The Purification of the Six Paths

Verse 1 (shiva.vayaviya.52.1)

उपमन्युरुवाच । अतः परं समावेक्ष्य गुरुः शिष्यस्य योग्यताम् । षडध्वशुद्धिं कुर्वीत सर्वबन्धविमुक्तये

upamanyuruvāca | ataḥ paraṃ samāvekṣya guruḥ śiṣyasya yogyatām | ṣaḍadhvaśuddhiṃ kurvīta sarvabandhavimuktaye

Upamanyu said: Hereafter, having carefully examined the disciple's fitness, the guru should perform the purification of the six paths (ṣaḍadhva-śuddhi) for the sake of liberation from every bond.

Verse 2 (shiva.vayaviya.52.2)

कलां तत्त्वं च भुवनं वर्णं पदमतः परम् । मन्त्रश्चेति समासेन षडध्वा परिपठ्यते

kalāṃ tattvaṃ ca bhuvanaṃ varṇaṃ padamataḥ param | mantraśceti samāsena ṣaḍadhvā paripaṭhyate

Kalā, tattva, bhuvana, varṇa, pada, and after that mantra — thus, in brief, the six paths are enumerated.

Verse 3 (shiva.vayaviya.52.3)

निवृत्त्याद्याः कलाः पञ्च कलाध्वा कथ्यते बुधैः । व्याप्ताः कलाभिरितरे त्वध्वानः पञ्च पञ्चभिः

nivṛttyādyāḥ kalāḥ pañca kalādhvā kathyate budhaiḥ | vyāptāḥ kalābhiritare tvadhvānaḥ pañca pañcabhiḥ

The five kalās beginning with Nivṛtti are called by the wise the path of kalā. The other five paths are pervaded by these same five kalās.

Verse 4 (shiva.vayaviya.52.4)

शिवतत्त्वादिभूम्यन्तं तत्त्वाध्वा समुदाहृतः । षड्विंशत्सङ्ख्ययोपेतः शुद्धाशुद्धोभयात्मकः

śivatattvādibhūmyantaṃ tattvādhvā samudāhṛtaḥ | ṣaḍviṃśatsaṅkhyayopetaḥ śuddhāśuddhobhayātmakaḥ

The path of tattva is declared to extend from the principle of Shiva down to the earth-principle, comprising the number twenty-six, of a nature both pure, impure, and mixed.

Verse 5 (shiva.vayaviya.52.5)

आधाराद्युन्मनान्तश्च भुवनाध्वा प्रकीर्तितः । विना भेदोपभेदाभ्यां षष्टिसङ्ख्यासमन्वितः

ādhārādyunmanāntaśca bhuvanādhvā prakīrtitaḥ | vinā bhedopabhedābhyāṃ ṣaṣṭisaṅkhyāsamanvitaḥ

The path of bhuvana (the worlds) is proclaimed to extend from Ādhāra to Unmanā, comprising the number sixty, without counting its further subdivisions.

Verse 6 (shiva.vayaviya.52.6)

पञ्चाशद् रुद्ररूपास्तु वर्णा वर्णाध्वसंज्ञिताः । अनेकभेदसम्पन्नः पदाध्वा समुदाहृतः

pañcāśad rudrarūpāstu varṇā varṇādhvasaṃjñitāḥ | anekabhedasampannaḥ padādhvā samudāhṛtaḥ

The fifty letters, of the form of the Rudras, are called the path of varṇa. The path of pada, endowed with many divisions, is thus declared.

Verse 7 (shiva.vayaviya.52.7)

सर्वोपमन्त्रैर्मन्त्राध्वा व्याप्तः परमविद्यया । यथा शिवो न तत्त्वेषु गण्यते तत्त्वनायकः

sarvopamantrairmantrādhvā vyāptaḥ paramavidyayā | yathā śivo na tattveṣu gaṇyate tattvanāyakaḥ

The path of mantra is pervaded by all the subsidiary mantras through the supreme knowledge — just as Shiva, the lord of the principles, is not counted among the principles.

