Kailasa Samhita · Chapter 19

The Description of the Method of the Yoga-Patta

Verse 1 (shiva.kailasa.19.1)

सुब्रह्मण्य उवाच । अथ महावाक्यानि । (१) प्रज्ञानं ब्रह्म । (२) अहं ब्रह्मास्मि । (३) तत्त्वमसि । (४) अयमात्मा ब्रह्म । (५) ईशावास्यमिदं सर्वम् । (६) प्राणोऽस्मि । (७) प्रज्ञानात्मा । (८) यदेवेह तदमुत्र यदमुत्र तदन्विह । (९) अन्यदेव तद्विदितादथो अविदितादधि । (१०) एष न आत्मान्तर्याम्यमृतः । (११) स यश्चायं पुरुषे यश्चासावादित्ये स एकः । (१२) अहमस्मि परं ब्रह्म परापरपरात्परम् । (१३) वेदशास्त्रगुरुत्वात्तु स्वयमानन्दलक्षणम् । (१४) सर्वभूतस्थितं ब्रह्म तदेवाहं न संशयः । (१५) तत्त्वस्य प्राणोऽहमस्मि पृथिव्याः प्राणोऽहमस्मि । (१६) अपां च प्राणोऽहमस्मि तेजसश्च प्राणोऽहमस्मि । (१७) वायोश्च प्राणोऽहमस्मि आकाशस्य प्राणोऽहमस्मि । (१८) त्रिगुणस्य प्राणोऽहमस्मि । (१९) सर्वोऽहं सर्वात्मकोऽहं संसारी यद्भूतं यच्च भव्यं यद्वर्तमानं सर्वात्मकत्वादद्वितीयोऽहम् । (२०) सर्वं खल्विदं ब्रह्म । (२१) सर्वोऽहं विमुक्तोऽहम् । (२२) योऽसौ सोऽहं हंसः सोऽहमस्मि । इत्येवं सर्वत्र सदा ध्यायेत् । अथ महावाक्यानामर्थमाह । प्रज्ञानं ब्रह्मवाक्यार्थः पूर्वमेव प्रबोधितः । अहम्पदस्यार्थभूतः शक्त्यात्मा परमेश्वरः

Shri Subrahmanya said: "Now, the great sayings: (1) 'Consciousness is Brahman.' (2) 'I am Brahman.' (3) 'That thou art.' (4) 'This Self is Brahman.' (5) 'All this is pervaded by the Lord.' (6) 'I am the life-breath.' (7) 'I am the self of consciousness.' (8) 'What is here is there also; what is there is here too.' (9) 'That is other than the known, and beyond the unknown too.' (10) 'This is the immortal, the inner controller of the self.' (11) 'He who is this person here, and he who is yonder in the sun, is one.' (12) 'I am the supreme Brahman, beyond both the higher and the lower.' (13) 'By the authority of the Veda, the scriptures and the guru, it is known as, of itself, marked by bliss.' (14) 'Brahman, abiding in all beings — that indeed am I, without doubt.' (15) 'I am the life-breath of Reality; I am the life-breath of the Earth.' (16) 'I am the life-breath of the waters, and I am the life-breath of fire.' (17) 'I am the life-breath of air, and I am the life-breath of space.' (18) 'I am the life-breath of the three gunas.' (19) 'I am all, I am the self of all, the transmigrator; whatever has been, whatever will be, whatever now is — being the self of all, I am without a second.' (20) 'All this, verily, is Brahman.' (21) 'I am all, I am liberated.' (22) 'That one yonder, that am I; I am the Hamsa, that I am.' Thus should one meditate everywhere, always. Now the meaning of the great sayings is declared. The meaning of the statement 'Consciousness is Brahman' has already been explained: the meaning of the word 'I' is the Supreme Lord, whose very self is Shakti."

Verse 2 (shiva.kailasa.19.2)

अकारः सर्ववर्णाग्र्यः प्रकाशः परमः शिवः । हकारो व्योमरूपः स्याच्छक्त्यात्मा सम्प्रकीर्तितः

akāraḥ sarvavarṇāgryaḥ prakāśaḥ paramaḥ śivaḥ | hakāro vyomarūpaḥ syācchaktyātmā samprakīrtitaḥ

"The letter A is the foremost of all sounds, the supreme light, Shiva; the letter Ha is declared to have the nature of space, whose self is Shakti."

