Rites for Desired Ends

Verse 1 (shiva.vayaviya.64.1)

श्रीकृष्ण उवाच । भगवंस्त्वन्मुखादेव श्रुतं श्रुतिसमं मया । स्वाश्रितानां शिवप्रोक्तं नित्यनैमित्तिकं तथा

śrīkṛṣṇa uvāca | bhagavaṃstvanmukhādeva śrutaṃ śrutisamaṃ mayā | svāśritānāṃ śivaproktaṃ nityanaimittikaṃ tathā

Śrī Kṛṣṇa said: O Lord, from your own mouth I have heard, as though it were the Veda itself, the daily and occasional duties taught by Śiva for those under his refuge.

Verse 2 (shiva.vayaviya.64.2)

इदानीं श्रोतुमिच्छामि शिवधर्माधिकारिणाम् । काम्यमप्यस्ति चेत्कर्म वक्तुमर्हसि साम्प्रतम्

idānīṃ śrotumicchāmi śivadharmādhikāriṇām | kāmyamapyasti cetkarma vaktumarhasi sāmpratam

Now I wish to hear of the kāmya rites — those performed for a desired end — of those entitled to Śaiva dharma; if such rites exist, please tell me of them now.

Verse 3 (shiva.vayaviya.64.3)

उपमन्युरुवाच । अस्त्यैहिकफलं किञ्चिदामुष्मिकफलं तथा । ऐहिकामुष्मिकञ्चापि तच्च पञ्चविधं पुनः

upamanyuruvāca | astyaihikaphalaṃ kiñcidāmuṣmikaphalaṃ tathā | aihikāmuṣmikañcāpi tacca pañcavidhaṃ punaḥ

Upamanyu said: Some rites bear fruit in this world, some in the next, and some in both; and this too is again of five kinds.

Verse 4 (shiva.vayaviya.64.4)

किञ्चित् क्रियामयं कर्म किञ्चित् कर्म तपोमयम्

kiñcit kriyāmayaṃ karma kiñcit karma tapomayam

Some rites consist chiefly of ritual action, some of austerity,

Verse 5 (shiva.vayaviya.64.5)

जपध्यानमयं किञ्चित् किञ्चित् सर्वमयं तथा । क्रियामयं तथा भिन्नं होमदानार्चनक्रमात्

japadhyānamayaṃ kiñcit kiñcit sarvamayaṃ tathā | kriyāmayaṃ tathā bhinnaṃ homadānārcanakramāt

some chiefly of recitation and meditation, and some encompass all together; and the ritual-action rites themselves differ according to the order of fire-oblation, gift-giving, and worship.

Verse 6 (shiva.vayaviya.64.6)

सर्वशक्तिमतामेव नान्येषां सफलं भवेत् । शक्तिश्चाज्ञा महेशस्य शिवस्य परमात्मनः

sarvaśaktimatāmeva nānyeṣāṃ saphalaṃ bhavet | śaktiścājñā maheśasya śivasya paramātmanaḥ

All of these bear fruit only for those endowed with full capacity, not for others; and this capacity is itself the command of Maheśvara, of Śiva the Supreme Self.

Verse 7 (shiva.vayaviya.64.7)

तस्मात् काम्यानि कर्माणि कुर्यादाज्ञाधरो द्विजः । अथ वक्ष्यामि काम्यं हि चेहामुत्र फलप्रदम्

tasmāt kāmyāni karmāṇi kuryādājñādharo dvijaḥ | atha vakṣyāmi kāmyaṃ hi cehāmutra phalapradam

Therefore the twice-born who bears the divine command should perform the kāmya rites; now I shall describe the kāmya rite that grants fruit both here and hereafter.

Verse 8 (shiva.vayaviya.64.8)

शैवैर्माहेश्वरैश्चैव कार्यमन्तर्बहिः क्रमात् । शिवो महेश्वरश्चेति नात्यन्तमिह भिद्यते

śaivairmāheśvaraiścaiva kāryamantarbahiḥ kramāt | śivo maheśvaraśceti nātyantamiha bhidyate

Both Śaivas and Māheśvaras should perform this, respectively, within themselves and outwardly; between Śiva and Maheśvara there is here no very great difference.

