Shiv Puran

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Chapter 1 - Greatness of Śivapurāṇa
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Śaunaka
said
:—
1. O
Sūta
of great intellect, O my lord, the knower of all Philosophical principles, please
narrate to me the essence of the
Purāṇas
in detail.
2. How do good conduct, good devotion and power of discrimination flourish? How are
base feelings dispelled by good men?
3. In this terrible
Kali
age all living beings have almost become demoniac in character. What is the
effective mode of remedying the same?
4. Now tell me about the greatest means to achieve the most perfect weal, the
holiest of the holy modes.
5. What is that, the practice of which particularly purifies the soul? What is that
which enables a man of unsullied mind to attain
Śiva
?
Sūta
said
:—
6. O foremost among sages, you are blessed indeed as you are desirous of hearing.
Hence I shall ponder over the greatest of the Sacred lore intelligently and tell
you.
7. O dear, listen to that divine panacea evolved out of all religious tenets,
heightening true devotion and conducive to the pleasure of
Siva
.
8. It is destructive of the great fear of the Python of
Kāla
(Death). O sage, it is the noble
Śiva Purāṇa
formerly narrated by Śiva Himself.
9. For the benefit of the people in the age of Kali, the sage
Vyāsa
has abridged it out of great respect for the sage
Sanatkumāra
on being instructed by him.
10. O sage, there is nothing other than Śiva
Purāṇa
for the purification of the mind especially of the people of the Kali age.
11. It is only the intelligent and the highly fortunate man who has accumulated
great merits in his previous birth who will be drawn towards it.
12. This
Śivapurāṇa
is the greatest and the noblest of the sacred lore. It is the form of Śiva and as
such is to be served and realised in this world.
13. By reading this and listening to it the good man becomes very pious. By all
means he instantly attains Śiva’s region.
14. Hence every endeavour of men to read this is desirable. Loving care to listen
to it yields all desired results.
15. By listening to this Purāṇa of Śiva a man becomes sinless. After enjoying all
extensive worldly pleasures he will attain the region of Śiva.
16. Merely by listening to the story of Śiva a man secures that merit which results
from the performance of
Rājasūya
and a hundred
Agniṣṭomas
.
I 7. O sage, those who listen to Śivapurāṇa the noblest of Sacred lore, cease to be
mere human beings. They must be undoubtedly considered as manifestations of
Rudra
, a form of Śiva.
18. Sages consider the dust in the feet of those who habitually listen to that
Purāṇa and recite it, on a par with holy centres.
19. May those who wish to attain the seat of salvation, listen always to the holy
Śivapurāṇa with great devotion.
20. O noblest among sages, if he is unable to listen to it always, let him hear it
for a short while every day with his mind fully controlled.
21. If any one is unable to listen to it every day, O sage, let him listen to
Śivapurāṇa in the holy months.
22. Those who listen to that Purāṇa even for a
Muhūrta
(48 minutes), half that period, one fourth of that period or even for a moment will
not suffer from mishaps.
23. O lord of sages, the man who listens to that Purāṇa crosses the ocean of
worldly existence after burning the great forest of
Karma
(binding actions).
24. O sage, the merit that accrues from all gifts and all Sacrifices becomes
stabilised after listening to Śivapurāṇa.
25. Particularly in the age of Kali there is no greater virtue conducive to the
achievement of liberation by men, O sage, than listening to Śivapurāṇa.
26. There is no doubt in this that, listening to the Purāṇa and reciting the names
of Śiva is as efficacious as the
Kalpa
tree
in yielding one’s desires.
27. For the benefit of the evil-minded persons of the Kali age, bereft of virtuous
conduct, Lord Śiva has produced the nectar in the form of Śivapurāṇa.
28. A single man, the man who drinks nectar, becomes immortal and unageing. But the
nectar of the divine story of Śiva, if drunk, makes the whole family immortal and
unageing.
29. The sanctifying story of Śivapurāṇa must always be resorted to, definitely so.
30. Merely by listening to Śivapurāṇa (if such good results) what am I to say about
the result when Śiva abides in the heart?
31. This work consists of twenty-four thousand verses divided into seven
saṃhitās
32. The first compendium is called
Vidyeśvara saṃhitā
, the second is
Rudrasaṃhitā
, the third is
Śata
-
Rudrā
and the fourth is
Koṭi
-Rudrā
33. The fifth compendium is called
Umāsaṃhitā
, the sixth is
Kailāsasaṃhitā
and the seventh is Vāyavīyā. Thus, there are seven saṃhitās in this Purāṇa.
34. This divine Purāṇa of seven saṃhitās and called after Śiva stands on an equal
footing with
Brahman
(
i.e
. Vedic Texts) and accords an achievement that is superior to everything else.
35. He who reads the entire Śivapurāṇa without omitting any of the seven saṃhitās
can be called a
Jīvanmukta
(a living liberated soul).
36. O sage, the ignorant man is tossed about in the ocean of worldly existence till
the excellent Śivapurāṇa reaches his ears.
37. Of what avail is listening to many sacred texts and other confounding Purāṇas?
The Śivapurāṇa alone loudly proclaims (its readiness) to grant salvation.
38. The house where the discourse on this Śivapurāṇa is held becomes a holy centre.
It destroys the sins of the inmates of the house.
39. Thousands of horse-sacrifces
and hundreds of
Vājapeya
sacrifices do not merit even a sixteenth part of Śivapurāṇa.
40. O best of sages, a sinner is called a sinner till the moment he hears
Śivapurāṇa with great devotion.
41. The holy rivers,
Gaṅgā
and others, the seven sacred cities
and
Gayā
can never be equal to Śivapurāṇa.
42. If one wishes for the greatest of goals (Liberation) one shall recite at least
a stanza or even half of it from Śivapurāṇa.
43. He who constantly listens to Śivapurāṇa fully comprehending its meaning or
simply reads it with devotion is undoubtedly a meritorious soul.
44. Lord
Maheśāna
(Śiva) is extremely pleased with the sensible man who listens to Śivapurāṇa when
death is imminent. Lord Śiva accords him a seat in his own region.
45. He who adores this Śivapurāṇa with great devotion enjoys in the world all
desired objects and attains
Śivaloka
.
46. Never slack in his devotion to the Śivapurāṇa he who keeps this work well
wrapped in a
silk
cloth, will ever be happy.
47. The holy Śivapurāṇa, the sole possession of a devotee of Śiva, should
assiduously be resorted to by a person who desires for happiness here and
hereafter.
48. The holy Śivapurāṇa that accords the four aims of life (virtue, wealth, love
and salvation) must be heard and read with great devotion always.
49. The Śivapurāṇa, the greatest harbinger of the perfect welfare among the
Vedas
,
Itihāsas
and other sacred texts must be thoroughly understood by those who seek salvation.
50. This Śivapurāṇa is the greatest resort of the knowers of
Ātman
(Spiritual Seekers) for ever; it is the noblest object worthy of adoration of good
men; it suppresses the three types of distresses (
i.e
. physical illness, extraneous attacks and divine calamities); it accords happiness
always; and it is very pleasing to all
Devas
led by
Brahmā
,
Hari
and Īśa.
51. With the mind extremely delighted I bow unto Śivapurāṇa for ever. May Śiva be
pleased and bestow on me a devotion to His feet.
Footnotes and references:
:
Śaunaka
was the chief of the sages at the great sacrifice in
Naimiṣa
forest to whom the
Mahābhārata
and the
Purāṇas
were recited by the
Sūta
in the reign of Adhisīmakṛṣṇa, the great-grandson of
Janamejaya
and the sixth in generation from
Arjuna
in the
Paurava
line.—
Vāyu-purāṇa
i.i2; 99, 255-8;
Padma
I. i. 19
:
The
Sūtas
(
Vāyu-purāṇa
I. 32-3;
Padma
I. I. 27-28) preserved the genealogies of Gods, sages, and glorious monarchs as
well as the traditions of great men. The Sūta here is not a caste that is described
by
Manu
(X.11.17) as the offspring of a
Kṣatriya
father and
Brahman
mother. He is a venerable
Brāhmaṇa
who has preserved ballads, songs, genealogies of Gods, sages and glorious Kings.—
Pargiter:
Ancient Indian Historical Tradition
Ch. II; also Pusalkar:
Studies in Epics and Purāṇas
of India, Intro. P. 29. He is described as the disciple of
Vyāsa
.—Śiva-purāṇa
:
For the nomenclature and authenticity of this
Purāṇa
see
Introduction
.
:
According to the Pauranic tradition,
Kṛṣṇa
Dvaipāyana
Vyāsa, the son of
Satyavatī
, composed the eighteen purāṇas or superintended their compilation.—
Matsya-purāṇa
. 53-70.
:
The purāṇas were first compiled by
Brahmā
(
Vāyu-purāṇa
I. 60-61).
Sanatkumāra
, a son of Brahmā (SP I. 4.8-9; I. 5. 17) inherited them from his father and
imparted them to Vyāsa who in turn abridged them in 18 compendiums.
:
The beginning of the
Kali
age has been discussed by Dr. Fleet (
‘Journal of the Royal Asiatic Society (Great Britain)’
, 1911, PP. 479, 675, 686) and he has pointed out that it began on the day on which
Lord Kṛṣṇa died, which the chronology of the Mahābhārata places, as he shows, some
twenty years after the great battle and that it was then that
Yudhiṣṭhira
abdicated and
Parikṣit
began to reign.—Pargiter:
Dynasties of the Kali Age
.—
Intro
. P. X.
:
Rajasūya
is a great sacrifice performed by a universal monarch (in which the tributary
princes also take part) at the time of his coronation as a mark of his undisputed
sovereignty.
:
Agniṣṭoma
is a sacrificial rite extending over several days in spring and forming an
essential part of the Jyotiṣṭoma.
:
Kalpadruma is a mythological tree supposed to grant all desires.
:
In Vedic times the
Aśvamedha
sacrifice was performed by kings desirous of offspring but subsequently it was
performed by them for the achievement of universal supremacy. A horse was turned
loose to wander at will for a year, attended by a guardian; when the horse entered
a foreign country, the ruler was bound either to submit or to fight. In this way
the horse returned at the end of a year, the guardian obtaining or enforcing the
submission of princes whom he brought in this train. After the successful return of
the horse, the horse was sacrificed amidst great rejoicings. It is said that the
horse was sometimes not immolated but kept bound during the ceremony.
:
Vājapeya
is one of the seven forms of the
Soma
-sacrifice offered by kings or Brāhmans aspiring to the highest position, and
preceding the
Rājasūya
and the
Bṛhaspatisava
.
:
The seven sacred cities of the Hindus are:
Ayodhyā
,
Mathurā
,
Māyā
,
Kāśī
,
Kāñcī
Āvantikā
and Dvārikā.
Last Updated: 03 October, 2019
URL: https://www.wisdomlib.org/hinduism/book/shiva-purana-english/d/doc225536.html
Chapter 2]
This page relates “liberation of devaraja” as found in the Shiva-purana, which, in
Hinduism, represents one of the
eighteen Mahapuranas
. This work eulogizes
Lord Shiva
as the supreme deity, besides topics such as cosmology and philosophy. It is
written in Sanskrit and claims to be a redaction of an original text consisting of
100,000 metrical verses.
Disclaimer: These are translations of Sanskrit texts and are not necessarily
approved by everyone associated with the traditions connected to these texts.
Consult the source and original scripture in case of doubt.
Chapter 2 - The liberation of Devarāja

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Śaunaka said
:—
1. O
Sūta
, thou art the most blessed and the most fortunate knower of the greatest Truth.
Thou hast narrated to us, out of great compassion, this divine wonderful tale.
2. This wonderful narrative that destroys hosts of sins, purifies the mind, and
propitiates Lord
Śiva
has been heard by us.
3. Thanks to thy compassion we have decisively realised that there is nothing so
fine and nice as this tale.
4. Who are those among sinners in the
Kali
age who get sanctified by this story? Please enlighten us. Make the whole world
gratified.
Sūta said
:—
5. Men who habitually commit sins, wicked persons indulging in vicious activities
and persons of lecherous disposition become pure hereby.
6. This is a great Jñānayajña (sacrificial rite of wisdom); it yields worldly
enjoyment as well as salvation; it dispels all sins and delights
Siva
.
7. Men overwhelmed by the thirst of covetousness, those devoid of truthfulness,
those who decry even their parents, haughty vain fellows and persons prone to
violent activities become sanctified by this.
8. Those who never practise the duties of their
Varṇas
and
Āśramas
(castes and walks of life) and those of malicious temperament become sanctified
thanks to the Jñānayajña even in the Kali age.
9. Those who habitually practise deception and those who are ruthless and of cruel
disposition are sanctified by this Jñānayajña even in the Kali age.
10. Those who misappropriate the wealth of brahmins and thereby nourish themselves
and those who indulge in heinous crimes of adultery become sanctified by this
Jñānayajña even in the Kali age.
11. Those who always indulge in sinful actions and those who are roguish persons of
wicked mind become sanctified by this Jñānayajña even in the Kali age.
12. Men of unclean habits and wicked minds, men who know no peace and men who
swallow temple and trust properties become sanctified by this Jñānayajña even in
the Kali age.
13. The merit accruing from this
Purāṇa
destroys great sins, yields worldly enjoyments and salvation and delights Lord
Śiva.
14. In this context an ancient anecdote is cited as an example, the mere hearing of
which, removes all sins utterly.
15. In the city of
Kirātas
there lived a brahmin extremely poor and deficient in (brahmanical) knowledge. He
used to sell various kinds of beverage and was averse to the worship of gods or to
virtuous activities.
16. He never practised the daily
Sandhyā
prayers or ablutions. His practice resembled a
Vaiśya
’s mode of living. He never hesitated to deceive credulous persons. His name was
Devarāja
.
17. Either by killing or by using various deceitful means he used to rob Brahmins,
Kṣatriyas
,
Vaiśyas
,
Śūdras
and others.
18. Thus by foul means much wealth was later accumulated by him. But the sinner
that he was, not even the slightest part of his wealth was utilised in virtuous
acts.
19. Once that brahmin went to a lake to take his bath. There he saw a harlot called
Śobhāvatī
and was much agitated at her sight.
20. The beautiful woman was extremely delighted on coming to know that a rich
brahmin had become her willing slave. The brahmin’s heart was filled with love due
to her pleasant talk.
21. He decided to make her his wife and she consented to have him as her husband.
Thus in mutual love they sported for a long time.
22. Sitting, lying, eating, drinking and playing together they were not at all
different from any other wedded couple.
23. Dissuaded again and again by his mother, father, first wife and others though
he was, he never paid heed to their words but continued his sinful activities.
24. Once he became so enraged as to kill his mother, father and wedded wife at dead
of night while they were asleep and took possession of their wealth.
25. Enamoured of the courtesan he handed over to her his own wealth and also the
wealth that he looted from his father, mother and first wife.
26. In the company of this harlot he used to eat all sorts of forbidden food,
became an addict to wine and spirituous liquors and partook of his food from the
same plate as his concubine.
27. Once, by chance, he came to the city of
Pratiṣṭhāna
.
He saw a Śiva temple where saintly men had congregated.
28. During his stay there, he was afflicted by an acute fever. He heard the
discourse on Śiva conducted by a brahmin.
29. The brahmin Devarāja suffering from fever died at the end of a month. He was
bound with nooses by
Yama
’s attendants and forcibly taken to Yama’s city.
30-33. In the mean while Śiva’s attendants dressed in white, smeared with ashes all
over the body, wearing garlands of
Rudrākṣa
and wielding tridents in their hands started furiously from
Śivaloka
and reached Yama’s city. They threatened the attendants of Yama (the God of death)
and thrashed them. Releasing Devarāja from their clutches they seated in a
wonderful aerial chariot. When they were about to start to
Kailāsa
a great tumult arose in the middle of Yama’s city on hearing which
Dharmarāja
(the God of Death) himself came out of his palace.
34. On seeing the four messengers who appeared like replicas of
Rudra
Himself, Dharmarāja the knower of virtues honoured them in accordance with the
custom.
35. Yama came to know of everything through his vision of wisdom. Out of fear he
did not question the noble attendants of Śiva.
36. Being duly honoured and adored by Yama, they went to Kailāsa and handed over
the brahmin to Śiva, the very ocean of mercy and to the divine mother
Pārvatī
.
37. Blessed indeed is the story of
Śivapurāṇa
, the holiest of holy stories, a mere hearing of which qualifies even the greatest
sinner for salvation.
38. The great seat of
Sadāśiva
is the greatest abode and the noblest of positions which Vedic scholars have
extolled as stationed above all
Lokas
(worlds).
39-40. Devarāja the base brahmin, addicted to wine, enamoured of a vile harlot,
slayer of his own father, mother and wife and who out of greed for money had killed
many brahmins, kṣatriyas, vaiśyas and śūdras and others became a liberated soul
instantaneously on reaching that supreme
Loka
.
:
Pratiṣṭhāna: There are references to two towns of the same name: (1) a town at the
confluence of the Ganges and Yamuna and capital of the early Kings of the lunar
race, (2) a town on the Godāvarī and capital of Sālivahana. The latter town can be
identified with the modern Paithan in the Aurangabad district. lt was known as
Paiṭhīnasīpurī: SA II. vii. 14. 34, 37.
Chapter 3]
This page relates “cancula’s disillusion and detachment” as found in the Shiva-
purana, which, in Hinduism, represents one of the
Lord Shiva
Chapter 3 - Cañculā’s disillusion and detachment

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Śaunaka said
:—
1. O
Sūta
of great intellect, thou art extremely blessed and omniscient. By thy favour I am
gratified to satiety again and again.
2. My mind rejoices much on hearing this old anecdote. Please narrate another story
equally increasing devotion to
Śiva
.
3. Nowhere in the world are those who drink nectar honoured with liberation. But in
regard to the nectar of the story of Śiva it is different. When drunk, it
straightway accords salvation.
4. Thou art blessed, blessed indeed. Blessed, blessed is the story of Śiva on
hearing which a man attains
Śivaloka
.
Sūta said
:—
5. O
Śaunaka
, please listen I shall tell you, though it is a great secret, since you are the
foremost among Vedic scholars and a leading devotee of Śiva.
6. There is a seaside village “
Bāṣkala
”
where sinful people bereft of Vedic virtue reside.
7. They are wicked debauchees with deceptive means of livelihood, atheists, farmers
bearing weapons and adulterous rogues.
8. They know not anything about true knowledge, detachment or true virtue. They are
brutish in their mental make-up and take a great deal of interest in listening to
evil gossips and slander.
9. People of different castes are equally roguish never paying attention to their
duties. Always drawn to worldly pleasures they are ever engrossed in one evil
action or another.
10. All the women too are equally crooked, whorish and sinful. Evil-tempered, loose
in morals they are devoid of good behaviour and disciplined life.
11. In the village “Bāṣkala” peopled by wicked people, there was a base brahmin
called
Binduga
.
12. He was a wicked sinner traversing evil paths. Although he had a beautiful wife
he was enamoured of a prostitute. His passion for her completely upset his mind.
13. He forsook his devoted wife Cañculā and indulged in sexual dalliance with the
prostitute overwhelmed by Cupid’s arrows.
14. Many years thus elapsed without any abatement in his evil action. Afraid of
violating her chastity Cañculā, though smitten by Cupid bore her distress (calmly
for a short while).
15. But later on as her youthful health and boisterous virility increased, cupid’s
onslaught became extremely unbearable for her and she ceased from strictly adhering
to her virtuous conduct.
16. Unknown to her husband she began to indulge in sexual intercourse with her
sinful paramour at night. Fallen thus from Sāttvic virtues she went ahead along her
evil ways.
1 7. O sage, once he saw his wife amorously indulging in sexual intercourse with
her paramour at night.
18. Seeing his wife thus defiled by the paramour at night he furiously rushed at
them.
19. When the roguish deceitful paramour knew that the wicked Binduga had returned
to the house he fled from the scene immediately.
20. The wicked Binduga caught hold of his wife and with threats and abuses fisted
her again and again.
21. The whorish wicked woman Cañculā thus beaten by her husband became infuriated
and spoke to her wicked husband.
Cañculā said
:—
22. Foul-minded that you are, you indulge in sexual intercourse with the harlot
every day. You have discarded me your wife, ever ready to serve you with my
youthful body.
23. I am a youthful maiden endowed with beauty and mentally agitated by lust. Tell
me what other course can I take when I am denied the amorous sport with my husband.
24. I am very beautiful and agitated with flush of fresh youth. Deprived of sexual
intercourse with you I am extremely distressed. How can I bear the pangs of
passion?
Sūta said
:—
25. That base brahmin Binduga, when addressed thus by his wife, foolish and averse
to his own duties said to her.
Binduga said
:—
26. True indeed is what you have said with your mind agitated by passion. Please
listen, my dear wife, I shall tell you something that will be of benefit to you.
You need not be afraid.
27. You go ahead with your sexual sports with any number of paramours. No fear need
enter your mind. Extract as much of wealth as you can from them and give them
enough sexual pleasure.
28. You must hand over all the amount to me. You know that I am enamoured of my
concubine. Thus our mutual interests will be assured.
Sūta said
:—
29. His wife Cañculā on hearing these words of her husband became extremely
delighted and assented to his vicious proposal.
30. Having thus entered into their nefarious mutual contract the two wicked persons
—the husband and the wife—fearlessly went ahead with their evil actions.
31. A great deal of time was thus wasted by the foolish couple indulging in their
vicious activities.
32. The wicked Binduga, the brahmin with a
Śūdra
woman for his concubine, died after some years and fell into Hell.
33. The foolish fellow endured distress and torture in Hell for many days. He then
became a ghost in the
Vindhya
mountain range continuing to be terribly sinful.
34—35. After the death of her husband the wicked Binduga, the woman Cañculā
continued to stay in her house with her sons. The woman foolishly continued her
amorous dalliance with her paramours till she no longer retained her youthful
charms.
36. Due to divine intercession it chanced that on an auspicious occasion she
happened to go to the
Gokarṇa
temple in the company of her kinsmen.
37. Casually moving about here and there with her kinsmen she happened to take her
bath in a holy pond as a normal routine affair.
38. In a certain temple a scholar of divine wisdom was conducting a discourse on
the holy
Śivapurāṇa
story some of which she happened to hear.
39—40. The portion that fell on her ears was the context in which it was said that
the servants of
Yama
would introduce a red hot iron into the vaginal passage of women who indulge in
sexual intercourse with their paramours. This narrative made by the
Paurāṇika
to increase detachment, made the woman tremble with fear.
41. At the end of the discourse when all the people dispersed, the terrified woman
approached the scholarly brahmin and spoke to him in confidence.
Cañculā said
:—
42. O noble sir, please listen to the ignoble activities which I performed without
knowing my real duties. O lord, on hearing the same you will please take pity on me
and lift me up.
43. O lord, with a mind utterly deluded I have committed very great sin. Blinded by
lust I spent the whole of my youth in incontinent prostitution.
44. Today on hearing your learned discourse abounding in the sentiments of non-
attachment I have become extremely terrified and I tremble much.
45. Fie upon me, the foolish sinner of a woman deluded by lust, censurable,
clinging to worldly pleasures and averse to my own duties.
46. Unknowingly a great sin that produces excessive distress has been committed by
me for a fleeting glimpse of an evanescent pleasure, a criminal action.
4 7. Alas, I do not know which terrible goal this will lead me to. My mind has
always been turned to evil ways. Which wise man will come to my succour there?
48. At the time of death how shall I face the terrible messengers of Yama? How
shall I feel when they tie nooses forcibly round my neck?
49. How shall I endure in Hell the mincing of my body to pieces? How shall I endure
the special torture that is excessively painful?
50. I bewail my lot. How can I peacefully proceed with the activity of my sense-
organs during the day? Agitated with misery how shall I get peaceful sleep during
the night?
51. Alas! I am undone! I am burnt down! My heart is torn to pieces! I am doomed in
every respect. I am a sinner of all sorts.
52. O adverse Fate! it was you who directed my mind along evil lines. With a
hateful stubbornness you made me commit great sins. I was led astray from the path
of my duty that would have bestowed all happiness.
53. O Brahmin, my present pain is millions of times more than that of a man stuck
to the stake or hurled from a high mountain-top.
54. My sin is so great that it cannot be washed away even if I take ablutions in
the
Gaṅgā
for a hundred years or even if I perform a hundred sacrifices.
55. What shall I do? Where shall I go? Whom shall I resort to? I am falling into
the ocean of Hell. Who can save me in this world?
56. O noble sir, thou art my preceptor. Thou art my mother. Thou art my father. I
seek refuge in Thee. I am in a pitiable plight. Lift me; lift me.
Sūta said
:—
The intelligent Brahmin mercifully lifted up Cañculā who had become disgusted (with
worldly affairs) and had fallen at his feet. That Brahmin then spoke (as follows).
:
Bāṣkala-grāma—Cf.
Skanda-purāṇa
III. 111.32.50. It has not been possible to identify and locate this village.
:
Gokarṇa: lit. ‘cow’s ear’. It is a place of pilgrimage sacred to Śiva, on the west
coast, near Mangalore. It has the temple of Mahādeva, supposed to have been
established by Rāvaṇa.
Chapter 4]
This page relates “cancula’s salvation” as found in the Shiva-purana, which, in
Lord Shiva
Chapter 4 - Cañculā’s salvation

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The Brahmin said
:—
l-2. O Brahmin lady, fortunately you have realised at the proper time on hearing
the story of
Śivapurāṇa
that is conducive to non-attachment. Do not be afraid. Seek refuge in
Śiva
. All sins perish instantaneously by Śiva’s grace.
3. I shall explain to you that great object attached to the glorification of Śiva
whereby your course hereafter will be pleasant always.
4. It is by listening to the excellent story that your mind has now turned to the
pure path of repentance and detachment towards worldly pleasures.
5. Repentance is the only way of acquittance for all sinners. Saintly men have
extolled it as the only way of expiation for all sins.
6. Purity can be realised by repentence alone. If the sinner expiates in the manner
advised by saintly men it removes all sins.
7. After due expiation he becomes free from fear. By repentance he attains
salvation undoubtedly.
8. The mental purity that one derives on hearing the story of Śivapurāṇa cannot be
gained by any other means.
9. As a mirror becomes free from dirt on being wiped with a cloth, so is the mind
undoubtedly purified by listening to this story.
10. Accompanied by
Ambā
, Śiva stays in the minds of pure men. The sanctified soul thereupon attains the
region of Śiva and Ambā.
11. Hence this story is the means of realising the fourfold aim of life. It is for
this that
Mahādeva
earnestly created this.
12. Listening to the story of
Pārvatī
’s consort (Śiva) brings about steady contemplation. Contemplation leads to perfect
knowledge which certainly brings in salvation.
13. A person who listens to the story in this birth though he be unable to
meditate, realises the same in the next birth after which he reaches the goal of
Śiva.
14. Many repentant sinners have meditated upon Śiva after hearing this story and
have achieved salvation.
15. Listening to the excellent story is the cause of beatitude for all men.
Properly entertained, it dispels the ailment of worldly bondage.
16. Listening to the story of Śiva, constant meditations thereon and repeated
musings certainly purify the mind.
17. That (the purity of the mind) leads the meditator to a devotion of
Maheśa
and his two sons (
Gaṇeśa
and
Kārtikeya
). With their blessings one undoubtedly attains liberation.
18. A person devoid of that devotion with his mind entangled in the bondage of
ignorance is a brute. He can never be liberated from the worldly bondage.
19. Hence O Brahmin lady, you turn away from worldly pleasures. Listen to the
sanctifying story of Śiva with devotion.
20. Your mind, as you listen to the excellent story of Śiva, the Supreme Soul, will
become pure and thereafter you will realise liberation.
21. liberation is assured in this very birth to a person who meditates on the
lotus-like feet of Śiva, with a pure mind. Truth, I am saying the truth.
Sūta said
:
22. After saying this, that excellent brahmin with his mind melting with pity
ceased talking and turned his attention to the meditation on Śiva with the purity
of the Soul.
23. The wife of Binduga, called Cañculā, when thus addressed by the brahmin, became
delighted and her eyes brimmed with tears.
24. With great delight in her heart she fell at the brahmin’s feet. Cañculā with
her palms joined together said “I am blessed”.
25. Afterwards she rose up with great mental agitation. With her hands joined
together, her words faltering in excitement, the woman of good intellect in her
detached mood said to the brahmin, the great devotee of
Siva
.
Cañculā said
:—
26. O my lord, great brahmin devotee of Śiva, you are blessed. You are endowed with
the vision of Truth. You are devoted to rendering help to others. You are to be
described among great saintly men.
27—28. O saintly one, I am about to fall into the ocean of Hell. Save me. I am now
faithfully eager to listen to the
Purāṇa
. On hearing its excellent story I became detached from worldly pleasures.
Sūta said
:—
29. So saying with reverence she got the blessings of the brahmin. Desirous of
hearing the Purāṇa she stayed there rendering service to him.
30. The intelligent brahmin devotee narrated the Purāṇic story to the woman on the
spot.
31. In this manner she listened to the excellent story of Śivapurāṇa in that holy
centre from that excellent brahmin.
32. On hearing that excellent story that heightened devotion, knowledge and
detachment and yielded liberation, she became greatly blessed.
33. Favoured by the good preceptor she quickly gained purity of mind. By the
blessings of Śiva she could meditate on Śiva’s forms and features.
34. Thus, resorting to the good preceptor, her mind was drawn towards Śiva. She
constantly meditated on the sentient blissful body of Śiva.
35-36. She wore barks of trees and had her hair matted. She smeared ashes over her
body. She wore garlands of
Rudrākṣa
beads. Every day she took her ablutions in the sacred water. She regularly repeated
Śiva’s names. She regulated her speech and diet. She propitiated Lord Śiva in the
manner advised by the preceptor.
37. O
Śaunaka
, thus for a long time Cañculā continued her meditation on Lord Siva.
38. When the stipulated period was over, Cañculā in her practice of the three-fold
devotion cast-off her body without any difficulty.
39. The divine aerial chariot shining in brilliant colours, sent by Tripurāri
(Śiva) Himself, accompanied by His attendants, arrived there quickly.
40. With her dirt and sin removed she mounted the aerial chariot and was
immediately taken to Śiva’s city by the lord’s noble attendants.
41. She assumed a divine form. Her limbs were divine in their features. She assumed
the form of
Gaurī
with the crescent moon as her coronet and divine ornaments shining brilliantly.
42. She saw the three-eyed Mahādeva, the eternal, being served devotedly by
Viṣṇu
,
Brahmā
and other gods.
43. He had the brilliance of ten million suns and was reverently served by Gaṇeśa,
Bhṛṅgi
,
Nandīśa
Vīrabhadreśvara and others.
44. His neck had a blue hue; he had five faces, three eyes, the crescent moon as
crest-ornament and his left side was apportioned to Gaurī who had the brilliance of
lightning.
45. He was white in complexion like camphor and wore all ornaments. Besmeared with
white ashes all over the body and clad in white cloth he shone brilliantly.
46. The woman Cañculā became highly delighted on seeing
Śaṅkara
. In her flutter of delight she bowed again and again to Him.
47. She joined her palms in reverence with great pleasure, love and humility. In
her great delight she shed tears of joy and had feelings of horripilation.
48. With sympathy she was allowed to approach Pārvatī and Śaṅkara who gracefully
looked at her.
49. Cañculā, the beloved wife of Binduga, thus attained a divine form and was
blessed with divine pleasures and made a chaperon by Pārvatī.
50. In that permanent abode of excellent bliss and sublime lustre she acquired a
permanent residence and unobstructed pleasure.
:
The three kinds of devotion are:—(1) the devotion of hearing (śravaṇa), (2) of
glorifying (kīrtana) and (3) of deliberating (manana) the attributes of God. Śiva-
purāṇa (Vidyeśvara-saṃhitā) 3. 21-25
:
Śiva is called Tripurāri, the slayer of Tripura, for he killed the demon Tripura
who presided over three cities of gold, silver and iron in the sky, air and earth
built for demons by Maya.
Chapter 5]
This page relates “binduga’s salvation” as found in the Shiva-purana, which, in
Lord Shiva
Chapter 5 - Binduga’s salvation

