The Nature of Bondage and Liberation, and the Glory of the Shivalinga

Verse 1 (shiva.vidyeshvara.18.1)

ऋषय ऊचुः । बन्धमोक्षस्वरूपं हि ब्रूहि सर्वार्थवित्तम । सूत उवाच । बन्धं मोक्षं तथोपायं वक्ष्येऽहं शृणुतादरात् ॥ 18.1 ॥

ṛṣaya ūcuḥ bandhamokṣasvarūpaṁ hi brūhi sarvārthavittama sūta uvāca bandhaṁ mokṣaṁ tathopāyaṁ vakṣye’haṁ śaṛṇutādarāt

The sages said: Tell us, O best of all knowers of every truth, the very nature of bondage and liberation. Suta said: I shall tell of bondage, liberation, and the means to it — listen with reverence.

Verse 2 (shiva.vidyeshvara.18.2)

प्रकृत्याद्यष्टबन्धेन बद्धो जीवः स उच्यते । प्रकृत्याद्यष्टबन्धेन निर्मुक्तो मुक्त उच्यते ॥ 18.2 ॥

prakṛtyādyaṣṭabandhena baddho jīvaḥ sa ucyate prakṛtyādyaṣṭabandhena nirmukto mukta ucyate

A soul bound by the eightfold bond beginning with Prakriti is called 'bound'; freed from that eightfold bond, it is called 'liberated'.

Verse 3 (shiva.vidyeshvara.18.3)

प्रकृत्यादिवशीकारो मोक्ष इत्युच्यते स्वतः । बद्धजीवस्तु निर्मुक्तो मुक्तजीवः स कथ्यते ॥ 18.3 ॥

prakṛtyādivaśīkāro mokṣa ityucyate svataḥ baddhajīvastu nirmukto muktajīvaḥ sa kathyate

Bringing Prakriti and the rest under one's control is itself what is called liberation; the bound soul, once freed, is then called the liberated soul.

Verse 4 (shiva.vidyeshvara.18.4)

प्रकृत्यग्रे ततो बुद्धिरहङ्कारो गुणात्मकः । पञ्चतन्मात्रमित्येतत्प्रकृत्याद्यष्टकं विदुः ॥ 18.4 ॥

prakṛtyagre tato buddhirahaṅkāro guṇātmakaḥ pañcatanmātramityetatprakṛtyādyaṣṭakaṁ viduḥ

After Prakriti comes Buddhi, then ego (ahaṅkāra) of the nature of the three guṇas, then the five subtle elements — these together are known as the eightfold bond beginning with Prakriti.

Verse 5 (shiva.vidyeshvara.18.5)

प्रकृत्याद्यष्टजो देहो देहजं कर्म उच्यते । पुनश्च कर्मजो देहो जन्म कर्म पुनः पुनः ॥ 18.5 ॥

prakṛtyādyaṣṭajo deho dehajaṁ karma ucyate punaśca karmajo deho janma karma punaḥ punaḥ

From this eightfold Prakriti a body is born, and from that body arises what is called action (karma); and from that action again a body, and thus birth follows birth, again and again.

Verse 6 (shiva.vidyeshvara.18.6)

शरीरं त्रिविधं ज्ञेयं स्थूलं सूक्ष्मं च कारणम् । स्थूलं व्यापारदं प्रोक्तं सूक्ष्ममिन्द्रियभोगदम् ॥ 18.6 ॥

śarīraṁ trividhaṁ jñeyaṁ sthūlaṁ sūkṣmaṁ ca kāraṇam sthūlaṁ vyāpāradaṁ proktaṁ sūkṣmamindriyabhogadam

The body is to be known as threefold — gross, subtle, and causal; the gross body is said to give rise to worldly activity, the subtle to sense-enjoyment.

Verse 7 (shiva.vidyeshvara.18.7)

कारणं त्वात्मभोगार्थं जीवकर्मानुरूपतः । सुखं दुःखं पुण्यपापैः कर्मभिः फलमश्नुते ॥ 18.7 ॥

kāraṇaṁ tvātmabhogārthaṁ jīvakarmānurūpataḥ sukhaṁ duḥkhaṁ puṇyapāpaiḥ karmabhiḥ phalamaśnute

The causal body exists for the soul's own experience, corresponding to the soul's karma; through meritorious and sinful deeds one reaps the fruit of pleasure and pain.

Verse 8 (shiva.vidyeshvara.18.8)

तस्माद्धि कर्मरज्ज्वा हि बद्धो जीवः पुनः पुनः । शरीरत्रयकर्मभ्यां चक्रवद् भ्राम्यते सदा ॥ 18.8 ॥

tasmāddhi karmarajjvā hi baddho jīvaḥ punaḥ punaḥ śarīratrayakarmabhyāṁ cakravad bhrāmyate sadā

Therefore, bound by the rope of karma, the soul, together with its three bodies and their deeds, revolves again and again, forever, like a turning wheel.

Verse 9 (shiva.vidyeshvara.18.9)

चक्रभ्रमनिवृत्यर्थं चक्रकर्तारमीडयेत् । प्रकृत्यादिमहाचक्रं प्रकृतेः परतः शिवः ॥ 18.9 ॥

cakrabhramanivṛtyarthaṁ cakrakartāramīḍayet prakṛtyādimahācakraṁ prakṛteḥ parataḥ śivaḥ

To be freed from this turning of the wheel, one should praise the one who moves that wheel — Shiva, who stands beyond Prakriti and its whole great cycle.

Verse 10 (shiva.vidyeshvara.18.10)

चक्रकर्ता महेशो हि प्रकृतेः परतो यतः । पिबति वाथ वमति जीवाबालो जलं यथा ॥ 18.10 ॥

cakrakartā maheśo hi prakṛteḥ parato yataḥ pibati vātha vamati jīvābālo jalaṁ yathā

Because he stands beyond Prakriti, Maheshvara alone is the mover of the wheel; just as a child drinks and spits out water at will, so does the soul remain subject to him.

Verse 11 (shiva.vidyeshvara.18.11)

शिवस्तथा प्रकृत्यादि वशीकृत्याधितिष्ठति । सर्वं वशीकृतं यस्मात्तस्माच्छिव इति स्मृतः । शिव एव हि सर्वज्ञः परिपूर्णश्च निःस्पृहः ॥ 18.11 ॥

śivastathā prakṛtyādi vaśīkṛtyādhitiṣṭhati sarvaṁ vaśīkṛtaṁ yasmāttasmācchiva iti smṛtaḥ śiva eva hi sarvajñaḥ paripūrṇaśca niḥspṛhaḥ

In the same way Shiva presides, having brought Prakriti and all else under his sway; and because all things are under his control, he is remembered as 'Shiva' — Shiva alone is all-knowing, ever complete, and free of all desire.

Verse 12 (shiva.vidyeshvara.18.12)

सर्वज्ञता तृप्तिरनादिबोधः स्वतन्त्रता नित्यमलुप्तशक्तिः । अनन्तशक्तिश्च महेश्वरस्य यन्मानसैश्वर्यमवैति वेदः ॥ 18.12 ॥

sarvajñatā tṛptiranādibodhaḥ svatantratā nityamaluptaśaktiḥ anantaśaktiśca maheśvarasya yanmānasaiśvaryamavaiti vedaḥ

Omniscience, perfect fullness, beginningless knowledge, absolute independence, ever-unimpaired power, and infinite power — this the Veda knows as the very lordship inherent in Maheshvara's own nature.

Verse 13 (shiva.vidyeshvara.18.13)

अतः शिवप्रसादेन प्रकृत्यादि वशं भवेत् । शिवप्रसादलाभार्थं शिवमेव प्रपूजयेत् ॥ 18.13 ॥

ataḥ śivaprasādena prakṛtyādi vaśaṁ bhavet śivaprasādalābhārthaṁ śivameva prapūjayet

Therefore it is by Shiva's grace alone that Prakriti and the rest come under control; to obtain the grace of Shiva, one should worship Shiva alone.

Verse 14 (shiva.vidyeshvara.18.14)

निःस्पृहस्य च पूर्णस्य तस्य पूजा कथं भवेत् । शिवोद्देशकृतं कर्म प्रसादजनकं भवेत् ॥ 18.14 ॥

niḥspṛhasya ca pūrṇasya tasya pūjā kathaṁ bhavet śivoddeśakṛtaṁ karma prasādajanakaṁ bhavet

How, then, can that Shiva — who is desireless and already complete — truly be worshipped? Any action performed with Shiva as its aim becomes the very cause that generates his grace.

Verse 15 (shiva.vidyeshvara.18.15)

लिङ्गे वेरे भक्तजने शिवमुद्दिश्य पूजयेत् । कायेन मनसा वाचा धनेनापि प्रपूजयेत् ॥ 18.15 ॥

liṅge vere bhaktajane śivamuddiśya pūjayet kāyena manasā vācā dhanenāpi prapūjayet

One should worship Shiva as present in the Linga, in the devotee-hero, and in the devotee — worshipping him with body, mind, speech, and also with wealth.

Verse 16 (shiva.vidyeshvara.18.16)

पूजया तु महेशो हि प्रकृतेः परमः शिवः । प्रसादं कुरुते सत्यं पूजकस्य विशेषतः ॥ 18.16 ॥

pūjayā tu maheśo hi prakṛteḥ paramaḥ śivaḥ prasādaṁ kurute satyaṁ pūjakasya viśeṣataḥ

Through worship alone does Maheshvara, Shiva who transcends Prakriti, truly bestow his grace, most especially upon the one who worships him.

Verse 17 (shiva.vidyeshvara.18.17)

शिवप्रसादात्कर्माद्यं क्रमेण स्ववशं भवेत् । कर्मारभ्य प्रकृत्यन्तं यदा सर्वं वशं भवेत् ॥ 18.17 ॥

śivaprasādātkarmādyaṁ krameṇa svavaśaṁ bhavet karmārabhya prakṛtyantaṁ yadā sarvaṁ vaśaṁ bhavet

By Shiva's grace, karma and everything else gradually come under one's own control; and when all things, from karma up to Prakriti, come thus under control,

Verse 18 (shiva.vidyeshvara.18.18)

तदा मुक्त इति प्रोक्तः स्वात्मारामो विराजते । प्रसादात्परमेशस्य कर्मदेहो यदा वशः ॥ 18.18 ॥

tadā mukta iti proktaḥ svātmārāmo virājate prasādātparameśasya karmadeho yadā vaśaḥ

then that soul is called liberated, and shines forth delighting in its own Self; when, by the grace of the Supreme Lord, the karma-body comes under control,

Verse 19 (shiva.vidyeshvara.18.19)

तदा वै शिवलोके तु वासः सालोक्यमुच्यते । सामीप्यं याति साम्बस्य तन्मात्रे च वशं गते ॥ 18.19 ॥

tadā vai śivaloke tu vāsaḥ sālokyamucyate sāmīpyaṁ yāti sāmbasya tanmātre ca vaśaṁ gate

then dwelling in Shivaloka is attained, which is called sālokya; and when the subtle body too comes under control, nearness (sāmīpya) to the Lord together with Umā is attained.

Verse 20 (shiva.vidyeshvara.18.20)

तदा तु शिवसायुज्यमायुधाद्यैः क्रियादिभिः । महाप्रसादलाभे च बुद्धिश्चापि वशा भवेत् ॥ 18.20 ॥

tadā tu śivasāyujyamāyudhādyaiḥ kriyādibhiḥ mahāprasādalābhe ca buddhiścāpi vaśā bhavet

Then, through ritual action and the divine attributes, union (sāyujya) with Shiva is attained; and having received the great grace, the very intellect too comes under control.