Verse 9 (shiva.vayaviya.64.9)

यथा तथा न भिद्यन्ते शैवा माहेश्वरा अपि । शिवाश्रिता हि ते शैवा ज्ञानयज्ञरता नराः

yathā tathā na bhidyante śaivā māheśvarā api | śivāśritā hi te śaivā jñānayajñaratā narāḥ

Just as Śaivas and Māheśvaras are not, in this sense, different from one another; those who take refuge in Śiva, the Śaivas, are men devoted to the sacrifice of knowledge,

Verse 10 (shiva.vayaviya.64.10)

माहेश्वराः समाख्याताः कर्मयज्ञरता भुवि । तस्मादाभ्यन्तरे कुर्युः शैवा माहेश्वरा बहिः

māheśvarāḥ samākhyātāḥ karmayajñaratā bhuvi | tasmādābhyantare kuryuḥ śaivā māheśvarā bahiḥ

while those on earth devoted to the sacrifice of ritual action are called Māheśvaras; therefore the Śaivas should perform this inwardly, the Māheśvaras outwardly.

Verse 11 (shiva.vayaviya.64.11)

न तु प्रयोगो भिद्येत वक्ष्यमाणस्य कर्मणः । परीक्ष्य भूमिं विधिवद् गन्धवर्णरसादिभिः

na tu prayogo bhidyeta vakṣyamāṇasya karmaṇaḥ | parīkṣya bhūmiṃ vidhivad gandhavarṇarasādibhiḥ

But there is no difference in the actual performance of the rite about to be described; having duly examined the ground by its smell, color, taste, and the rest —

Verse 12 (shiva.vayaviya.64.12)

मनोऽभिलषिते तत्र वितानवितताम्बरे । सुप्रलिप्ते महीपृष्ठे दर्पणोदरसन्निभे

mano'bhilaṣite tatra vitānavitatāmbare | supralipte mahīpṛṣṭhe darpaṇodarasannibhe

wherever it pleases the mind, beneath a sky covered by a canopy, upon ground well plastered, gleaming like the inside of a mirror —

Verse 13 (shiva.vayaviya.64.13)

प्राचीमुत्पादयेत्पूर्वं शास्त्रदृष्टेन वर्त्मना । एकहस्तं द्विहस्तं वा मण्डलं परिकल्पयेत्

prācīmutpādayetpūrvaṃ śāstradṛṣṭena vartmanā | ekahastaṃ dvihastaṃ vā maṇḍalaṃ parikalpayet

following the path seen in the scriptures, he should first establish the eastern direction; he should fashion a diagram of one or two cubits.

Verse 14 (shiva.vayaviya.64.14)

आलिखेद्विमलं पद्ममष्टपत्रं सकर्णिकम् । रत्नहेमादिभिश्चूर्णैर्यथासम्भवसम्भृतैः

ālikhedvimalaṃ padmamaṣṭapatraṃ sakarṇikam | ratnahemādibhiścūrṇairyathāsambhavasambhṛtaiḥ

He should draw a spotless eight-petaled lotus, with its pericarp; and fill it in with powders of gem, gold, and the like, whatever is available.

Verse 15 (shiva.vayaviya.64.15)

पञ्चावरणसंयुक्तं बहुशोभासमन्वितम् । दलेषु सिद्धयः कल्प्याः केसरेषु सशक्तिकाः

pañcāvaraṇasaṃyuktaṃ bahuśobhāsamanvitam | daleṣu siddhayaḥ kalpyāḥ kesareṣu saśaktikāḥ

He should make it endowed with five enclosures, filled with much beauty; on the petals he should place the Siddhis, and on the filaments the deities together with their Śaktis.

Verse 16 (shiva.vayaviya.64.16)

रुद्रा वामादयस्त्वष्टौ पूर्वादिदलतः क्रमात् । कर्णिकायां च वैराग्यं बीजेषु नव शक्तयः

rudrā vāmādayastvaṣṭau pūrvādidalataḥ kramāt | karṇikāyāṃ ca vairāgyaṃ bījeṣu nava śaktayaḥ

On the petals, beginning from the east, in due order, the eight Śaktis beginning with Vāmā should be placed; in the pericarp, Vairāgya, and on the filaments, the nine Śaktis.