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Śaunaka said
:—
1-2. O
Sūta
, the fortunate Sūta, thou art blessed with thy mind engrossed in
Śiva
. The story that thou hast narrated to us is wonderful and conducive to the
increase of devotion. What did the woman Cañculā do after obtaining her salvation?
O intelligent one, please tell me in detail the story of her husband too.
Sūta said
:—
3. Once she approached goddess Umā
Pārvatī
.
She bowed and offered prayers to her with palms joined in her flutter of delight.
Cañculā said
:—
4. O mother of
Skanda
, daughter of mountain, Thou art always served by men. O beloved of Śiva, the
bestower of all pleasures, having the form of Supreme
Brahman
,
5. Thou art worthy of being served by
Viṣṇu
,
Brahmā
and others. Thou art both endowed with and devoid of attributes. Thou art the
subtle primordial
Prakṛti
, with Existence, Knowledge and Bliss for thy forms.
6. Thou createst, maintainest and annihilatest. Thou hast the three
Guṇas
. Thou art the refuge of the three types of divine beings. Thou sustainest Brahmā,
Viṣṇu and
Maheśa
.
Sūta said
:—
7. Offering thus her prayers to the Goddess, Cañculā who had attained salvation
ceased to talk with shoulders stooping and eyes brimming with tears of love.
8. Pārvatī, the beloved of Śiva, ever favouring her devotees, was greatly moved by
pity and said to Cañculā lovingly.
Pārvatī said
:—
9. O Cañculā, my friend, I am pleased to hear your prayer. O beautiful woman, what
is the boon you crave from me? Tell me. There is nothing that I cannot give you.
Sūta said
:—
10. Thus urged by Girijā, Cañculā bowed to her. She asked her, bending her head and
joining her palms together with great devotion.
Cañculā said
:—
11. O Celestial Girijā, I do not know where my husband is at present, nor where he
is to go. O benignant favourite of the distressed, please make such arrangements as
would enable me to join him.
12. O great goddess Maheśānī, my husband had a
Śūdra
woman as his concubine. He died before me. I do not know what befell that sinner.
Sūta said
:—
13. On hearing these words of Cañculā Pārvatī, the daughter of
Himālaya
, who is fond of justice, replied lovingly.
Girijā said
:—
14. O daughter, your wicked sinful husband Binduga, the foolish wretch enamoured of
prostitutes has been to hell after his death.
15. He underwent the various tortures of hell for many years and has now become a
Piśāca
due to the residue of sins, in the
Vindhya
mountains.
16. Even now that wicked fellow is undergoing various painful tortures. He, in the
form of a Piśāca, has only wind for his diet and is suffering from all sorts of
miseries.
Sūta said
:—
17. On hearing these words of
Gaurī
, Cañculā of auspicious rites was overwhelmed by the pain at the news of her
husband’s distress.
18. She somehow steadied her mind, bowed to Maheśvari and with a worried heart
asked the goddess.
Cañculā said
:—
19. O
Maheśvarī
, O great goddess, be kind to me. Please redeem my husband, a wicked perpetrator of
evil actions though he be.
20. What is the means by which my husband, the sinful wretch of crooked intellect,
can attain salvation. O goddess, obeisance to Thee. Please explain to me.
Sūta said
:—
21. On hearing these words of the woman, Pārvatī, favourably disposed to her
devotees, replied to her chaperon Cañculā, delighted in her heart.
Pārvatī said
:—
22. If your husband were to hear the holy story of Śiva, he shall surmount the
misery entirely and attain salvation.
23. On hearing these words of Gaurī, little short of nectar, she bent her
shoulders, joined her palms and bowed repeatedly with great devotion.
24. She requested the goddess to provide an opportunity for her husband to hear the
story for quelling his sins and gaining redemption.
Sūta said
:—
25. Gaurī, the beloved of Śiva, on being frequently requested by the woman, took
pity on her, (making it clear thereby that) she was favourably disposed to her
devotees.
26. Lovingly she sent for the
Gandharva
king
Tumburu
who used to sing songs of praise of Śiva. The daughter of
Himalaya
said thus to him.
Girijā said
:—
27. O Tumburu, the favourite of Śiva, ever ready to do as I wish, blessedness be
thine. Accompany this lady immediately to Vindhya mountain.
28. There is an awfully terrible Piśāca there. I shall tell you all his
antecedents. You will be interested to know the same.
29. This Piśāca had been a brahmin in his previous birth. Then he was the husband
of this woman who is my chaperon now. He was very wicked and had a
Sudra
concubine.
30. He was impure, never caring for the daily performance of ablutions and
Sandhyā
prayers. His mind was ever vitiated by anger. He ate all sorts of foul things. He
quarrelled with good men and whatever he undertook had been bad.
31. He was violent in his ways, bearing weapons and oppressing poor people cruelly.
He used to take food with his left hand. He used to commit arson in other people’s
house.
32. He was friendly with
Cāṇḍālas
. Every day he took delight in the company of prostitutes forsaking his own wife.
The roguish sinner took delight in associating with the wicked.
33. In evil association with harlots he destroyed all his merits. Besides, coveting
more and more wealth, he made his own wife a fearless sharer of her paramours’
beds.
34. His evil ways continued till the last moments of his life and when he died he
went to
Yama
’s city, the terrible place where sinners reap the fruits of their misdeeds.
35. After undergoing the tortures of many hells, the wicked wretch is now roaming
in the Vindhya mountain as a roguish sinful Piśāca.
36. Narrate the holy sanctifying tale of sacred
Śivapurāṇa
, that quells all sins, in front of him.
37. Immediately after hearing the great story of Śivapurāṇa his soul will be
cleared of sins and he will cast off his ghosthood.
38. I order you to set that Binduga free from the miserable plight of Piśāca and
bring him in the aerial chariot in the presence of lord Śiva.
Sūta said
:—
39. Commanded thus by Pārvatī, Tumburu, the lord of
Gandharvas
, was much delighted and thought within himself how fortunate he was.
40-41. Tumburu, the comrade of
Nārada
, went to the Vindhya mountain seated in the aerial chariot in the company of
Cañculā, the sinless woman and saw the Piśāca laughing, crying and loudly shouting
by turns. His body was very huge, his jaws were immensely large and his form was
very crooked.
42. The powerful Tumburu, the singer of the excellent songs of praise of Śiva,
forcefully caught hold of the terrible Piśāca by means of nooses.
43. Thereafter, for the sake of the discourse on Śivapurāṇa, Tumburu made elaborate
festive arrangements.
44-45. There was much talk and discussion among the people of all the worlds “Oh,
Tumburu has gone to the Vindhya
mountain at the suggestion of Goddess, to narrate the story of Śivapurāṇa to redeem
the Piśāca.” The divine sages too hastened to the place for listening to the same.
46. The wonderful congregation of those who assembled there, reverently eager to
listen to Śivapurāṇa, was very auspicious.
47. They bound the Piśāca with nooses and compelled him to sit there. With the lute
in his hands, Tumburu began to sing the story of Gaurī’s consort.
48. Starting with the first
Saṃhitā
(compendium) and ending with the seventh one he clearly expounded the whole of
Śivapurāṇa along with its
Māhātmya
(greatness).
49. On hearing the Śivapurāṇa consisting of seven compendiums with great reverence
all the listeners deemed themselves highly blessed.
50. The Piśāca too, on hearing the holy Śivapurāṇa, cast-off all his sins and
discarded his ghostly body.
51. He assumed the divine form of the three-eyed moon-crested God (Śiva), white in
complexion, clad in white cloth, with the body illuminated and embellished by all
ornaments.
52. Taking up the divine body, the glorious Binduga accompanied by his wife sang
the story of Pārvatī’s consort.
53. On seeing his wife thus, all the divine sages had a welcome surprise and were
highly delighted in their minds.
54. Gratified on hearing the wonderful story of Śiva they returned to their
respective abodes delightedly glorifying Śiva.
55. Binduga in his divine form ascended the aerial chariot with great pleasure.
High up in the sky, with his wife at his side he shone brilliantly.
56. Singing the pleasing attributes of Śiva he hastened to Śiva’s region
accompanied by Tumburu and his own wife.
57. Binduga was welcomed by Śiva and Pārvatī and was lovingly made their attendant.
His wife became the chaperon of Girijā.
58. In that permanent abode of excellent bliss and sublime lustre he acquired an
unassailable residence and unobstructed pleasure.
59. Thus I have narrated this holy anecdote that removes sins, is highly delightful
to Śiva and Pārvatī in pure and heightening devotion.
60. He who listens to this account with devotion and recites this piously shall
enjoy immense pleasures and obtain liberation.
:
In the Pauranic Mythology, Pārvatī is the daughter of Himālaya and the wife of Śi
va. In the cult of Śakti and Tantras, she has been identified with Prakṛti itself.
Almost all the Purāṇas speak of her as Prakṛti and her three Guṇas Sattva, Rajas
and Tamas are the three Gods: Brahmā, Viṣṇu and Śiva
:
Vindhya: It is a range of mountains which stretches across India and divides
Madhyadeśa or Middle Land from the south. It is one of the seven Kulaparvatas and
is personified in the Purāṇas.
Last Updated: 09 November, 2018
Chapter 6]
This page relates “rules for listening to shivapurana” as found in the Shiva-
Lord Shiva
Chapter 6 - Rules for listening to Śivapurāṇa

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Śaunaka said
:—
1—2. O
Sūta
, O highly intelligent disciple of
Vyāsa
,
obeisance to thee. Thou art blessed and the foremost among
Śiva
’s devotees. Thy attributes are highly praiseworthy. Please tell me about the rules
for listening to
Śivapurāṇa
whereby the listener shall obtain all excellent fruits.
Sūta said
:—
3. O sage
Śaunaka
, I shall tell you the rules for listening to Śivapurāṇa so that the entire fruit
may be derived by their observance.
4. The householder must invite an astrologer and propitiate him to fix an
auspicious day for the beginning, so that it may conclude without obstacles in the
middle.
5. News must be circulated in different localities that the auspicious discourse is
to take place and all who seek welfare must be present.
6. Women,
Śūdra
and others who are far removed from holy discourses and stay away from singing
glories of Śiva shall attend this discourse whence they may have some
enlightenment.
7. Wherever there are devotees of Śiva, eager to listen to the songs of praise in
the neighbourhood, they must also be invited with due reverence.
8. Thus there shall be a great festive gathering of saintly men at the discourse of
Śivapurāṇa, a wonderful congregation.
9. With devotion, may all of you be pleased to join us for imbibing the sweet juice
of Śivapurāṇa, with due reverence.
10. If you do not have sufficient leisure, please grace the assembly at least for a
day. By all means, do come, even for a short stay or a while.
11. Thus all should be invited humbly. Those who come should be hospitably received
in all respects.
12. An excellent spot for the discourse on Śivapurāṇa must be selected in a temple
of Śiva, or in a holy centre or in a park or in a private house.
13. The ground must be scrubbed, cleaned and smeared with cow-dung. It must be
decorated with metallic materials attended with all festivities. The whole
arrangement must be divinely exquisite and pleasing to diverse tastes.
14. All the rubbish must be removed and all unnecessary things must be hidden in a
corner away from the public view.
15. A high platform must be constructed, richly decorated with stumps of plantain
trees. The whole place should be covered with a canopy. Fruits and flowers should
be profusely used.
16. Flags and banners should be hoisted in the four quarters. They should be neatly
arranged to be pleasing to everyone.
1 7. A seat must be assigned to Śiva, the Supreme soul. A comfortable seat shall be
assigned to the orator.
18. Good places shall be reserved for the regular listeners as befitting their
position. O sage, for the other casual visitors, seats with ordinary comfort shall
be set apart.
19. People must be in as pleasant a mood as on marriage occasions: all worldly
worries and anxieties must be avoided.
20. The discourser faces the north and the listeners the east. There is no fear of
the criss-crossings of the feet.
21. Or the discourser faces the east as the worshipper Or let the discourser and
the recipient face each other.
22. As long as he is seated in the seat of the discourser, the Purāṇist does not
bow to any one before the conclusion of the discourse.
23. Whether he is a boy or a youth, an old man, an indigent person, or a weakling,
the scholar well-versed in the
Purāṇa
is worthy of honour from all those who seek merit.
24. Never shall anyone show demeaning disrespect towards a Purāṇa-scholar, the
speech from whose mouth is no less than the divine cow
Kāmadhenu
for all persons.
25. Either as the cause of birth or of attributes there are many who may be termed
“
Guru
” (Elder, preceptor). Among them the Purāṇic scholar is the greatest Guru.
26. Who can be a greater Guru than the person who bestows the highest salvation on
those who are disheartened due to the millions of births?
27. The person who undertakes to conduct a discourse on this sanctifying tale shall
be well-versed in
Purāṇas
, pure, skilful, quiet, free from malice, saintly, sympathetic and eloquent.
28. The intelligent discourser shall start the narration of the story of Śivapurāṇa
at sunrise and continue it for two and a half
Praharas
(2½ x 3 = 7½ Hrs) earnestly.
29. This story shall not be narrated before rogues, wicked persons of crooked
professions and those bent on conquering others in disputes and arguments.
30. The discourse on this holy story shall not be conducted in a place infested by
wicked men, or surrounded by thieves or in the house of a rogue.
31. The orator shall have an interval of a
Muhūrta
(forty-eight minutes) at midday for the sake of answering calls of nature.
32. The discourser must have his share on the day previous to the discourse so that
his vow be maintained. During the days of discourse he shall perform all his daily
routine (
Sandhyā
etc.) briefly.
33. Another scholar equally well-versed in Purāṇas should be sitting near the
discourser to help him. He must be competent to clear doubts and eager to enlighten
the people.
34. In order to ward off obstacles to the discourse,
Gaṇanātha
should be worshipped. The lord of the story Śiva and the book, Śivapurāṇa, too must
be worshipped with piety.
35. The story of Śivapurāṇa must be listened to with careful attention. The
recipient must be intelligent, pure in mind, delighted at the heart and a follower
of conventions.
36. If either the discourser or the recipient indulges in too many extraneous
activities, is a victim of any of the six base feelings of lust, anger etc.,
is enamoured of women or is a heretic he cannot gain any merit.
37. Casting off the worries of worldly affairs and those of wealth, house and sons
if any one of pure mind concentrates his attention on the discourse he will secure
the excellent fruit.
38. The recipients who are endowed with faith and piety, do not eagerly pursue
other activities and are unruffled, pure and restrained in speech derive great
merit.
39. Base men of impious nature who listen to this holy story do not have any
special merit derived out of it. They will have misery in every birth.
40. Those who do not honour this Purāṇa with presents according to their capacity
are fools. Even if they listen to the story they will not be sanctified. They will
become indigent.
41. Those who walk out of congregation in the middle of the discourse will have the
adverse effect: they will face the destruction of their wives and wealth in the
midst of enjoyment.
42. The sons and descendants of the people who attend the discourse with turbaned
head, become sinners defiling the whole race.
43. The attendants of
Yama
in hell force the people who chewed betel leaves while attending the discourse, to
eat their own faeces.
44. Those who listen to the story seated on a more elevated seat fall into hell and
after undergoing the tortures there are reborn as crows.
45. Those who listen to this auspicious story seated in the
Vīra
pose
fall into hell and after undergoing the tortures of hell are reborn as poisonous
plants.
46. Those who listen to the story without bowing to the discourser at first fall
into hell and after undergoing the tortures of hell are reborn as
Arjuna
trees.
47. Those who, not being sick, listen to the story lying down, fall into hell and
are reborn as pythons etc.
48. Those who listen to the story seated on the same level as the discourser become
as sinful as the defiler of the preceptor’s bed and fall into hell.
49. Those who speak ill of the discourser or of this sacred story are born as dogs
and lead miserable lives in hundred births.
50. Those who begin to argue and dispute while the discourse is being held fall
into hell and after undergoing the tortures there are reborn as donkeys.
51. Those who never listen to this sanctifying story fall into hell. After
experiencing the tortures there they are reborn as wild boars.
52. The rogues who create hindrances even as the discourse is being held fall into
hell. After undergoing the tortures there for millions of years they are reborn as
village-boars.
53. Realising all these, the listener shall always be pure, devoted to the
discourser and intelligent enough to listen to the story with devotion.
54. For warding off obstacles to the discourse Lord
Gaṇeśa
should be worshipped at first. Every day at the end of the discourse he shall
briefly perform expiatory rites (for omissions and commissions).
55. He shall worship the nine planets
and the deities in the “
Sarvatobhadra
” array. He shall worship the book according to the rites of Śiva’s adoration.
56. At the conclusion of the worship he shall offer prayer to the book identified
directly with Śiva, humbly and piously joining his palms in reverence.
57. (The Prayer) “Thou art the visible
Maheśvara
Śrīmat Śivapurāṇa. Thou hast been accepted by me for listening purpose. Be thou
pleased with me.
58. This wish of mine must be fulfilled by Thee. May this narration of the story be
concluded without obstacles.
59. I am immersed in the middle of the ocean of worldly existence. Please lift me
up from it, miserable wretch that I am, with my limbs caught in by the crocodiles
of
Karman
(Action): O
Śaṅkara
, I am Thy slave.”
60. The householder shall thus pray to Śivapurāṇa identified directly with Śiva, in
words evoking pity. Then he shall begin the worship of the discourser.
61. He shall adore the discourser too in the same manner as in the rite of the
worship of Śiva and propitiate him with flowers, cloths, ornaments, incense lamps
etc.
62. In the presence of the discourser he shall take vow and observe all restraints
with a pure mind and the same shall be maintained till the conclusion to the extent
of his capacity.
63. “O Thou, the foremost of discoursers, identified with Vyāsa, well-versed in the
sacred literature of Śiva, please remove my ignorance through the light of this
story.”
64. He shall invite five brahmins (if he can) or at least a brahmin for repeating
Śiva
Pañcārṇa
mantra
.
65. Thus O sage, I have told you the rules of listening to the story with devotion
as well as those of governing the pious recipients. What else do you wish to hear?
:
Gaṇanātha: It is an epithet of Śiva and also of Gaṇeśa. But as the worship of Śiva
is mentioned separately in the following line of this verse, the term Gaṇanātha
here signifies Gaṇeśa, the son of Śiva and Pārvatī (See V. 54 of this chapter). He
is invariably propitiated at the beginning of any important undertaking.
:
Ṣadvikāras: Six causes of perturbation are the following: lust (
kāma
), anger (
krodha
), greed (
lobha
), pride (
mada
), delusion (
moha
), envy (matsara).
:
Vīrāsana also called Paryaṅka bandha. It is a particular kind of posture practised
by ascetics in meditation setting on the hams.
:
Nine planets: Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu and Ketu.
:
Pañcārṇa mantra: “Namaḥ Śivāya.” This mantra, consisting of five letters in
Devanāgarī script, is dedicated to Śiva.
Last Updated: 18 September, 2018
Chapter 7]
This page relates “injunctions and prohibitions” as found in the Shiva-purana,
which, in Hinduism, represents one of the
Lord Shiva
Chapter 7 - The rite of listening to Śivapurāṇa: Injunctions and prohibitions

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(Description of Dos and Dont’s to those who take up listening to the
Śivapurāṇa
as a rite and that of the worship of the discourser).
Śaunaka said
:—
1-2. O
Sūta
, Sūta of great intellect, thou art foremost among devotees of
Śiva
and the most blessed. Thou hast narrated this wonderfully auspicious story, O sage,
please tell me the rules governing those who perform the rite of listening to
Śivapurāṇa, for the benefit of the whole world.
Sūta said
:—
3. O
Śaunaka
, listen with devotion to the rules governing those persons. If you hear the
excellent story with due observance of the rules, the fruit is excellent and there
is no obstacle in the achievement of the fruit.
4. Persons devoid of initiation are not entitled to listen to the story. Hence
those who wish to listen must take initiation, O sage, from the discourser.
5. The devotee who takes up this rite shall take his daily meal only at the end of
the daily discourse. He must observe
Brahmacarya
(celibacy) during those days. He must lie on the ground and take food only in the
Patrāvallī (a number of leaves stitched together to serve the purpose of a plate).
6. The man who has the strength in abundance shall observe fast till the conclusion
of the whole
Purāṇa
and listen to the excellent Śivapurāṇa with great devotion and purity.
7. He may drink only milk or
ghee
throughout and listen to the story with pleasure. He may live on fruit diet or take
a single meal or even eschew that and proceed with the listening rite.
8. Or he may take Haviṣyānna (cooked rice soaked in ghee and sacrificially offered)
once a day and maintain the rite. The diet part is according to convenience and
comfort but the listening shall be strictly maintained.
9. If there is more facility in hearing let the devotee take food. If observing
fast causes hindrance to listening to the story it is not to be recommended.
10-12. The householder taking the rite shall avoid heavy indigestible pulses like
Niṣpāva
,
Masūrikā
etc., stale food, defiled food, brinjals, gourds, radish, pumpkins, cocoa-nuts,
garlic, onion, asafoetida, intoxicating beverages and all kinds of meat.
13. He shall avoid the six base feelings of lust, anger etc., he shall not despise
brahmins and bear ill will towards chaste ladies and good men.
14. He shall not look at women in their menstrual period. He shall not converse
with fallen people, nor talk to haters of brahmins or unbelievers in the
Vedas
.
15. The house-holder shall practise and strictly adhere to truthfulness, purity,
mercy, restraint in speech, straightforwardness, humility, liberalmindedness and
other virtues.
16. The householder may listen to the story with any specific desire cherished in
his mind or absolutely free from any desire. If he has any desire it will be
fulfilled; if he is free from desire he shall attain salvation.
17. An indigent person, a consumptive, a sinner, an unfortunate person and a person
having no child shall hear this excellent story.
18. The seven types of wicked women like Kākavandhyā (a woman having a single
child) and those suffering from miscarriages shall hear this story.
19. Whether women or men, all must hear the story of Śivapurāṇa, O sage, in the
manner prescribed.
20. The days of discourse on Śivapurāṇa must be considered very excellent, even on
a par with millions of sacrifices.
21. Gifts duly bestowed on these excellent days, even though they may not be much
in quantity, yield everlasting benefit.
22. Observing the rites thus, and listening to the great story the flourishing
house-holder shall delightedly perform the Udyāpana rite (at the end of
completion).
23. This Udyāpana rite is on a par with the Caturdaśī rite (observed on the
fourteenth day of the
lunar month
). Rich men who wish to secure the fruits thereof must perform it likewise.
24. Indigent devotees usually do not and need not perform the Udyāpana rite. They
are sanctified by the listening alone. Pious devotees of Śiva are free from
desires.
25. After the festive celebration of the sacrifice of the discourse on Śivapurāṇa
is thus concluded, the listeners shall perform the worship.
26. O sage, due worship must be performed in front of the book in the manner of the
worship of Śiva.
27. A fine new cloth to cover the book and a strong silken cord to tie it up must
be given.
28. Those who give silken cord and new cloth for the book of Purāṇa become yogins
endowed with knowledge in every birth they take.
29. Many kinds of valuable objects, cloth, ornaments, vessels and much wealth in
particular should be given to the discourser.
30-31. Those who give carpets, deer skins, cloth, elevated couches and planks to
keep the volume of Purāṇa on, attain heaven, enjoy all desirable pleasures, stay in
Brahmā
’s region for the duration of a
Kalpa
and finally attain Śiva’s region.
32-33. After performing the worship of the book as stipulated, O foremost among
sages, and also that of the dis-courser with great eclat, the scholar who had been
appointed assistant should be duly honoured in the same manner but with a smaller
sum of money.
34. Food and monetary gifts and other things must be given to the brahmin visitors.
A great festival must be celebrated with vocal and instrumental music and
performance of dances.
35. The listener shall gradually become detached and especially on the next day, O
sage, the holy Gitā narrated by Śiva to
Rāmacandra
must be read.
36. If the listener is a householder he must perform
Homa
with pure
Havis
(holy ghee) for tranquilising the rite.
37. The Homa must be performed with
Rudrasaṃhitā
or with each verse of
Gāyatrī
, for in fact, this Purāṇa is identical with it,
38. or with the Mūlamantra of Śiva of five syllables. If he is incompetent to
perform Homa let him give the gheeoffering to a brahmin.
39. In order to suppress the defects of deficiency and excess he shall either read
or listen with devotion to the thousand names of Śiva.
40. Undoubtedly, thus, every thing shall be fruitful and the fruit too shall be
excellent since there is no greater in the three worlds than this.
41. He shall feed eleven brahmins with honey and milk puddings. He must give them
Dakṣiṇā
also to complete the rite.
42-44. If he is competent, O sage, he must make an image of a lion with three
Palas
of gold and either engrave the name of this Purāṇa on it or affix a label with the
name written on it. He must worship his preceptor of great restraint with the gifts
of cloth, ornaments, scents etc., and hand them over to him for propitiating Śiva.
45. O Śaunaka, by the power of this gift and of the Purāṇa he shall secure the
blessings of Śiva and be freed from the bondage of worldly existence.
46. If these rites are performed, the Śivapurāṇa shall yield entire fruit,
enjoyment of worldly pleasures and salvation.
47. Thus I have narrated to you the greatness of Śivapurāṇa that bestows every
cherished desire. What else do you wish to hear?
48. The Śivapurāṇa holds the mark of distinction among all
Purāṇas
. It is highly pleasing to Śiva. It wards off the ailment of worldly existence.
49. Those who are always engaged in the meditation of Śiva, those whose tongue
adores the attributes of Śiva, and those whose ears listen to the story of Śiva,
cross the ocean of worldly existence.
50. I seek refuge in Śiva the great, of infinite thickset bliss, Śiva whose form is
unaffected by all the three
Guṇas
, Śiva who manifests Himself within and without this world, within and without the
mind, Śiva whose form is variously evolved by mental ideas and verbal expressions.
Chapter 1 - The Doubt of the Sages
Chapter 2 - Answers Clarifying the Doubts of the Sages
Chapter 3 - The deliberation on the achievable and the means of achievement
Chapter 4 - The Excellence of Listening and Deliberation
Chapter 5 - The greatness of the phallic emblem (liṅga) of Śiva
Chapter 6 - Battle between Brahmā and Viṣṇu
Chapter 7 - Śiva manifests himself as a column of fire in the battlefield
Chapter 8 - Śiva’s forgiveness of Brahmā
Chapter 9 - The Proclamation of Śiva as Maheśvara (the great lord)
Chapter 10 - The five-fold activities (pañcakṛtya) and the Oṃkāra-mantra
Chapter 11 - Mode of worshipping the phallic form of Śiva and making gifts
Chapter 12 - The narrative of Śiva’s holy centres and temples
Chapter 13 - Description of good conduct (sadācāra)
Chapter 14 - Description of Fire-sacrifice (agniyajña), etc.
Chapter 15 - Qualification, time and place for devayajña, etc.
Chapter 16 - Different modes of worship of clay idols and their results
Chapter 17 - The glorification of the syllable Om and the five-syllabled mantra
Chapter 18 - Bondage and liberation: Glorification of the phallic emblem of Śiva
Chapter 19 - The worship of Śiva’s Earthen phallic image (pārthiva-liṅga)
Chapter 20 - Worshipping an earthen phallic image by chanting Vedic mantras
Chapter 21 - Number of phallic images of Śiva used in worship
Chapter 22 - On the partaking of the Naivedya of Śiva and the greatness of Bilva
Chapter 23 - The glorification of the Rudrākṣa and of the names of Śiva
Chapter 24 - The greatness of the holy ashes (bhasma)
Chapter 25 - The greatness of Rudrākṣa

Also known as the
Vidyeśvarasaṃhitā
(
vidyeshvarasamhita
or
vidyesvarasamhita
).
Chapter 1]
This page relates “doubt of the sages” as found in the Shiva-purana, which, in
Lord Shiva
Chapter 1 - The Doubt of the Sages