Verse 3 (shiva.kailasa.19.3)

शिवशक्त्योस्तु संयोगादानन्दः सततोदितः । ब्रह्मेति शिवशक्त्योस्तु सर्वात्मत्वमिति स्फुटम्

śivaśaktyostu saṁyogādānandaḥ satatoditaḥ | brahmeti śivaśaktyostu sarvātmatvamiti sphuṭam

"From the union of Shiva and Shakti, bliss perpetually arises; thus the word 'Brahman' clearly means the universal selfhood of Shiva and Shakti."

Verse 4 (shiva.kailasa.19.4)

पूर्वमेवोपदिष्टं तत्सोऽहमस्मीति भावयेत् । तत्त्वमित्यत्र तदिति तच्छब्दार्थः प्रबोधितः

pūrvamevopadiṣṭaṁ tatso'hamasmīti bhāvayet | tattvamityatra taditi tacchabdārthaḥ prabodhitaḥ

"What was taught before — 'That I am' — should be so contemplated; in 'tat tvam asi,' the meaning of the word 'that' has thus been explained."

Verse 5 (shiva.kailasa.19.5)

अन्यथा सोऽहमित्यत्र विपरीतार्थभावना । अहंशब्दस्तु पुरुषस्तदिति स्यान्नपुंसकम् । एवमन्योऽन्यवैरुध्यादन्वयो न भवेत्तयोः

anyathā so'hamityatra viparītārthabhāvanā | ahaṁśabdastu puruṣastaditi syānnapuṁsakam | evamanyo'nyavairudhyādanvayo na bhavettayoḥ

"Otherwise, in 'so'ham' the meaning would be understood backwards: the word 'I' names the masculine person while 'that' is neuter, and through this mutual incompatibility the two could not properly agree."

Verse 6 (shiva.kailasa.19.6)

स्त्रीपुंरूपस्य जगतः कारणं चान्यथा भवेत् । स तत्त्वमसि इत्येवमुपदेशार्थभावना

strīpuṁrūpasya jagataḥ kāraṇaṁ cānyathā bhavet | sa tattvamasi ityevamupadeśārthabhāvanā

"The cause of this world of male and female forms could not otherwise be conveyed; hence the teaching's meaning is to be understood as 'sa tat tvam asi' — He, that, thou art."

Verse 7 (shiva.kailasa.19.7)

अयमात्मेति वाक्ये च पुंरूपं पदयुग्मकम् । ईशेन रक्षणीयत्वादीशावास्यमिदं जगत्

ayamātmeti vākye ca puṁrūpaṁ padayugmakam | īśena rakṣaṇīyatvādīśāvāsyamidaṁ jagat

"In the phrase 'this Self,' both words are masculine; and since this world is to be protected by the Lord, it is said: 'this whole world is pervaded by the Lord.'"

Verse 8 (shiva.kailasa.19.8)

प्रज्ञानात्मा यदेवेह तदमुत्रेति चिन्तयेत् । यः स एवेति विद्वद्भिः सिद्धान्तिभिरिहोच्यते

prajñānātmā yadeveha tadamutreti cintayet | yaḥ sa eveti vidvadbhiḥ siddhāntibhirihocyate

"One should contemplate: 'the self of consciousness — what is here is there also'; 'he who is there is this very one' — thus it is declared by the wise, the established teachers."

Verse 9 (shiva.kailasa.19.9)

उपरिस्थितवाक्ये च योऽमुत्र स इह स्थितः । इति पूर्ववदेवार्थः पुरुषो विदुषां मतः

uparisthitavākye ca yo'mutra sa iha sthitaḥ | iti pūrvavadevārthaḥ puruṣo viduṣāṁ mataḥ

"In the statement given above, 'he who is there is situated here also' — the meaning is just as before; this is the understanding of the Person held by the wise."

Verse 10 (shiva.kailasa.19.10)

अन्यदेव तद्विदितादथो अविदितादपि । अस्मिन्वाक्ये फलस्यापि वैपरीत्यविभावना

anyadeva tadviditādatho aviditādapi | asminvākye phalasyāpi vaiparītyavibhāvanā

"'That is other than the known, and other than the unknown too' — in this statement, one may conceive that even the result is paradoxically turned about."