Verse 17 (shiva.vayaviya.64.17)

स्कन्दे शिवात्मको धर्मो नाले ज्ञानं शिवाश्रयम् । कर्णिकोपरि चाग्नेयं मण्डलं सौरमैन्दवम्

skande śivātmako dharmo nāle jñānaṃ śivāśrayam | karṇikopari cāgneyaṃ maṇḍalaṃ sauramaindavam

On the stalk-shaft, dharma in the form of Śiva; on the stem, knowledge resting in Śiva; above the pericarp, the fire-diagram, the sun-diagram, and the moon-diagram.

Verse 18 (shiva.vayaviya.64.18)

शिवविद्यात्मतत्त्वाख्यं तत्त्वत्रयमतः परम् । सर्वासनोपरि सुखं विचित्रकुसुमान्वितम्

śivavidyātmatattvākhyaṃ tattvatrayamataḥ param | sarvāsanopari sukhaṃ vicitrakusumānvitam

above that, the three principles called the Śiva-principle, the Vidyā-principle, and the Ātma-principle; above all the seats, comfortably, adorned with variegated flowers —

Verse 19 (shiva.vayaviya.64.19)

पञ्चावरणसंयुक्तं पूजयेदम्बया सह । शुद्धस्फटिकसङ्काशं प्रसन्नं शीतलद्युतिम्

pañcāvaraṇasaṃyuktaṃ pūjayedambayā saha | śuddhasphaṭikasaṅkāśaṃ prasannaṃ śītaladyutim

he should worship this maṇḍala, furnished with its five enclosures, together with the Mother; meditating on Śiva as resembling pure crystal, serene, of cool radiance —

Verse 20 (shiva.vayaviya.64.20)

विद्युद्वलयसङ्काशजटामुकुटभूषितम् । शार्दूलचर्मवसनं किञ्चित्स्मितमुखाम्बुजम्

vidyudvalayasaṅkāśajaṭāmukuṭabhūṣitam | śārdūlacarmavasanaṃ kiñcitsmitamukhāmbujam

adorned with a crown of matted locks resembling a circlet of lightning; clad in a tiger-skin garment, his lotus-face gently smiling —

Verse 21 (shiva.vayaviya.64.21)

रक्तपद्मदलप्रख्यपादपाणितलाधरम् । सर्वलक्षणसम्पन्नं सर्वाभरणभूषितम्

raktapadmadalaprakhyapādapāṇitalādharam | sarvalakṣaṇasampannaṃ sarvābharaṇabhūṣitam

his soles and palms like the petal of a red lotus; endowed with every auspicious mark, adorned with every ornament —

Verse 22 (shiva.vayaviya.64.22)

दिव्यायुधवरैर्युक्तं दिव्यगन्धानुलेपनम् । पञ्चवक्त्रं दशभुजं चन्द्रखण्डशिखामणिम्

divyāyudhavarairyuktaṃ divyagandhānulepanam | pañcavaktraṃ daśabhujaṃ candrakhaṇḍaśikhāmaṇim

furnished with the finest divine weapons, anointed with a divine fragrant unguent; five-faced, ten-armed, wearing the crescent moon as the jewel of his crest —

Verse 23 (shiva.vayaviya.64.23)

अस्य पूर्वमुखं सौम्यं बालार्कसदृशप्रभम् । त्रिलोचनारविन्दाढ्यं कृतबालेन्दुशेखरम्

asya pūrvamukhaṃ saumyaṃ bālārkasadṛśaprabham | trilocanāravindāḍhyaṃ kṛtabālenduśekharam

His eastern face is gentle, its radiance like the rising sun; rich with three lotus-eyes, bearing the crescent moon upon its crown —

Verse 24 (shiva.vayaviya.64.24)

दक्षिणं नीलजीमूतसमानरुचिरप्रभम् । भ्रुकुटीकुटिलं घोरं रक्तवृत्तेक्षणत्रयम्

dakṣiṇaṃ nīlajīmūtasamānaruciraprabham | bhrukuṭīkuṭilaṃ ghoraṃ raktavṛttekṣaṇatrayam

His southern face has a beauty like a dark rain-cloud, its brows knit, terrifying, with three round red eyes —

Verse 25 (shiva.vayaviya.64.25)

