The Procedure of Renunciation

Verse 1 (shiva.kailasa.3.1)

ईश्वर उवाच । शृणु देवि प्रवक्ष्यामि यन्मां त्वम्परि पृच्छसि । तस्य श्रवणमात्रेण जीवस्साक्षाच्छिवो भवेत्

īśvara uvāca śṛṇu devi pravakṣyāmi yanmāṁ tvampari pṛcchasi tasya śravaṇamātreṇa jīvassākṣācchivo bhavet

Ishvara said: Listen, O goddess, I shall explain what you have asked of me; merely by hearing it, the individual soul becomes Shiva Himself, directly.

Verse 2 (shiva.kailasa.3.2)

प्रणवार्थपरिज्ञानमेव ज्ञानं मदात्मकम् । बीजन्तत्सर्वविद्यानां मंत्र म्प्रणवनामकम्

praṇavārthaparijñānameva jñānaṁ madātmakam bījantatsarvavidyānāṁ maṁtra mpraṇavanāmakam

The full understanding of the meaning of the Pranava is itself the knowledge of My own nature; that mantra called the Pranava is the seed of all forms of learning.

Verse 3 (shiva.kailasa.3.3)

अतिसूक्ष्मं महार्थं च ज्ञेयं तद्वटबीजवत् । वेदादि वेदसारं च मद्रूपं च विशेषतः

atisūkṣmaṁ mahārthaṁ ca jñeyaṁ tadvaṭabījavat vedādi vedasāraṁ ca madrūpaṁ ca viśeṣataḥ

It is to be known as exceedingly subtle yet vast in meaning, like the seed of the banyan tree; it is the origin of the Veda, the very essence of the Veda, and, in particular, My own form.

Verse 4 (shiva.kailasa.3.4)

देवो गुणत्रयातीतः सर्वज्ञः सर्वकृत्प्रभुः । ओमित्येकाक्षरे मंत्रे स्थितोहं सर्वगश्शिवः

devo guṇatrayātītaḥ sarvajñaḥ sarvakṛtprabhuḥ omityekākṣare maṁtre sthitohaṁ sarvagaśśivaḥ

The god who transcends the three gunas, all-knowing, the all-doing lord — I, the all-pervading Shiva, abide within the single syllable Om.

Verse 5 (shiva.kailasa.3.5)

यदस्ति वस्तु तत्सर्वं गुणप्राधान्ययोगतः । समस्तं व्यस्त मपि च प्रणवार्थं प्रचक्षते

yadasti vastu tatsarvaṁ guṇaprādhānyayogataḥ samastaṁ vyasta mapi ca praṇavārthaṁ pracakṣate

Whatever exists — all of it, whether by the predominance of one quality or another, taken as a whole or separately — is declared to be the very meaning of the Pranava.

Verse 6 (shiva.kailasa.3.6)

सर्वार्थसाधकं तस्मादेकं ब्रह्मैतदक्षरम् । तेनोमिति जगत्कृस्नं कुरुते प्रथमं शिवः

sarvārthasādhakaṁ tasmādekaṁ brahmaitadakṣaram tenomiti jagatkṛsnaṁ kurute prathamaṁ śivaḥ

Therefore this single syllable is Brahman, the accomplisher of all ends; by uttering this Om, Shiva first fashions the entire universe.

Verse 7 (shiva.kailasa.3.7)

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

śivo vā praṇavo hyeṣa praṇavo vā śivaḥ smṛtaḥ vācyavācakayorbhedo nātyaṁtaṁ vidyate yataḥ

This Pranava is indeed Shiva, or Shiva is remembered as the Pranava; for between the signified and the signifier there exists no absolute difference.

Verse 8 (shiva.kailasa.3.8)

तस्मादेकाक्षरं देवं मां च ब्रह्मर्षयो विदुः । वाच्यवाचकयोरैक्यं मन्यमाना विपश्चितः

tasmādekākṣaraṁ devaṁ māṁ ca brahmarṣayo viduḥ vācyavācakayoraikyaṁ manyamānā vipaścitaḥ

Therefore the learned Brahmarshis, recognizing the unity of the signified and the signifier, know that single-syllabled god to be none other than Myself.

Verse 9 (shiva.kailasa.3.9)

अतस्तदेव जानीयात्प्रणवं सर्वकारणम् । निर्विकारी मुमुक्षुर्मां निर्गुणं परमेश्वरम्

atastadeva jānīyātpraṇavaṁ sarvakāraṇam nirvikārī mumukṣurmāṁ nirguṇaṁ parameśvaram

Therefore let the seeker of liberation, becoming free of all change, know that very Pranava as the cause of all things — as Myself, the Supreme Lord beyond qualities.

