The Viraja-Homa and the Rite of Initiation

Verse 1 (shiva.kailasa.13.1)

सुब्रह्मण्य उवाच । अथ मध्याह्नसमये स्नात्वा नियतमानसः ॥ गन्धपुष्पाक्षतादीनि पूजाद्रव्याण्युपाहरेत

subrahmaṇya uvāca | atha madhyāhnasamaye snātvā niyatamānasaḥ || gandhapuṣpākṣatādīni pūjādravyāṇyupāhareta

Subrahmanya said: Then, at midday, having bathed, with mind controlled, he should bring the materials of worship — sandal-paste, flowers, unbroken rice, and the rest.

Verse 2 (shiva.kailasa.13.2)

नैरृत्ये पूजयेद्देवं विघ्नेशं देवपूजितम् । गणानां त्वेति मन्त्रेणावाहयेत्सुविधानतः

nairṛtye pūjayeddevaṁ vighneśaṁ devapūjitam | gaṇānāṁ tveti mantreṇāvāhayetsuvidhānataḥ

In the southwest he should worship the god Vighnesha, worshipped by the gods, invoking him well and duly with the mantra "Gananam tva..."

Verse 3 (shiva.kailasa.13.3)

रक्तवर्णं महाकायं सर्वाभरणभूषितम् । पाशाङ्कुशाक्षाभीष्टं च दधानं करपङ्कजैः

raktavarṇaṁ mahākāyaṁ sarvābharaṇabhūṣitam | pāśāṅkuśākṣābhīṣṭaṁ ca dadhānaṁ karapaṅkajaiḥ

red in color, of great bulk, adorned with every ornament, holding in his lotus-hands the noose, the goad, the rosary, and the boon-giving gesture,

Verse 4 (shiva.kailasa.13.4)

एवमावाह्य सन्ध्याय शम्भुपुत्रं गजाननम् । अभ्यर्च्य पायसापूपनालिकेरगुडादिभिः

evamāvāhya sandhyāya śambhuputraṁ gajānanam | abhyarcya pāyasāpūpanālikeraguḍādibhiḥ

having thus invoked, at twilight, the son of Shambhu, the elephant-faced one, and worshipped him with rice-pudding, cakes, coconut, jaggery, and the rest,

Verse 5 (shiva.kailasa.13.5)

नैवेद्यमुत्तमं दद्यात्ताम्बूलादिमथापरम् । परितोष्य नमस्कृत्य निर्विघ्नं प्रार्थयेत्ततः

naivedyamuttamaṁ dadyāttāmbūlādimathāparam | paritoṣya namaskṛtya nirvighnaṁ prārthayettataḥ

he should offer him a fine food-offering, and betel-leaf and other things besides; having thus satisfied him and bowed, he should then pray for freedom from obstacles.

Verse 6 (shiva.kailasa.13.6)

औपासनाग्नौ कर्त्तव्यं स्वगृह्योक्तविधानतः । आज्यभागान्तमाग्नेयं मखतन्त्रमतः परम्

aupāsanāgnau karttavyaṁ svagṛhyoktavidhānataḥ | ājyabhāgāntamāgneyaṁ makhatantramataḥ param

In his own domestic fire, according to the rule declared in his own Grihya-sutra, he should perform the fire-rite through the ghee-offering oblations to Agni, and then the further sacrificial procedure —

Verse 7 (shiva.kailasa.13.7)

भूःस्वाहेति त्र्यृचा पूर्णाहुतिं हुत्वा समाप्य च । गायत्रीं प्रजपेद्यावदपराह्णमतन्द्रितः

bhūḥsvāheti tryṛcā pūrṇāhutiṁ hutvā samāpya ca | gāyatrīṁ prajapedyāvadaparāhṇamatandritaḥ

having offered the full oblation with the three verses ending "Bhuh svaha," and concluded, he should recite the Gayatri, tirelessly, until the afternoon.

Verse 8 (shiva.kailasa.13.8)

अथ सायन्तनीं सन्ध्यामुपास्य स्नानपूर्वकम् । सायमौपासनं हुत्वा मौनी विज्ञापयेद् गुरुम्

atha sāyantanīṁ sandhyāmupāsya snānapūrvakam | sāyamaupāsanaṁ hutvā maunī vijñāpayed gurum

Then, having performed the evening twilight-worship, preceded by a bath, and offered the evening domestic fire-oblation, he should, remaining silent, inform the Guru.

Verse 9 (shiva.kailasa.13.9)

श्रपयित्वा चरुं तस्मिन्समिदन्नाज्यभेदतः । जुहुयाद्रौद्रसूक्तेन सद्योजातादिपञ्चभिः

śrapayitvā caruṁ tasminsamidannājyabhedataḥ | juhuyādraudrasūktena sadyojātādipañcabhiḥ

Having cooked the oblation-rice in that fire, with kindling-wood, grain, and ghee in due portions, he should offer oblations with the Rudra-sukta and the five mantras beginning with Sadyojata,

Verse 10 (shiva.kailasa.13.10)

ब्रह्मभिश्च महादेवं साम्बं वह्नौ विभावयेत् । गौरीर्मिमाय मन्त्रेण हुत्वा गौरीमनुस्मरन्

brahmabhiśca mahādevaṁ sāmbaṁ vahnau vibhāvayet | gaurīrmimāya mantreṇa hutvā gaurīmanusmaran

and with the Brahma-mantras; he should visualize Mahadeva, together with Amba, in the fire; having offered oblation with the mantra "Gaurir mimaya," remembering Gauri —

Verse 11 (shiva.kailasa.13.11)

ततोऽग्नये स्विष्टकृते स्वाहेति जुहुयात्सकृत् । हुत्वोपरिष्टात्तन्त्रं तु ततोऽग्नेरुत्तरे बुधः

tato'gnaye sviṣṭakṛte svāheti juhuyātsakṛt | hutvopariṣṭāttantraṁ tu tato'gneruttare budhaḥ

then he should offer once, "to Agni Svishtakrit, svaha"; having offered the concluding oblations, the wise one should then, to the north of the fire,

Verse 12 (shiva.kailasa.13.12)

स्थित्वासने जपेन्मौनी चैलाजिनकुशोत्तरे । आब्राह्मं च मुहूर्ते तु गायत्री दृढमानसः

sthitvāsane japenmaunī cailājinakuśottare | ābrāhmaṁ ca muhūrte tu gāyatrī dṛḍhamānasaḥ

seated on a seat of bark-cloth, deerskin and kusha grass, silently recite, with firm mind, the Gayatri, until the Brahma-muhurta before dawn.

