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कुलार्णव-तन्त्रम्       kulārṇava-tantram - chapter-14

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कुलेश श्रोतुमिच्चामि परीक्षां गुरुशिष्ययोः ।
उपदेशक्रमं दीक्षाभेदांश्च वद मे प्रभो ॥१॥
1. kuleśa śrotumiccāmi parīkṣāṁ guruśiṣyayoḥ ,
upadeśakramaṁ dīkṣābhedāṁśca vada me prabho.
1. kuleśa śrotum icchāmi parīkṣāṃ guruśiṣyayoḥ
upadeśakramaṃ dīkṣābhedān ca vada me prabho
1. prabho kuleśa,
guruśiṣyayoḥ parīkṣāṃ,
upadeśakramaṃ,
dīkṣābhedān ca śrotum icchāmi,
me vada
1. O Lord, O Kuleśa, I wish to hear about the testing of the guru and the disciple, the procedure of instruction, and the divisions of initiation. Tell me.
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शृणु देवि प्रवक्ष्यामि यन्मां त्वं परिपृच्चसि ।
तस्य श्रवणमात्रेण चित्तशुद्धिः प्रजायते ॥२॥
2. śṛṇu devi pravakṣyāmi yanmāṁ tvaṁ paripṛccasi ,
tasya śravaṇamātreṇa cittaśuddhiḥ prajāyate.
2. śṛṇu devi pravakṣyāmi yat mām tvam paripṛcchasi
tasya śravaṇamātreṇa cittaśuddhiḥ prajāyate
2. devi,
tvam yat mām paripṛcchasi,
(tat) śṛṇu.
(aham tat) pravakṣyāmi.
tasya śravaṇamātreṇa cittaśuddhiḥ prajāyate.
2. O goddess, listen! I will explain what you are asking me. Merely by hearing it, purity of mind is generated.
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विना दीक्षां न मोक्षः स्यात्तदुक्तं शिवशासने ।
सा च न स्याद्विनाचार्यमित्याचार्यपरम्परा ॥३॥
3. vinā dīkṣāṁ na mokṣaḥ syāttaduktaṁ śivaśāsane ,
sā ca na syādvinācāryamityācāryaparamparā.
3. vinā dīkṣām na mokṣaḥ syāt tat uktam śivaśāsane
sā ca na syāt vinā ācāryam iti ācāryaparamparā
3. dīkṣām vinā mokṣaḥ na syāt.
tat śivaśāsane uktam.
ca sā ācāryam vinā na syāt.
iti ācāryaparamparā (asti).
3. Without initiation, there cannot be liberation. That has been stated in the scriptures of Shiva. And that (initiation) cannot happen without a teacher - thus (is) the tradition of teachers.
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तस्मात् सिद्धान्तं सम्प्राप्य सम्प्रदायादिहेतुभिः ।
अन्तरेणोपदेष्टारं मन्त्राः स्युनीष्फला यतः ॥४॥
4. tasmāt siddhāntaṁ samprāpya sampradāyādihetubhiḥ ,
antareṇopadeṣṭāraṁ mantrāḥ syunīṣphalā yataḥ.
4. tasmāt siddhāntam samprāpya sampradāyādihetubhiḥ
antareṇa upadeṣṭāram mantrāḥ syuḥ niṣphalāḥ yataḥ
4. tasmāt,
sampradāyādihetubhiḥ siddhāntam samprāpya (ādau).
yataḥ,
upadeṣṭāram antareṇa mantrāḥ niṣphalāḥ syuḥ.
4. Therefore, one should first obtain the established doctrine through the means of tradition and so on. Because without an instructor, mantras would be fruitless.
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देवास्तमेव शंसन्ति पारम्पर्यप्रवर्त्तकम् ।
गुरुं मन्त्रागमाभिज्ञं समयाचारपालकम् ॥५॥
5. devāstameva śaṁsanti pāramparyapravarttakam ,
guruṁ mantrāgamābhijñaṁ samayācārapālakam.