Verse 21 (shiva.vidyeshvara.18.21)

बुद्धिस्तु कार्यं प्रकृतेस्तत्सार्ष्टिरिति कथ्यते । पुनर्महाप्रसादेन प्रकृतिर्वशमेष्यति ॥ 18.21 ॥

buddhistu kāryaṁ prakṛtestatsārṣṭiriti kathyate punarmahāprasādena prakṛtirvaśameṣyati

Buddhi is itself an effect of Prakriti, and so this stage is called 'sārṣṭi' (equal splendour); by the great grace once more, Prakriti herself comes under control.

Verse 22 (shiva.vidyeshvara.18.22)

शिवस्य मानसैश्वर्यं तदाऽयत्नं भविष्यति । सार्वज्ञाद्यं शिवैश्वर्यं लब्ध्वा स्वात्मनि राजते ॥ 18.22 ॥

śivasya mānasaiśvaryaṁ tadā’yatnaṁ bhaviṣyati sārvajñādyaṁ śivaiśvaryaṁ labdhvā svātmani rājate

Then Shiva's own inherent lordship of mind is attained effortlessly; having obtained Shiva's lordship beginning with omniscience, he dwells radiant within his own Self.

Verse 23 (shiva.vidyeshvara.18.23)

तत्सायुज्यमिति प्राहुर्वेदागमपरायणाः । एवं क्रमेण मुक्तिः स्याल्लिङ्गादौ पूजया स्वतः ॥ 18.23 ॥

tatsāyujyamiti prāhurvedāgamaparāyaṇāḥ evaṁ krameṇa muktiḥ syālliṅgādau pūjayā svataḥ

Those devoted to the Veda and the Agamas call this very state 'sāyujya'. Thus, by this successive order, through the worship of the Linga and the rest, liberation is naturally attained.

Verse 24 (shiva.vidyeshvara.18.24)

अतः शिवप्रसादार्थं क्रियाद्यैः पूजयेच्छिवम् । शिवक्रिया शिवतपः शिवमन्त्रजपः सदा ॥ 18.24 ॥

ataḥ śivaprasādārthaṁ kriyādyaiḥ pūjayecchivam śivakriyā śivatapaḥ śivamantrajapaḥ sadā

Therefore, for Shiva's grace, one should worship Shiva through ritual action and the rest — ever engaged in Shiva's own ritual action, austerity for Shiva, and repetition of Shiva's mantra,

Verse 25 (shiva.vidyeshvara.18.25)

शिवज्ञानं शिवध्यानमुत्तरोत्तरमभ्यसेत् । आसुप्तेरामृतेः कालं नयेद्वै शिवचिन्तया ॥ 18.25 ॥

śivajñānaṁ śivadhyānamuttarottaramabhyaset āsupterāmṛteḥ kālaṁ nayedvai śivacintayā

and practising, in ascending order, knowledge of Shiva and meditation on Shiva; one should pass the time from waking to sleeping in contemplation of Shiva alone.

Verse 26 (shiva.vidyeshvara.18.26)

सद्यादिभिश्च कुसुमैरर्चयेच्छिवमेष्यति ॥ ऋषय ऊचुः । लिङ्गादौ शिवपूजाया विधानं ब्रूहि सुव्रत ॥ 18.26 ॥

sadyādibhiśca kusumairarcayecchivameṣyati ṛṣaya ūcuḥ liṅgādau śivapūjāyā vidhānaṁ brūhi suvrata

Worshipping with flowers appropriate to Sadyojāta and the other forms, one attains Shiva. The sages said: Tell us the procedure for worshipping Shiva in the Linga and other forms, O one of excellent vows.

Verse 27 (shiva.vidyeshvara.18.27)

सूत उवाच । लिङ्गानां च क्रमं वक्ष्ये यथावच्छृणुत द्विजाः । तदेव लिङ्गं प्रथमं प्रणवं सार्वकामिकम् ॥ 18.27 ॥

sūta uvāca liṅgānāṁ ca kramaṁ vakṣye yathāvacchṛṇuta dvijāḥ tadeva liṅgaṁ prathamaṁ praṇavaṁ sārvakāmikam

Suta said: I shall now describe the order of the Lingas; listen as it truly is, O brahmins. The very first Linga is the Pranava itself, granting every desire.

Verse 28 (shiva.vidyeshvara.18.28)

सूक्ष्मप्रणवरूपं हि सूक्ष्मरूपं तु निष्कलम् । स्थूललिङ्गं हि सकलं तत्पञ्चाक्षरमुच्यते ॥ 18.28 ॥

sūkṣmapraṇavarūpaṁ hi sūkṣmarūpaṁ tu niṣkalam sthūlaliṅgaṁ hi sakalaṁ tatpañcākṣaramucyate

The subtle form of the Pranava is nishkala, without parts; the gross Linga is sakala, with parts, and is called the Panchakshara.

Verse 29 (shiva.vidyeshvara.18.29)

तयोः पूजा तपः प्रोक्तं साक्षान्मोक्षप्रदे उभे । पौरुषप्रकृतिभूतानि लिङ्गानि सुबहूनि च ॥ 18.29 ॥

tayoḥ pūjā tapaḥ proktaṁ sākṣānmokṣaprade ubhe pauruṣaprakṛtibhūtāni liṅgāni subahūni ca

The worship of, and austerity toward, both of these are declared to grant liberation directly. Lingas both of human making and of natural origin are exceedingly numerous.

Verse 30 (shiva.vidyeshvara.18.30)

तानि विस्तरतो वक्तुं शिवो वेत्ति न चापरः । भूविकाराणि लिङ्गानि ज्ञातानि प्रब्रवीमि वः ॥ 18.30 ॥

tāni vistarato vaktuṁ śivo vetti na cāparaḥ bhūvikārāṇi liṅgāni jñātāni prabravīmi vaḥ

Only Shiva, and none else, truly knows all of them in full detail; I shall tell you of those Lingas born of the earth that are known.

Verse 31 (shiva.vidyeshvara.18.31)

स्वयम्भूलिङ्गं प्रथमं बिन्दुलिङ्गं द्वितीयकम् । प्रतिष्ठितं चरं चैव गुरुलिङ्गं तु पञ्चमम् ॥ 18.31 ॥

svayambhūliṅgaṁ prathamaṁ binduliṅgaṁ dvitīyakam pratiṣṭhitaṁ caraṁ caiva guruliṅgaṁ tu pañcamam

The Svayambhū (self-manifest) Linga is first, the Bindu Linga second, the consecrated (Pratiṣṭhita) Linga third, the movable (Chara) Linga fourth, and the Guru Linga fifth.

Verse 32 (shiva.vidyeshvara.18.32)

देवर्षितपसा तुष्टः सान्निध्यार्थं तु तत्र वै । पृथिव्यन्तर्गतः शर्वो बीजं वै नादरूपतः ॥ 18.32 ॥

devarṣitapasā tuṣṭaḥ sānnidhyārthaṁ tu tatra vai pṛthivyantargataḥ śarvo bījaṁ vai nādarūpataḥ

Pleased by the austerity of gods and sages, Sharva, for the purpose of manifesting his presence, dwells within the earth as a seed in the form of subtle sound (nāda),

Verse 33 (shiva.vidyeshvara.18.33)

स्थावराङ्कुरवद्भूमिमुद्भिद्य व्यक्त एव सः । स्वयम्भूतं जातमिति स्वयम्भूरिति तं विदुः ॥ 18.33 ॥

sthāvarāṅkuravadbhūmimudbhidya vyakta eva saḥ svayambhūtaṁ jātamiti svayambhūriti taṁ viduḥ

and, like a sprout of a growing plant, splits open the ground and becomes manifest of his own accord. Because he thus arises by himself, he is called Svayambhū.

Verse 34 (shiva.vidyeshvara.18.34)

तल्लिङ्गपूजया ज्ञानं स्वयमेव प्रवर्धते । सुवर्णरजतादौ वा पृथिव्यां स्थण्डिलेऽपि वा ॥ 18.34 ॥

talliṅgapūjayā jñānaṁ svayameva pravardhate suvarṇarajatādau vā pṛthivyāṁ sthaṇḍile’pi vā

By worship of that Linga, knowledge naturally increases of itself — whether it be set in gold or silver, upon the bare earth, or upon a simple altar-mound.

Verse 35 (shiva.vidyeshvara.18.35)

स्वहस्ताल्लिखितं लिङ्गं शुद्धप्रणवमन्त्रकम् । यन्त्रलिङ्गं समालिख्य प्रतिष्ठावाहनं चरेत् ॥ 18.35 ॥

svahastāllikhitaṁ liṅgaṁ śuddhapraṇavamantrakam yantraliṅgaṁ samālikhya pratiṣṭhāvāhanaṁ caret

Having drawn a Linga with one's own hand together with the pure Pranava mantra, having carefully inscribed this yantra-linga, one should perform its consecration and invocation.

Verse 36 (shiva.vidyeshvara.18.36)

बिन्दुनादमयं लिङ्गं स्थावरं जङ्गमं च यत् । भावनामयमेतद्धि शिवदृष्टं न संशयः ॥ 18.36 ॥

bindunādamayaṁ liṅgaṁ sthāvaraṁ jaṅgamaṁ ca yat bhāvanāmayametaddhi śivadṛṣṭaṁ na saṁśayaḥ

The Linga made of bindu and nāda, whether fixed or movable, is of the very nature of devout contemplation, and is, without doubt, beheld with favour by Shiva.

Verse 37 (shiva.vidyeshvara.18.37)

यत्र विश्वस्यते शम्भुस्तत्र तस्मै फलप्रदः । स्वहस्ताल्लिखिते यन्त्रे स्थावरादावकृत्रिमे ॥ 18.37 ॥

yatra viśvasyate śambhustatra tasmai phalapradaḥ svahastāllikhite yantre sthāvarādāvakṛtrime

Wherever Shambhu is trusted with faith, there he bestows fruit upon that devotee — even in a yantra drawn by one's own hand, whether upon something fixed or upon an unwrought, natural object,

Verse 38 (shiva.vidyeshvara.18.38)

आवाह्य पूजयेच्छम्भुं षोडशैरुपचारकैः । स्वयमैश्वर्यमाप्नोति ज्ञानमभ्यासतो भवेत् ॥ 18.38 ॥

āvāhya pūjayecchambhuṁ ṣoḍaśairupacārakaiḥ svayamaiśvaryamāpnoti jñānamabhyāsato bhavet

having invoked him there, one should worship Shambhu with the sixteen offerings; by this one attains lordship of oneself, and through continued practice, knowledge too arises.

Verse 39 (shiva.vidyeshvara.18.39)

देवैश्च ऋषिभिश्चापि स्वात्मसिद्ध्यर्थमेव हि । समन्त्रेणात्महस्तेन कृतं यच्छुद्धमण्डले ॥ 18.39 ॥

devaiśca ṛṣibhiścāpi svātmasiddhyarthameva hi samantreṇātmahastena kṛtaṁ yacchuddhamaṇḍale

That which gods and sages too fashioned, for their own attainment alone, with mantra and their own hands, upon a purified circle,

Verse 40 (shiva.vidyeshvara.18.40)

शुद्धभावनया चैव स्थापितं लिङ्गमुत्तम् । तल्लिङ्गं पौरुषं प्राहुस्तत्प्रतिष्ठितमुच्यते ॥ 18.40 ॥

śuddhabhāvanayā caiva sthāpitaṁ liṅgamuttam talliṅgaṁ pauruṣaṁ prāhustatpratiṣṭhitamucyate

and established with pure devotion — that excellent Linga is called 'pauruṣa' (of personal/divine making), and this same one is also called the 'consecrated' Linga.