Verse 8 (shiva.vayaviya.52.8)

मन्त्राध्वनि न गण्येत तथासौ मन्त्रनायकः । कलाध्वनो व्यापकत्वं व्याप्यत्वं चेतराध्वनाम्

mantrādhvani na gaṇyeta tathāsau mantranāyakaḥ | kalādhvano vyāpakatvaṃ vyāpyatvaṃ cetarādhvanām

Likewise, that lord of the mantras is not counted within the path of mantra. One should understand the pervading nature of the path of kalā, and the pervaded nature of the other paths.

Verse 9 (shiva.vayaviya.52.9)

न वेत्ति तत्त्वतो यः स नैवार्हत्यध्वशोधनम् । षड्विधस्याध्वनो रूपं न येन विदितं भवेत्

na vetti tattvato yaḥ sa naivārhatyadhvaśodhanam | ṣaḍvidhasyādhvano rūpaṃ na yena viditaṃ bhavet

He who does not truly know this is not fit for the purification of the paths — he by whom the form of the sixfold path is not known.

Verse 10 (shiva.vayaviya.52.10)

व्याप्यव्यापकता तेन ज्ञातुमेव न शक्यते । तस्मादध्वस्वरूपं च व्याप्यव्यापकतां तथा

vyāpyavyāpakatā tena jñātumeva na śakyate | tasmādadhvasvarūpaṃ ca vyāpyavyāpakatāṃ tathā

By him the relation of the pervaded and the pervader cannot be known either. Therefore, having correctly understood the nature of the paths, and likewise this relation of pervaded and pervader —

Verse 11 (shiva.vayaviya.52.11)

यथावदवगम्यैव कुर्यादध्वविशोधनम् । कुण्डमण्डलपर्यन्तं तत्र कृत्वा यथा पुरा

yathāvadavagamyaiva kuryādadhvaviśodhanam | kuṇḍamaṇḍalaparyantaṃ tatra kṛtvā yathā purā

one should perform the purification of the paths. Having there made, as before, the fire-pit, the ritual diagram, and so forth —

Verse 12 (shiva.vayaviya.52.12)

द्विहस्तमानं कुर्वीत प्राच्यां कलशमण्डलम् । ततः स्नातः शिवाचार्यः सशिष्यः कृतनैत्यकः

dvihastamānaṃ kurvīta prācyāṃ kalaśamaṇḍalam | tataḥ snātaḥ śivācāryaḥ saśiṣyaḥ kṛtanaityakaḥ

he should make in the east a circle of jars two cubits across. Then the Shiva-teacher, having bathed and completed his daily rites, together with his disciple —

Verse 13 (shiva.vayaviya.52.13)

प्रविश्य मण्डलं शम्भोः पूजां पूर्ववदाचरेत् । तत्राढकावरैः सिद्धं तन्दुलैः पायसं प्रभोः

praviśya maṇḍalaṃ śambhoḥ pūjāṃ pūrvavadācaret | tatrāḍhakāvaraiḥ siddhaṃ tandulaiḥ pāyasaṃ prabhoḥ

should enter the maṇḍala and worship Shambhu as before. There he should set out a rice-pudding for the Lord, cooked with rice measuring not less than one āḍhaka.

Verse 14 (shiva.vayaviya.52.14)

अर्द्धं निवेद्य होमार्थं शेषं समुपकल्पयेत् । पुरतः कल्पिते वाथ मण्डले वर्णिमण्डिते

arddhaṃ nivedya homārthaṃ śeṣaṃ samupakalpayet | purataḥ kalpite vātha maṇḍale varṇimaṇḍite

Having offered half of it for the fire-oblation, he should set the remainder aside. In front, upon the maṇḍala prepared and adorned with colored powders —

Verse 15 (shiva.vayaviya.52.15)

स्थापयेत्पञ्चकलशान्दिक्षु मध्ये च देशिकः । तेषु ब्रह्माणि मूलार्णैर्बिन्दुनादसमन्वितैः

sthāpayetpañcakalaśāndikṣu madhye ca deśikaḥ | teṣu brahmāṇi mūlārṇairbindunādasamanvitaiḥ

the teacher should set five jars, in the four directions and in the center. In them he should install the presiding deities by means of the root syllables joined with bindu and nāda —