Verse 11 (shiva.kailasa.19.11)

यथा स्यात्तद्वदेवात्र वक्ष्यामि श्रूयतां मुने । अयथाविदिताशब्दो पूर्ववद्विदितादिति

yathā syāttadvadevātra vakṣyāmi śrūyatāṁ mune | ayathāviditāśabdo pūrvavadviditāditi

"How this is so, I shall now explain to you here — listen, O sage; the word 'unknown' functions just as 'known' did before."

Verse 12 (shiva.kailasa.19.12)

प्रवृत्तः स्यात्तद्विदितात्तथैवाविदितात्परम् । अन्यदेव हि संसिद्ध्यै न भवेदिति निश्चितम्

pravṛttaḥ syāttadviditāttathaivāviditātparam | anyadeva hi saṁsiddhyai na bhavediti niścitam

"Its sense reaches beyond both the known and, likewise, the unknown; for being other than these, it cannot be attained by ordinary means — this is certain."

Verse 13 (shiva.kailasa.19.13)

एष त आत्मान्तर्यामी योऽमृतश्च शिवः स्वयम् । यश्चायं पुरुषे शम्भुर्यश्चादित्ये व्यवस्थितः

eṣa ta ātmāntaryāmī yo'mṛtaśca śivaḥ svayam | yaścāyaṁ puruṣe śambhuryaścāditye vyavasthitaḥ

"This is your inner-controlling Self, the immortal one, Shiva himself — the same Shambhu present in this person, and abiding in the sun."

Verse 14 (shiva.kailasa.19.14)

स चाऽसौ सेति पार्थक्यं नैकं सर्वं स ईरितः । सोपाधिद्वयमस्यार्थ उपचारात्तथोच्यते

sa cā'sau seti pārthakyaṁ naikaṁ sarvaṁ sa īritaḥ | sopādhidvayamasyārtha upacārāttathocyate

"'That one' and 'this one' — there is no real separateness between them; all is declared to be that one alone. That its meaning appears with a pair of limiting conditions is said only figuratively."

Verse 15 (shiva.kailasa.19.15)

तं शम्भुनाथं श्रुतयो वदन्ति हि हिरण्मयम् । हिरण्यबाहव इति सर्वाङ्गस्योपलक्षलम्

taṁ śambhunāthaṁ śrutayo vadanti hi hiraṇmayam | hiraṇyabāhava iti sarvāṅgasyopalakṣalam

"The scriptures indeed call that Lord Shambhu 'golden'; the epithet 'golden-armed' is a figure standing for his whole body."

Verse 16 (shiva.kailasa.19.16)

अन्यथा तत्पतित्वं तु न भवेदिति यत्नतः । य एषोऽन्तरिति शम्भुश्छान्दोग्ये श्रूयते शिवः

anyathā tatpatitvaṁ tu na bhavediti yatnataḥ | ya eṣo'ntariti śambhuśchāndogye śrūyate śivaḥ

"Otherwise his lordship over all could not carefully be shown to hold; 'he who is this one within' — thus Shambhu, Shiva, is heard of in the Chandogya."

Verse 17 (shiva.kailasa.19.17)

हिरण्यश्मश्रुवांस्तद्वद्धिरण्यमयकेशवान् । नखमारभ्य केशान्तं सर्वत्रापि हिरण्मयः

hiraṇyaśmaśruvāṁstadvaddhiraṇyamayakeśavān | nakhamārabhya keśāntaṁ sarvatrāpi hiraṇmayaḥ

"Likewise he has a golden beard and golden hair; from the nails up to the tips of the hair, he is golden everywhere."

Verse 18 (shiva.kailasa.19.18)

अहमस्मि परं ब्रह्म परापरपरात्परम् । इति वाक्यस्य तात्पर्यं वदामि श्रूयतामिदम्

ahamasmi paraṁ brahma parāparaparātparam | iti vākyasya tātparyaṁ vadāmi śrūyatāmidam

"'I am the supreme Brahman, beyond both the higher and the lower' — I shall now tell the intended meaning of this statement; listen."

