Accomplishments of This World

Verse 1 (shiva.vayaviya.67.1)

उपमन्युरुवाच । एतत्ते कथितं कृष्ण कर्मेहामुत्र सिद्धिदम् । क्रियातपोजपध्यानसमुच्चयमयं परम्

upamanyuruvāca | etatte kathitaṃ kṛṣṇa karmehāmutra siddhidam | kriyātapojapadhyānasamuccayamayaṃ param

Upamanyu said: O Kṛṣṇa, I have told you this — the supreme rite that grants accomplishment both in this world and the next, comprising the totality of ritual action, austerity, recitation, and meditation.

Verse 2 (shiva.vayaviya.67.2)

अथ वक्ष्यामि शैवानामिहैव फलदं नृणाम् । पूजाहोमजपध्यानतपोदानमयं महत्

atha vakṣyāmi śaivānāmihaiva phaladaṃ nṛṇām | pūjāhomajapadhyānatapodānamayaṃ mahat

Now I shall describe, for the Śaivas, the great rite that bears fruit in this very world, consisting of worship, fire-oblation, recitation, meditation, austerity, and charity.

Verse 3 (shiva.vayaviya.67.3)

तत्र संसाधयेत्पूर्वं मन्त्रं मन्त्रार्थवित्तमः । दृष्टसिद्धिकरं कर्म नान्यथा फलदं यतः

tatra saṃsādhayetpūrvaṃ mantraṃ mantrārthavittamaḥ | dṛṣṭasiddhikaraṃ karma nānyathā phaladaṃ yataḥ

There, he who best knows the meaning of the mantra should first accomplish the mantra; he should perform only that rite which yields visible accomplishment, for otherwise it bears no fruit.

Verse 4 (shiva.vayaviya.67.4)

सिद्धमन्त्रोऽप्यदृष्टेन प्रबलेन तु केनचित् । प्रतिबन्धफलं कर्म न कुर्यात्सहसा बुधः

siddhamantro'pyadṛṣṭena prabalena tu kenacit | pratibandhaphalaṃ karma na kuryātsahasā budhaḥ

Even when the mantra has been accomplished, if there is an obstruction from some powerful unseen cause, the wise man should not hastily perform a rite whose fruit is thus obstructed.

Verse 5 (shiva.vayaviya.67.5)

तस्य तु प्रतिबन्धस्य कर्तुं शक्येह निष्कृतिः । परीक्ष्य शकुनाद्यैस्तदादौ निष्कृतिमाचरेत्

tasya tu pratibandhasya kartuṃ śakyeha niṣkṛtiḥ | parīkṣya śakunādyaistadādau niṣkṛtimācaret

It is possible here to remove that obstruction; having examined it by omens and the like, he should first perform the removal of the obstruction.

Verse 6 (shiva.vayaviya.67.6)

योऽन्यथा कुरुते मोहात्कर्मैहिकफलं नरः । न तेन फलभाक्स स्यात्प्राप्नुयाच्चोपहास्यताम्

yo'nyathā kurute mohātkarmaihikaphalaṃ naraḥ | na tena phalabhāksa syātprāpnuyāccopahāsyatām

Whoever, out of delusion, performs otherwise the rite that bears fruit in this world, does not become a sharer of its fruit, and becomes an object of ridicule.

Verse 7 (shiva.vayaviya.67.7)

अविस्रब्धो न कुर्वीत कर्म दृष्टफलं क्वचित् । स खल्वश्रद्धधानः स्यान्नाश्रद्धः फलमृच्छति

avisrabdho na kurvīta karma dṛṣṭaphalaṃ kvacit | sa khalvaśraddhadhānaḥ syānnāśraddhaḥ phalamṛcchati

An untrusting man should never perform a rite whose fruit is meant to be visible; he will indeed be one without faith, and one without faith does not obtain the fruit.

Verse 8 (shiva.vayaviya.67.8)

नापराधोऽस्ति देवस्य कर्मण्यपि तु निष्फले । यथोक्तकारिणां पुंसामिहैव फलदर्शनात्

nāparādho'sti devasya karmaṇyapi tu niṣphale | yathoktakāriṇāṃ puṃsāmihaiva phaladarśanāt

It is no fault of the deity if the rite proves fruitless; for men who perform the rite exactly as prescribed do see the fruit in this very world.

Verse 9 (shiva.vayaviya.67.9)

साधकः सिद्धमन्त्रश्च निरस्तप्रतिबन्धकः । विश्वस्तः श्रद्धधानश्च कुर्वन्नाप्नोति तत्फलम्

sādhakaḥ siddhamantraśca nirastapratibandhakaḥ | viśvastaḥ śraddhadhānaśca kurvannāpnoti tatphalam

The practitioner, possessed of an accomplished mantra, free from obstructions, trusting and full of faith, performing the rite, certainly obtains its fruit.

Verse 10 (shiva.vayaviya.67.10)

अथवा तत्फलावाप्त्यै ब्रह्मचर्यरतो भवेत् । रात्रौ हविष्यमश्नीयात्पायसं वा फलानि वा

athavā tatphalāvāptyai brahmacaryarato bhavet | rātrau haviṣyamaśnīyātpāyasaṃ vā phalāni vā

Or, for the attainment of that fruit, he should remain devoted to celibacy; at night he should eat oblation-food, or milk-porridge, or fruits.

