The Worship and Gifting of the Shivalinga

Verse 1 (shiva.vidyeshvara.11.1)

ऋषय ऊचुः कथं लिङ्गं प्रतिष्ठाप्यं कथं वा तस्य लक्षणम् । कथं वा तत्समभ्यर्च्यं देशे काले च केन हि

ṛṣaya ūcuḥ kathaṁ liṅgaṁ pratiṣṭhāpyaṁ kathaṁ vā tasya lakṣaṇam kathaṁ vā tatsamabhyarcyaṁ deśe kāle ca kena hi

The sages said: How is the linga to be installed? What are its characteristics? How, in what place, at what time, and by whom should it be worshipped?

Verse 2 (shiva.vidyeshvara.11.2)

सूत उवाच । युष्मदर्थं प्रवक्ष्यामि बुद्ध्यतामवधानतः । अनुकूले शुभे काले पुण्ये तीर्थे तटे तथा

sūta uvāca yuṣmadarthaṁ pravakṣyāmi buddhyatāmavadhānataḥ anukūle śubhe kāle puṇye tīrthe taṭe tathā

Suta said: For your sake I shall explain this; understand it with attention. At a favorable, auspicious time, at a sacred tirtha, or on a riverbank,

Verse 3 (shiva.vidyeshvara.11.3)

यथेष्टं लिङ्गमारोप्यं यत्र स्यान्नित्यमर्चनम् । पार्थिवेन तथाप्येन तैजसेन यथारुचि

yatheṣṭaṁ liṅgamāropyaṁ yatra syānnityamarcanam pārthivena tathāpyena taijasena yathāruci

a linga may be installed as one wishes, wherever regular worship can be maintained — of earth, of water-formed substance, or of a fiery, metallic substance, according to preference.

Verse 4 (shiva.vidyeshvara.11.4)

कल्पक्षणसंयुक्तं लिङ्गं पूजाफलं लभेत् । सर्वलक्षणसंयुक्तं सद्यः पूजाफलप्रदम्

kalpakṣaṇasaṁyuktaṁ liṅgaṁ pūjāphalaṁ labhet sarvalakṣaṇasaṁyuktaṁ sadyaḥ pūjāphalapradam

A linga made even for a temporary occasion still yields the fruit of worship; one endowed with all proper characteristics grants that fruit at once.

Verse 5 (shiva.vidyeshvara.11.5)

चरे विशिष्यते सूक्ष्मं स्थावरे स्थूलमेव हि । सलक्षणं सपीठं च स्थापयेच्छिवनिर्मितम्

care viśiṣyate sūkṣmaṁ sthāvare sthūlameva hi salakṣaṇaṁ sapīṭhaṁ ca sthāpayecchivanirmitam

For a movable linga, a small one is preferred; for a fixed one, a large one. One should install a linga complete with its proper marks and pedestal, made as Shiva Himself has prescribed.

Verse 6 (shiva.vidyeshvara.11.6)

मण्डलं चतुरस्रं वा त्रिकोणमथवा तथा । खट्वाङ्गवन्मध्यसूक्ष्मं लिङ्गपीठं महाफलम्

maṇḍalaṁ caturasraṁ vā trikoṇamathavā tathā khaṭvāṅgavanmadhyasūkṣmaṁ liṅgapīṭhaṁ mahāphalam

The pedestal of the linga may be circular, square, or triangular, narrow in the middle like a khatvanga staff — such a pedestal yields great fruit.

Verse 7 (shiva.vidyeshvara.11.7)

प्रथमं मृच्छिलादिभ्यो लिङ्गं लोहादिभिः कृतम् । येन लिङ्गं तेन पीठं स्थावरे हि विशिष्यते

prathamaṁ mṛcchilādibhyo liṅgaṁ lohādibhiḥ kṛtam yena liṅgaṁ tena pīṭhaṁ sthāvare hi viśiṣyate

The linga is first fashioned from clay, stone or the like, or else from metal. Whatever substance the linga is made of, the pedestal too, in the case of a fixed linga, is best made of that very substance.

Verse 8 (shiva.vidyeshvara.11.8)

लिङ्गं पीठं चरे त्वेकं लिङ्गं बाणकृतं विना । लिङ्गप्रमाणं कर्तॄणां द्वादशाङ्गुलमुत्तमम्

liṅgaṁ pīṭhaṁ care tvekaṁ liṅgaṁ bāṇakṛtaṁ vinā liṅgapramāṇaṁ kartṝṇāṁ dvādaśāṅgulamuttamam

For a movable linga, the linga and pedestal may be made of the same single substance, except in the case of a bana-linga. For those who fashion it, the ideal measure of the linga is twelve fingers' breadth.