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Sanskrit text for this chapter is available
]
(
Benedictory Prayer
)
I meditate on
Śiva
, the lord of
Ambikā
(
Pārvatī
), auspicious from the beginning to the end, having no parallel, the noble lord,
the unaging and the undying, the lord of
Ātmans
, the five-faced (see appendix on the
five faces of Śiva
) and the dispeller of the five powerful sins.
Vyāsa said
:—
1-2. Sages of edified souls, engaged in truthful rites, powerful and blessed,
performed a great sacrifice at the confluence of
Gaṅgā
and
Kālindī
(
Yamunā
) in the most sacred
city of
Prayāga
,
a great holy centre, the path that leads to
Brahmaloka
.
3. On hearing that a sacrifice was being performed there, the disciple of
Vyāsa
, the great sage
Sūta
, an excellent scholar in the
Purāṇas
, arrived there to see the sages.
4. The sages were delighted on seeing him and received him with due hospitality and
adoration.
5. The due adoration being completed, the noble sages, being highly pleased,
addressed him in all humility with their palms joined in reverence.
6. O
Romaharṣaṇa
,
the omniscient, by thy weighty fortune, the entire Purāṇic lore, pregnant in its
meaningful content, has been secured by thee from Vyāsa.
7. Hence thou art the receptacle of wonder-inspiring stories, even as the vast
ocean is the storehouse of gems of great worth.
8. There is nothing in the three worlds that is not known to thee, of the past,
present and the future.
9. It is our great fortune that thou thyself hast come to pay a visit to us. Hence
it is not proper on thy part to return without doing us a favour.
10. It is true that we have already listened to the explanation of the auspicious
and the inauspicious. But we are not content. We yearn to hear more and more.
11. Now, O Sūta of good mentality, we have only one point to be clarified. If thou
dost desire to bless us, please explain the same, though it be the secret of
secrets.
12. At the advent of the terrible age of
Kali
men have become devoid of merits. They are engaged in evil ways of life. They have
turned their faces from truthful avocations.
13. They are engaged in caluminating others. They covet other men’s wealth. Their
attention is diverted to other men’s wives. Injuring others has become their chief
aim.
14. They view the physical body as the soul, deluded as they are; they are atheists
of mere brutish sense; they hate their parents; their wives are goddesses unto
them; they are slaves to lust.
15. Brahmins are in the clutches of greed, they sell
Vedas
for livelihood; they acquire learning as a means of earning money; they are deluded
by their false pride.
16. They have forsaken the duties of their own castes; they have almost become
swindlers of others; they do not offer
Sandhyā
prayers thrice a day; they are deprived of Vedic enlightenment.
17. They are ruthless; they make much of their little knowledge; they have
discarded many of their rites and good conduct of life; they have taken to
agriculture as their profession; cruelty has become second nature to them; their
ideas have become dirty and defiled.
18. Similarly the
Kṣatriyas
also have discarded their duties; they associate with evil men; they indulge in
sinful activities; vice and debauchery have become their main aim in life.
19. They have ceased to be valorous; they never take interest in virtuous warfare;
they flee from the battlefield; they follow the mean tactics of thieves and
Śūdras
; they are mentally enslaved by base passions.
20. They have eschewed the practice of miraculous weapons; they never care to
protect cows and brahmins; they no longer consider it their duty to protect those
who seek refuge in them; they always indulge in brutish sexual dalliance with their
damsels.
21. The good virtue of protecting their subjects they have thrown over-board; they
strictly adhere to sensual enjoyment; they are wicked annihilators of their own
people; they rejoice in the harassment of all living beings.
22.
Vaiśyas
too no longer perform holy rites; they have cast off their traditional virtue; they
have taken to crooked ways to earn more and more; they are now notorious for their
malpractices with the weighing balance.
23. They are no longer devoted to preceptors, gods and brahmins; their intellect
has become distorted; miserly and tight-fisted they no longer feed the brahmins.
24. They take delight in being the paramours of beautiful women; squalid and filthy
in their ideas and deluded by cupidity they have lost clear thinking; they have
abandoned their zeal for Pñrta and other holy rites such as digging wells, tanks,
planting trees and parks.
25. Similarly most of the Śūdras have become depraved. Some of them show their
interest in leading the life of brahmins with shining forms and features; they too
in the confusion of their minds have abandoned their traditional practices.
26. In their eagerness to appropriate a brahmanical splendour they frequently
perform penances. They cause infantile and premature deaths by their chanting of
mantras
.
27. They worship the
Śālagrāma
stone and other things; they evince some interest in
Homas
too but in their thoughts and actions they are crooked and antagonistic; they
calumniate the brahmins.
28. Rich people indulge in misdeeds; learned people take perpetual delight in
disputations; those who conduct discourses in holy narratives and expound virtuous
rites of worship, themselves abandon virtuous practice of the same.
29. Haughty persons assume the features of noble kings; those who liberally give,
do so with a lot of fuss and haughtiness thinking themselves to be great lords and
treating the brahmins and others as their servants.
30. Devoid of the strict observance of their traditional duties and virtues, the
foolish people have brought about an admixture of various castes. Cruel in thought
and obsessed by false prestiges, people have discarded the four-fold system of
social classification.
31. Deluded people, wrongly considering themselves high-born, perform certain good
rites which result only in the upset of the caste-order and down-fall of all
people.
32. Women too generally misbehave and err; they slight their husbands; they are
inimical to their fathers-in-law; fearlessly they pursue their nefarious
activities.
33. They indulge in foul coquettish gestures; they are carried away by amorous
dispositions; their conduct is bad; they pursue illicit connections with paramours;
they turn away from their own husbands.
34. As for sons, they are invariably wicked without any filial affection; they take
lessons in ignorant activities and succumb to various ailments.
35. O Sūta, how can these deluded people who have abandoned their traditional
virtues get salvation here and hereafter.
36. Hence our minds are always agitated. Indeed there is no virtue equal to helping
others.
37. Since thou art conversant with the essentials of all tenets, please tell us the
easiest remedy for the immediate destruction of the sins of these people.
Vyāsa said
:—
38. On hearing these words of the sages of sanctified souls Sūta thought of Śiva
and told them thus.
:
Vyāsa
: The title is applied to
Vedavyāsa
, the arranger of the
Vedas
, the compiler of the
Mahābhārata
, the founder of the
Vedānta
philosophy and the arranger of the
Purāṇas
. Dowson doubts the identity of these different arrangers. Vyāsa is also called
Kṛṣṇa
-
Dvaipayana
. From his complexion he received the name Krṣṇa and from his birth place he was
called Dvaipāyaṇa.
:
Prayāga is a celebrated place of pilgrimage at the confluence of the Ganges and
Jumna in the Naimiṣa forest (Śiva-purāṇa, Vidyeśvara-saṃhitā I. 4). It is situated
on the northern bank of the Ganges (Skanda-purāṇa II.ii.12.36). The name ‘Prayāga’
is recorded by Hwen Thsang in the seventh century and is as old as the reign of
Asoka who set up the stone pillar about 235 B. C. The Gupta emperors regarded the
confluence at Prayāga as the visible symbol of Madhyadeśa.
:
Brahmaloka, also called
Satyaloka
, is the abode of
Brahmā
.
:
Romaharṣaṇa or
Lomaharṣaṇa
was one of the five disciples (the other four being
Paila
,
Vaiśampāyana
,
Jaimini
and
Sumantu
) to whom Vyāsa taught the
Purāna
which he constructed out of ancient material. Pargiter:
‘Ancient Indian Historical Tradition’ (Pargiter)
. Ch. 11.
Chapter 2]
This page relates ‚Äúanswers clarifying the doubts of the sages‚ÄĚ as found in the
Shiva-purana, which, in Hinduism, represents one of the
Lord Shiva
Chapter 2 - Answers Clarifying the Doubts of the Sages

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]
SŇęta said
:‚ÄĒ
1. O saintly men, the question that you put me is very pertinent. Prompted by my
love towards you all I shall, remembering my preceptor, the benefactor of the three
worlds, tell you everything. All of you listen attentively.
2. The entire essence of
VedńĀnta
is contained in the excellent
ŇöivapurńĀŠĻáa
. It dispells all sins. It affords the attainment of the highest truth (
Brahma
) hereafter.
3. O brahmins, the great glory of
Ňöiva
, that destroys the sin of the
Kali
age, unfolds itself in the
PurńĀŠĻáa
and yields the fruits of the four varieties (
Dharma
,
Artha
,
KńĀma
and
MokŠĻ£a
).
4. By the single-minded study of that most excellent ŇöivapurńĀŠĻáa excellent
brahmins will attain salvation.
5. It is only as long as the ŇöivapurńĀŠĻáa has not risen high in the world, that
Brahma-hatyńĀ (the sin of slaying a brahmin) and other sins display themselves.
the evil portents of Kali fearlessly roam about.
the different sacred texts clash together in disputation.
8. It is difficult even to great men to comprehend Ňöiva‚Äôs features as long as
the ŇöivapurńĀŠĻáa has not risen high in the world.
9. The cruel attendants of
Yama
roam about fearlessly as long as the ŇöivapurńĀŠĻáa has not risen high in the
world.
10. All the other
PurńĀŠĻáas
roar loudly on the earth as long as the ŇöivapurńĀŠĻáa has not risen high in the
world.
11. All the holy centres enter into mutual wrangles and disputes on the earth as
long as the ŇöivapurńĀŠĻáa has not risen high in the world.
12. All the
mantras
rejoice in mutual disputes as long as the ŇöivapurńĀŠĻáa has not risen high in the
world.
13. All the sectors of pilgrimage engage themselves in mutual disputes as long as
14. All the altars and pedestals engage themselves in mutual disputes as long as
15. All the gifts engage themselves in disputes as long as the ŇöivapurńĀŠĻáa has
not risen high in the world.
16. All those gods engage themselves in mutual disputes as long as the
ŇöivapurńĀŠĻáa has not risen high in the world.
17. All the philosophical tenets engage themselves in mutual disputes as long as
18. O foremost among brahmanical sages, I cannot adequately describe the fruit
accruing from reciting and listening to this ŇöivapurńĀŠĻáa.
19. Even then, O sinless ones, I shall succinctly describe its greatness as
narrated to me by
VyńĀsa
. Please listen attentively.
20. He who reads a single stanza or even half of it piously becomes free from sin
instantaneously.
21. He who reads every day as much of ŇöivapurńĀŠĻáa as he can with devotion and
alertness is called
Jńęvanmukta
(a living liberated soul).
22. He who continues to worship this ŇöivapurńĀŠĻáa daily derives the fruit of
horse-sacrifice undoubtedly.
23. He who with a craving for an ordinary position in life listens to
ŇöivapurńĀŠĻáa even from a person other than me is freed from sin.
24. He who bows near this ŇöivapurńĀŠĻáa derives undoubtedly the fruit of adoration
of all the gods.
25. Please listen to the meritorious benefit that accrues to the man who copies
ŇöivapurńĀŠĻáa and gives the manuscript to the devotees of Ňöiva.
26. He will have that benefit‚ÄĒvery difficult to attain in the world‚ÄĒas that of
the study of
ŇöńĀstras
(sacred lore) and of commenting on the
Vedas
.
27. He who observes fast on the CaturdaŇõńę (fourteenth day in the lunar fortnight)
and conducts discourses and comments on the ŇöivapurńĀŠĻáa in the assembly of the
devotees of Ňöiva is the most excellent of all.
28. He shall derive the benefit of the repetition of
GńĀyatrńę
syllable by syllable. He will enjoy all worldly pleasures here and attain salvation
hereafter.
29. I shall tell you the benefit derived by him who reads or listens to this after
observing fast on the CaturdaŇõńę day by keeping awake in the night.
30-31. This is the truth, undoubtedly the truth that he will get the benefit
derived by the man who makes gifts of wealth equal in weight to himself to brahmins
with
VyńĀsas
at their head at the complete eclipse of the sun, many a time, in all holy centres,
KurukŠĻ£etra
31
etc.
32.
Indra
and other
devas
wait eagerly for the directives of the man who chants day and night the verses of
the
Ňöiva-purńĀŠĻáa
.
33. The sacred rites performed by the man who regularly reads or listens to the
ŇöivapurńĀŠĻáa are effective millions of times more than usual.
34. He who reads the
RudrasaŠĻÉhitńĀ
portion of Ňöiva-purńĀŠĻáa with pure and concentrated mind becomes a purified soul
within three days even though he might have killed a brahmin.
35. He who reads the RudrasaŠĻÉhitńĀ three times a day near the image of
Bhairava
, refraining from useless talk, shall get all cherished desires fulfilled.
36. If a slayer of brahmin circumambulates the trees of
VaŠĻ≠a
and
Bilva
reciting the verses from RudrasaŠĻÉhitńĀ he will become purified of the sin of
Brahmin-slaughter.
37. The
KailńĀsa
saŠĻÉhitńĀ
is even greater than that. It is of Vedic status and stature. The meaning of
PraŠĻáava
(the sacred syllable Om) is amplified in it.
38. O Brahmins, Lord Ňöiva knows the greatness of KailńĀŇõasaŠĻÉhitńĀ in its
entirety. VyńĀsa knows half of it and I a moiety of the same.
39. A part of it, I shall tell you, since it is impossible to say everything. On
comprehending it people attain purity of their minds instantaneously.
40. O Brahmins, seeking for it ever and anon, I do not see a sin that cannot be
quelled by RudrasaŠĻÉhitńĀ.
41. Drinking that nectar prepared by Lord Ňöiva after churning the ocean of the
UpaniŠĻ£ads
(a class of Vedic literature) and handed over to
KumńĀra
(Lord
KńĀrtikeya
) the devotee shall become immortal.
42. The person intending to perform expiatory rites for the sins of Brahma-hatyńĀ
etc. should read that SaŠĻÉhitńĀ for a month. He shall be freed of that sin.
43. By a single recital, that SaŠĻÉhitńĀ destroys the sin originating from the
acceptance of monetary gifts from defiled persons, partaking of defiled food and
indulging in foul talks.
44. The benefit derived by a person who reads that SaŠĻÉhitńĀ in the grove of Bilva
trees in a temple of Ňöiva is beyond description in words.
45. If a person reads that SaŠĻÉhitńĀ with devotion at the time of performing
ŇörńĀddha
and feeding the brahmins, all his
PitŠĻõs
(manes) attain the great region of Ňöiva.
46. The devotee who observes fast on the CaturdaŇõńę day and reads that SaŠĻÉhitńĀ
under the Bilva tree is directly identified with Ňöiva and is worshipped by the
gods.
47. The other
SaŠĻÉhitńĀs
are no doubt the bestowers of the benefit of fulfilling all cherished desires.
These two SaŠĻÉhitńĀs are particularly excellent as they are full of divine sports
and divine knowledge.
48. Such is the ŇöivapurńĀŠĻáa, extolled on a par with the Vedas, created by Lord
Ňöiva Himself at first and commensurate with the supreme
Brahman
.
49-51. Originally the ŇöivapurńĀŠĻáa was of very enormous size consisting of twelve
sacred SaŠĻÉhitńĀs:‚ÄĒ(1)
VidyeŇõvara
(2)
Rudra
, (3)
VainńĀyaka
, (4) Aumika, (5)
MńĀtŠĻõ
(6) RudraikńĀdaŇõa, (7) KailńĀsa, (8) Ňöatarudraka, (9) SahasrakoŠĻ≠irudra, (10)
KoŠĻ≠irudra, (11)
VńĀyavńęya
and (12) DharmasaŠĻÉj√Īa. O brahmins, I shall mention the number of verses in those
SaŠĻÉhitńĀs. Please listen with due attention.
52. The first SaŠĻÉhitńĀ of VidyeŇõvara, consisted of ten thousand verses. The
Raudra
, VainńĀyaka, Aumika and MńĀtŠĻõ SaŠĻÉhitńĀs consisted of eight thousand verses
each.
53. O brahmins, the RudraikńĀdasa saŠĻÉhitńĀ consisted of thirteen thousand verses;
the KailńĀsa saŠĻÉhitńĀ of six thousand verses and the
Ňöatarudra
of three thousand verses.
54. The KoŠĻ≠irudra saŠĻÉhitńĀ consisted of nine thousand verses; the
SahasrakoŠĻ≠i-Rudra saŠĻÉhitńĀ of eleven thousand verses.
55. The VńĀyavńęya saŠĻÉhitńĀ consisted of 4000 verses and the Dharma saŠĻÉhitńĀ of
twelve thousand verses. Thus the whole ŇöivapurńĀŠĻáa contained a hundred thousand
verses.
56. That has been condensed by VyńĀsa to twenty-four thousand verses; that is to
about a fourth of the original PurńĀŠĻáa and he retained seven saŠĻÉhitńĀs.
57. The PurńĀŠĻáic lore at the time of the first creation as conceived by Ňöiva
contained a thousand million (hundred crores) verses.
58. In the
KŠĻõta
age
DvaipńĀyana
and others condensed it into four hundred thousand verses which in the beginning of
DvńĀpara
age was separated into eighteen different PurńĀŠĻáas.
59. Of these the ŇöivapurńĀŠĻáa contains twenty-four thousand verses with seven
SaŠĻÉhitńĀs and the PurńĀŠĻáa is on a par with the Vedas (in excellence).
60. The first SaŠĻÉhitńĀ is called VidyeŇõvara, the second Rudra, the third
Ňöatarudra and the fourth KoŠĻ≠irudra.
61. The fifth is Aumi (of UmńĀ), the sixth KailńĀsa and the seventh VńĀyavńęya;
these are the seven SaŠĻÉhitńĀs.
62. Thus the divine ŇöivapurńĀŠĻáa with its seven SaŠĻÉhitńĀs stands on a par with
the Vedas, according salvation more than anything else.
63. He who reads this ŇöivapurńĀŠĻáa complete with the seven SaŠĻÉhitńĀs devotedly
is a living liberated soul.
64. Hundreds of other sacred texts as the Vedas,
SmŠĻõtis
, PurńĀŠĻáas,
ItihńĀsas
, and
ńÄgamas
do not merit even a sixteenth of this ŇöivapurńĀŠĻáa.
65. ŇöivapurńĀŠĻáa is first expounded by Ňöiva and then condensed by VyńĀsa, a
devotee of Ňöiva. It is pure and brief and as such it renders help to all living
beings. As a queller of the threefold calamities (physical, extraneous and divine)
it is unrivalled. It bestows welfare upon the good.
66-67. Undeceptive virtue is extolled herein; it is, in the main, of the nature of
Vedantic wisdom. It contains mantras, and three aims of life and the thing knowable
by wise men of unprejudiced mind. The ŇöivapurńĀŠĻáa is the best among the
PurńĀŠĻáas, extolling the great Being that glows in VedńĀnta and the Vedas. He who
reads and listens to it with devotion becomes a favourite of Ňöiva and attains the
supreme position (here and hereafter).
:
GńĀyatrńę: a most sacred verse of the ŠĻögveda which is the duty of every
BrńĀhmaŠĻáa to repeat in his every day prayers. It is addressed to the Sun,
SavitŠĻõ and is called SńĀvitrńę also.
:
Yugas
: According to tradition, historical time is divided into four ages, viz. the
KŠĻõta (or
Satya
),
TretńĀ
, DvńĀpara and Kali. This system is the peculiarity of India alone. KŠĻõta age
ended with the destruction of the
Haihayas
by
RńĀma
JńĀmadagnya
; TretńĀ began with
Sagara
and ended with RńĀma
DńĀŇõarathi
‚Äôs consecration at
AyodhyńĀ
and closed with the
BhńĀrata
war; the Kali began immediately after the passing away of the great heroes of the
Bharata
war,
KŠĻõŠĻ£ŠĻáa
and the
PńĀŠĻáŠłćavas
and with the changes in the political condition of Northern India that ensued.
Chapter 3]
This page relates “deliberation on the achievable and the means of achievement” as
found in the Shiva-purana, which, in Hinduism, represents one of the
Lord Shiva
Chapter 3 - The deliberation on the achievable and the means of achievement

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Vyāsa said
:—
1. On hearing the words of
Sūta
, the great sages said, “Please narrate the wonderful
Purāṇa
that fully treats of the essence of
Vedānta
”.
2. Very delighted at the request of the sages Sūta meditated on
Śiva
and spoke to them.
Sūta said
:—
3. Contemplating on Śiva free from ailments may ye all hear this
Śivapurāṇa
, the foremost among
Purāṇas
, that amplifies the essence of the
Vedas
.
4-5. Where the trio,
Bhakti
(Piety)
Jñāna
(Wisdom) and
Vairāgya
(non-attachment) has been proclaimed and the object which is knowable only through
Vedānta, has been particularly described.
Sūta said
:—
6-8. May ye all hear the Purāṇa that embibes the essence of the Vedas. Formerly,
when many
Kalpas
(Aeons) elapsed and this
Kalpa
started with the process of creation, a great dispute arose among the sages of six
clans who held divergent views as to which is great and which is not. They
approached
Brahmā
the Creator, to ask him about the imperishable.
9-12. All of them with palms joined in reverence addressed him with words couched
in humility—“Thou art the creator of the entire universe, the cause of all causes.
Who is that Being older than all Principles, the greatest of the great?
Brahmā said
:—
“That from whom words recede, not approaching him even with the mind; that from
whom this entire universe beginning with Brahmā,
Viṣṇu
,
Rudra
and
Indra
, along with all elements and all sense-organs, is evolved at first; he is the lord
Mahādeva
the omniscient, the lord of the universe. He can be realised by supreme devotion
and not by other means.
13. Rudra,
Hari
,
Hara
and other lords of
Devas
are ever desirous of seeing Him, moved by great devotion.
14. Of what avail is a verbose statement? One is liberated by devotion unto Śiva.
Devotion to the deity is due to His Grace; and His grace is due to devotion just as
the seed gives rise to the sprout and the sprout produces the seed.
15. Hence, O Brahmins, all of you descend to the earth, to propitiate the Lord. You
have to perform a sacrifice of long duration for a thousand years.
16. It is by the grace of Śiva alone who will be the presiding deity of this
sacrifice that the means of achievement of the Achievable can be realised and that
is the essence of the
Vidyā
(mystic learning) mentioned in the Vedas.
The
sages said
:—
17. What is that great Achievable? What is that great means of achievement? Of what
sort is the performer of the rite? Please mention these precisely.
Brahmā said
:—
18. The attainment of Śiva’s region is the Achievable. Means of achievement is the
service rendered unto Him.
Sādhaka
(the performer of the rite) is the person who is free from desire even for
permanence which attitude is the result of His grace.
19. Rites mentioned in the Vedas should be performed with the fruits thereof
dedicated to Him. Thence, through
Sālokya
he attains the feet of the great Lord.
20. All attain the great fruit according to the standard in devotion achieved. The
ways of achieving these standards are manifold as expounded by Isa Himself.
21-22. I shall condense the same and tell you the essential means. Listening to the
glory of Śiva, glorifying him by means of words, and deliberation in the mind,
these constitute the greatest of the means.
Maheśvara
is to be heard, glorified and meditated upon.
23. Thus
Śruti
is our authority. Resorting solely to this great means, all of you attain the
Achievable.
24. Regarding visible things people see with their eyes and begin their activity.
Concerning the invisible everywhere, they know through the ears and activise
themselves.
25. Hence
Śravaṇa
(listening) is the first rite. The intelligent scholar must listen to the oral
explanation of the preceptor and then practise the other rites.—
Kīrtana
(glorifying) and Manana (deliberation).
26-27. When all the means upto Manana are well exercised, Śivayoga (unification
with Śiva) results gradually through Sālokya etc. All the ailments of the body are
nullified and supreme bliss is realised. Painful indeed is the process but later on
everything becomes auspicious from beginning to end.
:
The devotee attains exemption from further transmigration and his identification
with the deity, gradually through four stages; viz. Sālokya (being in the same
world with the deity), (Sāmīpya (nearness to the deity), Sāyujya (intimate union
with the deity) and Sārūpya (assimilation to the deity). SP. adds Sārṣṭi (9.26)
(equality in rank, condition or power) as one of the grades of Mukti.
:
The word Śruti in. the Purāṇas does not mean ‘sacred tradition’ but simply
‘tradition’.—Pargiter ‘Ancient Indian Historical Tradition’ (Pargiter) Ch. II.
Chapter 4]
This page relates “excellence of listening and deliberation” as found in the Shiva-
Lord Shiva
Chapter 4 - The Excellence of Listening and Deliberation

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The sages said
:—
1. O holy one, what is
Śravaṇa
? what is Manana? How is the
Kīrtana
performed? Please expound these precisely.
Brahmā said
:—
2. The mind is fond of reasoning deliberation. The ability of the mind to ponder
and evaluate the corresponding efficacy of the worship,
Japa
, the attributes of Īśa, His form, His divine sports and multifarious names, is the
result of the benignant glance of
Īśvara
. Hence this steady continuance in the act of deliberation is the most important of
all the means.
3. By Kīrtana (glorification) is meant the clear expression of
Śiva
’s exploits, attributes, forms, sports, names etc. in good taste by reciting
traditional lore, singing songs of praise even in mother tongue. It is the middle
one of the three means.
4. O wise men, the means of Śravaṇa famous in the world is the listening to words
concerning Śiva, in whatever manner, howsoever and wherever they are produced with
the same steady attention as in the sporting dalliance of women.
5. Śravaṇa (listening) is effected when one associates with good men. Then the
Kīrtana of
Paśupati
becomes steady. In the end is the Manana which is the most excellent. All these
take place as a result of benevolent surveillance of Lord Śiva.
Sūta said
:—
6. O saints, in the context of the elucidation of the greatness of the means, I
shall narrate an anecdote of former days for your sake. Please listen to them
attentively.
7. Long ago, my preceptor
Vyāsa
, the son of Sage
Parāśara
, performed penance on the bank of the river
Sarasvatī
with some mental agitation.
8. The divine sage
Sanatkumāra
who happened to go that way in an aerial chariot resplendent like the sun, espied
my preceptor.
9. Waking up from his meditation my preceptor saw the son of
Brahmā
. The sage thereupon paid obeisance in a flutter and eagerness.
10. He offered Arghya and a seat befitting the divinity of the sage. Being
delighted, the divine sage spoke to my humble preceptor in words of great
profundity.
11. O sage, you must meditate upon the True object. The great lord Śiva can be
realised and seen. But wherefore do you perform the penance here unattended?
12-14. When Sanatkumāra addressed him thus, the sage Vyāsa clarified his purpose.
“By the favour of divine elders like you I have almost established the four ways of
virtue, wealth, love and salvation with due adherence to the Vedic path, in the
world. I have become a preceptor unto all. Still it is surprising that the
knowledge of the means of liberation has not dawned on me. I am performing penance
for the sake of salvation. But I do not know how it can be achieved.
15. O excellent brahmins, when thus requested by the sage Vyāsa, the competent
divine sage Sanatkumāra told him of the sure way of realising salvation.
16. It has already been mentioned that there are three means in conformity with
Vedic ideal viz. Śravaṇa, Kīrtana and the highly efficacious Manana of Śiva.
17. Formerly, I too, confounded by other means performed a great penance on the
mountain
Mandara
.
18-19. At the bidding of Śiva, the divine attendant
Nandikeśvara
arrived there. That sympathetic lord of
Gaṇas
, witness of all, lovingly told me about the excellent means of salvation. Viz.—
Śravaṇa, Kīrtana and Manana all in conformity with Vedic ideals.
20. Hence, O holy sage, as advised by Śiva these are the three means of salvation.
Please practise them.” He repeatedly advised Vyāsa thus.
21. After saying this to Vyāsa, the son of Brahmā mounted the aerial chariot
accompanied by his followers and returned to his splendid and auspicious region.
22-23. Thus, in brief, I have told you the ancient anecdote.
The sages said
:—
O
Sūta
, you have narrated Śravaṇa etc.—the three means of salvation. If a person is
unable to practise these three, what shall he do to achieve liberation? What is
that rite whereby salvation will be possible without stress or strain?
:
Sarasvati. The Sarasvatī river was a boundary of Brahmāvarta, the home of the early
Aryans, and was to them, in all likelihood, a sacred river as the Ganges has long
been to their descendants. As a river, it is lauded for the fertilizing and
purifying powers of her waters, and as the bestower of fertility, fatness and
wealth.—Dowson:
Hindu Mythology
P. 284; also D. C. Sarkar, G.A.‘Medieval India’ (Kern) P. 40.
This sacred river rising in the Sirmur hills of the Sivalik range in the Himalayas,
emerged into the plains in the Ambala district, Punjab. Ultimately it fell into the
Ghagger which bore the name Sarasvatī in ancient times. Sanskrit literature speaks
of its disappearance at Vināśana (near modern Sirsa) in Kurukṣetra in the East
Punjab.
:
Mandara: a mountain in Hindu Mythology for being used as a churning staff by the
gods and demons on the occasion of
Samudra-Manthana
appears to be an important hill comprising beautiful caves. There is still a hill
of this name in Banka Sub-division of Bhagalpur district (Bihar). It is noted for
the abundance of various metals as well as variety of flora and fauna. It is stated
to be a sacred mountain associated with Śiva.—
Sk
. V. II. 4. 23, 26. There is another mountain of the same name in the
Malaya
range which being an abode of Gods and Ṛṣis has an
Āśrama
of
Agastya
.
Chapter 5]
This page relates “greatness of the phallic emblem (linga) of shiva” as found in
the Shiva-purana, which, in Hinduism, represents one of the
Lord Shiva
Chapter 5 - The greatness of the phallic emblem (liṅga) of Śiva

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Sūta said
:—
1. A person incompetent to perform the three rites of
Śravaṇa
etc. shall fix the phallic emblem (
liṅga
) or the image of
Śiva
and worship them every day. He can thus cross the ocean of worldly existence.
2. As far as he can afford, the devotee shall make gifts of wealth too without
deceiving others. He shall offer them to the phallic emblem or the image of Śiva.
He must worship them constantly.
3-7. The worship must be performed elaborately. Construction of platforms,
ornamental portals, monasteries, temples, holy centres, etc., offerings of cloth,
scents, garlands, incense, lamps, with due piety; oblations of various cooked rice,
pancakes, pies etc. with side dishes; umbrellas, fans, chowries with all
paraphernalia—everything shall be maintained in the worship of Śiva. In fact, all
royal homage shall be paid. Circumambulation and obeisance with
Japas
according to capacity shall be performed. All the different usual rites in worships
like invocation shall be maintained with due devotion. A person who worships the
phallic emblem or the image in this manner will attain salvation even without
Śravaṇa etc. Many noble men of yore have been Uberated solely by this simple
worship,
8. Everywhere the deities are worshipped only in their image. How is it that Śiva
is worshipped both in the image and the phallus?
Sūta said
:—
9. O sages, this question is holy and wondrous. Here the speaker is Śiva Himself
and not any ordinary person.
10. I shall tell you what Śiva Himself had said and what I heard from my own
preceptor. Śiva alone is glorified as
Niṣkala
(nameless and formless) since He is identical with supreme
Brahman
.
11. He is also
Sakala
as He has an embodied form. He is both Sakala and Niṣkala. It is in his Niṣkala
aspect that the Liṅga
is appropriate.
12-13. In the Sakala aspect the worship of his embodied form is appropriate. Since
He has the Sakala and Niṣkala aspects He is worshipped both in the phallic and in
the embodied form by the people and is called the highest Brahman. Other deities,
not being Brahman, have no Niṣkala aspect anywhere.
14. Hence the deities are not worshipped in the formless phallic symbol. The other
deities are both non-Brahman and individual souls.
15. In view of their being embodied alone they are worshipped solely in the bodily
form.
Śaṅkara
has Brahmatva and the others Jīvatva.
16. This has been explained in the meaning of the
Praṇava
(Om), the essence of
Vedānta
, by
Nandikeśvara
when asked by
Sanatkumāra
, the intelligent son of
Brahmā
, at the mountain
Mandara
.
Sanatkumāra said
:—
17-18. The embodied form alone is often observed in the worship of the deities
other than Śiva. But both the phallic and the embodied forms are seen only in the
worship of Śiva. Hence O benevolent one, please tell me precisely making me
understand the truth.
Nandikeśvara said
:—
19. It is impossible to answer this question without revealing the secret of
Brahman.
20-24. O sinless one, since you are pious I shall tell you what Śiva Himself has
said. Since Śiva has the bodiless aspect in virtue of His being the supreme
Brahman, the Niṣkala liṅga, in conformity with the Vedic implication, is used only
in His worship. Since He has an embodied form as well, His embodied form is also
worshipped and accepted by all people. According to the decision in the
Vedas
, the embodied form alone is to be used in the worship of other deities who are
only individual souls embodied.
Devas
have only the embodied aspect in their manifestation. In sacred literature both the
phallic and the embodied forms are mentioned for Śiva.
Sanatkumāra said
:—
25. O Fortunate one, you have explained the worship of phallus and image distinctly
for Śiva and the other deities. Hence, O lord of
Yogins
, I wish to hear the feature of the manifestation of the phallic aspect of Śiva.
Nandikeśvara said
:—
26-27. O dear one, out of love for you I shall tell you the truth. Long long ago,
in the famous first
Kalpa
,
the noble souls Brahmā and
Viṣṇu
fought each other.
28. In order to eradicate their arrogance lord
Parameśvara
showed his unembodied Niṣkala form in the form of a column in their midst.
29. He showed his phallus emblem separate, evolved out of the column, with a desire
to bless the worlds.
30. From that time onwards the divine phallus and the embodied image, both, were
assigned to Śiva alone.
31. The embodied form alone was assigned to deities other than Śiva. The different
types of the embodied forms of the different Devas yield only enjoyments. In regard
to Śiva the phallic emblem and the embodied form together bestow auspicious
enjoyment and salvation.
:
Śiva-liṅga: the phallic emblem of Śiva which is universally worshipped.
:
Nandikeśvara: One of the attendants of Śiva
:
The term Kalpa in a precise sense means a vast cosmic period but this seems to have
been a later application of it, when the scheme of cosmological time was developed.
It is often used in a simpler and unspecialized way to mean ‘a period of time’, ‘an
age.’ This seems to have been its earlier signification, as where it is said ‘Purā
Kalpe, mahākāle’ in old time, long, long ago. In such texts Purākalpa is often used
loosely and has the general sense of ‘Old time’.
Chapter 6]
This page relates “battle between brahma and vishnu” as found in the Shiva-purana,
Lord Shiva
Chapter 6 - Battle between Brahmā and Viṣṇu