Verse 11 (shiva.vayaviya.67.11)

हिंसादि यन्निषिद्धं स्यान्न कुर्यान्मनसापि तत् । सदा भस्मानुलिप्ताङ्गः सुवेषश्च शुचिर्भवेत्

hiṃsādi yanniṣiddhaṃ syānna kuryānmanasāpi tat | sadā bhasmānuliptāṅgaḥ suveṣaśca śucirbhavet

Whatever is forbidden, such as violence, he should not do even in thought; he should always keep his limbs smeared with ash, and remain well-attired and pure.

Verse 12 (shiva.vayaviya.67.12)

इत्थमाचारवान्भूत्वा स्वानुकूले शुभेऽहनि । पूर्वोक्तलक्षणे देशे पुष्पदामाद्यलङ्कृते

itthamācāravānbhūtvā svānukūle śubhe'hani | pūrvoktalakṣaṇe deśe puṣpadāmādyalaṅkṛte

Thus observing right conduct, on an auspicious day favorable to himself; in a place of the aforesaid characteristics, adorned with garlands of flowers and the like —

Verse 13 (shiva.vayaviya.67.13)

आलिप्य शकृता भूमिं हस्तमानावरां यथा । विलिखेत्कमले भद्रे दीप्यमानं स्वतेजसा

ālipya śakṛtā bhūmiṃ hastamānāvarāṃ yathā | vilikhetkamale bhadre dīpyamānaṃ svatejasā

having smeared the ground with cow-dung, measuring somewhat less than a cubit; he should draw upon it a beautiful lotus, luminous with its own radiance.

Verse 14 (shiva.vayaviya.67.14)

तप्तजाम्बूनदमयमष्टपत्रं सकेसरम् । मध्ये कर्णिकया युक्तं सर्वरत्नैरलङ्कृतम्

taptajāmbūnadamayamaṣṭapatraṃ sakesaram | madhye karṇikayā yuktaṃ sarvaratnairalaṅkṛtam

made of refined gold, eight-petaled, with its filaments; joined in the middle with its pericarp, adorned with every gem —

Verse 15 (shiva.vayaviya.67.15)

स्वाकारसदृशेनैव नालेन च समन्वितम् । तादृशे स्वर्णनिर्माणे कन्दे सम्यग्विधानतः

svākārasadṛśenaiva nālena ca samanvitam | tādṛśe svarṇanirmāṇe kande samyagvidhānataḥ

joined with a stem matching its own proportion; upon that golden creation, at its base, duly and according to rule —

Verse 16 (shiva.vayaviya.67.16)

तत्राणिमादिकं सर्वं सङ्कल्प्य मनसा पुनः । रत्नजं वाथ सौवर्णं स्फटिकं वा सलक्षणम् । लिङ्गं सवेदिकं चैव स्थापयित्वा विधानतः

tatrāṇimādikaṃ sarvaṃ saṅkalpya manasā punaḥ | ratnajaṃ vātha sauvarṇaṃ sphaṭikaṃ vā salakṣaṇam | liṅgaṃ savedikaṃ caiva sthāpayitvā vidhānataḥ

having there again resolved in the mind upon Aṇimā and all the other siddhis; he should duly establish a liṅga made of gem, or of gold, or of crystal bearing the proper marks, together with its pedestal.

Verse 17 (shiva.vayaviya.67.17)

तत्रावाह्य यजेद्देवं साम्बं सगणमव्ययम् । तत्र माहेश्वरी कल्प्या मूर्तिर्मूर्तिमतः प्रभोः

tatrāvāhya yajeddevaṃ sāmbaṃ sagaṇamavyayam | tatra māheśvarī kalpyā mūrtirmūrtimataḥ prabhoḥ

having invoked the god there, he should worship the imperishable Śiva, together with Umā and his gaṇas; there he should conceive of Māheśvarī as the embodied Śakti of the Lord.

Verse 18 (shiva.vayaviya.67.18)

चतुर्भुजा चतुर्वक्त्रा सर्वाभरणभूषिता । शार्दूलचर्मवसना किञ्चिद्विहसितानना

caturbhujā caturvaktrā sarvābharaṇabhūṣitā | śārdūlacarmavasanā kiñcidvihasitānanā

four-armed, four-faced, adorned with every ornament; clad in a tiger-skin garment, her face somewhat smiling —

Verse 19 (shiva.vayaviya.67.19)

वरदाभयहस्ता च मृगटङ्कधरा तथा । अथवाष्टभुजा चिन्त्या चिन्तकस्य यथारुचि

varadābhayahastā ca mṛgaṭaṅkadharā tathā | athavāṣṭabhujā cintyā cintakasya yathāruci

her hands showing the boon-granting and fear-dispelling gestures, and also holding a deer and an axe; or she may be conceived as eight-armed too, according to the meditator's own preference —

Verse 20 (shiva.vayaviya.67.20)

तदा त्रिशूलपरशुखड्गवज्राणि दक्षिणे । वामे पाशाङ्कुशौ तद्वत्खेटं नागं च बिभ्रती

tadā triśūlaparaśukhaḍgavajrāṇi dakṣiṇe | vāme pāśāṅkuśau tadvatkheṭaṃ nāgaṃ ca bibhratī

then, on the right, holding the trident, axe, sword, thunderbolt; on the left, the noose, goad, and likewise a shield and a serpent —

Verse 21 (shiva.vayaviya.67.21)

बालार्कसदृशप्रख्या प्रतिवक्त्रं त्रिलोचना । तस्याः पूर्वमुखं सौम्यं स्वाकारसदृशप्रभम्

bālārkasadṛśaprakhyā prativaktraṃ trilocanā | tasyāḥ pūrvamukhaṃ saumyaṃ svākārasadṛśaprabham

her radiance like the newly-risen sun, three-eyed on every face; her eastern face gentle, its radiance matching its own form —