Verse 9 (shiva.vidyeshvara.11.9)

न्यूनं चेत्फलमल्पं स्यादधिकं नैव दुष्यते । कर्तुरेकाङ्गुलन्यूनं चरेऽपि च तथैव हि

nyūnaṁ cetphalamalpaṁ syādadhikaṁ naiva duṣyate karturekāṅgulanyūnaṁ care ’pi ca tathaiva hi

If smaller, the fruit is less; if larger, there is no fault at all. It should measure one finger's breadth less than the maker's own thumb, and the same holds for a movable linga.

Verse 10 (shiva.vidyeshvara.11.10)

आदौ विमानं शिल्पेन कार्यं देवगणैर्युतम् । तत्र गर्भगृहे रम्ये दृढे दर्पणसन्निभे

ādau vimānaṁ śilpena kāryaṁ devagaṇairyutam tatra garbhagṛhe ramye dṛḍhe darpaṇasannibhe

First, craftsmen should build a temple structure adorned with the figures of the divine hosts; there, in a beautiful, sturdy sanctum gleaming like a mirror,

Verse 11 (shiva.vidyeshvara.11.11)

भूषिते नवरत्नैश्च दिग्द्वारे च प्रधानके । नीलं रक्तं च वैडूर्यं श्यामं मारकतं तथा

bhūṣite navaratnaiśca digdvāre ca pradhānake nīlaṁ raktaṁ ca vaiḍūryaṁ śyāmaṁ mārakataṁ tathā

adorned with the nine gems at the principal entrance — sapphire, ruby, cat's-eye, a dark gem, and emerald,

Verse 12 (shiva.vidyeshvara.11.12)

मुक्ताप्रवालगोमेदवज्राणि नवरत्नकम् । मध्ये लिङ्गं महद् द्रव्यं निःक्षिपेत्सहवैदिके

muktāpravālagomedavajrāṇi navaratnakam madhye liṅgaṁ mahad dravyaṁ niḥkṣipetsahavaidike

pearl, coral, gomeda, and diamond — these nine gems, together with other important ritual substances, should be deposited in the middle, according to Vedic rite.

Verse 13 (shiva.vidyeshvara.11.13)

सम्पूज्य लिङ्गं सद्याद्यैः पञ्चस्थाने यथाक्रमम् । अग्नौ च हुत्वा बहुधा हविषा सकुलं च माम्

sampūjya liṅgaṁ sadyādyaiḥ pañcasthāne yathākramam agnau ca hutvā bahudhā haviṣā sakulaṁ ca mām

Having duly worshipped the linga with the prescribed articles at the five stations in order, and having offered oblations of many kinds into the fire, worshipping Me together with My attendant deities,

Verse 14 (shiva.vidyeshvara.11.14)

अभ्यर्च्य गुरुमाचार्यमर्थैः कामैश्च बान्धवम् । दद्यादैश्वर्यमर्थिभ्यो जडमप्यजडं तथा

abhyarcya gurumācāryamarthaiḥ kāmaiśca bāndhavam dadyādaiśvaryamarthibhyo jaḍamapyajaḍaṁ tathā

and having honored the guru, the acharya, and one's kin with wealth and desired gifts, one should bestow prosperity upon petitioners — whether an inanimate object or a living gift.

Verse 15 (shiva.vidyeshvara.11.15)

स्थावरं जङ्गमं जीवं सर्वं सन्तोष्य यत्नतः । सुवर्णपूरिते श्वभ्रे नवरत्नैश्च पूरिते

sthāvaraṁ jaṅgamaṁ jīvaṁ sarvaṁ santoṣya yatnataḥ suvarṇapūrite śvabhre navaratnaiśca pūrite

having carefully satisfied all beings, both immovable and moving, in a pit filled with gold and also filled with the nine gems,

Verse 16 (shiva.vidyeshvara.11.16)

सद्यादि ब्रह्म चोच्चार्य ध्यात्वा देवं परं शुभम् । उदीर्य च महामन्त्रमोङ्कारं नादघोषितम्

sadyādi brahma coccārya dhyātvā devaṁ paraṁ śubham udīrya ca mahāmantramoṅkāraṁ nādaghoṣitam

having uttered the Sadyojata and the other Brahma-mantras, having meditated on the supreme and auspicious Deity, and having intoned the great nada-resonant mantra Om,

Verse 17 (shiva.vidyeshvara.11.17)

लिङ्गं तत्र प्रतिष्ठाप्य लिङ्गं पीठेन योजयेत् । लिङ्गं सपीठं निक्षिप्य नित्यलेपेन बन्धयेत्

liṅgaṁ tatra pratiṣṭhāpya liṅgaṁ pīṭhena yojayet liṅgaṁ sapīṭhaṁ nikṣipya nityalepena bandhayet

one should install the linga there and join it with its pedestal; having placed the linga together with its pedestal, one should fix it firmly with a permanent binding mortar.