Verse 16 (shiva.vayaviya.52.16)

नम आद्यैर्यकरान्तैः कल्पयेत्कल्पवित्तमः । ईशानं मध्यमे कुम्भे पुरुषं पुरतः स्थिते

nama ādyairyakarāntaiḥ kalpayetkalpavittamaḥ | īśānaṃ madhyame kumbhe puruṣaṃ purataḥ sthite

with mantras beginning in 'namaḥ' and ending in 'ya,' the teacher skilled in ritual should establish them: Īśāna in the central jar, Puruṣa in the jar placed in front,

Verse 17 (shiva.vayaviya.52.17)

अघोरं दक्षिणे वामे वामं सद्यं च पश्चिमे । रक्षां विधाय मुद्रां च बद्धा कुम्भाभिमन्त्रणम्

aghoraṃ dakṣiṇe vāme vāmaṃ sadyaṃ ca paścime | rakṣāṃ vidhāya mudrāṃ ca baddhā kumbhābhimantraṇam

Aghora in the south, Vāmadeva in the north (the left direction), and Sadyojāta in the west; then, having performed the rite of protection and formed the mudrā, he should consecrate the jars with mantra.

Verse 18 (shiva.vayaviya.52.18)

कृत्वा शिवानलैर्होमं प्रारभेत यथा पुरा । यदर्द्धं पायसं पूर्वं होमार्थं परिकल्पितम्

kṛtvā śivānalairhomaṃ prārabheta yathā purā | yadarddhaṃ pāyasaṃ pūrvaṃ homārthaṃ parikalpitam

Then, as before, he should begin the fire-oblation with the fires of Shiva; taking that half of the rice-pudding earlier set aside for the oblation —

Verse 19 (shiva.vayaviya.52.19)

हुत्वा शिष्यस्य तच्छेषं भोक्तुं समुपकल्पयेत् । तर्पणान्तं च मन्त्राणां कृत्वा कर्म यथा पुरा

hutvā śiṣyasya taccheṣaṃ bhoktuṃ samupakalpayet | tarpaṇāntaṃ ca mantrāṇāṃ kṛtvā karma yathā purā

having offered it in oblation, he should prepare the remainder for the disciple to eat. Having performed the rite of the mantras up to the libation, as before —

Verse 20 (shiva.vayaviya.52.20)

हुत्वा पूर्णाहुतिं तेषां ततः कुर्यात्प्रदीपनम् । ऊँ कारादनु हुङ्कारं ततो मूलं फडन्तकम्

hutvā pūrṇāhutiṃ teṣāṃ tataḥ kuryātpradīpanam | ū~ kārādanu huṅkāraṃ tato mūlaṃ phaḍantakam

and offered their full oblation, he should then perform the rite of kindling: after the syllable Oṃ, the syllable Hūṃ, then the root mantra ending in Phaṭ —

Verse 21 (shiva.vayaviya.52.21)

स्वाहान्तं दीपने प्राहुरङ्गानि च यथाक्रमम् । तेषामाहुतयस्तिस्रो देया दीपनकर्मणि

svāhāntaṃ dīpane prāhuraṅgāni ca yathākramam | teṣāmāhutayastisro deyā dīpanakarmaṇi

and the limb-mantras ending in Svāhā, in due order, are prescribed for the kindling. Three oblations of each of these should be given in the rite of kindling.

Verse 22 (shiva.vayaviya.52.22)

मन्त्रैरेकैकशस्तैस्तु विचिन्त्या दीप्तमूर्तयः । त्रिगुणं त्रिगुणीकृत्य द्विजकन्याकृतं सितम्

mantrairekaikaśastaistu vicintyā dīptamūrtayaḥ | triguṇaṃ triguṇīkṛtya dvijakanyākṛtaṃ sitam

With each of these mantras, one by one, he should contemplate their blazing forms. Then, taking a triple-stranded thread made ninefold, white, spun by a brahmin maiden —

Verse 23 (shiva.vayaviya.52.23)

सूत्रं सूत्रेण सम्मन्त्र्य शिखाग्रे बन्धयेच्छिशोः । चरणाङ्गुष्ठपर्यन्तमूर्ध्वकायस्य तिष्ठतः

sūtraṃ sūtreṇa sammantrya śikhāgre bandhayecchiśoḥ | caraṇāṅguṣṭhaparyantamūrdhvakāyasya tiṣṭhataḥ

and consecrated with the thread-mantra, he should bind it at the tip of the disciple's crown-lock, so that it reaches down to the toe as the disciple stands with body erect.