Verse 19 (shiva.kailasa.19.19)

अहम्पदस्यार्थभूतः शक्त्यात्मा शिव ईरितः । स एवास्मीति वाक्यार्थ योजना भवति ध्रुवम्

ahampadasyārthabhūtaḥ śaktyātmā śiva īritaḥ | sa evāsmīti vākyārtha yojanā bhavati dhruvam

"The meaning of the word 'I' is declared to be Shiva, whose self is Shakti; 'that very one I am' — this, surely, is the intended sense of the statement."

Verse 20 (shiva.kailasa.19.20)

सर्वोत्कृष्टश्च सर्वात्मा परब्रह्म स ईरितः । परश्चाथापरश्चेति परात्परमिति त्रिधा

sarvotkṛṣṭaśca sarvātmā parabrahma sa īritaḥ | paraścāthāparaśceti parātparamiti tridhā

"He, the highest of all and the self of all, is declared to be the supreme Brahman; threefold, as the higher, the lower, and the beyond-the-beyond."

Verse 21 (shiva.kailasa.19.21)

रुद्रो ब्रह्मा च विष्णुश्च प्रोक्ताः श्रुत्यैव नान्यथा । तेभ्यश्च परमो देवः परशब्देन बोधितः

rudro brahmā ca viṣṇuśca proktāḥ śrutyaiva nānyathā | tebhyaśca paramo devaḥ paraśabdena bodhitaḥ

"Rudra, Brahma, and Vishnu are so declared by the Shruti itself, not otherwise; and the God supreme even beyond them is conveyed by the word 'para.'"

Verse 22 (shiva.kailasa.19.22)

वेदशास्त्रगुरूणां च वाक्याभ्यासवशाच्छिशोः । पूर्णानन्दमयः शम्भुः प्रादुर्भूतो भवेद्धृदि

vedaśāstragurūṇāṁ ca vākyābhyāsavaśācchiśoḥ | pūrṇānandamayaḥ śambhuḥ prādurbhūto bhaveddhṛdi

"Through the repeated practice of the statements of the Veda, the scriptures, and the guru, Shambhu, full of bliss, becomes manifest in the disciple's heart."

Verse 23 (shiva.kailasa.19.23)

सर्वभूतस्थितः शम्भुः स एवाहं न संशयः । तत्त्वजातस्य सर्वस्य प्राणोऽस्म्यहमहं शिवः

sarvabhūtasthitaḥ śambhuḥ sa evāhaṁ na saṁśayaḥ | tattvajātasya sarvasya prāṇo'smyahamahaṁ śivaḥ

"'Shambhu, who abides in all beings — that very one I am, without doubt; I am the life-breath of the whole array of principles; I am Shiva.'"

Verse 24 (shiva.kailasa.19.24)

इत्युक्त्वा पुनरप्याह शिवस्तत्त्वत्रयस्य च । प्राणोऽस्मीत्यत्र पृथ्व्यादिगुणान्तग्रहणान्मुने

ityuktvā punarapyāha śivastattvatrayasya ca | prāṇo'smītyatra pṛthvyādiguṇāntagrahaṇānmune

"Having said this, Shiva again declares: 'I am the life-breath of the three principles too' — here, O sage, by including all from earth up to the gunas —"

Verse 25 (shiva.kailasa.19.25)

आत्मतत्त्वानि सर्वाणि गृहीतानीति भावय । पुनश्च सर्वग्रहणं विद्यातत्त्वे शिवात्मनोः

ātmatattvāni sarvāṇi gṛhītānīti bhāvaya | punaśca sarvagrahaṇaṁ vidyātattve śivātmanoḥ

"— understand that all the tattvas of the self are thereby included; and again, 'all' likewise applies to the principles of Vidya and of Shiva-and-Atma."

Verse 26 (shiva.kailasa.19.26)

तत्त्वयोश्चास्म्यहं प्राणाः सर्वः सर्वात्मको ह्यहम् । जीवस्य चान्तर्यामित्वाज्जीवोऽहं तस्य सर्वदा

tattvayoścāsmyahaṁ prāṇāḥ sarvaḥ sarvātmako hyaham | jīvasya cāntaryāmitvājjīvo'haṁ tasya sarvadā

"'I am the life-breath of those two principles as well; I am all, indeed the self of all'; and since I inwardly control the soul, I am forever that soul's very self."