Verse 18 (shiva.vidyeshvara.11.18)

एवं वेरं च संस्थाप्यं तत्रैव परमं शुभम् । पञ्चाक्षरेण वेरं तु उत्सवार्थं बहिस्तथा

evaṁ veraṁ ca saṁsthāpyaṁ tatraiva paramaṁ śubham pañcākṣareṇa veraṁ tu utsavārthaṁ bahistathā

In this same way, the most auspicious image should also be installed there; the image is consecrated with the five-syllabled mantra, and it is likewise kept outside for festival processions.

Verse 19 (shiva.vidyeshvara.11.19)

वेरं गुरुभ्यो गृह्णीयात्साधुभिः पूजितं तु वा । एवं लिङ्गे च वेरे च पूजा शिवपदप्रदा

veraṁ gurubhyo gṛhṇīyātsādhubhiḥ pūjitaṁ tu vā evaṁ liṅge ca vere ca pūjā śivapadapradā

One should obtain the image from one's teachers, or one already worshipped by holy men. Thus worship of both the linga and the image bestows the state of Shiva.

Verse 20 (shiva.vidyeshvara.11.20)

पुनश्च द्विविधं प्रोक्तं स्थावरं जङ्गमं तथा । स्थावरं लिङ्गमित्याहुस्तरुगुल्मादिकं तथा

punaśca dvividhaṁ proktaṁ sthāvaraṁ jaṅgamaṁ tathā sthāvaraṁ liṅgamityāhustarugulmādikaṁ tathā

Again, worship is said to be of two kinds — sthavara, the fixed, and jangama, the moving. Trees, shrubs and the like are called the sthavara linga;

Verse 21 (shiva.vidyeshvara.11.21)

जङ्गमं लिङ्गमित्याहुः कृमिकीटादिकं तथा । स्थावरस्य च शुश्रूषा जङ्गमस्य च तर्पणम्

jaṅgamaṁ liṅgamityāhuḥ kṛmikīṭādikaṁ tathā sthāvarasya ca śuśrūṣā jaṅgamasya ca tarpaṇam

worms, insects and the like are called the jangama linga. Service is rendered to the immovable, and satisfaction to the moving;

Verse 22 (shiva.vidyeshvara.11.22)

तत्तत्सुखानुरागेण शिवपूजां विदुर्बुधाः । पीठमम्बामयं सर्वं शिवलिङ्गं च चिन्मयम्

tattatsukhānurāgeṇa śivapūjāṁ vidurbudhāḥ pīṭhamambāmayaṁ sarvaṁ śivaliṅgaṁ ca cinmayam

the wise know that satisfying each being according to what pleases it is itself the worship of Shiva. The pedestal is wholly of the nature of the Divine Mother, and the linga is of the nature of pure consciousness.

Verse 23 (shiva.vidyeshvara.11.23)

यथा देवीमुमामङ्के धृत्वा तिष्ठति शङ्करः । तथा लिङ्गमिदं पीठं धृत्वा तिष्ठति सन्ततम्

yathā devīmumāmaṅke dhṛtvā tiṣṭhati śaṅkaraḥ tathā liṅgamidaṁ pīṭhaṁ dhṛtvā tiṣṭhati santatam

Just as Shankara ever remains, holding the Goddess Uma upon His lap, so too this linga ever remains, resting upon its pedestal.

Verse 24 (shiva.vidyeshvara.11.24)

एवं स्थाप्य महालिङ्गं पूजयेदुपचारकैः । नित्यपूजा यथाशक्ति ध्वजादिकरणं तथा

evaṁ sthāpya mahāliṅgaṁ pūjayedupacārakaiḥ nityapūjā yathāśakti dhvajādikaraṇaṁ tathā

Having thus installed the great linga, one should worship it with the prescribed offerings — daily worship according to one's ability, and likewise the raising of a banner and similar rites.

Verse 25 (shiva.vidyeshvara.11.25)

इति संस्थापयेल्लिङ्गं साक्षाच्छिवपदप्रदम् । अथवा चरलिङ्गं तु षोडशैरुपचारकैः

iti saṁsthāpayelliṅgaṁ sākṣācchivapadapradam athavā caraliṅgaṁ tu ṣoḍaśairupacārakaiḥ

Thus one should install the linga, which directly bestows the state of Shiva. Or else one may worship a movable linga with the sixteen ritual offerings,

Verse 26 (shiva.vidyeshvara.11.26)