Verse 13 (shiva.kailasa.13.13)

ततः स्नात्वा त्वशक्तश्चेद्भस्मना वा विधानतः । श्रपयित्वा चरुं तस्मिन्नग्नावेवाभिधारितम्

tataḥ snātvā tvaśaktaścedbhasmanā vā vidhānataḥ | śrapayitvā caruṁ tasminnagnāvevābhidhāritam

Then, having bathed — or, if unable, purifying himself with sacred ash according to rule — having cooked the oblation-rice, sprinkled with ghee, in that very fire,

Verse 14 (shiva.kailasa.13.14)

उदगुद्वास्य बर्हिष्यासाद्याज्येन चरुं ततः । अभिघार्य व्याहृतीश्च रौद्रसूक्तं च पञ्च च

udagudvāsya barhiṣyāsādyājyena caruṁ tataḥ | abhighārya vyāhṛtīśca raudrasūktaṁ ca pañca ca

having set it toward the north upon the sacred grass, and sprinkled the oblation-rice with ghee, he should recite the Vyahritis, the Rudra-sukta, and the five Brahma-mantras,

Verse 15 (shiva.kailasa.13.15)

जपेद् ब्रह्माणि सन्धार्य चित्तं शिवपदाम्बुजे । प्रजापतिमथेन्द्रं च विश्वेदेवास्ततः परम्

japed brahmāṇi sandhārya cittaṁ śivapadāmbuje | prajāpatimathendraṁ ca viśvedevāstataḥ param

reciting them while holding his mind fixed on Shiva's lotus feet; then Prajapati, then Indra, and then the Vishvedevas beyond that,

Verse 16 (shiva.kailasa.13.16)

ब्रह्माणं सचतुर्थ्यन्तं स्वाहान्तान् प्रणवादिकान् । सञ्जप्य वाचयित्वाथ पुण्याहं च ततः परम्

brahmāṇaṁ sacaturthyantaṁ svāhāntān praṇavādikān | sañjapya vācayitvātha puṇyāhaṁ ca tataḥ param

and Brahma, each name in the dative case, each mantra beginning with the Pranava and ending in "svaha" — having recited these, and had the Punyaha-vachana pronounced,

Verse 17 (shiva.kailasa.13.17)

परस्तात्तन्त्रमग्नये स्वाहेत्यग्निमुखावधि । निर्वर्त्य पश्चात्प्राणाय स्वाहेत्यारभ्य पञ्चभिः

parastāttantramagnaye svāhetyagnimukhāvadhi | nirvartya paścātprāṇāya svāhetyārabhya pañcabhiḥ

having completed the further procedure up through "to Agni, svaha" at the fire-rite's outset, he should then, beginning with "to Prana, svaha," with the five breaths —

Verse 18 (shiva.kailasa.13.18)

साज्येन चरुणा पश्चादग्निं स्विष्टकृतं हुनेत् । पुनश्च प्रजपेत्सूक्तं रौद्रं ब्रह्माणि पञ्च च

sājyena caruṇā paścādagniṁ sviṣṭakṛtaṁ hunet | punaśca prajapetsūktaṁ raudraṁ brahmāṇi pañca ca

afterward offer oblation to Agni Svishtakrit with the ghee-mixed rice; and again recite the Rudra-sukta and the five Brahma-mantras,

Verse 19 (shiva.kailasa.13.19)

महेशादि चतुर्व्यूहमन्त्रांश्च प्रजपेत्पुनः । हुत्वोपरिष्टात्तन्त्रं तु स्वशाखोक्तेन वर्त्मना

maheśādi caturvyūhamantrāṁśca prajapetpunaḥ | hutvopariṣṭāttantraṁ tu svaśākhoktena vartmanā

and again recite the mantras of the fourfold emanation beginning with Mahesha; having offered the concluding oblations by the method of his own Vedic branch,

Verse 20 (shiva.kailasa.13.20)

तत्तद्देवान्समुद्दिश्य साङ्गं कुर्याद्विचक्षणः । एवमग्निमुखाद्यं यत्कर्मतन्त्रं प्रवर्त्तितम्

tattaddevānsamuddiśya sāṅgaṁ kuryādvicakṣaṇaḥ | evamagnimukhādyaṁ yatkarmatantraṁ pravarttitam

the discerning one should perform it, with all its parts, addressing each deity in turn. Thus is set forth this ritual procedure beginning with the fire-rite.

Verse 21 (shiva.kailasa.13.21)

अतः परं प्रजुहुयाद्विरजाहोममात्मनः । षड्विंशतत्त्वरूपेस्मिन्देहे लीनस्य शुद्धये

ataḥ paraṁ prajuhuyādvirajāhomamātmanaḥ | ṣaḍviṁśatattvarūpesmindehe līnasya śuddhaye

After this, he should offer the Viraja-homa for himself, for the purification of that which, taking the form of the twenty-six tattvas, is dissolved within this body,

Verse 22 (shiva.kailasa.13.22)

तत्त्वान्येतानि मद्देहे शुध्यन्तामित्यनुस्मरन् । तत्रात्मतत्त्वशुद्ध्यर्थं मन्त्रैरारुणकेतुकैः

tattvānyetāni maddehe śudhyantāmityanusmaran | tatrātmatattvaśuddhyarthaṁ mantrairāruṇaketukaiḥ

remembering, "may these tattvas in my body be purified" — there, for the purification of the tattva of the self, with the mantras of the Arunaketuka hymn,

Verse 23 (shiva.kailasa.13.23)

पठ्यमानैः पृथिव्यादिपुरुषान्तं क्रमान्मुने । साज्येन चरुणा मौनी शिवपादाम्बुजं स्मरन्

paṭhyamānaiḥ pṛthivyādipuruṣāntaṁ kramānmune | sājyena caruṇā maunī śivapādāmbujaṁ smaran

recited in due order from earth up to Purusha, O sage, with the ghee-mixed oblation-rice, silently, remembering Shiva's lotus feet —

Verse 24 (shiva.kailasa.13.24)