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Summary
: The journey to
Kailāśa
of the
Devas
terrified by the use of the
Pāśupata
weapon in the fight between
Brahmā
and
Viṣṇu
who vied with each other maintaining that each of them is the Lord himself.
Nandikeśvara said
:—
1. Once, long ago, O foremost among Yogins, Viṣṇu was having his nap on his
serpent-couch. He was surrounded by the goddess of fortune and his attendants.
2. Brahmā, the foremost among the Vedic scholars chanced to come there. He asked
the lotus-eyed handsome Viṣṇu who was lying there.
3. Who are you lying here like a haughty person even after seeing me? Get up, O
dear, and see me who am your lord. I have come here.
4. Expiatory rites are ordained for that spiteful wretch who behaves like a haughty
fool at the visit of an honourable elderly person.
5
. On hearing these words Viṣṇu was angry. But assuming a calm exterior he said—“O
dear, Hail thee. Welcome. Please sit on this couch. How is it that thy face is
agitated and thy eyes look curious?
Brahmā said
:—
6. Dear Viṣṇu, know me to have come with the speed of the Time. I am to be honoured
greatly. O dear one, I the protector of the world, Grandfather, your protector as
well.
7. O dear one, the whole universe is situated within me but your way of thinking is
like that of a thief. You are born of the lotus sprung from my navel-region. You
are my son. Your words are futile therefore.
Nandikeśvara said
:—
8-9. Arguing with each other like this, saying that each is better than the other
and claiming to be the lord, they got ready to fight, like two foolish goats,
desirous of killing each other.
10. The two heroic deities, seated on their respective vehicles—the Swan and the
Garuḍa
, fought together. The attendants of Brahmā and Viṣṇu also came into clash.
11. In the meantime the different groups of Devas moving about in aerial chariots
came there to witness the wonderful fight.
12-18. Witnessing from the heaven they scattered flowers everywhere. The Garuḍa-
vehicled deity (Viṣṇu) became infuriated and discharged unbearable arrows and many
kinds of weapons on the chest of Brahmā. The infuriated Brahmā also hurled many
arrows of fiery fury and different kinds of weapons on Viṣṇu. The Devas commented
on this wondrous fight and were agitated much, Viṣṇu in his great fury and mental
agitation breathed hard and discharged the
Māheśvara
weapon over Brahmā. Annoyed at this, Brahmā aimed the terrible Pāśupata weapon at
the chest of Viṣṇu. The weapon rising high in the sky blazing like ten thousand
suns, with thousands of terrible pointed spikes roared awfully like a gust of wind.
These two weapons of Brahmā and Viṣṇu thus faced each other in a terrible clash.
19. Such was the mutual fight between Brahmā and Viṣṇu. Then, O dear, the devas in
their helpless agitation and vexation talked among themselves as people do at the
time of war between their monarchs.
20-22. The three-pointed-trident-bearing deity, the supreme
Brahman
, (
i.e
.
Śiva
) is the cause of creation, maintenance, annihilation, concealment and blessing.
Without His corroboration even a blade of grass cannot be split by any individual
anywhere. Thinking thus in their fright they desired to go to Śiva’s abode and
accordingly came to the summit of
Kailāsa
where the moon-crested God resided.
23. On seeing that region of
Parameśvara
in the shape of
Oṃkāra
they bent their heads down in reverence and entered the palace.
24. There they saw the supreme leader of the Devas brilliantly shining on the gem-
set seat in the company of Umā on an altar in the middle of the council-chamber.
25. His right leg was kept over the knee of the left; his lotus-like hands were
placed over the legs; his attendants were all round him. He had all good
characteristic features.
26. He was being fanned by the specialists in that art—ladies of pointed attention.
The
Vedas
were extolling Him. The lord was blessing every one.
27. On seeing the lord thus, the Devas shed tears of joy.
O dear one, the hosts of Devas knelt down even from a great distance.
28. The lord, on seeing the Devas, beckoned them to him through his attendants.
Then causing the delight of the Devas, the crest-jewel of Devas (
i.e
. Śiva), addressed them gravely with sweet auspicious words.
:
Kailāsa: It is said to be the centre of the Himālaya region, Matsya-purāṇa Ch. 121;
it is identified with a peak of the Hemakūta mountain: S. M. Ali: The Geography of
the Purāṇas P. 57-58. It is called Śiva-parvata and Gaṇa-parvata and is situated to
the north of Mānasarovara.—Sk. I. ii. 8. 15; I. iii u. 4.14; II. 1.5. 76.
:
Daṇḍa-praṇāma: It is the same as the aṣṭāṅgapraṇāma which is performed by
prostration of the eight parts of the body; the eight parts being the hands,
breast, forehead, eyes, throat and the middle of the back.
Chapter 7]
This page relates “shiva manifests himself as a column of fire in the battlefield”
as found in the Shiva-purana, which, in Hinduism, represents one of the
Lord Shiva
Chapter 7 - Śiva manifests himself as a column of fire in the battlefield

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Īśvara said
:—
1. Dear children, hail to ye. I hope the universe and the race of the deities,
under my suzerainty, flourish in their respective duties.
2. O gods, the fight between
Brahmā
and
Viṣṇu
is
already known to me. This agitation on your part is like a redundant speech.
3. Thus the consort of
Ambā
consoled the concourse of
devas
with honeylike speech sweetened with a smile in the manner of appeasing children.
4. In that very assembly the lord announced his desire to go to the battlefield of
Hari
and Brahmā and accordingly issued His directive to a hundred of the commanders of
his attendants.
5-6. Different kinds of musical instruments were played to announce the start of
the journey of the Lord. The commanders of the attendants were in readiness fully
bedecked in their ornaments, seated in their respective vehicles. The lord, consort
of
Ambikā
, mounted the holy chariot shaped like
Oṃkāra
from front to the back and embellished m five circular rings. He was accompanied by
his sons and
Gaṇas
. All the devas,
Indra
and others, followed.
7. Honoured suitably by the display of banners of various colours, fans, chowries,
scattered flowers, music, dance and the instrument players, and accompanied by the
great goddess (
Pārvatī
),
Paśupati
(
Śiva
) went to the battle-field with the whole army.
8. On espying the battle, the lord vanished in the firmament. The play of the music
stopped and the tumult of the Gaṇas subsided.
9. There in the battlefield Brahmā and
Acyuta
desirous of killing each other were awaiting the result of the Māheś-
vara
and the Paśupata weapons hurled by them.
10-11. The flames emitted by the two weapons of Brahmā and Viṣṇu burned the three
worlds. On seeing this imminent untimely dissolution the bodiless form of Śiva
assumed the terrific form of a huge column of fire in their midst.
12. The two weapons of fiery flame potential enough to destroy the entire world
fell into the huge column of fire that manifested itself there instantaneously.
13. Seeing that auspicious wonderful phenomenon assuaging the weapons they asked
each other “What is this wonderful form?”
14. “What is this column of fire that has risen up? It is beyond the range of
senses. We have to find out its top and bottom.”
15. Jointly deciding like this, the two heroes proud of their prowess immediately
set about assiduously in their quest.
16-18. “Nothing will turn up if we are together”. Saying this, Viṣṇu assumed the
form of a Boar and went in search of the root. Brahmā in the form of a swan went up
in search of the top. Piercing through the netherworlds and going very far below,
Viṣṇu could not see the root of the fiery column. Utterly exhausted, Viṣṇu in the
form of a Boar returned to the former battle-ground.
19. Dear one, your father, Brahmā who went high up in the sky saw a certain bunch
of
Ketakī
flower of mysterious nature falling from above.
20-21. On seeing the mutual fight of Brahmā and Viṣṇu, lord Śiva laughed. When his
head shook, the Ketakī flower dropped down. Although it had been in its downward
course for many years, neither its fragrance nor its lustre had been diminished
even a bit. The flower had been intended to bless them.
22-23. (Brahmā said) “O lord of flowers, by whom had you been worn? Why do you
fall? I have come here to seek out the top, in the form of a swan.” (The flower
replied) “I am falling down from the middle of this primordial column that is
inscrutable. It has taken me a long time. Hence I do not see how you can see the
top.”
24-25. “Dear friend, hereafter you must do as I desire. In the presence of Viṣṇu
you must say like this. O Acyuta, the top of the column has been seen by Brahmā. I
am the witness for the same.” Saying this he bowed to the Ketakī flower again and
again. Even falsehood is recommended in times of danger. So say the authoritative
texts.
26. (Returning to the original place) on seeing Viṣṇu there, utterly exhausted and
lacking pleasure, Brahmā danced with joy. Viṣṇu, in the manner of a eunuch
admitting his inability(to a woman), told him the truth (that he could not see the
bottom). But Brahmā told Viṣṇu like this.
27-28. “O Hari, the top of this column has been seen by me. This Ketakī flower is
my witness.” The Ketaka flower repeated the falsehood endorsing the words of Brahmā
in his presence. Hari, taking it to be true, made obeisance to Brahmā. He
worshipped Brahmā with all the sixteen means of service and homage.
29. The Lord taking up a visible form in order to chastise Brahmā who practised
trickery, came out of the column of fire. On seeing the lord, Viṣṇu stood up and
with his hands shaking with fear caught hold of the lord’s feet.
30. It is out of ignorance and delusion about you whose body is without a beginning
or an end that we indulged in this quest prompted by our own desire. Hence O,
Sympathetic Being, forgive us for our fault. In fact, it is but another form of
your divine sport.
Īśvara said
:—
31. “O dear Hari, I am pleased with you, because you strictly adhered to truth in
spite of your desire to be a lord. Hence among the general public you will have a
footing equal to mine. You will be honoured too likewise.
32. Hereafter you will be separate from me having separate temple, installation of
idols, festivals and worship.”
33. Thus, formerly, the lord was delighted by the truthfulness of Hari and offered
him a footing equal to his own even as the assembly of the devas was witnessing the
same.
:
Ṣoḍaśopacāra: The sixteen acts of homage to a deity are mentioned in Śiva-purāṇa
II.25-29. They are differently enumerated elsewhere:
āsanaṃ svāgataṃ pādyamarghyamācamanīyakam |
madhuparkācamanasnānaṃ vasanābharaṇāni ca |
gandhapuṣpe dhūpadīpau naivedyaṃ vandanaṃ tathā |
Tantrasāra enumerates 64 Upacāras.
Chapter 8]
This page relates “shiva’s forgiveness of brahma” as found in the Shiva-purana,
Lord Shiva
Chapter 8 - Śiva’s forgiveness of Brahmā

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Nandikeśvara said
:—
1.
Mahādeva
then created a wonderful person,
Bhairava
, from the middle of his brows to quell the pride of
Brahmā
.
2
. This Bhairava knelt before the lord in the battle-field and said—“O lord, what
shall I do? Please give me your directives quickly.”
3. “Dear, here is Brahmā, the first deity of the universe. Worship him with your
sharp-pointed quick-moving sword.”
4. With one of his hands he caught hold of the tuft of
Brahma
’s fifth head that was guilty of haughtily uttering a falsehood, and with the hands
he furiously shook his sword in order to cut it off.
5. Your father trembled like a plantain tree in a whirlwind, with his ornaments
scattered here and there, his cloth ruffled and loosened, the garland displaced,
the upper cloth hanging loose and the glossy tuft dishevelled, and fell at the feet
of Bhairava.
6. Meanwhile the sympathetic
Acyuta
desirous of saving Brahmā, shed tears over the lotus-like feet of our lord and said
with palms joined in reverence just like a child lisping words of entreaty to its
father.
Acyuta said
:—
7. O Lord, it was you who gave him five heads
as a special symbol, long ago. Hence please forgive him his first guilt. Please
favour him.
8. The lord thus requested by Acyuta relented and in the presence of all
devas
asked Bhairava to desist from punishing Brahmā.
9. Then the lord turned to the deceitful Brahmā who bent down his neck and said “O
Brahmā, in order to extort honour from the people you assumed the role of the lord
in a roguish manner.
10-11. Hence you shall not be honoured, nor shall you have your own temple or
festival.
Brahmā said
:—
O Lord, be pleased. O flourishing one, I consider this sparing of my head itself a
great blessing and a boon. Obeisance to Thee, the lord, the kinsman, the originator
of the universe, the forbearing, the forgiver of defects, the benevolent one,
wielding the mountain as his bow.
Īśvara said
:—
12. O child, the whole universe will be ruined if it loses the fear of a king Hence
you mete out punishment to the guilty and bear the burden of administering this
universe.
13-14. I shall grant you another boon which is very difficult to get. In all
domestic and public sacrifices you will be the presiding deity. Even though a
sacrifice is complete with all the ancillary rites and offerings of monetary gifts,
it will be fruitless without you. Then the lord turned to the deceitful Ketaka
flower guilty of perjury and said:—
15. “O you Ketaka flower, you are roguish and deceitful. Go away from here.
Hereafter I have no desire to include you in my worship.”
16. When the lord said thus, all the devas shunned the very presence of the flower.
Ketaka said
:—
17. Obeisance to Thee, O Lord, Your bidding will mean that my very birth is
fruitless. May the lord be pleased to make it fruitful by forgiving my sin.
18. Thy remembrance is reputed to quell all sins perpetrated consciously or
unconsciously. Now that I have seen Thee, how can the sin of uttering falsehood
sully me?
19-21. Thus entreated in the middle of the council the lord said—“It is not proper
for me to wear you. I am the lord and my words must stay true. My attendants and
followers shall wear thee. Hence thy birth shall be fruitful. Of course in the
canopies over my idol you can be used for decoration.” The lord thus blessed the
three—the flower Ketaka, Brahmā and
Viṣṇu
. He shone in the assembly duly eulogised by the Devas.
:
Brahma’s five heads: When the four faces of Brahmā became thwarted in their
function because of Brahmā’s erotic impulse, then out of his Tapas was produced a
fifth head on the top and that head was covered with matted locks. In image No 382
of Brahmā in the Kushāna period at Mathura, the fifth head on the top is shown with
moustaches, beard and long locks, a feature which is only found in the Kuśāna
period from the first to the third century A. D. But later on, the fifth head was
eliminated and a new theory (contradicted by Śiva-purāṇa I. 8.8) was devised that
Brahma’s head was clipped by Rudra. The fact was that the fifth head corresponding
to Ākāśa was taken to be invisible, being a symbol of his unmanifest form (Avyakta
mūrti) and that only the four others became manifest.—V.S. Agrawal:
M.P. A Study
.
Chapter 9]
This page relates “proclamation of shiva as maheshvara (the great lord)” as found
in the Shiva-purana, which, in Hinduism, represents one of the
Lord Shiva
Chapter 9 - The Proclamation of Śiva as Maheśvara (the great lord)

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Nandikeśvara said
:—
I. In the mean time
Brahmā
and
Viṣṇu
had been standing silently on either side of the lord with the palms joined in
reverence.
2. Then they installed the lord with all the members of His family on a splendid
seat and worshipped Him with all holy personal things.
3-6. The personal things constitute those natural things of long and short duration
such as necklaces, anklets, bracelets coronets, ear-rings, sacrificial threads,
upper cloth of lace border, garlands, silk cloth chokers, rings, flowers, betel
leaves, camphor, sandal paste,
Aguru
unguents, incense, lamps, white umbrella, fans, banners, chowries and other divine
offerings whose greatness cannot be expressed or even thought of. Both of them
adored the lord with all these things worthy of the lord and inaccessible to
Paśu
(the animal
i.e
. the individual soul). All excellent things are worthy of the lord, O brahmin.
7. In order to set up a precedence the delighted lord handed over all those
articles to the attendants assembled according to the order of priority.
8-10. The bustle of those who came to receive them was too much. It was there that
Brahmā and Viṣṇu adored
Śaṅkara
at first. When they stood there humbly, the gratified lord spoke smilingly
heightening their devotion.
Īśvara said
:—
Dear children, I am delighted at your worship on this holy day. Henceforth this day
will be famous as “
Śivarātri
” the holiest of holy days pleasing to me.
11. He who performs the worship of my phallic emblem and the embodied image on this
day will be competent, to perform the task of creation and the maintenance etc. of
the universe.
12. The devotee shall observe fast on Śivarātrī, both during the day and the night.
He shall perfectly restrain his sense-organs. He shall adore (with flowers) to the
extent of his strength. He shall not deceive any one.
13. By the worship on Śivarātrī day the devotee attains that fruit which usually
accrues to one who continuously worships me for a year.
14. This is the time when the virtue of devotion to me increases like the tide in
the ocean at the rise of the moon. Festivities like the installation of my idols
etc. on that day are very auspicious.
15. The day on which I manifested myself in the form of a column of fire is the
Ārdrā
star in the month of
Mārgaśīrṣa
(November-December), O children.
16. He who sees me on the day of Ārdrā star in the month of Mārgaśīrṣa in the
company of Umā and worships my phallic emblem or embodied image is dearer to me
than even
Guha
(
Kārtikeya
).
17. On that auspicious day the vision alone accords ample results. If he worships
too, the result cannot be adequately described.
18. Since I manifested myself in the form of phallic emblem in the field of battle,
this place will be known as Liṅgasthāna.
19. O sons, this column without root or top will henceforth be diminutive in size
for the sake of the vision and worship of the world.
20. The phallic emblem confers enjoyment. It is the only means of worldly enjoyment
and salvation. Viewed, touched or meditated upon, it wards off all future births of
the living beings.
21. Since the phallic emblem rose high resembling a mountain of fire, this shall be
famous as Ruddy (
Aruṇa
) mountain.
22. Many holy centres will spring up here. A residence or death in this holy place
ensures liberation.
23. The celebration of chariot festivals, the congregation of devotees, the
presentation of ordinary as well as sacrificial gifts and offering of prayers at
this place shall be millionfold efficacious.
24. Of all my sectors this sector shall be the greatest. A mere remembrance of me
at this place shall accord salvation to all souls.
25. Hence this sector shall be greater than all other sectors, very auspicious,
full of all sorts of welfare and according salvation to everyone.
26-27. Worshipping me in my supreme phallic form at this place and performing the
other sacred rites shall accord the five types of salvation—
Sālokya
,
Sāmīpya
,
Sārūpya
, Sārṣṭi and
Sāyujya
. May all of you achieve all your cherished desires.
Nandikeśvara said
:—
28-29. Thus blessing Brahmā and Viṣṇu who had been made humble, the lord
resuscitated by His nectar-like power all the soldiers of the two deities that had
been killed in the battle before and spoke to them in order to remove their
foolishness and mutual enmity.
30. I have two forms: the manifest and the unmanifest. No one else has these two
forms. Hence all else are non-
Īśvaras
.
31-32. Dear sons, first in the form of the column and afterwards in this embodied
form I have expounded to you my formless
Brahma
-hood, and embodied Īśa-hood. These two are present only in me and not in anyone
else. Hence no one else, not even you too can claim Īśatva (Īśa-hood).
33. It is out of your ignorance of this fact that you were swept away by your false
prestige and pride of being Isa, surprising as it is. I rose up in the middle of
the battle-field for quelling the same.
34. Cast off your false pride. Fix your thought in me as your lord. It is out of my
favour that all the objects in the world are illuminated.
35. The statement of the preceptor is the reminder and the authority on all
occasions. This secret truth of
Brahman
I am revealing to you out of love.
36. I am the supreme Brahman. My form is both manifest and unmanifest in view of my
Brahma-hood and Isvaratva. My duty is blessing etc.
37. O Brahmā and Viṣṇu, I am Brahman because of Bṛhatva (huge size) and Bṛṃhaṇatva
(causing to grow). O children, similarly I am
Ātman
due to Samatva (equality) and Vyāpakatva (Pervasiveness).
38-39. All others are Anātmans, individual souls undoubtedly. There are five
activities
in respect of the universe beginning with
Anugraha
(liberation) and ending with
Sarga
(creation). Therefore these activities devolve on me because I am Īśa and not on
anyone else. It is to make my Brahmatva understood that my phallic emblem rose up.
40. In order to clarify my Īśatva, unknown hitherto, I have manifested myself
immediately in the embodied form of Isa.
41. The Īśatva in me is to be known as the embodied form and this symbolic column
is indicative of my Brahmatva.
42. Since it has all the characteristic features of my phallic emblem, it shall be
my symbol. O sons, you shall worship it every day.
43. The phallic symbol and the symbolised
Śiva
are non-different. Hence this phallic emblem is identical with me. It brings
devotees quite near to me. It is worthy of worship therefore.
44. O dear sons, if phallic emblem of this sort in installed I can be considered
installed, though my idol is not installed.
45. The result of installing the phallic emblem is the attainment of similarity
with me. If a second phallic emblem is installed, the result is union with me.
46. The installation of the phallic emblem is primary and that of embodied idol is
secondary. A temple with the embodied idol of Śiva is unfructuous if it has no
phallic image.
:
The reading adopted here is “
hi tad dvija
”.
:
Aruṇācala: The Aruṇa mountain lies to the west of
Kailāsa
and is the abode of
Śiva
(
Vāyu-purāṇa
. 47.17-18;
Brahma-purāṇa
. II.18.18;
Sk
. III.59-61; IV 9. 11. 21. 17; also Kern:
‘Medieval India’ (Kern)
. P. 3; See Awasthi:
Studies in
Skanda Purāṇa
P. 54.
:
In respect of creation,
Śiva-purāṇa
speaks of different five activities in the
Vāyavīya
-
saṃhitā
g. 4-5.
:
The text reads ‘anugrahādyaṃ Sargāntam’
i.e
. beginning with liberation and ending with creation. But correctly it should be
anugrahāntaṃ. Sargādyam’
i.e
. beginning with creation and ending with liberation. The correct process of
activities is mentioned in the following Chapter, Verses 3-5.
Chapter 10]
This page relates “five-fold activities (pancakritya) and the omkara-mantra” as
Lord Shiva
Chapter 10 - The five-fold activities (pañcakṛtya) and the Oṃkāra-mantra