Verse 24 (shiva.vayaviya.52.24)

लम्बयित्वा तु तत्सूत्रं सुषुम्णां तत्र योजयेत् । शान्तया मुद्रयादाय मूलमन्त्रेण मन्त्रवित्

lambayitvā tu tatsūtraṃ suṣumṇāṃ tatra yojayet | śāntayā mudrayādāya mūlamantreṇa mantravit

Having let that thread hang down, the knower of mantra should there take it up with the Śānti-mudrā and, by the root mantra, join it to the Suṣumṇā channel.

Verse 25 (shiva.vayaviya.52.25)

हुत्वाहुतित्रयं तस्याः सान्निध्यमुपकल्पयेत् । हृदि सन्ताड्य शिष्यस्य पुष्पक्षेपेण पूर्ववत्

hutvāhutitrayaṃ tasyāḥ sānnidhyamupakalpayet | hṛdi santāḍya śiṣyasya puṣpakṣepeṇa pūrvavat

Having offered a triple oblation to her, he should establish her presence; then, touching the disciple upon the heart with a casting of flowers, as before —

Verse 26 (shiva.vayaviya.52.26)

चैतन्यं समुपादाय द्वादशान्ते निवेद्य च । सूत्रं सूत्रेण संयोज्य संरक्ष्यास्त्रेण वर्मणा

caitanyaṃ samupādāya dvādaśānte nivedya ca | sūtraṃ sūtreṇa saṃyojya saṃrakṣyāstreṇa varmaṇā

he should draw out the disciple's consciousness and offer it at the Dvādaśānta; then join the thread with the thread-mantra, and protect it with the Astra and armor mantras.

Verse 27 (shiva.vayaviya.52.27)

अवगुण्ठ्याथ तत्सूत्रं शिष्यदेहं विचिन्तयेत् । मूलत्रयमयं पाशं भोगभोग्यत्वलक्षणम्

avaguṇṭhyātha tatsūtraṃ śiṣyadehaṃ vicintayet | mūlatrayamayaṃ pāśaṃ bhogabhogyatvalakṣaṇam

Having then veiled that thread, he should contemplate the disciple's body as the threefold root-bond, marked by the nature of enjoyer and enjoyed.

Verse 28 (shiva.vayaviya.52.28)

विषयेन्द्रियदेहादिजनकं तस्य भावयेत् । व्योमादिभूतरूपिण्यः शान्त्यतीतादयः कलाः

viṣayendriyadehādijanakaṃ tasya bhāvayet | vyomādibhūtarūpiṇyaḥ śāntyatītādayaḥ kalāḥ

He should contemplate it as the source of sense-objects, the senses, and the body; the kalās beginning with Śāntyatītā take the form of ether and the other elements.

Verse 29 (shiva.vayaviya.52.29)

सूत्रे स्वनामभिर्योज्यः पूज्यश्चैव नमोयुतैः । अथवा बीजभूतैस्तत्कृत्वा पूर्वोदितं क्रमात्

sūtre svanāmabhiryojyaḥ pūjyaścaiva namoyutaiḥ | athavā bījabhūtaistatkṛtvā pūrvoditaṃ kramāt

They are to be joined upon the thread by their own names, worshipped with 'namaḥ' appended; or, in the order stated before, by means of their seed-syllables.

Verse 30 (shiva.vayaviya.52.30)

ततो मलादेस्तत्त्वादौ व्याप्तिं समवलोकयेत् । कलाव्याप्तिं मलादौ च हुत्वा सन्दीपयेत्कलाः

tato malādestattvādau vyāptiṃ samavalokayet | kalāvyāptiṃ malādau ca hutvā sandīpayetkalāḥ

Then he should observe the pervasion of impurity and the rest at the beginning of the tattvas; and, seeing the pervasion of the kalās over the impurities, he should, by oblation, kindle the kalās.