पृथिव्यादि च शब्दादि वागाद्यं पञ्चकं पुनः । श्रोत्राद्यं च शिरः पार्श्वपृष्ठोदरचतुष्टयम्

pṛthivyādi ca śabdādi vāgādyaṁ pañcakaṁ punaḥ | śrotrādyaṁ ca śiraḥ pārśvapṛṣṭhodaracatuṣṭayam

earth and the rest, sound and the rest, speech and the rest — the five organs of action; again the five organs of perception beginning with the ear; the head; and the fourfold sides, back, and belly,

Verse 25 (shiva.kailasa.13.25)

जङ्घां च योजयेत्पश्चात्त्वगाद्यं धातुसप्तकम् । प्राणाद्यं पञ्चकं पश्चादन्नाद्यं कोशपञ्चकम्

jaṅghāṁ ca yojayetpaścāttvagādyaṁ dhātusaptakam | prāṇādyaṁ pañcakaṁ paścādannādyaṁ kośapañcakam

and then the shanks; then skin and the rest, the seven bodily constituents; then the five vital airs beginning with prana; then the five sheaths beginning with the food-sheath,

Verse 26 (shiva.kailasa.13.26)

मनश्चित्तं च बुद्धिश्चाहङ्कृतिः ख्यातिरेव च । सङ्कल्पं तु गुणाः पश्चात्प्रकृतिः पुरुषस्ततः

manaścittaṁ ca buddhiścāhaṅkṛtiḥ khyātireva ca | saṅkalpaṁ tu guṇāḥ paścātprakṛtiḥ puruṣastataḥ

mind, the inner faculty, intellect, ego, and discernment; then will, then the three gunas, then Prakriti, then Purusha,

Verse 27 (shiva.kailasa.13.27)

पुरुषस्य तु भोक्तृत्वं प्रतिपन्नस्य भोजने । अन्तरङ्गतया तत्त्वपञ्चकं परिकीर्तितम्

puruṣasya tu bhoktṛtvaṁ pratipannasya bhojane | antaraṅgatayā tattvapañcakaṁ parikīrtitam

and the state of experiencer-hood belonging to Purusha, engaged in experience — as the inner group, this fivefold set of principles is thus declared.

Verse 28 (shiva.kailasa.13.28)

नियतिः कालरागश्च विद्या च तदनन्तरम् । कला च पञ्चकमिदं मयोत्पन्नं मुनीश्वर

niyatiḥ kālarāgaśca vidyā ca tadanantaram | kalā ca pañcakamidaṁ mayotpannaṁ munīśvara

Niyati, Kala, Raga, then Vidya, and Kala the limiting power — this set of five, O lord of sages, has arisen from Maya —

Verse 29 (shiva.kailasa.13.29)

मायां तु प्रकृतिं विद्यादिति माया श्रुतीरिता । तज्जान्येतानि तत्त्वानि श्रुत्युक्तानि न संशयः

māyāṁ tu prakṛtiṁ vidyāditi māyā śrutīritā | tajjānyetāni tattvāni śrutyuktāni na saṁśayaḥ

"one should know Maya to be Prakriti" — thus is Maya declared in the Shruti; these principles, born from that Maya, are indeed declared in the Shruti, without doubt.

Verse 30 (shiva.kailasa.13.30)

कालस्वभावो नियतिरिति च श्रुतिरब्रवीत् । एतत्पञ्चकमेवास्य पञ्चकञ्चुकमुच्यते

kālasvabhāvo niyatiriti ca śrutirabravīt | etatpañcakamevāsya pañcakañcukamucyate

"Niyati is the very nature of time" — so also says the Shruti. This same set of five is called the "five sheaths," the coverings of the bound soul.

Verse 31 (shiva.kailasa.13.31)

अजानन्पञ्चतत्त्वानि विद्वानपि च मूढधीः । निपत्याधस्तात्प्रकृतेरुपरिष्टात्पुमानयम्

ajānanpañcatattvāni vidvānapi ca mūḍhadhīḥ | nipatyādhastātprakṛterupariṣṭātpumānayam

Not knowing these five principles, even one who is learned is of deluded mind; falling below Prakriti in ignorance, yet in truth remaining above it, this Purusha —

Verse 32 (shiva.kailasa.13.32)

काकाक्षिन्यायमाश्रित्य वर्तते पार्श्वतोऽन्वहम् । विद्यातत्त्वमिदं प्रोक्तं शुद्धविद्यामहेश्वरौ

kākākṣinyāyamāśritya vartate pārśvato'nvaham | vidyātattvamidaṁ proktaṁ śuddhavidyāmaheśvarau

resorting to the logic of the crow's eye, abides, day after day, at its side. This is declared to be the tattva of Vidya; above it, Shuddhavidya and Maheshvara,

Verse 33 (shiva.kailasa.13.33)

सदाशिवश्च शक्तिश्च शिवश्चेदं तु पञ्चकम् । शिवतत्त्वमिदं ब्रह्मन् प्रज्ञानं ब्रह्म वाग्यतः

sadāśivaśca śaktiśca śivaścedaṁ tu pañcakam | śivatattvamidaṁ brahman prajñānaṁ brahma vāgyataḥ

and Sadashiva, and Shakti, and Shiva — this is the highest set of five. This, O Brahmin, is the tattva of Shiva: "Consciousness is Brahman," spoken with restrained speech.

Verse 34 (shiva.kailasa.13.34)

पृथिव्यादिशिवान्तं यत्तत्त्वजातं मुनीश्वर । स्वकारणलयद्वारा शुद्धिरस्य विधीयताम्

pṛthivyādiśivāntaṁ yattattvajātaṁ munīśvara | svakāraṇalayadvārā śuddhirasya vidhīyatām

This entire host of principles, O lord of sages, from earth up to Shiva, should have its purification performed by dissolution into its own respective cause.