पूजयेच्च यथान्यायं क्रमाच्छिवपदप्रदम् । आवाहनं चासनं च अर्घ्यं पाद्यं तथैव च

pūjayecca yathānyāyaṁ kramācchivapadapradam āvāhanaṁ cāsanaṁ ca arghyaṁ pādyaṁ tathaiva ca

worshipping it properly, so that it bestows, in due course, the state of Shiva — invocation, offering a seat, arghya-water and water for the feet,

Verse 27 (shiva.vidyeshvara.11.27)

तदङ्गाचमनं चैव स्नानमभ्यङ्गपूर्वकम् । वस्त्रं गन्धं तथा पुष्पं धूपं दीपं निवेदनम्

tadaṅgācamanaṁ caiva snānamabhyaṅgapūrvakam vastraṁ gandhaṁ tathā puṣpaṁ dhūpaṁ dīpaṁ nivedanam

sipping-water for the rite, and a bath preceded by anointing with oil; clothing, fragrant paste, flowers, incense, a lamp, and the offering of food,

Verse 28 (shiva.vidyeshvara.11.28)

नीराजनं च ताम्बूलं नमस्कारो विसर्जनम् । अथवार्घ्यादिकं कृत्वा नैवेद्यान्तं यथाविधि

nīrājanaṁ ca tāmbūlaṁ namaskāro visarjanam athavārghyādikaṁ kṛtvā naivedyāntaṁ yathāvidhi

the waving of lamps, betel, prostration, and the sending-off rite — or else, performing everything from the arghya-offering up to the food-offering as prescribed,

Verse 29 (shiva.vidyeshvara.11.29)

अथाभिषेकं नैवेद्यं नमस्कारं च तर्पणम् । यथाशक्ति सदा कुर्यात्क्रमाच्छिवपदप्रदम्

athābhiṣekaṁ naivedyaṁ namaskāraṁ ca tarpaṇam yathāśakti sadā kuryātkramācchivapadapradam

then the ceremonial bathing, the food-offering, prostration and libation — one should always perform these according to one's ability, whereby the state of Shiva is bestowed in due course.

Verse 30 (shiva.vidyeshvara.11.30)

अथवा मानुषे लिङ्गेऽप्यार्षे दैवे स्वयम्भुवि । स्थापितेऽपूर्वके लिङ्गे सोपचारं यथा तथा

athavā mānuṣe liṅge ’pyārṣe daive svayambhuvi sthāpite ’pūrvake liṅge sopacāraṁ yathā tathā

Or, to a linga installed by a human, or established by a sage, by a god, or self-manifested, or one that appeared without any prior installer, one should offer whatever rites are possible,

Verse 31 (shiva.vidyeshvara.11.31)

पूजोपकरणे दत्ते यत्किञ्चित्फलमश्नुते । प्रदक्षिणानमस्कारैः क्रमाच्छिवपदप्रदम्

pūjopakaraṇe datte yatkiñcitphalamaśnute pradakṣiṇānamaskāraiḥ kramācchivapadapradam

and whatever offerings of worship are given, their fruit is obtained accordingly; and through circumambulation and prostration, one attains, in due course, the state of Shiva.

Verse 32 (shiva.vidyeshvara.11.32)

लिङ्गदर्शनमात्रं वा नियमेन शिवप्रदम् । मृत्पिष्टगोशकृत्पुष्पैः करवीरेण वा फलैः

liṅgadarśanamātraṁ vā niyamena śivapradam mṛtpiṣṭagośakṛtpuṣpaiḥ karavīreṇa vā phalaiḥ

Even mere sight of the linga, if observed with regularity, bestows union with Shiva. With clay, flour, cow-dung, flowers, oleander, or fruits,

Verse 33 (shiva.vidyeshvara.11.33)

गुडेन नवनीतेन भस्मनान्नैर्यथारुचि । लिङ्गं यत्नेन कृत्वान्ते यजेत्तदनुसारतः

guḍena navanītena bhasmanānnairyathāruci liṅgaṁ yatnena kṛtvānte yajettadanusārataḥ

with jaggery, fresh butter, sacred ash, or cooked grain, according to one's liking, one should carefully fashion a linga and finally worship it accordingly.

Verse 34 (shiva.vidyeshvara.11.34)

अङ्गुष्ठादावपि तथा पूजामिच्छन्ति केचन । लिङ्गकर्मणि सर्वत्र निषेधोऽस्ति न कर्हिचित्

aṅguṣṭhādāvapi tathā pūjāmicchanti kecana liṅgakarmaṇi sarvatra niṣedho ’sti na karhicit

Some even wish to worship a linga fashioned upon the thumb and the like. In matters concerning the linga, there is never, under any circumstance, any prohibition.

