gjrat kranuTwiii
g # fachroreNr «гсточего: th: ii* ^ ii
roffcTFr ?гого:1
R»HdT<d ?rraro^ii^6ii
Let the deities like Vama, Jyestha, Rudra,
Kala, Vikarana, Balavikarana,
Balapramathana, and SarvabhQtadamana grant
me my desire at the command of Siva and
Parvatl.
д ата f? ra sjro ro ^ ;:i
srteragj Гуизи^-.п^яи
№ T ^ r f ШГОЩГО5ЙГО:1
Й if 3>ГО нгп*ЯТ fvid^Ad лгачщпч ОII
Let the eight deities Ananta, Suksma, Siva,
Ekanetra, Ekarudra, TrimQrti, Srlkantha and
Sikhandaka with their Saktis who we adored
in the second dvarana grant me my desire at
the behest of both of them.
ятош ч& авп^ Hroroftr rT ?raro:i
Сч
TlRfifa: ^ЦгТТ: ^ <j<foHcHul f^rro;i
fyH'd kr^i f ^ l f ^rro1facroji4?ii
Let the eight images of Bhava and others,
with their Saktis and the eleven figured
Mahadeva, besides others accompanied with
their Saktis, stationed in the third avaranas
bestow the desired benefits at the command of
both of them.
<fRMt ЩТгГЗП
114 3 II
thundering like the clouds, having the six
comparable to peaks of Meru. Mandara,
Kailasa and Himalaya.
ГшщЩжгепТ: <*<-Ьд 4R?llRro:l
WTO хг feKiftw: 114*11
ТтШЧ^ггготГ Tmrrof^hBR:i
^гПЪ^ГОЧГ'ксПН: IiЧЧ11
Having the form of the white clouds,
looking graceful with his hump, having the
tail like the serpent Sesa, having the red
mouth, horns, the feet as well the eyes, having
the well developed and raised limbs, walking
gracefully.
:l
%gftro: fVHWrh: %ЫГ8#5ГОЩЧГ:11Ч^11
Having excellent symptoms, adorned with
the glittering ornaments of gold, beloved of
Siva, and who serves to Siva, serving as the
vehicle as well as the banner of both Siva and
Siva,
M d*TTOirowmfadTI4<faj^:l
JlHWgPC :I
dOUl^fr V ^ ЭБГО ТГОчЗ^ПЦ^П
Who has been purified with touch of their
feet, who is the king of the cows, let him fulfil
my wishes at the command of both of them.
■RfT^tT ГОр^яГОГО^Г: I
^4Kli|U|^c|fHr44'WJt4 crf^T:im<ill
Nandlsvara is of great splendour, the son of
Parvatl is worshipped, by the gods, including
Ganes'a, Visnu and other gods.
H-WRLfCgjft 1 w ;i
He guards the gate of the inner apartments
of Siva with other ganas, he is the destroyer of
all the enemies of Mahesvara.
VayavTya SamhitS (Uttara-bhaga), Chapter 31 581

C am u n d a and C a n d a vik ra m a are the m others

r\ o f the entire universe. L e t th em grant m y w ish
fyrafaii: ГунштЬ: Ill^oll
at the com m and o f the lord.
H e presides o ve r all the dharmas o f S iv a ,
he is dear to S iv a , im m e n se ly devoted to S iv a ,
glorious, h oldin g the best o f the tridents.
ЦЯN d I ffrri'l ffrT4f^ld: I

H e is alw ays in service o f the devotees o f f^TfiWT^Tr^hrt fvi=mifqri:i

S iv a , he w orships S iv a and S iv a alw ays, wt>rd f¥i<wUi?ii и й f e r r c b i ^ d t r n ^ <?ii
honouring the com m and o f b o th S iv a and
Ganesa has the face o f elephant in rut. H e
S iv a , let h im fu lfil m y desire.
is the son o f G a n g a , U m a and S iv a . T h e
firm am ent is his b o d y the quarters are his
Hj^rifsrcnqf arm s. T h e sun and the m oon are his eyes. H e
L ik e M a h a k a la , M a h a b a h u , M a h a d e v a , as is adored b y the elephants o f the quarters.
w e ll as Sadasiva, w h o so e ve r takes refuge w ith C reator o f the obstructing in the activitions o f
h im , let h im protect h im alw ays. the asuras and he is devoted b oth to S iv a and
S iv a , let h im grant our w is h at the com m and
fyicrtiw: fvHWTb: ЩТ1
o f his parents.
fvieraUtyt ^
чЬч<а: ViirtisM’ST: w : i
H e is the fa vo u rite o f S iv a and is fo n d ly
attached S iva and S iv a . H e is this perpetual 3 !% r гГШТ 'fiq u rtd ^ : з ^ :м \э о ||
w orshipper. M a y he grant m y desire at the тщпщщт: frfd<*Hi ^
instance o f both o f them . fg?m=R rJ 4n^r:llV9^ll
Ы у 11Ы1&1тЗз1: 7ТШТ fem \: w rR:i ^ fasK ^ H lW K cb l^ fa-d U III
4gl4i*lc4d4dl vlriHi %sraigr ^^SRTTII'S^II
'ddRlfli TT cRW 3№tfgll5mi dH^i*4lch<.^o4: nw 4^(»t^«i:l
H e is w e ll aware o f the tattvas o f all the f>41T: уеьЧкпш II
literature, a com petent ru le r, the other fo rm o f
f^raftw: ^1с|Ч1^1т5сЬ: Tf^Tl
V is n u , the son o f M a h a m o h a , the w in e , flesh
and asavas are his favo u rite fo o d . L e t him fyicr^ui^i ТГ й f^ ijj ш^пт1г.9'1{||
fu lfil m y desier at the co m m and o f both o f Sanm ukha is b o m o f S iv a , and holds S a kti,
them . and vajra. H e is the son o f fire as w e ll, besdies
being the son of Ganga, Ganam ba and
W T# щп?й gflTnflr Ita ra t m i
K rttik a s . H e is surrounded b y V is a k h a , Sakha
g in # zte ^тдчш чиаБььчги^чи
and N a ig a m e y a . He is the conqueror the
TjrTTt тш : m ^4н1сьти тгш:1 dem on Ta ra k a , he is the c h ie f com m ander o f
m fe й ччййШШЧ1<1М55н the a rm y o f Ind ra. H e pierced the im portant
T h e seven M a trk a s like B ra h m a n !, M a h e s I, m ountains o f M e ru and others, w ith his
K a u m a r!, V a is n a v l, V a ra h l, M a h e n d rl, splendour. H e has the co m p le xio n o f the
582 Siva-Mahapuranam

molten gold. His eyes resemble the lotus ■q^Tt ЧЩ Ш ^ЩПтаЧгРЧТ:!

petals. He is Kumara and the model of all the v ^ дпч 1d ^ 11
tender things. He is the favourite of Siva and
Bhrnglsa is the lord of ganas as well and is
is fondly attached to him. He is perpetual
devoted to Siva, let him fulfil my desire at the
worshipper of Siva's feet. Let him grant my command of his master.
desire at the behest of both of them.
c f f c i # Ч?Г1гЫ|
^TST crflgT cR^T TrTTI
facu Hiqull ^|(*н1$ИП1£ЗИ
TTT^ cbl^d4in34H
Vlrabhadra is resplendent like snow, lotus
Let Jyestha, Vasistha, bestower of the flower, the moon, is favourite of Bhadrakall,
boons engaged in the adoration of Siva and besides being the protector of Matrkas.
Siva, let them fulfil my desire with the
consent of both of them. щ т it fw t& ft гг j u r r .-i

sleilcRTclf^m HHUggcbUBKI qunfacUl Lilian

He is the one who destroyed the yajna of
^ i t i m ^ iv n fyicnqii^ii
Daksa and cut off his head, besides severing
fciqwi: м(Ф4тЫШ the limbs of Visnu, Indra, Yama and others.
w t TfTT tWT t w f ^mivavai)
fVFWbfER:
viuri^
тт й сыз^чп^чм
He has been serving Siva and obeyed his
n>H|j -4 tdl w f t ^ W TTl command. Let him fulfil my desire at the
ЩёгаУтщ тт *r iv9я 11 command of Siva and Siva.
Let Ganambika who is adored in the three
worlds, was bom from the eyebrows of Siva at fyiq<4l: 4yl*i ТГтБТ TTT ^ (ctVlrj
the prayer of Brahma. Then she divided
Let Sarasvatl who had emerged out of the
herself into Daksayani, Satl, Mena, Haimavatl,
lotus like face of Siva, and who is always
Uma. She is Rudrani, the beloved of Rudra
engaged in the adoration of Siva be graceful
and is engaged in adoring Siva. Let her grant
me.
my desire at the behest of the two.
1ггваМ$Г: fw T tyrant: TrTTI
tyrarit: т г ш т т ^ тгт тГ ^i^ra ^iidv aii
I f r i l %сГСГЩТ *Г f^ ljj 16 0 11
LaksmI is lodged in the chest of Visnu, she
Canda is the lord of the ganas, who
emerged from the face of Siva. Let him grant is engaged in adoring Siva and Siva. Let her
me my desire at the instance of Siva and Siva. grant my desire at the desire of both of them.
M fTRldl qgl^c£jf: 4l<4RHI4<T'^IVl|ll
w t : «ЫщсггатБ: %crfw.i
ж т p -? f r t r n k ttt тг 6 ii
зщгат ftrcRTlftcr tt с&т*тзгггад114^11
Pingala is the lord of the ganas, is Mahamotl is engaged at adoring the feet of
extremely devoted to Siva, let him fulfil my MahadevI, let her grant my desire at the
wishes at the instance of both of them. instance of both of them.
Vayavlya Sariihita (Uttara-bhSga), Chapter 31
cblfyiga ш ^тт: т щ -gtTTi
h^ imhi чз1Ч^ччПЙи<*Яи
цучш тд^п
^^т^Г П Й Ч Щ : RT й о II
KausikI is mounted over a lion, is daughter
of Parvat! and the sleep of Visnus MahSmaya,
MahamahisamardinT, the destroyer of Sumbha
and Nisumbha to whom the honey, meat and
asavas are favourite, let her fulfil my desire at
the command of her mother.
W W I T : TTfsi? fN w :i
4dRWBff :IIS*ll
ЙгЧ^тЫ f w i r ftf^T fw n<4^:l
И ТШ : VRrRT:
wiebMi ■д%ЩТЧЩГЦТ;|
ттшттдтгш 11ч i 11
тщцтттйЩздт: тттшчщ^тт:1
fVWRi'fldqi ftcR tvielc^ai^RTTII^YII
ТчЯ1УкНМ±1аЛ«Ы:1
4T4R5WRWII44II
Rudras have the lustre of Rudra. Pramathas
are well knwor for their prowess. The bhutas
are extremely valorous, having the lustre of
Mahadeva. They are always yogins. They are
beyond comparison and are devoid of the
conflicting pairs of defaults. They are free
from dangers. They keep association of their
Saktis and the followers. They are bowed to
the world. They can create as well as destroyer
the worlds. They are mutually loving and
accommodating. They are quite affectionate
and respectful to one another. They are the
favourites of Siva and are marked by their
trails. They are gentle, terrible and the
combination of both of them. They are the
midway between the two. They are ugly as
well as the good featured besides being
583
multifeatured. Let all of them grant fny desire
at the instance of both of them.
HTfTrSr fVMdUMi й й ШЧ h
Ъ щ : f w s r e t e n i f З Д н ц и и б < к г :1 1 ч з н
uRrdt *£<*>-41fa:
^dldicKu) TiwfacRRT frer ^nf3d:ii<?^n
ТГ тг R^RTRI
Honouring the command of both Siva and
Siva, let them grant my wish. The group of the
friends of the goddess resemble the goddess,
who are accompanied with the large umber of
the daughters of the Rudras, and have been
adored in the third avarana of Siva with great
devotion. Let them great my desire at the
instance of both of them. The sun shines with
the lustre of Mahesa.
fofart JJ'U&eJfl:!
3i(^cfaKir4chSfTg qg>: W!Psrfarf^T:ii«?'?ii
34^ПМКШсЫ41 тТ
ЦЩ1ЭДТ ■cJrto&i rf (q^HTb: Щ 1 RR: ll^o ° II
Tirrahrut тгщТ: RfarigM : w i
\9 lb чЭ
f^TcrfsTR: fvWHlTh: (у|ё1ЧЩГ# TTTMI^o ^||
He is Nirguna, Gunasanklma, Gunakevala
and Avikaratmaka (unblemished). The first
one is single with general variations. He
indulges himself in extraordinary activity in
creations, preservation and annihilation. Thus
he is divided in three four or five ways and is
worshipped in the fourth dvarana of Siva with
the followers. He is the favourite of Siva and
is lovingly attached to him. He always adores
the feet of Siva. Let him grant me my desire at
the instance of both of them.
fvicuUtyi TT R f^TjT RfvPTI
< 1 н гащ ?TrRR:ll^o^||
anf^rRT RTTRifr RTR
584 Siva-Mahapuranam

359>f 9ГЩТ сТЖТ fcJ^&lf^r44^:ll^o 3 || hR ferr 9 p t f 9 femrfi: ч ш т р : п ш и

f^W U Ш «t)fa*i5IUJlfiM4<l RT:l
s9 О
гМиЛщи)
чЭ
Rfaflsr r ^ h r : i
Сч 4 v3

m \ зтт <ш ящ г w & \ № i:ii ? o * ii fyicnfad: fVMKhh: f?I94Khft 75Г:11^Н

There are six angas of Suns heart, and
there are the eight Saktis. The forms of the sun.
include Aditya, Bhaskara, Bhanu, Ravi, Arka,
Brahma, Rudra and Visnu, while the Saktis of
Sun or Vistara, Sutara, BodhinI, Apyayinl,
Apara, Usa, Prabha, Prajna and Sandhya, who
are nine in number.
g тФш ящ г Цмсшйш:!
1?T9 4 U l f l 9T р т R f v f H % » F g Т Г Н ^ О Ц Ц
All the planets from the moon of Ketu are
the devotees of Siva, let all of them having
been inspired both by Siva and Siva, bestow
welfare on us.
этот fl^viifiijwrewr ficT9Tщ и
n m tn tsr w 9$rr т щ г а щ р д т ш ш !
59Г:1Цо1э||
Now there are twelve Adityas having an
equal number of Saktis, besides the Rxis, gods,
Gandharvas, serpents, apsaras in groups,
besides GramanI, Yaksa, Raksasas, Asuras,
having seven ganas each. Seven metres serve
as steed to them.
сП1г|Пз1^1^ч[|га; 9 ^ fvw4<iJc«i:i
fVNihwr R f v T «Rvw ^ll^oill
Valakhilyas and others are the eternal
devotees of Siva. All of them with the
permission of Siva and Siva should bestow
welfare on us.
ЩП5Щ ^сП РТ Л и 1 щ : I
95T: м Г й < 1 ^ ^ M ld fB d :ll^ o «? ll
The image of Brahma, the lord of the
universe, a form of the lord of gods,
possessing sixty four attributes and
achievements, and established in the principle,
he is with or without attributes, has the image
of all the virtues, is an unblemished god,
performing the ordinary as well as the
extraordinary deeds. He is worshipped in the
fourth Qvarana of Siva, he is the favourite of
Siva and fondly attached to Siva, always
adoring Siva. May he grant me the desired
wish at the instance of both of them.
9cf^9 9 R f^TW RpPTI
feiURRRf ferre з д д w t : 11 и ъ 11
9Ч<$ЧК: RRRi: ШЪЩ RRT?R:I
W i t ИЛЯ#* ^ггат ОДф19:Н*Г*М
ЦсЫс^>1 9Wl9iT srf: 9fcR Ref 91
r:ll^ 4 ll
r v i^ N V lMl: 9 ^ 9 9 9frT 9l
959ГЩ ш ^зт: Ш ?гнч<|иш :11^11
Hiranyagarbha, the lord of the world,
Virat, Kalapurusa, Sanatkumara, Sanandana,
Sanatana, Prajapati Daksa and other sons of
Brahma, all of them with their spouses besides
Dharma, Sankalpa, are devotedly engaged in
the adoration of Siva. Since they remain under
the command of Siva, let then bestow welfare
on us.
ц4?тгм |Гт
fvwM^ld4K«fiT:ii^t9ii
4R959 PvicldHlijli 9fvT yfdVW тп

зтй<*ккЧеь| ш \щ : RHli^oii ч\ъ§*а4ец-М9:1

Vayavlya Samhita (Uttara-bhflga), Chapter 31
«ЫН ■HlfrctehgnftT ШЗЩ:1
ЗТ^ШТРТ: ^ rl?R§114fa£ra:ll^o||
ЗШИЭГСи|<*Ч^ x(
«TiJxiTtsfq- fvR^rfl « W W Щ |сГ:|1^11
The four Vedas, Itihasa, Puranas,
Dharmasastras with Veda-vidya and the
literature on similar topics, or those
propounding the Saiva dharma, honouring the
command of Siva and Siva, bestow welfare on
me. The image of Rudra and Siva, lord Siva,
the presiding duty of Agni mandala is
Trigunatmaka having been filled with pride,
possesses Sattvika thoughts, unblemished and
devoid of rajas and tamas, is the performer of
the unusual karmas, free from the means of
the creation of the universe, the one who cut
off one of the heads of Brahma, his father as
well as the son.
The son of Visnu and his father, he is the
controller of the universe, the lord who
bestows his grace on the universe.
31U3S4RleifHflf tflebS3tf£pT:l
fyietfSET: WTO tR: TiT:ll^^ll
Rudra who pervades inside and outside the
globe lord of both the lokas, favourite of Siva,
devoted to Siva, always engaged in adoration
at the feet of Siva,
WP? dSTTSRcfPTII^'rfll
гЩ1тг чШгщг % g w r: r?icu^chr:i
W frlra зр$сГ
Obeying the command of Siva should
bestow welfare on me. There are the six angas
of the Vedas and there are eight deities ending
with Vidyesa, the four different images
585
devoted to Siva, with Siva as their chief cause,
Siva, Bhava, Нага and Mrda, let all of these
deities bestow welfare on me at the command
of Siva.
m fgajp^W fvicn^ci trt щ :\
ctiRdwtiRnr:
1^р|от: jjui^>c»h : i
3tfa*ut(W 4l щ (5Г^1Уки|й(*У:11^\9И
Visnu is another form of the great lord
Siva, himself. He is the lord of the principle of
water. He is stationed in the region of the
unmanifest. He is Nirguna and exceedingly
sattvika and possessed of a single gana. He is
proud because of his being unblemished. He
has a form like Brahma, Visnu and Siva.
ЗЩШТШЗРТГ W
The lord engages himself in unusual
activity. He is free from the cause of the
creation of the universe. He is competitive
with Brahma emerging out of the right side of
Siva.
Visnu happens to be the lord of both the
lokas inside and outside the globe, created by
Brahma.
ЗШТРтТЗТТЦЭЙ дан^:1
Щ &З ^1Т Ч Щ ?П ^11« о 11
Visnu is the destroyer of the demons and
the younger brother of Indra, who because of
the curse of Bhrgu had to incarnate on earth
ten times.
ТГВШТ зт^ЩПсГ11 ^11
Visnu is the one who incarnates on earth to
retrieve her of the burden. He possesses
586 Siva-Mahapuranam

enormous prowess and Maya. He is the one

who comfuses the world with his Maya.
'^ifqunpwift ЧП
fHrST ^ Ч Ч Ч К Й П ^ Н
Making an image of Mahavi§nu, the people
of Vaisnava faith always adore him. He is
lodged over the seat with three images.
Let Indra, Agni, Yama, Nirrti, Varuna,
Vayu, Soma, Kubera, Tsana the trident bearer,
are all devoted to Siva, therefore with the
consent of Siva and Siva they should bestow
welfare on me.
fcyjr w ф з xt ttstt xn^pnsrafti

fVraraTt>: tct: i ftR ra srry ^ P i: n ^ o i i

Т<оцтаи(я ^ n ^ n fq - frer?r:i
Не is favourite of Siva, devoted to Siva, ftreWHltfT T^rt |>#RT if ^ T I I ^ I I
engaged in adoring Siva, therefore let him Let the divine weapons of Siva and Siva,
bestow welfare on me at the behest of Siva. like the trident, vajra, parasu, arrow, sword,
ЯЗрЩ гГгГ: 'ЧТ:1 pasa, ankusa, Pinaka the best of the weapons,
at the command of Siva and Siva, should
protect us daily.
Visnu has been conceived in the four forms
of Vasudeva, Aniruddha, Pradyumna and -<|4WWfr ^сГ: д а Й Г RBWH:l
Samkarsana. ^ТГсп#гф1:1^^11
ЩЦ: f q f сПП?£Г 4TdwT58r ёГПГС:1 dl^MjyrHWTHT h iirW :l
cWT 11^ Ц11 ^ gmi i ^ ^ 11
Let the forms of Visnu known as Matsya, Let the lord taking to the form of the bull,
Kurma, Varaha, Narasimha, Vamana, son of Surabhi, immensely strong, the one
Parasunima, Rama, Balarama, Krsna, Visnu, who could complete with the submarine fire,
Hayagriva. surrounded with five cows, having gained the
ЧТТГОЩЩТ5Г ТЩГ5ТЯТ xj position of the vehicle of Siva and Siva, by his
fvi^TT^i -qfvT tapas, at the command of both of them should
fulfil our desires.
Cakra, Narayana-weapon, Pancajanya and
Sarnga bow, bestow welfare on me 4^1 р И Т f44TWTl
collectively. M«|*lt4ldi^dl: cqcrf^adTfil^'Ull
OTT vR^ftgr f^TcWlfetTI There are five sacred cows known by the
fWTT: ?IW4T^d I RfvT я!здгд ^11« V911 names of Nanda, Sunanda, Surabhi, Susila and
Let Prabha, Sarasvatl, Gaurl and LaksmI Sumana, who reside in the Sivaloka.
the devotee of Siva, bestow welfare on me at fyra'hfrtjMti Т^гат^птштт: i
the command of Siva. %сЩТ: P # f^?RT TW dlf^d’h l l ^ h l l
All of them are devoted to Siva and adore
g if: irm: <рГЩ d ^ l H f ^ V T d ^ i l ^ n him. Let them bestow welfare on us at the
Г?ТсПЧГЧШ : command of Siva and Siva.
VSyaviya SamhitS (Uttara-bhaga), Chapter 31 587

show er their grace on m e w ith the com m and

o f the lord.
4%Ш1ЫЭ<1Ч: ^ЩгЬТЩ1ЪсГг{:11?)(Ъ11
L e t B h a ira va , w h o is e xtre m e ly illustrious, ч п д т а г а т р й fsfSErr n f^ n :i
resem bling the blue c lo u d , h a v in g the a w fu l TTJSJT 4 F T I3 J % c(c|| | | 5>Ц ^ | |
face w ith fangs, h a vin g the fluttering red lips,