Verse 41 (shiva.vidyeshvara.18.41)

तल्लिङ्गपूजया नित्यं पौरुषैश्वर्यमाप्नुयात् । महद्भिर्ब्राह्मणैश्चापि राजभिश्च महाधनैः ॥ 18.41 ॥

talliṅgapūjayā nityaṁ pauruṣaiśvaryamāpnuyāt mahadbhirbrāhmaṇaiścāpi rājabhiśca mahādhanaiḥ

By constant worship of that Linga, one attains lordship of the pauruṣa kind; [such a Linga, made] by great brahmins, or by kings of vast wealth —

Verse 42 (shiva.vidyeshvara.18.42)

शिल्पिना कल्पितं लिङ्गं मन्त्रेण स्थापितं च यत् । प्रतिष्ठितं प्राकृतं हि प्राकृतैश्वर्यभोगदम् ॥ 18.42 ॥

śilpinā kalpitaṁ liṅgaṁ mantreṇa sthāpitaṁ ca yat pratiṣṭhitaṁ prākṛtaṁ hi prākṛtaiśvaryabhogadam

A Linga fashioned by an ordinary craftsman and established by mantra is likewise 'consecrated', but it is 'prākṛta' (ordinary/natural), granting only the enjoyment of ordinary lordship.

Verse 43 (shiva.vidyeshvara.18.43)

यदूर्जितं च नित्यं च तद्धि पौरुषमुच्यते । यद् दुर्बलमनित्यं च तद्धि प्राकृतमुच्यते ॥ 18.43 ॥

yadūrjitaṁ ca nityaṁ ca taddhi pauruṣamucyate yad durbalamanityaṁ ca taddhi prākṛtamucyate

Whatever is enduring and powerful is called 'pauruṣa'; whatever is weak and impermanent is called 'prākṛta'.

Verse 44 (shiva.vidyeshvara.18.44)

लिङ्गं नाभिस्तथा जिह्वा नासाग्रं च शिखा क्रमात् । कट्यादिषु त्रिलोकेषु लिङ्गमाध्यात्मिकं चरम् ॥ 18.44 ॥

liṅgaṁ nābhistathā jihvā nāsāgraṁ ca śikhā kramāt kaṭyādiṣu trilokeṣu liṅgamādhyātmikaṁ caram

The navel, likewise the tongue, the tip of the nose, and the crest of the head, in due sequence — these are inner Linga-seats; the Linga situated at the waist and the like, and within the three worlds, is called the 'movable, spiritual' (ādhyātmika chara) Linga.

Verse 45 (shiva.vidyeshvara.18.45)

पर्वतं पौरुषं प्रोक्तं भूतलं प्राकृतं विदुः । वृक्षादि पौरुषं ज्ञेयं गुल्मादि प्राकृतं विदुः ॥ 18.45 ॥

parvataṁ pauruṣaṁ proktaṁ bhūtalaṁ prākṛtaṁ viduḥ vṛkṣādi pauruṣaṁ jñeyaṁ gulmādi prākṛtaṁ viduḥ

A mountain is declared 'pauruṣa', and bare ground is known as 'prākṛta'; a tree and the like should be known as 'pauruṣa', and a shrub and the like as 'prākṛta'.

Verse 46 (shiva.vidyeshvara.18.46)

षाष्टिकं प्राकृतं ज्ञेयं शालिगोधूमपौरुषम् । ऐश्वर्यं पौरुषं विद्यादणिमाद्यष्टसिद्धिदम् ॥ 18.46 ॥

ṣāṣṭikaṁ prākṛtaṁ jñeyaṁ śāligodhūmapauruṣam aiśvaryaṁ pauruṣaṁ vidyādaṇimādyaṣṭasiddhidam

Coarse rice should be known as 'prākṛta', and fine rice and wheat as 'pauruṣa'; lordship should be known as 'pauruṣa', granting the eight siddhis beginning with aṇimā.

Verse 47 (shiva.vidyeshvara.18.47)

सुस्त्रीधनादिविषयं प्राकृतं प्राहुरास्तिकाः । प्रथमं चरलिङ्गेषु रसलिङ्गं प्रकथ्यते ॥ 18.47 ॥

sustrīdhanādiviṣayaṁ prākṛtaṁ prāhurāstikāḥ prathamaṁ caraliṅgeṣu rasaliṅgaṁ prakathyate

A good wife, wealth, and such objects, the theists call 'prākṛta'. Among the movable Lingas, the first spoken of is the rasa-linga (Linga of mercury).

Verse 48 (shiva.vidyeshvara.18.48)

रसलिङ्गं ब्राह्मणानां सर्वाभीष्टप्रदं भवेत् । बाणलिङ्गं क्षत्रियाणां महाराज्यप्रदं शुभम् ॥ 18.48 ॥

rasaliṅgaṁ brāhmaṇānāṁ sarvābhīṣṭapradaṁ bhavet bāṇaliṅgaṁ kṣatriyāṇāṁ mahārājyapradaṁ śubham

The rasa-linga bestows every desired thing upon brahmins; the bāṇa-linga, most auspicious, grants great kingship to kshatriyas.

Verse 49 (shiva.vidyeshvara.18.49)

स्वर्णलिङ्गं तु वैश्यानां महाधनपतित्वदम् । शिलालिङ्गं तु शूद्राणां महाशुद्धिकरं शुभम् ॥ 18.49 ॥

svarṇaliṅgaṁ tu vaiśyānāṁ mahādhanapatitvadam śilāliṅgaṁ tu śūdrāṇāṁ mahāśuddhikaraṁ śubham

The golden Linga grants great lordship of wealth to vaishyas; the stone Linga, most auspicious, brings great purification to shudras.

Verse 50 (shiva.vidyeshvara.18.50)

स्फाटिकं बाणलिङ्गं च सर्वेषां सर्वकामदम् । स्वीयाभावेऽन्यदीयं तु पूजायां न निषिद्ध्यते ॥ 18.50 ॥

sphāṭikaṁ bāṇaliṅgaṁ ca sarveṣāṁ sarvakāmadam svīyābhāve’nyadīyaṁ tu pūjāyāṁ na niṣiddhyate

The crystal and the bāṇa-linga fulfil every desire for all people alike; in the absence of one's own [prescribed] Linga, worshipping another's is not forbidden.

Verse 51 (shiva.vidyeshvara.18.51)

स्त्रीणां तु पार्थिवं लिङ्गं सभर्तृणां विशेषतः । विधवानां प्रवृत्तानां स्फाटिकं परिकीर्तितम् ॥ 18.51 ॥

strīṇāṁ tu pārthivaṁ liṅgaṁ sabhartṛṇāṁ viśeṣataḥ vidhavānāṁ pravṛttānāṁ sphāṭikaṁ parikīrtitam

For women, and especially for married women, the pārthiva (clay) Linga is prescribed; for widows still engaged in worldly life, the crystal Linga is declared.

Verse 52 (shiva.vidyeshvara.18.52)

विधवानां निवृत्तानां रसलिङ्गं विशिष्यते । बाल्ये वा यौवने वापि वार्धके वापि सुव्रताः ॥ 18.52 ॥

vidhavānāṁ nivṛttānāṁ rasaliṅgaṁ viśiṣyate bālye vā yauvane vāpi vārdhake vāpi suvratāḥ

For widows who have withdrawn from worldly life, the rasa-linga is preferred, whether in childhood, in youth, or in old age, O ones of excellent vows.

Verse 53 (shiva.vidyeshvara.18.53)

शुद्धस्फटिकलिङ्गं तु स्त्रीणां तत्सर्वभोगदम् । प्रवृत्तानां पीठपूजा सर्वाभीष्टप्रदा भुवि ॥ 18.53 ॥

śuddhasphaṭikaliṅgaṁ tu strīṇāṁ tatsarvabhogadam pravṛttānāṁ pīṭhapūjā sarvābhīṣṭapradā bhuvi

The pure crystal Linga grants women every enjoyment; for women still engaged in worldly life, worship of the pedestal (pīṭha) bestows every desired thing on earth.

Verse 54 (shiva.vidyeshvara.18.54)

पात्रेणैव प्रवृत्तस्तु सर्वपूजां समाचरेत् । नैवेद्यं चाभिषेकान्ते शाल्यन्नेन समाचरेत् ॥ 18.54 ॥

pātreṇaiva pravṛttastu sarvapūjāṁ samācaret naivedyaṁ cābhiṣekānte śālyannena samācaret

The householder engaged in worldly life should perform the whole worship using a vessel; at the end of the ablution, he should offer naivedya of fine rice.

Verse 55 (shiva.vidyeshvara.18.55)

पूजान्ते स्थापयेल्लिङ्गं सम्पुटेषु पृथग्गृहे । करपूजानिवृत्तानां स्वभोज्यं तु निवेदयेत् ॥ 18.55 ॥

pūjānte sthāpayelliṅgaṁ sampuṭeṣu pṛthaggṛhe karapūjānivṛttānāṁ svabhojyaṁ tu nivedayet

At the end of worship, the Linga should be kept in a case, in a separate dwelling; those who have ceased hand-worship should offer their own food as the naivedya.

Verse 56 (shiva.vidyeshvara.18.56)

निवृत्तानां परं सूक्ष्मं लिङ्गमेव विशिष्यते । विभूत्यभ्यर्चनं कुर्याद्विभूतिं च निवेदयेत् ॥ 18.56 ॥

nivṛttānāṁ paraṁ sūkṣmaṁ liṅgameva viśiṣyate vibhūtyabhyarcanaṁ kuryādvibhūtiṁ ca nivedayet

For those who have withdrawn from active worship, the subtle Linga — sacred ash alone — is preferred; one should worship with vibhūti and offer vibhūti itself as the naivedya.

Verse 57 (shiva.vidyeshvara.18.57)

पूजां कृत्वाथ तल्लिङ्गं शिरसा धारयेत्सदा । विभूतिस्त्रिविधा प्रोक्ता लोकवेदशिवाग्निभिः ॥ 18.57 ॥

pūjāṁ kṛtvātha talliṅgaṁ śirasā dhārayetsadā vibhūtistrividhā proktā lokavedaśivāgnibhiḥ

Having performed the worship, one should always wear that sacred ash upon the head. Sacred ash is said to be threefold — born of ordinary fire, of Vedic fire, and of Shiva's own fire.

Verse 58 (shiva.vidyeshvara.18.58)

लोकाग्निजमथो भस्म द्रव्यशुद्ध्यर्थमावहेत् । मृद्दारुलोहरूपाणां धान्यानां च तथैव च ॥ 18.58 ॥

lokāgnijamatho bhasma dravyaśuddhyarthamāvahet mṛddāruloharūpāṇāṁ dhānyānāṁ ca tathaiva ca

Ash born of ordinary fire should be used for the purification of materials — of things made of earth, wood, or metal, and of grains as well,

Verse 59 (shiva.vidyeshvara.18.59)

तिलादीनां च द्रव्याणां वस्त्रादीनां तथैव च । तथा पर्युषितानां च भस्मना शुद्धिरिष्यते ॥ 18.59 ॥

tilādīnāṁ ca dravyāṇāṁ vastrādīnāṁ tathaiva ca tathā paryuṣitānāṁ ca bhasmanā śuddhiriṣyate

of sesame and similar substances, and of cloth and the like, and of things that have gone stale — purification of all these is effected by ash.