Verse 35 (shiva.vidyeshvara.11.35)

सर्वत्र फलदाता हि प्रयासानुगुणं शिवः । अथवा लिङ्गदानं वा लिङ्गमौल्यमथापि वा

sarvatra phaladātā hi prayāsānuguṇaṁ śivaḥ athavā liṅgadānaṁ vā liṅgamaulyamathāpi vā

Everywhere, Shiva grants fruit in proportion to the effort made. Or, again, the gift of a linga, or the gift of a linga's worth,

Verse 36 (shiva.vidyeshvara.11.36)

श्रद्धया शिवभक्ताय दत्तं शिवपदप्रदम् । अथवा प्रणवं नित्यं जपेद्दशसहस्रकम्

śraddhayā śivabhaktāya dattaṁ śivapadapradam athavā praṇavaṁ nityaṁ japeddaśasahasrakam

given with faith to a devotee of Shiva, likewise bestows the state of Shiva. Or one should daily recite the Pranava ten thousand times;

Verse 37 (shiva.vidyeshvara.11.37)

सन्ध्ययोश्च सहस्रं वा ज्ञेयं शिवपदप्रदम् । जपकाले मकारान्तं मनःशुद्धिकरं भवेत्

sandhyayośca sahasraṁ vā jñeyaṁ śivapadapradam japakāle makārāntaṁ manaḥśuddhikaraṁ bhavet

or a thousand times at each of the two twilights — this too is known to bestow the state of Shiva. At the time of recitation, uttering it ending in the letter M purifies the mind.

Verse 38 (shiva.vidyeshvara.11.38)

समाधौ मानसं प्रोक्तमुपांशुसार्वकालिकम् । समानप्रणवं चेमं बिन्दुनादयुतं विदुः

samādhau mānasaṁ proktamupāṁśusārvakālikam samānapraṇavaṁ cemaṁ bindunādayutaṁ viduḥ

In deep absorption, mental repetition is prescribed; at all other times, whispered repetition. This Pranava, joined with the bindu and the nada, is known to make all things equal.

Verse 39 (shiva.vidyeshvara.11.39)

अथ पञ्चाक्षरं नित्यं जपेदयुतमादरात् । सन्ध्ययोश्च सहस्रं वा ज्ञेयं शिवपदप्रदम्

atha pañcākṣaraṁ nityaṁ japedayutamādarāt sandhyayośca sahasraṁ vā jñeyaṁ śivapadapradam

One should then daily recite the five-syllabled mantra ten thousand times with reverence; or a thousand times at each of the two twilights — this too is known to bestow the state of Shiva.

Verse 40 (shiva.vidyeshvara.11.40)

प्रणवेनादिसंयुक्तं ब्राह्मणानां विशिष्यते । दीक्षायुक्तं गुरोर्ग्राह्यं मन्त्रं ह्यथ फलाप्तये

praṇavenādisaṁyuktaṁ brāhmaṇānāṁ viśiṣyate dīkṣāyuktaṁ gurorgrāhyaṁ mantraṁ hyatha phalāptaye

The mantra joined at the beginning with the Pranava is especially prescribed for brahmanas. For the attainment of its fruit, the mantra endowed with initiation must be received from a guru.

Verse 41 (shiva.vidyeshvara.11.41)

कुम्भस्नानं मन्त्रदीक्षां मातृकान्यासमेव च । ब्राह्मणः सत्यपूतात्मा गुरुर्ज्ञानी विशिष्यते

kumbhasnānaṁ mantradīkṣāṁ mātṛkānyāsameva ca brāhmaṇaḥ satyapūtātmā gururjñānī viśiṣyate

For the ritual bath from a consecrated vessel, mantra-initiation, and the placing of the matrika letters, a brahmana of truthful, purified soul, possessed of true knowledge, is especially fit to serve as guru.

Verse 42 (shiva.vidyeshvara.11.42)

द्विजानां च नमः पूर्वमन्येषां च नमोन्तकम् । स्त्रीणां च केचिदिच्छन्ति नमोऽन्तं च यथाविधि

dvijānāṁ ca namaḥ pūrvamanyeṣāṁ ca namontakam strīṇāṁ ca kecidicchanti namo ’ntaṁ ca yathāvidhi

For twice-born men, 'namah' comes first in the mantra; for others, it comes at the end. For women too, some prescribe, according to rule, that it should come at the end.

Verse 43 (shiva.vidyeshvara.11.43)

विप्रस्त्रीणां नमः पूर्वमिदमिच्छन्ति केचन । पञ्चकोटिजपं कृत्वा सदाशिवसमो भवेत्

viprastrīṇāṁ namaḥ pūrvamidamicchanti kecana pañcakoṭijapaṁ kṛtvā sadāśivasamo bhavet

Some hold that for the wives of brahmanas, 'namah' should come first. Having performed fifty million recitations, one becomes equal to Sadashiva.