^ fVTdlTiq<dl: f?Tdr^ra?Tctfd^:l
having the red h a ir, h a vin g enorm ous W i p pit ж ёщ р^м ^ччи
lustre, ha vin g crooked eye b ro w s , w ith three N a ra d a and other m andicants w h o are
round and red eyes, adorned w ith the adorable even b y the gods, the Siddhas, the
ornaments o f the m o o n and the serpents, serpents and people o f the Jan a lo k a, the
4ч1&здач1¥н11 № ч й ад ч »!^ :1 residents of M a h a rlo k a , who have been
deprived fro m a u th o rity, the seven sages and
others, together w ith the ganas m o vin g in the
standing na ke d, h o ld in g a trident noose,
planes, engaging them selves in the adoration
sw ord, skull as the hand attributes, surrounded o f S iv a and are subservient to the com m and o f
b y the horrible S id d h ayo g in ls, the lord, let them all grant m y desire at the
# # wrRfrir: 1 w t ^ шщ\ com m and o f S iv a .

w h o protects the noble people in each
region. H e offers his salutation to S iv a w ith
d evotio n , possessing the noble feelings.
fvi^dlWT ¥ 4frR ;il?4o II
H e is the one w h o especially protects the
S iv a ’ s devotees affectionately like his o w n
sons. L e t h im at the co m m and o f S iva and
S iv a , honou ring us bestow w e lfare on us.
flKrW fTcFHdgTWTTcrriJtsfwr: I
tVTcfdVfltfi
Talajarigha and others w h o have been
adored in the first avarana, at the com m and o f
£ iva and S iv a , should protect us.
flcdieresr % ^ щнптррг
rTsfp t¥lel¥lRH*fU4l^m4*ll
B h aira va and other gods w h o keep on
alw ays surrounding lo rd S iv a , let them also
T O c f o r : f i m r d R l ISJ H #
з ш т т т щ г т ^ с г т т гш гН я ш т Ш ч :1
З Я п П И Щ ЧТ*1^Г fg 3 fT : 11 ъ4 V911
T h e dem i-gods starting fro m Gandharvas
to pisacas com prising o f fo u r D e v a y o n is ,
Siddhas, V id ya d h a ra s besides those roam ing
in the s k y , the asuras, Raksasas, A n a n ta the
serpent and other dw ellers o f the nether w o rld ,
besides the serpent k in g , G a ru d a , and other
birds,
« р г п з з : й й с г т н т З Щ ^гПТЩ Т:
srfg raiffr TTtfrRr: vnfearrfp
#PT:
fP T P S T ^ т г а г г а т : c b F H i f t ^ Ш :1
Р Ж : P^JPTt ^ Г Г : f T ] T : i i^ o ||
^ T R rfrr з д щ ч н т % т :1
588 Siva-MahSpuranam

T R lg T ? R * rR rfir
g ^ i ro g ^ R ^ r W f o i <ibl: t l ^ ? l l
ЩГ f^ifw ^^rfw ^g тц|Ч(чй ^гГ^1
^ ШЧ У < 4 ^ ГуГ^с) ?1ШЧЦ||^^И
K u sm a n d a s, go b lin s, vetalas,
bhQtas, dakinis, yo g in ls , sakinls and the evil
w itches, the auspicious places,
buildings, etc., the h o ly places, islands, ocean,
rive r, revulets, lakes, sum eru
m ountains, besides the forests, trees, deer,
anim als, birds, germ s, insects e tc., all the
bhuvanas their lo rds, all the globes w ith their
a varanas, the ten directions as w e ll as the
elephants o f the directions, varnas, padas,
mantras, the tattvas as w e ll as their presiding
deities, R u d ra h o ld in g the globes, besides
other R udras w ith S a k tis , besides w h a te ve r is
seen, heard o r im agin ed in this w o rld , all o f
them , at the com m and o f S iv a and S iv a should
bestow w e lfare on us.
зрт fa ra T w
W l g f a f e j ftT f ^ tt q q f a a in f g q f t U l l ^ t t H
утшг гг fyrasmter г т Ш ъ
V^etR^j gTM
•f a m e s % <«|Ри»ганад13ч1:1
< Ц Щ П й 1 M M Tf a f r d f W g f l l
«ь^чугага! iT M j f e rn ^ i i ^ ^ i i
T h e n the great lore o f S iv a , w h ich can
release the in d ivid u a l soul fro m the fiv e fo ld
bondage, is d iffe re n t fro m P a s u vid y a . T h e
literature o f S iv a ’ s vestires and the related
dharma, the Purana o f S iv a , as approved b y
the Srutis and the S a iva scripture K a m ik a , and
o f other fo u r types, co m m and b y S iv a and
S iv a and adored b y m e , m a y all o f them m ake
this h o ly rite pu rposefu l and fru itfu l.
й а т а т 4 $ r f ty rh t i : R r f y r a r tf tr
A l l the preceptors fro m Sveta to N a k u lis a
besides their sons, they are especially our
preceptors,
#ГТ ^ПЧсВ1$ЧЛ«|и11:1
grahas,
orchards, T h is task w h ic h is devoted to S iv a and
M ahes'vara, besides b eing jnana-karma,
and other parayana has been successfully com pleted.
Y o u k in d ly accept the same.
счИгМ»! ^ГЩПЗТТ: Tff ^ПЩ Г ft 13*4 Id I
Т|ф|ПУЙУ11Г<Г:11^о||
ТП|яГТ tytfqeRTjN ^ГтШ т ЧТГ: I
^ т т w roM T % -|ш1сг®п^ ч т и и ^ и
fyrgT: wf f W r e ? f y i g y n w r f ^ n : i
T h e w o rld ly B ra h m a n s , K s a triya s , V a is y a s ,
w e ll versed in the V e d ic and the post V e d ic
tattvas, h a vin g m aste ry in all the scriptures,
besides those w e ll versed in the S a m k h y a
p h ilo s o p h y, V a is e s ik a , Yo g a-sa stra and
naiyayikas, w orshippers o f S u n , B ra h m a , S iv a
ЦII as also the V a is n a va s , the cultured, specialised
peop le, w h o o b e y the c o m m an d o f S iv a ,
should accept that this perform ance o f m in e
should bestow w e lfa re .
#TT: fo&FdWfrMI: $5tT; mjfftfdTftWH
#3T RfTsRWTT^T: W l f e c II
1VWMI4TH45I: WIT ^TTfh fyictynwi^l
T h e devotees o f S iv a , or the fo llo w e rs o f
Sa iva preceptors, fo llo w e rs o f Pa supa ta -vrata ,
Saivas pe rfo rm in g the M a h a vra ta s and those
w h o o b e y the com m an d o f S iv a , are adorable
fo r m e. L e t all o f th e m , at the instance o f S iva
and S iv S , be m erciful on m e and m a k e m y
efforts successful.
Vflyavlya Samhita (Uttara-bhaga), Chapter 31
gfcrt JRr&TtefsRt т о п о ч и
The intelligent, learned, large
follow ers o f the noble path, those desirous o f
w elfare b y means o f S iv a mantra, should
rem ain frie n d ly w ith m e.
HlfWefflST фгИЛНЙ ШЩТТ:1
Ч1ЧидК&нЙч1ЧВ£Г
T h e atheists, w ic k e d , u ng ra te fu l, T a m a sika
people, crooks and grave sinners, should keep
a w a y fro m m e.
feB TE^T?r
Ф *Rf:
W h a t else is to be said, w h o so e ve r is a
believer in the lo rd , should show er his grace
on m e, bestow ing w e lfare on m e.
ч ч : f t r a F T fliw rw ■ y n p r a r f^ T ^ i
чг)1еии|йит яч&пддта %п^э<о1
■^дсют фщщ ftranji
f e m # a w r a r iiT i i w я n
I b o w in reverence to S iv a and P a rva tl w ith
their son. H e is surrounded b y the Pancavarna
in the universe. T h u s speaking, one should
prostrate on the ground before S iv a and S iv a ,
should recite Pancaksari lo re , a hundred and
eight tim es.
c$cf v if a f a a i r\ a rtM u R i
рэгг t
S im ila rly S a k ti-v id y a should be adored.
M a k in g dedication to he r, one should beg
forgiveness, concluding the piija.
Th is auspicious stotra is the favourite o f
S iv a and S iv a . It fu lfillin g all the desires
bestows d e vo tio n and salvation o ver a
devotee. Th is is the o n ly m eans fo r the same.
589
гг icM&Wj *njRIT3J w f e d ri
■?T icbytlliy hi 41fa f||<rai^44|4|Uj4||^|| ? II
hearted, A person, w h o recite the sam e, carefully,
e ve ryd a y, he getting all his sins destroyed
e xpe ditio u sly, achieves S iv a Sa yu jya.
^Ulglfi) Щ|
VHUlHWyiHt Щ
р ч т т т ш т г ч т р т f tp r f ir cm
TfraTFt VfrlrM14(rW rifaМ^'ЙП
The kille r o f the cow , the ungrateful
person, k ille r o f valorous soldier, destroyer o f
the pregnancy, k ille r o f the person w h o takes
refuge w ith h im , k ille r o f the frie n d , betrayer,
w ic k e d , sinful and k ille r o f the parents, all
these are relieved o f their sins, w ith the
reciting o f this stotra.
srihj in
cffit чтФтт^Ш! 1^411
A person w h o recites the stotra tow ard o f
the evil effect o f the e vil d ream , he does not
have to face m isfortune.
з ш ж г п т ^ д ^ ад|->цГд cnf^m ri
^ гГчй 4T :IIU ^4
A person achieves all the com forts like
long life , g o o d health, fortunes besides all
other pleasures w ith the reciting o f the stotra.
ЗЩЩНТ fa|el4dl> 'ЛЧ(гЧ)Ну<1ё^Чч1
%6 О11 xt ^ r r w cfij; яг yrap&iI \6ЪII
O n e achieves due m erits w ith the reciting
o f the stotra even w ith o u t the perform in g o f
the puja. In case the stotra is recited w ith the
perform in g o f the pQja then the extent o f its
fruit w o rld be b e yo n d description.
ЗТГИТШ ^
■^qfkTefi^T fefr %frTI I C11
B etter leave aside the extent fru it one
achieves w ith the reciting o f the mantra. Siva
590 Siva-Mah3pur&nam

and Parvati both remain delighted in the

%eaven with the listening of the stotra.
^ = г wmwri
i \c я и
Therefore, adoring Siva and Parvati in the
sky, one should stand up with folded hands
and recite the stotra with devotion.
fftr tftfyrcjqftgTflfr Ш т cHqcfowfldraigTKWfr

***
590 Siva-MahSpur&nam

erf 4
E v e n the Siddha-mantra is influenced w ith
som e invisible elem ent, m a k in g it infractuous.
Th erefore a learned person should not put it to
a sudden use.

A to n e m e n t is possible fo r that obstacle.

H e n ce he shall p e rfo rm that atonem ent after
testing it at the outset b y m eans o f om ens.

<frrf й д аЗ Д д о Б й чт-.i
C H A P T E R 32
4 йч WcWGHI
Method of achieving the worldly A person w h o out o f ignorance, perform s
benefits the rew ard yie ld in g deed in an im proper
ЗЧЧЗрЗЩтГ m anner, not o n ly the rew ard is lost to h im but
he also becomes a laughing stock o f the
cbRtd ^ШТ! «rfgiy* fyf«g5i4,l
people.
f*4lId4lv*lЧЬЧM4J*J«|4T44 4^11*11
srfsrawt 4 frffa erf Wfaifl
U p a ra a n yu said, “ O S ri K r§ n a , I have
spoken to you the stotra w h ich bestows ■R Fn?nsns:
success in the w o rld b y its recitation. T h e O n e should never h a ve d isb elief in the
reciting o f the stotra com bines in itself, the attaining o f the rew ard. T h e deed perform ed
recitation, japam, tapas and the activates w ith o u t the fa ith , can never y ie ld rew ard.
relating to m editation etc.
ЯТЧШГЗ^Т erfuifft 4
aw ggsrfa $4Ы1№ |сг
уИ1^1и>ИЧВДНёП?1^ЯЯ^ W h e n the efforts becom e unsuccessful, the
N o w y o u listen to the form s o f puja, homa, d eity is not to be blam ed. Th o s e w h o m ake
japam, m editation or the charities o f follow ers efforts appropriately th e y get the rew ard
o f S iv a , w h ic h y ie ld the rew ard in this w o rld during this birth itself.
itself.
mm: f e w £ к ц яЕиита>:1
W5T W
fe w : drtb^r^lJ^ и
*rf 4RWT *RT:II3 II T h e p erform er, w h o w ith the use o f the
F irs t b y one should achieve success in the Siddha-mantra has re m o ve d all the bondages,
mantra b y a person w h o is aware o f the a theist person (h a vin g fu ll faith in the lord)
m eaning o f the mantra. T h e mantra in w h ich after perform in g the deeds, reaps, the rew ard
success is achieved after e xa m in in g it w e ll, it (u n dou b tedly).
yields the proper result and no t other w ise. dAbHIdlu) 4%с[1
T rf Ж 9711^01|
VSyavlya SarhhitS (Uttara-bhSga), Chapter 32 591

O r otherw ise, fo r the achieving o f the shall conceive Animd etc. in the bulbous root
desired re w a rd , one should em brace celibacy m ade o f g o ld , according to the religious
(B rahm acarya). H e should consum e havisya, injunctions. T h e n the Siva-linga shall be
m ilk o r fruits during the nig ht. installed w ith the pedestal m ade o f gem s, gold
o r crystal w ith all the charactersitcis. H e shall
in vo ke the eternal lo rd , together w ith the
goddess A m b a and the ganas. T h e Siva-linga
T h e e vil deeds like himsa (k illin g ) and should also be conceived to represent the
others w h ich have been pro hib ite d , should be M ahesvara fo rm o f S iva .
discarded and should no t be resorted to even
m entally. H e should clad h im s e lf b e a u tifu lly,
apply the bhasm o ve r the b o d y . ¥п^?га*Н|ячт faftaf&sfwRdTii^n
сПДтзЩсП ЩqJ|d|-tR'| rTSETTl
зтггдщ^зтт f€RZTT f%RT3TW W S f o ll^ ll
It shall have fo u r arm s, and fo u r faces,
щхгтvfo wwvтчтщт *гоп
bedecked w ith all the ornam ents, w earing the
йй<з1гёьч(?1 ^ьццм ■щ ^тетп^и
tiger skin , w e aring a serene sm ile over the
Th u s fo llo w in g the good conduct, on a face, displaying the abhaya and varada m udra
favourable and auspicious d a y , selecting an fo r his devotees. T h e attributes o f the other
auspicious place w ith go o d sym ptom s as hands shall have a deer and an axe as
pointed out earlier, the earth m easuring one attributes. B u t in case the devotee so desire
hand square, should be plastered w ith the the im age o f S iv a could have eight arms as
cow dung and decorated w ith the flo w e r w e ll.
garlands. T h e n tw o shining lotus flow ers
should be draw n o ve r the same.
щгГ 4Ft rrftrcrahRon
w rnJw qw nsyf ufaflcBi
m t g rffe rr
ТГСЧТ: *11
ЯТ&Т Ъ
T h e attributes o f the right hands should
ш ф ч зи Ы и ) ъ ф з а д а н а :n 3411
com prise o f a triden t, an a xe , a sw ord and a
dsllfuwif^ch т а г ФТ:| vajra, w h ile those o f the left hands should be a
Тёгзг спят # g o f w ife * тщ п л -qj noose, a g o o d , an iron club besides the
fo f 1 а д ш :п ^ п serpents. T h e im age should have the lustre o f
the rising sun, h a vin g three eyes in each face.
T h e face tow ards the east should be gentle
(Т5Г ^регт qfd4fdhd: 3mt:ll^v»n
w ith appropriate refulgence.
T h e lotus should be o f m olten gold w ith
eight petals and the filarm ents w ith the
pericarp in the centre set w ith all the gem s. It ЗтЙ чЫНсЬЙ^КИЧ113 ч и
should not be less than a hasta in w id th and T h e southern face resembles the blue
should have a stalk b efitting its size . T h e n he clouds, w ith terrific appearance. T h e northern
592 Siva-MahSpur&tyam

face has the lustre o f coral h a vin g dark ip ^ajrfw т е u fa a m q i

forelocks.
fluwan'a яччта: ir <?n
T h e auspicious dravyas should be provided
3<$-qu3<?fUw51 W II^ H in those vases reciting the mantras. E a c h one
T h e back face should be serene like the o f then should then he covered w ith cloth
m o o n , adorned w ith the m oon d ig it, the fro m all the sides.

Aparas'aktT M a h e s va rl is lodged in his lap. т а 1тагщ Нтгтащ:тат1

ЯШТТ W T Ычч1^4И ШТсЬТЙ <Т W t f t oil
•qfff ф^с|м|сый w T h e dravyas should be dropped in this
vases, reciting the appropriate mantra. A t the
SySm a w h o is w e ll k n o w n as M a h a la k s m i,
tim e of bath of S iv a , all the m usical
and attracts the m in d o f a ll. Such a type o f
instrum ents including the conch should be
im age should be m ade and then sankalpa
sounded.
should be perform ed.

cTW: ^11
W R # ЗГгЧйтГЗГ M ^ lo ij j j c R lfc rH H .IR 4 ll
T h e lord should be bathed w ith the conch
W T P Ъ hhrfft #ят1ч Щfar?l4«:l
Pancajanya. Th e re afte r he should be bathed
w ith w ater o f kus'a, g o ld and the gem s.
T h e n in v o k in g S iv a , the suprem e cause, he
should then take a bath w ith the pancagavya
Ж4гЧ)4гЧ M : WHt q%9T4;il? ? U
m ade of the m ilk of the K a p ila cow .
Thereafter the lord should be bathed, w ith
PancSm rta should also be prepared o f the
fragrance, flow ers etc. reciting the mantras.
same m ilk , w h ic h should be sanctified w ith
the com plete blja-mantras. Besides that a ■ r a r a r f ^ t ^ v ra n f и ч м \ |
diagram o f the p o w d e r o f gem s should be таш ?: Фпзгд14 tJcbKVI4dtrR: 11^ э 11
m ade.
The pilja should then be perform ed
cbfufcbldi f T :l o fferin g the fragrance, flo w e rs , lam p etc. Th e

Ц ?1RSTI<4Ге ш РУ unguent shall n o t be less than a pala in w e ight

and m a x im u m o f it shall be eleven palas.
T h e w ater p o t o f Is'ana shall be put in the
pericarp. T h e w ater p o t o f Sadyojata shall be
place around afterw ards.

« т а т й w тдаРт ЗНмГч rt
^ O lT ^ g g 11 fira iF r^ d t т а ^ т а п р ^ :и ^ ч 1 1
A l l the eight kalasas o f V id y e s a , should
then be fille d w ith w ater o f tlrthas b inding the w f anangRoiri? $и
cord around their necks and then they should
T h e auspicious and the charm ing flow ers
be placed in order starting fro m the east.
o f good colour and fragrance, lilies o f blue
VSyavIya Samhita (Uttara-bhaga), Chapter 32
and other colours, plenty of wood apple
leaves, red lotuses and white lotuses, if
available should be used. The incense shall be
offered with black Agaru. The gumresin
should be used, with camphor and ghee. The
ghee used for lamps should be of the tawny
cows. The five Brahmanas and the six angas
besides the avaranas shall be worshipped.
ФШТ f a g : UjrgM'l
tfR fd rT 1^11
•p x ifa lfa g rf4 ячхщ й i i^ й ii
Naivedya should be made of the milk of
different colours, the great earn should be
made of jaggery and ghee and the water
scented with the red lotus flowers, should be
used, well-consecrated TSmbOla along with
five types of fragrance should be offered. The
ornaments of gold studded with gems should
only be offered.
g f a f g g fafanftT ^ n f t r g q g ift g i
<yUlg raft u n g raif t f a w ii^
Besides the beautiful costumes of different
colours should also be offered with the songs
and music.
3TOST frHtfSIWf Щ!: ЧТЧУ|-*Ш1
Ц.сЫсКТ ЭрГСТ g W 4>Hcl¥llft%ll* o 11
The basic mantra shall be recited a lakh of
times. One time pQja is of lowest type and
three time pflja is the best.
cimrffinsid yldgSii $#tTC:i
g i r w ftrarfSRgt 4Horfeii<WTftp'a?ii
The number of sacrifices is not less then
ten for every article and the maximum is
hundred. In the rites like тйгапа and uccatana
Siva in terrific form should be adored.
(V ldfaf fyreF ft g фЯЩ gi
fa g r: w%: ^ ?nftraro!t f|&ii,s ? ii
593
While performing the nourishing rites,
Siva shall be conceived as gentle, in the Siva-
lihga, in the Siva-fire and in other images as
well.
f * fle |u ff T T l f a b l i l t J II
In the marana and other rites, Sruk and
Sruva should be made of iron and in all other
rites they shall be made of gold.
w it Ш 1
g w t e i u w s f t gn rs'sii
flfa rti
^idftftui g«W?f H ir ^ n
In the Mrtyunjaya rites the homa is
performed by durva grass mixed with ghee
and cow milk, or honey or with earn along
with ghee or milk alone. For the removal of
ailments or to attain prosperity or for the
removal of poverty, gingelly, seeds, ghee,
ii
milk or the lotus flowers shall be used. A
person intending to bring another person
under control, shall perform homa with Jati
flowers and ghee.
g f a f a r fMcjieMui %г:1
$ # * Ы 1 < Я f s f a r w F T - q f^ T т р . П ^ И
A Brahmana shall perform the rite of
akarsana with ghee and karavira flowers,
uccatana with oil and the Stambana with
honey.
ЩЩЦ ицГч <T
ш^т wirisKvilgw gfait:ii*<iii
The stambhana rite can be performed with
mustard seeds as well, Patana with garlic,
tadana with the blood of mule, camel or both.
qnuiliii^
g g il^^ ll
594 Siva-Mahapuranam

Мйгапа and Uccatana can be perform ed ■gfrer: MiHiviidRiifd'bi:!

w ith R o h i and g in g e lly seeds. T h e V id ve sa n a
chTdltl^ l : R ra|li4$ll
rite shall be pe rfo rm e d w ith langala o il.
Palasa has to be used fo r peaceful rites,
crept R festm wi besides the Samidhas o f K h a d ira w o o d . In the
rites o f cru elty, the tw igs o f Karavlra and arka
B andhana rites as w e ll as the Stam bhana shall be used. In the rites o f w a r the tw igs o f
( o f arm y) rites shall be perform ed w ith the th orn y trees shall be used.
R o h i seeds them using the red m ustard, all the JfFfRT: FTTfocfi <*ilWlfa<* cTW№f:l
«о

hom as should be p erform ed .