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Summary
: The Evanescence of
Śiva
after expounding the Five-fold duties (
pañcakṛtya
) and the
Oṃkāra
mantra
to
Brahmā
and
Viṣṇu
.
Brahmā and Viṣṇu said
:—
1. O Lord, please tell us the characteristic feature of the five-fold duties
beginning with creation.
Śiva said
:—
I shall tell you the great secret of the five-fold duties, out of compassion for
you.
2. O Brahmā and Viṣṇu, the permanent cycle of the five-fold duties consists of
creation, maintenance, annihilation, concealment, and blessing.
3.
Sarga
is the creation of the world;
Sthiti
is its maintenance;
Saṃhāra
is the annihilation;
Tirobhāva
is the removal and concealment;
4. Liberation (from the cycle of birth and death) is blessing. These five are my
activities but are carried on by others silently as in the case of the statue at
the Portal.
5. The first four activities concern the evolution of the world and the fifth one
is the cause of salvation. All these constitute my prerogatives.
6-8. These activities are observed in the five elements by devotees—Sarga
(creation) in the Earth, Sthiti (maintenance) in the waters, Saṃhāra (annihilation)
in the fire, Tirobhāva (concealment) in the wind and
Anugraha
(liberation, the blessed state) in the firmament. Everything is created by the
Earth; everything flourishes by virtue of the waters; everything is urged by the
fire, everything is removed by the wind and everything is blessed by the firmament.
Thus intelligent men must know the same.
9. In order to look after these five-fold activities (
pañcakṛtya
) I have five faces, four in the four quarters and the fifth in the middle.
10. O sons, in view of your austerities you two have received the first two
activities:—creation and maintenance. You have gratified me and are blessed
therefore.
11. Similarly, the other two activities (annihilation and concealment) have been
assigned to
Rudra
and
Maheśa
. The fifth one of Anugraha (liberation) cannot be taken up by any other.
12. All this previous arrangement has been forgotten by both of you due to lapse of
time, not so by Rudra and Maheśa.
13. I have assigned them my equality in form, dress, activity, vehicle, seat,
weapons etc.
14. O dear sons, your delusion was the result of your not meditating upon me. If
you had retained my knowledge you would not have embibed this false pride of being
Maheśa yourselves.
15. Hence, hereafter, both of you shall start reciting the mantra Oṃkāra to acquire
knowledge of me. It shall quell your false pride as well.
16. I have taught this great auspicious mantra. Oṃkāra came out of my mouth.
Originally it indicated me.
17. It is the indicator and I am the indicated. This mantra is identical with me.
The repetition of this mantra is verily my repeated remembrance.
18-19. The syllable “A” came first from northern face; the syllable “U” from the
western; the syllable “M” from the southern and the
Bindu
(dot) from the eastern face. The
Nāda
(mystical sound) came from the middle face. Thus the complete set cropped up in
five-fold form. Then all of them united in the syllable of “Om”.
20. The two sets of created beings—
Nāma
(name) and
Rūpa
(form) are pervaded by this mantra. It indicates Śiva and
Śakti
.
21. From this also is born the five-syllabled mantra (Namaśśivāya). It indicates
all knowledge. The syllables “NA” etc. follow the order of the syllables “A” etc.
22. From the five-syllabled mantra the five mothers were born. The Śiromantra is
born of that. The three-footed
Gāyatrī
also came out of the four faces.
23. The entire set of
Vedas
and crores of
mantras
were born of that. Different things are achieved through different mantras but
everything is achieved through Oṃkāra alone.
24. By this root-mantra, the very enjoyment as well as salvation is achieved. All
the royal mantras are auspicious and directly accord enjoyment.
Nandikeśvara
said:—
25. The lord in the company of his consort
Ambikā
, assumed the role of the preceptor for both of them. He screened them and placed
his lotus-like hand on their heads as they faced the north and slowly taught them
the great mantra.
26-27. The two disciples received the mantra by repeating it thrice, along with the
requisite
Yantra
and
Tantra
duly expounded. By way of fees, the disciples dedicated themselves. Thereafter
standing near him with hands clasped in reverence they addressed the lord, the
preceptor of the universe.
Brahmā and Viṣṇu said
:—
28-31. (The prayer):—Obeisance to Thee of the bodiless form. Obeisance to Thee of
the formless lustre. Obeisance to Thee the lord of everything. Obeisance to Thee
the soul of everything or of the embodied form. Obeisance to Thee stated by the
Praṇava
. Obeisance to Thee having Praṇava as Thy symbol. Obeisance to Thee the author of
creation etc. Obeisance to Thee of five faces. Obeisance to Thee identical with
Pañcabrahma
form. Obeisance to Thee of five-fold functions. Obeisance to Thee the
Ātman
, the
Brahman
, of endless attributes and power. Obeisance to Śiva the preceptor, possessed of
both embodied and bodiless forms.”
After eulogising the preceptor in verses Brahmā and Viṣṇu bowed to him.
Īśvara said
:—
32. O dear sons, the truthful extract of everything has been narrated to you with
demonstration. You shall recite as directed by the Goddess this Om mantra which is
identical with me.
33. Your knowledge shall be stabilised. Permanent fortune shall stand by you. On
the Caturdaśī day and on the day with
Ārdrā
star, the recital of this mantra will give you everlasting efficacy.
34-35. The recital of this mantra at the time when the transit of the sun is in the
Ārdrā star is million-fold efficacious. In the context of worship,
Homa
and
Tarpaṇa
, the last quarter of the star
Mṛgaśiras
and the first quarter of
Punarvasu
must always be considered on a par with Ārdrā. The Vision is to be had at early
dawn and within three
muhūrtas
(two hours twenty-four minutes) thereafter.
36. Caturdaśī is to be taken when it continues up to midnight. If it is only upto
the early part of the night and joined with another thereafter, it is also
recommended.
37. Although I consider the phallic and the embodied form to be equal, the phallic
form is excellent for those who worship. Hence for those who seek salvation the
latter is preferable to the former.
38-39. The others too shall install the phallic form with Oṃkāra mantra and the
embodied form with the five-syllabled mantra, with excellent articles of worship
and adore with due homage. It will be easy for them to attain my region.
Having thus instructed His disciples Śiva vanished there itself.
:
The rites of worship are performed in accompaniment with Tantra, Yantra and Mantra
appliances. Yantra is a mystical diagram possessed of occult powers. Tantra is a
ritual, the chief peculiarity of which is the worship of the female energy of Śiva.
personified in the person of his Śakti. This special energy, the Śakti of Śiva is
concerned with sexual intercourse and magic power. Mantra is a magical formula.
Chapter 11]
This page relates “mode of worshipping the phallic form of shiva and making gifts”
Lord Shiva
Chapter 11 - Mode of worshipping the phallic form of Śiva and making gifts
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The sages said
:—
1. How is the phallic form of
Śiva
to be installed? What are the characteristic features of the form? How is it to be
worshipped? What is the appropriate time and place for worship. What sort of
performer he must be?
Sūta said
:—
2-3. I shall tell you everything for your sake, please listen attentively. The time
must be convenient and auspicious. The place must be a holy centre. It can be on
the bank of a river or anywhere facilitating a daily worship. It can be of
Pārthiva
(Earth),
Āpya
(Watery) or
Taijasa
(fiery) type.
4. If it has all the characteristics mentioned in the sacred texts, the devotee
derives the fruit of worship. If it has all characteristics, it accords the fruit
of worship instantaneously.
5. A subtle one is recommended if it be mobile and a gross one if it is stationary.
The phallic emblem of good characteristics shall be set up in the seat of the same
sort.
6. The seat can be circular, square or triangular in shape. The one shaped like a
cot in the middle is of middle efficacy.
7. At first, the emblem was made of earth or rock; then it used to be made with the
metals. If it is stationary, the emblem and the
Pīṭha
should be of the one and the same material.
8. Save the one which the
asura
Bāṇa
worshipped, both the emblem and the seat shall be unitary, if emblem be mobile. The
length of the emblem shall be of the measure of twelve fingers of the devotee.
9. If it is shorter it is less efficacious; if it is longer there is no harm. A
shortage by the breadth of the finger of the devotee in regard to the mobile one is
similarly harmless.
10-12. A
Vimāna
(chariot-like structure) of artistic beauty shall be made at first wherein the
divine attendants shall be represented. In its firm and beautiful sanctum sanctorum
shining like a mirror studded with the nine precious gems—sapphire, lapis lazuli,
Emerald, pearl, coral,
Gomedaka
, diamonds and rubies, the emblem shall be installed on the altar.
13-17. The emblems hall be worshipped with the
mantras
beginning with “Sadyo”
in five different places in order. Sacrificial offerings shall be made in the fire.
Śiva and the gods of His family shall be adored. The preceptor is given monetary
gifts. Kinsmen are propitiated with whatever they desire. Money is distributed
among the mendicants. All objects sentient or otherwise, and all living beings
movable or immovable are duly gratified. The cavity is filled with gems. Mantras
“Sadyo” etc. are recited. The auspicious supreme lord is meditated upon. The great
mantra
Oṃkāra
resonant with its mystical sound is repeated. The
liṅga
is then united with the Pīṭha (pedestal). The two are then welded together.
18. Similarly the embodied image shall also be fixed there auspiciously. For the
sake of festivals the embodied image shall be installed outside with the five-
syllabled mantra.
19. The embodied image shall be taken from the preceptors or it must be one that
has been worshipped by saintly men. Such an adoration of the embodied image and the
phallic emblem accords the region of Śiva.
20. The phallic emblem is of two varieties: the stationary and the mobile. Trees,
hedges etc. represent the stationary.
21. Worms, insects etc. represent the mobile. For the stationary one, tending and
similar service is recommended. For the mobile one
Tarpaṇa
(propitiation) is recommended.
22. With a love for the happiness of different beings Śiva
Pūjā
shall be performed—so say the wise men. The pedestal represents Śiva’s consort—
Pārvatī
and his phallic emblem represents the sentient being.
23. Just as lord Śiva remains ever in close embrace of the Goddess Pārvatī, so also
the phallic emblem holds on to the pedestal, for ever.
24. Such is the installation of Śiva’s great phallic emblem which shall be
worshipped with due homage. The daily worship shall be made in accorance with one’s
capacity; so also the fixation of banner etc.
25-29. The devotee shall install the phallic emblem and it will accord directly the
region of Śiva. Or the devotee shall worship the mobile emblem with the sixteen
types of homage and services as prescribed. It accords the region of Śiva
gradually. The sixteen types of service are
:—invocation (Āvāhana); offering the seat (
Āsana
); water offering (Arghya); washing of the feet (Pādya); water for rinsing the
mouth as a mystical rite (
Ācamana
); oil bath (
Abhyaṅga
snāna
); offering of cloth (Vastra); Scents (
Gandha
); flowers (
Puṣpa
); incense (
Dhūpa
); lamps (
Dīpa
); food offering (Nivedana); waving of lights (
Nīrājana
); betel leaves (
Tāmbūla
); obeisance (Namaskāra); and mystical discharge and conclusion (
Visarjana
).
Or the devotee need perform the rites from water-offering to food offering alone
duly. Or the devotee shall daily perform, as he can, ablution (
Abhiṣeka
); food offering (
Naivedya
); and obeisance (Namaskāra) and propitiation (Tarpaṇa),—all these in order. It
will accord him the region of Śiva.
30. Or he shall perform all the sixteen rites in the phallic emblem of human,
saintly or godly origin, or in one naturally risen up (
Svayambhū
) or in one of very extraordinary nature installed duly.
31. If the devotee makes gifts of articles of worship he will get some benefit or
other. By circumambulation and obeisance he will attain Śiva’s region gradually.
32-33. Regular vision of the phallic emblem accords benefit. Or the devotee can
make a phallic emblem out of clay, cow-dung, flowers,
Karavīra
fruit, jaggery, butter, ashes or cooked rice as he likes and worship it according
to the prescribed rules.
34. Some authorities have recommended the worship of the phallic emblem on the
thumb etc. In these rites of phallic worship, there is no sort of prohibition
whatsoever.
35. Everywhere Śiva accords benefit as befitting the endeavour put in. Or he shall
make gifts of the phallic emblem or the value of its construction.
36. Whatever is given to a devotee of Śiva with sincere faith accords Śiva’s
region. Or the devotee can repeat the
Praṇava
mantra ten thousand times every day.
37. Repetition of Om (Praṇava mantra) a thousand times at dawn and at dusk is known
to be according Śiva’s region. At the time of the repeated utterance (
Japa
) of the mantra, (Om) ending with “M” purifies the mind.
38. At the time of
Samādhi
(meditation) the repetition of Oṃkāra must be mental. Muttering of it in low voice
can be practised at all times. The same with
Bindu
(dot) and
Nāda
(sound) is also of the same efficacy.
39. Or the devotee can with due reverence repeat the five-syllabled mantra ten
thousand times every day or a thousand times at dawn and at dusk. It accords the
region of Śiva.
40. Repetition of the five-syllabled mantra (Namaśśivāya) by a brahmin is specially
efficacious with the Om (Praṇava) prefixed. A mantra must be received from a
preceptor with proper initiation for the acquisition of the desired fruit.
41. The ceremonial ablution when the sun is in transit to the
Zodiac
Kumbha
, initiation for mantras, the
Nyāsa
of
Mātṛkās
;
a brahmin, a person with soul purified by truth; a preceptor of perfect knowledge—
all these are splendid.
42. Brahmins shall begin with
Namaḥ
and the others shall end with Namaḥ. With regard to some women the mantra shall end
with Namaḥ duly.
43. Some say that Brahmin women begin with Namaḥ. Repetition of this for five
crores of times will render a person equal to
Sadāśiva
.
44. By repeating it one, two, three or four crores of times, the devotee shall
attain the region of
Brahmā
and others. One can repeat any of the syllables a hundred thousand times or all of
the syllables separately a hundred thousand times.
45-47. Or a hundred thousand times all the syllables together, if repeated, accord
Śiva’s region. Or if the devotee repeats it a thousand times every day and
completes a million times in a thousand days, he can achieve whatever he desires.
He shall feed brahmins every day. A brahmin shall repeat the
Gāyatrī
a thousand and eight times every day m the morning. He shall attain Śiva’s region
gradually. He shall repeat Vedic verses and hymns with the observance of
restraints.
48. The
Daśārṇa
mantra shall be repeated either 99 times or nine hundred times or nine thousand
nine hundred times.
49. The regular study of the
Vedas
accords Śiva’s region. All the other sorts of mantras shall be repeated a hundred
thousand times.
50. If the mantra consists of only one syllable it shall first be repeated a crore
times and thereafter a thousand times with great devotion.
51. Doing thus according to one’s capacity one shall gradually attain Śiva’s
region. It is the duty of every one to repeat a mantra pleasing to him every day
till his death.
52-53. If a man repeats “Om” a thousand times he shall get all his desires
fulfilled at the bidding of Śiva. If he plants a flower-garden for the sake of Śiva
or even renders service by sweeping and cleaning Śiva’s temple and precincts he
shall attain Śiva’s region. The devotee shall reside for ever in Śiva’s temple with
great devotion.
54. It yields worldly enjoyment and salvation to every one sentient or insentient.
Hence an intelligent man shall reside in a temple of Śiva till death.
55. In a temple built by ordinary man, the space upto a hundred
hastas
(1
hasta
= 30 cms) from the phallic image is holy. In a temple dedicated to sages, the space
upto a thousand
Aratnis
(1
Aratni
= 45 cms) from the phallic image is holy. In a temple dedicated to sages, the space
upto a thousand Aratnis (1 Aratni = 45 cms) from the emblem is holy.
56. If the phallic emblem had been installed by gods the space upto a thousand
Aratnis is holy. In a temple where phallic emblem is self-risen, the space upto a
thousand
Dhanuḥ
.
Pramāṇas
(a dhanuḥ.
pramāṇa
= 4 hastas) is holy.
57. The tank, well, pond etc. in a holy centre shall be considered Śiva-
Gaṅgā
in accordance with Śiva’s statement.
58. By taking bath or making gifts or muttering mantras in that centre one will
attain Śiva. One shall seek shelter in a temple of Śiva and stay there till death.
59-61. The rites of obsequies of the second day or the tenth day, the offerings of
monthly
Piṇḍas
, the rite of
Sapiṇḍīkaraṇa
or the annual
Śrāddha
shall be performed in a holy centre. He will instantly attain Śiva’s region. By
staying there for seven, five or three nights or a single night he will attain
Śiva’s region gradually. He will obtain results according to his conduct and
befitting his caste.
62. By the uplift in the caste and devotion the fruit gains more efficacy. Anything
done with a desire in view yields results immediately.
63-64. Anything done with no specific desire m view yields the region of Śiva
directly. Of the three periods of time, ordained rites shall be performed in the
morning, rites for the fulfilment of desires in the midday and rites for the
suppression of the evil in the evening. The same thing holds good for nights too.
65. The two middle
Yāmas
(1
Yāma
is equal to 3 hours) at night are called
Niśītha
. The worship of Śiva at that time accords desired results.
66. If a man performs rites after realising this, he shall achieve the due results.
Especially in the
Kali
age the achievement of fruit is only due to the precise performance of actions.
67. If the man is well behaved, afraid of sins and the observer of good actions at
other man’s suggestion or at his own he shall attain due results.
The sages said
:—
68-69. O
Sūta
, foremost among excellent yogins, please tell us briefly about the various holy
centres by resorting to which women and men shall attain the region (of Śiva).
Please tell us about the traditions of Śiva temples also.
Sūta said
:—
All of you listen faithfully to the account of all holy centres and their
traditions.
:
vs. 29. 36.
:
The sixteen acts of homage to a deity are slightly different in other texts;
Compare “
āsanaṃ svāgataṃ pādyamarghyamācamanīyakam | madhuparkācamanasnānaṃ vasanābharaṇāni
ca | gandhapuṣpe dhūpadīpau naivedyaṃ vandanaṃ tathā
” Tantrasāra mentions 64 Upacāras.
:
Nyāsas are particular diagrams which are closely associated with the divine mothers
and are written in characters to which a magical power is ascribed. These are the
personified energies of the principal deities connected with the worship of Śiva.
They are reckoned sometimes 7, sometimes 8, 9 or 16 in number.
Chapter 12]
This page relates “narrative of shiva’s holy centres and temples” as found in the
Lord Shiva
Chapter 12 - The narrative of Śiva’s holy centres and temples

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Sūta said
:—
1. O wise sages, please listen to the narrative of holy centres with
Śiva
’s temples all of which accord salvation. Thereafter I shall tell you their
traditions for the welfare of the people.
2. The Earth, fifty crores of
yojanas
in extent, abounding in mountains and forests, supports the people at the bidding
of Śiva.
3. The lord has Himself raised up these temples and holy centres in different
places for the liberation of the residents of these localities.
4. These temples whether self-risen or not, in view of their being accepted (as
their frequent resort) by the sages and
Devas
are intended for the redemption of the people.
5. In these holy centres and temples, ablutions, charitable gifts,
Japas
etc must be regularly performed. Otherwise men are sure to be affected by ailments,
penury, dumbness etc.
6. If a man dies anywhere in the
Bhāratavarṣa
he shall be reborn again as a man if he has resided in a holy centre where there is
a self-risen phallic emblem of Śiva.
7. O brahmins, committing sins in a holy centre is of ineffable character. When a
man stays in a holy centre he must not commit even the smallest sin.
8. Somehow men must strive to find a residence in a holy centre. On the shores of
the ocean in the confluence of hundreds of rivers there are many such holy centres
and temples.
9. The holy river
Sarasvatī
is said to have sixty mouths or holy centres on its banks. Hence an intelligent man
must stay on its banks. He shall attain
Brahma
’s region gradually.
10-11. The river
Gaṅgā
flowing from the
Himālaya
mountains is very holy with its hundred mouths. There are many holy centres on its
banks such as
Kāśī
etc. Its banks are highly sacred in the month of
Mārgaśīrṣa
or when
Bṛhaspati
(Jupiter) is in the
zodiac
‘Capricornus. The river
Śoṇabhadra
of ten mouths is holy and yields all cherished desires.
12-13. By ablutions therein and observing fast the devotee shall attain the region
of the god
Gaṇeśa
. The holy
Narmadā
is a great river of twenty-four mouths. By a dip therein and residing on its banks
the devotee shall attain the region of
Viṣṇu
. The river
Tamasā
is of twelve mouths and
Revā
has ten mouths.
14.
Godāvarī
is very holy and it quells the sins of murdering a brahmin or slaughtering a cow.
It is said to have twentyone mouths and accords
Rudraloka
.
15.
Kṛṣṇāveṇī
is a sacred river destroying all sins. It is said to have eighteen mouths and it
accords
Viṣṇuloka
.
16.
Tuṅgabhadrā
has ten mouths and it accords
Brahmaloka
. The holy
Suvarṇamukharī
is said to have nine mouths.
17-19. Those who fall from Brahmaloka are born there. By residing on the banks of
the auspicious rivers Sarasvatī,
Pampā
,
Kanyā
and
Śvetanadī
one shall attain
Indraloka
. The great river
Kāverī
flowing from the mountain
Sahya
is very holy and is said to have twenty-seven mouths. It accords all cherished
desires. Its banks are the bestowers of heaven and the regions of
Brahmā
and Viṣṇu.
20-28. The devotees of Śiva are the bestowers of
Śivaloka
and accord cherished desires. When the Jupiter and the sun are in the zodiac of
Meṣa
, the devotee shall take the holy bath in
Naimiṣa
and
Badara
.
Worship etc. thereafter accords Brahmaloka. When the sun is in
Karkaṭaka
or
Siṃha
one shall take bath in the
Sindhu
(
Indus
)
. On that occasion the drinking of the sacred water of
Kedāra
and ablution therein accords perfect knowledge. Śiva Himself has mentioned before
that the bath in the Godāvarī in the month of Siṃha when Jupiter is also in the
zodiac of Siṃha accords Śiva region. When Jupiter and the sun are in the zodiac of
Kanya
, ablution shall be performed in the rivers—
Yamunā
and
Śoṇa
, the fruit of which is great enjoyment in the worlds of
Dharma
and
Dantin
(Gaṇeśa). When the sun and the Jupiter are in
Tulā
, the devotee shall take bath in the Kāverī the fruit whereof is the attainment of
all cherished desires as stated by Viṣṇu Himself. The devotee who takes bath in the
river Narmadā in the month of
Vṛścika
, when the Jupiter is in the zodiac of Vṛścika, attains Viṣṇuloka. Brahmā has
stated that the bath in the Suvarṇamukharī when the sun and the Jupiter are in the
zodiac of
Dhanus
accords Śivaloka. The devotee shall take bath in the
Jāhnavī
(
Ganges
) in the month of Mārgaśīrṣa when Jupiter is in the zodiac of Capricornus. After
enjoying pleasures in the regions of Brahmā and Viṣṇu he will gain perfect
knowledge in the end.
29-30. In the month of
Māgha
when the sun is in the zodiac of
Kumbha
,
Śrāddha
, offerings of
Piṇḍa
and water libations with gingelly seeds raise the crores of manes on both the sides
(Paternal and maternal) of the family. When the sun and the Jupiter are in the
zodiac of
Mīna
, ablution shall be performed in Kṛṣṇāveṇī.
31-32. The ceremonial ablutions taken in the different sacred waters in the
respective months accord the region of
Indra
. An intelligent man shall resort to Gaṅgā or the Kāverī river. Certainly his sin
will be quelled thereby. There are many holy centres yielding Rudraloka.
3 3. The rivers Tāmraparnī
and
Vegavatī
accord Brahmaloka. There are holy centres on their banks bestowing heaven on the
worshipper.
34. In between these rivers there are meritorious holy centres. Intelligent men
residing there will reap the respective fruits thereof.
35. Only by good conduct, good predilections and good concepts as well as by being
sympathetic can the devotee derive the benefit, not otherwise.
36. Meritorious actions performed in a holy centre flourish in many ways. Sinful
acts committed in a holy centre, though slight, become manifold.
37-38. If the sin committed in a holy centre is only for livelihood, the merit will
destroy that sin. Merit accords prosperity and quells physical, verbal and mental
sins. O brahmins, the mental sin is adamantine in sticking to the sinner and it
continues for many
Kalpas
.
39-40. The mental sin can be wiped off only by meditation and not otherwise. The
verbal sin is wiped off by Japas and the physical sin by forcefully causing the
emaciation of the body. Sins committed by means of wealth can be wiped off by
making charitable gifts and not otherwise, though crores of Kalpas (Aeons) may
elapse. In some places the increasing sin destroys the merit.
41-43. Both Merit and Demerit have three aspects:—the seed stage, flourishing stage
and the enjoyment stage. If they are in the seed stage they can be quelled by
perfect knowledge. If they are in the flourishing stage they can be quelled in the
manner described before. If they are in the enjoyment stage they get destroyed only
by enjoying and experiencing their fruits and not otherwise though one might have
performed crores of meritorious deeds. If the seed or the flourishing seedlings are
destroyed what remains must be experienced and wiped off. If one regularly performs
worship of gods, makes gifts to brahmins and performs sufficient penance, the
enjoyment becomes bearable. Hence those who wish for happiness must refrain from
committing sins.
:
Bhārata-varṣa is one of the nine divisions of the earth as separated off by certain
mountain ranges, the other eight divisions being Kuru, Hiraṇmaya, Ramyaka, Ilāvṛta,
Hari, Ketumāla, Bhadrāśva and Kinnara. It is surrounded by oceans in the south west
and east and by the Himālaya in the North.
Sk
. VII.1.11.13.
Bharata who gave his name to this country was the descendant of Svāyambhuva Manu.
He was a king of Agnīdhra’s family.
:
The river Śoṇa (also called Sone, Sonā) rises in Gondwana, in Madhya Pradeśa, on
the table-land of Amarakaṇṭaka, four or five miles east of the source of Narmadā
river and running first northerly and then easterly for 500 miles falls into the
Ganges above Pāṭaliputra or Patna. It is called Māgadhī nadī, since it forms the
Western boundary of Magadha.
Sk
. 1. iii u 2.7 (ii).
:
It rises in the
Vindhya
mountain and falls into the gulf of Cambay. It flows in a wide flood-plain and is
fairly deep. It forms a suitable boundary between the political units north and
south of it.
:
It is identified with Tons which issues from the Ṛkṣapāda mountain, appears in the
Bundelkhand region and flows into the
Ganges
below Allahabad.
:
Revā and Narmadā are the two small branches of one and the same river in the upper
course which are later united into one.
:
This river known as
Godā
or Godāvarī forms an important unit in the historical geography of South India. It
drains a large area mainly composed of Deccan
lavas
and flows through a wide fertile valley towards the east. Its catchment area is
bounded in the north by the Sahya mountain, the Nirmala and Satmala ranges and the
hills of Bastar and Orissa known to the
Purāṇas
as
Mahendra
Parvata
.
:
It rises from the Sahya mountain. It is the united stream of
kṛṣṇā
and
Veṇī
. It flows into the bay of Bengal Cf
Sk
. II. i. 29.44.
:
It rises from the Sahya mountain and joins the kṛṣṇā river.
:
It is one of the most sacred rivers of Southern India. After issuing from the
Mahendra mountain, it falls into the southern sea, passing through beautiful hills
and dales along with its tributary streams.
:
See Note 35 on P.47.
:
It is a tributary of Tuṅgabhadrā river.
:
Not identified. The country situated on the bank of this river is sacred to Śiva.
Cf
Sk
. i. iii u 2. 7-19.
:
Not identified.
:
It is one of the most sacred rivers which takes its rise from the Sahya mountain.
It is said to have many
tīrthas
, particularly
Śiva-Kṣetras
, on its bank.
Sk
. I. iii P 6. 98; I. iii u.2.11.
:
Naimiṣa, modern Nimsar, is a sacred region of Uttarapradeśa in the district of
Sitapur, on the bank of
Gomatī
. Naimiṣa was sacred in the
Kṛta
age, as
Puṣkara
in the
Tretā
,
Kurukṣetra
in the
Dvāpara
, the Ganges in the
Kali
age.
:
Name of the hermitage of
Nara
and
Nārāyaṇa
in the neighbourhood of Gaṅgodbheda, the source of the Ganges.
:
This sacred river of Ancient India, takes its rise from the
Himalayas
, flows in the Western Pakistan and falls into the Western Sea.
:
It refers to Kedāra Gaṅgā or
Mandākinī
in Garhwal.
:
The river rises in the
Himalaya
mountains among the Jumnotri peaks, flows for 860 miles on the plains before it
joins the Ganges at Allahabad.
:
It issues from the
Malaya
mountain called the Travancore hills in the southern parts of the Western Ghats.
:
It is the modern Baiga or Bijari in the district of
Madura
. G.D. P. 38.
Chapter 13]
This page relates “description of good conduct (sadacara)” as found in the Shiva-
Lord Shiva
Chapter 13 - Description of good conduct (sadācāra)

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The sages said
:—
1. Kindly tell us the mode of good conduct (
sadācāra
) whereby the sensible man quickly attains higher worlds. Please tell us about
virtue and evil that cause attainment of heaven or hell.
Sūta said
:—
2. A brahmin endowed with strict adherence to good conduct is perfectly wise. A
brahmin learned in
Vedas
and of good conduct is called a
Vipra
. A brahmin endowed with only one of these two is a mere
Dvija
.
3. A brahmin following some of the prescribed rules of conduct and with a
smattering of the Vedas is a
Kṣatriya
brahmin, at best a royal servant. Very careless in following the rules of conduct
the brahmin is really a
Vaiśya
brahmin. One engaged in agriculture and trading activities is also likewise.
4. A brahmin ploughing the field himself is a
Śūdra
brahmin. One of envious and spiteful temperament is a degraded Dvija.
5. A Kṣatriya who rules over a kingdom is a “King”; others are mere
Kṣatriyas
. A merchant dealing in grains etc. is a Vaiśya and others of his caste are mere “
Vaṇiks
”
6. A person rendering service to Brahmins, Kṣatriyas and
Vaiśyas
is called a Śūdra. A working agriculturist is a
Vṛṣala
and the others are
Dasyus
.
7. It is the duty of everyone of the four castes to get up early in the morning and
sit facing the east and meditate on gods. He shall then think about the various
acts of virtue, of matters regarding monetary dealings, the problems connected with
them, the sources of income and the items of expenditure.
8. The direction in which one casts one’s first glance on waking up indicates the
good or bad that is likely to attend one on that day—the eight effects in order are
—longevity, hatred, death, sin, fortune, sickness, nourishment and strength.
9. The last
yāma
(3 hours) of the night is called Uṣā and the latter half of it is
sandhi
(period of conjunction). A brahmin shall get up at that hour and answer the calls
of nature.
10. It must be in a place far off from the house. It must be a covered place. He
shall sit facing the north. If it is not possible due to any obstacle he can sit
facing other directions.
11. He must never sit in front of water, fire, a brahmin or the idol of any god. He
must screen the penis with the left hand and the mouth with the right.
12. After evacuating the bowels, the faeces should not be looked at. Water drawn
out in a vessel should be used for cleaning (
i.e
. no one should sit inside the
tank
or river-water for cleaning purpose).
13. Any way no one shall enter the holy
tanks
and rivers dedicated to deities, manes etc. and frequented by the sages. The rectum
must be cleaned with mud seven, five or three times.
14. The penis must be cleaned with mud as large as a cucumber fruit and the
quantity of mud for the purification of the rectum shall be
Prasṛti
(half a handful). After the purification of the excretory organs, hands and feet
must be washed and gargling shall be done for eight times.
15. For gargling, the water can be taken in any vessel or a wooden cup; but water
shall be spit outside (not in the river or tank). Washing of the teeth with any
leaf or twig must be without using the index finger and outside the water.
16. After making obeisance to the gods of water, the twice-born shall perform the
ablution with
mantras
. Sick or weak persons shall take bath upto the neck or hips.
17. Sprinkling water upto the knees he shall perform the
Mantrasnāna
. He shall propitiate deities etc. sensibly with the water from the holy tank or
river.
18. A washed dry cloth should be taken and worn in the form of paūcakaccha (wearing
of the lower garment in a special way). In all sacred rites the upper cloth should
also be used.
19-20. While taking bath in the holy river or tank, the cloth worn shall not be
rinsed or beaten. The sensible man shall take it to a separate tank or well or to
the house itself and beat it on a rock or on a plank to the gratification of the
manes, O brahmins.
21-23. The
Tripuṇḍraka
shall be drawn on the forehead with the Jābālaka
mantra
. If anyone enters water otherwise, he will surely go to hell. According to
scholarly authorities the mantrasnāna is as follows: Repeating the mantra “Āpo hi
ṣṭhā
”
etc. water shall be sprinkled over the head for suppressing sins. Repeating the
mantra “Yasya Kṣayāya”
etc. water shall be sprinkled over the joints in the legs. The order is as follows:
—feet, head, chest; head, chest, feet and chest, feet, head for sprinkling with
water thrice.
24. It is enough if one performs
mantra snāna
when one is slightly indisposed, or when there is danger from the king or when
there is civil commotion, or when there is no other way or when one is about to
undertake a journey.
25. He shall drink by way of
Ācamana
reciting the mantras from Sūryānuvāka in the morning or from
Agni
-Anuvāka in the evening and perform the ceremonial sprinkling in the middle.
26. O brahmins, at the end of the
Japa
of
Gāyatrī-mantra
Arghya
shall be offered thrice to the sun towards east and once also thereafter.
2 7. The offering of Arghya in the morning is by lifting both the hands high up;
that in the midday by letting off the water through the fingers and that in the
evening by letting the water over the ground facing the west.
28. In the midday the sun is to be viewed through the fingers reciting the mantra
prescribed for that. The circumambulation of oneself is performed (in the
prescribed manner) and the pure Ācamana (without mantras) is performed.
29-30.
Sandhyā
prayer performed before the prescribed time is ineffective. Hence Sandhyā shall be
performed at the prescribed time. The expiatory rite for the omission of Sandhyā
prayer for a day is the repetition of
Gāyatrī
a hundred times more than the usual number of times for ten days. If the omission
is for ten days or more, Gāyatrī must be repeated for a hundred thousand times as
atonement.
31-32. If one omits Sandhyā for a month one has to be re-invested with the sacred
thread.
For the sake of prosperity deities shall be propitiated such as Īśa,
Gaurī
,
Guha
.
Viṣṇu
.
Brahmā
,
Candra
(the moon) and
Yama
. Thereafter the entire rite shall be dedicated to the supreme
Brahman
and pure Ācamana shall be performed.
33-34. Towards the right of the holy water, in a splendid prayer hall, temple or a
common
Maṭha
, or in a stipulated place in one’s own house, one shall sit firmly with the mind
in concentration and perform the Gāyatrī Japa after due obeisance to all gods. He
shall not omit the practice of the
Praṇava
mantra.
35-37. While practising the Praṇava he shall realise fully the identity of
Jīva
(the individual soul) with the supreme Brahman. The full implication of the Gāyatrī
must be borne in the mind when the Japa is performed. “We pray to Brahmā, the
creator of the three worlds, to
Acyuta
the sustainer and
Rudra
the Annihilator.
We meditate on the Self-luminary that prompts us in the activities of virtue and
wisdom bestowing enjoyment and salvation, the Self-luminary that is the driving
force behind the sense-organs, mind, intellect and acts of volition.” The devotee
who dwells thus on the meaning constantly attains the Brahman.
38. Or if incompetent to dwell on the meaning let him at least continue the
recitation of the mere mantra to keep his Brahminhood in tact. An excellent brahmin
must repeat the mantra a thousand times in the morning every day.
40-41. He shall meditate on Vidyeśa, Brahmā, Viṣṇu, Īśa,
Jīvātman
and
Parameśvara
stationed in the twelve esoteric centre of the body from
Mūlādhāra
(basic support) to the
Brahmarandhra
(the mystical aperture at the crown of the head), as identical with Brahman with
the conception of
Soham
(I am He) and continue the Japa. He shall then meditate on them as stationed
outside the body as well.
42-43. From
Mahat
tattva
(the cosmic principle) there are a thousand extraneous bodies each of which is to
be passed by each mantra slowly and the Jīva must be unified with the Supreme. This
is the principle on which the Japa is based. This Japa for the sake of the
extraneous bodies is for two thousand times with the Śikhāṣṭaka.
44. This is the tradition regarding the
Japas
. Repetition for a thousand times accords Brahmahood and that for a hundred times
accords the region of
Indra
.
45. Repetition for less number of times may guard the soul to a certain extent and
bring about rebirth in the family of a brahmin. After the worship of the sun, the
brahmin shall practise thus every day.
46. A brahmin who has completed one million two hundred thousand repetitions
becomes a full-fledged brahmin. A brahmin who has not completed at least a hundred
thousand repetitions of Gāyatrī is not authorised in Vedic rites.
47. Till he completes his seventieth year he shall follow these rules. Afterwards
he can take to renunciation. After renunciation he shall repeat the Praṇava twelve
thousand times in the morning every day.
48. Omissions and deficiencies of one day must be made good the next day. If the
omission is continued for a month, the atonement is repetition for one hundred and
fifty thousand times.
49. If the omission extends beyond this, he shall take the order of
Sanyāsa
afresh. Then only can the defect be fully effaced. Otherwise he is sure to fall
into
Raurava
, the terrible hell.
50. Only the person who has a cherished desire shall endeavour for virtue and
wealth and not others. A brahmin shall seek salvation and practise the ways of
realising Brahman for ever.
51. From virtue wealth is derived and from wealth enjoyment.
Vairāgya
(non-attachment) is the outcome of enjoyment. That is to say, when one fully enjoys
the pleasures by means of wealth acquired by virtuous means one comes to the stage
of Vairāgya (Detached State).
52-53. If the enjoyment is through the wealth acquired by other means, the result
is the increase of passion alone.
Dharma
is twofold: one through the sacrificial offering and the other through the body by
performing ceremonial ablutions in a sacred river etc. One can earn wealth through
virtue and divine form through penance.
54. A person freed from desire gains purity and by purity he acquires knowledge.
There is no doubt about it. In the ages of Kṛtā,
Tretā
and
Dvāpara
penance was recommended for attaining Dharma; but in the age of
Kali
it is the sacrificial offering that secures Dharma for us.
55. In the
Kṛta
age knowledge was acquired through meditation; in the Tretā through penance; in the
Dvāpara through sacrifice and now in the Kali age it is through the worship of
idols.
56. The fruit is in accordance with the nature of merit and sin. Deficiency,
increase, decrease etc are due to the difference in the articles employed and the
part of the body and items of rites.
57. Evil is of violent character and virtue is of pleasant nature. A person becomes
miserable due to evil and secures happiness on account of virtue.
58. It must be known that bad conduct leads to misery and good conduct to
happiness. Hence it is the duty of everyone to acquire virtue for the sake of
worldly enjoyment as well as salvation.
59. If any one regularly offers sufficient material means to a brahmin with four
members in his family, for a hundred years he will remain in
Brahmaloka
.
60. The rite of
Cāndrāyaṇa
performed a thousand times yields Brahmaloka. It is the duty of a Kṣatriya to
establish and sustain a thousand families.
61-63. It yields
Indraloka
to him. If he maintains ten thousand families he attains Brahmaloka. According to
scholars in the Vedas, a man attains the region of that deity in meditation of whom
he makes charitable gifts. A man devoid of wealth shall endeavour to accumulate
penance and austerities. Everlasting happiness is achieved by pilgrimages to holy
centres and penances. Now I shall expound the mode of acquiring wealth through pure
and lawful means.
64. A brahmin shall earn wealth without cringing or exerting himself too much. He
can accept monetary gifts and fees for presiding over sacrifices duly performed.
65. A Kṣatriya shall earn wealth by valorous exploits and a Vaiśya by means of
agriculture and cattle-breading. The charitable gifts of wealth acquired by lawful
means alone, are attended with good results.
66. Salvation is achieved by the acquisition of Perfect knowledge by every one with
the blessings of the preceptor. Salvation is realisation of one’s own real form and
the perfect bliss.
67. O brahmins, men realise all these things only if they cultivate the association
of good people. A householder shall make charitable gifts of everything like money,
grain etc.
68. A person who desires permanent welfare for himself shall give to Brahmins
fruit, grain or other articles especially when the need for the same arises.
69. Water shall always be given to the thirsty. Food shall be given to the hungry
and the sick. Gift of food is of four types—field, unhusked grain (or seed),
uncooked food and cooked food.
70. A giver of food receives half the merit of the receiver which he accumulates
till the time that food is digested or as long as the glory of lord
Śiva
reaches his ears.
71. The receiver of a gift must expiate for his sin by means of austerities or by
making gifts to others. Otherwise he will fall into the Raurava hell.
72-73. Everyone shall set apart a third of his wealth for Dharma, another third for
Vṛddhi
(flourishing) and the rest for his
Bhoga
(enjoyment). With the part intended for Dharma he shall perform the three rites of
virtue viz.
Nitya
(daily prayers etc.),
Naimittika
(casual acts of piety) and
Kāmya
(specific rites for the fulfilment of desires). By means of the second part he
shall increase his wealth. By utilising the third part he shall enjoy with
restraint in pure and wholesome ways.
74. One tenth of the wealth acquired by agricultural operations must first be given
in charity (before making the three-fold divisions) in order to wipe off the sin.
He can utilise the rest as mentioned before. Otherwise he shall fall into Raurava.
75. Or he is sure to be evil-minded hastening towards his own certain ruin.
Sensible persons acquiring much wealth by way of usury or trading activities must
likewise give away a sixth of that wealth in charity (before making the threefold
divisions).
76. Excellent brahmins, accepting monetary gifts from decent people, shall give
away a fourth of that wealth in charity. They shall likewise give away half in
charity in case of an unexpected windfall.
77. If a brahmin accepts a monetary gift from an indecent fellow he shall give away
the entire amount in charity. A defiled gift shall be thrown into the sea. It is
more creditable if one invites persons and makes gifts to them. One’s own enjoyment
gains by it.
78. A man must give others what they beg of him according to his ability. If a
thing requested for is not given he will be indebted to that extent even in his
next birth.
79. A sensible person shall not proclaim others’ faults. O brahmin, whatever is
seen or heard should not be spitefully repeated.
80. An intelligent man shall not speak words wounding the hearts of others. For
achieving prosperity he shall perform sacred rites in the fire at dawn and at dusk.
81-82. Persons unable to perform the same, both the times, shall do so once,
worshipping the sun and the fire duly. Raw rice, other food grains,
ghee
, fruits, bulbous roots, cooked food soaked in ghee for sacrificial rites—all these
things shall be duly used as prescribed in the sacred texts.
Sthālīpāka
(offerings of cooked food in the vessel itself) shall be performed at the
stipulated time in the manner laid down. If there is no
Havya
(cooked rice offering) the main sacrifice alone shall be performed.
83. Thus the daily rites have been narrated. These shall be performed always; or
repeated muttering of mantra alone or the worship of the sun shall be performed.
84-85. Those who seek welfare of the soul shall do like this. A person who seeks
wealth also shall do likewise. All persons devoted to
Brahmayajña
, worship of gods, worship of fire, reverence to preceptors and gratification of
brahmins deserve to attain heaven.
:
Three lines horizontally drawn over the forehead with the ash slightly pasted with
water.
:
Vājasaneyisaṃhitā (of Śuklayajurveda) II.50.
:
Vājasaneyisaṃhitā (of Śuklayajurveda) 11.53.
:
Three-footed sacred mantra of the
Ṛgveda
well-known after its metre Gāyatrī. It is addressed to the sun (savitar) and is
therefore called Sīvitrī. It runs—
“Tatsaviturvareṇyaṃ bhargo
devasya
dhīmahi
dhiyo yo naḥ
pracodayat
.”
—We meditate on that excellent light of the sun. May he illuminate our minds.”
:
It is one of the purificatory rites prescribed in the
Dharma
-
sūtras
and explained in the
Gṛhyasūtras
in which the boy is invested with the sacred thread and thus endowed with second or
spiritual birth and qualified to learn the
Veda
by heart. A Brāhmin is initiated in the eighth year, a Kṣatriya in the eleventh, a
Vaiśya in the twelfth; but the term could be delayed. Cf. Maitrāyaṇī-saṃhitā 2.36-
38.
:
Guha, literally the mysterious one, is
Kārttikeya
, so called because of his mysterious birth. According to a legend he was the son
of
Śiva
produced without the intervention of a woman. Śiva cost his seed into fire which
was afterwards received by the
Ganges
: Kārttikeya was the result. He is therefore called as the son of Agni and
Gaṅgā
. When born he was fostered by the six
Kṛttikas
and these offering their six breasts to the child he became six-headed.
:
Cf
.
Devi
Bhāgavata-purāṇa I.3.3-4
“brahmā viṣṇuśca rudraśca trayo
devāḥ
sanātanāḥ |
nātaḥ
parataraṃ kiñcid brahmāṇḍe'sminmahāmate ||
brahmā sṛjati lokānvai
viṣṇuḥ
pātyakhilaṃ
jagat
|
rudraḥ
saṃharate kāletraya pate'tra kāraṇam ||”
also Śiva-purāṇa (Vidyeśvara-saṃhitā) 10:
“tridhā vibhajya cātmānaṃ
trailokyaṃ
sampravartate |
sṛjate grasate caiva vīkṣate ca tribhissvayam ||”
The idea is often repeated in the
Purāṇas
.
Chapter 14]
This page relates “description of fire-sacrifice (agniyajna), etc.” as found in the
Lord Shiva
Chapter 14 - Description of Fire-sacrifice (agniyajña), etc.