Verse 35 (shiva.kailasa.13.35)

एकादशानां मन्त्राणां परस्मैपदपूर्वकम् । शिवज्योतिश्चतुर्थ्यन्तमिदं पदमथोच्चरेत्

ekādaśānāṁ mantrāṇāṁ parasmaipadapūrvakam | śivajyotiścaturthyantamidaṁ padamathoccaret

Of the eleven mantras, preceded by the parasmaipada verb-form, one should then utter this phrase, "Shiva-jyotih," the light of Shiva, in the dative case,

Verse 36 (shiva.kailasa.13.36)

न ममेति वदेत्पश्चादुद्देशत्याग ईरितः । अतः परं विविद्यैति कर्षोत्कायेति मन्त्रयोः

na mameti vadetpaścāduddeśatyāga īritaḥ | ataḥ paraṁ vividyaiti karṣotkāyeti mantrayoḥ

and afterward say "it is not mine" — this is declared the abandonment of designation. Beyond this, in the two mantras "vividyai" and "karshotkaya,"

Verse 37 (shiva.kailasa.13.37)

व्यापकाय पदस्यान्ते परमात्मन इत्यपि । शिवज्योतिश्चतुर्थ्यन्तं विश्वभूतपदं पुनः

vyāpakāya padasyānte paramātmana ityapi | śivajyotiścaturthyantaṁ viśvabhūtapadaṁ punaḥ

at the phrase's end, one says "to the all-pervading one," and also "to the Supreme Self"; then again "Shiva-jyotih," in the dative, and the word "vishvabhuta" —

Verse 38 (shiva.kailasa.13.38)

घसनोत्सुकशब्दश्च चतुर्थ्यन्तमथो वदेत् । परस्मैपदमुच्चार्य देवाय पदमुच्चरेत्

ghasanotsukaśabdaśca caturthyantamatho vadet | parasmaipadamuccārya devāya padamuccaret

and the word "ghasanotsuka," eager to consume, in the dative case; having uttered the parasmaipada form, one should utter the word "to the god."

Verse 39 (shiva.kailasa.13.39)

उत्तिष्ठस्वेति मन्त्रस्य विश्वरूपाय शब्दतः । पुरुषाय पदं ब्रूयादोंस्वाहेत्यस्य संवदेत्

uttiṣṭhasveti mantrasya viśvarūpāya śabdataḥ | puruṣāya padaṁ brūyādoṁsvāhetyasya saṁvadet

Of the mantra "arise," with the word "to the universal form," one should say the word "to the Purusha," and utter with it "Om svaha."

Verse 40 (shiva.kailasa.13.40)

लोकत्रयपदस्यान्ते व्यापिने परमात्मने । शिवायेदं न मम च पदं ब्रूयादतः परम्

lokatrayapadasyānte vyāpine paramātmane | śivāyedaṁ na mama ca padaṁ brūyādataḥ param

At the end of the phrase "the three worlds," one says "to the all-pervading Supreme Self"; "to Shiva — this is not mine" — this phrase is said beyond that.

Verse 41 (shiva.kailasa.13.41)

स्वशाखोक्तप्रकारेण पुरस्तात्तन्त्रकर्म च । निर्वर्त्य सर्पिषा मिश्रं चरुं प्राश्य पुरोधसे

svaśākhoktaprakāreṇa purastāttantrakarma ca | nirvartya sarpiṣā miśraṁ caruṁ prāśya purodhase

Having completed the preceding ritual procedure by the method of his own Vedic branch, and eaten the ghee-mixed oblation-rice, he should give the officiating priest —

Verse 42 (shiva.kailasa.13.42)

प्रदद्याद् दक्षिणां तस्मै हेमादिपरिबृंहिताम् । ब्रह्माणमुद्वास्य ततः प्रातरौपासनं हुनेत्

pradadyād dakṣiṇāṁ tasmai hemādiparibṛṁhitām | brahmāṇamudvāsya tataḥ prātaraupāsanaṁ hunet

a fee enriched with gold and the rest; having taken leave of the Brahma-priest, he should offer the morning domestic fire-oblation.

Verse 43 (shiva.kailasa.13.43)

सं मा सिञ्चन्तु मरुत इति मन्त्रं जपेन्नरः । याते अग्न इत्यनेन मन्त्रेणाग्नौ प्रताप्य च

saṁ mā siñcantu maruta iti mantraṁ japennaraḥ | yāte agna ityanena mantreṇāgnau pratāpya ca

A man should recite "sam ma sinchantu marutah" (may the Maruts anoint me); and with the mantra "yate agne," having warmed his hand in the fire,

Verse 44 (shiva.kailasa.13.44)

हस्तमग्नौ समारोप्य स्वात्मन्यद्वैतधामनि । प्राभातिकीं ततः सन्ध्यामुपास्यादित्यमप्यथ

hastamagnau samāropya svātmanyadvaitadhāmani | prābhātikīṁ tataḥ sandhyāmupāsyādityamapyatha

and placed it — as though into the fire, [understood as] into his own self, the abode of non-duality — he should then perform the morning twilight-worship, and worship the sun,

Verse 45 (shiva.kailasa.13.45)

उपस्थाय प्रविश्याप्सु नाभिदघ्नं प्रवेशयन् । तन्मन्त्रां पेरजपेत्प्रीत्या निश्चलात्मा समुत्सुकः

upasthāya praviśyāpsu nābhidaghnaṁ praveśayan | tanmantrāṁ perajapetprītyā niścalātmā samutsukaḥ

approaching it and entering the water up to the navel, he should lovingly recite its mantras, his mind unwavering, filled with longing.

Verse 46 (shiva.kailasa.13.46)

आहिताग्निस्तु यः कुर्यात्प्राजापत्येष्टिमाहिते । श्रौते वैश्वानरे सम्यक् सर्ववेदसदक्षिणाम्

āhitāgnistu yaḥ kuryātprājāpatyeṣṭimāhite | śraute vaiśvānare samyak sarvavedasadakṣiṇām

But whoever has established the sacred fires should properly perform the Prajapatya sacrifice in the solemn Vaishvanara fire, giving all his wealth as the sacrificial fee,

Verse 47 (shiva.kailasa.13.47)

अथाग्निमात्मन्यारोप्य ब्राह्मणः प्रव्रजेद् गुहात् । सावित्रीप्रथमं पादं सावित्रीमित्युदीर्य च

athāgnimātmanyāropya brāhmaṇaḥ pravrajed guhāt | sāvitrīprathamaṁ pādaṁ sāvitrīmityudīrya ca

and then, having placed the fire within himself, the Brahmin should depart from his home. Uttering "Savitri," and reciting the first quarter of the Savitri mantra, and again "Savitri" —

Verse 48 (shiva.kailasa.13.48)