Verse 10 (shiva.kailasa.3.10)

एनमेव हि देवेशि सर्वमंत्रशिरोमणिम् । काश्यामहं प्रदास्यामि जीवानां मुक्तिहेतवे

enameva hi deveśi sarvamaṁtraśiromaṇim kāśyāmahaṁ pradāsyāmi jīvānāṁ muktihetave

This very syllable, O queen of the gods, the crest-jewel of all mantras — I shall bestow it in Kashi for the liberation of souls.

Verse 11 (shiva.kailasa.3.11)

तत्रादौ सम्प्रवक्ष्यामि प्रणवोद्धारमम्बिके । यस्य विज्ञानमात्रेण सिद्धिश्च परमा भवेत्

tatrādau sampravakṣyāmi praṇavoddhāramambike yasya vijñānamātreṇa siddhiśca paramā bhavet

There, O Ambika, I shall first explain the extraction (uddhara) of the Pranava, by the mere understanding of which supreme accomplishment is attained.

Verse 12 (shiva.kailasa.3.12)

निवृत्तिमुद्धरेत्पूर्वमिन्धनं च ततः परम् । कालं समुद्धरेत्पश्चाद्दंडमीश्वरमेव च

nivṛttimuddharetpūrvamindhanaṁ ca tataḥ param kālaṁ samuddharetpaścāddaṁḍamīśvarameva ca

First one should extract Nivritti, then next Indhana; afterward one should extract Kala, and then Danda, and Ishvara as well.

Verse 13 (shiva.kailasa.3.13)

वर्णपंचकरूपोयमेवं प्रणव उद्धृतः । त्रिमात्रबिन्दुनादात्मा मुक्तिदो जपतां सदा

varṇapaṁcakarūpoyamevaṁ praṇava uddhṛtaḥ trimātrabindunādātmā muktido japatāṁ sadā

Thus extracted, this Pranava takes the form of five syllables; composed of three matras together with bindu and nada, it ever grants liberation to those who recite it.

Verse 14 (shiva.kailasa.3.14)

ब्रह्मादिस्थावरान्तानां सर्वेषां प्राणिनां खलु । प्राणः प्रणव एवायं तस्मात्प्रणव ईरितः

brahmādisthāvarāntānāṁ sarveṣāṁ prāṇināṁ khalu prāṇaḥ praṇava evāyaṁ tasmātpraṇava īritaḥ

For all beings, from Brahma down to the motionless creatures, this very Pranava is indeed the life-breath; therefore it is called the Pranava.

Verse 15 (shiva.kailasa.3.15)

आद्यम्वर्णमकारं च उकारमुत्तरे ततः । मकारं मध्यतश्चैव नादांतं तस्य चोमिति

ādyamvarṇamakāraṁ ca ukāramuttare tataḥ makāraṁ madhyataścaiva nādāṁtaṁ tasya comiti

Its first syllable is A, and after that comes U; then M in the middle, and its end is Nada — thus is Om composed.

Verse 16 (shiva.kailasa.3.16)

जलवद्वर्णमाद्यन्तु दक्षिणे चोत्तरे तथा । मध्ये मकारं शुचिवदोंकारे मुनिसत्तम

jalavadvarṇamādyantu dakṣiṇe cottare tathā madhye makāraṁ śucivadoṁkāre munisattama

O best of sages, within the syllable Om, the first letter is like water, on the right as on the left alike; and the M in the middle is like purity itself.

Verse 17 (shiva.kailasa.3.17)

अकारश्चाप्युकारोयं मकाराश्च त्रयं क्रमात् । तिस्रो मात्रास्समाख्याता अर्द्धमात्रा ततः परम्

akāraścāpyukāroyaṁ makārāśca trayaṁ kramāt tisro mātrāssamākhyātā arddhamātrā tataḥ param

A, and this U, and M — these three, in order, are declared to be the three matras; and beyond them is the half-matra.

Verse 18 (shiva.kailasa.3.18)

अर्द्धमात्रा महेशानि बिन्दुनादस्वरूपिणी । वर्णनीया न वै चाद्धा ज्ञेया ज्ञानिभिरेव सा

arddhamātrā maheśāni bindunādasvarūpiṇī varṇanīyā na vai cāddhā jñeyā jñānibhireva sā

O Maheshani, the half-matra has the very nature of bindu and nada; it truly cannot be described in words at all — it is to be known only by the wise.