Verse 60 (shiva.vidyeshvara.18.60)

श्वादिभिर्दूषितानां च भस्मना शुद्धिरिष्यते । सजलं निर्जलं भस्म यथायोग्यं तु योजयेत् ॥ 18.60 ॥

śvādibhirdūṣitānāṁ ca bhasmanā śuddhiriṣyate sajalaṁ nirjalaṁ bhasma yathāyogyaṁ tu yojayet

Things defiled by dogs and the like are also purified by ash; ash with water, or ash without water, should be used as is appropriate.

Verse 61 (shiva.vidyeshvara.18.61)

वेदाग्निजं तथा भस्म तत्कर्मान्तेषु धारयेत् । मन्त्रेण क्रियया जन्यं कर्माग्नौ भस्मरूपधृक् ॥ 18.61 ॥

vedāgnijaṁ tathā bhasma tatkarmānteṣu dhārayet mantreṇa kriyayā janyaṁ karmāgnau bhasmarūpadhṛk

Likewise, ash born of Vedic fire should be worn at the conclusion of those very rites; and by wearing the ash produced through mantra and ritual action in the sacrificial fire,

Verse 62 (shiva.vidyeshvara.18.62)

तद्भस्मधारणात्कर्म स्वात्मन्यारोपितं भवेत् । अघोरेणात्ममन्त्रेण बिल्वकाष्ठं प्रदाहयेत् ॥ 18.62 ॥

tadbhasmadhāraṇātkarma svātmanyāropitaṁ bhavet aghoreṇātmamantreṇa bilvakāṣṭhaṁ pradāhayet

the merit of that rite becomes impressed upon one's own self. With the Aghora self-mantra, one should burn bilva wood.

Verse 63 (shiva.vidyeshvara.18.63)

शिवाग्निरिति सम्प्रोक्तस्तेन दग्धं शिवाग्निजम् । कपिलागोमयं पूर्वं केवलं गव्यमेव वा ॥ 18.63 ॥

śivāgniriti samproktastena dagdhaṁ śivāgnijam kapilāgomayaṁ pūrvaṁ kevalaṁ gavyameva vā

This is called 'Shiva's fire' (śivāgni), and whatever is burnt by it is called śivāgni-ja; first the dung of a tawny cow, or purely cow-derived substances,

Verse 64 (shiva.vidyeshvara.18.64)

शम्यश्वत्थपलाशान्वा वटारग्वधबिल्वकान् । शिवाग्निना दहेच्छुद्धं तद्वै भस्म शिवाग्निजम् ॥ 18.64 ॥

śamyaśvatthapalāśānvā vaṭāragvadhabilvakān śivāgninā dahecchuddhaṁ tadvai bhasma śivāgnijam

or the wood of shami, ashvattha, palasha, vata, aragvadha, and bilva should be purely burnt with Shiva's fire — that indeed is the ash called śivāgni-ja.

Verse 65 (shiva.vidyeshvara.18.65)

दर्भाग्नौ वा दहेत्काष्ठं शिवमन्त्रं समुच्चरन् । सम्यक्संशोध्य वस्त्रेण नवकुम्भे निधापयेत् ॥ 18.65 ॥

darbhāgnau vā dahetkāṣṭhaṁ śivamantraṁ samuccaran samyaksaṁśodhya vastreṇa navakumbhe nidhāpayet

Or one may burn the wood in a fire of sacred kusha-grass while reciting the Shiva-mantra; having thoroughly sieved it through cloth, one should keep it in a new pot.

Verse 66 (shiva.vidyeshvara.18.66)

दीप्त्यर्थं तत्तु सङ्ग्राह्यं मन्यते पूज्यतेऽपि च । भस्मशब्दार्थ एवं हि शिवः पूर्वं तथाकरोत् ॥ 18.66 ॥

dīptyarthaṁ tattu saṅgrāhyaṁ manyate pūjyate’pi ca bhasmaśabdārtha evaṁ hi śivaḥ pūrvaṁ tathākarot

This should be gathered for the sake of radiance; it is honoured, and is worthy of worship too. Such indeed is the meaning of the word 'bhasma' — for Shiva himself did just this in ancient times.

Verse 67 (shiva.vidyeshvara.18.67)

यथा स्वविषये राजा सारं गृह्णाति यत्करम् । यथा मनुष्याःसस्यादीन्दग्ध्वा सारं भजन्ति वै ॥ 18.67 ॥

yathā svaviṣaye rājā sāraṁ gṛhṇāti yatkaram yathā manuṣyāḥsasyādīndagdhvā sāraṁ bhajanti vai

Just as a king, within his own realm, takes the essence in the form of tribute; just as men, having burnt crops and the like, partake of their essence,

Verse 68 (shiva.vidyeshvara.18.68)

यथा हि जाठराग्निश्च भक्ष्यादीन्विविधान्बहून् । दग्ध्वा सारतरं सारात्स्वदेहं परिपुष्यति ॥ 18.68 ॥

yathā hi jāṭharāgniśca bhakṣyādīnvividhānbahūn dagdhvā sārataraṁ sārātsvadehaṁ paripuṣyati

just as the digestive fire, having burnt many different kinds of food, nourishes one's own body with an essence even finer than their essence,

Verse 69 (shiva.vidyeshvara.18.69)

तथा प्रपञ्चकर्तापि स शिवः परमेश्वरः । स्वाधिष्ठेयप्रपञ्चस्य दग्ध्वा सारं गृहीतवान् ॥ 18.69 ॥

tathā prapañcakartāpi sa śivaḥ parameśvaraḥ svādhiṣṭheyaprapañcasya dagdhvā sāraṁ gṛhītavān

so too that Supreme Lord Shiva, who is himself the maker of this manifest world, burnt the essence of the world subject to his own rule, and took hold of it.

Verse 70 (shiva.vidyeshvara.18.70)

दग्ध्वा प्रपञ्चं तद्भस्म स्वात्मन्यारोपयेच्छिवः । उद्धूलनस्य व्याजेन जगत्सारं गृहीतवान् ॥ 18.70 ॥

dagdhvā prapañcaṁ tadbhasma svātmanyāropayecchivaḥ uddhūlanasya vyājena jagatsāraṁ gṛhītavān

Having burnt the world, Shiva placed that very ash upon his own self; thus, under the pretext of smearing ash, he took hold of the essence of the whole universe.

Verse 71 (shiva.vidyeshvara.18.71)

स्वरत्नं स्थापयामास स्वकीये हि शरीरके । केशमाकाशसारेण वायुसारेण वै मुखम् ॥ 18.71 ॥

svaratnaṁ sthāpayāmāsa svakīye hi śarīrake keśamākāśasāreṇa vāyusāreṇa vai mukham

He set his own jewel upon his own body — his hair from the essence of ether, his face from the essence of air,

Verse 72 (shiva.vidyeshvara.18.72)

हृदयं चाग्निसारेण त्वपां सारेण वै कटिम् । जानु चावनिसारेण तद्वत्सर्वं तदङ्गकम् ॥ 18.72 ॥

hṛdayaṁ cāgnisāreṇa tvapāṁ sāreṇa vai kaṭim jānu cāvanisāreṇa tadvatsarvaṁ tadaṅgakam

his heart from the essence of fire, his waist from the essence of water, his knee from the essence of earth — thus every one of his limbs is formed from these essences.

Verse 73 (shiva.vidyeshvara.18.73)

ब्रह्मविष्ण्वोश्च रुद्राणां सारं चैव त्रिपुण्ड्रकम् । तथा तिलकरूपेण ललाटान्ते महेश्वरः ॥ 18.73 ॥

brahmaviṣṇvośca rudrāṇāṁ sāraṁ caiva tripuṇḍrakam tathā tilakarūpeṇa lalāṭānte maheśvaraḥ

The very essence of Brahma, Vishnu, and Rudra is the tripundra mark, which Maheshvara wears in the form of a tilaka at the edge of his forehead.

Verse 74 (shiva.vidyeshvara.18.74)

भूवृद्धया सर्वमेतद्धि मन्यते स्वयमित्यसौ । प्रपञ्चसारसर्वस्वमनेनैव वशीकृतम् ॥ 18.74 ॥

bhūvṛddhayā sarvametaddhi manyate svayamityasau prapañcasārasarvasvamanenaiva vaśīkṛtam

Thus, through this earthly manifestation, he himself regards all this as his own; by this very means he has brought the entire treasure-essence of the world under his sway.

Verse 75 (shiva.vidyeshvara.18.75)

तस्मादस्य वशीकर्ता नान्योऽस्ति स शिवः स्मृतः । यथा सर्वमृगाणां च हिंसको मृगहिंसकः ॥ 18.75 ॥

tasmādasya vaśīkartā nānyo’sti sa śivaḥ smṛtaḥ yathā sarvamṛgāṇāṁ ca hiṁsako mṛgahiṁsakaḥ

Therefore there is no other controller of this world besides him — he is remembered as Shiva. Just as, among all wild creatures, the one that preys upon them is called the 'hunter of beasts',

Verse 76 (shiva.vidyeshvara.18.76)

अस्य हिंसामृगो नास्ति तस्मात्सिंह इतीरितः । शं नित्यं सुखमानन्दमिकारः पुरुषः स्मृतः ॥ 18.76 ॥

asya hiṁsāmṛgo nāsti tasmātsiṁha itīritaḥ śaṁ nityaṁ sukhamānandamikāraḥ puruṣaḥ smṛtaḥ

so there is no creature that can prey upon Shiva; therefore he is called Simha, the lion whom none can hunt. In the syllables of his own name: 'śa' means eternal happiness and bliss, the letter 'i' is held to signify the individual soul (puruṣa),

Verse 77 (shiva.vidyeshvara.18.77)

वकारः शक्तिरमृतं मेलनं शिव उच्यते । तस्मादेवं स्वमात्मानं शिवं कृत्वार्चयेच्छिवम् ॥ 18.77 ॥

vakāraḥ śaktiramṛtaṁ melanaṁ śiva ucyate tasmādevaṁ svamātmānaṁ śivaṁ kṛtvārcayecchivam

and the letter 'va' is Shakti — their nectar-like union together is what is called 'Shiva'. Therefore, having made one's own self of Shiva's very form, one should worship Shiva.

Verse 78 (shiva.vidyeshvara.18.78)

तस्मादुद्धूलनं पूर्वं त्रिपुण्ड्रं धारयेत्परम् । पूजाकाले हि सजलं शुद्ध्यर्थं निर्जलं भवेत् ॥ 18.78 ॥

tasmāduddhūlanaṁ pūrvaṁ tripuṇḍraṁ dhārayetparam pūjākāle hi sajalaṁ śuddhyarthaṁ nirjalaṁ bhavet

Therefore one should first apply ash all over the body, then wear the excellent tripundra; at the time of worship the ash should be with water, but for purification it should be without water.

Verse 79 (shiva.vidyeshvara.18.79)

दिवा वा यदि वा रात्रौ नारी वाथ नरोऽपि वा । पूजार्थं सजलं भस्म त्रिपुण्ड्रेणैव धारयेत् ॥ 18.79 ॥

divā vā yadi vā rātrau nārī vātha naro’pi vā pūjārthaṁ sajalaṁ bhasma tripuṇḍreṇaiva dhārayet

Whether by day or by night, whether a woman or a man, for the purpose of worship one should wear ash mixed with water in the form of the tripundra.