प्रवेशयामि शब्दान्ते भूरोमिति च संवदेत् । द्वितीयं पादमुच्चार्य सावित्रीमिति पूर्ववत्

praveśayāmi śabdānte bhūromiti ca saṁvadet | dvitīyaṁ pādamuccārya sāvitrīmiti pūrvavat

at the end of the words "I cause to enter," he should say "Bhur Om." Having uttered the second quarter, and again "Savitri" as before —

Verse 49 (shiva.kailasa.13.49)

प्रवेशयामि शब्दान्ते भूरोमिति च संवदेत् । तृतीयं पादमुच्चार्य सावित्रीमित्यतः परम्

praveśayāmi śabdānte bhūromiti ca saṁvadet | tṛtīyaṁ pādamuccārya sāvitrīmityataḥ param

at the end of "I cause to enter," he should say "Bhur Om." Having uttered the third quarter, and then "Savitri" —

Verse 50 (shiva.kailasa.13.50)

प्रवेशयामि शब्दान्ते सुवरोमित्युदीरयेत् । त्रिपादमुच्चरेत्पूर्वं सावित्रीमित्यतः परम्

praveśayāmi śabdānte suvaromityudīrayet | tripādamuccaretpūrvaṁ sāvitrīmityataḥ param

at the end of "I cause to enter," he should utter "Suvar Om." Having first uttered the three-quarter mantra, and then "Savitri" —

Verse 51 (shiva.kailasa.13.51)

प्रवेशयामि शब्दान्ते भूर्भुवः सुवरोमिति । उदीरयेत्परं प्रीत्या निश्चलात्मा मुनीश्वर

praveśayāmi śabdānte bhūrbhuvaḥ suvaromiti | udīrayetparaṁ prītyā niścalātmā munīśvara

at the end of "I cause to enter," he should, with love and unwavering mind, utter, O lord of sages, "Bhur Bhuvah Suvar Om."

Verse 52 (shiva.kailasa.13.52)

इयं भगवती साक्षाच्छङ्करार्द्धशरीरिणी । पञ्चवक्त्रा दशभुजा त्रिपञ्चनयनोज्ज्वला

iyaṁ bhagavatī sākṣācchaṅkarārddhaśarīriṇī | pañcavaktrā daśabhujā tripañcanayanojjvalā

This blessed Goddess is directly she who forms half the body of Shankara — five-faced, ten-armed, radiant with fifteen eyes,

Verse 53 (shiva.kailasa.13.53)

नवरत्नकिरीटोद्यच्चन्द्रलेखावतंसिनी । शुद्धस्फटिकसङ्काशा दशायुधधरा शुभा

navaratnakirīṭodyaccandralekhāvataṁsinī | śuddhasphaṭikasaṅkāśā daśāyudhadharā śubhā

crowned with a diadem of nine gems from which shines a crescent moon as her ornament, resembling pure crystal, bearing ten weapons, auspicious,

Verse 54 (shiva.kailasa.13.54)

हारकेयूरकटककिङ्किणीनूपुरादिभिः । भूषितावयवा दिव्यवसना रत्नभूषणा

hārakeyūrakaṭakakiṅkiṇīnūpurādibhiḥ | bhūṣitāvayavā divyavasanā ratnabhūṣaṇā

her limbs adorned with necklaces, armlets, bracelets, tinkling girdle-bells, anklets and the rest, clad in divine garments, adorned with jewels,

Verse 55 (shiva.kailasa.13.55)

विष्णुना विधिना देवऋषिगन्धर्वदानवैः । मानवैश्च सदा सेव्या सर्वात्मव्यापिनी शिवा

viṣṇunā vidhinā devaṛṣigandharvadānavaiḥ | mānavaiśca sadā sevyā sarvātmavyāpinī śivā

ever to be served by Vishnu, Brahma, the gods, sages, gandharvas, demons, and men — Shiva, who pervades all souls as their very self,

Verse 56 (shiva.kailasa.13.56)

सदाशिवस्य देवस्य धर्मपत्नी मनोहरा । जगदम्बा त्रिजननी त्रिगुणा निर्गुणाप्यजा

sadāśivasya devasya dharmapatnī manoharā | jagadambā trijananī triguṇā nirguṇāpyajā

the lawful, enchanting consort of the god Sadashiva, mother of the universe, mother of the three worlds, possessing the three gunas, yet also without qualities, unborn.

Verse 57 (shiva.kailasa.13.57)

इत्येवं संविचार्याथ गायत्रीं प्रजपेत्सुधीः । आदिदेवीं च त्रिपदां ब्राह्मणत्वादिदामजाम्

ityevaṁ saṁvicāryātha gāyatrīṁ prajapetsudhīḥ | ādidevīṁ ca tripadāṁ brāhmaṇatvādidāmajām

Having thus reflected, the wise one should recite the Gayatri — the primal Goddess of three feet, giver of the state of Brahminhood and the rest, unborn.

Verse 58 (shiva.kailasa.13.58)

यो ह्यन्यथा जपेत्पापो गायत्रीं शिवरूपिणीम् । स पच्यते महाघोरे नरके कल्पसङ्ख्यया

yo hyanyathā japetpāpo gāyatrīṁ śivarūpiṇīm | sa pacyate mahāghore narake kalpasaṅkhyayā

Whoever, being sinful, recites the Gayatri — whose very form is Shiva — otherwise than in this understanding, is cooked in the most terrible hell for a number of kalpas.

Verse 59 (shiva.kailasa.13.59)

सा व्याहृतिभ्यः सञ्जाता तास्वेव विलयं गता । ताश्च प्रणवसम्भूता प्रणवे विलयं गताः

sā vyāhṛtibhyaḥ sañjātā tāsveva vilayaṁ gatā | tāśca praṇavasambhūtā praṇave vilayaṁ gatāḥ

She arose from the Vyahritis, and into those very Vyahritis she dissolves again; and those Vyahritis themselves arose from the Pranava, and into the Pranava they dissolve.

Verse 60 (shiva.kailasa.13.60)

प्रणवः सर्ववेदादिः प्रणवः शिववाचकः । मन्त्राधिराजराजश्च महाबीजं मनुः परः

praṇavaḥ sarvavedādiḥ praṇavaḥ śivavācakaḥ | mantrādhirājarājaśca mahābījaṁ manuḥ paraḥ

The Pranava is the beginning of all the Vedas; the Pranava is the expresser of Shiva; it is the king of the kings of mantras, the great seed-syllable, the supreme Mantra.