Verse 31 (shiva.vayaviya.52.31)

शिष्यं शिरसि सन्ताड्य सूत्रं देहे यथाक्रमम् । शान्त्यतीतपदे सूत्रं लाञ्छयेन्मन्त्रमुच्चरन्

śiṣyaṃ śirasi santāḍya sūtraṃ dehe yathākramam | śāntyatītapade sūtraṃ lāñchayenmantramuccaran

Touching the disciple's head, and the thread upon his body in due order, uttering the mantra, he should mark the thread at the station of Śāntyatīta.

Verse 32 (shiva.vayaviya.52.32)

एवं कृत्वा निवृत्त्यन्तं शान्त्यतीतमनुक्रमात् । हुत्वाहुतित्रयं पश्चान्मण्डले च शिवं यजेत्

evaṃ kṛtvā nivṛttyantaṃ śāntyatītamanukramāt | hutvāhutitrayaṃ paścānmaṇḍale ca śivaṃ yajet

Having done this in due order from Śāntyatīta down to Nivṛtti, and offered a triple oblation, he should then worship Shiva in the maṇḍala.

Verse 33 (shiva.vayaviya.52.33)

देवस्य दक्षिणे शिष्यमुपवेश्योत्तरामुखम् । सदर्भे मण्डले दद्याद्धोमशिष्टं चरुं गुरुः

devasya dakṣiṇe śiṣyamupaveśyottarāmukham | sadarbhe maṇḍale dadyāddhomaśiṣṭaṃ caruṃ guruḥ

Seating the disciple to the right of the god, facing north, upon a maṇḍala strewn with darbha grass, the guru should give him the sacrificial food remaining from the oblation.

Verse 34 (shiva.vayaviya.52.34)

शिष्यस्तद्गुरुणा दत्तं सत्कृत्य शिवपूर्वकम् । भुक्त्वा पश्चाद् द्विराचम्य शिवमन्त्रमुदीरयेत्

śiṣyastadguruṇā dattaṃ satkṛtya śivapūrvakam | bhuktvā paścād dvirācamya śivamantramudīrayet

The disciple, first offering to Shiva what is given by the guru, should reverently receive and eat it; afterward, having sipped water twice, he should recite the mantra of Shiva.

Verse 35 (shiva.vayaviya.52.35)

अपरे मण्डले दद्यात् पञ्चगव्यं तथा गुरुः । सोऽपि तच्छक्तितः पीत्वा द्विराचम्य शिवं स्मरेत्

apare maṇḍale dadyāt pañcagavyaṃ tathā guruḥ | so'pi tacchaktitaḥ pītvā dvirācamya śivaṃ smaret

Upon another maṇḍala the guru should likewise give the five products of the cow. He too, having drunk it according to his capacity and sipped water twice, should call Shiva to mind.

Verse 36 (shiva.vayaviya.52.36)

तृतीये मण्डले शिष्यमुपवेश्य यथा पुरा । प्रदद्याद्दन्तपवनं यथाशास्त्रोक्तलक्षणम्

tṛtīye maṇḍale śiṣyamupaveśya yathā purā | pradadyāddantapavanaṃ yathāśāstroktalakṣaṇam

Upon a third maṇḍala, having seated the disciple as before, he should give him a tooth-cleansing twig, of the mark prescribed by scripture.

Verse 37 (shiva.vayaviya.52.37)

अग्रेण तस्य मृदुना प्राङ्मुखो वाप्युदङ्मुखः । वाचं नियम्य चासीनः शिष्यो दन्तान्विशोधयेत्

agreṇa tasya mṛdunā prāṅmukho vāpyudaṅmukhaḥ | vācaṃ niyamya cāsīnaḥ śiṣyo dantānviśodhayet

With its soft end, facing east or facing north, restraining his speech, the seated disciple should cleanse his teeth.