Ri^ ui: 3>«s,RlTi^ H«j»^<;iRwiR«h4H4^n
B e c o m in g peaceful one should p erform the
chiehld4^u4: cbN^if^RAd WII4RII Santika and Paustika K a rm a s . T h e cruel and
the one w ith angry tem peram ent should
p erform the abhicara karma (a m agical spell
гЮГПЦ ? II
fo r m alevolent purposes).
The homa shall be p erform ed w ith the oil
extracted m an u ally. It can also be perform ed
srata starrerc ч %^i
w ith the cotton seeds together w ith K e ta k I and M^ii^iRicjiRcb^im^u
the husk. In the abhicarika rites the devotee A person engrossed in im m ense m isery,
shall p e rfo rm homa w ith m ustard seeds m ixe d w ith no rem ed y in sight, should p erform the
w ith o il. B y p e rfo rm in g the homa w ith m ilk , abhicara-karm a fo r the destruction o f the
the fever is subsided yie ld in g fortunes at the enem y.
same tim e.
wi^fridR^ ч *-^<iRi^iRcfi4,i
dguRdcb: w fu g t RRit щ srfsRr зги
{$RtlT TJtiuu сЫ<*1н ЗТ11ЧЗII But no virtuous m an, occupying
A l l round success is achieved w ith the honourable position or otherw ise should
perform in g o f homa b y h o n e y , cu rd, dravyas p erform the abhimra-karma against the head
w ith ghee or m ilk or rice or earn o n ly . o f the his state.

VIlPrTdi enfa 4tf4<lRRr:l agf^mifti ^ufcidciiRwujdi

clVdUl'chiiui w i m ^ l l
F o r the peace and de ve lo pm e nt, one should
p erform homa w ith seven samidhcls. W ith the
perform ing o f homa w ith special s tu ff one
achieves success in vaslkarana (m a kin g others
subservient) and akarsana (attraction).
с|уггс|ск4и'г #cf rT Wtorf:l
сШИЦЦП
P e rfo rm in g the homa w ith the leaves o f the
w ood-app le trees, yields vasTkarana, akarsana
and v ic to ry o ve r the enem ies.
ччш Л тт дтат ^tsRr f$reniwr:ii^o и
O n e should not p e rfo rm abhicara-karma,
p h ys ica lly, m e n tally or w ith speech against a
theist (b eliever in lo rd ), a noble person,
respectable one, a devotee o f S iv a , even
though he m ig h t be an aggressor.
W ip f d jjR y d nucHfatwiifr cTTI
fK^TTsfa^iRd, gn? R*Ri4^9K:ii^ $>ii
B y ind u lg in g into activation's against the
nation or a devotee o f S iv a , like abhicara
karma, a person is fallen him self.
VayavTya SarhhitS (Uttara-bhaga), Chapter 32
Therefore, a person desirous of his own
welfare should not perform the abhicara-
karma against the head of the state or a
devotee of Siva for the purpose of killing him.
3RT rftffo q <?ксГТ ^ ШЯиП%)Ч1
In case the marana-prayoga is carried out
against a particular person in case one feels
repintant then he should perform the rite of
repetence.
Tm m m sv m зп^еВ c m i^ n
3WT^ Iw rR F W fr tT ^ I
5rfrRc\4%:IIB4ll
In case a poor person adores a Banalinga
he becomes rich or otherwise by adoring a
Siva-linga appearing by itself, or the Siva-
linga well known in the Vedas, should be
adored offering the gold or gems. In case he
cannot do so, then he should adore the a with
the mental offering of these valuables.
f Щ: ?1тЬ^да>: ebM v&l
¥l«KiHWfcj| 4<&<4>c43v9ftll^ll
In case one is competent in some way and
is incompetent in some other way, he gets the
reward according to his means.
fgferaf m # m ^ s r r
In case, even after the performance of the
rite, the reward is not visible, then it shall be
repeated twice or thrice. After this benefit is
likely to be received.
q^czj |тгШТ11^сГ1ПТ1
Ъ rlcT:
595
Whatever material is used in the worship
including gold and gems etc., shall be handed
over to the preceptor together with daksina
which should be given repeatedly.
r)?hssfd r i r ^ farf4^m;i
mm q g ta?tii^ii
In case the preceptor is not interested in
receiving the entire gift himself, then the same
shall be given to Siva or the devotee of Siva
and none else.
■ц: ТИУйёа<*с£П
•^ S U jd tT k A c v r *T Ч сГТ q q q q i l ^ o II
ч чщ gnqf fenw ii^ii
In case one himself performs the rite
without the help of the preceptor, the same
procedure has to be followed. He shall not
appropriate the gift himself and in case he
does so, out of greed, he will not attain his
desired reward.
3ifw qf gfef Jj|toigF ч m
A person who appropriates the adored
Siva-linga or offerings made to it, or even he
does not appropriate those offerings but the
Siva-linga can be adored by him or some one
else.
qqfafcr
'-bc'i : Hi y<W<*4j№3ii
A person who performs the said worship
daily which frees from trouble, he surely reaps
the reward for the same. What else could be
bigger then this.
dgiu^yw) cr$ cjpJut: fan^MTiMWi
^A lW Id ianf i т р й (44'4Wd :l
ftrRt isramfrq^ltokll
596
Still in this context I speak out the best of
the process for achieving the success. In case
the devotees is suffering from enemy or any
other ailments, or is at the death's door, he is
relieved from the suffering. The extremely
miserly person, turns like a king, while the
pauper becomes rich like Kuber - the lord of
riches.
«ычгай ftwitsftr «pgrsfa t r o r t i
Trerf f ^ h t r^ niasii
He earns the beauty of the god of love,
while an old man is turned youthful. The
enemy becomes like a friend, while an
inimical person starts behaving like a servant.
I W f ^rg^rsixr W H 4 U ltfe lK I'll|V 9 ts il
The nectar becomes the poison, while the
poison is turned as the nectar. The land is
turned like an ocean, while the ocean is turned
with the land.
ч ф ч тн й щ г чт ^ т г г а й fnfr: i
ЧЧЛеЬ<1^ Ж Г
The mountain is turned into a pit, and the
pit is turned as the mountain. The fire is
turned into a lake and the lake is turned into
the fire.
cMIdrl cR4l
fTT: Щ5: f e
The forest is turned into an orchard while
the orchard is turned into the forest. The deer
is turned into a lion, while the lion is turned as
a deer to be played with.
jafc jtuiHcr cmm сь)Пш м Гига^илои
чЭ
The women will turn towards him at her
own will, the prosperity will behave with him
like a chaste lady never to leave him. The
Siva-Mahapuranam
goddess of speech will be his slave girl. The
glory follows him like a whore.
4^<HKIild Vm tR :l
The wisdom will follow him. His mind will
be pure like a diamond. His strength will be
like the violent dust storm, or an intoxicated
elephant.
His enemies will be paralysed in their
efforts and the friends of the enemies would
become the enemies of his opponents.
-щ з: ^rtcj-rTlsftr жп^гат: i
srpratsfa nfTiRa: -щц
The enemies with their relatives shall be
turned as dead bodies though physically alive.
Though faced with misfortunes, he will be
freed from them becoming immortal.
Even if he takes prohibited food it would
increase strength like a rasayana, becoming
powerful. Even after indulging in sexual
intercourse through out the day and night, his
love and strength will increasing.
ЭГСШТЕф «WI4cTchl41^l
The things which were beyond his reach
earlier in the past, would become accessible to
him like the myrobalan over the palm. The
Siddhis like Anima and others become self
rewarding for him.
ЙЩЧТ5Г fa>4rtH у 4 сЫЦ|у5Гу С^Ч1
SrfFT^fur f t # гсНсЦЩ 4
What else could be stated in this
connection, after performing the anusthana all
Vayavlya Sarhhita (Uttara-bhaga), Chapter 33 597

the activities meet with success and nothing

remains beyond the reach of the performer.
WRIT cUUcfludfedlUWTH’ffFt
V a y a v ly a S a rh h ita ( U tta r a -b h a g a ), C h a p te r 33 597

kings, Siddhas, Yaksas and Gandharvas,

Raksasas, Bhutas and Pisacas, besides other
acheived their respective positions by adoring
Siva. All the gods achieved god-hoods, with
the same process.
fewjtewM4i«w:i
CHAPTER 33 :i№ii
Rites for achieving future benefits Brahma achieved Brahmattva, Visnu
achieved the position of Visnu, Rudra got
Rudratva, and Indra got the position of Indra.
зет: чт ^еиту1ьч<*> f^rUnri
7ТШ7Щ' fgfiHT trt: I
Rtd^RHdl'^4 i r a %сг
Upamanyu said, “ Hereafter, I shall speak
out the method for benefits for the future 4Й$<*>Гн^: -цщщ ф щ щ хшг,ц
Cs

world. There is no activity better than this one Ganesa was bestowed Ganesahood with the
in the three worlds. same process. Bathing Siva-linga with the
white sandal paste it should be adored with the
white lotus flowers. The salutation should be
1двлчт ^ ^(от гГ Ш ш : 11г! 11 offered thereafter.
This performance is extremely auspicious,
rtf ЧЧГГТЕТ TCj fK^T ЩРТЩсТТТI
which was established by all the gods. More
particularly, Brahma, Visnu, and Rudra had 'Rf?T *>4iel <(4islc(I II
performed this karma. A person possessing the wealth, should
make a lotus seat with gold and gems,
according to his means, which should be quite
11^ 11 pleasant to look at.
By adoring Siva in this manner, Indra and тт I w m th w t w ^fhrorri
other lokapalas, the nine planets including the
sun, Visvamitra, well-versed in Brahman, ЗТ^ТНяШ T^f Ы Л ’УЧ'Ч ^UTII^oll
Vasistha and other sages, In the centre of the filament, a small linga
of the size of a thumb shall be placed, which
should be charming, auspicious and rendered
h im i fragrant with all the scents. Placing it to the
south it should be adored with wood apple
leaves.
5:11411
МЧЙЯТ g 44^ildl
-Щ -Щ Ч^Ч-ШН irlWRfBrT:!
t o чт$ ч%ч g *R: f w r tr ii^ ii
з#т ^ фтгпсТГ: 11s 11
зтй с^ Г ой Гс гп И g g ^ ? T :i
Sveta, Agastya, Dadhlci and the devotee of
Siva like us, besides Nandls'vara, Mahakala, ch+нt| ЧугЦ п^И
Bhrnglsa, and other Gomesvaras, Daityas the Aguru shall be applied to the south. The
dwellers of Patala, Sesa and other serpent red arsenic shall be applied to the west. The
598 Siva-Mahapur5nam

yellow orpiment shall be applied to the east. The knowledge of this should not be imparted
The linga should then be worshipped with the to one and all. Only those who are devotees to
charming fragrant flowers of different colour. Siva are entitled to get the same. This what
f t фолт-ь сцПгуФтйг had been told by Siva himself.

^rwftr f^lchlVTTfM P l ^ d l l ^ l l
The black Aguru shall be used as incense.
Fumigation should be done with guggulu. A
fine cloth of bright colour shall be offered.

^ cRTt ^сУс1%ЩП11^П
The pdyasam mixed with ghee and the
lamp should be offered besides everything
muttering the mantra, then one should
circumambulate.
щ щ чякщ i

Salutation should be offered to lord Siva,

with devotion and then should be offered the
prayer. One should beg forgiveness at the end.
All the presents should be combined and
offered to the linga.
f i r m %cnF^JT
frei w w i
(

Taking refuge in the Daksinamurti form of

Siva all of them should be offered with Swo­
rnantra. Whosoever adores Siva daily in this
Pancagandhamaya form, he, getting relieved «
of all the sins is honoured in the Sivaloka.
This Siva-lihga-vrata is best of all the vratas
and is quite secret.
т т ч й ттгщ ш ч & v w ^ Ф т >
i
<
You are a devotee of Siva, therefore, this
secret has been revealed to you. The
knowledge of this has been revealed to you.
598 Siva-Mahfipur3nam

CHAPTER 34
Conflict between Visnu and Brahma • •

(ч^1-?|Гч(ЧеЬ1<ЬТиШ1 chlf^Trlll
^ tt с^ятсГ шг
Upam anyu said, “ The m ethod of
perform in g the n ity a , n a im itik and ka m ya
karmas or vratas has been described,
com pares w e ll w ith the consecration o f linga
or the im age o f S iv a .

я Ш т т н ^ ii
T h e entire globe is in the fo rm o f a linga
and is enshrined in the lirigas. Th erefore after
the consecration o f the linga everything is
consecrated.

зПРПТ fabUHl g ift ^OTRPT %4 cm

fc H ^ y fd g iy r ^ ^ 4 d 4 c ? fe lfr l:ll^ ll
Inspite o f there being B ra h m a , V is n u ,
R u d ra or any other g o d , none o f them could be
established in his position w ith o u t the linga.

cTtK S T TlffigT Jlfa ^ T t U R I

W h a t could be said about the g lo ry o f the

linga because even V is v e s va ra linga w as also
established b y S iv a him self.

Ч#? Ъ TT^TTI
wt ^ twtw fkf twnfa дшч и
VSyavTya SamhitS (Uttara-bhSga), Chapter 34
There all those who desire welfare in this
as well as the future world, and they should
establish the Siva-linga representing
Parames'vara.
^ ч к э ч н зкг frrft
Sri Krsna said, “ What is lingal What is
Mahesvara lingal What is the form of linga.
What for is the Siva-linga adored?”
WPpgTEJ
ЗП1ёГСЯТ foWT ^4KH«r<UI4J|\9ll
Upamanyu said, “ The unmanifest is called
linga. It happens to be the source of attributes
besides being the source in which the universe
is absorbed or dissolved. It is without the
beginning or the end. It is the material cause
of the universe.
cftfr Чг1Яф1гЖк| 5Г -ФИТ^ Ш !
It is the Maya, the Mula Prakrti. The
mobile and immobile creation has emerged
out of the same.
«Г rrf^rari
Ш: f ^ t 4i$T8i fonT: ferm ^tn^n
ЗТёГ ТТ4 fvi<=Tl fo fT 1г1^ч1?11ч*)е1п:11?о li
It is of three forms viz. pure, impure as
well as pure and impure both. All the gods
like Brahma, Visnu, Siva, Mahesa and Rudra
emerge out of it and are finally absorbed in
the same, with the command of Siva. He is
linga since he commands the linga.
я' гпрщшт я я ^ ш :1
Ш\ 5ТШ4 fercsr ferfilT 44:11^11
Because no one can function without his
599
command, then the universe after its creation
gets absorbed in the same.
afcr fafdT ЪЩ q^TRFr ^Rfe^l
f?Tf Ъ Pvifcl4l^WI«lt ilWI<fy(BdHil l ^ l l
This constitutes the state of being a linga,
in Siva and not due to any other reason. The
linga is the body of Siva and Siva because, it
is presided over by them.
зт?гш- ftra: яттегг fin ite
4 ^ 4 1 Щ - щ п я ф а т : ||^ п
Therefore Siva is worshipped in the form
of liriga forever, along with Siva. The goddess
serves as the pedestal of the linga and linga is
lord Siva himself.
Ш: tt «г "Ш im fM i
4 4*41^:11^11
With the adoration of linga, both Siva and
Siva are adored. Their having the linga for
their body is the ultimate reality.
4cT4%cft 1Цр§^ rft ^Wg4xlHd:l
4T4T fvidW 4Т4Тг4Ч:11^ЧИ
VlfdHIjlT
Ч 4*4 4f?4T ?I44t c lta rR ftllttll
Since both of them are pure, the body is
only in the secondary sense. That is the great
Sakti of Siva, also known as the great Atman,
the same Sakti at the instance of Siva, gives
both to the mobile and immobile beings. The
glory of linga is beyond description in worlds
even in hundred years by which Brahma and
Visnu were deluded at the outset.
44 1 ^ 4Tf|dT 4 Ш 5lgHKR|U||e|fi||
4TT %Т44*4К4 * T 4 4 lW II^ II
c|lR¥U4Wd) f^sTT: iMT4I4W: W 4 I
v9 чЭ О чЭ *s
щ а зщ ш ш щ п c^ftR rm w :iiun
Musficbl^ *44-d Т4ЯШЯ41
4T44T 4 ff|4 : vrcfllf^ujimg frdlM&UWH
600
In earlier times when the universe was in
the sate of dissolution, Visnu was lying in the
oceanic waters over the serpent bed in deep
slumber. He kept on sleeping comfortably for
long. Then Brahma the grandsire of the world
went there and found the lotus eyed Visnu
sleeping comfortably overpowered by Maya
of Siva. Brahma said to Visnu.
3544 ek>rtJtpN Уgrille IИ 414441
4 5 sswygfoi dl^uirfagd: ^nm^iRoii
“ Who are you, you tell me.’’ Saying this,
he hit Visnu in anger, waking him up at the
same time. Then Visnu, having been so hurt
by Brahma with his hands, got up in a
moment.
ччйПгМЧ!
ШЩ 4RT:
Getting up from the bed, Visnu said to
Brahma and getting enraged from within, he
still kept up his cool and said.”
«bd^HHIdf 4Ш 1.
О
°Ч№<Н1 4^1
чЭ *
ф fatutew; R ^I
“О Son, wherefrom have you arrived? Why
are you upset, you tell me.” Listening to the
benevolent words of Visnu,
ТЗШТ дГЩ WWTMdl
4 г Ш 4T fe lt Tj4: f?TOft4T4R:IR3H
Brahma, overpowered with rajoguna
opposing him said in the way a preceptor
speaks to his disciple. “ Why are you
addressing me like this” ?
m ч f% ч т frf?r:i
ftyirMH W 151 II
Are you not aware that the entire creation
has been made by me and I am the lord of the
same. I have divided myself in three forms.
Initially I resorted to creation, and now I am
preserving the same.
Siva-Mahapuranam
i p f i f Ч ^ сьЩЛгНЙ! f44rll
4fa ШЩТ? H im
Thereafter I shall destroy it. No one is my
creator in the world.” At these words of
Brahma, Visnu spoke to Brahma.
3 T ^ c ||fi;c b d ta f 4 # Ш :1
I am the initial creator of the universe,
besides being its preserver and the destroyer.
In earlier times you had emerged out of my
body.
triyypIlT^mrMK fe n f ^ T 4TR3441
'^'•WelRl 4RT Щ 1: y fd ^ w rm R tan
You distributed yourself in three parts at
my command alone and then created the
universe, which is currently being preserved
by you and I would ultimately destroy it.
'JHMW t r t w r t w t i
4щ я ттй 4 4 4 4 44 11^п
You have forgotten the unblemished lord
of universe Visnu. You are actually
humiliating your own father.
ddN<l9T dKHId VRTtsfB' 414 4Т44П
MdJUIdlRd V lH dl^fd d4lf4<HJRSH
And for this you are not at all at fault. You
have been confused with my Maya. By my
grace you will be relieved of the confusion.
fJUT -cjdcJeM! ?T44I
cfirrf 4r!T 4 4 4 M illfe r 4 4 t f g 4 : l l ^ o | |
Listen, О Brahma, I happen to be the lord
of all the gods. There is none, possessing the
fortunes as comparable to me as a creator,
sustains and the destroyer.
1ЩЩ41
зтщ ц чщ*А <1ц^ч|цц^
Thus there arose a controversy between
Brahma and Visnu, followed by a terrific great
VSyaviya Samhita (Uttara-bhSga), Chapter 34 601

w a r, w h ich was quite th rillin g . boar black like the m ountain o f the co llyriu m
and entered the nether w o rld .
ТЗГОТ
У«Г№В1 Щ^тГ:11^^ц TTcj g r R w <т ЩЩ fqwjtylud: I
Because o f the e n m ity em anating fro m чттцщ^тщт5Г -ЧЙ fcrfFh
rajoguna both o f them attacked each other In this w a y V is n u kept on w andering in the
w ith fists, ju st to ill feed their pride and to nether w o rld fo r a thousand years, but he
convince the gods o f their respective strength, could not trace the end o f the linga.
(they behaved like this).
‘drab*Rd з щ Ы T O R
■qszr зщщщ: ftRTT4f:ii*oii
''«еПНЧН1ЩЯи8УЧЯ*№ч^1W 1II3 311 F o r the same duration, B ra h m a also kept
T h e n a Siva-linga b urnin g w ith thousands on fly in g in the space b ut fin d in g no end o f it,
flam es, w h ich was w o n d e rfu l and w itho u t he returned on earth.
description appeared in betw een them .
vricfR fewr: STRt: ^ Я ё Т Ш :1
“s О

W d ulU51+d 11* s;II

S im ila rly the distressed lord V is n u too
It could neither be reduced nor be w ith d a zzle d eyes, returned on earth w ith great
increased and h a vin g no b e ginning m id dle or d iffic u lty .
end. W ith the thousands o f flam es, em erging
out o f it , b o th B ra h m a and V is n u got
Ш*Ш ^П ^Г Ч ^Г П Щ :1|^^||
confused.
A ft e r the return o f both o f them , they
d^lI
started lo o kin g at each other s m ilin g ly.
H a v in g been overp ow ered w ith the illusion o f
rt^T ТТЩЙ W eTFTTERT ufl% d4ll^^ll S iv a they fo rg o t everyth in g proper or
Stopping the w a r, b o th o f them m o ve d im proper.
aside and started th in k in g as to w h a t was it? 1двсг: fw T ftfh
W h e n both o f them rem ained ignorant o f its
yfalUrd r^TII^^U
re a lity, then b o th of them thought of
T h e n they stood in the fro n t, at the back or
exam ining the beginning and end o f the same.
on either side o f the colu m n and b ow ed in
m Й Щ : зщ щ р л reverence to the sam e. T h e y started th in kin g,
“ W h a t could it be?”
Cs Сч

T h e n B ra h m a to o k to the fo rm o f a swan ■ЩЕТГ cUildlildQHIiliyrU'mll'

w ith w ings fle w up w ith the speed o f the m in d ?№rfipTt? ctuft ЧТПwfwt5sqm:il^-i$ll
or the w in d .
■qmyujjsftr й т о
cjni^ifiiri *а 1чкуи q<raR4:ii3<m
N a ra y a n a , on the other hand being the soul
o f the universe, to o k to the fo rm o f a great
602 Siva-Mah5puraijam

CHAPTER 35 cNIcMTl sFUrajwtl

Delusion of Brahma and Visnu « : ШЧ ъ щ г W tU w M «jf?T:i№ll
A c c o rd in g ly the letter a became the

aw ifaW M * W VKHyuTMj Rgveda, the letter u becam e the Yajurveda, the

letter ma was turned into the sam a-veda, w h ile
ЗПРт&ЩГС W д а т : я1г1ЧГ<*Н.11?11
the nada was turned the Atharvaveda.
U p a m a n y u said, “ T h e n there appeared a
nada o f O ra w h ich is considered to be the
single syllabled B ra h m a n . It expressed the Т 5 Т Г Ф Ж д а щ f * ui wf 4i i <i i i
B rahm an.