Verse 19 (shiva.kailasa.3.19)

ईशानस्सर्वविद्यानामित्यद्याश्श्रुतयः प्रिये । मत्त एव भवन्तीति वेदास्सत्यम्वदन्ति हि

īśānassarvavidyānāmityadyāśśrutayaḥ priye matta eva bhavantīti vedāssatyamvadanti hi

'Ishana of all knowledge' — thus, O beloved, begin the Shruti-texts; and the Vedas speak the truth indeed, that they arise from Me alone.

Verse 20 (shiva.kailasa.3.20)

तस्माद्वेदादिरेवाहं प्रणवो मम वाचकः । वाचकत्वान्ममैषोऽपि वेदादिरिति कथ्यते

tasmādvedādirevāhaṁ praṇavo mama vācakaḥ vācakatvānmamaiṣo ’pi vedādiriti kathyate

Therefore I alone am the source of the Veda, and the Pranava is My word of designation; and because it designates Me, this Pranava too is called the source of the Veda.

Verse 21 (shiva.kailasa.3.21)

अकारस्तु महद्बीजं रजस्स्रष्टा चतुर्मुखः । उकारः प्रकृतिर्योनिस्सत्त्वं पालयिता हरिः

akārastu mahadbījaṁ rajassraṣṭā caturmukhaḥ ukāraḥ prakṛtiryonissattvaṁ pālayitā hariḥ

The syllable A is the seed of Mahat, the quality of rajas, and the four-faced Brahma; the syllable U is Prakriti, the womb, the quality of sattva, and Hari the sustainer.

Verse 22 (shiva.kailasa.3.22)

मकारः पुरुषो बीजी तमस्संहारको हरः । बिन्दुर्महेश्वरो देवस्तिरो भाव उदाहृतः

makāraḥ puruṣo bījī tamassaṁhārako haraḥ bindurmaheśvaro devastiro bhāva udāhṛtaḥ

The syllable M is Purusha, the seed-possessor, the quality of tamas, and Hara the destroyer; the bindu is the god Maheshvara, declared to represent the state of concealment.

Verse 23 (shiva.kailasa.3.23)

नादस्सदाशिवः प्रोक्तस्सर्वानुग्रहकारकः । नादमूर्द्धनि संचिन्त्य परात्परतरः शिवः

nādassadāśivaḥ proktassarvānugrahakārakaḥ nādamūrddhani saṁcintya parātparataraḥ śivaḥ

The nada is declared to be Sadashiva, the bestower of grace upon all; meditating upon the nada at the crown of the head, one reaches Shiva, who is higher than the highest.

Verse 24 (shiva.kailasa.3.24)

स सर्वज्ञः सर्वकर्त्ता सर्वेशो निर्मलोऽव्ययः । अनिर्देश्यः परब्रह्म साक्षात्सदसतः परः

sa sarvajñaḥ sarvakarttā sarveśo nirmalo ’vyayaḥ anirdeśyaḥ parabrahma sākṣātsadasataḥ paraḥ

He is all-knowing, the doer of all, lord of all, stainless and imperishable; indescribable, the Supreme Brahman, directly beyond both being and non-being.

Verse 25 (shiva.kailasa.3.25)

अकारादिषु वर्णेषु व्यापकं चोत्तरोत्तरम् । व्याप्यन्त्वधस्तनं वर्णमेवं सर्वत्र भावयेत्

akārādiṣu varṇeṣu vyāpakaṁ cottarottaram vyāpyantvadhastanaṁ varṇamevaṁ sarvatra bhāvayet

Among the letters beginning with A, each successive letter is the pervader, and the one beneath it is the pervaded; thus one should meditate throughout.

Verse 26 (shiva.kailasa.3.26)

सद्यादीशानपर्य्यंतान्यकारादिषु पंचसु । स्थितानि पंच ब्रह्माणि तानि मन्मूर्त्तयः क्रमात्

sadyādīśānaparyyaṁtānyakārādiṣu paṁcasu sthitāni paṁca brahmāṇi tāni manmūrttayaḥ kramāt

From Sadyojata to Ishana, the five Brahmas abide within the five parts beginning with A; these, in order, are My own forms.

Verse 27 (shiva.kailasa.3.27)

अष्टौ कलास्समाख्याता अकारे सद्यजाश्शिवे । उकारे वामरूपिण्यस्त्रयोदश समीरिताः

aṣṭau kalāssamākhyātā akāre sadyajāśśive ukāre vāmarūpiṇyastrayodaśa samīritāḥ

In the letter A are declared eight kalas, born of Sadyojata Shiva; in the letter U are spoken of thirteen kalas of the form of Vama.