Verse 80 (shiva.vidyeshvara.18.80)

त्रिपुण्ड्रं सजलं भस्म धृत्वा पूजां करोति यः । शिवपूजाफलं साङ्गं तस्यैव हि सुनिश्चितम् ॥ 18.80 ॥

tripuṇḍraṁ sajalaṁ bhasma dhṛtvā pūjāṁ karoti yaḥ śivapūjāphalaṁ sāṅgaṁ tasyaiva hi suniścitam

Whoever performs worship having worn the tripundra of ash mixed with water — to him alone, most certainly, comes the complete fruit of Shiva-worship.

Verse 81 (shiva.vidyeshvara.18.81)

भस्म वै शिवमन्त्रेण धृत्वा ह्युच्चाश्रमी भवेत् । शिवाश्रमीति सम्प्रोक्तः शिवैकपरमो यतः ॥ 18.81 ॥

bhasma vai śivamantreṇa dhṛtvā hyuccāśramī bhavet śivāśramīti samproktaḥ śivaikaparamo yataḥ

Having worn the ash with the Shiva-mantra, one attains the highest order of life; he is called a 'Shivāshrami', because he is devoted solely to Shiva alone.

Verse 82 (shiva.vidyeshvara.18.82)

शिवव्रतैकनिष्ठस्य नाशौचं न च सूतकम् । ललाटेऽग्रे सितं भस्म तिलकं धारयेन्मृदा ॥ 18.82 ॥

śivavrataikaniṣṭhasya nāśaucaṁ na ca sūtakam lalāṭe’gre sitaṁ bhasma tilakaṁ dhārayenmṛdā

For one devoted single-mindedly to the vow of Shiva, there is neither ritual impurity nor birth-pollution; on the front of the forehead he should wear white ash, and also a tilaka of clay.

Verse 83 (shiva.vidyeshvara.18.83)

स्वहस्ताद् गुरुहस्ताद्वा शिवभक्तस्य लक्षणम् । गुणान्रुन्ध इति प्रोक्तो गुरुशब्दस्य विग्रहः ॥ 18.83 ॥

svahastād guruhastādvā śivabhaktasya lakṣaṇam guṇānrundha iti prokto guruśabdasya vigrahaḥ

This applied by one's own hand or by the guru's hand is the mark of a Shiva-devotee. The word 'guru' is explained to mean 'one who restrains the guṇas'.

Verse 84 (shiva.vidyeshvara.18.84)

सविकारान्राजसादीन्गुणान्रुन्धे व्यपोहति । गुणातीतः परशिवो गुरुरूपं समाश्रितः ॥ 18.84 ॥

savikārānrājasādīnguṇānrundhe vyapohati guṇātītaḥ paraśivo gururūpaṁ samāśritaḥ

He wards off the guṇas together with their modifications, beginning with rajas; the Supreme Shiva, who is beyond the guṇas, has taken refuge in this very form of the guru.

Verse 85 (shiva.vidyeshvara.18.85)

गुणत्रयं व्यपोह्याग्रे शिवं बोधयतीति सः । विश्वस्तानां तु शिष्याणां गुरुरित्यभिधीयते ॥ 18.85 ॥

guṇatrayaṁ vyapohyāgre śivaṁ bodhayatīti saḥ viśvastānāṁ tu śiṣyāṇāṁ gururityabhidhīyate

Having thus warded off the three guṇas, he then awakens the disciple to Shiva; therefore, for trusting disciples, he is called 'guru'.

Verse 86 (shiva.vidyeshvara.18.86)

तस्माद् गुरुशरीरं तु गुरुलिङ्गं भवेद् बुधः । गुरुलिङ्गस्य पूजा तु गुरुशुश्रूषणं भवेत् ॥ 18.86 ॥

tasmād guruśarīraṁ tu guruliṅgaṁ bhaved budhaḥ guruliṅgasya pūjā tu guruśuśrūṣaṇaṁ bhavet

Therefore the guru's own body is indeed the Guru-linga, so the wise know; worship of the Guru-linga consists in attentive service to the guru.

Verse 87 (shiva.vidyeshvara.18.87)

श्रुतं करोति शुश्रूषा कायेन मनसा गिरा । उक्तं यद् गुरुणा पूर्वं शक्यं वाऽशक्यमेव वा ॥ 18.87 ॥

śrutaṁ karoti śuśrūṣā kāyena manasā girā uktaṁ yad guruṇā pūrvaṁ śakyaṁ vā’śakyameva vā

'Attentive service' means carrying out, with body, mind, and speech, what has been heard from the guru; whatever the guru has previously said, whether it appears possible or seemingly impossible,

Verse 88 (shiva.vidyeshvara.18.88)

करोत्येव हि पूतात्मा प्राणैरपि धनैरपि । तस्माद्वै शासने योग्यः शिष्य इत्यभिधीयते ॥ 18.88 ॥

karotyeva hi pūtātmā prāṇairapi dhanairapi tasmādvai śāsane yogyaḥ śiṣya ityabhidhīyate

the pure-souled disciple carries it out, even at the cost of his own life-breath and wealth; therefore, one fit for such discipline is called a 'shishya'.

Verse 89 (shiva.vidyeshvara.18.89)

शरीराद्यर्थकं सर्वं गुरोर्दत्त्वा सुशिष्यकः । अग्रपाकं निवेद्याग्रे भुञ्जीयाद् गुर्वनुज्ञया ॥ 18.89 ॥

śarīrādyarthakaṁ sarvaṁ gurordattvā suśiṣyakaḥ agrapākaṁ nivedyāgre bhuñjīyād gurvanujñayā

A good disciple, having offered up everything relating to his own body and more to the guru, and having first offered the freshly cooked food to him, should eat only with the guru's permission.

Verse 90 (shiva.vidyeshvara.18.90)

शिष्यःपुत्र इति प्रोक्तः सदा शिष्यत्वयोगतः । जिह्वालिङ्गान्मन्त्रशुक्रं कर्णयोनौ निषिच्य वै ॥ 18.90 ॥

śiṣyaḥputra iti proktaḥ sadā śiṣyatvayogataḥ jihvāliṅgānmantraśukraṁ karṇayonau niṣicya vai

By virtue of his discipleship, the disciple is always called a 'son'; for through the Linga that is the tongue, the mantra-seed is deposited into the womb that is the ear,

Verse 91 (shiva.vidyeshvara.18.91)

जातः पुत्रो मन्त्रपुत्रः पितरं पूजयेद् गुरुम् । निमज्जयति पुत्रं वै संसारे जनकः पिता ॥ 18.91 ॥

jātaḥ putro mantraputraḥ pitaraṁ pūjayed gurum nimajjayati putraṁ vai saṁsāre janakaḥ pitā

and the son thus born is a 'mantra-son', who worships the guru as his father. The father who begets plunges the son into worldly existence,

Verse 92 (shiva.vidyeshvara.18.92)

सन्तारयति संसाराद् गुरुर्वै बोधकः पिता । उभयोरन्तरं ज्ञात्वा पितरं गुरुमर्चयेत् ॥ 18.92 ॥

santārayati saṁsārād gururvai bodhakaḥ pitā ubhayorantaraṁ jñātvā pitaraṁ gurumarcayet

while the guru, the father who awakens, carries him across worldly existence; knowing this difference between the two, one should worship both the father and the guru —

Verse 93 (shiva.vidyeshvara.18.93)

अङ्गशुश्रूषया चापि धनाद्यैः स्वार्जितैर्गुरुम् । पादादिकेशपर्यन्तं लिङ्गान्यङ्गानि यद्गुरोः ॥ 18.93 ॥

aṅgaśuśrūṣayā cāpi dhanādyaiḥ svārjitairgurum pādādikeśaparyantaṁ liṅgānyaṅgāni yadguroḥ

with bodily service, and with wealth and other things earned by oneself. From the guru's feet up to his hair, his very limbs are, for the disciple, so many Lingas.

Verse 94 (shiva.vidyeshvara.18.94)

धनरूपैः पादुकाद्यैः पादसङ्ग्रणादिभिः । स्नानाभिषेकनैवेद्यैर्भोजनैश्च प्रपूजयेत् ॥ 18.94 ॥

dhanarūpaiḥ pādukādyaiḥ pādasaṅgraṇādibhiḥ snānābhiṣekanaivedyairbhojanaiśca prapūjayet

With gifts of wealth, sandals and the like, with foot-massage and other services, with bathing, ablution, food-offerings, and meals, one should fully worship him.

Verse 95 (shiva.vidyeshvara.18.95)

गुरुपूजैव पूजा स्याच्छिवस्य परमात्मनः । गुरुसेवा तु यत्सर्वमात्मशुद्धिकरी भवेत् ॥ 18.95 ॥

gurupūjaiva pūjā syācchivasya paramātmanaḥ gurusevā tu yatsarvamātmaśuddhikarī bhavet

Worship of the guru is itself worship of Shiva, the Supreme Self; everything done in service of the guru becomes a means of purifying one's own self.

Verse 96 (shiva.vidyeshvara.18.96)

गुरोः शेषः शिवोच्छिष्टं जलमन्नादिनिर्मितम् । शिष्याणां शिवभक्तानां ग्राह्यं भोज्यं भवेद् द्विजाः ॥ 18.96 ॥

guroḥ śeṣaḥ śivocchiṣṭaṁ jalamannādinirmitam śiṣyāṇāṁ śivabhaktānāṁ grāhyaṁ bhojyaṁ bhaved dvijāḥ

Whatever remains after the guru — water, food, and the like — is itself Shiva's own remnant; O brahmins, disciples devoted to Shiva should accept and eat it.

Verse 97 (shiva.vidyeshvara.18.97)

गुर्वनुज्ञाविरहितं चोरवत्सकलं भवेत् । गुरोरपि विशेषज्ञं यत्नाद् गृह्णीत वै गुरुम् ॥ 18.97 ॥

gurvanujñāvirahitaṁ coravatsakalaṁ bhavet gurorapi viśeṣajñaṁ yatnād gṛhṇīta vai gurum

Everything done without the guru's permission becomes like theft; therefore one should carefully examine and thoughtfully choose the guru too.

Verse 98 (shiva.vidyeshvara.18.98)

अज्ञानमोचनं साध्यं विशेषज्ञो हि मोचकः । आदौ च विघ्नशमनं कर्तव्यं कर्मपूर्तये ॥ 18.98 ॥

ajñānamocanaṁ sādhyaṁ viśeṣajño hi mocakaḥ ādau ca vighnaśamanaṁ kartavyaṁ karmapūrtaye

Freedom from ignorance is the true goal, and only one of special knowledge is the true liberator. At the very beginning of any undertaking, the pacification of obstacles must be done for its completion.

Verse 99 (shiva.vidyeshvara.18.99)

निर्विघ्नेन कृतं साङ्गं कर्म वै सफलं भवेत् । तस्मात्सकलकर्मादौ विघ्नेशं पूजयेद् बुधः ॥ 18.99 ॥

nirvighnena kṛtaṁ sāṅgaṁ karma vai saphalaṁ bhavet tasmātsakalakarmādau vighneśaṁ pūjayed budhaḥ

A ritual action performed without obstruction, complete in all its parts, alone bears fruit; therefore, at the start of every undertaking, the wise should worship the Lord of Obstacles.