спадам дан змтеаЛч ^т ттй д а т д а т и ^ н

Т5ГЩ w n Ш И ськи ы гп
B o th B ra h m a and V is n u failed to
understand it because their m inds been
In b rie f, Rgveda is clearly enshrined in its
overpow ered w ith rajoguna and tamoguna
o w n soul. Th u s B ra h m a possessed o f rajas,
and their know led ge had been eclipsed.
the first am ong the deities in the rites as w e ll,
rTcR d<$U4l the creator o f the w orld s and the principle as
3T 3 ^fcT %ШТ$Г: UTRTHn^TTWII^II w ell as the unchanging A tm a n , N ir ti in the

T h e n that single syllable w as d ivid e d into path o f kala and Sadyojata in the fiv e
fo u r, the three m atras A , U , M a and h a lf o f the B arhm anas, the lo w e r part o f the linga and the
matra thereafter. source in the three reasons. It established the
s ixty fo u r gunas, and aisvarya o f the cosmic
cUlehR: 1щТ 4FT McMfaftW ^TUTl
intellect A n im a etc. Th u s w ith the ten topics,
д а г а т т ш ^ т ч^гт?т: 1 1 1 the universe w as pervaded b y the Rgveda.
T h e letter a was placed to the south o f the
d f$ < K I*![4 # 4 a r tH l flpgpjrTT
b la zin g linga, и to the n o rth , and m in the
centre.
a r ^ h iw n u w т Ы ■ct| : 11^ 11
TRcT тщгтг
vd >d
f o n■оt ■c\qfd^llT fa v M R g ftl

1^n4%J3ftr 7ЩТ dfl43PJf^ ЧТЩ^ПЦИ fts # f e lt d r% ^ % IIЯЧII

с ь ^ гш v fm xT ?im д а ч w tti
fW T lsf щ ^ Ч
^cTTrtRT д а т а : ЯиТсГГ ЛТГ: 11?, II тт 3 ч й щ Щ Ijjf 11« 11
O n the establishing o f the Yajurveda in ten
T h e h a lf m atra sound was heard o ve r the
w a y s , Sattva am ong the attributes, V is n u the
top o f the linga. E v e n w h e n the great syllable
first am ong the deities in the rites as w e ll,
Pranava was thus d ivid e d , the tw o gods
sustenance in the w orld s and the firm am ent,
B ra h m a and V is n u could no t understand the
Vidya in three principles, Pratistha in the path
same besides the cause of its d ivisio n .
o f kala and V a m a d e v a in fiv e brahm anas, the
Thereafter the om ka ra appearing in the fo u r o f
parts o f the linga and y o n i, in the three causes.
the V e d a s , becam e u nm anifest.
VSyavIya SarhhitS (Uttara-bhaga), Chapter 35 603

tRTSd d ^ I R WW ФЩ ЧЩ I
M lro m w ra W f ^Щ1с*ГС:11Т*Н ЧсйРнчГч ft^-w
^ "triwiir f a m т *n T h e one after reaching the U n m a n a w o rld
чЭ вч n5

does not have to return. T h e n all pervasive

iti# % (умдаччи^чп
kalas there are Santi and Santyatlta. Puru§a
faaichrnvraU ъ <ш щгст w § i
and Isvara are there out o f the fiv e Brahm ans.
# rf* r% ч й Ы « ьк и и ^ п ^ п T h e head o f linga is there, w h ich the best o f
T h e Prakrta was established according to the parts, w here the sole N is k a la S iv a can be
aisvarya. The re fo re the universe has the fo rm in vo ke d and w o rshipped.
of Yajurveda. S im ila rly , was established in ten ^гщтщ ¥ЧШКГ: f?Rr:l
w ays. It established tamas and R u d ra as the
Ят^мГч Hc^r тщ ^и^и
first am ong the deities in the rites, annihilation
in the three w o rld s and the excellent S iv a in «IHIKfq щ 1 4 ^ :1
the tattva, A g h o ra in the fiv e B ra hm ans, and
Vidya am ong the kalas, the upper seat into
ЗГС-dT^cgfdglldl: Т О Ш
linga besides the source in the
parts o f the
three causes. Sam e is the case w ith ais'varya o f
^ЙЙетЧЙ9П5Г W Wc(lfVMIdlR4ll
the Purusa. T h u s Sam an pervades the
universe. ^ct^VW^IrHI^IlWebHPlbcbHIdll^^ll
ifred ъ ■
rtrt ш wtm ът ф ь trt: ТЩ1
awracfe wq4<tirr : ii^ ii Ш: wf^liylyiltfKRsdN eld: ттщи?\эи
rRTf *фйГС WFgf^gfir
f t iw 4Wc4W:ll?<J M
4dR!i^ot tjsjr* ъкт: i tRTT щ щ ТГЩТг^Т ftbcfiRUi %cRf|
'Hlbserfd дщГ fofrlT 'ФШТ ^ 1 1 ^ II ebRUIRF xj ШТТ НПШ |^ 11
WTTRmft fwn^i
Т$Щ', ЩГЩ1Т -ЦЗ ftcd ftgW tW M Roll IЦ0 11
Th e n the Atharvaveda also established it ifeidbitPM
self accordingly. It was d e vo id o f the gunas.
ЗЩТШГ тН 1тЧ М К Й у^^<1<11^ *11
M ahesvara Sadasiva was placed b y it as the
first am ong the deities. It w as activated by dlti l£*Hl^ldRTAI Ш I
means o f Sadasiva. It created pure blessing by
w h ich the creations are liberated. A b o v e the
ЗЩ1ЧЧ<|4И Р)Ш1рГ?Т4
w o rld s, w here the w o rds recede, along w ith
the m inds are the unm ana w o rd s , o ve r w hich
Som aloka is located. L o r d stays there w ith vm w R rot rrwrf^sr a n H W ^ i
Um a. srei^T -цаТсгггГ11^'«||
aije&pqi Rtarsi w r ч O u t o f the tattvas, it is the greater tattva
?TTf% Xf *T oitlfhoKT ^ «ERTFtfiril? U than Bindu, Nada and Sakti. It is greater than
604 Siva-Mahapur5nam

the greatest besides a n o n -tattva in reality. It

transcend the three causes. It is b e yo nd M a y a ,
■g^T: МЧ1ЧеЬ) ЧТ^Г HKWST 4dlrt|cb:ll^o||
the cause o f agitation. It is b e yo nd A n a n ta , the
S u d d h a -vid ya , M a h e s va ra , Sadasiva, the great
lord o f the lores. It is b e yo n d the lord w h o has drPra UOTUiyRr4HM:ll^^ll
the M antras fo r his b o d y , accom panied w ith
оу^ ч Гч ^ Muiciivf
all the S aktis, h a vin g fiv e faces and ten arm s,
and is conceived both as Sakala and N is k a la . # г щ т ч ;| ? 11
B e y o n d even that, b e yo n d the b in d u , the Because I alw ays speak on the atm a­
crescent, the m o o n , the great N a d a , the lord o f ta ttv a .” T h e Y a ju rv e d a said, “ l a m narrating
Susum na, the lord o f Brahm arandhra beyond the position w h ile in dream or in sleep.
that, beyond Sakti and b e yo nd the principle o f Because the Vidya w h ic h transform s its e lf into
S iv a , the great cause, there is lord S iva w h o is
the objects o f enjoym ent can be kn o w n
w ith o u t cause. H e is the cause o f all the
through m e .” Sam aveda said, “ T h e position
causes, the subject and object o f m editation
w h ich is called the sound sleep is being
and is stationed in the centre o f the s ky above
m entioned b y m e com pletely through S iv a ,
the great A tm a . E q u ip p e d w ith the prosperity
and the g lo ry , he is lord o f a ll. The re is no that is m y m eaning and is tamasika in fo r m .”
overlord fo r h im . H e is b e yo n d A is v a ry a and Atharvaveda said, “ T h e situation called the
beyond M a y a , b e yo nd h u m a n ity , beyond the fourth stage is w h a t is b eyond the fourth is
big and sm all, b e yo n d that w h a t is to be expressed b y m e. T h e three w h ic h are o f the
discarded, w h o is not to be discarded, beyond nature o f path are k n o w n as S iv a , Vidya and
Sud dha vid ya U n m a n a , and the aisvarya o f A tm a . T h e state o f their three attributes is
U n m a n a . H e is great and is d evoid o f attainable through the V e d as and shall be
b eginning, is lim itless, independent, stable and purified b y h im , w h o is desirous o f the region
unsurpassable. Thus w ith ten such
o f S iv a . T h e region o f Turiya is the excellent
characteristics, Atharvaveda is v e ry w e ig h ty
place o f salvation. T h e place b e yo n d the same
and so the universe is pervaded b y the same.
is the purifier o f the path because o f the state
Rgveda said, again “ T h e state o f w akefulness,
is being m entioned b y m e b y w h ic h I clearly
nada measures the
o f its attributesness. T h e
both. T h e end o f n&da is atman fo r m e. Th e
express.the A tm a ta ttv a .”
supreme lord is therefore the c h ie f in v ie w o f
(ЧгЦЧ<4ц(шИЦёЬ;| the freedom fro m m y topics. W h a te ve r object
is there w hether com pounded as separated,
Mftuidl f^rglT they call the m eaning o f Pran ava in v ie w o f
the association o f the gunas. Th e re fo re , the
single syllabled B ra h m a n , expresses all the
m eanings.
зтгщ% (jfliiitsy jjftoiAaita wii^ ii

f | ЯЩсГГ # 4 яитсг! % f^Tcf: TftT:ll*3U

ЭИКЧ<1> fcrTd P ^ fa a Tc4'^ fyd^ll3<MI
Th erefore the entire universe is created b y
-щ Ы st ц^Гмит S iva b y the single syllabled mantra Om.
Indeed S iva is Pran ava and the vice versa.
Vayaviya Samhita (Uttara-bhSga), Chapter 35 605

4T?RFT Tcjsjr) RrT: I and in order to enlighten y o u on the reality the

fii-diti т%тг ^тат зтетат R f i i ^ i i linga appeared betw een both o f y o u .

There is ha rd ly any difference between the tTcn rtfrfa R T M lg 4 fc ^ T b 4 y 4 u ill

speech and the expression. Th e re fo re R u d ra is R m i f t ? ||< § П Э М Г : R ? W : I I 4 ^ I I
free fro m thought, m in d and expression.
W T с( ^ о 4 т ь Гй г Ч<Ч«;г4<ч Гч I
Ш М dfaeT&rt e lM ^ e h l^ U l R:l W M Id U d fitc ! R r m R t 4 T S t R # q R l l 4 ^ II
11* ч 11 Th u s Atharvaveda addressed m e as orh.
T h e w ords and the m in d return w ith o u t T h e R g , Y a j u , Sam a and thousands o f their
reaching h im . The syllable a expresses other branches, spelt out clearly like the same.
B ra h m a , T h e Ek a k s a ra B ra h m a is term ed the B u t inspite o f the same nothing was clear to
soul. them like the dream .

W R T 5 T JIR W ld R R U W R T R Wl

Т З д а Ж 1 Ш 1 % 5 1 ТЯ
^ um^ i-u^ kr SffiTt Then all of them in order to gain
enlightenm ent re m o va l of ignorance the
cfTOT^R^cffsrajWt faslftl ■МГэ^гГ.И'Й'ЗИ
statement o f the V e d a s was inscribed over the
T h e syllable и stands fo r V is n u , w h ile the
linga too.
letter m stands fo r S iv a . B ra h m a em erged out
o f the right side o f the b o d y o f S iv a , w h ile R f|R Щ
V is n u em erged fro m the le ft side. ^ -щ атрддтччи
F in d in g the linga has thus been described
the m inds o f the gods becam e peaceful b y the
•gt: jrafoft Ш r^ iiw j^ n rtF * : 1i* с 11
grace o f S iv a and they felt enlightened.
N lla ru d ra em erged out o f the heart o f S iva
w h o represented the lord h im se lf. Bra hm a R K I k « i R p-getRTRI
then became the creator o f the universe, w h ile ш : т а ш Ептачг r b w r im ^ n
V is n u was responsible fo r its preservation.
Puw udi sirt fts ra
WTFT Pli|14oh:ll^^ll 4 ^ W R R V 4 I ^ R W R T R ^ T Ч 1Щ |1Ч \Э 11
( 1 Ш ^ RSSZRT ^FTcT: chKUTlfd rT|

ЩТ|дщщ11Чо11 o T T frR rR R R Щ Т Н < Я 10 1*Ч ч Н е (Й с1*1И Ч £ 11

R u d ra to o k up the responsibility o f creating P ltR n fd V R i
discipline as w e ll as destruction. Th erefore all
14 ^ n
the three o f them are k n o w n as the cause o f
the universe. S iva happens to be the supreme « W r ?TRT R R R R Td lfc ld R I
cause o f the three. Rjehr^jiuiPiHii зттат ои
T5RTT d g frw t:! щщ одчнм ий r ^ ti

* p fr: ufdyiyid якг (Ц£дчБегач11Ч*и

U n a b le to understand the tru th, and y o u r O n realising the m ode o f evolution and
enm ity due to the predom inance o f rajoguna dissolution, the nature o f the six path w ays
606 Siva-MahfipurSijam

and the splendour b e yo nd the Purusa, V is n u said, “ O lo rd , I have no competence

possessing brilliance, the B ra h m a n besides to praise y o u r g lo ry or y o u rs e lf, it w o u ld be
w h o m , there is nothing greater, N is k a la S iva better to keep quite about the duties before the
Isva ra , w h o is the eternal lo rd o f the universe great master.
com prising of Pasu and Pas'a who is
com pletely d e vo id o f fear, w h o is stable
3r5TR?rfh q c fa w n F [ii^ ii
having no increase o r decrease, w h o pervades
W h a t is the jo b suited to the occasion, I am
w ith in or w ith o u t, w h o is d e vo id o f inside or
not aware o f it and under these conditions,
outside, w h o is unsurpassable, and is different
w ith ou t k n o w in g a n yth in g , I o ffe r my
fro m the entire w o rld , w h o cannot be defined,
salutation to y o u .
incom prehensible, beyond expression, who
has the fo rm o f b rilliance, w h o is quite сытиггст щ щ qq fawjg qg ШМ1
delighted and ever risin g, w h o is the abode o f
auspiciousness and is accom panied w ith his
Y o u r being the cause o f the universe, has
Sakti. B ra h m a , V is n u jo in in g their hands over
been forgotten b y m e due to y o u r M a y a . I am
the heads, spoke to the lord getting frightened.
deluded and fille d w ith pride because o f w h ich
<SR>ftgFg I have been chastised b y y o u .
зф ciw qiql ftftRTri
ff?T gstSsumiwlfdllt* ? II <gf чЦт*ЦуягТ:и^<£Н
Bra hm a said, “ Irrespective o f m y being Th is subm ission o f m ine is o f no a va il. О
ignorant o r otherw ise, О L o r d , I had been lo rd , I am e xtre m e ly a fra id , since I tried to
created b y y o u in the b e ginning. In case I have measure y o u r s ize , w h e n y o u are beyond
been in delusion, then w h o is to be blam ed? measure.

ЗТПШ rcffa i t f w *wt!i

fqtfq; жщ дти^п amt aufohM frra
Le a v e m y ignorance alone, О lo rd , in y o u r O Sankara, y o u have described M a h a d e va
closeness, w h o can ta lk about his d u ty or o f as the rem over o f the miseries o f others.
others. Th e re fo re , y o u k in d ly fo rg ive me fo r m y

311еМ)ЗДс<^ fgcTTcfafir f? i om ission.

О lo rd , the controversy betw een us has TfarfS^JlT eft- [^ЧПЧ«5ц'Ц|Чп1 |V9о 11

been quite u se fu l, w h ich has p ro vid e d an A t the prayers o f B ra h m a and V is n u , S iva
opportunity to us to b o w at y o u r lotus like w earing a sereme sm ile o ve r his face, spoke to
fe e t.” them in a jo v ia l m o o d .

fg sp g w
c(cr! q gpifar qgi gw! fgsf! fgtnrr! ч т т wr qrf|?fh
fgfonqt оцПшпп^чп ggt g^tfr Twrcmi^n
VSyaviya Samhita (Uttara-bhaga), Chapter 35 607