Verse 27 (shiva.kailasa.19.27)

यद्भूतं यच्च भव्यं यद्भविष्यत्सर्वमेव च । मन्मयत्वादहं सर्वः सर्वो वै रुद्र इत्यपि

yadbhūtaṁ yacca bhavyaṁ yadbhaviṣyatsarvameva ca | manmayatvādahaṁ sarvaḥ sarvo vai rudra ityapi

"Whatever has been, whatever will be, and whatever now is — all of it, being made of me, I am all; and 'all, indeed, is Rudra' — this too is said."

Verse 28 (shiva.kailasa.19.28)

श्रुतिराह मुने सा हि साक्षाच्छिवमुखोद्गता । सर्वात्मा परमैरेभिर्गुणैर्नित्यसमन्वयात्

śrutirāha mune sā hi sākṣācchivamukhodgatā | sarvātmā paramairebhirguṇairnityasamanvayāt

"So says the Shruti, O sage — that scripture which arose directly from Shiva's own mouth — declaring him the self of all through his eternal union with these supreme qualities."

Verse 29 (shiva.kailasa.19.29)

स्वस्मात्परात्मविरहादद्वितीयोऽहमेव हि । सर्वं खल्विदं ब्रह्मेति वाक्यार्थः पूर्वमीरितः

svasmātparātmavirahādadvitīyo'hameva hi | sarvaṁ khalvidaṁ brahmeti vākyārthaḥ pūrvamīritaḥ

"Since there is no other self apart from myself, I alone, without a second, am all this; the meaning of 'all this, verily, is Brahman' has thus already been declared."

Verse 30 (shiva.kailasa.19.30)

पूर्णोऽहं भावरूपत्वान्नित्यमुक्तोऽहमेव हि । पशवो मत्प्रसादेन मुक्ता मद्भावमाश्रिताः

pūrṇo'haṁ bhāvarūpatvānnityamukto'hameva hi | paśavo matprasādena muktā madbhāvamāśritāḥ

"Being of the very nature of real existence, I am complete; I am indeed eternally liberated. Bound souls, by my grace, become liberated, taking refuge in my true state."

Verse 31 (shiva.kailasa.19.31)

योऽसौ सर्वात्मकः शम्भुः सोऽहं हंस शिवोऽस्म्यहम् । इति वै सर्ववाक्यार्थो वामदेव शिवोदितः

yo'sau sarvātmakaḥ śambhuḥ so'haṁ haṁsa śivo'smyaham | iti vai sarvavākyārtho vāmadeva śivoditaḥ

"'That Shambhu who is the self of all, that I am; I am the Hamsa, I am Shiva' — this, O Vamadeva, is indeed the meaning of all these great statements, as declared by Shiva."

Verse 32 (shiva.kailasa.19.32)

इतीशश्रुतिवाक्याभ्वामुपदिष्टार्थमादरात् । साक्षाच्छिवैक्यदं पुंसां शिशोर्गुरुरुपादिशेत्

itīśaśrutivākyābhvāmupadiṣṭārthamādarāt | sākṣācchivaikyadaṁ puṁsāṁ śiśorgururupādiśet

Thus, having reverently taught the meaning conveyed by these scriptural statements of the Lord, which bestow direct union with Shiva, the guru should give this teaching to his disciple.

Verse 33 (shiva.kailasa.19.33)

आदाय शङ्खं साधारमस्त्रमन्त्रेण भस्मना । शोध्य तत्पुरतः स्थाप्य चतुरस्रे समर्चिते

ādāya śaṅkhaṁ sādhāramastramantreṇa bhasmanā | śodhya tatpurataḥ sthāpya caturasre samarcite

Taking up the conch with its stand, having purified it with the astra-mantra and with ash, he should set it before him in the duly worshipped square.