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The sages said
:—
1. O lord, please tell us in order in detail all these rites viz. the fire
sacrifice, the sacrifice to gods,
Brahmayajña
, the worship of the preceptor and the gratification of brahmins.
Sūta said
:—
2-3. The offering made into the fire is called fire-sacrifice (
Agniyajña
). In the case of persons in the
Brahmacarya
Āśrama
(i.e Religious Students) it is called samidādhāna (collection of sacrificial
twigs). O brahmins, until the rite of Aupāsana (fire sacrifice of the householder)
all the persons in the first Āśrama perform their
Vratas
and special sacrifices in the fire from sacrificial twigs.
4. O brahmins, in the case of ascetics and forest-dwellers who have consigned the
sacred fire to the
Ātman
, taking a restricted quantity of wholesome food is itself the sacrificial
offering.
5. Householders who have started their Aupāsana rite shall maintain the rite in the
sacrificial fire kept in a vessel or pit always.
6. The sacrificial fire shall be maintained either in the Ātman or in the
Araṇī
(the sacrificial churning twig from which fire is kindled) lest the fire should be
extinguished by royal or divine intercession.
7. O brahmins, the offering in the fire in the evening for the
fire-god
is the bestower of prosperity. The offering in the morning for the sun-god is
conducive to longevity.
8-9. This is called Agniyajña in as much as it enters the sun during the day. The
different sacrifices
Sthālīpāka
etc. for the propitiation of
Indra
and other gods by offerings in the fire are called
Devayajña
. The rites of
Caula
(ceremony of tonsure) etc. are performed in the ordinary fire.
10. The regular study of the
Vedas
is called Brahmayajña. A brahmin shall perform this constantly for the propitiation
of gods.
11. This is to be practised by all and hence no special rules are prescribed here.
Now attend to the explanation of certain
Devayajñas
without fire.
12. At the beginning of the first creation, the omniscient, merciful lord
Mahādeva
created the different week days for the benefit of the entire world.
13. Lord Mahādeva, the global physician, the omniscient, the panacea of all
panaceas, made the first day his own day that bestows good health.
14-17. Next he created the day of his
Māyā
(Illusion) the bestower of prosperity. Afterwards when the birth of
Kumāra
was attended with some mishaps he created the day for the sake of surmounting
mishaps and idleness. With a desire to bless the worlds and for their nurture and
protection he created the next day dedicated to
Viṣṇu
, the protector of the worlds. The next day created by the lord is for the sake of
the longevity of the worlds dedicated to the creator of the three worlds,
Brahmā
, called also Parameṣṭhin, who is the bestower of longevity too. Hence this day too
bestows longevity.
18. The last two days of the week created by the lord are those of Indra and
Yama
. In the beginning when the lord created
Puṇya
and
Pāpa
(Virtue and Sin) for making the three worlds flourish, these deities who preside
over them were assigned these two days.
19-22. The last two days are the bestowers of worldly enjoyments and removers of
premature death respectively. The lord made the sun etc. who are His own
manifestations and are firmly established in the solar cycle (Jyotiścakra
the lords of the different days. Their worship in their respective days accords the
respective benefits viz:—health, riches, removal of sickness, nourishment,
longevity. enjoyment of pleasures and prevention of death respectively. It is said
that the respective merits of the different days are secured through the
gratification of the gods.
Śiva
is the ultimate bestower of the fruits accruing from the worship of other gods as
well.
23-24. The worship for the propitiation of the deities is fivefold. 1. the repeated
recitation of the respective
mantras
2. sacrifice 3. charitable gift 4. austerities and 5. propitiation on the altar,
idol, fire or a brahmin. The sixteen forms of service and homage shall be duly
observed.
25-26. Of the fivefold forms of worship the latter are more efficacious than the
former. In the absence of the earlier ones the latter ones can be observed. In the
ailments of the eyes or head or for quelling leprosy, the sun shall be worshipped
and the brahmins fed for a day, a month, a year or three years.
27-28. If the action meritorious or otherwise that has begun to fructify is
sufficiently strong, the ailment, old age etc. are alleviated. The repetition of
the mantras of the favourite deity accords the respective benefits of the day of
the week. The first day of the week dedicated to the sun has the special merit of
the removal of sin, especially for brahmins.
29. For the sake of riches, the intelligent devotee shall worship
Lakṣmī
etc. on Monday with cooked rice soaked in
ghee
and shall feed brahmin couples.
30. For alleviating ailments the devotee shall worship
Kāli
and others on Tuesday. He shall feed brahmins with an
Āḍhaka
(a measure) of cooked rice, the pulse, black gram and green gram.
31. The scholarly devotee shall worship Viṣṇu with curd-rice on Wednesday. Sons,
friends, womenfolk etc. will always be well-nourished for ever.
32. A person who seeks longevity shall worship the deities for their gratification,
with sacred thread, cloth, milk and ghee on Thursday.
33. On Friday, for the sake of enjoyment of worldly pleasures, the devotee shall
worship
devas
with concentration. Brahmins should be propitiated with the cooked food consisting
of six flavours.
34-35. Good cloth should be presented to women to gladden them. The wise devotee
shall worship
Rudra
and others on Saturday that wards off premature death, by performing
Homa
with gingelly seeds. He shall make gifts to the brahmins and feed them with cooked
rice and gingelly seeds. Thus worshipping the deities he shall derive the fruit of
good health etc.
36-38. In the daily or special sacrifices of the deities, ceremonial ablutions,
charitable gifts, repeated muttering of mantras, sacrifices, propitiation of the
brahmins, in the worship of the different devas in view of special dates or special
conjunction of the planets, or in the different days of the week it is the
omniscient lord of the universe who bestows health and other benefits by assuming
the different forms. He bestows the same according to the time, place and the
deserts of the recipient.
39. The articles for worship shall be in accordance with one’s faith or local
conventions. The lord bestows health etc. in accordance with the comparative
quality of the same.
40. In the beginning of the period of auspiciousness, the end of the period of
inauspiciousness, on birth days (according to the stars) etc. the householder shall
worship the planets, Sun etc. in his own house for his good health etc.
41. Hence the worship of gods bestows all desired fruits. The worship conducted by
brahmins must be along with mantras and by means of gesticulations in the case of
others.
42. The worship shall be carried out by men seeking good benefits in all the seven
days in accordance with their capacity.
43. Indigent men shall worship devas with austerities and rich men by spending
money. Again and again they shall do virtuous actions with sufficient faith.
44-46. After enjoying the pleasures in heaven they are reborn again in the world.
For better enjoyment the rich shall always plant trees for shade, dig tanks etc,
install deities, and carry on virtuous activities. After the lapse of some time,
when the virtue becomes ripe he shall achieve perfect knowledge. O brahmins, he who
hears this chapter, or reads it or he who facilitates the hearing of the same shall
derive the fruit of Devayajña.
:
Jyotiścakra or Śiṃśumāra Chakra refers to the system of stars, planets and
constellations conceived of as a Cakra rotating like the Potter’s wheel. The vast
space is an ocean in which the stars are arranged like the body of a giant
alligator. The imagery of the wheel implies a fixed centre to which the whole
system of moving stars is secured by certain pulls, spoken of as winds (Vāta) in
physical form but actually invisible forces exercised by the centre on the
peripheral stars. Cp. Matsya-purāṇa (‘A Study’ by V. S. Agrawal)—A Study. P. 209.
:
Six flavours are: (1) pungent, (2) sour, (3) sweet, (4) salt, (5) bitter and (6)
astringent.
Chapter 15]
This page relates “qualification, time and place for devayajna, etc.” as found in
the Shiva-purana, which, in Hinduism, represents one of the
Lord Shiva
Chapter 15 - Qualification, time and place for devayajña, etc.

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The sages said
:—
1. O
Sūta
, foremost among those who know everything, please expound to us the place etc.
Sūta said
:—
The pure house accords normal benefit in the rites of
Devayajña
etc.
2. The cowshed is of ten times more benefit than that. The bank of a tank is of ten
times more benefit than that and the root of
Tulasi
plant or of
Bilva
or
Aśvattha
trees is again of ten times more benefit than that.
3-5. Similarly a temple, the bank of a holy tank, the bank of an ordinary river,
the bank of a holy river and the banks of the seven holy
Gaṅgās
are each of ten times more benefit than the previous. The seven holy Gaṅgās are
Gaṅgā
,
Godāvarī
,
Kāverī
, Tāmraparṇikā,
Sindhu
,
Sarayū
and
Revā
. The shores of the sea are of ten times more benefit than the previous. The summit
of a mountain is of ten times more benefit than the shores of the sea.
6-7. The place where the mind is quite at home is the most excellent of all places.
Yajña
,
Dāna
etc. accord full benefit in the
Kṛta
age. In the
Tretā
age they yield three-fourths of the benefit. In the age of
Dvāpara
the benefit derived is half. In the age of
Kali
only one fourth of the benefit is obtained. When half of the Kali age passes on,
the benefit is only three-fourths of this one-fourth.
8. A holy day accords a normal benefit to a pure-souled devotee. O Scholars, the
period of transit of the sun from one
Zodiac
to another yields ten times more benefit than that.
9. The period of equinoxes, the period of tropical transit, the period of transit
to the capricornus, and the time of lunar eclipse are each of ten times more
benefit than the previous one.
10. The auspicious hour of complete Solar eclipse is of still more benefit, than
the previous. Since the sun of cosmic form is infested with poison then, there is
the likelihood of ailments spreading.
11. Hence for the alleviation of the serious effects of poison, the devotee shall
observe ceremonial ablutions, offer gifts and mutter prayers. That period is
specially holy inasmuch as it is intended for the alleviation of the after-effects
of poison.
12. The birth-star, and the concluding period of holy rites are of the same
efficacy as the period of Solar eclipse. The time spent in the company of noble
holy men is of the efficacy of crores of solar eclipses.
13. Persons of unflinching devotion to austerities and perfect knowledge, yogins
and ascetics deserve holy worship since they quell others’ sins.
14. A brahmin who has repeated the
Gāyatrī mantra
two million four hundred thousand times also deserves the same and accords full
benefit and wordly enjoyments.
15. The word
Pātra
(one who deserves) means one who protects the giver from downfall.
16-17. The word
Gāyatrī
means that which saves the reciter from downfall. Only a person of purified soul
can save others, just as only a rich man can donate anything to others. A man of no
means cannot give anything to others in this world.
18-19. Only he who has purified himself by means of Gāyatrī
Japa
can be called a pure brahmin. He alone deserves the position of presiding over all
holy rites, Dāna Japa,
Homa
,
Pūjā
etc. He alone can save others. Any hungry man or woman deserves charitable gifts of
cooked food.
20-21. An excellent brahmin must be invited on an auspicious occasion and given
sufficient sums of money with piety and pleasing words. They accord all desired
results. A charitable gift given to a needy person yields the utmost benefit. If it
is given after entreaties it yields only half the benefit.
22-23. Monetary gifts to servants accord only one-fourth benefit. O excellent
brahmins, charitable gifts to an indigent person, only because he is born a
brahmin, accord worldly enjoyment for ten years. Gifts to a brahmin Vedic scholar
accord heavenly enjoyment for ten years.
24. Gifts to a brahmin who regularly repeats Gāyatrī
mantra
, accord
Satyaloka
for ten years. Gifts to a brahmin devotee of
Viṣṇu
accord
Vaikuṇṭha
Loka
.
25. Gifts to a brahmin devotee of
Śiva
accord
Kailāsa
. All kinds of gifts accord enjoyments in the different
Lokas
.
26-28. A person who gives cooked food attended with the ten ancillary services, on
a Sunday, attains good health for ten years even in the next birth. The ten
ancillary services are—Honouring, inviting, providing oil bath, washing and serving
the feet, bestowing cloth, scents etc, serving side dishes of six tastes, pancakes
prepared in
ghee
and sweet juices, betel leaves, monetary gifts, formal farewell and following a few
steps—This is called Daśāṅga
Annadāna
,
29-30. A man who renders ten sorts of ancillary services to ten brahmins on Sunday
attains good health for a hundred years. If he gives the same on Monday or any
other day, he attains the benefit as stipulated for that day. The benefit of food-
gifts is secured in this world itself either in this birth or in the next.
31. If in this manner he gives food on all the seven days to ten brahmins he
secures good health and all other benefits for a hundred years.
32. Similarly he who gives cooked rice in this manner to hundred brahmins on Sunday
secures good health in
Śivaloka
for a thousand years.
33. If he gives the same for a thousand brahmins he secures the benefit for ten
thousand years. Similarly the benefit accrued for gifts on Monday and other days
can be understood by a thoughtful man.
34. By giving food to a thousand brahmins whose minds have been purified by
Gāyatrī, on Sunday, the devotee attains good health and other benefits in
Satyaloka.
35. By giving food to ten thousand persons he secures the benefits in
Viṣṇuloka
. By giving it to a hundred thousand persons he derives benefits in
Rudraloka
.
36. Those who seek learning must make gifts to children considering them on a par
with
Brahmā
. Those who seek sons and other ends must make gifts to young men considering them
on a par with Viṣṇu.
37. Those who seek knowledge must make gifts to old men considering them on a par
with
Rudra
. Those who seek intellect must make gifts to young maidens considering them on a
par with
Bhāratī
(Goddess of Speech).
38. Excellent men seeking enjoyments must make gifts to youthful maidens
considering them on a par with
Lakṣmī
(Goddess of Wealth). Those who seek purity of
Ātman
must make gifts to old women considering them on a par with)
Pārvatī
.
39. That which is acquired by gleaning more than one ear of corn at a time or
gleaning corns one by one, by fees received from disciple
is called Śuddhadravya (clean wealth). This wealth yields complete benefit.
40. Wealth acquired by acceptance of monetary gifts is called middlesome wealth.
Wealth acquired by agricultural or trading activities is called lowliest wealth.
41. Wealth acquired by
Kṣatriyas
using their valour or
Vaiśyas
by trading activities is called excellent. So also the wealth acquired by the
Śūdras
by salaries for service.
42-45. Patrimony or sum received from husbands forms the wealth of virtuous women.
There are twelve things to be given in the twelve months beginning with
Caitra
or all together on an auspicious occasion for the flourishing of what is cherished.
They are:—(1) cow, (2) plots of land, (3) gingelly seeds, (4) gold, (5) ghee, (6)
cloth, (7) food-grains, (8) jaggery, (9) silver, (10) salt, (11) ash gourd and (12)
a virgin. Gift of cows, milk-products, cow-dung (in the form of manure etc.) ward
off the sins accruing from wealth and grain while sins connected with water, oil
etc. are warded off by cow’s urine.
46. The three kinds of sins—physical etc. are warded off by milk, curd and ghee.
Their nourishment can be understood by scholars.
47. Gift of plots of land is conducive to stability here and hereafter, O brahmins.
Gift of gingelly seeds is conducive to strength and to the conquest of premature
death.
48. Gift of gold increases the power of the gastric fire and is conducive to
virility. Gift of ghee is nourishing and that of cloth is conducive to long life.
49. Gift of food-grains is conducive to the increase of food production. Gift of
jaggery yields sweet food. Gift of silver is conducive to the increase in the
quantity of semen and that of salt is conducive to the happy admixture of the six
tastes.
50. The gift of pumpkin gourd is conducive to nourishment. All kinds of gifts
increase everything and secure all kinds of enjoyment here and hereafter, O
brahmins.
51-53. Gift of a virgin is conducive to worldly enjoyment throughout life. Sensible
persons shall make gifts of fruits according to the season such as the fruits of
jack, mango, wood apple trees, plantains, fruits from hedges, pulses of black gram,
green gram, vegetables, chillies, mustards, their plants etc.
54. Sensible men shall gratify the sense-organs of hearing etc. of other people for
the gratification through sound etc. It gratifies the quarters too.
55. Theism is that feeling in which one fully realises that all actions are
fruitful. It is necessary that
Vedas
and sacred texts should be learnt direct from preceptors.
56. Devotion to God out of fear for kinsmen or royal punishment is of inferior
sort. An indigent person bereft of all means of livelihoods shall worship verbally
or by means of physical activities.
57. Verbal worship means recital of
mantras
, hymns and
Japas
. Worship of physical activities means pilgrimages, observance of fast and other
rites.
58. Whatever one does, whether it is great or small, whatever be the means
employed,—if that is dedicated to deities it becomes conducive to enjoyment.
59-61. The two—practice of austerities and making charitable gifts—must be carried
out always. Asylum should be given according to the caste of the person concerned.
It is conducive to the satisfaction of the
Devas
and worldly enjoyments as well. Such a devotee shall always attain noble birth and
enjoyments here and hereafter. If he performs the sacred rites with dedication to
God, he shall attain salvation. He who reads or hears this chapter becomes
righteous and endowed with knowledge.
:
It is a well known river, mentioned in the RV. (V.53.9) along with the rivers
Sarasvatī, Sindhu, Gaṅgā, Yamunā, and Śutudrī. Gharghara (Ghāgrā) and Tamasā (Tons)
are its tributaries. It is a sacred river of Northern Kosa, with Ayodhyā, the
sacred city of great antiquity, lying along its bank.
:
Śila
and
uñchavṛttis
. According to Kullūkabhaṭṭa on Manusmṛti (X.112) the occupation of gleaning more
than one ear of corn at a time is called Śila while that of gleaning corns one by
one is called uñcha.
Chapter 16]
This page relates “different modes of worship of clay idols and their results” as
Lord Shiva
Chapter 16 - Different modes of worship of clay idols and their results