Verse 28 (shiva.kailasa.3.28)

अष्टावघोररूपिण्यो मकारे संस्थिताः कलाः । बिन्दौ चतस्रस्संभूताः कलाः पुरुषगोचराः

aṣṭāvaghorarūpiṇyo makāre saṁsthitāḥ kalāḥ bindau catasrassaṁbhūtāḥ kalāḥ puruṣagocarāḥ

In the letter M abide eight kalas of the form of Aghora; in the bindu arise four kalas, belonging to the domain of Purusha.

Verse 29 (shiva.kailasa.3.29)

नादे पंच समाख्याताः कला ईशानसंभवाः । षड्विधैक्यानुसंधानात्प्रपंचात्मकतोच्यते

nāde paṁca samākhyātāḥ kalā īśānasaṁbhavāḥ ṣaḍvidhaikyānusaṁdhānātprapaṁcātmakatocyate

In the nada are declared five kalas, arising from Ishana; from the contemplative unification of these six kinds, the nature of the manifest world is spoken of.

Verse 30 (shiva.kailasa.3.30)

मन्त्रो यन्त्रं देवता च प्रपंचो गुरुरेव च । शिष्यश्च षट्पदार्था नामेषामर्थं शृणु प्रिये

mantro yantraṁ devatā ca prapaṁco gurureva ca śiṣyaśca ṣaṭpadārthā nāmeṣāmarthaṁ śṛṇu priye

Mantra, yantra, deity, the manifest world, the guru, and the disciple — these are the six categories. Hear, O beloved, the meaning of their names.

Verse 31 (shiva.kailasa.3.31)

पंचवर्णसमष्टिः स्यान्मन्त्रः पूर्वमुदाहतः । स एव यंत्रतां प्राप्तो वक्ष्ये तन्मण्डलक्रमम्

paṁcavarṇasamaṣṭiḥ syānmantraḥ pūrvamudāhataḥ sa eva yaṁtratāṁ prāpto vakṣye tanmaṇḍalakramam

The aggregate of the five syllables already described is the mantra; that same mantra, having taken the form of a yantra — I shall now describe its mandala procedure.

Verse 32 (shiva.kailasa.3.32)

यन्त्रं तु देवतारूपं देवता विश्वरूपिणी । विश्वरूपो गुरुः प्रोक्तश्शिष्यो गुरुवपुस्त्वतः

yantraṁ tu devatārūpaṁ devatā viśvarūpiṇī viśvarūpo guruḥ proktaśśiṣyo guruvapustvataḥ

The yantra takes the form of the deity, and the deity takes the form of the universe; the guru is declared to be of universal form, and therefore the disciple takes the very form of the guru.

Verse 33 (shiva.kailasa.3.33)

ओमितीदं सर्वमिति सर्वं ब्रह्मेति च श्रुतेः । वाच्यवाचकसम्बन्धोप्ययमेवार्थ ईरितः

omitīdaṁ sarvamiti sarvaṁ brahmeti ca śruteḥ vācyavācakasambandhopyayamevārtha īritaḥ

'Om, this is all,' and 'all is Brahman' — so declares the Shruti; this same meaning is spoken of as the relation between the signified and the signifier.

Verse 34 (shiva.kailasa.3.34)

आधारो मणिपूरश्च हृदयं तु ततः परम् । विशुद्धिराज्ञा च ततः शक्तिः शान्तिरिति क्रमात्

ādhāro maṇipūraśca hṛdayaṁ tu tataḥ param viśuddhirājñā ca tataḥ śaktiḥ śāntiriti kramāt

Adhara, then Manipura, and next the heart center; then Vishuddhi and Ajna, and after that Shakti and Shanti, in that order.

Verse 35 (shiva.kailasa.3.35)

स्थानान्येतानि देवेशि शान्त्यतीतं परात्परम् । अधिकारी भवेद्यस्य वैराग्यं जायते दृढम्

sthānānyetāni deveśi śāntyatītaṁ parātparam adhikārī bhavedyasya vairāgyaṁ jāyate dṛḍham

These, O queen of gods, are the stations; and beyond them is Shantyatita, higher than the highest. He alone becomes qualified in whom firm dispassion has arisen.