Verse 34 (shiva.kailasa.19.34)

ओमित्यभ्यर्च्य गन्धाद्यैरस्त्रं वस्त्रोपशोभितम् । वासितं जलमापूर्य सम्पूज्योमिति मन्त्रतः

omityabhyarcya gandhādyairastraṁ vastropaśobhitam | vāsitaṁ jalamāpūrya sampūjyomiti mantrataḥ

Having worshipped it with sandal-paste and the rest while uttering Om, and having adorned it with cloth and filled it with scented water, he should worship it again with the mantra Om.

Verse 35 (shiva.kailasa.19.35)

सप्तधैवाभिमन्त्र्याथ प्रणवेन पुनश्च तम् । यस्त्वन्तरं किञ्चिदपि कुरुते सोऽतिभीतिभाक्

saptadhaivābhimantryātha praṇavena punaśca tam | yastvantaraṁ kiñcidapi kurute so'tibhītibhāk

Having then consecrated it sevenfold with the Pranava — "whoever draws even the slightest distinction becomes subject to the greatest fear" —

Verse 36 (shiva.kailasa.19.36)

इत्याह श्रुतिसत्तत्त्वं दृढात्मा गतभीर्भव । इत्याभाष्य स्वयं शिष्यं देवं ध्यायन् समर्चयेत्

ityāha śrutisattattvaṁ dṛḍhātmā gatabhīrbhava | ityābhāṣya svayaṁ śiṣyaṁ devaṁ dhyāyan samarcayet

— so declares the true teaching of the Shruti: "be steadfast of self, be free of fear." Having spoken thus to the disciple, he should himself perform worship, meditating on the deity.

Verse 37 (shiva.kailasa.19.37)

शिष्यासनं सम्प्रपूज्य षडुत्थापनमार्गतः । शिवासनं च सङ्कल्प्य शिवमूर्तिं प्रकल्पयेत्

śiṣyāsanaṁ samprapūjya ṣaḍutthāpanamārgataḥ | śivāsanaṁ ca saṅkalpya śivamūrtiṁ prakalpayet

Having duly worshipped the disciple's seat by the sixfold raising, and having resolved upon the seat of Shiva, he should establish the form of Shiva there.

Verse 38 (shiva.kailasa.19.38)

पञ्च ब्रह्माणि विन्यस्य शिरः पादावसानकम् । मुण्डवक्त्रकलाभेदैः प्रणवस्य कला अपि

pañca brahmāṇi vinyasya śiraḥ pādāvasānakam | muṇḍavaktrakalābhedaiḥ praṇavasya kalā api

Having placed the five Brahma-mantras from the head down to the feet, and also, through the distinctions of the syllables of the five-faced form, the parts of the Pranava —

Verse 39 (shiva.kailasa.19.39)

अष्टत्रिंशन्मन्त्ररूपाः शिष्यदेहेऽथ मस्तके । समावाह्य शिवं मुद्राः स्थापनीयाः प्रदर्शयेत्

aṣṭatriṁśanmantrarūpāḥ śiṣyadehe'tha mastake | samāvāhya śivaṁ mudrāḥ sthāpanīyāḥ pradarśayet

— the thirty-eight in the form of mantras, having invoked Shiva upon the disciple's body and head, he should show the mudras to be established there.

Verse 40 (shiva.kailasa.19.40)

ततश्चाङ्गानि विन्यस्य सर्वज्ञानीत्यनुक्रमात् । कल्पयेदुपचारांश्च षोडशासनपूर्वकाम्

tataścāṅgāni vinyasya sarvajñānītyanukramāt | kalpayedupacārāṁśca ṣoḍaśāsanapūrvakām

Then, having placed the limb-mantras in order beginning with 'sarvajna,' he should arrange the sixteen offerings, beginning with the seat.

Verse 41 (shiva.kailasa.19.41)

पायसान्नं च नैवेद्यं समर्प्योमग्निजायया । गण्डूषाचमनार्घ्यादि धूपदीपादिकं क्रमात्

pāyasānnaṁ ca naivedyaṁ samarpyomagnijāyayā | gaṇḍūṣācamanārghyādi dhūpadīpādikaṁ kramāt

Having offered rice-pudding as food with the mantra to the fire, he should offer, in order, the mouth-rinsing and sipping water, the offering-water, and incense and lamp.