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The sages said
:
1. O excellent one, please explain the rules of the worship of clay idols by
following which all desired results will be achieved.
Sūta said
:—
2. You have requested for a very good thing. It bestows all wealth always. It
suppresses misery instantaneously. I shall explain it. Please listen.
3-4. It wards off premature and foul death. Even a timely death it prevents. O
brahmins, it bestows womenfolk, sons, wealth, grains etc. The worship of idols made
of clay etc. is conducive to the attainment of all cherished desires in the world.
From it the devotee derives food and other edible things, cloth etc.
5. Both men and women are authorized in this. The clay should be brought from the
beds of rivers, lakes or wells.
6. It should be washed well and pasted with scented powder and milk. The idol
should be made with the hands on a raised platform.
7. All the limbs, joints etc. should be perfectly shaped with the respective
weapons of the deity concerned. It should be seated on
Padma Āsana
(the lotus pose) and worshipped respectfully.
8. The five deities
Gaṇeśa
, Sun,
Viṣṇu
,
Pārvatī
and
Śiva
shall be usually worshipped in their images. But a brahmin shall always worship the
phallic emblem of Śiva.
9. In order to derive the full benefit of worship, the sixteen forms of service
shall be observed. The sprinkling of water over the idol shall be performed with
flowers. The pouring of water shall be performed with
mantras
.
10-11. The food offering shall consist of cooked rice of
Śāli
variety. In the worship conducted in the house, 12 handfuls of rice (=
Kudava
) shall be used. In the worship in a temple constructed by men, a
prastha
(a particular measure) of cooked rice shall be used. In a divine temple three
Prasthas
of cooked rice shall be used. In the worship of self-risen image five prasthas of
cooked rice shall be used. If thus used it gives complete benefit. By using twice
or thrice this quantity the benefit shall be greater.
12-15. By performing this worship a thousand times, a brahmin shall attain
Satyaloka
. A vessel made of wood or iron twelve
aṅgulas
in width, 24 aṅgulas in length and sixteen aṅgulas in height is called Śiva. An
eighth part of it is called a Prastha and it is equal to four
Kuḍavas
. If ten, hundred or thousand prasthas of water, oil, incense etc. are used in
temples of human construction, of saintly worship or of self-risen idol, the
worship is called Mahāpūjā.
16. The ceremonial bath is conducive to the purity of the soul; the application of
scented paste yields virtue. The food offering is conducive to longevity and
gratification and the incense yields wealth.
17. The lighting of the lamp is conducive to knowledge and the betel leaves are
conducive to enjoyment. Hence in all worships these six items are scrupulously
observed.
18. Obeisance to the deity and repeated recitation of mantras accord all cherished
desires. They must be observed at the end of the worship by men who seek both
worldly enjoyment and salvation.
19. At first all items shall be gone through mentally and then item by item every
rite shall be performed. By the worship of deities, the devotee attains the
different regions.
20. In the subsidiary worlds also there is an ample scope for enjoyment. O
brahmins, I shall narrate the special types of worship to which please listen with
faith.
21-22. By the worship of Gaṇeśa the devotee shall attain his wish in this world
itself. The days of special worship of Gaṇeśa are Fridays, the fourth day of the
bright half of the
lunar months
of
Śrāvaṇa
and
Bhādrapada
, and the
Śatabhiṣak
star of the month of
Dhanus
. He shall be worshipped duly on these days. Or the devotee shall worship
continuously for hundred or thousand days.
23. As a result of the faith in the deity and in the fire, the worship yields sons
or the different wishes to the devotees. It quells all sins and the various
hardships.
24. The worship of Śiva and others on their respective days of the week is
conducive to the purity of soul. In regard to
Kāmya
rites, the basis is either the
Tithi
or the star or the particular combinations of planetary positions.
25. The day of the week is the basis for the worship of
Brahman
and others. There is no increase or decrease with respect to the days of the week
as in regard to the Tithi, star etc. A day is calculated from sunrise to sunrise.
26-28. The worship of the deities on the respective
Tithis
etc. is conducive to full enjoyment for the devotees. In regard to rites of the
manes, the earlier part must be in contact with the night previous. In the worship
of deities the latter part must be in conjunction with the day. If the Tithi
extends to mid-day, that part of it which falls at sunrise shall be taken for the
worship of the deities, so also in regard to the stars. Hence a devotee shall
consider all these aspects and proceed with the worship, repeated recitation of the
mantras etc.
29-30. The word
Pūjā
is thus derived: Pūḥ means ‘the achievement of the fruits of enjoyment.’ By the
rite one achieves the fruits. Jāyate means “is born.” Good ideas, knowledge etc.
also are included in this. The word Pūjā is used in this sense amongst the people
as well as in the sacred texts.
31-32. The daily and occasional rites yield their benefits in due course but the
fruits of Kāmya rites are instantaneous. The necessary rites are performed
everyday. The occasional rites are performed in particular months, fortnights,
years or on special occasions. In the Kāmya rites one derives the fruits after the
sin has been duly quelled.
Mahāgaṇapati
Pūjā shall be performed on the Caturthī day of the dark half of the
lunar month
.
33. That rite wipes off the sin of the whole fortnight and yields enjoyment for
full fortnight. The worship performed on the Caturthī day of the lunar month of
Cakra
accords benefit for a month.
34-36. The worship performed in the months of
Siṃha
and Bhādrapada accords enjoyment of worldly pleasures for a year. The worship of
the sun shall be performed on Sundays, or Saptamī (seventh) day or in the star
Hasta
of the month of Śrāvaṇa or on the Saptamī in the bright half of the month of
Māgha
. The worship of Viṣṇu is conducive to the attainment of all desires and wealth if
performed on Wednesdays, Dvādaśī (12th) day or in the star of
Śravaṇa
in the months of
Jyeṣṭha
and Bhādrapada. The same worship in the month of Śrāvaṇa yields all desired wishes
and good health.
37. Propitiation of Viṣṇu on the Dvādaśī day yields the same benefit as is derived
from the gift of the twelve things with ancillary rites.
38. The devotee shall worship twelve brahmins on the Dvādaśī day assigning them the
twelve names of Viṣṇu with all the sixteen forms of service. He shall gratify the
deity thereby.
39. Similarly twelve brahmins shall he worshipped after assigning them the twelve
names of any deity to gratify that deity.
40. A person who seeks prosperity shall worship Pārvatī who bestows all worldly
pleasures on Mondays, Navamī (ninth) day, and in the star of
Mṛgaśiras
in the month of
Karkaṭaka
.
41-42. The Navamī in the bright half of the month of Āśvayuj accords all desired
benefits. The worship of Śiva shall be performed on Sundays, Caturdaśī (fourteenth)
day of the dark half of the month of Māgha on the
Ārdrā
star and on the Mahārdrā day. It accords all cherished desires.
43-45. The worship is conducive to longevity, prevents premature death and accords
the achievement of everything. The worship of the different manifestations of Śiva
with all sixteen forms of service and homage on the Mahārdrā day in the month of
Jyeṣṭha, on caturdaśī day or on the Ārdrā day in the month of
Mārgaśīrṣa
is on a par with Śiva’s worship and yields worldly enjoyment and salvation. The
worship of the first deity of the week days in the month of Kārtika is specially
recommended.
46 47. When the month of Kārtika has arrived, the sensible man shall worship all
the deities by giving gifts and observing austerities,
homas
,
Japas
, restraints and the sixteen forms of service. The idol shall be worshipped with
mantras. Brahmins shall be fed. The devotee shall be freed of desires and
distresses.
48. The worship of deities in the month of Kārtika yields all worldly pleasures,
dispels all ailments and removes the adverse effects of spirits and evil planets.
49. The worship of the sun on Sundays in the month of Kārtika together with the
gifts of gingelly seeds and cotton alleviates leprosy etc.
50. By making gifts of
Harītakī
(one of the myrobalans), chillies, cloth, milk etc. and by installing Brahman, the
alleviation of consumption is brought about.
51-53. By making gifts of lamps and mustard seeds epileptic fits are alleviated.
The worship of Śiva on Mondays in the month of Kārtika suppresses excessive poverty
and increases prosperity. The worship of
Skanda
on Tuesdays in the month of Kārtika, and making gifts of houses, fields, domestic
articles and utensils, lamps, bells etc. the devotee gains eloquence without delay.
54. The worship of Viṣṇu on Wednesdays in the month of Kārtika together with the
gift of cooked rice with curds yields good progeny.
55. The worship of Brahman on Thursdays in the month of Kārtika and the gift of
honey, gold and
ghee
affords the increase of worldly pleasures.
56. The worship of the elephant-faced Gaṇeśa
together with the gifts of scented flowers affords the enjoyment of worldly
pleasures.
57-59. Even a barren woman gets a good son making gifts of gold, silver etc. The
worship of the guardians of the quarters, the elephants of the quarters, the
serpents, the guardians of dams, the three-eyed
Rudra
and Viṣṇu, the remover of sins, bestows perfect knowledge. The worship of Brahman,
Dhanvantari
and of the twin deities—
Aśvins
alleviates ailments, prevents foul death and suppresses all sickness
instantaneously.
60-62. Gifts of salt, iron, oil, pulses, Trikaṭuka, fruits, scents, drinking water
etc., liquids in prastha measures and solids in
pala
weights enable the devotee to attain heaven. The worship of Śiva and others early
in the morning in the month of Dhanus enables the devotees to achieve everything
gradually. The offering of eatables shall preferably be ghee-soaked rice of the
Śālī
variety and well-cooked.
63. The offering of various kinds of cooked rice is specially recommended in the
month of Dhanus. The person who gives cooked food in the month of Mārgaśīrṣa shall
attain all desired benefits.
64-65. The giver of cooked food in the month of Mārgaśīrṣa shall attain destruction
of sins, achievement of the desired objects, good health, virtue, good
comprehension of the Vedic passages, good practices, great enjoyment here and
hereafter, the permanent unification with the Godhead and the realisation of the
perfect knowledge of the
Vedanta
.
66. A person who desires enjoyment of worldly pleasures shall worship the deities
early in the morning throughout the month of Mārgaśīrṣa or at least for three days.
No one shall be without sacred rites in the month of Dhanus.
67-70. Rites in Dhanurmāsa (month of Dhanus) prescribed for the morning can be
performed upto the Sangava time (3
muhūrtas
from sunrise). A brahmin shall observe fast in the month of Dhanus and restrain all
his senses. Till midday he shall repeat the
Gāyatrī mantra
. Till the time of going to bed, he shall repeat the mantras such as the five-
syllabled one etc. After acquiring perfect knowledge he shall attain salvation
after death. Other men and women shall repeat the five-syllabled
mantra
alone throughout and take three baths every day. They will attain perfect
knowledge. They shall secure the annihilation of the great sins by repeating their
favourite mantras.
71-75. The great offering of eatables shall be made to Śiva especially in the month
of Dhanus. The constituent parts of the great offering are as follows:—
Rice of the Śālī variety a
Bhāra
by weight; pepper measuring a prastha; countable articles twelve in number; honey
and ghee a
kuḍava
each; a
droṇa
measure of green gram; twelve varieties of side dishes; cake fried in ghee, sweets
made of
Śālika
rice; curd and milk twelve prasthas each; twelve coconuts; twelve betel nuts,
thirty-six clove leaves; camphor powder; five saugandika
flowers; betal leaves.
76. This great offering of eatables made to the deities shall be distributed among
devotees m the order of their castes.
77. A devotee who makes the offering of cooked rice becomes the Lord of a kingdom
in the world. But by making gift of great offering of eatables, a man attains
heaven.
78. O excellent brahmins, by offering this a thousand times the devotee attains
Satyaloka and lives the full span of life therein.
79. By offering this twenty-thousand times, he attains still higher world and is
not born again.
80-81. Twenty-six thousand great offerings constitute life-time offering. Making
gift of this is called great accomplishment. A devotee who makes this is not born
again.
82-83. In the month of
Kārttika
, on an auspicious day, life-time offering shall be made. It shall be done at the
time of the transit of the sun, on birthdays (based on star), on full-moon days,
annual birthdays etc. In other months when the natal star comes in conjunction with
the planets, this can be performed.
84. Even if the conjunction is only partial the offering shall be made. One gets
the benefit of dedicating oneself by that.
85. Śiva is delighted by the dedication of selves and bestows the salvation of
complete identity. This life-time offering shall be made only to Śiva.
86. Śiva exemplifies birth in as much as He has the form of both
Yoni
(vaginal passage) and
Liṅga
(Penis). Hence in order to ward off births the Janmapūjā is of Śiva alone.
87. The entire universe consisting of the movable and the immovable is of the
nature of
Bindu
(dot) and
Nāda
(sound). Bindu is
Śakti
(Power) and Śiva is Nāda. Hence the universe is pervaded by Śiva and Śakti.
88. Bindu
is the support of Nāda.
The universe has the support of Bindu. Both Bindu and Nāda together support the
entire universe.
89. The unification of the Bindu and the Nāda is called Sakalīkaraṇa and the
universe takes its birth as a result of this Sakalīkaraṇa.
90. The Phallic emblem is the fusion of Bindu and Nāda and is the cause of the
universe. Bindu is the goddess and Śiva is the Nāda and the fusion of the two is
the phallic emblem of Śiva.
91. Hence to ward off future births, the devotee shall worship the phallic emblem
of Śiva. Goddess of the form of Bindu is the mother and Śiva of the form of Nāda is
the father.
92. Great bliss is the result of the worship of the parents. The devotee shall
worship the phallic emblem for the acquisition of the Great Bliss.
93. That goddess is the mother of the universe and that Śiva is the father of the
universe. Sympathy towards the son who renders service naturally increases in the
minds of the parents.
94-95. O foremost among sages, ordinary parents bestow hidden treasures to the son
who renders special service. Hence a devotee shall worship the phallic emblem in
the manner of mother and father for the acquisition of the hidden great bliss.
Bharga
is
Puruṣa
(Cosmic man or Being) and Bhargā is
Prakṛti
(Cosmic Nature).
96. Puruṣa is of hidden latent conception and Prakṛti is of manifest inner
conception.
97. Since it is the father who conceives first, the Puruṣa has the primordial
conception. The unification of Puruṣa and Prakṛti is the first birth.
98. Its manifestation in the Prakṛti is called the second birth. The creature, dead
even as it is born, takes up its birth from the Puruṣa.
99. Certainly the birth is induced by the
Māyā
as an extraneous source. The word
Jīva
(the individual soul) means that which gets decayed even from the time of birth.
100. Another meaning of the word Jīva is that which is born enmeshed and entwined.
Hence the devotee shall worship the primordial phallic image for unravelling the
knots and nooses of the birth.
101-102. The world
bhaga
means the primordial nature because it increases and flourishes. The Śabdamātrā
etc. (the cosmic sound principle i.e. all objects of enjoyment) evolved out of
Prakṛti, being enjoyed by the sense organs; the word
Bhoga
comes to mean that which gives Bhaga. The principal Bhaga is of course the Prakṛti
and
Bhagavān
is Lord Śiva Himself.
103. The lord alone is the bestower of enjoyment (Bhoga) and not anyone else. The
Lord who is the master of Bhaga is called Bharga by wise men.
104-105. The phallus is united with vagina and vagina is united with phallus. For
the sake of perpetual enjoyment here and hereafter the devotee shall worship the
phallic emblem which is lord Śiva Himself. He is the sun giving birth and
sustenance to the worlds. His symbol is justified in the coming into existence of
things.
106-107. Persons should worship Śiva, the cause of birth, in his phallic form. That
which makes the Puruṣa known, is called Liṅga, the symbol. The unification and
fusion of the symbols of Śiva and Śakti is thus called Liṅga.
108. The lord delighted at the worship of His symbol wards off the function of the
symbol. That function being birth etc, birth etc. cease.
109. Hence the devotee shall worship the phallic emblem with the sixteen forms of
service and homage to acquire the benefit from Prakṛti and Puruṣa through means
inherent or extraneous.
110. The worship thus performed on Sundays wards off births. The devotee shall
worship the great phallic emblem on Sundays with the syllable Om.
111-112. The ceremonial ablution of the phallic emblem with
Pañcagavya
on Sundays is specially recommended. Pañcagavya is the compound of cow’s urine,
dung, milk, curd and ghee. Milk, curd and ghee can severally be used with honey and
molasses. The offering of rice cooked in cow’s milk must be made with the syllable
Om.
113-114. The syllable Om (a + u + m) is
Dhvani
Liṅga The
svayambhū
liṅga is Nāda Liṅga; the
Yantra
(diagrammatic contrivance) is Binduliṅga. “M” syllable is the installed
(Pratiṣṭhita) liṅga. “U” syllable is mobile (
Cara
) Liṅga and the “A” syllable is a Liṅga of huge form (Guruvigraha). A person who
worships the
liṅgas
perpetually becomes liberated soul undoubtedly.
115-116. A devout worship of Śiva liberates man from the bondage of births. A
fourth benefit is achieved by wearing
Rudrākṣa
beads sacred to Śiva and a moiety is achieved by smearing the holy ashes over the
forehead. Three-fourths can be achieved by the recital of mantras and a man be
comes full-fledged devotee by means of worship. A man who worships both the phallic
emblem of Śiva and the devotees of Śiva attains salvation.
117. O brahmins, stable devotion can be found firmly established and flourishing
only in that person who reads this chapter or listens to it attentively.
:
Gajakomeda is the elephant-shaped God Gaṇeśa, the son of Śiva. and Pārvatī. There
is a variety of legends accounting for his elephant head. See J. Dowson: Hindu
Mythology P. 207.
:
One of the eleven names of Rudras (Matsya-purāṇa (‘A Study’ by V. S. Agrawal) 5.29-
30) which has been variously interpreted. It represents the various triads on which
the entire cosmos is based. It is both the deity of the three eyes or the conscious
principles of Jagrat, Svapna and Suṣupti or Sūrya, Candra and Agni and also the son
of three Mothers, Ambā, Ambikā. and Ambālikā. These three sisters represent the
three fires of the cosmic yajña or the three Mothers who create the three great
principles of mind, life and matter. Matsya-purāṇa (‘A Study’ by V. S. Agrawal) A
Study PP. 66-67.
:
Dhanvantari, said to be the physician of the Gods was produced at the churning of
the ocean with a cup of Amṛta in his hands. He is the supposed author of the
Āyurveda, the Indian medical science.
:
Aśvins, two Vedic deities, are represented as the physicians who ride in a golden
car drawn by horses. Professor Goldstucker (cp Muir’s Texts, Vol. V) thinks that
the Aśvins represented two distinct elements, the cosmical and the human blended
into one. The human element is represented by those legends which refer to the
wonderful cures effected by them. The cosmic element relates to their luminous
nature. It is more likely that there were some horsemen or warriors of great renown
who inspired their contemporaries with awe by their wonderful deeds and more
especially by their medical skill.
:
A collection of five kinds of aromatic vegetable substances, viz. cloves, nutmeg,
camphor, aloe wood and kakkola.
:
Bindu is a dot over a letter representing the anusvāra. It is supposed to be
connected with Śiva and is of great mystical importance.
:
Nāda is a nasal sound represented by a semicircle and used as an abbreviation in
mystical words.
Chapter 17]
This page relates “glorification of the syllable om and the five-syllabled mantra”
Lord Shiva
Chapter 17 - The glorification of the syllable Om and the five-syllabled mantra