दंष्ट्राकरालं दुर्द्धर्षं स्फुरिताधरपल्लवम् । उत्तरं विद्रुमप्रख्यं नीलालकविभूषितम्

daṃṣṭrākarālaṃ durddharṣaṃ sphuritādharapallavam | uttaraṃ vidrumaprakhyaṃ nīlālakavibhūṣitam

grim with its fangs, unassailable, its lower lip quivering like a young sprout; his northern face is coral-hued, adorned with dark-blue locks —

Verse 26 (shiva.vayaviya.64.26)

सविलासं त्रिनयनं चन्द्राभरणशेखरम् । पश्चिमं पूर्णचन्द्राभं लोचनत्रितयोज्ज्वलम्

savilāsaṃ trinayanaṃ candrābharaṇaśekharam | paścimaṃ pūrṇacandrābhaṃ locanatritayojjvalam

graceful, three-eyed, wearing the moon-ornament at its crest; his western face has the radiance of the full moon, resplendent with all three eyes —

Verse 27 (shiva.vayaviya.64.27)

चन्द्ररेखाधरं सौम्यं मन्दस्मितमनोहरम् । पञ्चमं स्फटिकप्रख्यमिन्दुरेखासमुज्ज्वलम्

candrarekhādharaṃ saumyaṃ mandasmitamanoharam | pañcamaṃ sphaṭikaprakhyamindurekhāsamujjvalam

bearing the crescent moon-line upon its lip, gentle, charming with a soft smile; the fifth face is like crystal, radiant as a line of moonlight —

Verse 28 (shiva.vayaviya.64.28)

अतीव सौम्यमुत्फुल्ललोचनत्रितयोज्ज्वलम् । दक्षिणे शूलपरशुवज्रखड्गानलोज्ज्वलम्

atīva saumyamutphullalocanatritayojjvalam | dakṣiṇe śūlaparaśuvajrakhaḍgānalojjvalam

exceedingly gentle, resplendent with three wide-open eyes; on the right side, blazing with trident, axe, thunderbolt, sword, and fire —

Verse 29 (shiva.vayaviya.64.29)

सव्ये च नागनाराचघण्टापाशाङ्कुशोज्ज्वलम् । निवृत्त्या जानुसम्बद्धमानाभेश्च प्रतिष्ठया

savye ca nāganārācaghaṇṭāpāśāṅkuśojjvalam | nivṛttyā jānusambaddhamānābheśca pratiṣṭhayā

and on the left, with serpent, arrow, bell, noose, and goad; connected up to the knee by the portion called Nivṛtti, up to the navel by Pratiṣṭhā —

Verse 30 (shiva.vayaviya.64.30)

आकण्ठं विद्यया तद्वदाललाटं तु शान्तया । तदूर्ध्वं शान्त्यतीताख्यकलया परया तथा

ākaṇṭhaṃ vidyayā tadvadālalāṭaṃ tu śāntayā | tadūrdhvaṃ śāntyatītākhyakalayā parayā tathā

up to the throat by Vidyā, and likewise up to the forehead by Śānti; and above that, by the supreme portion called Śāntyatīta —

Verse 31 (shiva.vayaviya.64.31)

पञ्चाध्वव्यापिनं साक्षात्कलापञ्चकविग्रहम् । ईशानमुकुटं देवं पुरुषाख्यं पुरातनम्

pañcādhvavyāpinaṃ sākṣātkalāpañcakavigraham | īśānamukuṭaṃ devaṃ puruṣākhyaṃ purātanam

pervading all five paths, embodying, in visible form, the five portions themselves; wearing Īśāna as his crown, the ancient god called Puruṣa —

Verse 32 (shiva.vayaviya.64.32)

अघोरहृदयं तद्वद्वामगुह्यं महेश्वरम् । सद्यपादं च तन्मूर्तिमष्टत्रिंशत्कलामयम्

aghorahṛdayaṃ tadvadvāmaguhyaṃ maheśvaram | sadyapādaṃ ca tanmūrtimaṣṭatriṃśatkalāmayam

likewise Maheśvara dwells as Aghora in the heart, and as Vāma in the secret place; regarding Sadyojāta as the form of his feet, the whole consisting of thirty-eight kalās —

Verse 33 (shiva.vayaviya.64.33)