Verse 22 (shiva.vayaviya.67.22)

दक्षिणं नीलजीमूतसदृशं घोरदर्शनम् । उत्तरं विद्रुमप्रख्यं नीलालकविभूषितम्

dakṣiṇaṃ nīlajīmūtasadṛśaṃ ghoradarśanam | uttaraṃ vidrumaprakhyaṃ nīlālakavibhūṣitam

her southern face like a dark blue cloud, terrible to behold; her northern face coral-hued, adorned with dark-blue locks —

Verse 23 (shiva.vayaviya.67.23)

पश्चिमं पूर्णचन्द्राभं सौम्यमिन्दुकलाधरम् । तदङ्कमण्डलारूढा शक्तिर्माहेश्वरी परा

paścimaṃ pūrṇacandrābhaṃ saumyamindukalādharam | tadaṅkamaṇḍalārūḍhā śaktirmāheśvarī parā

her western face like the full moon, gentle, bearing the crescent moon; the supreme Śakti Māheśvarī, seated upon his lap-diagram —

Verse 24 (shiva.vayaviya.67.24)

महालक्ष्मीरिति ख्याता श्यामा सर्वमनोहरा । मूर्तिं कृत्वैवमाकारां सकलीकृत्य च क्रमात्

mahālakṣmīriti khyātā śyāmā sarvamanoharā | mūrtiṃ kṛtvaivamākārāṃ sakalīkṛtya ca kramāt

known by the name Mahālakṣmī, dark-hued, altogether enchanting; having thus fashioned her form, and performed, in due order, the sakalīkaraṇa —

Verse 25 (shiva.vayaviya.67.25)

मूर्तिमन्तमथावाह्य यजेत्परमकारणम् । स्नानार्थे कल्पयेत्तत्र पञ्चगव्यं तु कापिलम्

mūrtimantamathāvāhya yajetparamakāraṇam | snānārthe kalpayettatra pañcagavyaṃ tu kāpilam

having invoked the embodied deity, he should worship the Supreme Cause; he should there prepare, for the bathing, the five products of the tawny cow.

Verse 26 (shiva.vayaviya.67.26)

पञ्चामृतं च पूर्णानि बीजानि च विशेषतः । पुरस्तान्मण्डलं कृत्वा रत्नचूर्णाद्यलङ्कृतम्

pañcāmṛtaṃ ca pūrṇāni bījāni ca viśeṣataḥ | purastānmaṇḍalaṃ kṛtvā ratnacūrṇādyalaṅkṛtam

the five nectars, and grains full and whole, in particular; having made a diagram in front, adorned with powdered gems and the like —

Verse 27 (shiva.vayaviya.67.27)

कर्णिकायां प्रविन्यस्येदीशानकलशं पुनः । सद्यादिकलशान्पश्चात्परितस्तस्य कल्पयेत्

karṇikāyāṃ pravinyasyedīśānakalaśaṃ punaḥ | sadyādikalaśānpaścātparitastasya kalpayet

having placed the Īśāna-vessel in the pericarp again; he should thereafter set the vessels of Sadya and the rest all around it.

Verse 28 (shiva.vayaviya.67.28)

ततो विद्येशकलशानष्टौ पूर्वादिवत्क्रमात् । तीर्थाम्बुपूरितान्कृत्वा सूत्रेणावेष्ट्य पूर्ववत्

tato vidyeśakalaśānaṣṭau pūrvādivatkramāt | tīrthāmbupūritānkṛtvā sūtreṇāveṣṭya pūrvavat

then the eight Vidyeśa-vessels, in due order beginning from the east; having filled them with water from holy places, and wound about with thread as before —

Verse 29 (shiva.vayaviya.67.29)

पुण्यद्रव्याणि निक्षिप्य समन्त्रं सविधानकम् । दुकूलाद्येन वस्त्रेण समाच्छाद्य समन्ततः

puṇyadravyāṇi nikṣipya samantraṃ savidhānakam | dukūlādyena vastreṇa samācchādya samantataḥ

having placed the auspicious substances into them, together with mantra and due rite; and then having covered them all around with a fine cloth and the like —

Verse 30 (shiva.vayaviya.67.30)

सर्वत्र मन्त्रं विन्यस्य तत्तन्मन्त्रपुरः सरम् । स्नानकाले तु सम्प्राप्ते सर्वमङ्गलनिःस्वनैः

sarvatra mantraṃ vinyasya tattanmantrapuraḥ saram | snānakāle tu samprāpte sarvamaṅgalaniḥsvanaiḥ

having placed the mantra everywhere, each mantra taking its due precedence; when the time for the bathing has come, amid the sounds of every auspiciousness —

Verse 31 (shiva.vayaviya.67.31)

पञ्चगव्यादिभिश्चैव स्नापयेत्परमेश्वरम् । ततः कुशोदकाद्यानि स्वर्णरत्नोदकान्यपि

pañcagavyādibhiścaiva snāpayetparameśvaram | tataḥ kuśodakādyāni svarṇaratnodakānyapi

he should bathe the Supreme Lord with the five products of the cow and the rest; then with kuśa-water and the rest, and also gold- and gem-water —

Verse 32 (shiva.vayaviya.67.32)

गन्धपुष्पादिसिद्धानि मन्त्रसिद्धानि च क्रमात् । उद्धृत्योद्धृत्य मन्त्रेण तैस्तैः स्नाप्य महेश्वरम्

gandhapuṣpādisiddhāni mantrasiddhāni ca kramāt | uddhṛtyoddhṛtya mantreṇa taistaiḥ snāpya maheśvaram

water rendered potent by fragrance and flowers, and likewise rendered potent by mantra, in due order; drawing them up one by one, he should bathe Maheśvara with each of those waters, using the mantra.