5. devāḥ tam eva śamsanti pāramparyapravartakam
gurum mantrāgamābhijñam samayācārapālakam
5. devāḥ tam eva gurum śamsanti (yaḥ) pāramparyapravartakam mantrāgamābhijñam samayācārapālakam (asti).
5. The divine beings praise precisely that teacher who maintains the tradition, who is knowledgeable in mantras and Agamas, and who observes the prescribed rules of conduct.
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गुरुः शिष्याधिकारार्थं विरक्तोऽपि शिवाज्ञया ।
किञ्चित्कालं विधायेत्थं स्वशिष्याय समर्पयेत् ॥६॥
6. guruḥ śiṣyādhikārārthaṁ virakto'pi śivājñayā ,
kiñcitkālaṁ vidhāyetthaṁ svaśiṣyāya samarpayet.
6. guruḥ śiṣyādhikārārtham viraktaḥ api śivājñayā
kiñcitkālam vidhāya ittham svaśiṣyāya samarpayet
6. guruḥ,
śivājñayā śiṣyādhikārārtham viraktaḥ api,
kiñcitkālam ittham vidhāya svaśiṣyāya samarpayet.
6. Even if a teacher is detached, by the command of Shiva, for the sake of empowering a disciple, he should perform this for some time and then entrust it to his own disciple.
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तस्यापीताधिकारस्य योगः साक्षात् परे शिवे ।
देहान्ते शाश्वती मुक्तिरिति शङ्करभाषितम् ॥७॥
7. tasyāpītādhikārasya yogaḥ sākṣāt pare śive ,
dehānte śāśvatī muktiriti śaṅkarabhāṣitam.
7. tasya apītādhikārasya yogaḥ sākṣāt pare śive
dehānte śāśvatī muktiḥ iti śaṅkarabhāṣitam
7. apītādhikārasya tasya sākṣāt pare śive yogaḥ (bhavati).
dehānte śāśvatī muktiḥ (bhavati).
iti śaṅkarabhāṣitam.
7. For one who has thus obtained authorization, there is direct yoga (union) with the Supreme Shiva. At the end of the body (life), there is eternal liberation. This has been declared by Shankara.
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तस्मात् सर्वप्रयत्नेन साक्षात्परशिवोदितम् ।
सम्प्रदायमविच्चिन्नं सदा कुर्यात् गुरुः प्रिये ॥८॥
8. tasmāt sarvaprayatnena sākṣātparaśivoditam ,
sampradāyamaviccinnaṁ sadā kuryāt guruḥ priye.
8. tasmāt sarvaprayatnena sākṣāt paraśiva uditam
sampradāyam avicchinam sadā kuryāt guruḥ priye
8. priye,
tasmāt,
guruḥ sarvaprayatnena sākṣāt paraśiva uditam avicchinam sampradāyam sadā kuryāt.
8. Therefore, O beloved, the teacher should always, with all effort, maintain the uninterrupted tradition that has been directly taught by the Supreme Shiva.
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शक्तिसिद्धिसुसिद्ध्यर्थं परीक्ष्य विधिवद् गुरुः ।
पश्चादुपदिशेन्मन्त्रमन्यथा निष्फलं भवेत् ॥९॥
9. śaktisiddhisusiddhyarthaṁ parīkṣya vidhivad guruḥ ,
paścādupadiśenmantramanyathā niṣphalaṁ bhavet.
9. śaktisiddhisusiddhyartham parīkṣya vidhivat guruḥ
paścāt upadiśet mantram anyathā niṣphalam bhavet
9. guruḥ,
śaktisiddhisusiddhyartham vidhivat parīkṣya,
paścāt mantram upadiśet.
anyathā niṣphalam bhavet.
9. For the perfect attainment of spiritual power, the teacher should duly examine (the disciple) and only then teach the mantra. Otherwise, it would be fruitless.