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The sages said
:—
1. O lord, tell us the greatness of the syllable Om and that of the six
liṅgas
, O great sage. Also please tell us the worship of the devotees of
Śiva
in order.
Sūta said
:—
2. All of you, sages, have now requested for a good thing. Only Śiva can explain
this properly. No one else.
3. Still I shall explain the same with Śiva’s grace. May Śiva increasingly guard
us, you and every one else.
Prakṛti
i.e. the world evolved out of it. Navam—
Nāvāṃ
Varam
—an excellent boat]
5. Or
Praṇava
may mean: “there is no world for you” or it may mean “That which leads to
salvation”.
6-8. Or it may mean “that which leads to new knowledge.” After annihilating all
actions it gives the persons who repeat the
mantra
or worship, a fresh knowledge of the pure soul. This Praṇava is two-fold (1) the
subtle (2) the gross.
9. The subtle one is of a single syllable where the constituent five syllables are
not differentiated clearly. The gross one is of five syllables where all the
constituent syllables are manifest.
10. The subtle one is for the liberated living soul (
jīvanmukta
). The need for the contemplation of the meaning through the mantra is only upto
the destruction of the physical body.
11. When the body is destroyed he completely merges in Śiva undoubtedly. The mere
repeater of the mantra attains the yogic communion with Śiva certainly.
12. A person who repeats the mantra thirty-six crores of times certainly attains
the yogic communion. The subtle Praṇava is again two-fold—the short, and the long.
13-15. The long one is present in the heart of the
Yogins
alone—separately in the form of “A” syllable, “U” syllable, “M” syllable,
Bindu
and
Nāda
. It is endowed with all the digits of the time sound. Śiva,
Śakti
and their union are indicated by “M” syllable ramified into three and this is
called the short subtle Praṇava. The short Praṇava shall be recited and repeated by
those who desire their all sins annihilated.
16-18. The five elements ether, air, fire, water and earth and their five subtle
causes sound, touch, form, taste, and smell together activised in relation to
achievement of desires are called
Pravṛttas
. The short subtle Praṇava is for those who desire the continuation of mundane
existence and the long one is for those who are averse to the same.
The Praṇava is to be used in the beginning of the
Vyāhṛtis
,
mantras
, in the beginning of the
Vedas
, and during the prayer at dawn and at dusk along with Bindu and Nāda. If the
devotee repeats it nine crores of times he becomes pure.
19. A further repetition for nine crores of times enables him to win over the Earth
element. A further repetition for nine crores of times enables him to win over the
water element.
20. Similarly for each repetition of nine crores of times he is able to win over
the elements of fire, wind and the ether.
21. The attributes of “smell” etc. are to be similarly won over by successive
repetitions of nine crores of times. The egotism is to be won over by another
repetition of nine crores of times.
22. By repeating it daily for a thousand times the devotee becomes perpetually
pure. O brahmins, thereafter the repetition of the mantra is conducive to the
achievement of desires.
23. A devotee who thus completes one hundered and eight crores of
Japas
of Praṇava (Om) and is thus fully enlightened shall master Śuddhayoga.
24-25. A person who has thus mastered Śuddhayoga becomes certainly a liberated
living soul. A Mahāyogin who performs Japas and meditations perpetually of Śiva in
the form of Praṇava and maintains mystic trance, certainly becomes Śiva Himself. He
must perform Japas after duly performing the
Aṅganyāsa
(ritualistic placing of the finger over the different parts of the body as
prescribed) and invoke the sages concerned, the deities presiding over and the name
of the metre in which the verse is composed.
26. The devotee who practises the
Japa
of Praṇava (Om) with due ritualistic placings of fingers on the parts of his body
becomes a sage. He shall attain all the benefits of the ritualistic
Nyāsa
such as the blessings of ten mothers and the (attainment of) six pathways.
27-30. As for those who are devoted to activities and those who both refrain from
and indulge in activities, the gross Praṇava is recommended.
Śivayogins
are of three types being devoted to rites, austerities and Japas. The
Kriyāyogin
is the one who engages himself in sacred rites and worship spending money, using
limbs of the body and uttering words
Namaḥ
(obeisance) etc.
Tapoyogin
is the one who desists from injuring others, restains all external sense organs,
takes limited quantities of food and performs worships.
Japayogin
is the one who is quiet, performs Japa always, is free from all sorts of desires
and maintains all these observances mentioned before.
31. A pure man shall obtain liberation only step by step, beginning with
Sālokya
as a result of being purified by the worship of Śivayogins with sixteen services
and homage.
32. O brahmins, I shall now explain Japayoga, please listen. Even the person
practising austerities shall perform Japas to purify himself.
33. O brahmins, the five-syllabled mantra of Śiva is the gross Praṇava. The name
Śiva is used in the dative case with Namaḥ prefixed. (
Namaḥ Śivāya
—Homage to Śiva) It implies the five principles.
34. The Japa of the five-syllabled mantra shall always be performed along with
Praṇava. A man can achieve everything by means of the Japa of the five-syllabled
mantra.
35. O brahmins, the devotee shall take instruction from his preceptor, sit
comfortably on the ground cleaned well, and start the Japa. The practice shall
start on the Caturdaśī day of the bright half and concluded on the Caturdaśī day of
the dark half.
36-37. The months of
Māgha
and
Bhādrapada
are the most auspicious of all occasions. During the days of Japa be shall take
only a single meal during the day in limited quantities. He shall abstain from
useless talk and curb all his sense organs. He shall uninterruptedly render service
to his parents and the king, or any master whom he serves. By performing the Japa a
thousand times, he shall be free from indebtedness, otherwise not.
38-42. The five-syllabled mantra shall be repeated five hundred thousand times, all
the time remembering the various aspects of Lord Śiva who is seated in the lotus
pose. He is the bestower of all auspiciousness. He has the crescent moon for his
coronet. He has given shelter to
Gaṅgā
in His matted hair. With Śakti seated on His left thigh, He shines with His great
concourse of attendants around Him. He bears the moon (on his forehead). He shows
the gestures of bestowing boons and offering freedom from fear. He is the cause of
perpetual blessing. He is
Sadāśiva
. He shall be mentally worshipped at first or as stationed in the heart or in the
solar zone. While performing the Japa of the five-syllabled mantra he shall sit
facing the east. All his actions shall be pure. In the morning of the Caturdaśī day
of the dark half, after finishing the daily rites he shall sit in a clean beautiful
place. He shall control his mind and senses. He shall repeat the five-syllabled
mantra twelve thousand times in this way.
43-44. For the sake of the worship he shall invite five great devotees of Śiva
along with their wives. One of those shall be an excellent preceptor who shall be
assigned the
Sāmba
form, another will represent
Īśāna
, the third will represent the
Aghora
aspect of Śiva, the fourth will represent the
Vāma
aspect of Śiva and the fifth will represent “
Sadyojāta
” aspect of Śiva.
45-47. All the articles for the worship shall be ready and the worship shall start.
When it is performed duly, the sacrifice shall follow. All the rites from the
beginning to the end shall be performed according to the rules laid down in the
scriptural code which the devotee follows. The
ghee
used shall be the one prepared from the milk of a tawny cow. He shall make ten,
hundred or a thousand offerings or he shall bid the devotees of Śiva make the
offerings. In that case the offerings are one hundred and eight in number.
48-49. At the end of the sacrifice monetary gifts shall be given: the preceptor
shall be given two cows (or a cow and a bull) as extra. The five devotees shall be
duly worshipped; the householder shall take bath with the water wherewith the feet
of the devotees shall be washed. He shall thereby reap the benefit of taking bath
in 36 crores of holy rivers and
tanks
.
50-52. He shall make gifts of cooked rice and ten ancillary constituents with great
piety. The preceptor’s wife must be considered as the great goddess (
Parā
.) The wives of the other devotees Īśāna and the rest shall be duly worshipped and
honoured. They shall be presented with the beads sacred to Śiva, garments, and
sumptuously fed with milk pudding, pulse, pies, sweet pies etc. after the oblations
are duly given. The Japa is then concluded with due prayers to the lord of gods.
53. After the performance of
Puraścaraṇa
(repetition of the mantra followed by sacrifice), the householder becomes endowed
with the efficacy of the mantra. If he completes another five hundred thousand
Japas, all the sins will be wiped off.
54. For every set of five hundred thousand Japas the householder shall be blessed
with the riches and prosperity of the different
Lokas
beginning with
Atala
and ending with
Satyaloka
in order.
55. If the householder dies in the middle, he shall be reborn in the world after
due enjoyment of pleasures in the other worlds. He shall then continue the Japa and
derive the benefit of being near to
Brahman
.
56. After a repetition of five hundred thousand further Japas he derives the
benefit of assimilation to Brahman. If ten million Japas are completed in all he
shall become identical with Brahman.
57. Thus attaining the absorption into Kāryabrahman (the action Brahman) he gains
all such enjoyments as can be wished for till the time of final dissolution.
58. In the Next
Kalpa
he will be born as
Brahma
’s son. Becoming illuminated with the penance he shall be ultimately liberated.
59. Fourteen worlds beginning with
Pātāla
and ending with
Satya
are evolved out of the five elements, such as the Earth etc. These are called
Brahmā
’s worlds.
60-61. There are fourteen
Viṣṇu
worlds beyond Satya world and ending with
Kṣamā
. In the Kṣamā world the action—Viṣṇu is stationed in the excellent city of
Vaikuṇṭha
in the company of action-
Lakṣmī
protecting the great recipients of enjoyment. Beyond that and ending with Śuciloka
there are twenty-eight worlds.
62. In the pure world of
Kailāsa
,
Rudra
, the annihilator of the living beings, is stationed. Beyond that are the fifty-six
worlds ending with
Ahiṃsā
region.
63. The action-lord who has screened everything is stationed in the city of
Jñānakailāsa
in the Ahiṃsā region.
64-67. At the end of the same is the wheel of Time and beyond the ken of Time there
is the space called
Kālātīta
. There
Kāla
(God of death and Time) backed by Śiva and in the name of
Cakreśvara
, unites every one with Time. In his activity he occupies
Dharma
in the form of a buffalo whose four legs are untruth, untidiness, violence and
ruthlessness. He can assume any form he wishes. He assumes the form of a great
buffalo, is rich in Atheism, has evil association and utters sounds other than
those of the Vedas. He has an active association with Anger. He is black in colour.
He is called great lord (
Maheśvara
) to that extent. The ability to vanish is up to that extent.
68. Beneath that is the
Karmabhoga
enjoyment as a result of activity. Beyond that point is
Jñānabhoga
(enjoyment due to knowledge). Beneath that point is
Karmamāyā
and beyond that point is Jñānamāyā.
69. Explanation of Karmamāyā—Mā means Lakṣmī i.e. Karmabhoga. Attainment of the
same is
Māyā
. The word Mā is then interpreted as Jñānabhoga. Attainment of the same is Māyā.
70. Beyond that point is
Nityabhoga
(perpetual enjoyment). Beneath that point is
Naśvarabhoga
(evanescent enjoyment). Beneath that is evanescence and beyond that there is
freedom.
71. The bondage of nooses is only beneath that point. There is no bondage beyond
that. Those who perform actions with desire alone, hover beneath that point.
72. The enjoyment of rites performed with no desire is said to be beyond that
point. Those who are devoted to the worship of womb, hover beneath that.
73. The worshippers of the phallic emblem who are unaffected by desire can go
beyond that. Worshippers of deities other than Śiva, hover beneath that.
74. Those who are devoted to Śiva alone can go beyond that. Crores of
Jīvas
live beneath that point. There is a great fort-wall as it were above the same.
75. Persons bound by worldly existence remain beneath that point and those who are
liberated go beyond that. Those who worship the natural substances hover beneath
that.
76. Those who worship the entity of
Puruṣa
go beyond that point. Śaktiliṅga is beneath that point but
Śivaliṅga
is beyond.
77. The unmanifest
liṅga
is beneath that point but the manifest one is beyond. The conceived liṅga is
beneath and the unconceived one is beyond.
78. The external liṅga is beneath that point and the internal one is beyond. The
Śaktilokas
numbering hundred and twelve are beneath that point.
79. The
Bindurūpa
is beneath that point and
Nādarūpa
is beyond. The
Karmaloka
is beneath that point and
Jñānaloka
is beyond that.
80-81. Obeisance which is beyond that point quells pride and egotism. The word Jan
means evanescence, Na is a negative particle. The word
Jñāna
, therefore, means that which wards off evanescence. Those who worship elements
hover beneath that point.
82-83. And those who worship spiritual things go beyond that point. The Vedibhāga
(the portion of the Altar) in that great world of Ātmaliṅga is only up to that
point. The eight fixation of Prakṛti etc. is also at the extremity of the
Vedi
. Such is the customary and the scriptural procedure.
84. Those who are endowed with the virtue of truthfulness etc. and those who are
devoted to the worship of Śiva cross
Kālacakra
who is seated on
Adharmamahiṣa
(The buffalo of evils).
85. Beyond that stands, ahead of
Śivaloka
, the bull of Virtue in the form of celibacy. It has the legs of Truthfulness etc.
86. The bull of Dharma has forbearance for its horns, restraint for its ears, faith
for its eyes, sighs for its intellect and mind. It is embellished by the sound of
Vedic chants.
87. The bulls of sacred rites etc. are to be understood as stationed in the causes.
Kālātīta (i.e Maheśvara) presides over the bull of sacred rites.
88. The span of life of Brahmā, Viṣṇu and
Maheśa
is a day. Beyond that, there is neither day nor night, neither birth nor death.
89-90. The worlds ending with Kāraṇasatya, of the
Kāraṇabrahmā
(Brahmā the cause) evolved out of the subtle elements, Smell etc. are stationed
beyond it. In all these fourteen worlds, the subtle smell etc. give the due form.
The fourteen worlds of
Kāraṇaviṣṇu
are stationed there.
91. The lokas of Kāraṇarudra are twenty-eight in number. The lokas of
Kāraṇa
-īśa numbering fifty-six are beyond that.
92-93. The Brahmacaryaloka accepted by Śiva is beyond that. There in the
Jñānakailāsa that has five coverings, the primary phallic from of Śiva is stationed
in the company of primary energy of Śiva. It has five zones and five
Brahmakalās
.
94. This is called the abode of Śiva, Śivālaya, the supreme
Ātman
. There alone stays
Parameśvara
in the company of
Parāśakti
.
95. He is skilled in the performance of the five functions of creation, maintenance
evanescence and blessing. His body is Existence, Knowledge and Bliss.
96. He is always in meditation. He is ever bent on blessing. He is seated in the
pose of trance. He shines resting in his own self
97-98. His vision is possible gradually through sacred rites, meditation etc. By
performing the daily rites and worships, the mind is diverted towards the sacred
rites of Śiva the performance whereof gives the sight of Śiva. Those who come
within His vision are certainly liberated.
99. The liberation is in the form of realising the nature of Ātman. It is a
relaxation and resting in one’s own soul. It is based on sacred rites, penance,
Japa, knowledge, meditation and virtue.
100-101. Relaxation is assured at the vision of Śiva. Śiva, the merciful, removes
ignorance even as the sun removes all impurities and darkness by means of its rays.
When ignorance is dispelled, the knowledge of Śiva begins to function.
102. On acquiring the knowledge of Śiva a person achieves relaxation. He becomes
gratified at the acquisition of relaxation.
103-104. Again by means of ten million Japas he acquires Brahmā’s region. A further
ten million Japas enable him to achieve Viṣṇu’s region. By a further ten million
japas he attains Rudra’s region and by a further ten million japas
Īśvara
’s region is attained.
105. Again by a similar japa performed with concentration he attains Kālacakra, the
first in the Śivaloka.
106-107. The Kālacakra consists of five wheels, one being over the other. Sight and
delusion (Drṣṭi and
Moha
) constitute the Brahmacakra; Enjoyment and delusion (
Bhoga
and Moha) constitute the Viṣṇu
Chakra
. Anger and delusion (
Kopa
and Moha) constitute the
Raudra
Cakra
, Revolution (
Bhramaṇa
) is Īśvaracakra. Knowledge and illusion (Jñāna and Moha) constitute the Śivacakra.
Thus scholars have explained the five
cakras
.
108. Then by ten crores of Japas he achieves the region of Kāraṇa Brahman. Again by
ten crores he attains the prosperity of that region.
109-110. Thus, gradually, attaining the region of Viṣṇu and those of other Gods as
well as the prosperities of those regions, completing assiduously the repetitions
to the tune of hundred and five crores of times, he attains Śivaloka outside the
fifth sheath.
111. There is a Silver platform there, an excellent river bed, and a bull in the
form of penance.
112. The fifth sheath is the excellent station of Sadyo-
Jāta
(a form of Śiva). The fourth is the station of
Vāmadeva
.
113. The third is the abode of Aghora. The second is the abode of Sāmba Puruṣa.
114. The first is the abode of Īśāna. The fifth is the place of
Dhyāna
Dharma (virtue of meditation).
115. The abode of Balinātha is the bestower of the full
Amṛta
(deathlessness, nectar). Thereafter is the fourth
Maṇḍapa
with the idol of
Candraśekhara
(a form of Śiva).
116. The abode of
Somaskanda
is the third maṇḍapa. The faithfuls say that the second Maṇḍapa is the
Nṛtya
-Maṇḍapa.
117. The first Maṇḍapa is the abode of Mūlamāyā (primary delusion) and is very
auspicious and stationed there itself. Beyond that is the sanctum sanctorum, the
auspicious place of the phallic form of Śiva.
118. No one can realise the flourishing power of Śiva stationed at the back of
Nandi
.
Nandīśvara
sits outside and repeats the five-syllabled mantra.
119. This knowledge has come down from the preceptors. I got it from
Nandīśa
. Beyond this, it must be inferred from it and it is actually experienced only by
Śiva.
120. The full grandeur and greatness of Śivaloka can be known by any one only out
of the grace of Śiva and not otherwise, so say the faithfuls.
121. It is thus that Brahmins of controlled sense-organs become liberated
gradually. I shall tell you the process in some other cases. Please listen
attentively.
122-123. Brahmin women must take instruction from a preceptor and perform the Japa
with Namaḥ at the end. They shall repeat the five-syllabled mantra five hundred
thousand times for their longevity. That is the rule. Again they must repeat it
five hundred thousand times to wipe off womanhood. Becoming a man first, the
liberation will be acquired gradually.
124. A
Kṣatriya
must repeat the mantra five hundred thousand times to remove Kṣatratva. A further
repetition of five hundred thousand times enables him to become a brahmin.
125. After the mantrasiddhi he shall gradually become liberated. A
Vaiśya
dispels the Vaiśyatva by five hundred thousand japas.
126. Then he becomes a mantra-Kṣatriya by repeating it five hundred thousand times.
He then dispels the Kṣatratva by five hundred thousand japas.
127-129. He then becomes a mantrabrahmin by repeating the mantra five hundred
thousand times. A
Śūdra
, repeating the mantra with Namaḥ at the end, for two million five hundred thousand
times becomes a mantrabrahmin and so pure enough for liberation. If one is sick,
whether man or woman, of brahmin caste or otherwise, one must repeat it always with
Namaḥ in the beginning or at the end. As for the women, the preceptor shall
instruct them in proper order.
130. At the end of every five hundred thousand Japas, the aspirant shall perform
Mahābhiṣeka
and
Naivedya
. He shall worship devotees of Śiva for gratifying Śiva.
131. Śiva becomes delighted at the worship of the devotee. There is no difference
between Śiva and the devotee of Śiva. He is Śiva Himself.
132. The mantra is of the nature of Śiva. By holding the mantra the physical body
of the devotee becomes identified with Śiva.
133-134. Devotees of Śiva know all the rites, nay all the Vedic rites. The more an
aspirant repeats the mantra of Śiva, the greater is the presence of Śiva in his
body. For the woman devotee of Śiva, the symbol of the goddess shall be the form
for concentration.
135. The presence of the goddess continues to be felt as long as the mantra
continues to be repeated. An intelligent man who continues to worship Śiva becomes
worthy of the name and form.
136. Even when the aspirant has become Śiva he shall worship the Parā. He shall
worship Śakti, the embodied and the phallic form of Śiva after faultlessly making
images of the same.
137-142. He shall consider the phallic form as Śiva and himself as Śakti or he
shall consider Śaktiliṅga as the goddess and himself as Śiva or he shall consider
Śivaliṅga in the form of Nāda and Śakti in the form of Bindu and give the primary
or secondary character to either or consider both united together. Whatever be the
form of Upāsti, he shall worship both Śiva and Śakti. He becomes Śiva in virtue of
his basic realisation. With the sixteen forms of service and homage, he shall
worship devotees of Śiva who are verily the mantra of Śiva personified or identical
with Śiva. He will thereby achieve whatever he desires. Śiva being highly pleased
with him yields to his gratification. Without being undeceptive in regard to money,
body, mantra or the conception he shall gratify five, ten or hundred couples of
Śiva’s devotees by feeding them and rendering them other services, in the company
of his wife.
143-146. He will assume the form of Śiva and Śakti and will not be born again. Just
below the umbilicus is the part of Brahmā, till the armpit is the part of Viṣṇu and
the face is the phallus in the body of a devotee of Śiva. If any one dies, the
householder shall worship the primordial father Śiva, the primordial mother
Śivā
and the devotees of Śiva. Thereby, whether the dead body is properly cremated or
not, the dead man shall go to the world of the manes and gradually attain
salvation. A person endowed with
Tapas
is far better than ten persons endowed with rites.
147-153. A person endowed with Japa is superior to a hundred persons endowed with
Tapas. A person endowed with the knowledge of Śiva is superior to a thousand
persons endowed with Japas. A person endowed with meditation is superior to a
hundred thousand persons who have the knowledge of Śiva. A person endowed with the
power of trance is superior to a crore of meditating persons. Since the latter are
superior to the former they shall be selected for worship. Even sensible persons
cannot fully comprehend the excellence of benefit. An ordinary man cannot
understand the greatness of the devotee of Śiva. The worship of the devotee of Śiva
is on a par with the worship of Śiva and Śakti. He who worships any of these
piously becomes Śiva and attains Śiva. He who reads this significant chapter, that
agrees with the Vedic injunctions, becomes a brahmin endowed with the knowledge of
Śiva and rejoices in the company of Śiva. O scholarly lords of sages, a person who
knows special things must narrate them to the devotees of Śiva. By Śiva’s grace he
will be blessed.
:
The words Pravṛtta and Nivṛtta designate respectively the persons who desire
continuation of mundane existence and those who are averse to the same.
:
Vyāhṛtīs are the mystical utterances, seven in number, viz.
bhūḥ, bhuvaḥ, svaḥ, mahaḥ, janaḥ, tapaḥ, satyam |
Each of the vyāhṛtis are preceded by the Om.
Chapter XXXI - The Thirty-seven Auxiliaries to Enlightenment
Next >
- Sub-Contents: (
+
/
-
)
I. Lists of auxiliaries (bodhipākṣika or bodhipakkhiya)
II. Canonical definitions of the 37 auxiliaries
III. The auxiliaries in the abhidharma
IV. The auxiliairies in the mahāyāna
Last Updated: 23 August, 2018
Next >
Question. – The thirty-seven auxiliaries (
pākṣika
) are the path (
mārga
) of the
śrāvaka
and
pratyekabuddha
; the
six perfections
(
pāramitā
) are the path of the
bodhisattva
-
mahāsattva
. Then why speak of things concerning only the śrāvaka when dealing with the
bodhisattva?
Answer. – 1. The bodhisattva-mahāsattva must practice the paths of all the good
dharmas
. Thus the
Buddha
said to
Subhūti
: “The bodhisattva-mahāsattva who practices the
Prajñāpāramitā
should practice the paths of all the good dharmas, from the level of sharp wisdom (
śuṣka
- or
śuklavipāśyanābhūmi
) up to the level of the
Buddhas
(
buddhabhūmi
). He must practice (
śikṣitavyam
) the first nine levels but not realize them (
sakṣātkartavyam
); as for the level of the Buddhas, he must practice and realize it.”
2. Moreover, where is it said that the thirty-seven auxiliaries are the qualities
of
śrāvakas
and
pratyekabuddhas
alone and do not constitute the path of the bodhisattva? In this
Prajñāpāramitāsūtra
, in the chapter entitled
Mahāyāna
c
]
mindfulness (
smṛtyupasthāna
) up to the eight members of the noble path (
āryāṣṭāṅgamārga
) are contained in the Three Baskets (
tripiṭaka
) of the Greater Vehicle;
but he does not say that the thirty-seven auxiliaries are things exclusively (
kevalam
) concerning the Lesser Vehicle.
In his great
loving-kindness
(
mahāmaitrī
), the Buddha preached the thirty-seven auxiliaries that are the path to
nirvāṇa
. In accordance with the vows (
praṇidhāna
) of beings, in accordance with karmic causes and conditions (
hetupratyaya
), each finds his own path. The person who seeks (
paryeṣate
) to be a śrāvaka finds the śrāvaka path; the person who has planted the roots of
good (
kuśalamūla
) of the pratyekabuddha finds the pratyekabuddha path; the person who seeks the
bodhi
of the Buddhas finds the Buddha path.
According to his previous vows (
pūrvapraṇidhāna
) and the sharpness (
tīkṣṇa
) or dullness (
mṛḍu
) of his faculties (
indriya
), the person has great compassion (
mahākaruṇā
) or does not have great compassion. Similarly, when the
nāga
king (
rāja
) makes rain (
vṛṣṭi
) to fall, it rains on the earth everywhere indiscriminately (
nirviśeṣam
); the big trees (
mahāvṛkṣa
) and the large plants (
mahātṛṇa
) receive a lot of rain because of their big roots (
mūla
); the small trees (
alpavṛkṣa
) and the small plants (
alpatṛṇa
) receive but little because of their small roots.
Question. – So be it. Nowhere is it said that the thirty-seven auxiliaries are
exclusively the path of the śrāvakas and pratyekabuddhas and are not the path of
the
bodhisattvas
, but it can be known by rational induction. The bodhisattva who remains in
saṃsāra
and the five destinies (
pañcagati
) for a long time does not get nirvāṇa quickly. And yet the thirty-seven
auxiliaries
are presented only as adjuvants to nirvāṇa, whereas the perfections (
pāramitā
) and the great compassion (
mahākaruṇā
)
Answer. – 1. Although the bodhisattva remains in saṃsāra for a long time, he must
know the True Path (
bhūtamārga
) and the false paths (
abhūtamārga
), the world (
saṃsāra
) and nirvāṇa. Knowing that, he makes his great vow (
mahāpraṇidhāna
): “Beings are worthy of compassion; I must save them and bring them to
unconditioned
(
asaṃskṛtapada
) safety.” The bodhisattva who practices the perfections (
pāramitā
) is able, by means of this true
dharma
(
bhūtadharma
), to reach the Bodhi of the Buddhas. But although he practices and understands
this dharma, he has not yet fulfilled the six perfections and this is why he does
not immediately realize (
na sākṣātkaroti
) this true dharma.
ūrdhvaṃ
kāṇḍaṃ
kṣipati
): the arrows support each other so that they do not fall to earth. In the same
way, the bodhisattva, taking the arrow of the Prajñāpāramitā, shoots it into the
air at the three gates of
deliverance
(
vimokṣamukha
); then, taking the arrow of skillful means (
upāya
), he shoots it at the arrow of
Prajñā
so that it does not fall on the ground of nirvāṇa.” (see Appendix 1:
example of the master-archer
)
2. Furthermore, if, as you have said, the bodhisattva abides for a long time in
saṃsāra, he must undergo all the physical and mental sufferings (
nānavidha kāyikacaitasikaduḥkha
). If he has not attained true knowledge (
bhūtajñāna
), how could he endure these things? This is why the bodhisattva-mahāsattva seeks
the auxiliaries to enlightenment (
bodhipākṣika
) and true knowledge. From then on he can transform (
pariṇamitum
) the world (
saṃsāra
) into the fruits of the path (
mārgaphala
) and into nirvāṇa by the power of Prajñāpāramitā. Why? The threefold world (
traidhātuka
) is the result of a complex of causes and conditions (
sāmagrīja
). That which is born from this complex has no intrinsic nature (
svabhāva
); having no intrinsic nature, it is empty (
śūnya
). Empty, it is ungraspable (
agrāhya
smṛtyupasthāna
).”
3, Furthermore, in the śrāvaka and pratyekabuddha system, it is not said
a
]
that saṃsāra and nirvāṇa are the same. Why? Because their wisdom (
prajñā
) does not penetrate dharmas deeply. In the bodhisattva system, it is said that
samsāra
and nirvāṇa are identical because their wisdom deeply penetrates dharmas.
Thus the Buddha said to Subhūti: “Form is emptiness and emptiness is form (
rūpam eva
śūnyatā
sūnyataiva rūpam
); feelings (
vedanā
), ideas (
saṃjñā
), formations (
saṃskāra
) and consciousnesses (
vijñāna
) are emptiness, and emptiness is feelings, ideas, formations and consciousnesses.
Emptiness is nirvāṇa and nirvāṇa is emptiness (
śūnyataiva
nirvāṇaṃ
,
nirvāṇam eva śūnyatā
)
.
”
The Madhyamakaśāstra also says:
Nirvāṇa is no different from saṃsāra,
Saṃsāra is no different from nirvāṇa.
The limit of nirvāṇa and the limit of saṃsāra
Are the same limit, for there is no difference.
Having fond this True nature (
bhūtalakṣaṇa
), the bodhisattva-mahāsattva is not disgusted with saṃsāra and not pleased with
nirvāṇa. The thirty-seven auxiliaries are the ground of true knowledge (
bhūtajñānabhūmi
).
:
Free quotation of the Prajñāpāramita in the Daśabhūmiparivarta (cf. Pañcaviṃśati,
p. 225; Śata., p. 1473:
Yad bodhisattvo mahāsattva upāyakauśalyena sarvāsu pāramitāsu caran saptatriṃśad
bodhipākṣeṣu dharmeṣu śikṣito ’pramāṇadhyānārūpyasamāpattiṣu caran
daśatathāgatabalapratisaṃvitsv aṣṭādaśāvenikeṣu buddhadharmeṣu caran
śuklapaśyanābhūmiṃ gotrabhūmim darśanabhūmiṃ tanubhūmiṃ vītarāgabhūmiṃ kṛtāvibhūmiṃ
śrāvakabhūiṃ pratyekabuddhabhūmiṃ bodhisattvabhūmiṃ bodhisattvo mahāsattvo
’tikramya etā navabhūmīr
atikramya buddhabhūmau pratiṣṭhate, iyaṃ bodhisattvasya mahāsattvasya daśamī
bhūmiḥ.
The ten levels cited here are the levels common (
sāddhāraṇabhūmi
) to both vehicles. On this subject, see
Śūraṃgamasamādhi
, p. 248–251, note. The Sarvāstivādin treatises are not unaware of them, as Prof.
A. Hirakawa has shown in
The Rise of Mahāyāna Buddhism
, Memoirs of the Research Dept. of the Tokyo Bunko, No. 22, 1963, p. 67–68.
:
Actually the Prajñāpāramitā, in the chapter on the Mahāyāna, mentions the thirty-
seven
bodhipākṣikas
, from the four
smṛityupasthānas
to the
āṣṭāṅgamārgas
, among the Mahāyāna practices (cf. Pañcaviṃśati, p. 203–208; Śata. P. 1427–1439).
:
Pañcaviṃśati, p. 1137.
:
Pañcaviṃśati, p. 38:
Rūpam eva śūnyatā, vedanaiva śūnyatā, saṃjñaiva śūnyatā, saṃskārā eva śūnyatā,
vijñāṇam eva śūnyatā; śūnyataiva rūpaṃ, śūnyataiva vedanā, śūnyataiva saṃjñā,
śūnyataiva saṃskārāḥ, śūnyataiva vijñānam
.
This is a stock phrase endlessly repeated in the Prajñās: Pañcaviṃśati, T 222, k.
1, p. 221c1, p. 223a14; k. 3, p. 235a11. Other references above, p. 1112F, n. 2.
:
Madh. kārikā, XXV, 19–20; Madh. vṛtti, p. 535; T 1564, k. 4, p. 36a4–11:
Na saṃsmarasya nirvāṇāt kiṃcid asti viśeṣaṃ |
na nirvāṇasya saṃsārāt kiṃcid asti viśeṣaṇaṃ ||
nirvāṇasya ca yā koṭiḥ saṃsaraṇasya ca |
na tayor anstaraṃ kiṃcid susūkṣmam api vidyate ||
Next >
- Sub-Contents: (
+
/
-
)
Abhidharma auxiliaries (A): Number of auxiliaries
Abhidharma auxiliaries (B): The elements constituting the thirty-seven auxiliaries
Abhidharma auxiliaries (C): The seven classes of auxiliaries
Abhidharma auxiliaries (D): Order of the thirty-seven auxiliaries
+
Abhidharma auxiliaries (E): Detailed study of the auxiliaries
.
E.1: The Four Foundations of Mindfulness (smṛtyupasthāna)
.
E.2. The Four Right Efforts (samyakpradhāna)
.
E.3. The Four Bases of Magical Power (ṛddhipāda)
.
E.4. The Five Faculties (pañcendriya)
.
E.5. The Five Strengths (pañcabala)
.
E.6. The Seven Members of Enlightenment (sapta-saṃbodhyaṅga)
.
E.7. The Eight Members of the Path (āryāṣṭāṅgamārga)
.
The five bad ways of livelihood (mithyājīva)
.
E.8. Distribution of the Auxiliaries in the Stages
Last Updated: 20 August, 2018
Next >
- Sub-Contents: (
+
/
-
)
Mahāyāna auxiliaries (A): The four foundations of mindfulness
Mahāyāna auxiliaries (B-C): The four right efforts and the four bases of magical
power
Mahāyāna auxiliaries (D): The five faculties
Altruism in the practice of the faculties (indriya)
Mahāyāna auxiliaries (E): The five powers
Mahāyāna auxiliaries (F): The seven factors of enlightenment
Mahāyāna auxiliaries (G): The eight members of the path
Question. – What is the meaning (
artha
) of these thirty-seven auxiliaries as taught in the
Mahāyāna
?
Next >
Note
: This appendix is extracted from the
Mahāprajñāpāramitāśāstra Chapter XXXI part 1
:
Thus the
Buddha
said:
bodhisattva
, taking the arrow of the
Prajñāpāramitā
, shoots it into the air at the three gates of
deliverance
; then, taking the arrow of skillful means, he shoots it at the arrow of
Prajñā
so that it does not fall on the ground of
nirvāṇa
.”
Aṣṭasāhasrikā, p. 374 (ed. U. Wogihara, p. 755):
Tadyathāpi
sāma
Subhūte balavān iṣvastrācārya iṣvastraśikṣikṣāyāṃ suśikṣitaḥ supariniṣṭhitaḥ. sa
ūrdhvaṃ
kāṇḍaṃ
kṣiped ūrdhvaṃ kāṇḍaṃ kṣiptvā tadanyaiḥ kāṇḍais tat kāṇḍaṃ bhūman patat
pratinivārayed vārayet, tasya paurvakasya kāṇḍasya kāṇḍaparamparayā bhūmau
patanaṃ
na dadyāt. tāvat tat kāṇḍaṃ bhūmau na patet yāvan nākāṅkṣed aho batedaṃ kāṇḍaṃ
bhūmau pated iti.
evam eva
Subhūte
bodisattvo
mahāsattvaḥ
prajñāpāramitāyāṃ carann upāyakauśalyaparigṛhītas tāvat tāṃ
paramāṃ
bhūtakoṭiṃ
na sākṣātkaroti yāvan na tāni kuśalamūlāny anuttarāyāṃ samyaksaṃbodhau paripakvāni
suparipakvāni.
yadā
tāni kuśalamūlāny anuttarāyāṃ samyaksaṃbodhau paripakvāni bhavanti suparipakvāni,
tadā
tāṃ paramāṃ bhūtakotiṃ
sākṣātkaroti
.
Transl. –
“It is, O
Subhūti
, as if a powerful master archer, well practiced and well versed in the practice of
shooting the bow, shot an arrow into the air and, having shot one arrow into the
air prevented, by means of other arrows, this arrow from falling to the ground, by
means of a series of arrows, prevented the first arrow from falling to the ground:
this first arrow would not fall to the ground as long as the master archer did not
consent to its falling to the ground. In the same way, O Subhūti, the bodhisattva-
mahāsattva
, progressing in the perfection of wisdom and endowed with skillful means, does not
realize the supreme summit of the real (i.e., nirvāṇa) as long as these roots of
good are not ripe, are not indeed ripened by supreme complete enlightenment. But
when these roots of good are ripe, are indeed ripened for supreme complete
enlightenment, then he realizes this supreme summit of the real.”
The example of the master-archer appears in every version of the Prajñā:
Aṣṭasāhasrikā T 224, k. 7, p. 458c16; T 225, k. 4,p. 497c10; T 226, k. 5, p.
531c11; T 227, k. 7, p. 560a16; T 228, k. 18, p. 649c8;
Pañcaviṃśati
, T 221, k. 14, p. 94c21; T 223, k. 18, p. 350c3; T 220, t. VII, k. 452, p. 281a9;
Aṣṭādaśa
, T 220, t. VII, k. 517, p. 646c19.
The same example is summed up in the Ratnaguṇasaṃcaya, XX, 9–10, p. 74, as follows:
Iṣvastraśita
yathā
puruṣordha kāṇḍaṃ
kṣepitva anya
puna
kāṇḍaparaṃpareṇa |
patanāya tasya purimasya na
deya
bhūmiṃ
ākāṅkṣamāṇa puruṣasya pataye kāṇḍaṃ ||
Evam
eva prajñāvarapāramitāṃ caranto
prajñā-upāyabalaṛddhivicāramāṇo |
tāvan na tāṃ paramaśūnyata prāpuṇotī
yāvan na te
kuśalamūla
bhavanti pūrnāḥ ||
Transl. –
“It is as if a man practiced in shooting the bow shot an arrow into the air and
then, by means of a series of other arrows, did not allow the first arrow to fall:
but if the man so wished, the arrow could fall. In the same way, the person who
practices wisdom, the best perfection, and who practices wisdom and skillful means,
the strengths and magic, would not take this supreme emptiness as long as these
roots of good are not fulfilled.”
Next >
Note
Mahāprajñāpāramitāśāstra
Chapter XXXI (
The Four Foundations of Mindfulness
): “The seed-consciousness (
vijñānabīja
) conditioned by previous actions (
pūrvakarman
) settles in the blood (
śoṇita
) and whitish sperm (
śukra
)”.
The
vijñāna-bīja
“seed-consciousness”, the consciousness which is seed, is obviously the third
member of the causal chain, the member conditioned by actions and itself
conditioning name and form (
nāmarūpa
). This is what descends into the mother’s womb and is the first seed of the new
being. This
vijñāna
was the subject of a conversation between the
Buddha
and
Ānanda
(
Dīgha
, II, p. 63: Kośavyākhyā, p. 669; Madh.
vṛtti
, p. 552).
Transl. – If the
vijñāna
, O Ānanda, did not descend into the mother’s womb, would the
nāmarūpa
(i.e., the entire living individual) coagulate as an embryo? – No, Lord.
If the
vijñāna
went away after having descended into the mother’s womb, would the
nāmarūpa
come into existence? – No, Lord.
If the
vijñāna
were to be cut off in the child, boy or girl, would the
nāmarūpa
grow and develop? – No, Lord.
The technical term
vijñānabīja
used here by the
Traité
does not appear, it seems, in the canonical scriptures, but occurs in some
Mahāyānasūtras, especially in the Śalistamba, ed. Sastri, p. 13–14 (cited with a
few variants in Madh. vṛtti, p. 566, and Pañjikā, p, 480:
Transl. –
“Although this twelve-membered co-dependent production set in action for all of
eternity continues to function uninterruptedly like the current of a river,
however, four members of this twelve-membered co-dependent production function as
cause to ensure its substance. What are these four? They are ignorance, craving,
action and consciousness. Here consciousness is cause as seed: action is cause as
field; ignorance and craving are causes as defilements. Action and the defilements
give rise to the seed-consciousness; action plays the part of field for the seed-
consciousness; craving waters the seed-consciousness, ignorance plants the seed-
consciousness. If these four conditions do not exist, there is no arising for the
seed-consciousness.”
But it seems that the
Śalistamba
may have been directly inspired by the
Bhava-sutta
of Anguttara, I, p. 23–224, where the Buddha explains to Ānanda:
“If the action destined to be retributed in
kāma
-,
rūpa
- or
ārūpyadhātu
did not exist, existence (
bhava
) in one of these
three realms
would not manifest.”
The
Sūtra
continues by saying:
Iti kho Ānanda
kammaṃ
khettam, viññānaṃ
bījaṃ
,
taṇhā
sineho avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ hīnāya… majjhimāya… paṇitāya
dhātuyā
viññāṇaṃ
patiṭṭhitaṃ
.
“Indeed, O Ānanda, action is the field, consciousness is the seed, and craving is
the moisture (of the soil). In beings chained by ignorance, fettered by craving,
consciousness manifests in the lower, middle or higher realm.”
The
Bhava-
sutta
exits in a Chinese version in the Ts’i tch’ou san kouan king (T 150a, no. 42, p.
881c), an anthology of 47
sūtras
translated by Ngan Che-kao, the first year of the
yuan-kia
period (151a. D.). Tan-ngan claims that these sūtras are extracts from the
Saṃyuktāgama (cf. Li-tsi, T 2034, k. 4, p. 50b1), but actually, only two sūtras –
the
Sattaṭṭhāna
(no, 1) and the
Puggala
(no, 30) – come from the Saṃyukta, and all the others are borrowed from the
Ekottara. The anthology is entitled
Ts’i tch’ou
‘The Seven Subjects’, after the title of the first sūtra
Sattaṭṭhāna
(cf. K’ai-yuan, T 2154, k. 1, p. 479c16).
It is quite characteristic that the
Bhava-sutta
, dealing with the
vijñāna-
bīja
, should have been one of the first to be translated into Chinese. The seed-
consciousness was called upon to play a large role in the
Abhidharma
(see
Kośa
, III, p. 25, 26, 124, 26); it is the basis of the Vijñānavādin psychology which
made the ālayavijñāna, the consciousness-receptacle ‘provided with all the seeds’ (
sarvabījaka
) the support of the knowable (
jñeyāśraya
); cf. Mahāyānasaṃgraha, p. 12 seq.
Next >
Note
Chapter XXXI (
):
“Besides, being impermanent in nature (
anitya
-
lakṣaṇa
), all
dharmas
have no span of duration (
sthitikāla
). If mind lasted for a moment, it would also last during the second moment. It
would then be eternal in duration and without the nature of disappearing (
vyaya
-lakṣaṇa
). And yet, among the three characteristics of conditioned dharmas (
saṃskṛtadharma
-lakṣaṇa
), the
Buddha
also mentioned the characteristic of disappearance”.
a. The Āgamas and the Nikāyas:
The
sūtras
of the
Āgamas
and the
Nikāyas
set out the three characteristics of conditioned dharmas (
saṃskṛtadharma
): production or origin, disappearance, and duration-change.
Sanskrit
version (cf. Nidānasaṃyukta, p. 139, cited in Vibhāṣā, T 1545, k. 39, p. 199c22–23;
Kośa
, II, p. 223; Kośavyākhyā, p. 171; Madh.
vṛtti
, p. 145):
Trīṇīmāni bhikṣavaḥ saṃskṛtasya saṃskṛtalakṣaṇāṇi. Katamāni trīṇi. Saṃskṛtasya
bhikṣava utpādo ’pi prajñāyate, vyayo ’pi prjñāyate, sthityanyathātvam apīti
:
“There are, O monks, three characteristics of the conditioned that are themselves
conditioned. What are these three? Of the conditioned, the production is object of
consciousness; the disappearance is also object of consciousness; likewise the
duration-change.”
Pāli
version (Anguttara, I, p. 152;
Saṃyutta
, III, p. 37):
Tīṇ’ imāni bhikkhave saṅkhatassa saṅkhatalakkhaṇāni. Katamāni tīṇi. Uppādo
paññāyati
,
vayo
paññāyati, ṭhitassa
(variant
: ṭhitānaṃ
)
aññathattaṃ
paññāyati
.
The Pāli reading
ṭhitassa
(or
ṭhitānaṃ
)
aññathattaṃ
‘change while it (they) endure(s)’ is in contrast with the Sanskrit reading
sthityanyathātvam
attested by the preceding sources and by a fragment from Central Asia published by
L. de La Vallée Poussin,
Documents sanscrits de la seconde collection A. Stein
, JRAS, 1913, p. 573.
b. The Chinese versions of the Āgamas:
The Chinese versions of the Āgamas render the originals only imperfectly: the Tsa a
han, T 99, k. 2, p. 12a29 (corresponding to the Saṃyutta, III, p. 37) mentions only
utpāda
and
vyaya
; the Tseng yi a han, T 125, k. 12, p. 607c15 (corresponding to Anguttara, I, p.
152) has
utpāda
,
anyathātva
and
vyaya
; the Tsa a han, T 99, k. 12, p. 83c16 (corresponding to Nidānasaṃyukta, p. 139)
subdivides the
sthityanyathātva
of the original and thus has four characteristics:
utpāda,
sthiti
, anyathātva
and
vyaya
.
c. The Pāli Abhidhamma:
The Pāli
Abhidhamma
accepts only three characteristics:
uppāda
,
vaya
and
ṭhitānaṃ aññathatattam
(
Kathāvatthu
, p. 61;
Compendium
, p. 25, 125).
d. The Abhidharma of the Sarvāstivādins:
The Sanskrit
Abhidharma
of the Sarvāstivādins, while referring to the canonical sources that accept three
characteristics, nevertheless puts forth four:
birth (
jāti
),
old age (
jarā
),
duration (
sthiti
),
impermanence (
anityat
ā)
— according to the Vibhāṣā (T 1545, k. 39, p. 200c10–12) and Kośa, II, p. 222;
jāti, jarā,
nāśa
according to the Abhidharmadīpa, p. 104.
e. The Sautrāntikas and Vasubandhu:
For the
Sautrāntikas
and for
Vasubandhu
, the four characteristics of the conditioned, being the
viprayuktasaṃskāras
, are not real entities (cf. Kośa, II, p.226–234).
Next >
Note
: This appendix is extracted from a note from the
Chapter XXXI (
).
The
Prakaraṇapāda
, also called
Prakaraṇagrantha
or simply
Prakaraṇa
, is part of the Ṣaṭpādābhidharma of the Sarvāstivādins made up of the
Jñānaprasthāna of
Kātyāyanīputra
and six annexed treatises (see above, p. 111F, n. 1).
The
Sanskrit
sources (Kośavyākhyā, p. 9),
Tibetan
sources (Bu ston, I, p. 49; Tāranātha, p. 296) and the Chinese sources attribute
the Prakaraṇapāda to
Vasumitra
who composed it at
Gandhāra
, not far from Puṣkarāvati (Si-yu-ki, T 2087, k. 2, p. 881a15–16). But according to
the
Traité
(above, p. 111–112F), only the first four chapters were by Vasumitra, the last four
of which are the
Ts’ien-nan p’in
were the work of the Kaśmir
arhats
.
According to the modern exegetists, the Prakaraṇapāda belonged to the
Abhidharma
of the late period and shows affinities with the
Vibhaṅga
of the
Pāli
Abhidhamma
: cf. Kogen Mizuno,
Abhidharma Literature
, Ceylon Enc., I, p. 70–71; A. C. Banerjeee,
Sarvāstivādin Literature
, 1957, p. 62–64: B.C. Law,
History of
Pāli Literature
, I, 1933, p. 340.
The Prakaraṇapāda is often cited by
Vasubandhu
in his
Kośa
, by Yaśomitra in his Kośavyākhyā and by Saṃghabhadra in his Nyāyānusāra (cf.
Taisho Index, 16, p. 174).
Two Chinese translations of the Prakaraṇapāda have been made:
a. Tchong che fen a-p’i-t’an louen
(T 1541) by the Indian
Brahmin
Guṇabhadra
(394–468) and his disciple Bodhiyaśas (cf. Li tai san pao ki, T 2034, k. 10, p.
91a25; K’ai yuan mou lou, T 2154, K. 5, p. 528b11).
b. A-p’i-ta-mo p’in tsou louen
(T 1542) by Hiuan-tsang. The translation was started in the Yun-kouang hall at Yu-
houa sseu the 1
st
of the 9
th
month of the 5
th
hien-k’ing
year (October 10, 660) and finished the 23
rd
day of the 10
th
month of the same year (November 30). Ta-cheng-kouang, etc., wrote it down with the
brush (K’ai yuan mou lou, T 2154, k. 8, p. 447a14–15).

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Chapter 2 - The liberation of Devarāja

Chapter 3 - Cañculā’s disillusion and detachment

Chapter 4 - Cañculā’s salvation

Chapter 5 - Binduga’s salvation

Chapter 6 - Rules for listening to Śivapurāṇa

Chapter 7 - The rite of listening to Śivapurāṇa: Injunctions and prohibitions

Chapter 2 - Answers Clarifying the Doubts of the Sages

Chapter 3 - The deliberation on the achievable and the means of achievement

Chapter 4 - The Excellence of Listening and Deliberation

Chapter 5 - The greatness of the phallic emblem (liṅga) of Śiva

Chapter 6 - Battle between Brahmā and Viṣṇu

Chapter 7 - Śiva manifests himself as a column of fire in the battlefield

Chapter 8 - Śiva’s forgiveness of Brahmā

Chapter 9 - The Proclamation of Śiva as Maheśvara (the great lord)

Chapter 10 - The five-fold activities (pañcakṛtya) and the Oṃkāra-mantra

Chapter 13 - Description of good conduct (sadācāra)

Chapter 14 - Description of Fire-sacrifice (agniyajña), etc.

Chapter 15 - Qualification, time and place for devayajña, etc.

Chapter 16 - Different modes of worship of clay idols and their results

Chapter 17 - The glorification of the syllable Om and the five-syllabled mantra

Chapter 18 - Bondage and liberation: Glorification of the phallic emblem of Śiva

Chapter 19 - The worship of Śiva’s Earthen phallic image (pārthiva-liṅga)

Chapter 20 - Worshipping an earthen phallic image by chanting Vedic mantras

Chapter 21 - Number of phallic images of Śiva used in worship

Chapter 23 - The glorification of the Rudrākṣa and of the names of Śiva

Chapter 24 - The greatness of the holy ashes (bhasma)

Chapter 25 - The greatness of Rudrākṣa

Chapter 1 - The Doubt of the Sages

Chapter 2 - Answers Clarifying the Doubts of the Sages

Chapter 3 - The deliberation on the achievable and the means of achievement

Chapter 4 - The Excellence of Listening and Deliberation

Chapter 5 - The greatness of the phallic emblem (liṅga) of Śiva

Chapter 6 - Battle between Brahmā and Viṣṇu

Chapter 7 - Śiva manifests himself as a column of fire in the battlefield

Chapter 8 - Śiva’s forgiveness of Brahmā

Chapter 9 - The Proclamation of Śiva as Maheśvara (the great lord)

Chapter 10 - The five-fold activities (pañcakṛtya) and the Oṃkāra-mantra

Chapter 12 - The narrative of Śiva’s holy centres and temples

Chapter 13 - Description of good conduct (sadācāra)

Chapter 14 - Description of Fire-sacrifice (agniyajña), etc.

Chapter 15 - Qualification, time and place for devayajña, etc.

Chapter 16 - Different modes of worship of clay idols and their results

Chapter 17 - The glorification of the syllable Om and the five-syllabled mantra

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