Verse 42 (shiva.kailasa.19.42)

नामाष्टकेन सम्पूज्य ब्राह्मणैर्वेदपारगैः । जपेद् ब्रह्मविदाप्नोति भृगुर्वै वारुणिस्ततः

nāmāṣṭakena sampūjya brāhmaṇairvedapāragaiḥ | japed brahmavidāpnoti bhṛgurvai vāruṇistataḥ

Having worshipped with the eight names, together with brahmins learned in the Veda, he should recite: "the knower of Brahman attains the highest," and then the Bhrigu-valli, beginning "Bhrigu, son of Varuna..."

Verse 43 (shiva.kailasa.19.43)

यो देवानामुपक्रम्य यः परः स महेश्वरः । इत्यन्तं तस्य पुरतः कह्लारादिविनिर्मिताम्

yo devānāmupakramya yaḥ paraḥ sa maheśvaraḥ | ityantaṁ tasya purataḥ kahlārādivinirmitām

— from "he who, among the gods..." up to "he who is supreme, he is Maheshvara" — before him, a garland made of white water-lilies and the like —

Verse 44 (shiva.kailasa.19.44)

आदाय मालामुत्थाय श्रीविरूपाक्षनिर्मिते । शास्त्रे पञ्चास्यके रूपे सिद्धिस्कन्धं जपेच्छनैः

ādāya mālāmutthāya śrīvirūpākṣanirmite | śāstre pañcāsyake rūpe siddhiskandhaṁ japecchanaiḥ

— taking up that garland, having risen, before the five-faced form as set down in the scripture composed by Shri Virupaksha, he should softly recite the Siddhi-skandha hymn.

Verse 45 (shiva.kailasa.19.45)

ख्यातिः पूर्णोऽहमित्यन्तं सानुकूलेन चेतसा । देशिकस्तस्य शिष्यस्य कण्ठदेशे समर्पयेत्

khyātiḥ pūrṇo'hamityantaṁ sānukūlena cetasā | deśikastasya śiṣyasya kaṇṭhadeśe samarpayet

— up to the words "I am renowned, I am complete" — with a favorably-disposed mind, the preceptor should place the garland upon that disciple's neck.

Verse 46 (shiva.kailasa.19.46)

तिलकं चन्दनेनाथ सर्वाङ्गालेपनं पुनः । स्वसम्प्रदायानुगुणं कारयेच्च यथाविधि

tilakaṁ candanenātha sarvāṅgālepanaṁ punaḥ | svasampradāyānuguṇaṁ kārayecca yathāvidhi

He should then apply the sectarian mark with sandal-paste, and again have his whole body anointed, duly, according to his own tradition.

Verse 47 (shiva.kailasa.19.47)

ततश्च देशिकः प्रीत्या नाम श्रीपादसंज्ञितम् । छत्रं च पादुकां दद्याद् दूर्वाकल्पविकल्पनम्

tataśca deśikaḥ prītyā nāma śrīpādasaṁjñitam | chatraṁ ca pādukāṁ dadyād dūrvākalpavikalpanam

Then the preceptor, with affection, should give him a name bearing the title 'Shripada,' along with an umbrella, sandals, and the durva-grass ornament, or its variant.

Verse 48 (shiva.kailasa.19.48)

व्याख्यातृत्वं च कर्मादि गुर्वासनपरिग्रहम् । अनुगृह्य गुरुस्तस्मै शिष्याय शिवरूपिणे

vyākhyātṛtvaṁ ca karmādi gurvāsanaparigraham | anugṛhya gurustasmai śiṣyāya śivarūpiṇe

Having thus graced that disciple, who is of the very form of Shiva, with the authority to expound the teachings, the rites, and the acceptance of the guru's seat —

Verse 49 (shiva.kailasa.19.49)

शिवोऽहमस्मीति सदा समाधिस्थो भवेति तम् । सम्प्रोच्याथ स्वयं तस्मै नमस्कारं समाचरेत्

śivo'hamasmīti sadā samādhistho bhaveti tam | samprocyātha svayaṁ tasmai namaskāraṁ samācaret

— saying to him, "ever abide in samadhi with the thought, 'I am Shiva,'" the guru should then himself perform obeisance to him.