Verse 61 (shiva.kailasa.13.61)

शिवो वा प्रणवो ह्येष प्रणवो वा शिवः स्मृतः । वाच्यवाचकयोर्भेदो नात्यन्तं विद्यते यतः

śivo vā praṇavo hyeṣa praṇavo vā śivaḥ smṛtaḥ | vācyavācakayorbhedo nātyantaṁ vidyate yataḥ

Shiva indeed is this Pranava, or the Pranava is remembered as Shiva; for there exists no ultimate difference between the expressed and the expresser.

Verse 62 (shiva.kailasa.13.62)

एनमेव महामन्त्रं जीवानां च तनुत्यजाम् । काश्यां संश्राव्य मरणे दत्ते मुक्तिं परां शिवः

enameva mahāmantraṁ jīvānāṁ ca tanutyajām | kāśyāṁ saṁśrāvya maraṇe datte muktiṁ parāṁ śivaḥ

Having this very great mantra recited into the ears of souls giving up the body in Kashi at the time of death, Shiva bestows upon them supreme liberation.

Verse 63 (shiva.kailasa.13.63)

तस्मादेकाक्षरं देवं शिवं परमकारणम् । उपासते यतिश्रेष्ठा हृदयाम्भोजमध्यगम्

tasmādekākṣaraṁ devaṁ śivaṁ paramakāraṇam | upāsate yatiśreṣṭhā hṛdayāmbhojamadhyagam

Therefore the foremost of renunciants worship the one-syllabled god, Shiva, the supreme cause, abiding in the midst of the lotus of the heart.

Verse 64 (shiva.kailasa.13.64)

मुमुक्षवोऽपरे धीरा विरक्ता लौकिका नराः । विषयान्मनसा ज्ञात्वोपासते परमं शिवम्

mumukṣavo'pare dhīrā viraktā laukikā narāḥ | viṣayānmanasā jñātvopāsate paramaṁ śivam

Other wise men, seekers of liberation, dispassionate, worldly men too, having understood with the mind the true nature of sense-objects, worship the Supreme Shiva.

Verse 65 (shiva.kailasa.13.65)

एवं विलाप्य गायत्रीं प्रणवे शिववाचके । अहं वृक्षस्य रेरिवेत्यनुवाकं जपेत्पुनः

evaṁ vilāpya gāyatrīṁ praṇave śivavācake | ahaṁ vṛkṣasya rerivetyanuvākaṁ japetpunaḥ

Having thus dissolved the Gayatri into the Pranava, the expresser of Shiva, he should then recite again the hymn beginning "aham vrikshasya reriva,"

Verse 66 (shiva.kailasa.13.66)

यश्छन्दसामामृषभ इत्यनुवाकमुपक्रमात् । गोपायान्तं जपन्पश्चादुत्थितोहमितीरयेत्

yaśchandasāmāmṛṣabha ityanuvākamupakramāt | gopāyāntaṁ japanpaścādutthitohamitīrayet

and the hymn beginning "yash chandasam ama rishabhah" up through the ending "gopaya" — having recited it, he should then declare, "I have arisen."

Verse 67 (shiva.kailasa.13.67)

वदेज्जपेत् त्रिधा मन्दमध्योच्छ्रायक्रमान्मुने । प्रणवं पूर्वमुद्धत्य सृष्टिस्थितिलयक्रमात्

vadejjapet tridhā mandamadhyocchrāyakramānmune | praṇavaṁ pūrvamuddhatya sṛṣṭisthitilayakramāt

He should recite it threefold, in the order of soft, medium, and loud pitch, O sage, having first uttered the Pranava, in the order of creation, preservation, and dissolution;

Verse 68 (shiva.kailasa.13.68)

तेषामथ क्रमाद्भूयाद्भूः संन्यस्तम्भुवस्तथा । संन्यस्तं सुवरित्युक्त्वा सन्न्यस्तं पदमुच्चरम्

teṣāmatha kramādbhūyādbhūḥ saṁnyastambhuvastathā | saṁnyastaṁ suvarityuktvā sannyastaṁ padamuccaram

then, in due order, he says "Bhuh — renounced," and likewise "Bhuvah — renounced"; having said "Suvah — renounced," he utters the word "renounced" with each,

Verse 69 (shiva.kailasa.13.69)

सर्वमन्त्रान्त प्रदेशे मयेति च पदं वदेत् । प्रणवं पूर्वमुद्धृत्य समष्टिव्याहृतीर्वदेत्

sarvamantrānta pradeśe mayeti ca padaṁ vadet | praṇavaṁ pūrvamuddhṛtya samaṣṭivyāhṛtīrvadet

and at the end of every mantra he says the word "by me." Having first uttered the Pranava, he should say the Vyahritis together, in their collective form,

Verse 70 (shiva.kailasa.13.70)

समस्तमित्यतो ब्रूयान्मयेति च समब्रवीत् । सदाशिवं हृदि ध्यात्वा मन्दादीति ततो मुने

samastamityato brūyānmayeti ca samabravīt | sadāśivaṁ hṛdi dhyātvā mandādīti tato mune

saying "the whole" and likewise "by me"; then, having meditated on Sadashiva in his heart, he recites this "soft, medium, loud" and so on, O sage —

Verse 71 (shiva.kailasa.13.71)

प्रैषमन्त्रांस्तु जप्त्वैवं सावधानेन चेतसा । अभयं सर्वभूतेभ्यो मत्तः स्वाहेति सञ्जपन्

praiṣamantrāṁstu japtvaivaṁ sāvadhānena cetasā | abhayaṁ sarvabhūtebhyo mattaḥ svāheti sañjapan

having thus recited the Praisha-mantras with careful attention of mind, reciting "freedom from fear to all beings, from me — svaha,"

Verse 72 (shiva.kailasa.13.72)

प्राच्यां दिश्यप उद्धृत्य प्रक्षिपेदजलिं ततः । शिखां यज्ञोपवीतं च यत्रोत्पाट्य च पाणिना

prācyāṁ diśyapa uddhṛtya prakṣipedajaliṁ tataḥ | śikhāṁ yajñopavītaṁ ca yatrotpāṭya ca pāṇinā

he should lift water toward the east and cast forth his cupped-hand offering; and there, having plucked out his tuft of hair and sacred thread with his own hand,