Verse 100 (shiva.vidyeshvara.18.100)

सर्वबाधानिवृत्त्यर्थं सर्वान्देवान् यजेद् बुधः । ज्वरादिग्रन्थिरोगाश्च बाधा ह्याध्यात्मिकी मता ॥ 18.100 ॥

sarvabādhānivṛttyarthaṁ sarvāndevān yajed budhaḥ jvarādigranthirogāśca bādhā hyādhyātmikī matā

For the removal of every affliction, the wise should worship all the gods. Fevers, tumours, and similar diseases are held to be 'ādhyātmika' (bodily) afflictions.

Verse 101 (shiva.vidyeshvara.18.101)

पिशाचजम्बुकादीनां वल्मीकाद्युद्भवे तथा । अकस्मादेव गोधादिजन्तूनां पतनेऽपि च ॥ 18.101 ॥

piśācajambukādīnāṁ valmīkādyudbhave tathā akasmādeva godhādijantūnāṁ patane’pi ca

The appearance of ghosts, jackals and the like, the sudden arising of an anthill, the sudden falling of creatures such as lizards,

Verse 102 (shiva.vidyeshvara.18.102)

गृहे कच्छपसर्पस्त्रीदुर्जनादर्शनेऽपि च । वृक्षनारीगवादीनां प्रसूतिविषयेऽपि च ॥ 18.102 ॥

gṛhe kacchapasarpastrīdurjanādarśane’pi ca vṛkṣanārīgavādīnāṁ prasūtiviṣaye’pi ca

the ill-omened sight in one's home of a tortoise, a serpent, a woman, or an evil person, and inauspicious signs concerning the birth-giving of a tree, a woman, or a cow —

Verse 103 (shiva.vidyeshvara.18.103)

भाविदुःखं समायाति तस्मात्ते भौतिका मताः । अमेध्याशनिपातश्च महामारी तथैव च ॥ 18.103 ॥

bhāviduḥkhaṁ samāyāti tasmātte bhautikā matāḥ amedhyāśanipātaśca mahāmārī tathaiva ca

these signal coming sorrow, and are therefore regarded as 'bhautika' omens, connected with the outer world. Impure things falling from the sky, great pestilence,

Verse 104 (shiva.vidyeshvara.18.104)

ज्वरमारी विषूचिश्च गोमारी च मसूरिका । जन्मर्क्षग्रहसङ्क्रान्तिग्रहयोगाः स्वराशिके ॥ 18.104 ॥

jvaramārī viṣūciśca gomārī ca masūrikā janmarkṣagrahasaṅkrāntigrahayogāḥ svarāśike

epidemic fever, cholera, cattle-plague, and smallpox, as well as planetary conjunctions occurring in one's birth-star or one's own zodiac sign at the time of a solar transit,

Verse 105 (shiva.vidyeshvara.18.105)

दुःस्वप्नदर्शनाद्याश्च मता वै ह्याधिदैविकाः । शवचाण्डालपतितस्पर्शादन्तर्गृहे गते ॥ 18.105 ॥

duḥsvapnadarśanādyāśca matā vai hyādhidaivikāḥ śavacāṇḍālapatitasparśādantargṛhe gate

the seeing of bad dreams and the like — these are held to be 'ādhidaivika' (divinely-caused) omens. The entry into one's home of the touch of a corpse, an outcaste, or a fallen person —

Verse 106 (shiva.vidyeshvara.18.106)

एतादृशे समुत्पन्ने भाविदुःखस्य सूचके । शान्तियज्ञं तु मतिमान्कुर्यात्तद्दोषशान्तये ॥ 18.106 ॥

etādṛśe samutpanne bhāviduḥkhasya sūcake śāntiyajñaṁ tu matimānkuryāttaddoṣaśāntaye

when such a sign indicative of coming sorrow arises, the wise person should perform a peace-sacrifice for the pacification of that ill-omen.

Verse 107 (shiva.vidyeshvara.18.107)

देवालयेऽथ गोष्ठे वा चैत्ये वापि गृहाङ्गणे । प्रदेशोन्नतधिष्ण्ये वै द्विहस्ते च स्वलङ्कृते ॥ 18.107 ॥

devālaye’tha goṣṭhe vā caitye vāpi gṛhāṅgaṇe pradeśonnatadhiṣṇye vai dvihaste ca svalaṅkṛte

In a temple, a cowshed, a shrine, or a courtyard, upon a raised and well-adorned platform two cubits across,

Verse 108 (shiva.vidyeshvara.18.108)

भारमात्रं व्रीहिधान्यं प्रस्थाप्य परिसृत्य च । मध्ये विलिख्य कमलं तथा दिक्षु विलिख्य वै ॥ 18.108 ॥

bhāramātraṁ vrīhidhānyaṁ prasthāpya parisṛtya ca madhye vilikhya kamalaṁ tathā dikṣu vilikhya vai

having scattered rice-grain to the measure of one bhāra, having drawn a lotus in the middle and marked symbols in the directions as well,

Verse 109 (shiva.vidyeshvara.18.109)

तन्तुना वेष्टितं कुम्भं नवगुग्गुलधूपितम् । मध्ये स्थाप्य महाकुम्भं तथा दिक्ष्वपि विन्यसेत् ॥ 18.109 ॥

tantunā veṣṭitaṁ kumbhaṁ navagugguladhūpitam madhye sthāpya mahākumbhaṁ tathā dikṣvapi vinyaset

one should place in the centre a pot wrapped with thread, perfumed with fresh guggulu incense, and likewise place pots in the directions.

Verse 110 (shiva.vidyeshvara.18.110)

सनालाम्रककूर्चादीन्कलशांश्च तथाष्टसु । पूरयेन्मन्त्रपूतेन पञ्चद्रव्ययुतेन हि ॥ 18.110 ॥

sanālāmrakakūrcādīnkalaśāṁśca tathāṣṭasu pūrayenmantrapūtena pañcadravyayutena hi

One should fill those eight pots, adorned with mango-sprigs and bunches of kusha grass, with the five substances made pure by mantra.

Verse 111 (shiva.vidyeshvara.18.111)

प्रक्षिपेन्नवरत्नानि नीलादीन्क्रमशस्तथा । कर्मज्ञं च सपत्नीकमाचार्यं वरयेद् बुधः ॥ 18.111 ॥

prakṣipennavaratnāni nīlādīnkramaśastathā karmajñaṁ ca sapatnīkamācāryaṁ varayed budhaḥ

One should place the nine gems, beginning with sapphire, in due sequence within them; and one should invite an acharya skilled in the rite, together with his wife.

Verse 112 (shiva.vidyeshvara.18.112)

सुवर्णप्रतिमां विष्णोरिन्द्रादीनां च निक्षिपेत् । सशिरस्के मध्यकुम्भे विष्णुमावाह्य पूजयेत् ॥ 18.112 ॥

suvarṇapratimāṁ viṣṇorindrādīnāṁ ca nikṣipet saśiraske madhyakumbhe viṣṇumāvāhya pūjayet

One should place golden images of Vishnu, Indra, and the other guardian deities within them; in the covered central pot, having invoked Vishnu, one should worship him.

Verse 113 (shiva.vidyeshvara.18.113)

प्रागादिषु यथामन्त्रमिन्द्रादीन्क्रमशो यजेत् । तत्तन्नाम्ना चतुर्थ्या च नमोऽन्तेन यथाक्रमम् ॥ 18.113 ॥

prāgādiṣu yathāmantramindrādīnkramaśo yajet tattannāmnā caturthyā ca namo’ntena yathākramam

In the east and the other directions, one should worship Indra and the other guardian deities in due sequence, according to the appropriate mantra, using each name in the dative case ending with 'namaḥ'.

Verse 114 (shiva.vidyeshvara.18.114)

आवाहनादिकं सर्वमाचार्येणैव कारयेत् । आचार्यऋत्विजैः सार्धं तन्मत्रान्प्रजपेच्छतम् ॥ 18.114 ॥

āvāhanādikaṁ sarvamācāryeṇaiva kārayet ācāryaṛtvijaiḥ sārdhaṁ tanmatrānprajapecchatam

The invocation and all the rites should be performed only by the acharya; the acharya, together with the officiating priests, should chant that mantra a hundred times.

Verse 115 (shiva.vidyeshvara.18.115)

कुम्भस्य पश्चिमे भागे जपान्ते होममाचरेत् । कोटिं लक्षं सहस्रं वा शतमष्टोत्तरं बुधाः ॥ 18.115 ॥

kumbhasya paścime bhāge japānte homamācaret koṭiṁ lakṣaṁ sahasraṁ vā śatamaṣṭottaraṁ budhāḥ

At the western side of the pot, at the end of the japa, one should perform the fire-offering — a crore, a lakh, a thousand, or a hundred and eight times, O wise ones.

Verse 116 (shiva.vidyeshvara.18.116)

एकाहं वा नवाहं वा तथा मण्डलमेव वा । यथायोग्यं प्रकुर्वीत कालदेशानुसारतः ॥ 18.116 ॥

ekāhaṁ vā navāhaṁ vā tathā maṇḍalameva vā yathāyogyaṁ prakurvīta kāladeśānusārataḥ

For one day, for nine days, or for a full mandala period — one should do this as appropriate, according to time and place.

Verse 117 (shiva.vidyeshvara.18.117)

शमीहोमश्च शान्त्यर्थे वृत्त्यर्थे च पलाशकम् । समिदन्नाज्यकैर्द्रव्यैर्नाम्ना मन्त्रेण वा हुनेत् ॥ 18.117 ॥

śamīhomaśca śāntyarthe vṛttyarthe ca palāśakam samidannājyakairdravyairnāmnā mantreṇa vā hunet

One should perform homa with shami-wood for peace, and with palasha-wood for prosperity; one should offer kindling-sticks, grain, ghee and other materials, invoking by name or by mantra.

Verse 118 (shiva.vidyeshvara.18.118)

प्रारम्भे यत्कृतं द्रव्यं तत्क्रियान्तं समाचरेत् । पुण्याहं वाचयित्वान्ते दिने सम्प्रोक्ष्येज्जलैः ॥ 18.118 ॥

prārambhe yatkṛtaṁ dravyaṁ tatkriyāntaṁ samācaret puṇyāhaṁ vācayitvānte dine samprokṣyejjalaiḥ

Whatever material was set out at the beginning should be used through to the very end of the rite; at the end, having had the auspicious-day blessing recited, one should sprinkle it with water on that day.

Verse 119 (shiva.vidyeshvara.18.119)

ब्राह्मणान्भोजयेत्पश्चाद्यावदाहुतिसङ्ख्यया । आचार्यश्च हविष्याशी ऋत्विजश्च भवेद् बुधाः ॥ 18.119 ॥

brāhmaṇānbhojayetpaścādyāvadāhutisaṅkhyayā ācāryaśca haviṣyāśī ṛtvijaśca bhaved budhāḥ

After this, one should feed brahmins according to the number of oblations offered; the acharya should partake only of the sacrificial food, and the officiating priests too should be men of learning.

Verse 120 (shiva.vidyeshvara.18.120)

आदित्यादीन्ग्रहानिष्ट्वा सर्वहोमान्त एव हि । ऋत्विग्भ्यो दक्षिणां दद्यान्नवरत्नं यथाक्रमम् ॥ 18.120 ॥

ādityādīngrahāniṣṭvā sarvahomānta eva hi ṛtvigbhyo dakṣiṇāṁ dadyānnavaratnaṁ yathākramam

Having worshipped the Sun and the other planets, at the very end of all the offerings, one should give the officiating priests the nine gems, in due order, as dakshina.