Siva said, “ O Sons, Brahma and Visnu, тщ$\f тп%^гсг w t i i ^ ii

both of you were deluded with my Maya
*Tpzf 7Р5ГЩ xt г&ц Ш Т : ^ fT :i
developed enmity between yourself because of
arrogance. ЦДЗЧЯГЛЙ <ddd^l W i t : lid О||
Thus speaking to Brahma and Visnu, Siva
farait тьш ! fe ri
bestowed the knowledge of mantraraja beside
the jnana-samhita. Then both of them, at the
Your controversy resulted into a fight. command of Mahesvara together with the
Therefore the creative activity of both of you auspicious mantra and all the kalas, prostrated
has vanished. before Siva at his feet.
dld'HdldM^RdfMdl cRTI

ftqiftaiqsi fclfp shift fafftTcf Ч гГРЖЩТ^ПЩ^1

dwi4*il хг xiir^^i fj?6i7T:ib3Uii Ml ^7%f?r ттгг: w r a |rT :ii< s ? ii
Because of the ignorance and arrogance of fehU^Alftti ^-dftfd xjjcb^l 4t4rM<4sl
both of you, I in order to remove the
^[Cfllfdfxl^l xf Jldciiyllli^ll
controversy, produced the linga and dissuaded
In the mean time a great wonder happened
both of you from quarrelling. Therefore you
and the linga of the lord suddenly
both should shed away controversy and shame
disappeared, as a result of which they
for all times to come.
lamented and cried aloud and said to each
ЗДЩ5Г g rf STSRft dld4cHfll other,” What a false thing has befallen us.
Then realising about the enormous they were
Now, both of you, shedding away the pride freed from agony.
engage yourselves in your appropriate duty. ТЩ W ЩЩЧ1
At my command you should initially go ^ >lijotlI4l<yfty±l 116*11
through the entire set of Jnana Samhitas.
Developing great friendship, they
% w ^ tt cbK U M »R i^i embraced each other and then left the place
тщ щ xt -^jiitsii ч зпу Ш и for attending the worldly affairs.
"trdhTf^F ^ гтш ш и Ш : Jnjfo ушёИ: ^ тф W fC T :i
^Tft- xt трг: ^ ■фщиттн^^эм m v s чтг 4FFT 4r4snft Гадтам 1
The jewel of mantras consisting of five 1 xTlldmi
syllables had been imparted to you, which has Since then Indra and other gods, asuras,
been forgotten by you. I shall restore Rsis, men and women and the serpents
everything to you as earlier, without which established the lingas, adoring Siva, at the
you cannot sustain or create. ’’ same time.
ЧЙ f^RT T ?f?r «IftMMgliatlu'i cH ild lild ^d liliyTU irp t
l^dyckxll ЧК14|и|ПмГО$1№411 ^ПГс|(уч1^[чс|ки‘| ягпт 4**f?ifvTtssErRT:ii^ци
WTF5T ^ WCZIt рЧЯЦгГОТ ^ 1 ***
608
CHAPTER 36
Installation of Siva linga
S3 "S
fo p g ift w ■ггати ^ii
Sri Krsna said, “ O Lord, I would like to
listen to the method of the installation of
lingabera, which had been narrated by Siva
himself.”
ЗИ1сЧМ^$й §
rvHVii^fBMi^uT adffejf ячплфтизп
Upamanyu said, ‘‘Selecting a favourable
day in the bright fortnight, Siva-linga should
be made according to the Saiva literature.
teflfrctfTgl fe m t xf\
The land should be examined, selecting the
auspicious place and perform the ten forms of
service.
Ы <tfi№xiK'iuii щ f^HNebMi
f^ T ЯНМ-Ч 4sR im i
But before the actual performance of the
service, Vinayaka has to be worshipped. After
the purification of the land, performing other
rites, linga should be carried to the ablution
chamber.
¥М1«ЬДП гЩГЧЧТ $4$Ч |1с1<Ц1тЬЦ|1
A gold rod should be dipped into the
saffron salutation, he shall draw the
characteristic signs in the manner prescribed.
3ia^oMfd<rlc(l«l Ч*)ЧгН1н^«М11
fR f filt o f l l W l%
The dust free eight places (like elephant
shed, cowshed, horsepen, chariot stand, Royal
Siva-Mah3puranam
gate, white ant, a lake and the confluence of
rivers) or with five types of dusts or with a
ball of Pancapindika of Pancagavya the linga
should be bathed.
фЩ<*> У4^4x4 (<ьч1й 5 ^ Щ Т О |
f& f Гч[й^<*'Ч1 Щ1№11
After adoring the linga with pedestal, he
shall carry it to the water receptacle, and
immerse the linga in the water.
WdKUl Frarri
An inner shed shall be arrange in centre of
a well constructed shed, for the immersion of
the linga, well decorated with festoons, and
screens all round, by the garlands of durva
grass. The seat could be made of metal or of
wood, resembling a lotus.
$dfceWIH«blfei^ll4N
The eight elephants of the quarters should
be placed on eight sides. For each one of the
eight elephants of the quarters, a pot shall be
placed. Then eight auspicious things should be
kept ready and the guarding of the quarters
should be adored.
г(зто знсГ grrfrr f^err T reiiw % i4 j
fqjjd ч)беЫёВЛЧ11$°II
A padmasana should be made of metal or
wood, which should be placed over a bigger
pedestal.
shHlqj
тдяззг TFRgr 11\ i
The four gatekeepers viz. Samudra,
Vibhadra, Sunanda and Vinanda, should be
adored.
s rrcfiw i Ш ЯTEzJ f o f 4fd«=fe^l Щ1
5 сГЩТШ 'ЧЧЙ1Ы
V2yaviya Samhita (Uttara-bhaga), Chapter 36
T h e linga should be bathed w ith the V e d i.
Th e n after receiving it, a cloth should be
placed around it, covering the sam e, adoring it
at the same tim e.
ЩЦЩ VHtiSTrd TTIiT^HI
W ip in g out the w a te r, it should be m ade to
rest over the pedestal tow ards the east. T h e
pindika should be placed besides the same.
f5Rlt с(|К1«ЬШЧ5!пГ1Г cfTII^II
T h e linga should be kept w ith all the
w elfare m aterial there fo r fiv e , three or one
night.
ч Ш m ^ r ta f e r гг t ^ ti
1^411
A d o rin g the linga, then it should be sent
o ff, festivitie should be arranged as before,
and there should be lodged in to the sleeping
room .
T h e sleeping place should be m ade in the
centre o f the diagram . C a rry in g it there, the
linga should again be bathed w ith the pure and
clean w ater and then he should w o rship it.
ylHfacTTdaieirgl
A m ystic lotus diagram shall be draw n in
the north east on the gro u n d, w h ich should be
w e ll plastered w ith cow du n g . T h e w ater vase
o f S iv a should be p u rifie d . T h e n S iv a shall be
invoke d and w o rshipped.
Ш т а чГщрЩ ШтчсТ:!
ш qfgw ifq г|Тй^сыМ'ам11ндг<1>11^11
In the centre o f the pedestal, a diagram o f
w hite lotus shall be m ade. A flo w e r
609
representing C a n d ik a shall be placed to the
west.
T h e sleeping bed should be arranged w ith
silken new c lo th , or flow ers or kusd grass and
then one should o ffe r the golden flow ers.
T%FT w a a :ll? о n
A c c o m p a n ie d w ith the w e lfare m usic linga
should be carried there covering it w ith red
cloth fro m all the sides. It should then be
m ade to sleep as before.
W ттагпг тат jtti
т а 1 Ш щ |^ |зго ттт: 11^ ? 11
T h e lotus flo w e r should be d raw n before it
and the Kalasas o f V id y e s v a ra should be
placed o ve r the petals around the S ivakum bha.
Thereafter the excellent B ra hm ana should
p erform the hom a.
гГ ftsfiTT:l
Щ м и щ :н ^ н
T h e eight im ages should be lodged in the
east and other directions and eight BrShm anas
to be seated therefore the perform in g o f the
japam.
щ чрй й^зытыщинД tjSit: тдстт:1
ш ^ i ^ i i - t i i xrfeirssr д т п ^ п
щ ^Tig^jFTC f|fj!T:ii^m i
^ iii< y c ii ^ > :i
4$ Чи|^Гг1 T^ tRI^TtIC
F o r B ra h m a hom a should be perform ed.
Th is homa should be p erform ed either b y the
610 Siva-MahSpuranam

c h ie f priest or the preceptor alone. In itia lly a T h e n in accordance w ith the p rovision o f
hundred and eight offerings should be m ade in the scriptures, he shall p o u r the m inerals like
g h e e ,'fo llo w e d b y the fin a l o ffe rin g . haritala and others, together w ith the scents,
seeds and m edicinal herbs.

yfdfHjf $TWfFZT
mUla-mantra he shall touch
R e c itin g the fw agifripfruftii^ ^ и
the top o f the linga w ith his hand. The re afte r, ярщсвгатг foftirWi4Ab4Hfriadii
•O ©s

a hundred ahutis or fift y or tw e n ty fiv e o f fq fo ^ t x m w * "h^RFnFTU^^ll

them should be offered in the fire w ith seven
?p*r *га«ь<й: f j^ r tor З Д е т
dravyas.
^ ^ fT: 119 Ч11
я? fT: ^T:l Th e linga shall be installed o v e r the
yurtjGi ШГ frsn Brahm as'ila and the exudes o f the banyan tree
A fte r pe rfo rm in g the homa the linga and should be poured o ve r it. T o the east and the
the pedestal should be touched w ith hand north , the aloe w o o d shall be placed, repeating
again and again. T h e n o ffe rin g the pUrnahuti, the basis mantra. R ep ea tin g the basic mantra
daksina should be given. o f S a kti, the same shall be jo in e d to article o f
fixa tio n . T h e places shall then be purified.
3TraiiiW<^«t w ^ ott w kftfm Then Arghya shall be g ive n , o ffe rin g the
flow ers at the same tim e . A screen shall be
daksina to be g ive n to those
T h e am ount o f draw n thereafter on all the sides.
perform in g the homa should be h a lf o f such
wiidrid fnMcbif^ jt c t w i
am ount g ive n to the йсйгуа, w h ile artisan
should receive a fourth o f the same. S till h a lf
T h e w ater should be sprinkled before the
o f it should be g ive n to the other m em bers,
according to o ne ’ s o w n capacity.
linga and it should be b rough t to the sleeping
ro o m and the Kalasas should be p roperly
?RT: 3$ fit f # ejTfcr xTl arranged there.
W T ^ : fT: ОII W l f W I W TOfHT ё!ГНVIKVri
T h e golden ball should then be lodged in a
pit and one should o ffe r m udy w ater,
Pancagavya and then clean w ater should be
ЗГ458Г^пГЧсЬЫ>11<Ц1^ Wg<$T&T|
offered. ^ tM 7TT4WW1 TO*! ftfjjTO H'itfacTII^II
Thereafter p e rfo rm in g the m ahapuja the
ten kalasas should be consecrated there,
fitgr 4b$R: reciting the S iv a mantra, the w ater p o t, or
T h e Brahm as'ila should be placed in the pit, Siva-kumbha should be lighted w ith the thum b
perform in g karanyasa o f nine names o f Sakti. and the ring fin g e r, the mantra should be
<^МцЫ<?Ч1 recited and the same should be established by
a B rahm ana w e ll versed in the mantras in the
fyi«srVH^-d)f^ lin T 3 tl
space betw een the north east and the linga.
VSyavIya Sarhhita (Uttara-bh3ga), Chapter 36
W f e w f e lt f e w ЗД1ШПТ1
(угсмАтаФ Щ ‘ ff e f e i ^ n
Then Nyasa should be performed for
Vidyesa and the Vidya-s'akti. Sivajala should
be dropped at the base of the linga.
щ ф т ГФё<ыГг1$- f e ^ r a c # : 44:1
srf^ferm q ЩЩ ЖШ Мсь<гМ^кг^1Г«ОI)
The name and the linga. shall be bathed,
with the water of VardhanI and Vidyesa
Kalasa. The seat supports shall be arranged.
fW cfrt
i p n # : 414^ 5^ : 11**11
After performing the nyasa rites of the fire
Kalas'as, he shall meditate on the blazing
linga. Facing the east or north, with folded
hands, he shall invoke Siva and Siva.
qulftW PIWtg f e t f cfT
щ тагет f e r %cm
Wqfofld ^счПл4ч(ч!\<1ян1 cjdqj
The lord shall be conceived arriving with
the goddess, seated over the lordly bull or in a
plane; he shall be conceived as having been
fully bedecked in shining ornaments. He is
surrounded by all the gods on all the sides like
Brahma, Visnu, Mahesa, Siirya, Indra and the
Danavas with their bodies drenched in the
tears of joy, with folded hands placed over the
heads. They are praising while dancing and
bowing. The worship shall be concluded with
five services.
Ш : ЧШ: W f l f e
sfeT f a f S i f f e a f e r f e r 11*4 II
611
After the five services of adoration, the
faith rite is to be performed. The installation
of the image is wholly identical with that of
the linga..
The eyes shall have to be kept open at the
rite of Laksanoddhara. The image should be
placed with head downwards while bathing it
or making it to sleep.
it m Tifayltfitai
фс11Н<Ч1 W T lf: Я&81Чф^Н4)Гс111*и||
One should devote his mind towards the
image which has be made to rest with the
chanting of mantras. The installation of the
image with the rites for the temple is better
than the one without those rites.
7RR: "ф<ЛН4:
few rfcr 4TII*<i II
The people with adequate resources,
should first build the temple and then install
the image. In case of one’s inability to do so, a
linga or bera should be installed.
Vl^i'<33«l ftrakrwqj
ъ ччог^ г
The Siva temple could be built
subsequently according to one’s means. I shall
speak about the mode of worship in the house
and the excellent installation rites.
a f e w fe Ш feii4°n
A linga or a small image of Siva should be
made, and should be placed over a pedestal
decorated with lotus diagram, in the bright
fortnight in the Uttarayana on an auspicious
day.
612
The pedestal should be made over an
auspicious spot and the flowers etc. should be
spread over it, placing the Kalasa over it.
4RdW*d тЩТ." fSRf^TI
Щ Wrfbr 114 ? 11
Four Kalasas should be placed on the four
comers of the same. The five Brahmanas
should be consecrated reciting the five blja-
mantra.
pt fdBM ^rT т о н ч е н
Performing the pUja, one should display
the mudras, the provide protection, sanctifying
it, the linga-bera should be bathed as before.
ад1Чй<ФЧ«о0ЯЧтЦ$
О s9
cRTP^l
Then it should be installed over the
excellent seat to the north, and flowers should
be offered, sprinkling water over the same.
: W 4 ^ # ra R T ii4 4 ii
Then adoring it with flowers, uttering the
slogans of victory miila-mantra should be
recited over the kalasas starting from Tsana to
Vidyesvara.
ш: f^ rr fiTT rt p ^ ti
The Pancakalanyasa should be performed
thereafter, he should adore the three eyed Siva
and Siva, as was done earlier.
PI fOT qfd4^4f3??mi
XRTr R ^ ftp у4сЦЫЦ)1Ч'Э||
Or alternatively a kumbha should be placed
over the space in between, the image of Siva
and the lotus flower placed duly sanctified.
The same process should be repeated
thereafter.
Siva-MahSpurSqain
3TrP4Ttw fa rte r w p ^ p p :i
РЧРТЧ^гГ Р^сТИЦЙ II
The linga which is defective, its defect
should first of all removed. In case the defect
is quite slight (it could be ignored) and the
linga should be worshipped.
^ PPW :II4 4 II
Bana-linga should be installed at will,
because they are believed to have been
consecrated by Siva already.
W R faT fp PTfP ^gTRr entrra^l
f^ r rTll^oll
ЗТРИ flccTT fgfipri
srsfa p f? T P ctai ч
Such other lingas which also look like
bana, can also be installed with regard to the
Svayarhbhu lingas or those which are divine
or had been installed by some Rsis, and are
without a pedestal, then in such cases they
could be adored placing them over the
pedestal. No formal consecration is needed for
them.
glWTf W
■JRTRPPP W TP М(с181Й(УЧТ^^11^ ^ II
Those which are burning, injured, with
broken limbs, should be consigned in the
water. Those which could be repaired, should
be adored after their repair and installation.
й щ г rcfchHlfe^l^4'il|ljt:WTI
ff^ TRTH cPfit PT 311
The lord shall be dismissed from injured
image but should be retained in heart after
performing its due worship.
Ц ш Ъ ЩГРуР WTapTTOP: РТРП^П
Vflyavlya Sarhhita (Uttara-bhaga), Chapter 37 613

In case the worship is in default, for a day, In the absence of an installed linga, one
it should be doubled. In case it is default for shall worship the lord, in a place sacred to
two days, great worship should be performed, Siva, or in water, fire, the sun or the sky.
followed by Samproksana rites. «H«fi ецчеПчу^а1-тутИчкГ
fSTT ^ чщ 4dtevil,ssirro:ii^ii
TlfTlBT ЗГГЕД^
In case there is a gap for a month in the
performing of the worship some of the learned
people prefer re-installation, followed by
proksana.
ШГЩГиГ <T
зщ тщ жтгк W d f^ T ^ Щ Ш П ^ И
ттш w m iШ vi

In the proksana of the linga Mahadeva has

to be dismissed first or other applying dust
over it five or eight times, the linga should be
washed with water. The linga should then be
washed with milk and then purified with the
water of kus'd, one should perform proksana
rites with the auspicious water and the MUla-
mantra should be recited a hundred and eight
times tehreafter.
щ щ ч # т 'zxm w%i
зщгатт ^-4H4ylTUVId ?ТгТ:l l ^ 11
Holding the flowers and the kus'd grass in
hand, it should touch the linga micla- mantra
should be recited five or a hundred and eight
times.
<rat d 'q jv k fti
W гГ ^AI^cMcfTfl
Then he should touch the linga from head
to foot reciting the mula mantra. Thereafter
Mahapuja of Siva should be performed as
before, invoking all the gods.
fvi^nq- *r£rs«r m
-еф w rt fvra ti^Ti iv9о 11
Vflyavlya Sarhhita (Uttara-bhaga), Chapter 37 613

CHAPTER 37
The yogic practices and their usages

ЗтН 1ФШT ^ f i t ffW R R W I I ^ I I

SrT Krsna said, “ Whatever has been
spoken by you relating to jndna, kriyd and
worship based on the related literature, has
been listened by me, which is quite authentic.
ip^Rf $ГиГЧх*лГч 7ТПТ TW§#RTI
■Rllycb'R XTTTTf ^ Trfa# TnRTNH4ll? II
Now I would like to listen about yoga in an
authoritative manner, with its angas, with the
methodology to be adopted as well as their
usages.
ттаШ w hcf чЬтшччч^г: i
Ш-. Wl?llc4<p 4T:ll^ll
гЩ d^hKUi ъ ц drcblHehtUllfd xf\
d'^ddKdui xt TTi3iT:imi
Even if after performing the yogic
practices appropriately and his death, is
averted by the yogic practices or by taking
recourse to yoga and accordingly the person
escapes of becoming the self killers. Therefore
it would be in the fitness of things in case you
enlighten me over the different types of yoga
and their relative importance, cause, time and
procedure.”

s9

ТШ Щ CR7TT1$ш\
Ш ^ПЛ 'fTmf^d: 11411
614
Upamanyu said, “ O Sri Kr$na, the
question has been asked by you quite
appropriately since you will understand the
meaning of all the questions. Therefore, I shall
mention everything in a sequence.
f?T% ferret fogFlTl
w TfT w ^ i ¥ isrg тщетна и
Ч-ddHl: 4 Д 4 »nc|«I|4lW«H4<:l
W d ^ M l : TRcfeiit H fR T P T : u r t W . l l ' s l l
To devotee one’s mind in Siva restraining
all the activities, is called the yoga, which is
of five types viz. Mantrayoga, Sparsa-yoga,
Bhava-yoga, Abhava-yoga and Maha-yoga
which happens to be superior to all.
ЗТоЕгфгг qql^RfiUwHI 3^?<T:ll<sil
With the practice of reciting of mantras
with the concentration of mind, without
disturbances, the expressed meaning of the
mantras and chanting thereof is called
Mantrayoga.
inuiram^isii: ^ F r# m fr5 fw r# i
4 4^^4^t4^Thl y'cblfdd:ll^ll
The yogic practices which are associated
with pranayama are called sparsa-yoga.
Without the association of mantra, it is called
Bhavayoga.
fanfaresej fa g ш ywtiotfa 4j?i:i
3T4id4lh: ^тщ!т^Г5чтшщдт: W ils o n
When the universe with all its parts is
meditated upon, it is called Abhavayoga
because the object remains invisible in the
same.
fyicrecrqre Rrercifag;:!
^ ^ h i i ^ ii
Siva is sometimes conceived to be without
Upadhi because of his nature, therefore, the
same is termed as Mahayoga.
Siva-MahSpuraqam
^ ir a ig a f^ i fanfe fatfa *r : i
Now we shall introduce a person who has
the right to embrace yoga. A person whose
mind is completely detached from the
perceived and the Veda-ordained objects of
pleasure.
fqqq£i|cj)b||U|i тртнтФаГГЩ Wl
■^dl^d Ш 1ЩтТ5 W r t TR-.II^II
The minds is detached when a person gets
enlightened over the defects of the objects and
in the attributes of the lord, perpetually.
ЗЩТ^Г чшф cTT ^Ч1Ш:1
w m f w s r c r w fw ehid T T sr o sw T i^ ii
H lu ililW : tlrd l^ K I ШТЩ Т b d H h d *TI
^ H lfa R fd
Briefly speaking, the mind gets detached
observing the blemishes of the gunas of
Is'vara. Irrespective of its being the Sadariga
yoga or Astangayoga all the yogas are yama,
niyama, dsana, pranaydma, pratyahara,
dharana, dhyana, as have been brought out by
the people of learings.
3TTPR m trw rta : MrMIglf l sgT m wm
ЩЯ ymfyqfhW W W ll^ li
The six angas include dsana, prdndyama,
pratyahara, dharana, dhyana and samadhi
which are known as sadahgas.
fy iq y ilfa U h l R d d l
{ р ш 1 ^ т щ ш р ш % 1 1 ^ ||
The Siva Sastra or agamas speak about the
individual definition of all of them. These
include Kamikagama and others.
ТШ UTTUMfq ^1
9 n n9
3#Ш Ш Ш 5 ^ | tf# t| ? :|
ЧЧ ufaf: M«l|c|i|c|iilqd:ll^ll
In the Yogasastras as well as the Puranas,
VSyaviya Samhita (Uttara-bhaga), Chapter 37 615