Verse 36 (shiva.kailasa.3.36)

विषयः स्यामहं देवि जीवब्रह्मैक्यभावनात् । सम्बन्धं शृणु देवेशि विषयः सम्यगीरितः

viṣayaḥ syāmahaṁ devi jīvabrahmaikyabhāvanāt sambandhaṁ śṛṇu deveśi viṣayaḥ samyagīritaḥ

I myself, O goddess, am the object of this teaching, through the contemplation of the oneness of the individual soul and Brahman. Hear now, O queen of gods, the relation — thus the object has been rightly declared.

Verse 37 (shiva.kailasa.3.37)

जीवात्मनोर्मया सार्द्धमैक्यस्य प्रणवस्य च । वाच्यवाचकभावोत्र सम्वन्धस्समुदीरितः

jīvātmanormayā sārddhamaikyasya praṇavasya ca vācyavācakabhāvotra samvandhassamudīritaḥ

The relation spoken of here, as that between the signified and the signifier, holds between the Pranava and the oneness of the individual soul with Me.

Verse 38 (shiva.kailasa.3.38)

व्रतादिनिरतः शान्तस्तपस्वी विजितेन्द्रियः । शौचाचारसमायुक्तो भूदेवो वेदनिष्ठितः

vratādinirataḥ śāntastapasvī vijitendriyaḥ śaucācārasamāyukto bhūdevo vedaniṣṭhitaḥ

One devoted to vows and observances, tranquil, austere, master of his senses, endowed with purity of conduct, a brahmin firmly grounded in the Veda,

Verse 39 (shiva.kailasa.3.39)

विषयेषु विरक्तः सन्नैहिकामुष्मिकेषु च । देवानां ब्राह्मणोऽपीह लोकजेषु शिवव्रती

viṣayeṣu viraktaḥ sannaihikāmuṣmikeṣu ca devānāṁ brāhmaṇo ’pīha lokajeṣu śivavratī

dispassionate toward the pleasures of this world and the next alike — even one who is, as it were, a brahmin among the gods — indifferent to things born of the world, and devoted to the vow of Shiva —

Verse 40 (shiva.kailasa.3.40)

सर्वशास्त्रार्थ तत्त्वज्ञं वेदान्तज्ञानपारगम् । आचार्य्यमुपसंगम्य यतिं मतिमतां वरम्

sarvaśāstrārtha tattvajñaṁ vedāntajñānapāragam ācāryyamupasaṁgamya yatiṁ matimatāṁ varam

let such a one approach a teacher who knows the truth of the meaning of all the scriptures, who has mastered the knowledge of Vedanta — an ascetic, foremost among the wise —

Verse 41 (shiva.kailasa.3.41)

दीर्घदण्डप्रणामाद्यैस्तोषयेद्यत्नतस्सुधीः । शान्त्यादिगुणसंयुक्तः शिष्यस्सौशील्यवान्वरः

dīrghadaṇḍapraṇāmādyaistoṣayedyatnatassudhīḥ śāntyādiguṇasaṁyuktaḥ śiṣyassauśīlyavānvaraḥ

and, being wise, should please him diligently with full prostrations and the like — thus becoming an excellent disciple endowed with tranquility and good character.

Verse 42 (shiva.kailasa.3.42)

यो गुरुः स शिवः प्रोक्तो यश्शिवस्स गुरुः स्मृतः । इति निश्चित्य मनसा स्वविचारं निवेदयेत्

yo guruḥ sa śivaḥ prokto yaśśivassa guruḥ smṛtaḥ iti niścitya manasā svavicāraṁ nivedayet

He who is the guru is declared to be Shiva, and he who is Shiva is remembered as the guru; having thus resolved this in his mind, he should submit his intention to the teacher.

Verse 43 (shiva.kailasa.3.43)

लब्धानुज्ञस्तु गुरुणा द्वादशाहं पयोवती । समुद्रतीरे नद्यां च पर्वते वा शिवालये

labdhānujñastu guruṇā dvādaśāhaṁ payovatī samudratīre nadyāṁ ca parvate vā śivālaye

Having received permission from the guru, for twelve days, at a place with water — on the seashore, by a river, on a mountain, or in a temple of Shiva —

Verse 44 (shiva.kailasa.3.44)

शुक्लपक्षे तु पंचम्यामेकादश्यां तथापि वा । प्रातः स्नात्वा तु शुद्धात्मा कृतनित्य क्रियस्सुधीः

śuklapakṣe tu paṁcamyāmekādaśyāṁ tathāpi vā prātaḥ snātvā tu śuddhātmā kṛtanitya kriyassudhīḥ

on the fifth day of the bright fortnight, or likewise on the eleventh, bathing at dawn, with a purified soul, the wise one, having completed his daily rites,

Verse 45 (shiva.kailasa.3.45)