Verse 33 (shiva.vayaviya.67.33)

गन्धपुष्पादिदीपांश्च पूजाकर्म समाचरेत् । पलावरः स्यादालेप एकादशपलोत्तरः

gandhapuṣpādidīpāṃśca pūjākarma samācaret | palāvaraḥ syādālepa ekādaśapalottaraḥ

He should complete the worship-rite with fragrance, flowers and the rest, and lamps; the unguent may measure from one pala up to eleven pala.

Verse 34 (shiva.vayaviya.67.34)

सुवर्णरत्नपुष्पाणि शुभानि सुरभीणि च । नीलोत्पलाद्युत्पलानि बिल्वपत्राण्यनेकशः

suvarṇaratnapuṣpāṇi śubhāni surabhīṇi ca | nīlotpalādyutpalāni bilvapatrāṇyanekaśaḥ

flowers as if of gold and gem, auspicious and fragrant; blue lotuses and other water-lilies, bilva leaves of many kinds —

Verse 35 (shiva.vayaviya.67.35)

कमलानि च रक्तानि श्वेतान्यपि च शम्भवे । कृष्णागुरूद्भवो धूपः सकर्पूराज्यगुग्गुलः

kamalāni ca raktāni śvetānyapi ca śambhave | kṛṣṇāgurūdbhavo dhūpaḥ sakarpūrājyaguggulaḥ

red lotuses, and white lotuses too, for Śambhu; incense made from black aloeswood, together with camphor, ghee, and guggulu —

Verse 36 (shiva.vayaviya.67.36)

कपिलाघृतसंसिद्धा दीपाः कर्पूरवर्तिजाः । पञ्च ब्रह्मषडङ्गानि पूज्यान्यावरणानि च

kapilāghṛtasaṃsiddhā dīpāḥ karpūravartijāḥ | pañca brahmaṣaḍaṅgāni pūjyānyāvaraṇāni ca

lamps prepared with the tawny cow's ghee, made with camphor wicks; the Brahma-mantras and the six limb-mantras, and the enclosure-deities too, are to be worshipped.

Verse 37 (shiva.vayaviya.67.37)

नैवेद्यः पयसा सिद्धः स गुडाज्यो महाचरुः । पाटलोत्पलपद्माद्यैः पानीयं च सुगन्धितम्

naivedyaḥ payasā siddhaḥ sa guḍājyo mahācaruḥ | pāṭalotpalapadmādyaiḥ pānīyaṃ ca sugandhitam

the offering of food prepared with milk, the great oblation joined with jaggery and ghee; water made fragrant with pāṭalā-flowers, water-lilies, lotuses and the rest —

Verse 38 (shiva.vayaviya.67.38)

पञ्चसौगन्धिकोपेतं ताम्बूलं च सुसंस्कृतम् । सुवर्णरत्नसिद्धानि भूषणानि विशेषतः

pañcasaugandhikopetaṃ tāmbūlaṃ ca susaṃskṛtam | suvarṇaratnasiddhāni bhūṣaṇāni viśeṣataḥ

betel duly prepared with the five fragrant substances; ornaments made especially of gold and gems —

Verse 39 (shiva.vayaviya.67.39)

वासांसि च विचित्राणि सूक्ष्माणि च नवानि च । दर्शनीयानि देयानि गानवाद्यादिभिः सह

vāsāṃsi ca vicitrāṇi sūkṣmāṇi ca navāni ca | darśanīyāni deyāni gānavādyādibhiḥ saha

garments variegated, fine, and new; delightful things, to be offered together with song and music.

Verse 40 (shiva.vayaviya.67.40)

जपश्च मूलमन्त्रस्य लक्षः परमसङ्ख्यया । एकावरा त्र्युत्तरा च पूजा फलवशादिह

japaśca mūlamantrasya lakṣaḥ paramasaṅkhyayā | ekāvarā tryuttarā ca pūjā phalavaśādiha

the recitation of the root-mantra, at its highest measure, a hundred thousand times; one less, or three more — here the worship's number varies according to the fruit desired.

Verse 41 (shiva.vayaviya.67.41)

दशसङ्ख्यावरो होमः प्रतिद्रव्यं शतोत्तरः । घोररूपश्शिवश्चिन्त्यो मारणोच्चाटनादिषु

daśasaṅkhyāvaro homaḥ pratidravyaṃ śatottaraḥ | ghorarūpaśśivaścintyo māraṇoccāṭanādiṣu

ten is the least number for the fire-oblation, a hundred more for each substance; in rites of slaying, expelling, and the like, Śiva's terrible form is to be meditated upon.

Verse 42 (shiva.vayaviya.67.42)

शिवलिङ्गे शिवाग्नौ च ह्यन्यासु प्रतिमासु च । चिन्त्यः सौम्यतनुः शम्भुः कार्ये शान्तिकपौष्टिके

śivaliṅge śivāgnau ca hyanyāsu pratimāsu ca | cintyaḥ saumyatanuḥ śambhuḥ kārye śāntikapauṣṭike

in the Śiva-liṅga, in the fire of Śiva, and in other images too; in works of pacification and nourishment, Śambhu's gentle form is to be meditated upon.

Verse 43 (shiva.vayaviya.67.43)

आयसौ स्रुक्स्रुवौ कार्यौ मारणादिसु कर्मसु । तदन्यत्र तु सौवर्णौ शान्तिकाद्येषु कृत्स्नशः

āyasau sruksruvau kāryau māraṇādisu karmasu | tadanyatra tu sauvarṇau śāntikādyeṣu kṛtsnaśaḥ

In rites of slaying and the like, iron sruk and sruva should be used; apart from these, in rites of pacification and the like, golden ones throughout.