ahimsa, satya, asteya (not to steal), Ч2ПТ: Я)ЧчАч »:ИЧ ч и

brahmacarya (celibacy), aparigraha, have been The performer of yoga, with the practicing
termed as yama by the people of learning. or regulating the wind inhaled or exhaled,
spT: afnify^ot gi which should not be done in a hasta, but
should be resorted to gradually.
The five divisions of niyama are Sauca
(purity), tusti (satisfaction), tapas, japam and ^чЙгЯЧШГчЗчТ: ЯШ
the service of the preceptor. In the process of Recaka, the practice of
nadls'odhana depends upon one’s will. This
rf 7 ^ ёГ Н)тЬЧГСМЧё*ЭТ1R oll has been ordained in the scriptures on yoga.
Or yoganusasana.
The eight asanas comprise of Svastika,
lotus, half moon, virasanam, yogasana, 4>^^lf3*4clV114lluriqi4fa^44l
prasadhita, paryanka and yathestha (as per « M i о
liking of the performer). Pranayama is one of the four varieties, in
m \: цщщгщттг Pi & hhi view of the time units, kanyaka etc.
C\
щ e&wiefcщ
о
^ii *
rTd«&f ШгЧ W gld?l4WeH:l
In control the life wind emerging from the чещ ^§ ld%| d fd ¥1 fd4 Mch: I R C11
body is called pranayama, which is of three Kanyaka is without strokes and its duration
types viz. Recaka, Kumbhaka and Рйгака. is twelve matras. Madhyama has two strotras
4lRt«bl44h^!J^I ч1ёг!э>Ч<Ли| 41 and its duration is twenty four matras.
3^T гТггпгтдч:Н^п 34W чем
., A passage of the nostril, should be closed ^((«bwiR'otHch: ш щ щ т ч ^ х г т п ч и
with a finger, the wind from the belly should Uttama has three strokes and its duration is
be released from the other nostril and this thirty six matras. Uttama is the pranayama that
process is called Recaka. comes perspiration and the body shakes.
«П #Ч ЧШ Т зттчч'^чттчщ ^чтщ йчЫич1
чщрйттЪг хррттФг* w t ir ^ii гг wzfc 4tfh4: ч щ н зо п
The outer wind is filled and in the body A yogi has the requisite experience, the
like the leather water bag, from the other thrill of the bliss, horripilation, and the
nostril and this process is called puraka or shedding of tears. He may prattle and there
filling. could be vertigo and senseless.
4 ip f a 4 ЧТЧЧЧГ£Г%: feRTOl 'ЯТЧ Ч . |Й Ч ie iH fw w h l
TTOtif
СЧ чЗ
TT 4 sn m tlR 'tfll
О sS tpfaiT 4i^f4 «cblfddm? ui
Then to keep the wind stored in the belly Matra happens to be the unit of time which
and remaining static like the Kumbha, or a pot is measured with the snapping of the fingers
is called Kumbhaka. after moving them around the knee neither
"Ы<ш ъ Ф ъ 4 Ч I slowly or rapidly.
616
Ч 1 ^ ^ П 5 ч4 jj шитггт
The pranayama has to be regulated
according to the m§tras and the strokes. The
pranayama should be performed after
purification of the vein.
w f e r ш п трш тг % tt
ЩЦ HTR (chi T'sf:
The pranayama is also of two types viz.
agarbha and sagarbha. When it is performed
without japam and meditation, it is called
agarbha when it is performed with japam and
meditation, it is called Sagarbha.
Minnow: *Rnfira>:i
TFTWpf -mfTR;
Sagarbha pranayama is hundred times
better than the agarbha pranayama. Because of
this, the yogis resort to Sagarbha pranayama
alone.
шогет fosnnifc # 9 % c(5cii4ici:i
SMUTR: fclR t HIR 13^^11^411
TFT: flfe r 8 R ^ T :i
With the exercise of control over the Prana
all the winds stand controlled. There are
several types of winds in the body viz. prana,
apana, samana, udana and vyana, naga, kurma,
krkara, devadatta and dhananjaya. But the one
which causes movement is called Prana.
STRT oilHVN^J^REfyUnf&I
The wind that carries down the consumed
food is called apana. The wind called vyana
pervades in all the limbs and makes them
develop.
FW Ч Ф FTctff ж я Ф г II
^iva-Mahapuranam
Udana is the wind which affects the
vulnerable points and the limbs in the body.
The vital air that equally spreads in the body
is called samana.
a s f t TFT з т г е т : fr tf fw :i
фсь<: ^ II
The naga air functions for the purpose of
bilching. kurma air is used for the closing of
the eyes. The vital air krkara causes sneezing
and the vital air Devadatta causes yawning.
4 Ipi «nfr Fpfemft SR^TM
jfiTRmqwnTts^ МЩПЧ1Ч: зпшгат^и^оп
The vital wind Dhananjaya is the one
which does not spare even the dead body and
is all pervading. In case the pranayama is
appropriately practiced, it produces healthy
results.
(ч&гчБзкТ ^TT cfKpfe rt
mat <r ftstcr
The pranayama destroys all the defects and
the blemishes. It also protects the body. After
the mastery of the Pranas, the relative
symptoms became visible.
fauqryyRWur'r щсщсдщтсг: ЗГЗГШ?Г|
% tlf^FFR rrami'if^ II
With the practice of pranayama, the urine,
phlegm and cough are reduced appetite
increases and one breathes slowly.
w m vAyhiftrdgcHT*: tm rffw ri
The body feels lighter and there is increase
in movements, enthusiasm, the speech
becomes sweet, all the ailments get subsided.
There is an increase in strength, lustre and
beauty.
^rrfsn -qcRj щ fw m \ ri т ш \
TTiftr Ii** 11
V&yavlya Samhita (Uttara-bhSga), Chapter 37
hiuiw w w чт#гт MtevRni
gfcmfui яцты!ч ттщ faqfrftqgn^m i
It also increases brilliance of feature,
courage, intelligence, youthfulness, firmness,
and all round pleasure. There are the
symptoms of the performer of the pranayama.
All the unshrinking, expiation, sacrifices,
performing of the charities, gifts, holy rites, do
not merit even sixteenth part of the benefits of
pranayama.
TR: w f т Л
w i f e ч ш ч *n
r W Ir f f is f iq f ч ( Н Ч |а ? 1 Н с 1 < И Я Ч |[^ 1 г 1 t i l ' l l !
The total withdrawal of the sense organs
operating in their respective spheres is called
pratyahara. These controlled and uncontrolled
sense organs are capable of bestowing the
heaven or the hell. The controlled sense
organs bestow the heaven while the
uncontrolled sense organs bestow the hell.
Therefore a person desirous of comforts
should devote himself to jnana and vairagya.
Wlr4dlr4HH«$i<dJ
Ш ТЩ Т Ч Т Ч f c l d W : • H M W d M I 'S d ll
The sense organs like the steed should be
well controlled, one should ensure his self­
liberation. In brief Dharana stands for the
control of mind.
ЩЦ Щf?Tcf ЧЯЩЩЦ W :l
W tf «&yraifrfw iR :ir*4 ii
While there are three types of defects in
others, it is Siva alone, who enjoys the
excellent position. Specifying the appropriate
time, one should devote his mind in Siva.
Ч <T Я ^ Ш R E^ Ic & K U II
7PRT: W W M : H'dRKlimoii
617
One should not allow himself to be
detracted from the path of Siva, or his goal.
The mind gets stabilized by means of
Dharana alone. Therefore one should
concentrate his mind for the purpose of
Dharana.
cRUnght *R: eji4ftgl<uiWlwft4M:l
f^Rrrat 8ГЩ: fW^RTT
TRTPTT STR ЧПТ d^c"4cl I
тг^т: 31г£ПШ7т:||ц^ц
ян1^н<(ч^тьяе||^ a t i n j ^ i
^TII^II
т^-г fyid ^ 4 :ii4 ^ n
гТЯГТ Щ[ S^IT М ч т рй M i
# тд М гп Ы : 114*11
■Hdd ННКе\ч(=1^^ПМ1ЧЧ II
fdyRh: Яггггт: y^^lfui4l(<<*qi
M &ЯН^1*Я ЯЯ^ЧЧНЧ^И
The root Dhyai means to contemplate.
Then frequent contemplation of Siva, with an
unconfounded mind is called dhyana. It is a
series of visions in mind, that is fixed on the
object of meditation to the exclusion of the
other visions. Discarding everything else, Siva
who is the cause of suspiciousness, the great
lord of the gods, shall be meditated upon, this
has been ordained in the Atharvaveda. The
goddess Siva shall also be similarly meditated
upon. The Vedas have conceived Siva and
Siva as the all pervading deities. In the Smrtis
and the sastars they have been conceived as
omnipresent and always awakened. They are
omniscient. They are adored in different
forms, two benefits accrue from meditation,
the first one is freedom from other visions and
xTRraTI the second one is the achieving of the Siddhis
like Anima and others.
618 Siva-Mahapur3nam

яштт тя дат *бг йтш%5ЯЧ1 (ddjuiHHeial^ тгчтй^г:

Ц ^Й Ч ЧГЧ f # T ^П ^И Ч 'аП Concentrating his mind in the object of
One should engage in the yogic practices worship one can visualise the same quite
keeping in view the meditator, the meditation, steadily. The yogi therefore becomes peaceful
the object of meditation and the benefits like the extinguished fire, while in Samddhi.
thereof, before the start of the yogic practices. 4 sjufrfr 4 4iyifd 4 ^Rrf?T 4 ЩФп
З н З ц н н м а : « Р : ^4lfed:l 4 fatfRifa 4 4^:11^11
М щ 8znM тр:МЧ4П The neither hears nor smells, nor speaks,
A person who possesses the knowledge, nor looks, he does not feel the touch, nor does
vairagya, faith or devotion, the one who he thinks with his mind.
practices forgiveness, without attachment, and Ч с п й ч -а д Ч xT chlBcldl
is enthusiastic should be treated as the
ф f?r% Гс1НМ1сЧ1 ч ч |1учу
meditator.
Не does not listen to anything nor could he
SPJT^RT: 44^dl be bound like the log of wood. Thus he is
Фт: HRi&dfd114^11 absorbed in Samadhi, devoting his mind to
When one gets tired of performing the Siva.
japam then he should resort to meditation, mi fa c lld W : 4 ebc^TcRI
when he feels tired of meditation then he
should start recitation. A person who practices m i 44ifsiftglsfa гттчт?г йтййг§ 101: 11^^11
dhyana and the japam, achieves yoga quickly. As the lamp placed at a place devoid of
wind does not flicker similarly a learned
SJTTOTT ЩЯ ai<¥l4KUI4J
person in Samadhi never feels disturbed.
*й|ИйК¥1<* Ч Н гН Ч 1 М Ф Ф |^ о ||
Ч|Пм1 4fil4d44;i
The Dharana comprises of twelve
pranayama, and the dhyana comprises of dcbdildl d¥4f-d faRT: T li 71^: 7ft:ii$V9ii
twelve Dharanas. Twelve Dharams result in In this way when a yogi is engaged in the
a Samadhi. yogic practices, then all the obstructions
disappear slowly.
•учт&^ч dViifqftm uRcblfddMj
w iR T tt ^HVwusqMtiuj w R t cuiral^raQdiii
Samadhi is the final stage of yoga. The 3 rfw t чтч
lustre of the intellect starts to function through ■m#?rt5S5mr:iiitiii
the Samadhi. •kick

^W J^picr^R w f ir d ^ # q % ll^ II
The vision in the Samadhi turns like a
peaceful ocean. The form vanishes but the
vision remains.
Ф г t r : 441^4 w ^ferpri
618 Siva-MahapurSiiam

CHAPTER 38
Obstructions in the path of Yoga

ш т оепепim tm : ТОЩ:
VayavTya Samhita (Uttara-bhaga), Chapter 38 619

xf "HpTdTI ■ ^ifeiitM ф*т 'sra ^ i

■ptlT ч у т а ж ш т : H < *lftd l:il? il
Upamanyu said, “ Those who practice the
path o f yoga have to face ten types of
obstacles which include laziness, acute
ailments, blunder, doubtfulness, unstable
mind, lack o f faith, illusions miseries,
dejectedness and indulgence in sensual
objects.
§ *Ttf*HT ^ tW T :l
З т ЩЩЦ: II
Laziness affect the minds, while the
ailment affects the body o f a yogi. One
attracts ailments because o f the imbalance of
Dhatus, or due to the defective earlier karmas.
TR ш яяпщ щ чи
^ 1^IR W R W : 11>$11
Blunder is non-contemplation o f the means
of yoga. Becoming unclear in the correctness
of certain things whether they are true or
untrue results in doubtfulness.
з га % т %
ЗТ5Щ «ТТсГС%сТТ y l'h d rff-rim il
Unsteadiness is the inability to stabilise the
mind. Lack o f faith results in the absence o f
piety in the path o f the yoga.
PcN&dTр Ы г TRT
§ЯЭТ?ТНЗТ J R % : ll^ ll
з т гЫ Н т га гщ ^ я н j ^t# : i relating to the embodied beings.
Sn(^ f e b'tTH 9 U ld 4 V I^^< R f^» 4 ;i № 11
Illusion is the misconception, while misery
is of three types. One which is caused to
ignorance is the spiritual misery. The one
which effects the body due to earlier deeds, is
the corporeal misery. The miseries caused by
the fall of lighting, missiles, consuming o f the
poison are known as the divine miseries.
i w r R ? ertrirmidii
Dejectedness is caused due to frustration of
desires. Indulgence in the adverse sensual
objects is due to one's getting over attracted
towards them.
¥1Т$ЙЙч ^№ r ;|
n» 'O
After the removal o f the obstacles the yogi
is engaged in the yogic practices, for which
the signs start appearing, which look like the
divine indications o f the future success.
■я^тт я т Reft ^ 4 twc^ tt: i
T w tf: czr R R R %5Я:11^о||
The Pratibha, Sravana, Varta, Darsana,
Asvada and Vedana are the upasargas, which
have been taken to be the siddhis at the cost of
the yoga.
^ oycrfgfotfft farafit w n n frt
Rtssf яРттат
Pratibha denotes the correct perception of
objects irrespective o f their being subtle,
hidden or o f the remote part relating to the far
off places or those which are not yet born.
я т TJchjP^Ht згсй тпзгаш:1
arraf cffifaj f^T R и
Sravana stands for the correct ability to
hear all sounds without exception while vrata
stands for the knowledge o f everything
чт fcaumi ;Етгаш:1
cRTRTcgJ f^cZR 3^11^11
The ability to visualise all the divine
objects without any difficulty while Asvada
empowers one to taste the divine delicacies.
4 R fepT :l
Tf f<oq 1:11^11
620 Siva-Mah5puranam

xj тэф щ\
ТсР55^ЧШТ ЩЩУ tc|fc|«ll55^lrtlcll^ll^4ll
V e d a n a is the a b ility to k n o w n the divine
touch and the d ivin e sm ell. A l l the lords o f the
w orlds starting fro m B ra h m a , stand before
h im o ffe rin g m a n y gem s and jew els. T h e
sweet and eloquent w o rds are spoken through
the m outh.
чя*м|(ч
fwsyprf Mfui4r^-i фчНч<Т:11Я*||
T h e celestial damsels p a y their hom age to
h im b y o ffe rin g the d ivin e m edicines and
aphrodisiacs etc.
T h e w o n d e rfu l yo g ic Sid dh i relating to the
w a ter, consists o f sixteen pow ers v i z . he can
stay under w a te r, he can com e out o f it on
earth, he can d rin k up even the ocean at w ill
and rem ain inaffected b y it, the w ater can
spring up w h erever he desires or he can hold
w ater in his p a lm . W h a te v e r he desires to eat
he can transform it into the ju ic y substances.
H e can assume these fo rm s . H e can free his
b o d y fro m the cuts and the w o u n d s . Besides
the aforesaid p o w e rs , he can also have the
eight pow ers o f the yo g is .

*T^frfw:l
^ЦтТ^Г8ТГ « r^ f? ril^ il
Inspite o f its being o n ly a fraction o f the
yogic-siddhis but w h e n this is so done, he
develops confidence in liberation, w h ich is
lik e ly to be achieved b y h im shortly.
T h e tejas typ e o f S id d h i em pow ers a
person to create the fire out o f his b ody
w ith o u t causing in any w a y harm to it. In case
he so desires, he can b u m into flam es the
entire w o rld w ith o u t m uch efforts.

TSJFRTT «fTrtf ciTi&R rfa «fleM'Hi ш сгг5янад1Ч| trraft чшёщнщч;|

^ *|5f 2OT tpir rtl7nf<qw^|

•q.«m4Bgqt чтйЗ чвдн w u H e can place the fire ove r the hand or the
T h e yo g ic Siddhis relating to the earth w ater. H e can reduce the earth to ashes and
called PaisSca- pada, consists o f eight types o f then to restore it to its original position and to
pow ers v iz . leanness, bulkiness, in fa n c y , old cook the fo o d in the m outh itself, create
age, youthfulness, the a b ility to take to m an y bodies w ith fire and the w in d and above all
form s at w ill and the a b ility to collect the these are the pow ers o f sixteen A p y a yogis.
sweet sm elling scents w ith o u t any earthly
part.
трйзгёш ягтят ^ а ц ^ : я ^ н н >и?^11
It is w ill know n to the people w ith
f & e m : T=ni ЧЩЯ:11?о||
learnings that the y o g ic siddhis called M a ru ta ,
com prises o f th irty tw o types o f pow ers, in
f^RT «pilfM» ШЙ 11ЯЯ11 w h ich one can m o ve like the speed o f the
2Tg^ fcuqg lfo rPfflTTTffl m in d , to enter the heart o f others in a m om ent,

mifccfc ^ у к и |^ н я я п
ftsfaw ^iffrPT MllScliS ■JJWSW 4IU||4f4tWIW4ll?V9ll
Vayavlya Sarhhita (Uttara-bhaga), Chapter 38 621

cTefpXRTTI constitute the C andram as type o f a y o g i.

T o carry the m o u nta in or other heavy
things w ith o u t m u ch e ffo rt, m ak ing o f the
hea vy things to capture the w in d w ith hands,
to m ake the earth to shake w ith the placing the
forepart o f a fin g e r on it, to m aintain the b o d y
w ith single air and to produce bodies w ith the
w in d .
4ion
W eEmPq%naitured: I
аШЫУГЗЗЯЗ &Г dBl^VHH,4^°H
*)'<=( «П
Ч|<епГС*1<ща'| *||
T h e yo gic-sakti called aindra, concerning
the ether, bestows fo rty pow ers o ve r the
perform er, in w h ic h a person is deprived o f his
shadow , disappearing o f the sense organs, to
roam in the s ky at w ill, to have sense objects
at w ill, to transgress the ether, to install ether
in the b o d y , to fo rm a pinda in the sky and to
m ake the b o d y to disappear. These are the
fo rty types o f pow ers o f the w in d .
qgiich riftafeg цягеш ййА ч:и э ? п
These are fo rty eight pow ers and are m ain ly
m ental, num bering fo rty eight.
i M ШЖТ «RR TJteR rMTI
reiTqarcftl ^ r t
3rfwfrgf&8Rf ЗПЗПЧгЗ ЗГёЩЙИ^И
T h e virtues o f the Prajapati y o g is , having
been fille d w ith prid e, include the a b ility to
cut, strike, to bind or to release, seizure o f all
liv in g beings under the influence o f w o rld ly
existence, a bility to delight a ll, m astery over
the death or tim e . These pow ers count fifty six
in num ber.
ЧЩ1
-ЩТЩ гШИ^УЭП
Th e re are fifty six ganas m jore than those
o f C andram as. W ith the achieving o f this
S a k ti, the y o g is , w ith the m ere m akin g o f the
Sarhkalpa can create the universe, preserve it
or destroy the sam e.
Wlfa<*1Щ
хг ftrrtot б\\
Such a y o g i can exercise control over the
hearts o f others, can create the universe,
keeping h im s e lf a lo o f fro m it.