गुरुमाहूय विधिना नान्दीश्राद्धं विधाय च । क्षौरं च कारयित्वाथ कक्षोपस्थविवर्जितम्

gurumāhūya vidhinā nāndīśrāddhaṁ vidhāya ca kṣauraṁ ca kārayitvātha kakṣopasthavivarjitam

having duly summoned the guru and performed the Nandi-shraddha rite, and having had himself shaved — except for the armpits and the private parts —

Verse 46 (shiva.kailasa.3.46)

केशश्मश्रुनखानां वै स्नात्वा नियतमानसः । सक्तुं प्राश्याथ सायाह्ने स्नात्वा सन्ध्यामुपास्य च

keśaśmaśrunakhānāṁ vai snātvā niyatamānasaḥ saktuṁ prāśyātha sāyāhne snātvā sandhyāmupāsya ca

shaving the hair, beard, and nails, then bathing with a composed mind, partaking of sacred barley-gruel, and in the evening, bathing again and performing the twilight worship,

Verse 47 (shiva.kailasa.3.47)

सायमौपासनं कृत्वा गुरुणा सहितो द्विजः । शास्त्रोक्तदक्षिणान्दत्त्वा शिवाय गुरुरूपिणे

sāyamaupāsanaṁ kṛtvā guruṇā sahito dvijaḥ śāstroktadakṣiṇāndattvā śivāya gururūpiṇe

having performed the evening fire-rite, the twice-born, together with his guru, having offered the fee prescribed by scripture to Shiva in the form of the guru,

Verse 48 (shiva.kailasa.3.48)

होमद्रव्याणि संपाद्य स्वसूत्रोक्तविधानतः । अग्निमाधाय विधिवल्लौकिकादिविभेदतः

homadravyāṇi saṁpādya svasūtroktavidhānataḥ agnimādhāya vidhivallaukikādivibhedataḥ

having gathered the materials for the fire-offering according to the procedure of his own Sutra, and having duly established the fire, whether the domestic kind or another,

Verse 49 (shiva.kailasa.3.49)

आहिताग्निस्तु यः कुर्यात्प्राजापत्ये ष्टिनाहिते । श्रौते वैश्वानरे सम्यक् सर्ववेदसदक्षिणम्

āhitāgnistu yaḥ kuryātprājāpatye ṣṭināhite śraute vaiśvānare samyak sarvavedasadakṣiṇam

one who maintains the sacred fires should perform the Prajapatya rite in the unconsecrated fire, or, in the Shrauta Vaishvanara fire, a rite accompanied by the gift of all one's possessions,

Verse 50 (shiva.kailasa.3.50)

अथाग्निमात्मन्यारोप्य ब्राह्मणः प्रव्रजेद्गृहात् । श्रपयित्वा चरुं तस्मिन्समिदन्नाज्यभेदतः

athāgnimātmanyāropya brāhmaṇaḥ pravrajedgṛhāt śrapayitvā caruṁ tasminsamidannājyabhedataḥ

then, having established the fire within himself, the brahmin should depart from his home in renunciation, having first cooked an oblation of grain and ghee upon kindling-wood in that fire.

Verse 51 (shiva.kailasa.3.51)

पौरुषेणैव सूक्तेन हुत्वा प्रत्यृचमात्मवान् । हुत्वा च सौविष्टकृतीं स्वसूत्रोक्तविधानतः

pauruṣeṇaiva sūktena hutvā pratyṛcamātmavān hutvā ca sauviṣṭakṛtīṁ svasūtroktavidhānataḥ

with a composed mind, having offered oblations with each verse of the Purusha-sukta, and having offered the Svishtakrit oblation according to the procedure of his own Sutra,

Verse 52 (shiva.kailasa.3.52)

हुत्वोपरिष्टात्तन्त्रं च तेनाग्नेरुत्तरे बुधः । स्थित्वासने जपेन्मौनी चैलाजिनकुशोत्तरे । यावद्ब्राह्ममुहूर्त्तं तु गायत्रीं दृढमानसः

hutvopariṣṭāttantraṁ ca tenāgneruttare budhaḥ sthitvāsane japenmaunī cailājinakuśottare yāvadbrāhmamuhūrttaṁ tu gāyatrīṁ dṛḍhamānasaḥ

having offered the concluding rite above, the wise one, seated to the north of the fire on a seat spread with cloth, deerskin, and kusha grass, should recite the Gayatri in silence, with a resolute mind, until the Brahma-muhurta.