Verse 44 (shiva.vayaviya.67.44)

दूर्वया घृतगोक्षीरमिश्रया मधुना तथा । चरुणा सघृतेनैव केवलं पयसापि वा

dūrvayā ghṛtagokṣīramiśrayā madhunā tathā | caruṇā saghṛtenaiva kevalaṃ payasāpi vā

with dūrvā grass mixed with ghee and cow's milk, and also with honey; with cooked-rice oblation, together with ghee, or even with milk alone —

Verse 45 (shiva.vayaviya.67.45)

जुहुयान्मृत्युविजये तिलै रोगोपशान्तये । घृतेन पयसा चैव कमलैर्वाथ केवलैः

juhuyānmṛtyuvijaye tilai rogopaśāntaye | ghṛtena payasā caiva kamalairvātha kevalaiḥ

for victory over death he should perform the fire-oblation, with sesame for the pacification of diseases; with ghee, and with milk too, or with lotuses alone —

Verse 46 (shiva.vayaviya.67.46)

समृद्धिकामो जुहुयान्महादारिद्र्यशान्तये । जातीपुष्पेण वश्यार्थी जुहुयात्सघृतेन तु

samṛddhikāmo juhuyānmahādāridryaśāntaye | jātīpuṣpeṇa vaśyārthī juhuyātsaghṛtena tu

one desiring prosperity should perform the fire-oblation, for the pacification of great poverty; with jasmine flowers, one desiring subjugation should offer with ghee.

Verse 47 (shiva.vayaviya.67.47)

घृतेन करवीरैश्च कुर्यादाकर्षणं द्विजः । तैलेनोच्चाटनं कुर्यात्स्तम्भनं मधुना पुनः

ghṛtena karavīraiśca kuryādākarṣaṇaṃ dvijaḥ | tailenoccāṭanaṃ kuryātstambhanaṃ madhunā punaḥ

with ghee and oleander flowers, the twice-born should perform attraction; with oil he should perform expulsion, and again with honey, immobilization.

Verse 48 (shiva.vayaviya.67.48)

स्तम्भनं सर्षपेणापि लशुनेन तु पातनम् । ताडनं रुधिरेण स्यात्खरस्योष्ट्रस्य चोभयोः

stambhanaṃ sarṣapeṇāpi laśunena tu pātanam | tāḍanaṃ rudhireṇa syātkharasyoṣṭrasya cobhayoḥ

immobilization can also be done with mustard, and downfall with garlic; striking is done with the blood of both the donkey and the camel.

Verse 49 (shiva.vayaviya.67.49)

मारणोच्चाटने कुर्याद्रोहिबीजैस्तिलान्वितैः । विद्वेषणं च तैलेन कुर्याल्लाङ्गलकस्य तु

māraṇoccāṭane kuryādrohibījaistilānvitaiḥ | vidveṣaṇaṃ ca tailena kuryāllāṅgalakasya tu

in slaying and expulsion he should use rohi-seeds together with sesame; enmity-causing with oil, and with the plough's wood.

Verse 50 (shiva.vayaviya.67.50)

बन्धनं रोहिबीजेन सेनास्तम्भनमेव च । रक्तसर्षपसम्मिश्रैर्होमद्रव्यैरशेषतः

bandhanaṃ rohibījena senāstambhanameva ca | raktasarṣapasammiśrairhomadravyairaśeṣataḥ

binding is achieved with rohi-seed, and likewise the immobilization of an army; with fire-oblation substances mixed with red mustard, entirely —

Verse 51 (shiva.vayaviya.67.51)

हस्तयन्त्रोद्भवैस्तैलैर्जुहुयादाभिचारिके । कटुकीतुषसंयुक्तैः कार्पासास्थिभिरेव च

hastayantrodbhavaistailairjuhuyādābhicārike | kaṭukītuṣasaṃyuktaiḥ kārpāsāsthibhireva ca

with oils produced from the hand-mill he should offer in rites of sorcery; together with the husk of bitter seeds, and with cotton-seeds too —

Verse 52 (shiva.vayaviya.67.52)

सर्षपैस्तैलसम्मिश्रैर्जुहुयादाभिचारिके । ज्वरोपशान्तिदं क्षीरं सौभाग्यफलदं तथा

sarṣapaistailasammiśrairjuhuyādābhicārike | jvaropaśāntidaṃ kṣīraṃ saubhāgyaphaladaṃ tathā

mustard mixed with oil, he should offer in rites of sorcery; milk is the giver of relief from fever, and likewise the giver of good fortune.

Verse 53 (shiva.vayaviya.67.53)

सर्वसिद्धिकरो होमः क्षौद्राज्यदधिभिर्युतैः । क्षीरेण तन्दुलैश्चैव चरुणा केवलेन वा

sarvasiddhikaro homaḥ kṣaudrājyadadhibhiryutaiḥ | kṣīreṇa tandulaiścaiva caruṇā kevalena vā

the fire-oblation joined with honey, ghee, and curd grants every accomplishment; with milk, and with rice, or with the cooked-rice oblation alone —

Verse 54 (shiva.vayaviya.67.54)

शान्तिकं पौष्टिकं वापि सप्तभिः समिदादिभिः । द्रव्यैर्विशेषतो होमे वश्यमाकर्षणं तथा

śāntikaṃ pauṣṭikaṃ vāpi saptabhiḥ samidādibhiḥ | dravyairviśeṣato home vaśyamākarṣaṇaṃ tathā

for pacification or nourishment, especially with seven fuel-sticks and the like as substances; and subjugation and attraction too, in the fire-oblation.