मातृकामयमीशानं पञ्चब्रह्ममयं तथा । ऊँ काराख्यमयं चैव हंसशक्त्या समन्वितम्

mātṛkāmayamīśānaṃ pañcabrahmamayaṃ tathā | ū~ kārākhyamayaṃ caiva haṃsaśaktyā samanvitam

Īśāna consisting of the mātṛkā letters, and likewise consisting of the five Brahma-mantras; consisting also of the syllable oṃ, joined with the Haṃsa-śakti —

Verse 34 (shiva.vayaviya.64.34)

तथेच्छात्मिकया शक्त्या समारूढाङ्कमण्डलम् । ज्ञानाख्यया दक्षिणतो वामतश्च क्रियाख्यया

tathecchātmikayā śaktyā samārūḍhāṅkamaṇḍalam | jñānākhyayā dakṣiṇato vāmataśca kriyākhyayā

likewise mounted, by the Icchā-śakti, upon the diagram of his lap; on the right by the Jñāna-śakti, and on the left by the Kriyā-śakti —

Verse 35 (shiva.vayaviya.64.35)

तत्त्वत्रयमयं साक्षाद्विद्यामूर्तिं सदाशिवम् । मूर्तिं मूलेन सङ्कल्प्य सकलीकृत्य च क्रमात्

tattvatrayamayaṃ sākṣādvidyāmūrtiṃ sadāśivam | mūrtiṃ mūlena saṅkalpya sakalīkṛtya ca kramāt

thus is to be conceived Sadāśiva, the visible embodiment of the Vidyā, consisting of all three principles at once — having conceived his form through the root-mantra, and having, in due order, performed the sakalīkaraṇa —

Verse 36 (shiva.vayaviya.64.36)

सम्पूज्य च यथान्यायमर्घान्तं मूलविद्यया । मूर्तिमन्तं शिवं साक्षाच्छक्त्या परमया सह

sampūjya ca yathānyāyamarghāntaṃ mūlavidyayā | mūrtimantaṃ śivaṃ sākṣācchaktyā paramayā saha

having duly worshipped him, up to the arghya-offering, with the root-vidyā, according to rule, he should worship the visibly embodied Śiva together with his supreme Śakti —

Verse 37 (shiva.vayaviya.64.37)

तत्रावाह्य महादेवं सदसद्व्यक्तिवर्जितम् । पञ्चोपकरणं कृत्वा पूजयेत्परमेश्वरम्

tatrāvāhya mahādevaṃ sadasadvyaktivarjitam | pañcopakaraṇaṃ kṛtvā pūjayetparameśvaram

having invoked Mahādeva there, who is beyond the manifest states of both being and non-being; having prepared the five ritual implements, he should worship the Supreme Lord.

Verse 38 (shiva.vayaviya.64.38)

ब्रह्मभिश्च षडङ्गैश्च ततो मातृकया सह । प्रणवेन शिवेनैव शक्तियुक्तेन च क्रमात्

brahmabhiśca ṣaḍaṅgaiśca tato mātṛkayā saha | praṇavena śivenaiva śaktiyuktena ca kramāt

with the Brahma-mantras and the six limb-mantras, and then together with the mātṛkā-mantras; with the praṇava, and likewise with the Śiva-mantra joined with its Śakti —

Verse 39 (shiva.vayaviya.64.39)

शान्तेन वा तथान्यैश्च वेदमन्त्रैश्च कृत्स्नशः । पूजयेत्परमं देवं केवलेन शिवेन वा

śāntena vā tathānyaiśca vedamantraiśca kṛtsnaśaḥ | pūjayetparamaṃ devaṃ kevalena śivena vā

or with the Śānta-mantra, or likewise with all the other Vedic mantras entirely; he should worship the Supreme God, or with the Śiva-mantra alone.

Verse 40 (shiva.vayaviya.64.40)

पाद्यादिमुखवासान्तं कृत्वा प्रस्थापनं विना । पञ्चावरणपूजां तु ह्यारभेत यथाक्रमम्

pādyādimukhavāsāntaṃ kṛtvā prasthāpanaṃ vinā | pañcāvaraṇapūjāṃ tu hyārabheta yathākramam

Having offered from the pādya-water up to the mouth-perfume, without yet the dismissal-offering, he should then begin the worship of the five enclosures in due order.