Verse 73 (shiva.kailasa.13.73)

गृहीत्वा प्रणवं भूश्च समुद्रं गच्छ संवदेत् । वह्निजायां समुच्चार्य्य सोदकाञ्जलिना ततः

gṛhītvā praṇavaṁ bhūśca samudraṁ gaccha saṁvadet | vahnijāyāṁ samuccāryya sodakāñjalinā tataḥ

having taken hold of them, reciting the Pranava and "Bhuh," he should say, "go to the ocean"; uttering this into the water, then, with water cupped in his hands,

Verse 74 (shiva.kailasa.13.74)

अप्सु हूयादथ प्रेषैरभिमन्त्र्य त्रिधा त्वपः । प्राश्य तीरे समागत्य भूमौ वस्त्रादिकं त्यजेत्

apsu hūyādatha preṣairabhimantrya tridhā tvapaḥ | prāśya tīre samāgatya bhūmau vastrādikaṁ tyajet

he should offer them into the water; then, having consecrated the water three times with the Praisha-mantras and sipped it, having come to the shore, he should discard his garments upon the ground,

Verse 75 (shiva.kailasa.13.75)

उदङ्मुखः प्राङ्मुखो वा गच्छेस्सप्तपदाधिकम् । किञ्चिद्दूरमथाचार्यस्तिष्ठ तिष्ठेति संवदेत्

udaṅmukhaḥ prāṅmukho vā gacchessaptapadādhikam | kiñciddūramathācāryastiṣṭha tiṣṭheti saṁvadet

and, facing north or east, walk more than seven paces, a short distance; then the teacher should say, "stop, stop."

Verse 76 (shiva.kailasa.13.76)

लोकस्य व्यवहारार्थं कौपीनं दण्डमेव च । भगवन्स्वीकुरुष्वेति दद्यात्स्वेनैव पाणिना

lokasya vyavahārārthaṁ kaupīnaṁ daṇḍameva ca | bhagavansvīkuruṣveti dadyātsvenaiva pāṇinā

"For the sake of the world's ordinary dealings, accept, O revered one, this loincloth and this staff" — saying this, he should give them with his own hand.

Verse 77 (shiva.kailasa.13.77)

दत्त्वा सुदोरं कौपीनं काषायवसनं ततः । आच्छाद्याचम्य च द्वेधा त शिष्यमिति संवदेत्

dattvā sudoraṁ kaupīnaṁ kāṣāyavasanaṁ tataḥ | ācchādyācamya ca dvedhā ta śiṣyamiti saṁvadet

Having given the loincloth with its good cord, and covered him with the ochre garment, and had him sip water twice, he should say, "O disciple,"

Verse 78 (shiva.kailasa.13.78)

इन्द्रस्य वज्रोऽसि तत इति मन्त्रमुदाहरेत् । सम्प्रार्थ्य दण्डं गृह्णीयात्सखाय इति सञ्जपन्

indrasya vajro'si tata iti mantramudāharet | samprārthya daṇḍaṁ gṛhṇīyātsakhāya iti sañjapan

and should recite the mantra "you are the thunderbolt of Indra" and so forth; having duly requested it, the disciple should take up the staff, reciting "O friend."

Verse 79 (shiva.kailasa.13.79)

अथ गत्वा गुरोः पार्श्वं शिवपादाम्बुजं स्मरन् । प्रणमेद्दण्डवद्भूमौ त्रिवारं संयतात्मवान्

atha gatvā guroḥ pārśvaṁ śivapādāmbujaṁ smaran | praṇameddaṇḍavadbhūmau trivāraṁ saṁyatātmavān

Then, going to the Guru's side, remembering Shiva's lotus feet, he, with self restrained, should prostrate flat upon the ground three times.

Verse 80 (shiva.kailasa.13.80)

पुनरुत्थाय च शनैः प्रेम्णा पश्यन्गुरुं निजम् । कृताञ्जलिपुटस्तिष्ठेद्गुरुपाद समीपतः

punarutthāya ca śanaiḥ premṇā paśyanguruṁ nijam | kṛtāñjalipuṭastiṣṭhedgurupāda samīpataḥ

Rising again slowly, gazing with love upon his own Guru, with joined palms, he should stand near the Guru's feet.

Verse 81 (shiva.kailasa.13.81)

कर्म्मारम्भात्पूर्वमेव गृहीत्वा गोमयं शुभम् । स्थूलामलकमात्रेण कृत्वा पिण्डान्विशोषयेत

karmmārambhātpūrvameva gṛhītvā gomayaṁ śubham | sthūlāmalakamātreṇa kṛtvā piṇḍānviśoṣayeta

Even before the rite begins, having taken auspicious cow-dung and formed it into lumps the size of a large amalaka fruit, he should let them dry —

Verse 82 (shiva.kailasa.13.82)

सौरैस्तु किरणैरेव होमारम्भाग्निमध्यगान् । निक्षिप्य होमसम्पूर्त्तौ भस्म सङ्गृह्य गोपयेत्

sauraistu kiraṇaireva homārambhāgnimadhyagān | nikṣipya homasampūrttau bhasma saṅgṛhya gopayet

by the rays of the sun alone; having placed them within the kindled fire, and, upon the fire-rite's completion, gathered the resulting ash, he should carefully keep it.

Verse 83 (shiva.kailasa.13.83)

ततो गुरुस्समादाय विरजानलजं सितम् । भस्म तेनैव तं शिष्यमग्निरित्यादिभिः क्रमात्

tato gurussamādāya virajānalajaṁ sitam | bhasma tenaiva taṁ śiṣyamagnirityādibhiḥ kramāt

Then the Guru, taking up that white ash born of the Viraja fire, should, with it, mark the disciple, in due order, with the mantras beginning "Agnih..." and the rest —

Verse 84 (shiva.kailasa.13.84)

मन्त्रैरङ्गानि संस्पृश्य मूर्द्धादिचरणान्ततः । ईशानाद्यैः पञ्चमन्त्रै शिर आरभ्य सर्वतः

mantrairaṅgāni saṁspṛśya mūrddhādicaraṇāntataḥ | īśānādyaiḥ pañcamantrai śira ārabhya sarvataḥ

touching his limbs with the mantras, from the head down to the feet; then, with the five mantras beginning with Ishana, beginning from the head, on every part,