Verse 55 (shiva.vayaviya.67.55)

वश्यमाकर्षणं चैव श्रीपदं च विशेषतः । बिल्वपत्रैस्तु हवनं शत्रोर्विजयदं तथा

vaśyamākarṣaṇaṃ caiva śrīpadaṃ ca viśeṣataḥ | bilvapatraistu havanaṃ śatrorvijayadaṃ tathā

subjugation and attraction too, and especially for attaining glory; the fire-oblation with bilva leaves grants victory over an enemy.

Verse 56 (shiva.vayaviya.67.56)

समिधः शान्तिकार्येषु पालाशखदिरादिकाः । करवीरार्कजाः क्रौर्ये कण्टकिन्यश्च विग्रहे

samidhaḥ śāntikāryeṣu pālāśakhadirādikāḥ | karavīrārkajāḥ kraurye kaṇṭakinyaśca vigrahe

in works of pacification, fuel-sticks of palāśa, khadira and the like are suited; in cruel rites, those born of oleander and akkia; in hostile rites, those of thorny trees.

Verse 57 (shiva.vayaviya.67.57)

प्रशान्तः शान्तिकं कुर्यात्पौष्टिकं च विशेषतः । निर्घृणः क्रुद्धचित्तस्तु प्रकुर्यादाभिचारिकम्

praśāntaḥ śāntikaṃ kuryātpauṣṭikaṃ ca viśeṣataḥ | nirghṛṇaḥ kruddhacittastu prakuryādābhicārikam

one of tranquil mind should perform the rite of pacification, and especially of nourishment too; only a pitiless man of angry mind should perform the rite of sorcery.

Verse 58 (shiva.vayaviya.67.58)

अतीव दुरवस्थायां प्रतीकारान्तरं न चेत् । आततायिनमुद्दिश्य प्रकुर्यादाभिचारिकम्

atīva duravasthāyāṃ pratīkārāntaraṃ na cet | ātatāyinamuddiśya prakuryādābhicārikam

In utterly dire circumstances, if there is no other remedy, he may perform the rite of sorcery, but only against an aggressor.

Verse 59 (shiva.vayaviya.67.59)

स्वराष्ट्रपतिमुद्दिश्य न कुर्यादाभिचारिकम् । यद्यास्तिकः सुधर्मिष्ठो मान्यो वा योऽपि कोऽपि वा

svarāṣṭrapatimuddiśya na kuryādābhicārikam | yadyāstikaḥ sudharmiṣṭho mānyo vā yo'pi ko'pi vā

He should not perform the rite of sorcery against the ruler of his own realm; whether he be a believer, righteous, or honorable, or whoever he may be —

Verse 60 (shiva.vayaviya.67.60)

तमुद्दिश्यापि नो कुर्यादाततायिनमप्युत । मनसा कर्मणा वाचा योऽपि कोऽपि शिवाश्रितः

tamuddiśyāpi no kuryādātatāyinamapyuta | manasā karmaṇā vācā yo'pi ko'pi śivāśritaḥ

he should not do it against him at all, even if he be an aggressor; whoever, in mind, deed, or word, has taken refuge in Śiva —

Verse 61 (shiva.vayaviya.67.61)

स्वराष्ट्रपतिमुद्दिश्य शिवा श्रितमथापि वा । कृत्वाभिचारिकं कर्म सद्यो विनिपतेन्नरः

svarāṣṭrapatimuddiśya śivā śritamathāpi vā | kṛtvābhicārikaṃ karma sadyo vinipatennaraḥ

the man who performs the rite of sorcery against the ruler of his own realm, or even against one who has taken refuge in Śiva, perishes at once.

Verse 62 (shiva.vayaviya.67.62)

स्वराष्ट्रपालकं तस्माच्छिवभक्तं च कञ्चन । न हिंस्यादभिचाराद्यैर्यदीच्छेत्सुखमात्मनः

svarāṣṭrapālakaṃ tasmācchivabhaktaṃ ca kañcana | na hiṃsyādabhicārādyairyadīcchetsukhamātmanaḥ

Therefore he should not harm, by sorcery or the like, the protector of his own realm, or any devotee of Śiva, if he desires his own well-being.

Verse 63 (shiva.vayaviya.67.63)

अन्यं कमपि चोद्दिश्य कृत्वा वै मारणादिकम् । पश्चात्तापेन संयुक्तः प्रायश्चित्तं समाचरेत्

anyaṃ kamapi coddiśya kṛtvā vai māraṇādikam | paścāttāpena saṃyuktaḥ prāyaścittaṃ samācaret

Even having performed slaying and the like against some other person, one should, overcome by remorse, perform an atonement.

Verse 64 (shiva.vayaviya.67.64)

बाणलिङ्गेऽपि वा कुर्यान्निर्धनो धनवानपि । स्वयम्भूतेऽथ वा लिङ्गे आर्षके वैदिकेऽपि वा

bāṇaliṅge'pi vā kuryānnirdhano dhanavānapi | svayambhūte'tha vā liṅge ārṣake vaidike'pi vā

Even in a bāṇaliṅga, whether poor or wealthy, one may do this; or in a self-manifest liṅga, or in one associated with a sage or with the Veda.