Verse 44 (shiva.vidyeshvara.11.44)

एकद्वित्रिचतुः कोट्या ब्रह्मादीनां पदं व्रजेत् । जपेदक्षरलक्षं वा अक्षराणां पृथक्पृथक्

ekadvitricatuḥ koṭyā brahmādīnāṁ padaṁ vrajet japedakṣaralakṣaṁ vā akṣarāṇāṁ pṛthakpṛthak

By ten, twenty, thirty, or forty million recitations, one attains, in turn, the rank of Brahma and the other great gods. Or one may recite the mantra a hundred thousand times for each of its syllables separately;

Verse 45 (shiva.vidyeshvara.11.45)

अथवाक्षरलक्षं वा ज्ञेयं शिवपदप्रदम् । सहस्रं तु सहस्राणां सहस्रेण दिनेन हि

athavākṣaralakṣaṁ vā jñeyaṁ śivapadapradam sahasraṁ tu sahasrāṇāṁ sahasreṇa dinena hi

or a hundred thousand recitations of the whole mantra together is likewise known to bestow the state of Shiva. Reciting it in counts of a thousand, spread across a thousand days,

Verse 46 (shiva.vidyeshvara.11.46)

जपेन्मन्त्रादिष्टसिद्धिर्नित्यं ब्राह्मणभोजनात् । अष्टोत्तरसहस्रं वै गायत्रीं प्रातरेव हि

japenmantrādiṣṭasiddhirnityaṁ brāhmaṇabhojanāt aṣṭottarasahasraṁ vai gāyatrīṁ prātareva hi

brings about the desired attainment of the mantra, along with the daily feeding of brahmanas. Reciting the Gayatri one thousand and eight times, at dawn,

Verse 47 (shiva.vidyeshvara.11.47)

ब्राह्मणस्तु जपेन्नित्यं क्रमाच्छिवपदप्रदाम् । वेदमन्त्रांश्च सूक्तानि जपेन्नियममास्थितः

brāhmaṇastu japennityaṁ kramācchivapadapradām vedamantrāṁśca sūktāni japenniyamamāsthitaḥ

a brahmana should perform daily, and it bestows, in due course, the state of Shiva. Keeping to one's vows, one should also recite the Vedic mantras and hymns —

Verse 48 (shiva.vidyeshvara.11.48)

एकं दशार्णमन्त्रं च शतोनं च तदूर्ध्वकम् । अयुतं च सहस्रं च शतमेकं विना भवेत्

ekaṁ daśārṇamantraṁ ca śatonaṁ ca tadūrdhvakam ayutaṁ ca sahasraṁ ca śatamekaṁ vinā bhavet

the single ten-syllabled mantra recited in counts running to ten thousand, or to a thousand, either short of or beyond the prescribed number, by however many the tradition specifies.

Verse 49 (shiva.vidyeshvara.11.49)

वेदपारायणं चैव ज्ञेयं शिवपदप्रदम् । अन्यान्बहुतरान्मन्त्राञ्जपेदक्षरलक्षतः

vedapārāyaṇaṁ caiva jñeyaṁ śivapadapradam anyānbahutarānmantrāñjapedakṣaralakṣataḥ

The complete recitation of the Veda is likewise known to bestow the state of Shiva. One may recite many other mantras, a hundred thousand times for each syllable;

Verse 50 (shiva.vidyeshvara.11.50)

एकाक्षरांस्तथा मन्त्राञ्जपेदक्षरकोटितः । ततः परं जपेच्चैव सहस्रं भक्तिपूर्वकम्

ekākṣarāṁstathā mantrāñjapedakṣarakoṭitaḥ tataḥ paraṁ japeccaiva sahasraṁ bhaktipūrvakam

and single-syllabled mantras should be recited ten million times for each syllable. Beyond that, one should recite a further thousand times, with devotion.

Verse 51 (shiva.vidyeshvara.11.51)

एवं कुर्याद्यथाशक्ति क्रमाच्छिवपदं लभेत् । नित्यं रुचिकरं त्वेकं मन्त्रमामरणान्तिकम्

evaṁ kuryādyathāśakti kramācchivapadaṁ labhet nityaṁ rucikaraṁ tvekaṁ mantramāmaraṇāntikam

One should act thus according to one's ability, and thereby attain the state of Shiva in due course. One should recite, daily, a single mantra that is pleasing to oneself, until the very end of life;

Verse 52 (shiva.vidyeshvara.11.52)

सहस्रमोमिति जपेत्सर्वाभीष्टं शिवाज्ञया । पुष्पारामादिकं वापि तथा सम्मार्जनादिकम्

sahasramomiti japetsarvābhīṣṭaṁ śivājñayā puṣpārāmādikaṁ vāpi tathā sammārjanādikam

reciting 'Om' a thousand times fulfills every desire, by Shiva's own command. Or, by tending a flower garden and the like, and by sweeping the temple and such acts,