ffinqmw cR pt н м и й р ^ ? pti
cE4fjflq fqwfa crf?T^ и ^ т г а ^ и з я ii
ЩЩс(уЙ A person possessing the Prajapatya
зтгш aisvarya acquires the s ixty fo u r qualities and
T h e fortune o f Ind ra are the fortunes o f the could be equated w ith B ra h m a ais'varya.
sky w heel include the po w e r to acquire ЗП^кТ Щ : \
w hatever is desired, to w a nd e r (in sky o r an
н ы р н е т ъ& ц ^d4fwifa:i
earth) as he pleases, to attack a ll, to k n o w
about all the hidden secrets o f others, to create $П?ГЩТ Ы ZfrhWtf З Ч ^ П ^ о и
the bodies according to the task, to bring T h e aisvarya created w ith such aisvarya is
others under control, to appear pleasing, and called the natural ais'varya. It is also called the
to see the w o rld . The se pow ers o f the yogis V a is n a va ta ttva , w h ic h holds on entire
622
universe. E v e n B ra h m a is unable to describe
such a type o f re g io n , co m ple te ly. T h e n w hat
to speak o f the others.
f4WJ4l
B e y o n d that is the region o f Purusa w h ich
functions w ith attributes and then there is the
region o f G a ne sa , fo llo w e d b y the region o f
Isvara. T h is could be understood a bit b y
V is n u , but not b y others.
There are several obstructions in the Jiiana
Siddhis w h ic h could be re m o ve d w ith the
supreme vairagya.
>э
4 W&blft<E4ir*3 II
In case the m in d rem ains attracted to the
false appearances, form s and attributes then
the great aisvarya that bestows protection and
is desired b y a ll, cannot be gained.
t W i f e : hTT vi^ i iw i i
Th e re fo re , the one, w h o abandons
attributes and the pleasures o f the gods, asuras
and the king s, taking them to be o f no
consequence as the blades o f grass, acquires
the great y o g ic pow ers.
EwVgPi:i
эдкьп! Tjwi^ iFp wn irareiia irttmi
In case one is desirous o f show ering his
grace o ve r the w o rld , then he should w ander
like an ascetic. T h e n h e , after e njo ying all the
pleasures shall gain liberation.
m ЗШ№ wnfrd:l
^ трГ: I
qieJqf'Srlll'tf 5 II
Siva-Mahapuranam
faaRlfcfafafsirfll'S^II
TP^ZTTVl' 'Jtdi'wllVl ^Tll'tf <j II
Ч Щggt f [|cfluf Ч
lift сГ Т И Ц о И
ч ^uifaewtekfl 4 tf% ч xi fqf^rh
\\\
ч safaftrrft w 4ifd^Tb1 «шйй|
Ч y if d f y ^ f d d t Ч П|?Н^Ч|Гш:11Ц?11
I shall n o w speak on the u tility o f the yo g a ,
w h ic h y o u should listen w ith attention. A t the
auspicious tim e and place, it could be a S iva
tem ple, o r other clean place, w h ic h should be
secluded, w ith o u t the peop le, or other
creatures. It should be free fro m noise or other
disturbance. It should be w e ll dressed and
plastered and m ade fragrant w ith scents and
incense. T h e flow ers should be spread there
and the place should be decorated w ith a
canopy and should have enough o f kusd grass,
the flow ers, sacred tw ig s , w a ter, fruits roots etc.
T h e place should be deprived o f the dry
leaves. It should not be infested w ith flies,
m osquitoes, serpents, besides the w ild
anim als, h a rm fu l beasts o r the m en w ith
terror. It also should not be a crem ation
ground, m onastery, an anthill or a ruined
d w ellin g place, or a m eeting place on the
h ig h w a y , rive r b an k o r the seashore, nor
should it be in the m id d le o f the streets. It
should not be a part in rains or a dilapidated
cow shed. It should neither be displeasing nor
repulsive. It should not be defiled w ith
vom ited s tu ff o r undigested fo u l sm ell or
faeces and urine. T h e y o g i should not practice
w hen he has v o m itin g or w h en he suffers fro m
Vayaviya Samhita (Uttara-bhaga), Chapter 38
loose motions or having taken much of food
or over eating, or when he feels exhausted. In
case of his being too hungry or too thirsty, or
over worried, he shall not practice yoga. He
shall also not practice yoga, when he has
already been entrusted with some other task
by the preceptor.
4iftr F q w i f c f t ТГД# -uHim-cAdi
A person engaged in the service of his
preceptor, should not practice yoga. He should
be carrying his normal activities.
ЗТ Ш Т ТЩ& TRT ^ Г Н Ч 'в М
He shall sleep and wake up at right time
and shall be free from all the laborious
activities. He shall be sweet tongued, pleasant,
and shall have a raised, and a pure seat.
srfacRT м и 4 ’4м№цгаыдоч1,<и1цц|1
He should make use of padma as well as
the Svastika asanas. He shall bow in
reverence to the preceptor as well as other
adorable persons.
№gv)l(4drVKI <Й$*сП?1
While seated, his neck, chest and head
should be straight. The eyes should not be
closed. The head should be slightly bent. The
teeth should not gnash one another.
TITfiaf43qrr ^^тигг ?Г5ПТ^ ЗЧ:мч^эм
З я Ш т ih m w ^ Ш таш : I
щтдй $ «этчнеЫнщйп
затяг ^гш п
■^ТОГ^Т Ч|Г««Ы4 ЯГ
^ т п т т ш ш : шщчт f% H:l
623
The tongue should be motionless and well
within the teeth. The scrotum and the penis
shall be well guarded by the soles and heals of
the feet. The arms shall be placed on the side
above the thighs without any strain. The back
of the right hand shall be kept over the left
palm. The back shall be gradually straightened
and the chest has to be projected forward. The
gaze of the eyes has to be fixed at the tip of
the nose and he shall not took towards any
other side The vital breath shall be retained
and he shall be motionless like a stone. Siva
with the goddess Siva has to be meditated
upon within his own body over the lotus seat
in the heart.
fHKJ4lfdchl'4Kl OlHtlfft ТЗЯГ31
STotsscm чщ\ сп
He should make then lodge in the lotus like
heart, in the Mtlladhara, tip of the nose, in the
navel, the throat or the palate and then
meditate upon with devotion.
fqszT ЗТ ш й ^ 3T W*rTI
?тгщщ f w r t : ч ч ч к н ц п ^ н
Otherwise the lotus shall be conceived in
the middle of the eyebrows, in the forehead, as
having two petals and as brilliant as the
lightning.
щ чттсптгт cnfir ftUraiuftc) m
f e r f didVIК ЗГ 1 Г 5 ^
ЗТ ЩГ& ат WTTTI
fdH-dtd: tRi dfe§'wckd4,ll^tHI
^ т т | 3%nTtrfrl
faVHW I w r№ ЧсПТ: rTlft h
5b4l^deM«Sj T&ZW TJRTT:ll^^ll
The leaves of the sixteen petalled lotus are
the sixteen vowels. They shall be conceived
624
w ith the beginning fro m the petal to the east
and proceeding in order.
ешт1^г<аьки1 g # : 4uiU h * 4 i<ii
gofi: W f a 4li)h4R TJ0?T:l
тт^к1£1агнйты эдшлт1
3Wt ЦНЩШГЗПЗТ 'QjrRZT rT ^rrfq- USIl^ill
f ^ 4 I ^ K d U ^ chhf g n n s r H l R d 4 l : l
ЧЬЧУКК^КЧЧ t r n w r WfWTI
efcbKlf^MiKHI ^tnf: 4^4^11: fW T :ll^ | |
T h e tw e lve letters starting fro m ka and
ending w ith tha, are the leaves, the lotus o f the
colour o f the sun, w h ich is m editated inside
the heart and w h ic h resembles the m ilk o f the
cow in co lo u r, has ten letters fro m da to pha
fo r its petals. T h e letters upto the letter la,
(w h ich includes ba, bha, т а , y a , ra, and la)
stand fo r the six petals o f the lotus w ith petals
facing d o w n and h a vin g the colour o f the
smokeless burning co o l. T h e letters la to sa
stand fo r the lotus petals at the M fllad h a ra ,
having the co lo u r o f g o ld.
*R:i
ё&Г %cr iw iivaoii
H e shall m editate u p o n the lo rd and the
goddess in any o f these, lotuses as per his
likin g . T h e m in d shall be steady.
а д р ч ы ч ч н <№чы
^ « l 4 4 l e h K НК1^ЧЧ«ИГЧ cfTI
4lc»RVX«b44Vi = m i^ ll
cb<wnilHcbi<*R ^чнсь(и|<*1чччч1
кггат^гаРг e4io^Tdiiv9^ ii
H e shall conceive h im to be o f the size o f a
th u m b, pure, resplendent, illu m inating all
roun d, resem bling the pure la m p , endow ed
Siva-Mahapuranam
w ith his Sakti c o m p le te ly, of the size
representing the d ig it o f m o o n , o f the fo rm o f
a star, the aw n o f N iv a r a grain and the stalk o f
the lotus, o f circular shape o f the K a d a m b a , or
of the fo rm of a dew d rop. He shall
contem plate on h im as the lord o f the various
tattvas, o f the earth and others o f w h ic h the
m editator intends to have pro ficie n cy.
dfMwhtSwiilcl ^STFft
w^ifynwi wwt *гапгщщ 4^ : 11^ n
O th e rw ise he shall m editate upon the solid
im ages o f the lords o f the tattvas w h ich are
eight in num ber starting fro m B ra h m a , B h a va
to Sadasiva. These are the eight im ages as
prescribed in S iv a literature.
-tjfcr: тгггГГ: f^SRTT:i
ът fraT: ^RTRTisr 4<Riwi тдч^гЬп\эчи
T h e im ages o f terrible, the peaceful or
com bination o f both o f them shall be adored
b y the sages, free fro m any desire o f fruits or
b y those w h o are experts in m editation.
С* Л* А ^ . Л1 A
4)?iimcii4«i5niST4ii3a>nilqyiitq:l
tiUislRiPciui: чтчт17тч1ч^П1,||'эц 11
T h e people adoring S iv a w ith or w ith o u t
desire, should keep all these facts in v ie w .
Th is has been ordained b y the people w ith
learning. B y adoring the im ages o f the terrific
fo rm , the sins are w ashed out.
f%Rnr ftf9f <T4 W t 4 £нщГч1
ijfof^ui ^TiRfT: щтт yRic^jfdii^vaii
B y adoring the m ixe d type o f the images
the rew ard is delayed and b y adoring the
pleasant types o f the im ages the rew ard is
achieved neither h u rrie d ly n o r is it delayed.
H o w e v e r w ith the adoration o f the calm and
pleasant im ages, one achieves peace, w is d o m ,
as w e ll as liberation.
Vilyaviya SamhitS (Uttara-bhaga), Chapter 39 625

япт# чт? tw r:i№ 6U

All the siddhis are achieved by adoring the
same. There is no doubt about it.
wuti

***
Vflyaviya SamhitS (Uttara-bhaga), Chapter 39
C H A P T E R 39
Sivadhyana yoga and its divisions
ттетт тга:
Hfogsreflfo Ф & Wt gEUgrfScT^TtfiFT:ll^ll
f w # 1Ш : ^Гг^ТК ТЯ
^ jj dfr^K«ill^ll
Upamanyu said, “ Those who are devoted
to lord Sri Kantha, with full conviction, they
achieve all the siddhis and they become
famous keeping this thing in mind, some
people meditate upon Siva in a gross form.
When the mind is concentrated in the gross
form, only then one should think of the subtle
form.
f^T^f jj fol-rlcl Rl^irHdl: fawtPd
One achieves siddhis, by meditating upon
Siva. Meditating upon other images, one
should then meditate upon the form of Siva.
Щ Й ащ т: d-HcgilliTdJ'l: 54:1
Observing the concentration of mind one
should meditate upon the lord again and again.
Initially the meditation shall be with desire,
and then it shall be without desire.
Ш fq fg rj-q - SETR Ч Г С Й & Э W t R tHTI
■RRfW : 114 11
The noble people are of the view that there
is no meditation without any desire. They hold
625
that a series of intellectual vision, is called the
meditation.
frr Шч<41 gfig: ^cFT? згай |
dt4jirMfeht4 m ?
^ q rsR i 1ч15мч ч т жщ$?т :1
■CTgT- ф т HTR drHlcbK^4HM4-4 j|Vsil
1ч#? ъ ш и ц а й нгп
«1М ЧГ<Л
But the intellectual vision by itself without
any object shall also function. The fact
therefore remains that the purposeful
meditation is for the lord who is believed as
brilliant as the sun. The meditation on the
subtle form is known as Nirvi§aya. The
Savisaya meditation has the definite form in
view. Meditation of the formless is conceived
as Nirvisaya meditation. These two types of
meditations are also called Nirbija as well as
Sablja. Therefore the performer, at the outset
shall perform Savisaya or Sablja form of
meditation and at the end perform Nirbija or
:l
Nirvisaya form of meditation.
3r TftfdNd
WiWTR fassffcr %2ГТ:
яупРп^ПнёГ WRSJ rRT: 4T^i
гГЧ#5ЧТ#И?Т: 31УПЙ: чГ<МП^1
ef%TR:3ran?Tt#
Ш И TOR: yRchifdd: 1
оЬКипГч ъ TI#filT Rdl'gll'UWTlfui Tin^n
The benefits derived from pranayama are
Santi, PrasSnti, Dlpti and Prasada. With the
subsiding of the adversities, it is called Santi,
Pras'Snti on the other hand it is the removal of
ignorance, both internal and the external. The
626
external and internal illumination is called
Dlpti. The normal and the healthy state of
intellect is called Prasada. When the intellect
is in the healthy and normal state, the internal
and internal sense organs too also remain in
the healthy and the normal state.
f$nj jrw rft
а ш ktr ш ■гщг ад н у ч м ч ч п ^м
The meditator shall perform the meditation
keeping in view the meditator, meditation, the
objects as well as the benefits of the
meditation.
sqM STR ЦЧюЩ
1нгчцвдп4Н'«:1^ч11
Well realising the position about all the
four, a person desirous of meditation should
meditate with perfect knowledge, feeling
detached with a peaceful mind.
JRW IcRT SJlrfT
The people with learning have defined the
meditator as the one who has total faith in the
lord, and having a delightful mind. His mind
shall never be excited. The root Dhyana
means to contemplate. Therefore one should
meditate upon Siva again and again.
4lhl^ w w nr ’ftsftr W Ш feni^Vil
mm: m я ш W R JT 4ji^ii
In case one meditates upon the lord with
devotion for a moment, with yogic practices,
his all sins are destroyed.
31оЩ%ГЙТ TFWT II
The mind should remain totally
undisturbed and with that situation it is called
the meditation.
Siva-Mahapnranam
The object of meditation on the form of the
intellectual vision is called dhyeya which
stands for Siva himself together with Siva.
qujrpgRf -cufuimf^cbm
чЭ СЧ ' *S
fyidWTHW цп^т y4RR4IRo||
The experience of salvation, and the
perfect animd etc. emerges as the direct fruit
of the meditation on Siva.
sr ттг§т w етгт1^ртрдщ;|
сГШгЯЗ
The meditation by which one achieves all
the comforts as well as the liberation, one
should devote himself to the same discarding
all the activities.
4lRd SjfR f^4T 5IH ®<УмЧ<?|р|ЧМ
KTR ?TR Ъ cremfei dMj£l4 Чспик:11??Н
One cannot achieve knowledge without
meditation. One cannot meditate upon Siva,
without his being a yogi. Unless one is a yogi,
he cannot engage himself in meditation. One
who possesses both jnana and dhydna he is as
good as having crossed the ocean of the
universe.
PR ушг£|с&рга?гм1чifydfSdHi
4plWl*l4 frPPI vylfiRT^ fTU£*lfdlR3N
The clear and single centred knowledge
devoid of the conducting factors, can be
achieved by a yogi only engaged in the regular
practice of yoga.
ц rTgreffi r x ii
The only persons who could feel inclined
towards the knowledge and meditation their
sins are entirely washed out. Those intellects
who have overpowered with sins, the
knowledge and meditation are totally
inaccessible for them.
Vayavlya Sarhhita (Uttara-bhaga), Chapter 39 627

Wn 4 fq ^ l 44F4Eqf4f4T4r: fjRTT: ?ll

Ш ЫП4|1ч<$$ $ПШП?ЧИ
As the blazing fire bums the dry and the
wet wood together similarly the fire of
meditation bums in a moment both the
auspicious and inauspicious karmas.
34444Tsf4 w ^ 4 : ^ ч ^ 1 ¥ 1 % 4 :|
TrmTwtTWT^rrsfh ц^1М1ч
As even the slightest ray of the lamp
removes the darkness, similarly even the
smallest amount of the yogic practice destroys
even the gravest of the sins.
щ ш : з т г ш m «fTgTjT w r^m ri
f4T4lj % felrflR 'all
The welfare one achieves by meditating
upon the lord for a moment, with utmost
devotion, is everlasting and it never comes to
an end.
As the internal servants are quite favourite
of the kings and not the outer ones, similarly
yogis who engaged in internal dhyanam are
favourites of Siva and not the outer ones.
4f|4KTT 44T НЙ» 4I4T4 4 ^ T ff4 4 :l
ЯТ^Г44 4if4nT:H^^II
As in the royal palaces the outer servants
can hardly achieve much of the benefit,
similar is the case with the outside devotees of
Siva.
4Ш4Ш f44% 5П44Гт$$4114:|
4lWlgJl44l5|U| nfijtqidii^3 II
In case a devotee engaged in Jnanayoga
meets with his end, then he with the
application of the yogic practices can reach
the Rudraloka.
щ т w
О
m 4 4ШТ ъ Ф я: 4 й41 -O

4T% ЯГГ444 4 1 % «4ЕЩ4 44:1 Щ44Г4 44cf®4T 44TT4f44<ftl 13 * 11

4T% R ^ 11
There is no tlrtha, tapas and yajna
comparable with dhyanam. Therefore one
should always meditate upon Pardmesvara.
dldMurifa ^cfT^miui^^uRi
4 V4SRI W[r4«At-MchKU||^ip^||
Because of the self confidence possessed
by the yogis, they do not resort to the
adoration of the image of the lord, made of
clay, stone or the holy place with sacred
water.
4tf44T 4 4 4 : 4% R 4^W 4I
44T ^41444441 «сьГгЧНЧП^ о ||
The subtle body of the yogis always
resembles Siva. The images of the lord are
made in clay or stone etc. for the sake of the
ordinary people.
Enjoying all the pleasures there, he again is
bom in the race of the yogis. Then, he,
achieving the jnanayoga is relieved of all the
worldly bondages.
%ТГШ14 4 p R 4 4 t T # гТОгГ 4T:I
4 4t 4fd44P4l(rl W n t:ll^ 4 ll
Even a person who is desirous of knowing
the Sivayoga achieves the auspicious position,
which is even beyond the reach of the people
performing the Mahayajna.
f g 4 T 4 t % f 4 ^ 4 t 4Т 1Й u A h rih J
%ТТ4Ш4Ш 44Ш
The merit one earns by adoring a crores of
Brahmanas well-versed in the Vedas, the same
merit is achieved by a person by giving away
alms to a Siva-yogl.
4 W A 4 44F4T4I
О *s

4гщт4ШГ W : i w : crf^SRT: i 4^44441% 4к4 4%T 11^ V911

628 Siva-MahapurSnam

The merit one earns by the performing of cjflfarii fvH*foK<Tt

the yajna, performing of homa, charities or
^ТГ «Г^с Г: 11*311
visiting of the holy places, the same merit is
The country in which, there lives a
earned by a person, by giving food to a Siva
SivayogI, the entire country is purified
yogi.
because of his presence. There is no doubt
it тлчсиц fsrqgT: f^ramfTHihi about it.
d ^ lc f f f 4ft(gT<Hl
Those who denounce a Siva yogi, they
together with the listeners suffers the pain in
Therefore an intelligent person, leading
the hell till the time of dissolution.
aside all other engagements, should Sivayoga
^rfcT stthR ^гнт -mPHihj for the removal of all the misiers.
гГТЧТсфтГГ гГ TmfhTR10g?I: ^ d l 4 d : l ftU d fll’ IMxrft НГсЫЧТ Qdchiujilli
iiaiiebui и
Being a listener, who listens to the evil of After achieving the reward of yoga, the
the SivayogI before the orator, such a listeners yogis with the welfare of the world in mind,
is due to be punished by the great people. But enjoying all the worldly pleasures of his
the one who always adores Siva yogi with liking, should roam about or he should
devotion, enjoys all the merits. conduct himself in an ordinary way.
й Щ УИ^ЧЦ! зтггсгт I p M 'd ЧсЭТ
(vicralPw.u^oii riicwi R rm is R h
They achieving all the worldly pleasures Or otherwise, discarding all the worldly
are alternatively turned as the Sivayogls. pleasures, taking them to be of no
Therefore, the people desirous of comforts consequence, he should become and
should adore the Sivayogls. unattached discard all the activities.
Ш 1 М ^fiT ^glRl Ъ p m
чт q R iiw fac d : ^ is ^ ii^ v a ii
The people should help the Sivayogls by Or a yogi visualising the evil symptoms,
donating then houses, food, water, bed, anticipating the quick arrival of the death,
mattress, quilt etc. Yoga-dharma is completely engage himself in the yogic practice taking
solid and it cannot be destroyed with the clubs refuge in the Siva-ksetra.
of sins.
ТГ гГ5Г f e n k ^ Sj R t R T Я Т : I
e t^ d u ^ d ^ q Ш sftfTRtl
yiUllPtTTSfir TBlTlh
q-fcpZRt ^ trpM: TRm WWRTTIl'ii^ll
A person with patience, while living there,
As the vajra cannot be broken with the rice should himself meet with his own death
grain, similarly a Siva-yogI cannot be without any ailment.
destroyed by single means. They remain
unaffected with the sins, as the lotus leaf is <5jKe||U|4?M ^ ^
unaffected with the water. f$TW Ш W ^ U c T n i^ ld ll^ ^ ll
VSyaviya Samhita (Uttara-bhaga), Chapter 40
He should resort to fasting or offer his own
limbs in fire of Siva, or drown himself in the
water at a holy place.
ШГ Т1Щfd*Wld ЧШ f^ETRUiri 14 о 11
One who ends his life according to the
method prescribed in the Siva literature he is
redeemed in no time. There is no doubt about
it.
fH n h fa focn?T:
A person who takes refuge in a Siva ksetra,
and dies of an ailment, he undoubtedly is
liberated.
yiiwfdtMwraftur ч ч ш 4 W: i i4 ?n
Even otherwise the death by fasting is
considered to be the best. Therefore one who
believes the Sastras, should adopt this method.
hfftrr: ct m
The one, who after killing the denouncer of
Siva and himself gets injured and meet with
his death, he is never reborn.
fyidPKRd *T: W 4 gd: I
Ш тп=г spread
A person, who is unable to kill a denouncer
of Siva, but in turn meets with his death, he is
redeemed together with his twenty one
generations.
f^Tcnsf ilW l^lU llfeem Thlvftd BJTI
ч cR тп|?т:
The one who sacrifices his own life for the
sake of Siva or the devotee of Siva, no one
else is as competent to achieve liberation, as is
achieved by him.
cTWTWtWR 'ШГГФТ5ЖТ1
629
Tj>teMd»Tl4id сь«1чы|с|н*®у зтич^н
He is rapidly freed from the ocean of the
universe. Therefore one should adopt anyone
of the above means.
4gs=ngf% f^isictdTTHf sn
•А»Н|Гчс| d-й? ч | ^ < Ы ^ ч т 11Ч1э||
In the aforesaid means, or after attaining of
the purity of the six pathways, the obsequies
shall not be performed as are done for the lay
men.
HFTIT ^RTsfR4TII4<SII
dJrqiumd <pfd тга^гт ятщ г d ^ i
SR dW
4rfcd ^ят?п^гпчщдч#:11^о||
His descendants shall not perform the last
rites. His shall be buried underground or burnt
in fire or consigned in the Saivite holy waters
or left abandoned like the log of woods or a
clod of clay or if at all some rites have to be
performed after his death, let it be same
auspicious rites. His descendant shall adore
the devotees. Only a devotee of Siva shall
inherit his wealth. In case his children are not
initiated in Saivite cult, the wealth should be
handed over to Siva. No child shall take it.
?fd ddRt сЬи41чу1ВЯ1'У1ЧтНШт1
***
VSyavTya Samhita (Uttara-bhaga), Chapter 40 629