Verse 50 (shiva.kailasa.19.50)

सम्प्रदायानुगुण्येन नमस्कुर्युस्तथापरे । शिष्यस्तदा समुत्थाय नमस्कुर्याद् गुरुं तथा । गुरोरपि गुरुं तस्य शिष्यांश्च स्वगुरोरपि

sampradāyānuguṇyena namaskuryustathāpare | śiṣyastadā samutthāya namaskuryād guruṁ tathā | gurorapi guruṁ tasya śiṣyāṁśca svagurorapi

According to their tradition's custom, the others too should offer obeisance; the disciple, then rising, should likewise offer obeisance to the guru, to the guru's own guru, and to the fellow-disciples of his guru.

Verse 51 (shiva.kailasa.19.51)

एवं कृतनमस्कारं शिष्यं दद्याद् गुरुः स्वयम् । सुशीलं यतवाचं तं विनयावनतं स्थितम्

evaṁ kṛtanamaskāraṁ śiṣyaṁ dadyād guruḥ svayam | suśīlaṁ yatavācaṁ taṁ vinayāvanataṁ sthitam

To that disciple who has thus made his obeisances — well-behaved, restrained in speech, standing bowed in humility — the guru himself should give this counsel:

Verse 52 (shiva.kailasa.19.52)

अद्य प्रभृति लोकानामनुग्रहपरो भव । परीक्ष्य वत्सरं शिष्यमङ्गीकुरु विधानतः

adya prabhṛti lokānāmanugrahaparo bhava | parīkṣya vatsaraṁ śiṣyamaṅgīkuru vidhānataḥ

"From this day forward, be devoted to the grace of the world; having tested a disciple for a year, accept him according to due procedure."

Verse 53 (shiva.kailasa.19.53)

रागादिदोषान्सन्त्यज्य शिवध्यानपरो भव । सत्सम्प्रदायसंसिद्धैः सङ्गं कुरु न चेतरैः

rāgādidoṣānsantyajya śivadhyānaparo bhava | satsampradāyasaṁsiddhaiḥ saṅgaṁ kuru na cetaraiḥ

"Abandoning the faults of passion and the rest, be devoted to meditation on Shiva; keep company with those accomplished in the true tradition, and no others."

Verse 54 (shiva.kailasa.19.54)

अनभ्यर्च्य शिवं जातु मा भुङ्क्ष्वाप्राण सङ्क्षयम् । गुरुभक्तिं समास्थाय सुखी भव सुखी भव

anabhyarcya śivaṁ jātu mā bhuṅkṣvāprāṇa saṅkṣayam | gurubhaktiṁ samāsthāya sukhī bhava sukhī bhava

"Never eat without first having worshipped Shiva, even at the risk of your life. Established firmly in devotion to the guru, be happy, be happy."

Verse 55 (shiva.kailasa.19.55)

इति क्रमाद् गुरुवरो दयालुर्ज्ञानसागरः । सानुकूलेन चित्तेन समं शिष्यं समाचरेत्

iti kramād guruvaro dayālurjñānasāgaraḥ | sānukūlena cittena samaṁ śiṣyaṁ samācaret

Thus, in due order, the excellent guru, compassionate and an ocean of knowledge, should treat his disciple with a favorably-disposed and equal mind.

Verse 56 (shiva.kailasa.19.56)

तव स्नेहान्मयायं वै वामदेव मुनीश्वर । योगपट्टप्रकारस्ते प्रोक्तो गुह्यतरोऽपि हि

tava snehānmayāyaṁ vai vāmadeva munīśvara | yogapaṭṭaprakāraste prokto guhyataro'pi hi

"Out of affection for you, O Vamadeva, lord of sages, this manner of the yoga-patta, though most secret, has been declared to you by me."

Verse 57 (shiva.kailasa.19.57)

इत्युक्त्वा षण्मुखस्तस्मै क्षौरस्नानविधिक्रमम् । वक्तुमारभते प्रीत्या यतीनां कृपया शुभम्

ityuktvā ṣaṇmukhastasmai kṣaurasnānavidhikramam | vaktumārabhate prītyā yatīnāṁ kṛpayā śubham

Having said this, the six-faced one, with love and out of compassion for renunciants, began to explain to him the auspicious sequence of the rite of tonsure and bathing.

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