Verse 53 (shiva.vidyeshvara.11.53)

शिवाय शिवकार्यार्थे कृत्वा शिवपदं लभेत् । शिवक्षेत्रे तथा वासं नित्यं कुर्याच्च भक्तितः

śivāya śivakāryārthe kṛtvā śivapadaṁ labhet śivakṣetre tathā vāsaṁ nityaṁ kuryācca bhaktitaḥ

performed for Shiva's sake, for the purpose of His service, one attains the state of Shiva. One should also dwell continually, with devotion, in a sacred field of Shiva,

Verse 54 (shiva.vidyeshvara.11.54)

जडानामजडानां च सर्वेषां भुक्तिमुक्तिदम् । तस्माद्वासं शिवक्षेत्रे कुर्यादामरणं बुधः

jaḍānāmajaḍānāṁ ca sarveṣāṁ bhuktimuktidam tasmādvāsaṁ śivakṣetre kuryādāmaraṇaṁ budhaḥ

for it grants both enjoyment and liberation to all beings, sentient and insentient alike. Therefore the wise should dwell in a Shiva-kshetra until death.

Verse 55 (shiva.vidyeshvara.11.55)

लिङ्गाद्धस्तशतं पुण्यं क्षेत्रे मानुषके विदुः । सहस्रारत्निमात्रं तु पुण्यं क्षेत्रे तथार्षके

liṅgāddhastaśataṁ puṇyaṁ kṣetre mānuṣake viduḥ sahasrāratnimātraṁ tu puṇyaṁ kṣetre tathārṣake

For a linga installed by a human, the sacred area is known to extend a hundred hastas from the linga; for one installed by a sage, it extends a thousand aratnis.

Verse 56 (shiva.vidyeshvara.11.56)

दैवलिङ्गे तथा ज्ञेयं सहस्रारत्निमानतः । धनुःप्रमाणसाहस्रं पुण्यं क्षेत्रे स्वयम्भुवि

daivaliṅge tathā jñeyaṁ sahasrāratnimānataḥ dhanuḥpramāṇasāhasraṁ puṇyaṁ kṣetre svayambhuvi

For a linga installed by a god, the same measure of a thousand aratnis should be known. For a self-manifested linga, the sacred field extends a thousand bow-lengths.

Verse 57 (shiva.vidyeshvara.11.57)

पुण्यक्षेत्रे स्थिता वापी कूपाद्यं पुष्कराणि च । शिवगङ्गेति विज्ञेयं शिवस्य वचनं यथा

puṇyakṣetre sthitā vāpī kūpādyaṁ puṣkarāṇi ca śivagaṅgeti vijñeyaṁ śivasya vacanaṁ yathā

A stepwell, a well, or a lotus-pond situated within this sacred field is, by Shiva's own word, to be known as 'Shiva-Ganga.'

Verse 58 (shiva.vidyeshvara.11.58)

तत्र स्नात्वा तथा दत्त्वा जपित्वा हि शिवं व्रजेत् । शिवक्षेत्रं समाश्रित्य वसेदामरणं तथा

tatra snātvā tathā dattvā japitvā hi śivaṁ vrajet śivakṣetraṁ samāśritya vasedāmaraṇaṁ tathā

Having bathed there, given charity, and recited there, one attains Shiva. Taking refuge in a Shiva-kshetra, one should likewise dwell there until death.

Verse 59 (shiva.vidyeshvara.11.59)

द्वाहं दशाहं मास्यं वा सपिण्डीकरणं तु वा । आब्दिकं वा शिवक्षेत्रे क्षेत्रे पिण्डमथापि वा

dvāhaṁ daśāhaṁ māsyaṁ vā sapiṇḍīkaraṇaṁ tu vā ābdikaṁ vā śivakṣetre kṣetre piṇḍamathāpi vā

The two-day and ten-day death-rites, the monthly rite, the sapindikarana ceremony, the annual shraddha, or the offering of the pinda — if performed in a Shiva-kshetra,

Verse 60 (shiva.vidyeshvara.11.60)

सर्वपापविनिर्मुक्तः सद्यः शिवपदं लभेत् । अथवा सप्तरात्रं वा वसेद्वा पञ्चरात्रकम्

sarvapāpavinirmuktaḥ sadyaḥ śivapadaṁ labhet athavā saptarātraṁ vā vasedvā pañcarātrakam

free one from all sin, and one attains the state of Shiva at once. Or one may dwell there for seven nights, or for five nights,

Verse 61 (shiva.vidyeshvara.11.61)

त्रिरात्रमेकरात्रं वा क्रमाच्छिवपदं लभेत् । स्ववर्णानुगुणं लोके स्वाचारात्प्राप्नुते नरः

trirātramekarātraṁ vā kramācchivapadaṁ labhet svavarṇānuguṇaṁ loke svācārātprāpnute naraḥ

or three nights, or even a single night, and in due course attain the state of Shiva. A person attains this in the world according to his own varna and his own conduct.