Verse 38 (shiva.vayaviya.52.38)

प्रक्षाल्य दन्तपवनं त्यक्त्वाचम्य शिवं स्मरेत् । प्रविशेद्देशिकादिष्टः प्राञ्जलिः शिवमण्डलम्

prakṣālya dantapavanaṃ tyaktvācamya śivaṃ smaret | praviśeddeśikādiṣṭaḥ prāñjaliḥ śivamaṇḍalam

Having rinsed his mouth, cast away the twig, and sipped water, he should call Shiva to mind; then, directed by the teacher, with joined palms, he should enter the maṇḍala of Shiva.

Verse 39 (shiva.vayaviya.52.39)

त्यक्तं तद्दन्तपवनं दृश्यते गुरुणा यदि । प्रागुदक्पश्चिमे वाग्रे शिवमन्यच्छिवेतरम्

tyaktaṃ taddantapavanaṃ dṛśyate guruṇā yadi | prāgudakpaścime vāgre śivamanyacchivetaram

If the guru observes that discarded twig lying to the east, north, west, or straight ahead, it is auspicious; in the other directions it is inauspicious.

Verse 40 (shiva.vayaviya.52.40)

अशस्ताशामुखे तस्मिन् गुरुस्तद्दोषशान्तये । शतमर्द्धं तदर्द्धं वा जुहुयान्मूलमन्त्रतः

aśastāśāmukhe tasmin gurustaddoṣaśāntaye | śatamarddhaṃ tadarddhaṃ vā juhuyānmūlamantrataḥ

If it lies toward an inauspicious direction, the guru, to pacify that fault, should offer a hundred oblations with the root mantra, or half of that, or half again.

Verse 41 (shiva.vayaviya.52.41)

ततः शिष्यं समालभ्य जपित्वा कर्णयोः शिवम् । देवस्य दक्षिणे भागे तं शिष्यमधिवासयेत्

tataḥ śiṣyaṃ samālabhya japitvā karṇayoḥ śivam | devasya dakṣiṇe bhāge taṃ śiṣyamadhivāsayet

Then, having touched the disciple and murmured the mantra of Shiva into his ears, he should lay that disciple to rest for the night-vigil at the god's right side.

Verse 42 (shiva.vayaviya.52.42)

अहतास्तरणास्तीर्णे स दर्भशयने शुचिः । मन्त्रितेऽन्तः शिवं ध्यायन् शयीत प्राक् शिरा निशि

ahatāstaraṇāstīrṇe sa darbhaśayane śuciḥ | mantrite'ntaḥ śivaṃ dhyāyan śayīta prāk śirā niśi

Upon a bed of darbha grass spread with an unwashed new covering, that pure disciple, consecrated within by the mantra, meditating on Shiva, should lie down at night with his head to the east.

Verse 43 (shiva.vayaviya.52.43)

शिखायां बद्धसूत्रस्य शिखया तच्छिखां गुरुः । आबध्याहतवस्त्रेण तमाच्छाद्य च वर्मणा

śikhāyāṃ baddhasūtrasya śikhayā tacchikhāṃ guruḥ | ābadhyāhatavastreṇa tamācchādya ca varmaṇā

The guru, taking the crown-lock of the disciple whose thread is bound to it, should bind it further, and cover him with a new cloth and with the armor-mantra —

Verse 44 (shiva.vayaviya.52.44)

रेखात्रयं च परितो भस्मना तिलसर्षपैः । कृत्वास्त्रजप्तैस्तद् बाह्ये दिगीशानां बलिं हरेत्

rekhātrayaṃ ca parito bhasmanā tilasarṣapaiḥ | kṛtvāstrajaptaistad bāhye digīśānāṃ baliṃ haret

and, having drawn three lines all around with ash, sesame, and mustard seed, murmuring the Astra mantra, he should offer an oblation outside it to the guardians of the directions.

Verse 45 (shiva.vayaviya.52.45)

शिष्योऽपि परतोऽनश्नन्कृत्वैवमधिवासनम् । प्रबुध्योत्थाय गुरवे स्वप्नं दृष्टं निवेदयेत्

śiṣyo'pi parato'naśnankṛtvaivamadhivāsanam | prabudhyotthāya gurave svapnaṃ dṛṣṭaṃ nivedayet

The disciple too, thereafter fasting, having thus undergone the night-vigil, should wake and rise, and report to the guru the dream he has seen.