Verse 121 (shiva.vidyeshvara.18.121)

दशदानं ततः कुर्याद् भूरिदानं ततः परम् । बालानामुपनीतानां गृहिणां वनिनां धनम् ॥ 18.121 ॥

daśadānaṁ tataḥ kuryād bhūridānaṁ tataḥ param bālānāmupanītānāṁ gṛhiṇāṁ vanināṁ dhanam

After that, one should perform the ten traditional gifts, and then abundant charity — gifts of wealth to boys who have undergone the sacred-thread rite, to householders, and to forest-dwellers,

Verse 122 (shiva.vidyeshvara.18.122)

कन्यानां च सभर्तृणां विधवानां ततः परम् । तन्त्रोपकरणं सर्वमाचार्याय निवेदयेत् ॥ 18.122 ॥

kanyānāṁ ca sabhartṛṇāṁ vidhavānāṁ tataḥ param tantropakaraṇaṁ sarvamācāryāya nivedayet

and to maidens, married women, and thereafter widows as well; all the implements of the rite should then be given over to the acharya.

Verse 123 (shiva.vidyeshvara.18.123)

उत्पातानां च मारीणां दुःखस्वामी यमः स्मृतः । तस्माद्यमस्य प्रीत्यर्थं कालदानं प्रदापयेत् ॥ 18.123 ॥

utpātānāṁ ca mārīṇāṁ duḥkhasvāmī yamaḥ smṛtaḥ tasmādyamasya prītyarthaṁ kāladānaṁ pradāpayet

Yama is held to be the lord of the sorrow born of calamities and pestilences; therefore, for Yama's pleasure, one should have the gift of 'Kāla' (Time) made.

Verse 124 (shiva.vidyeshvara.18.124)

शतनिष्केण वा कुर्याद्दशनिष्केण वा पुनः । पाशाङ्कुशधरं कालं कुर्यात्पुरुषरूपिणम् ॥ 18.124 ॥

śataniṣkeṇa vā kuryāddaśaniṣkeṇa vā punaḥ pāśāṅkuśadharaṁ kālaṁ kuryātpuruṣarūpiṇam

With a hundred or ten gold coins, one should have made an image of Kāla in human form, holding a noose and a goad.

Verse 125 (shiva.vidyeshvara.18.125)

तत्स्वर्णप्रतिमादानं कुर्याद्दक्षिणया सह । तिलदानं ततः कुर्यात्पूर्णायुष्यप्रसिद्धये ॥ 18.125 ॥

tatsvarṇapratimādānaṁ kuryāddakṣiṇayā saha tiladānaṁ tataḥ kuryātpūrṇāyuṣyaprasiddhaye

One should give that golden image as a gift, together with dakshina; then, for the accomplishment of a full lifespan, one should give the gift of sesame seeds.

Verse 126 (shiva.vidyeshvara.18.126)

आज्यावेक्षणदानं च कुर्याद्व्याधिनिवृत्तये । सहस्रं भोजयेद्विप्रान्दरिद्रः शतमेव वा ॥ 18.126 ॥

ājyāvekṣaṇadānaṁ ca kuryādvyādhinivṛttaye sahasraṁ bhojayedviprāndaridraḥ śatameva vā

For the cessation of disease, one should give the gift of viewing one's reflection in ghee; one should feed a thousand brahmins, or, if poor, a hundred.

Verse 127 (shiva.vidyeshvara.18.127)

वित्ताभावे दरिद्रस्तु यथाशक्ति समाचरेत् । भैरवस्य महापूजां कुर्याद्भूतादिशान्तये ॥ 18.127 ॥

vittābhāve daridrastu yathāśakti samācaret bhairavasya mahāpūjāṁ kuryādbhūtādiśāntaye

In the absence of wealth, the poor person should do as much as his means allow; for the pacification of ghosts and spirits, one should perform the great worship of Bhairava.

Verse 128 (shiva.vidyeshvara.18.128)

महाभिषेकं नैवेद्यं शिवस्यान्ते तु कारयेत् । ब्राह्मणान्भोजयेत्पश्चाद्भूरिभोजनरूपतः ॥ 18.128 ॥

mahābhiṣekaṁ naivedyaṁ śivasyānte tu kārayet brāhmaṇānbhojayetpaścādbhūribhojanarūpataḥ

At the end, one should have the great ablution and food-offering performed for Shiva; afterward, one should feed the brahmins in the manner of a lavish feast.

Verse 129 (shiva.vidyeshvara.18.129)

एवं कृतेन यज्ञेन दोषशान्तिमवाप्नुयात् । शान्तियज्ञमिमं कुर्याद्वर्षे वर्षे तु फाल्गुने ॥ 18.129 ॥

evaṁ kṛtena yajñena doṣaśāntimavāpnuyāt śāntiyajñamimaṁ kuryādvarṣe varṣe tu phālgune

By a sacrifice performed in this way, the pacification of the ill-omen is attained. This peace-sacrifice should be performed every year, in the month of Phālguna.

Verse 130 (shiva.vidyeshvara.18.130)

दुर्दर्शनादौ सद्यो वै मासमात्रे समाचरेत् । महापापादिसम्प्राप्तौ कुर्याद्भैरवपूजनम् ॥ 18.130 ॥

durdarśanādau sadyo vai māsamātre samācaret mahāpāpādisamprāptau kuryādbhairavapūjanam

In the case of a bad sighting or the like, it should be done at once, within a month; upon the occurrence of a great sin or similar transgression, one should perform the worship of Bhairava.

Verse 131 (shiva.vidyeshvara.18.131)

महाव्याधिसमुत्पत्तौ सङ्कल्पं पुनराचरेत् । सर्वाभावे दरिद्रस्तु दीपदानमथाचरेत् ॥ 18.131 ॥

mahāvyādhisamutpattau saṅkalpaṁ punarācaret sarvābhāve daridrastu dīpadānamathācaret

Upon the arising of a serious disease, one should renew the resolve; in the complete absence of means, a poor person should offer the gift of a lamp instead.

Verse 132 (shiva.vidyeshvara.18.132)

तदप्यशक्तः स्नात्वा वै यत्किञ्चिद् दानमाचरेत् । दिवाकरं नमस्कुर्यान्मन्त्रेणाष्टोत्तरं शतम् ॥ 18.132 ॥

tadapyaśaktaḥ snātvā vai yatkiñcid dānamācaret divākaraṁ namaskuryānmantreṇāṣṭottaraṁ śatam

If even that is beyond his means, he should bathe and give whatever small gift he can; he should offer salutation to the sun with the mantra, one hundred and eight times.

Verse 133 (shiva.vidyeshvara.18.133)

सहस्रमयुतं लक्षं कोटिं वा कारयेद् बुधः । नमस्कारात्मयज्ञेन तुष्टाः स्युः सर्वदेवताः ॥ 18.133 ॥

sahasramayutaṁ lakṣaṁ koṭiṁ vā kārayed budhaḥ namaskārātmayajñena tuṣṭāḥ syuḥ sarvadevatāḥ

The wise may have this done a thousand, ten thousand, a hundred thousand, or even a crore times; by this sacrifice consisting of salutation alone, all the gods become pleased.

Verse 134 (shiva.vidyeshvara.18.134)

त्वत्स्वरूपेऽर्पिता बुद्धिर्न तेऽशून्ये च रोचते । या चास्त्यस्मदहन्तेति त्वयि दृष्टे विवर्जिता ॥ 18.134 ॥

tvatsvarūpe’rpitā buddhirna te’śūnye ca rocate yā cāstyasmadahanteti tvayi dṛṣṭe vivarjitā

'My understanding is offered wholly into your very form; it finds no delight anywhere in emptiness. Whatever sense of I-ness and mine-ness there is, that is dispelled the moment you are truly seen.'

Verse 135 (shiva.vidyeshvara.18.135)

नम्रोऽहं हि स्वदेहेन भो महांस्त्वमसि प्रभो । न शून्यो मत्स्वरूपो वै तव दासोऽस्मि साम्प्रतम् ॥ 18.135 ॥

namro’haṁ hi svadehena bho mahāṁstvamasi prabho na śūnyo matsvarūpo vai tava dāso’smi sāmpratam

'O Lord, I bow with this very body of mine; you alone are great. My own nature is not void — I am now, this very moment, your servant.'

Verse 136 (shiva.vidyeshvara.18.136)

यथायोग्यं स्वात्मयज्ञं नमस्कारं प्रकल्पयेत् । अथात्र शिवनैवेद्यं दत्त्वा ताम्बूलमाहरेत् ॥ 18.136 ॥

yathāyogyaṁ svātmayajñaṁ namaskāraṁ prakalpayet athātra śivanaivedyaṁ dattvā tāmbūlamāharet

In this way, as is fitting, one should conceive of prostration itself as one's own self-sacrifice; then, having offered naivedya to Shiva here, one should bring forward betel-leaf.

Verse 137 (shiva.vidyeshvara.18.137)

शिवप्रदक्षिणं कुर्यात्स्वयमष्टोत्तरं शतम् । सहस्रमयुतं लक्षं कोटिमन्येन कारयेत् ॥ 18.137 ॥

śivapradakṣiṇaṁ kuryātsvayamaṣṭottaraṁ śatam sahasramayutaṁ lakṣaṁ koṭimanyena kārayet

One should personally circumambulate Shiva a hundred and eight times; or one may have another perform a thousand, ten thousand, a hundred thousand, or a crore circumambulations.

Verse 138 (shiva.vidyeshvara.18.138)

शिवप्रदक्षिणात्सर्वं पातकं नश्यति क्षणात् । दुःखस्य मूलं व्याधिर्हि व्याधेर्मूलं हि पातकम् ॥ 18.138 ॥

śivapradakṣiṇātsarvaṁ pātakaṁ naśyati kṣaṇāt duḥkhasya mūlaṁ vyādhirhi vyādhermūlaṁ hi pātakam

By the circumambulation of Shiva, all sin is destroyed in an instant; disease is the root of sorrow, and sin is the root of disease.

Verse 139 (shiva.vidyeshvara.18.139)

धर्मेणैव हि पापानामपनोदनमीरितम् । शिवोद्देशकृतो धर्मः क्षमः पापविनोदने ॥ 18.139 ॥

dharmeṇaiva hi pāpānāmapanodanamīritam śivoddeśakṛto dharmaḥ kṣamaḥ pāpavinodane

It is by dharma alone that the removal of sin is spoken of; dharma performed with Shiva as its aim alone has the power to dispel sin.

Verse 140 (shiva.vidyeshvara.18.140)

अध्यक्षं शिवधर्मेषु प्रदक्षिणमितीरितम् । क्रियया जपरूपं हि प्रणवं तु प्रदक्षिणम् ॥ 18.140 ॥

adhyakṣaṁ śivadharmeṣu pradakṣiṇamitīritam kriyayā japarūpaṁ hi praṇavaṁ tu pradakṣiṇam

Circumambulation is declared to be the presiding principle among the duties of Shiva-dharma; whatever, in the form of ritual action, is of the nature of the japa-Pranava, that indeed is pradakshina.

Verse 141 (shiva.vidyeshvara.18.141)

जननं मरणं द्वन्द्वं मायाचक्रमितीरितम् । शिवस्य मायाचक्रं हि बलिपीठं तदुच्यते ॥ 18.141 ॥

jananaṁ maraṇaṁ dvandvaṁ māyācakramitīritam śivasya māyācakraṁ hi balipīṭhaṁ taducyate

The pair of birth and death is called the 'wheel of Maya'; and this very wheel of Shiva's Maya is called the 'bali-pitha' (offering-pedestal).