Verse 65 (shiva.vayaviya.67.65)

अभावे हेमरत्नानामशक्तौ च तदर्जने । मनसैवाचरेदेतद् द्रव्यैर्वा प्रतिरूपकैः

abhāve hemaratnānāmaśaktau ca tadarjane | manasaivācaredetad dravyairvā pratirūpakaiḥ

In the absence of gold and gems, and when unable to obtain them, he may perform this by mind alone, or with substitute substances.

Verse 66 (shiva.vayaviya.67.66)

क्वचिदंशे तु यः शक्तस्त्वशक्तः क्वचिदंशके । सोऽपि शक्त्यनुसारेण कुर्वंश्चेत्फलमृच्छति

kvacidaṃśe tu yaḥ śaktastvaśaktaḥ kvacidaṃśake | so'pi śaktyanusāreṇa kurvaṃścetphalamṛcchati

He who is capable in some part, and incapable in another part — he too, performing according to his capacity, obtains the fruit.

Verse 67 (shiva.vayaviya.67.67)

कर्मण्यनुष्ठितेऽप्यस्मिन्फलं यत्र न दृश्यते । द्विस्त्रिर्वावर्तयेत्तत्र सर्वथा दृश्यते फलम्

karmaṇyanuṣṭhite'pyasminphalaṃ yatra na dṛśyate | dvistrirvāvartayettatra sarvathā dṛśyate phalam

Even when this rite has been performed, if the fruit is not seen, he should repeat it there two or three times; the fruit is seen in every case.

Verse 68 (shiva.vayaviya.67.68)

पूजोपयुक्तं यद् द्रव्यं हेमरत्नाद्यनुत्तमम् । तत्सर्वं गुरवे दद्याद् दक्षिणां च ततः पृथक्

pūjopayuktaṃ yad dravyaṃ hemaratnādyanuttamam | tatsarvaṃ gurave dadyād dakṣiṇāṃ ca tataḥ pṛthak

Whatever excellent substance, gold, gems and the like, was used in the worship, all of it he should give to the guru, and give a separate fee besides.

Verse 69 (shiva.vayaviya.67.69)

स चेन्नेच्छति तत्सर्वं शिवाय विनिवेदयेत् । अथवा शिवभक्तेभ्यो नान्येभ्यस्तु प्रदीयते

sa cennecchati tatsarvaṃ śivāya vinivedayet | athavā śivabhaktebhyo nānyebhyastu pradīyate

If he does not wish it, then he should offer all of it to Śiva himself; or he may give it to Śiva's devotees — to no one else is it given.

Verse 70 (shiva.vayaviya.67.70)

यः स्वयं साधयेच्छक्त्या गुर्वादिनिरपेक्षया । सोऽप्येवमाचरेदत्र न गृह्णीयात्स्वयं पुनः

yaḥ svayaṃ sādhayecchaktyā gurvādinirapekṣayā | so'pyevamācaredatra na gṛhṇīyātsvayaṃ punaḥ

He who accomplishes this by his own capacity, without depending on a guru or the like, should likewise observe this rule — he should not himself take it back again.

Verse 71 (shiva.vayaviya.67.71)

स्वयं गृह्णाति यो लोभात्पूजाङ्गद्रव्यमुत्तमम् । काङ्क्षितं न लभेन्मूढो नात्र कार्या विचारणा

svayaṃ gṛhṇāti yo lobhātpūjāṅgadravyamuttamam | kāṅkṣitaṃ na labhenmūḍho nātra kāryā vicāraṇā

Whoever, out of greed, himself takes back the excellent substance used as an accessory of the worship — that fool does not obtain what he desires; no doubt should be entertained here.

Verse 72 (shiva.vayaviya.67.72)

अर्चितं यत्तु तल्लिङ्गं गृह्णीयाद्वा न वा स्वयम् । गृह्णीयाद्यदि तन्नित्यं स्वयं वान्योऽपि वार्चयेत्

arcitaṃ yattu talliṅgaṃ gṛhṇīyādvā na vā svayam | gṛhṇīyādyadi tannityaṃ svayaṃ vānyo'pi vārcayet

That worshipped liṅga he may either keep for himself or not; if he keeps it, he should worship it daily, either himself or through another.

Verse 73 (shiva.vayaviya.67.73)

यथोक्तमेव कर्मैतदाचरेद्योऽनपायतः । फलं व्यभिचरेन्नैवमित्यतः किं प्ररोचकम्

yathoktameva karmaitadācaredyo'napāyataḥ | phalaṃ vyabhicarennaivamityataḥ kiṃ prarocakam

Whoever performs this rite exactly as prescribed, without any deviation — its fruit never fails; what greater recommendation, then, could there be?

Verse 74 (shiva.vayaviya.67.74)

तथाप्युद्देशतो वक्ष्ये कर्मणः सिद्धिमुत्तमाम् । अपि शत्रुभिराक्रान्तो व्याधिभिर्वाप्यनेकशः

tathāpyuddeśato vakṣye karmaṇaḥ siddhimuttamām | api śatrubhirākrānto vyādhibhirvāpyanekaśaḥ

Even so, I shall briefly describe the supreme accomplishment of this rite; even one surrounded by enemies, or afflicted by manifold diseases —

Verse 75 (shiva.vayaviya.67.75)

मृत्योरास्यगतश्चापि मुच्यते निरपायतः । पूजायतेऽतिकृपणो रिक्तो वैश्रवणायते

mṛtyorāsyagataścāpi mucyate nirapāyataḥ | pūjāyate'tikṛpaṇo rikto vaiśravaṇāyate

even one fallen into the very jaws of death is released without any harm; the utterly destitute becomes as one worthy of worship, the poor man becomes like Kubera himself.