Verse 85 (shiva.kailasa.13.85)

समुद्धृत्य विधानेन त्रिपुण्ड्रं धारयेत्ततः । त्रियायुषैस्त्र्यम्बकैश्च मूर्ध्न आरभ्य च क्रमात्

samuddhṛtya vidhānena tripuṇḍraṁ dhārayettataḥ | triyāyuṣaistryambakaiśca mūrdhna ārabhya ca kramāt

having duly taken up the ash, he should then apply the triple line-mark; with the Triyayusha and Tryambaka mantras, beginning from the head, in due order,

Verse 86 (shiva.kailasa.13.86)

ततस्सद्भक्तियुक्तेन चेतसा शिष्यसत्तमः । हृत्पङ्कजे समासीनं ध्यायेच्छिवमुमासखम्

tatassadbhaktiyuktena cetasā śiṣyasattamaḥ | hṛtpaṅkaje samāsīnaṁ dhyāyecchivamumāsakham

then that most excellent disciple, with a mind full of true devotion, should meditate upon Shiva, the companion of Uma, seated within the lotus of his heart.

Verse 87 (shiva.kailasa.13.87)

हस्तं निधाय शिरसि शिष्यस्य स गुरुर्वदेत् । त्रिवारं प्रणवं दक्षकर्णे ऋष्यादिसंयुतम्

hastaṁ nidhāya śirasi śiṣyasya sa gururvadet | trivāraṁ praṇavaṁ dakṣakarṇe ṛṣyādisaṁyutam

Placing his hand upon the disciple's head, that Guru should speak the Pranava three times into his right ear, together with its sage and the rest of its ritual attributes,

Verse 88 (shiva.kailasa.13.88)

ततः कृत्वा च करुणां प्रणवस्यार्थ मादिशेत् । षड्विधार्त्थपरि ज्ञानसहितं गुरुसत्तमः

tataḥ kṛtvā ca karuṇāṁ praṇavasyārtha mādiśet | ṣaḍvidhārtthapari jñānasahitaṁ gurusattamaḥ

and then, showing compassion, that most excellent Guru should instruct him in the meaning of the Pranava, together with the understanding of its sixfold significance.

Verse 89 (shiva.kailasa.13.89)

द्विषट्प्रकारं स गुरुं प्रणमेद्भुवि दण्डवत् । तदधीनो भवेन्नित्यं नान्यत्कर्म्म समाचरेत्

dviṣaṭprakāraṁ sa guruṁ praṇamedbhuvi daṇḍavat | tadadhīno bhavennityaṁ nānyatkarmma samācaret

The disciple, in the twelvefold manner, should prostrate to that Guru flat upon the ground; he should ever remain dependent upon him, and perform no other action without his sanction.

Verse 90 (shiva.kailasa.13.90)

तदाज्ञया ततः शिष्यो वेदान्तार्थानुसारतः । शिवज्ञानपरो भूयात्सगुणागुणभेदतः

tadājñayā tataḥ śiṣyo vedāntārthānusārataḥ | śivajñānaparo bhūyātsaguṇāguṇabhedataḥ

Then, by his command, the disciple should become devoted to the knowledge of Shiva, in accordance with the meaning of the Vedanta, through the distinction between the qualified and the unqualified.

Verse 91 (shiva.kailasa.13.91)

ततस्तेनैव शिष्येण श्रवणाद्यङ्गपूर्व्वकम् । प्रभातिकाद्यनुष्ठानं जपान्ते कारयेद्गुरुः

tatastenaiva śiṣyeṇa śravaṇādyaṅgapūrvvakam | prabhātikādyanuṣṭhānaṁ japānte kārayedguruḥ

Then the Guru should cause that same disciple, preceded by the practice of hearing the scriptures and its other components, to perform the morning and other daily observances, ending in japa.

Verse 92 (shiva.kailasa.13.92)

पूजां च मण्डले तस्मिन्कैलासप्रस्तराह्वये । शिवोदितेन मार्गेण शिष्यस्तत्रैव पूजयेत्

pūjāṁ ca maṇḍale tasminkailāsaprastarāhvaye | śivoditena mārgeṇa śiṣyastatraiva pūjayet

And the disciple should perform worship there itself, upon that mandala called Kailasa-prastara, by the method declared by Shiva.

Verse 93 (shiva.kailasa.13.93)

देवन्नित्यमशक्तश्चेत्पूजितुं गुरुणा शुभम् । स्फाटिकं पीठिकोपेतं गृह्णीयाल्लिङ्गमैश्वरम्

devannityamaśaktaścetpūjituṁ guruṇā śubham | sphāṭikaṁ pīṭhikopetaṁ gṛhṇīyālliṅgamaiśvaram

If he is unable to worship daily the auspicious deity installed by the Guru, he should take up a crystal linga of the Lord, complete with its pedestal —

Verse 94 (shiva.kailasa.13.94)

वरं प्राणपरित्यागश्छेदनं शिरसोऽपि मे । न त्वनभ्यर्च्य भुञ्जीयां भगवन्तं त्रिलोचनम्

varaṁ prāṇaparityāgaśchedanaṁ śiraso'pi me | na tvanabhyarcya bhuñjīyāṁ bhagavantaṁ trilocanam

"Better the giving up of my very life, or even the severing of my head, than that I should eat without having worshipped the three-eyed Lord."

Verse 95 (shiva.kailasa.13.95)

एवन्त्रिवारमुच्चार्य्य शपथं गुरुसन्निधौ । कुर्य्याद्दृढमनाश्शिष्यः शिवभक्तिसमुद्वहन्

evantrivāramuccāryya śapathaṁ gurusannidhau | kuryyāddṛḍhamanāśśiṣyaḥ śivabhaktisamudvahan

Having thus uttered this oath three times in the Guru's presence, the disciple, of firm mind, bearing forth his devotion to Shiva, should undertake it.

Verse 96 (shiva.kailasa.13.96)

तत एव महादेवं नित्यमुद्युक्तमानसः । पूजयेत्परया भक्त्या पञ्चावरणमार्गतः

tata eva mahādevaṁ nityamudyuktamānasaḥ | pūjayetparayā bhaktyā pañcāvaraṇamārgataḥ

From then on, with mind ever diligent, he should worship the Great God with utmost devotion, by the method of the five enclosures.