Verse 142 (shiva.vidyeshvara.18.142)

बलिपीठं समारभ्य प्रादक्षिण्यक्रमेण वै । पदे पदान्तरं गत्वा बलिपीठं समाविशेत् ॥ 18.142 ॥

balipīṭhaṁ samārabhya prādakṣiṇyakrameṇa vai pade padāntaraṁ gatvā balipīṭhaṁ samāviśet

Beginning from the bali-pitha, in the manner of circumambulation, going step by step, one should again enter into the bali-pitha.

Verse 143 (shiva.vidyeshvara.18.143)

नमस्कारं ततः कुर्यात्प्रदक्षिणमितीरितम् । निर्गमाज्जननं प्राप्तं नमस्त्वात्मसमर्पणम् ॥ 18.143 ॥

namaskāraṁ tataḥ kuryātpradakṣiṇamitīritam nirgamājjananaṁ prāptaṁ namastvātmasamarpaṇam

Then one should perform prostration — this is what is called pradakshina; going forth is like attaining birth, and prostration is like the offering of one's very self.

Verse 144 (shiva.vidyeshvara.18.144)

जननं मरणं द्वन्द्वं शिवमायासमर्पितम् । शिवमायार्पितद्वन्द्वो न पुनस्त्वात्मभाग्भवेत् ॥ 18.144 ॥

jananaṁ maraṇaṁ dvandvaṁ śivamāyāsamarpitam śivamāyārpitadvandvo na punastvātmabhāgbhavet

This pair of birth and death is thus offered up into Shiva's own Maya; one who has offered this pair into Shiva's Maya does not again become subject to the worldly, bound portion of the self.

Verse 145 (shiva.vidyeshvara.18.145)

यावद्देहं क्रियाधीनः स जीवो बद्ध उच्यते । देहत्रयवशीकारे मोक्ष इत्युच्यते बुधैः ॥ 18.145 ॥

yāvaddehaṁ kriyādhīnaḥ sa jīvo baddha ucyate dehatrayavaśīkāre mokṣa ityucyate budhaiḥ

As long as the soul remains dependent on ritual action for the sake of the body, it is called 'bound'; only when the three bodies come under one's control is that state called 'liberation' by the wise.

Verse 146 (shiva.vidyeshvara.18.146)

मायाचक्रप्रणेता हि शिवः परमकारणम् । शिवमायार्पितद्वन्द्वं शिवस्तु परिमार्जति ॥ 18.146 ॥

māyācakrapraṇetā hi śivaḥ paramakāraṇam śivamāyārpitadvandvaṁ śivastu parimārjati

The mover of the wheel of Maya is Shiva himself, the Supreme Cause; and it is Shiva alone who purifies away that pair of opposites once offered into his own Maya.

Verse 147 (shiva.vidyeshvara.18.147)

शिवेन कल्पितं द्वन्द्वं तस्मिन्नेव समर्पयेत् । शिवस्यातिप्रियं विद्यात्प्रदक्षिणनमो बुधाः ॥ 18.147 ॥

śivena kalpitaṁ dvandvaṁ tasminneva samarpayet śivasyātipriyaṁ vidyātpradakṣiṇanamo budhāḥ

This pair fashioned by Shiva should be offered back into him alone; circumambulation and prostration should be known, O wise ones, as exceedingly dear to Shiva.

Verse 148 (shiva.vidyeshvara.18.148)

प्रदक्षिणनमस्काराः शिवस्य परमात्मनः । षोडशैरुपचारैश्च कृता पूजा फलप्रदा ॥ 18.148 ॥

pradakṣiṇanamaskārāḥ śivasya paramātmanaḥ ṣoḍaśairupacāraiśca kṛtā pūjā phalapradā

Circumambulation and prostration offered to Shiva, the Supreme Self, together with worship performed with the sixteen ritual offerings, both bear fruit.

Verse 149 (shiva.vidyeshvara.18.149)

प्रदक्षिणाऽविनाश्यं हि पातकं नास्ति भूतले । तस्मात्प्रदक्षिणेनैव सर्वपापं विनाशयेत् ॥ 18.149 ॥

pradakṣiṇā’vināśyaṁ hi pātakaṁ nāsti bhūtale tasmātpradakṣiṇenaiva sarvapāpaṁ vināśayet

There is no sin on this earth that circumambulation cannot destroy; therefore, by circumambulation alone, one should destroy all sin.

Verse 150 (shiva.vidyeshvara.18.150)

शिवपूजापरो मौनी सत्यादिगुणसंयुतः । क्रियातपोजपज्ञानध्यानेष्वेकैकमाचरेत् ॥ 18.150 ॥

śivapūjāparo maunī satyādiguṇasaṁyutaḥ kriyātapojapajñānadhyāneṣvekaikamācaret

One devoted to Shiva-worship, observing silence, endowed with truthfulness and other virtues, should practise, one by one, ritual action, austerity, japa, knowledge, and meditation.

Verse 151 (shiva.vidyeshvara.18.151)

ऐश्वर्यं दिव्यदेहश्च ज्ञानमज्ञानसङ्क्षयः । शिवसान्निध्यमित्येतत्क्रियादीनां फलं भवेत् ॥ 18.151 ॥

aiśvaryaṁ divyadehaśca jñānamajñānasaṅkṣayaḥ śivasānnidhyamityetatkriyādīnāṁ phalaṁ bhavet

Lordship, a divine body, knowledge, the complete destruction of ignorance, and the very presence of Shiva — these are the fruits of ritual action and the other disciplines.

Verse 152 (shiva.vidyeshvara.18.152)

करणेन फलं याति तमसः परिहापनात् । जन्मनः परिमार्जित्वाज्ज्ञबुद्ध्या जनितानिव ॥ 18.152 ॥

karaṇena phalaṁ yāti tamasaḥ parihāpanāt janmanaḥ parimārjitvājjñabuddhyā janitāniva

Through practice alone, by the removal of darkness, fruit is attained — as though, once the impressions of past births are effaced, it were born anew through wise understanding.

Verse 153 (shiva.vidyeshvara.18.153)

यथादेशं यथाकालं यथादेहं यथाधनम् । यथायोग्यं प्रकुर्वीत क्रियादीन् शिवभक्तिमान् ॥ 18.153 ॥

yathādeśaṁ yathākālaṁ yathādehaṁ yathādhanam yathāyogyaṁ prakurvīta kriyādīn śivabhaktimān

According to place, time, one's body, and one's means, as is appropriate, the Shiva-devotee should practise ritual action and the other disciplines.

Verse 154 (shiva.vidyeshvara.18.154)

न्यायार्जितसुवित्तेन वसेत्प्राज्ञः शिवस्थले । जीवहिंसादिरहितमतिक्लेशविवर्जितम् ॥ 18.154 ॥

nyāyārjitasuvittena vasetprājñaḥ śivasthale jīvahiṁsādirahitamatikleśavivarjitam

With wealth rightly earned, the wise should dwell in a place sacred to Shiva — free from harm to living beings, and free from excessive hardship.

Verse 155 (shiva.vidyeshvara.18.155)

पञ्चाक्षरेण जप्तं च तोयमन्नं विदुः सुखम् । अथवाहुर्दरिद्रस्य भिक्षान्नं ज्ञानदं भवेत् ॥ 18.155 ॥

pañcākṣareṇa japtaṁ ca toyamannaṁ viduḥ sukham athavāhurdaridrasya bhikṣānnaṁ jñānadaṁ bhavet

Water and food chanted over with the Panchakshara mantra are known to bring happiness; or, for the poor, it is said that alms-food bestows knowledge instead.

Verse 156 (shiva.vidyeshvara.18.156)

शिवभक्तस्य भिक्षान्नं शिवभक्तिविवर्धनम् । शम्भुसत्रमिति प्राहुर्भिक्षान्नं शिवयोगिनः ॥ 18.156 ॥

śivabhaktasya bhikṣānnaṁ śivabhaktivivardhanam śambhusatramiti prāhurbhikṣānnaṁ śivayoginaḥ

Alms-food from a Shiva-devotee increases devotion to Shiva; the alms-food of Shiva-yogis is called 'Shambhu's own refectory'.

Verse 157 (shiva.vidyeshvara.18.157)

येन केनाप्युपायेन यत्र कुत्रापि भूतले । शुद्धान्नभुक्सदा मौनी रहस्यं न प्रकाशयेत् ॥ 18.157 ॥

yena kenāpyupāyena yatra kutrāpi bhūtale śuddhānnabhuksadā maunī rahasyaṁ na prakāśayet

By whatever means, in whatever place on earth, one should always eat pure food while observing silence, and should not reveal the sacred mystery.

Verse 158 (shiva.vidyeshvara.18.158)

प्रकाशयेत्तु भक्तानां शिवमाहात्म्यमेव हि । रहस्यं शिवमन्त्रस्य शिवो जानाति नापरः ॥ 18.158 ॥

prakāśayettu bhaktānāṁ śivamāhātmyameva hi rahasyaṁ śivamantrasya śivo jānāti nāparaḥ

But to devotees, the glory of Shiva itself should certainly be revealed; the secret of the Shiva-mantra, Shiva alone knows — no one else.

Verse 159 (shiva.vidyeshvara.18.159)

शिवभक्तो वसेन्नित्यं शिवलिङ्गं समाश्रितः । स्थाणुलिङ्गाश्रयेणैव स्थाणुर्भवति भूसुराः ॥ 18.159 ॥

śivabhakto vasennityaṁ śivaliṅgaṁ samāśritaḥ sthāṇuliṅgāśrayeṇaiva sthāṇurbhavati bhūsurāḥ

A Shiva-devotee should always dwell taking refuge in the Shiva-linga; by taking refuge in the immovable Linga alone, he himself becomes immovable and eternal, O gods on earth.

Verse 160 (shiva.vidyeshvara.18.160)

पूजया चरलिङ्गस्य क्रमान्मुक्तो भवेद् ध्रुवम् । सर्वमुक्तं समासेन साध्यसाधनमुत्तमम् ॥ 18.160 ॥

pūjayā caraliṅgasya kramānmukto bhaved dhruvam sarvamuktaṁ samāsena sādhyasādhanamuttamam

By worship of the movable Linga, liberation is attained gradually and with certainty. Thus, in brief, has this excellent account of both the goal and its means been given.

Verse 161 (shiva.vidyeshvara.18.161)

व्यासेन यत्पुरा प्रोक्तं यच्छ्रुतं हि मया पुरा । भद्रमस्तु हि वोऽस्माकं शिवभक्तिर्दृढास्तु सा ॥ 18.161 ॥

vyāsena yatpurā proktaṁ yacchrutaṁ hi mayā purā bhadramastu hi vo’smākaṁ śivabhaktirdṛḍhāstu sā

What Vyasa spoke of old, and what I myself heard long ago — may all of it be for the welfare of us and of you all; may our devotion to Shiva remain ever firm.

Verse 162 (shiva.vidyeshvara.18.162)

य इमं पठतेऽध्यायं यः शृणोति नरः सदा । शिवज्ञानं स लभते शिवस्य कृपया बुधाः ॥ 18.162 ॥

ya imaṁ paṭhate’dhyāyaṁ yaḥ śaṛṇoti naraḥ sadā śivajñānaṁ sa labhate śivasya kṛpayā budhāḥ

Whoever reads this chapter, or whoever always listens to it, that person attains knowledge of Shiva through Shiva's own grace, O wise ones.