CHAPTER 40
Travel of Rsis from Naimisaranya to
Kasi
m ззм
Сч
630
m fe, f^f?r сгт|:
The Suta said, “ Thus Vayudeva repeated
the jnana-yoga which had been narrated by
the great sage Upamanyu, devoid of anger to
Sri Krsna to the sages. Then he bowed in
reverence to the sage Upamanyu. Thereafter
Vayudeva, the* form of the supreme soul,
disappeared in the sky at the evening time.
rRT: w m w r 3fa4Uii-W4teHi:i
Эк| Tier ^ТО€Ш:11^||
Thereafter the dwellers of Naimisaranya
who were ascetics, went to take a bath known
as avabhrtha snana at the end of the yajna.
згаят w i ^ I hhi
Then at the command of Brahma, the
goddess Sarasvatl, getting pleased, turned
herself into a river of the tasteful water and
appeared there.
4% fTOT 1етштт:1
• Finding the advent of the river Sarasvatl
the sage went to take a bath at the conclusion
of the yajna.
m ^ :l
ТЧГСч!: i=NxTRt Trirn14и
The sages after the taking bath in the
auspicious waters of Sarasvatl, offered
oblations to the gods and others. Then
recalling the earlier events, all of them moved
towards Varanasi.
3gT Ш d=rfUdl ^ : l l ^ l l
Then they spotted the river Bhagirati,
flowing at the foot of the Himalaya mountain,
which moves to the south and taking a bath in
the same, they moved on through its bank.
Siva-Mahapuranam
dKiuref щщ ^ tn? h
d ^ - d W ^ i т щ ш п т щ Ш Ъ\\
They reached Varanasi quite delightfully
and took their bath in the Ganga which flows
to the north.
3 if a 4 ^ rt Гадга: i
vn4<nii6it
Having an audience with the
Avimuktesvara linga, they adored the same,
appropriately and got ready to proceed on. At
the same time, they spotted a bull of lustre in
the sky, which resembled the lustre of crores
of suns. It was quite a divine and had
wonderful great lustre, which had illuminated
all the directions with its splendour.
m чщчгТТ: f^ g j:
W?Tt #=тг: H^ftTll^oll
Thereafter hundreds of sages who had
embraced the auspicious Pasupatavrata were
absorbed in that lustre.
rWT ЙН^ГЧЙЧ ичПйч зщТгГЩ!
With the merging of the illustrious sages in
the lustre, it suddenly disappeared from the
scene, which was really surprising.
Witnessing the wonderful event; the sages
from Naimisaranya observed, “ What is all
this that has happened?” Thus being ignorant
of the happening, they moved on towards the
Brahmavana.
унйч’| n ч|ЧЧ1Л^ vi>cb4icH:i
Np
^ftwhnnit 4 icfi^4 g lr4 d :ll^ll
■^gj rldWtli -ЩЩ ТПЧЖ
Vayaviya Samhita (Uttara-bhaga), Chapter 40
Before their departure, Vayudeva who
purified the lokas, observed the conversation
of the Naimisaranya and visualising the
spotless wisdom of the sages in Siva and
Parvatl, concluded the yajna which was being
performed since long.
f3*nw ЗРШТ WWfi WZnfain
гщргиг ^ртгаг w g r
Narrating all the events to Brahma, and
getting permission from him, Vayudeva left
for his abode.
3W W 44TI Wl
ЧТР7Т ТТЙ : 11^ 11
Then the sages Tamburu and Narada
reached the abode of Brahma. I controversy
had arisen between them relating to the music.
He was taking a keen interest in the
performance while the Gandharvas and
Apsaras waited on him.
■g4^T UPTcRitf?: 4T ^44i(dV H ii^ii
That being inappropriate time, the sages
were stopped at the gate by the gatekeepers
and they sat outside the palace of Brahma on
one side.
3W сПгГБПТТ TTFt w m ЩЩ 4K^:l
о о '
w ° tt w r f g r r n ^ n
rdehqi "Mt ^ L|<4I ТгГ: I
W ^ЧТЩП^Ш WH^rT:IRoil
O 4 -О *s
Narada was pronounced as equal to
Tumburur in the musical skill. They were
permitted by Brahma to act in collaboration
631
with him. Brahma then became instrumental
in removing their mutual rivalry and quarrel
inculcating the card of friendship between
them. With him and the other Gandharvas and
Apsaras, he started from the abode of Brahma
like the sun emerging from the clouds, in
order to sing and play his veena before the
lord Nakulesvara.
t ЧТТ? чвчЦЧЧ!
WIETicHf* W3g:
On meeting Narada, the sages bowed to
him in reverence and asked him whether the
time was suitable to meet the lord.
*T :ЕПёГЖ
т о т ^T :ii^^n
The gatekeeper said, “ Yes, this is the
proper time to meet the lord. Come this way
in.” The gatekeeper went away in a hurry to
attend to another job.
cRTt lift fWT t ^
The gatekeeper informed Brahma and the
team of sages entered his abode.
IlfoFr ^ T l ^ ЯЩЩ ф ( 'd^cftTI
жАгЩ рШ Т: xrfrfrqt4irftaitlR4ll
Meeting the lord the sages prostrated
before him at a distance. Thereafter at the
instance of Brahma, the party stood there with
great respect. With the permission of Brahma,
all of them took their seats in a semicircular
way.
rliW rafW R <h4cdlW. I
Brahma then asked about the welfare of the
sages who had taken their seats and said, “ I
have known about the entire news concening
you, since it has already been communicated
to me by Vayudeva.
632 Siva-Mahapu ranam

«fwT *tfal The lustre that had be spotted by you in

Varanasi, was indeed the resplendence of the
^Theltd д^5^8ПгЧТ^11^^Э|1
Mahesvara linga.
U^ldl^fsT5! ТГЧЧ' ^ТШ ШТТЩТ^ yfrt I
гЩ з р г . ^1d4l^l4d9ldl:l
^ <r? fa^n'i ^iifqvTRi
т а «ГЯСГ: ТсГКШ Ш эд
What did you do after the disappearing of \Э ©S'O

Vayudeva?” At these words of Brahma, the The healthy, sinless and the naisthik sages
sages narrated events of going to the Ganga who had followed the Pasupata-varata
tlrtha, after the sacrificial bath, visit to according to the Vedic tradition were
Varanasi and having the linga installed by the absorbed in the same and were liberated for all
lord of the god. times to come.
НТНТЧЧ W hfririfritlssicldmfm
SlfeffcyW lft ^ kTI
^ ь ц ^ ч ^ w n 13^11
ЗТШ71 ЧЗгГСгГЩ ^FHT11V ^ 11
All of you will also stand liberated in the
TRrifT f^cTO гГ5Г iqft^ к ш : 1
s3
same way. The lustre which you had
±11У1'г«Й<*Ч ЪЩ w rf^ T ril^ o ll witnessed testifies the same.
ш cp. Tjctp w n ri
S3 \9 О <? '
w m ^ r u t ^fl: f w t
The adoration of the Avimuktesvara linga
The time for the liberation of all of you has
was highlighted and then finding the ball of
arrived. All of you should now move on to the
lustre in the sky, in which, many sages were
Sumeru mountain, which is served by the
absorbed after which the disappearing of the
gods, over its southern peak.
said lustre. They intended to know the reality
about it. All these details were narrated by the S)
ЗЩ W . ЧТТ nf4:l
-О О

sages to Brahma, the creator of the universe,

in considerable detail. Listening to the same,
chmfa^rt Бь& япз i r n t a firm
HrilwVtd ЧЩгё ГмП&<1^ с ь 1 ТЩИ3 311
Brahma nodding his head, spoke
something in a deep voice “ The divine siddhi
is fast approaching you.
Ш чш Ш : m u
т а т ^ гш ш
You have adored Mahesvara in the yajna
for a long time. It is evident from these
My excellent son Santkumara lives there.
He is waiting for the arrival of Nandi of
Bhutanatha.
w wRjrrm
In earlier times, Sanatkumara, looking at
the lord, because of ignorance considered
himself to be the best of yogis, and was
devoid of humility.
эт^н|Г<<*' чЭ чЭ

symptoms that the lord has been extremely ЩГф 4f%T ^T:in<o||
pleased.
On the arrival of Nandi, he showed no
ctum iw <J уьч|М<&ё № dlfthdl respect to him and kept on sitting fearlessly.
r l R>i f 1 d 4le$R tRlTII^'kll Then getting annoyed with him at his
Vayaviya Samhita (Uttara-bhaga), Chapter 41 633

misconduct, Nandi turned him into a huge the propitiation of the Gana.
camel.
-ЦЩTfiT: ^F»liilVm4HI4ldl
m ЩкП Wl ddPirMbMfdll^<SII
He shall meet you before the lord of Ganas
Then I thought about Sanatkumara for long meets him. Soon Nandi will arrive there to
and adored Siva and Siva. Then I appeased please him.
Nandi.
Ф ■HrcUUlfdV'M tffarTr f a dUlPbTTI
55TT т щ ш к ч Praifisi 11 fW K fw i згтг^аИ -ц т ^ : ir*<?n
ш % w pp§ ^d u d iu ii^^n After thus speaking, the Visva yogi, sent
Some how I got Sanatkumara free from the the sages to Kumarasikhara, on the southern
camel form and got him restored to his part of Meru.
original form of Sanatkumara.
гг •щ&щ: тч-чШ w i m i 3!чч1ч<1мми№ чтч ?fd4iR^5samar:ir«oii
ЗТЩГПТ :ir*3ii
Then lord Mahadeva said to Ganapati in a
jovial mood, “ The sage was filled with pride
disregarding my command.’’
itiaiirwi w i t сьадну!|
? p : w t m т ^хщ i i w q i n j x i i
О noble soul, now you enlighten him about
my true form. The first son of Brahma took
me to be a fool.
зТ^сГ ^rft ЧЧ ^МЯе|^сЬ:1
e ra l^ n lW i w w ii
I made Sanatkumara to be your disciple.
He will perform your abhiseka as the
presiding deity of virtue.”
3T oifl^dl ‘ЩТ: ^4udhUH'HU|l :|

Thus speaking, the leader of the bhutas

was pleased to accept the command of the
lord.
гит TRt^mrrsfrr ЗЩЧ^ТШЧЩ^!
TRTT^f Щ Ч М d4a<Id gSThlU'all
Presently Sanatkumara is performing tapas
over the Meru mountain at my command for
Vayaviya Samhita (Uttara-bhaga), Chapter 41 633

CHAPTER 41
Glory of the Siva Purana

ш чщ ш : wrraf?w4;i

Suta said, “ There is a beautiful lake known

as Skanda Sarovara which is as vast and deep
as the ocean, its waters like the nectar,
tasteful, spotless and is quite light.

C h ^T ^d ifid H ^ lsW I R11

The crystal slabs are spread around the
same. The flowers of all the seasons blossom
around it, covering all the directions.
4%: ff<j^dKchl4A:i
di^TilRg-t^UleblVlfael ^fW TII?ll
With the flowers of lilies lotuses and other
aquatic plants, resembling the stars, and with
the blue waves, it appears as if the sky has
discended on earth.

"HhuWf
634
F o r the ascending and descending o f the
people quite com fortable steps o f blue stones
have been m ade w h ic h lo o k glorious in all the
eight quarters.
m k : (Ы1чч\йаг ^^|Ячд<гсвй:11чп
jf^ 4 R & :ll^ II
ch4Ug<jfq<^% ш ф : «Ь'<ЧпЭД*Т:1И91Г
з )м^ цн 1 ^ нчыфч w to?T:ii<iii
о
T h e sons o f the sages, carry w ater and
flow ers fro m the lake fo r the adoration o f the
deities. T h e y w e ar w h ite sacred threads, w h ite
lion cloth and b ark garm ents. S om e o f them
enter the lake fo r taking a bath w h ile others
com e out o f it after ta kin g the bath. Som e
have m atted locks o f h air o ve r the heads,
w h ile the heads o f som e o f them are shaven
and others have tufts o ve r the heads. H eads o f
some o f them are shaven. Tripundra has been
draw n o ve r the bodies o f som e o f them . Som e
have grave or helpless faces. F o r carrying
w ater fro m the lake the y use vases, pitchers,
Kalasas, kamandalus, karkas, lotus cups etc.
$rW VTif^V.ii4ii
"rrafMrwfvrt:
уiftvOTiKpfafbi : 11*о 11
t(c|ia<^ft*w4 rf fqp4urq;i
feTHII^II
Som e stand on the rocks subm erged in
w ater in order to a vo id contact w ith lo w b o m
people. T h e y have g o o d conduct and the
bhasma is fo u n d applied o ve r their bodies.
T h e sport in the w ater here aftd there on the
ro ck the g in g e lly seeds, rice grains, flow ers,
Siva-Mahapuranam
darbha grass, pavitras w h ic h are used in
w o rship can be fo u n d scattered. A l l these are
indircative o f the fact that the brahm anas w h o
arrive here fo r the ta kin g o f the bath also
p erform the w o rsh ip as w e ll as the tarpana to
the gods, sages and the m anes.
IW I
iF fer d4*raifl4%4$j<fwii m u
tcKd | <ai ц\
df^^dddI^ld^4y(d^4l'wclH4,l 1^11
T h e scattered oblations and flow ers are
indicative o f the fact that the people p erform
adoration o ve r the d ry banks o ffe rin g arghya
to the sun. A t places the leaders o f the herds o f
elephants are entering the lake w aters or
com ing out o f it. A t certain spots, the deer the
hin d and the horses quench their thirst. A t
places the peacocks as w e ll as the elephants
d rin k w ater fro m the lake. A t palaces the bulls
and oxen w ere engaged in the dust, getting
hostile at the banks o f the lake.
sF»f4<<*nugen$: £bforHH«<hfarl:l
C\
IF fer ^ fe ^ w i)fd R r:ll? 4 ll
ЯУ1У1гШ1и|^Ч^чЬч1и1^с(Шф<11^ II
A t places the birds like ducks, cranes and
ru d y geese w ere issuing sweet notes, w h ile the
black wasps issue h u m m in g sound at some
places. The lake appeared to have been
engaged in conversation w ith birds liv in g on
trees taking bath or d rin kin g its w ater.
$ HV IlfefvraiH lq^R ftH lfie^rl: I
11^ 11
T h e cuckoos are h id in g them selves in the
trees standing on the banks o f the lake but
w ith their cooing sound they appear to be
Vayavlya Samhita (Uttara-bhaga), Chapter 41 635

in vo k in g the travellers tired w ith the sunshine It w as surrounded b y the groups o f Apsaras
to com e and have som e rest under the trees. and the R u d ra dam sels. The m usical
instrum ents like the s ym b o ls, lute and flute
rTST Ш'ЩяА ^ Ш Щ : 1
w ere heard. Its canopies w ere decorated w ith
йит д а т -д^тЕгШт^йи gem s o f d ifferent colours and was shining
T o the northern b an k o f the lake, there is a w ith strings o f pearls. It w as surrounded b y
kalpavrksa under w h ic h there is a stone the sages, Siddhas, G a n d h a rv s , Yaksas,
pedestal o ve r w h ic h a soft deer skin has been C aranas, K in n a ra s , p la y in g or dancing
spread. accom panied w ith the rh y th m o f m usical
4W'W>4H4l4lM instrum ents. A banner em bossed w ith the
insignia o f a b u ll was fluttering fro m the post
НсеЬМЧ1ЙчЫ ^Ч1ЙТс1Н1гЧЧ:1ЩП
set w ith corals. T h e plane had a gabeled front.
The child Sanatkum ara w as seated in
m editation o ve r a soft d eer-skin. H e atonce
got up fro m his trance. ЪЩ tTKf fdMHW
T h e flags w ere fluttering o ve r the plane
w h ile tw o fly w h is k s w ere placed inside the
same.
Sanatkum ara w as then adored b y the sages
as w e ll as the ascetics, w h o was spotted b y the зтГатдащ ^ETW:i
sages fro m N a im isa ra n y a w h o offe re d their
salutation to h im and then reached before h im . T h e chatra o ve r the plan e, w as resplendent
гладей чЩ: w fire n w m like the m o o n and its handle s ta ff was
decorated w ith gem s. In the m iddle o f the
да: 11? *11 plan e, Silada- the son of B ra h m a ,
A t the instance o f Sanatkum ara, the Rsis accom panied w ith his spouse Suyasa was
revealed the reason fo r their arrival there. A t seated w h o looked as brillia nt as La k s m l.
the same tim e the being drum s w ere beaten in
the s ky.
ТЦеыШфА1Н‘| HAlI^ITch TWt:IR4ll
^[?Г nW ^TtrR ^RFfWTI H e had a b eautiful b o d y , w h ic h was quite
^тТ«ГОТч!сТ:11?^11 shining. H e had three eyes and was the one
At the same tim e there appeared a w h o could w ell-und erstand the activities o f
resplendent plane w h ic h w as surrounded b y the lord.

several o f the Ganesvaras.

3JW>qU|U$uf *1сЛдаГ| чт: % rh{i r <?ii

A l l those w h o had arrived at the com m and
o f the lord w h o is the creator o f the universe
and bestow s his fa vo u r on a ll, appeared before
g ftfa : iw f e d t : I R >s11 lord S iva .

Гункнчч ТГЩП^Ш|уТЖТШЧ;1
« М дчй & ч % чдаГечти?ч11 о ii
636 Siva-Mah3puraijam

N a n d i, the son o f Silad a , h oldin g the
excellent trident in his hand, being the c h ie f o f
all the ganas, appeared like the second,
Vis'vesvara.
H e could curse o r bless the rulers o f the
universe, ha vin g fo u r arm s, w hose all the
lim bs were quite b e au tifu l, whose head was
adorned w ith crescent m o o n .
чтч з М W
OT^tfOT ЧИ
W hose neck was adorned w ith a serpent
all o f them have arrived here at the com m and
o f B ra h m a , in order to serve y o u .”
cncRi <ai£rq=rm ч^т
fecTT чщт^ШсЫ w : i
$гт snf й т щяФт
OTt ОТШИБИ
Lis te n in g to the w ords o f Sanatkum ara the
son o f B ra h m a , Nandis'vara, w ith a sim ple
glance over them relieved them o f all the
w o rld ly bondages. T h e n he bestow ed on them
the know led ge o f Isva ra as w e ll as the jnana-
yoga and then returned to serve lord S iv a .
ОТЯттЫ XTHcOTW
О

and the crescent decorated his head and it

ЩЮТГ ОТШТ1
appeared as i f he w as the personified fortunes
and was com petent to p e rfo rm the noble
deeds. ОТТ^Г rfc: gjfer ■УЧ1Шг^И^'Э||
T h e same kn ow led ge was bestow ed b y
■Мч1нГчс( frafat -не^Гчч
Sanatkum ara to the sage V y a s a , m y preceptor.
g fff: T h e adorable V y a s a then revealed the said
H e appeared to be the extrem e fo rm o f know led ge to m e , w h ic h in turn has been
salvation. O n seeing h im the son o f B ra h m a passed on b y m e to y o u in b rief.
was e xtrem ely delighted. W ith his hands
fo ld e d , he got up in reverence and appeared
like dedicating h im s e lf to h im . 4<|URd ТЩШЧОТ1
ОТ!?Г dWlr4Hfl|c|nSi|Hi гг
о т wafRft ingfq- 13^11 % Ч>*|£КЧ ^T fril^dll
In the m eantim e w h e n the plane reached T h e d ivin e kn o w le d g e o f the enem y o f
the grou nd, Sanatkum ara prostrated before Trip u ra should not be im parted to anyone w h o
h im . is ignorant o f the V e d a s . It should also not be
passed onto the non -d e vo te e , those w h o are
ш щ <ugchtci oy^mqjgqiHi not disciples as w e ll as the atheists or non
^ w nfkH T:l believers. In case som e one does so out o f
о т ш т щ щ ^ е т : ^ c iiR i^ rfy iii^ M i foolishness, he is sure to fa ll in the hell.

Prostrating before the lo rd , he offered upfor йспт*йч

prayer to h im . A f t e r eulogising h im , he cRT Tjftct TMct ЗрТ ОТ
inform e d h im o f the arrival o f the sages
cOT: W s n jоw fecpf
saying, “ These are the sages o f the six •о

fam ilies, w h o had p erform ed yajna in the PlcriaHRl fOTct ^#11^^11

Na im isa ra n ya fo r a fo rm long tim e. Presently T h e know led ge o f this jnana has been
VSyavIya Samhita (Uttara-bhaga), Chapter 41 637

imparted with the intention of service in an Vyasa said, “ Thus the Siva Purana has
appropriate manner. Who have received it been concluded. It benefits everyone. It should
appropriately, then read it, listened to it, they be recited with respect and should be listened
surely are endowed by Siva the worldly making all the efforts.
pleasures, religious pleasures, and ultimately,
difercbra ч
the dharma, artha, kama and moksa.
ЗТОШГ 4^14^1 Ш infs'* 11
4 4 W < w l4 « t> d s r a f c -
It should not be recited to an atheist, or the
■fen ъ чк|Ги|сьчнЫЬин1 one having no faith in Siva, wicked or the one
who is not devoted to Siva or who is a cheat.
W Ч: I о 11 ЦАтярГТ $chc)K f | Щ1ГЩТ1
Today, both you and me, by means of
listening and the reciting of the Purana, have
With the listening of this Purana once, all
done good to each others. Therefore, I shall
the sins are removed, those who are to devoted
leave the place achieving success. Let all of
you meet with welfare always.” to Siva get further devoted to him, while those
who are devoted to him, their devotion
<a>difcifM ^ w m : ттрт becomes stronger towards the lord.
W : ф ri
чЭ чЭ ' sD
ЩЩ ЧЧ: i
s3

efifft if { Ы Ь ebcWldMIUl \5
тчщр: ?TPToq-f| gg § [fa:ii's$ ii
iiv ? ii
By listening to it the second time one
Thus blessing all, when Suta left the place achieves the excellent devotion and one gets
then all the ascetics who were noble by nature, liberated on listening to it the third time.
concluding the yajna in Tlrtharaja Prayaga,
Therefore, those desirous of liberation should
and finding that in the age of Kali the people
listen to the Purana again and again.
are engaged in the worldly pleasures, started
living in and around Varanasi. TrtTOTWPtr TTfigsiTl
Щ ТЕЙ 4 W W : 11*^11
5 % » < f id 4 l^ J 4 d 9 ld l:l In order to have the best of reward, a
person should read or listen to this Purana five
times with a spotless mind. As a result of this
4 4 4 ( d 4 ( d 4 I M < P P < d l :l l '> $ ^ ll
he is bound to have the excellent result.
Then all the ascetics, who were auspicious
souls, with the desire of getting free from tmiffigr т м я ! fim
о
тттптг: i
Pasu-pasa with the influence of the Pasupata-
vrata performed by them, achieved the jndna- In ancient times the excellent Brahmana,
Samadhi and were liberated. the kings, and the Vaisyas could have their
атщзсПгГ audience with Siva by reciting it seven times.
U d f ^ e m i u 'l f t ш f^ d h ld tld j я|ьчгОД|Гст :i
trfa d o d W W f ? I C « 3 II Щ д^ГГ5%Н1^ГН-г1 fTOit ^Tll^<?ll
638 Siva-MahSpurSnam

Even today a person who listens to it with
utmost devotion, he enjoying all the types of
pleasures in this world achieves liberation
ultimately.
% fywHiifdfM ЧТ41
Ч^ЬеГ^Ч^ИЧоЦ
The Siva Purana is the favourite of Siva. It
is the best means for the enjoying of the
worldly pleasures as well as achieving of
liberation. It is like the Supreme Brahman and
increases devotion in Siva.
lj.afeSc|4{[UK4 cr§: STtjp TT^TI
■^птстт: ^ «btljj ^ Vi^4:ll4
Let the reciter of the Purana, as well the
listeners be showered with welfare by Ganesa,
Kartikeya and the mother Parvatl for all times
to come.
« t edilcf) lUUW'flFt
:ir*Ul
Here ends the Uttara-bhaga of seventh
Vayavlya Samhita of Siva Mahapurapa.

Thus ends the Siva Mahapurana