Verse 76 (shiva.vayaviya.67.76)

कामायते विरूपोऽपि वृद्धोऽपि तरुणायते । शत्रुर्मित्रायते सद्यो विरोधी किङ्करायते

kāmāyate virūpo'pi vṛddho'pi taruṇāyate | śatrurmitrāyate sadyo virodhī kiṅkarāyate

even the ugly becomes like the god of love, the old becomes like the young; the enemy at once becomes like a friend, the adversary becomes like a servant.

Verse 77 (shiva.vayaviya.67.77)

विषायते यदमृतं विषमप्यमृतायते । स्थलायते समुद्रोऽपि स्थलमप्यर्णवायते

viṣāyate yadamṛtaṃ viṣamapyamṛtāyate | sthalāyate samudro'pi sthalamapyarṇavāyate

What is nectar becomes as poison, and poison too becomes as nectar; the ocean becomes as dry land, and dry land too becomes as an ocean.

Verse 78 (shiva.vayaviya.67.78)

महीधरायते श्वभ्रं स च श्वभ्रायते गिरिः । पद्माकरायते वह्निः सरो वैश्वानरायते

mahīdharāyate śvabhraṃ sa ca śvabhrāyate giriḥ | padmākarāyate vahniḥ saro vaiśvānarāyate

The mountain becomes as a pit, and the pit too becomes as a mountain; fire becomes as a lotus-pond, and a lake becomes as fire.

Verse 79 (shiva.vayaviya.67.79)

वनायते यदुद्यानं तदुद्यानायते वनम् । सिंहायते मृगः क्षुद्रः सिंहः क्रीडामृगायते

vanāyate yadudyānaṃ tadudyānāyate vanam | siṃhāyate mṛgaḥ kṣudraḥ siṃhaḥ krīḍāmṛgāyate

What is a forest becomes as a garden, and that garden becomes as a forest; the lowly deer becomes as a lion, and the lion becomes as a tame deer at play.

Verse 80 (shiva.vayaviya.67.80)

स्त्रियोऽभिसारिकायन्ते लक्ष्मीः सुचरितायते । स्वैरप्रेष्यायते वाणी कीर्तिस्तु गणिकायते

striyo'bhisārikāyante lakṣmīḥ sucaritāyate | svairapreṣyāyate vāṇī kīrtistu gaṇikāyate

Women become drawn to him as though hastening to a lover's tryst; Lakṣmī follows him as a woman of perfect virtue; speech becomes like a willing handmaid at his service, and fame follows him everywhere, like a courtesan attends all who call.

Verse 81 (shiva.vayaviya.67.81)

स्वैराचारायते मेधा वज्रसूचीयते मनः । महावातायते शक्तिर्बलं मत्तगजायते

svairācārāyate medhā vajrasūcīyate manaḥ | mahāvātāyate śaktirbalaṃ mattagajāyate

His intellect becomes as free and unrestrained as an independent woman; his mind becomes as sharp as a needle of diamond; his power becomes like a mighty gale, his strength like that of a rutting elephant.

Verse 82 (shiva.vayaviya.67.82)

स्तम्भायते समुद्योगैः शत्रुपक्षे स्थिता क्रिया । शत्रुपक्षायतेऽरीणां सर्व एव सुहृज्जनः

stambhāyate samudyogaiḥ śatrupakṣe sthitā kriyā | śatrupakṣāyate'rīṇāṃ sarva eva suhṛjjanaḥ

Every effort undertaken by the enemy's side becomes paralyzed, however hard they strive; and all the enemies' own friends turn, as it were, into their adversary's faction.

Verse 83 (shiva.vayaviya.67.83)

शत्रवः कुणपायन्ते जीवन्तोऽपि सबान्धवाः । आपन्नोऽपि गतारिष्टः स्वयं खल्वमृतायते

śatravaḥ kuṇapāyante jīvanto'pi sabāndhavāḥ | āpanno'pi gatāriṣṭaḥ svayaṃ khalvamṛtāyate

The enemies, even while living, become, together with their kinsmen, as if already corpses; and he who has fallen into calamity, having escaped destruction, himself becomes as though he had drunk nectar.

Verse 84 (shiva.vayaviya.67.84)

रसायनायते नित्यमपथ्यमपि सेवितम् । अनिशं क्रियमाणापि रतिस्त्वभिनवायते

rasāyanāyate nityamapathyamapi sevitam | aniśaṃ kriyamāṇāpi ratistvabhinavāyate

Even unwholesome food, taken constantly, becomes like an elixir of rejuvenation; and even pleasure enjoyed without cease seems ever fresh, as though newly tasted.

Verse 85 (shiva.vayaviya.67.85)

अनागतादिकं सर्वं करस्थामलकायते । यादृच्छिकफलायन्ते सिद्धयोऽप्यणिमादयः

anāgatādikaṃ sarvaṃ karasthāmalakāyate | yādṛcchikaphalāyante siddhayo'pyaṇimādayaḥ

All things past and future become as clear as a myrobalan fruit resting on one's open palm; and even the siddhis, Aṇimā and the rest, come of their own accord, unbidden, as ripened fruit.

Verse 86 (shiva.vayaviya.67.86)

बहुनात्र किमुक्तेन सर्वकामार्थसिद्धिषु । अस्मिन्कर्मणि निर्वृत्ते त्वनवाप्यं न विद्यते

bahunātra kimuktena sarvakāmārthasiddhiṣu | asminkarmaṇi nirvṛtte tvanavāpyaṃ na vidyate

What use is there here in saying more? In the accomplishment of every desire and every aim, once this rite has been duly completed, there is nothing whatsoever that remains beyond attainment.