Verse 53 (shiva.kailasa.3.53)

ततः स्नात्वा यथा पूर्वं श्रपयित्वा चरुं ततः । पौरुषं सूक्तमारभ्य विरजान्तं हुनेद्बुधः

tataḥ snātvā yathā pūrvaṁ śrapayitvā caruṁ tataḥ pauruṣaṁ sūktamārabhya virajāntaṁ hunedbudhaḥ

Then, having bathed as before and cooked the oblation, the wise one should offer oblations beginning with the Purusha-sukta and ending with the Viraja hymn.

Verse 54 (shiva.kailasa.3.54)

वामदेवमतेनापि शौनकादिमतेन वा । तत्र मुख्यं वामदेव्यं गर्भयुक्तो यतो मुनिः

vāmadevamatenāpi śaunakādimatena vā tatra mukhyaṁ vāmadevyaṁ garbhayukto yato muniḥ

either according to the school of Vamadeva, or according to that of Shaunaka and others; the chief hymn there is the Vamadevya, since that sage is united with its inner meaning.

Verse 55 (shiva.kailasa.3.55)

होमशेषं समाप्याथ प्रातरौपासनं हुनेत् । ततोग्निमात्मन्यारोप्य प्रातस्सन्ध्यमुपास्य च

homaśeṣaṁ samāpyātha prātaraupāsanaṁ hunet tatognimātmanyāropya prātassandhyamupāsya ca

Having then finished the remainder of the oblation, he should perform the morning fire-offering; then, having placed the fire within himself, and having performed the morning twilight rite,

Verse 56 (shiva.kailasa.3.56)

सवितर्युदिते पश्चात्सावित्रीं प्राविशेत्क्रमात् । एषणानां त्रयं त्यक्त्वा प्रेषमुच्चार्य च क्रमात्

savitaryudite paścātsāvitrīṁ prāviśetkramāt eṣaṇānāṁ trayaṁ tyaktvā preṣamuccārya ca kramāt

after the sun has risen, he should enter into the Savitri in due course; having renounced the three worldly desires — for offspring, wealth, and worlds — and having duly pronounced the formula of departure,

Verse 57 (shiva.kailasa.3.57)

शिखोपवीते संत्यज्य कटिसूत्रादिकं ततः । विसृज्य प्राङ्मुखो गच्छेदुत्तराशामुखोपि वा

śikhopavīte saṁtyajya kaṭisūtrādikaṁ tataḥ visṛjya prāṅmukho gaccheduttarāśāmukhopi vā

having then given up the tuft of hair, the sacred thread, and the waist-cord and the like, and having cast them away, he should go forth facing east, or facing north.

Verse 58 (shiva.kailasa.3.58)

गृह्णीयाद्दण्डकौपीनाद्युचितं लोकवर्तने । विरक्तश्चेन गृह्णीयाल्लोकवृत्तिविचारणे

gṛhṇīyāddaṇḍakaupīnādyucitaṁ lokavartane viraktaścena gṛhṇīyāllokavṛttivicāraṇe

He should take up the staff, the loincloth, and the like, as is fitting for worldly conduct; but if he is truly dispassionate, he may forgo them, giving no thought to worldly custom.

Verse 59 (shiva.kailasa.3.59)

गुरोः समीपं गत्वाथ दण्डवत्प्रणमेत्त्रयम् । समुत्थाय ततस्तिष्ठेद्गुरुपादसमीपतः

guroḥ samīpaṁ gatvātha daṇḍavatpraṇamettrayam samutthāya tatastiṣṭhedgurupādasamīpataḥ

Then, going to the guru's presence, he should make full-length prostrations three times; and rising, he should stand near the guru's feet.

Verse 60 (shiva.kailasa.3.60)

ततो गुरुः समादाय विरजानलजं शितम् । भस्म तेनैव तं शिष्यं समुद्धृत्य यथाविधि

tato guruḥ samādāya virajānalajaṁ śitam bhasma tenaiva taṁ śiṣyaṁ samuddhṛtya yathāvidhi

Then the guru, taking the purified ash born of the Viraja fire, and duly raising up that disciple by means of it, according to rule,

Verse 61 (shiva.kailasa.3.61)

अग्निरित्यादिभिर्मन्त्रैस्त्रिपुण्ड्रं धारयेत्ततः । हृत्पंकजे समासीनं मां त्वया सह चिन्तयेत्

agnirityādibhirmantraistripuṇḍraṁ dhārayettataḥ hṛtpaṁkaje samāsīnaṁ māṁ tvayā saha cintayet

should then apply the tripundra with the mantras beginning 'Agnir iti,' and meditate, together with the disciple, upon Me seated in the lotus of the heart.