Verse 62 (shiva.vidyeshvara.11.62)

वर्णोद्धारेण भक्त्या च तत्फलातिशयं नरः । सर्वं कृतं कामनया सद्यः फलमवाप्नुयात्

varṇoddhāreṇa bhaktyā ca tatphalātiśayaṁ naraḥ sarvaṁ kṛtaṁ kāmanayā sadyaḥ phalamavāpnuyāt

By rising above distinctions of caste, through devotion, a person attains an even greater fruit than this. Whatever is done with worldly desire yields its fruit at once;

Verse 63 (shiva.vidyeshvara.11.63)

सर्वं कृतमकामेन साक्षाच्छिवपदप्रदम् । प्रातर्मध्याह्नसायाह्नमहस्त्रिष्वेकतः क्रमात्

sarvaṁ kṛtamakāmena sākṣācchivapadapradam prātarmadhyāhnasāyāhnamahastriṣvekataḥ kramāt

and whatever is done without desire directly bestows the state of Shiva. In the day's three periods — morning, midday and evening — in succession,

Verse 64 (shiva.vidyeshvara.11.64)

प्रातर्विधिकरं ज्ञेयं मध्याह्नं कामिकं तथा । सायाह्नं शान्तिकं ज्ञेयं रात्रावपि तथैव हि

prātarvidhikaraṁ jñeyaṁ madhyāhnaṁ kāmikaṁ tathā sāyāhnaṁ śāntikaṁ jñeyaṁ rātrāvapi tathaiva hi

the morning rite is known to fulfill obligatory duty, the midday rite to fulfill desires, and the evening rite to bring peace — and likewise at night.

Verse 65 (shiva.vidyeshvara.11.65)

कालो निशीथो वै प्रोक्तो मध्ययामद्वयं निशि । शिवपूजा विशेषेण तत्कालेऽभीष्टसिद्धिदा

kālo niśītho vai prokto madhyayāmadvayaṁ niśi śivapūjā viśeṣeṇa tatkāle ’bhīṣṭasiddhidā

The two middle watches of the night are called the time of nishitha. Worship of Shiva at that time especially grants the fulfillment of one's desires.

Verse 66 (shiva.vidyeshvara.11.66)

एवं ज्ञात्वा नरः कुर्वन्यथोक्तफलभाग्भवेत् । कलौ युगे विशेषेण फलसिद्धिस्तु कर्मणा

evaṁ jñātvā naraḥ kurvanyathoktaphalabhāgbhavet kalau yuge viśeṣeṇa phalasiddhistu karmaṇā

Knowing this, a person who acts accordingly shares in the fruit as described. In the Kali age especially, the attainment of fruit comes through ritual action;

Verse 67 (shiva.vidyeshvara.11.67)

उक्तेन केनचिद्वापि ह्यधिकारविभेदतः । सद्वृत्तिः पापभीरुश्चेत्तत्तत्फलमवाप्नुयात्

uktena kenacidvāpi hyadhikāravibhedataḥ sadvṛttiḥ pāpabhīruścettattatphalamavāpnuyāt

by whatever rite has been prescribed, according to each person's ritual qualification — one of good conduct, fearful of sin, obtains that respective fruit.

Verse 68 (shiva.vidyeshvara.11.68)

ऋषय ऊचुः । अथ क्षेत्राणि पुण्यानि समासात्कथयस्व नः । सर्वाः स्त्रियश्च पुरुषा यान्याश्रित्य पदं लभेत्

ṛṣaya ūcuḥ atha kṣetrāṇi puṇyāni samāsātkathayasva naḥ sarvāḥ striyaśca puruṣā yānyāśritya padaṁ labhet

The sages said: Now tell us, in brief, of the sacred fields, taking refuge in which all women and men attain that supreme state.

Verse 69 (shiva.vidyeshvara.11.69)

सूत योगिवरश्रेष्ठ शिवक्षेत्रागमांस्तथा । सूत उवाच । शृणुत श्रद्धया सर्वक्षेत्राणि च तदागमान्

sūta yogivaraśreṣṭha śivakṣetrāgamāṁstathā sūta uvāca śṛṇuta śraddhayā sarvakṣetrāṇi ca tadāgamān

O Suta, best of yogis, tell us likewise of the scriptural accounts of Shiva's sacred fields. Suta said: Listen with faith, and I shall recount all the sacred fields and their scriptural traditions.