Verse 62 (shiva.kailasa.3.62)

हस्तं निधाय शिरसि शिष्यस्य प्रीतमानसः । ऋष्यादिसहितं तस्य दक्षकर्णे समुच्चरेत्

hastaṁ nidhāya śirasi śiṣyasya prītamānasaḥ ṛṣyādisahitaṁ tasya dakṣakarṇe samuccaret

Placing his hand upon the disciple's head, with a joyful heart, he should recite into his right ear the mantra together with its rishi and other elements.

Verse 63 (shiva.kailasa.3.63)

प्रणवं त्रिःप्रकारं तु ततस्तस्यार्थमादिशेत् । षड्विधार्थं परिज्ञानसहितं गुरुसत्तमः

praṇavaṁ triḥprakāraṁ tu tatastasyārthamādiśet ṣaḍvidhārthaṁ parijñānasahitaṁ gurusattamaḥ

Thereafter that best of gurus should instruct him in the threefold Pranava together with its meaning, along with a full understanding of its sixfold significance.

Verse 64 (shiva.kailasa.3.64)

द्विषट्प्रकारं स गुरुं प्रणम्य भुवि दण्डवत् । तदधीनो भवेन्नित्यं वेदान्तं सम्यगभ्यसेत्

dviṣaṭprakāraṁ sa guruṁ praṇamya bhuvi daṇḍavat tadadhīno bhavennityaṁ vedāntaṁ samyagabhyaset

Having bowed to that twelvefold guru, prostrate on the ground like a rod, he should remain ever under his authority and thoroughly study the Vedanta.

Verse 65 (shiva.kailasa.3.65)

मामेव चिंतयेन्नित्यं परमात्मानमात्मनि । विशुद्धे निर्विकारे वै ब्रह्मसाक्षिणमव्ययम्

māmeva ciṁtayennityaṁ paramātmānamātmani viśuddhe nirvikāre vai brahmasākṣiṇamavyayam

He should ever meditate upon Me alone, the Supreme Self within the self — pure, changeless, the imperishable witness of Brahman.

Verse 66 (shiva.kailasa.3.66)

शमादिधर्मनिरतो वेदान्तज्ञानपारगः । अत्राधिकारी स प्रोक्तो यतिर्विगतमत्सरः

śamādidharmanirato vedāntajñānapāragaḥ atrādhikārī sa prokto yatirvigatamatsaraḥ

Devoted to tranquility and the other virtues, having mastered the knowledge of Vedanta, and free from envy — such an ascetic is declared to be qualified here.

Verse 67 (shiva.kailasa.3.67)

हृत्पुण्डरीकं विरजं विशोकं विशदम्परम् । अष्टपत्रं केशराढ्यं कर्णिकोपरि शो भितम्

hṛtpuṇḍarīkaṁ virajaṁ viśokaṁ viśadamparam aṣṭapatraṁ keśarāḍhyaṁ karṇikopari śo bhitam

The lotus of the heart — stainless, free from sorrow, supremely pure, eight-petaled, rich with filaments, resplendent above its pericarp —

Verse 68 (shiva.kailasa.3.68)

आधारशक्तिमारभ्य त्रितत्वांतमयं पदम् । विचिन्त्य मध्यतस्तस्य दहरं व्योम भावयेत्

ādhāraśaktimārabhya tritatvāṁtamayaṁ padam vicintya madhyatastasya daharaṁ vyoma bhāvayet

having contemplated that station, comprising the three tattvas beginning with the Adhara-shakti, one should meditate, within its center, upon the subtle inner space.

Verse 69 (shiva.kailasa.3.69)

ओमित्येकाक्षरं ब्रह्म व्याहरन्मां त्वया सह । चिंतयेन्मध्यतस्तस्य नित्यमुद्युक्तमानसः

omityekākṣaraṁ brahma vyāharanmāṁ tvayā saha ciṁtayenmadhyatastasya nityamudyuktamānasaḥ

Uttering the single syllable Om, that is Brahman, with a mind ever earnestly engaged, one should meditate, within its center, upon Me together with oneself.

Verse 70 (shiva.kailasa.3.70)

एवंविधोपासकस्य मल्लोकगतिमेव च । मत्तो विज्ञानमासाद्य मत्सायुज्यफलं प्रिये

evaṁvidhopāsakasya mallokagatimeva ca matto vijñānamāsādya matsāyujyaphalaṁ priye

For such a worshipper, O beloved, the destination is My world alone; having obtained true knowledge from Me, the fruit he gains is union with Me.