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अन्यायेन तु यो दद्याद् गृह्णात्यन्यायतश्च यः ।
ददता गृह्णता देवि कुलशापो भविष्यति ॥१०॥
10. anyāyena tu yo dadyād gṛhṇātyanyāyataśca yaḥ ,
dadatā gṛhṇatā devi kulaśāpo bhaviṣyati.
10. anyāyena tu yaḥ dadyāt gṛhṇāti anyāyataḥ ca
yaḥ dadatā gṛhṇatā devi kulaśāpaḥ bhaviṣyati
10. devi,
tu yaḥ anyāyena dadyāt,
ca yaḥ anyāyataḥ gṛhṇāti,
dadatā gṛhṇatā (ubhayor) kulaśāpaḥ bhaviṣyati.
10. O goddess, for one who gives unjustly and one who receives unjustly, for both the giver and the receiver, a curse upon the lineage will befall.
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गुरुशिष्यावुभौ मोहादपरीक्ष्य परस्परम् ।
उपदेशं ददद् गृह्णन् प्राप्नुयातां पिशाचताम् ॥११॥
11. guruśiṣyāvubhau mohādaparīkṣya parasparam ,
upadeśaṁ dadad gṛhṇan prāpnuyātāṁ piśācatām.
11. guruśiṣyau ubhau mohāt aparīkṣya parasparam
upadeśam dadat gṛhṇan prāpnuyātām piśācatām
11. ubhau guruśiṣyau mohāt parasparam aparīkṣya upadeśam dadat gṛhṇan (tau) piśācatām prāpnuyātām.
11. If both the teacher and the disciple, out of delusion, do not examine each other and one gives instruction while the other receives it, they both would attain the state of a fiend.
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अशास्त्रीयोपदेशञ्च यो गृह्णाति ददाति हि ।
भुञ्जाते तावुभौ घोरान्नरकानेकविंशतिम् ॥१२॥
12. aśāstrīyopadeśañca yo gṛhṇāti dadāti hi ,
bhuñjāte tāvubhau ghorānnarakānekaviṁśatim.
12. aśāstrīya upadeśam ca yaḥ gṛhṇāti dadāti hi
bhuñjāte tau ubhau ghorān narakān ekaviṃśatim
12. ca yaḥ aśāstrīyam upadeśam gṛhṇāti,
hi (yaḥ) dadāti,
tau ubhau ekaviṃśatim ghorān narakān bhuñjāte.
12. And indeed, whoever accepts unscriptural instruction and whoever gives it – both of them experience twenty-one terrible hells.
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असंस्कृतोपदेशञ्च यः करोति स पातकी ।
विनश्यति च तन्मन्त्रं सैकते शालिबीजवत् ॥१३॥
13. asaṁskṛtopadeśañca yaḥ karoti sa pātakī ,
vinaśyati ca tanmantraṁ saikate śālibījavat.
13. asaṃskṛta upadeśam ca yaḥ karoti sa pātakī
vinaśyati ca tat mantram saikate śālibījavat
13. ca yaḥ asaṃskṛtam upadeśam karoti,
sa pātakī (bhavati).
ca tat mantram saikate śālibījavat vinaśyati.
13. And whoever gives unpurified instruction, he becomes a sinner. And that mantra (given by him) perishes like rice seeds sown in sand.
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अनर्हे मन्त्रविज्ञानं न तिष्ठति कदाचन ।
तस्मात् परीक्ष्य कर्त्तव्यमन्यथा निष्फलं भवेत् ॥१४॥
14. anarhe mantravijñānaṁ na tiṣṭhati kadācana ,
tasmāt parīkṣya karttavyamanyathā niṣphalaṁ bhavet.
14. anarhe mantravijñānam na tiṣṭhati kadācana tasmāt
parīkṣya kartavyam anyathā niṣphalam bhavet
14. anarhe kadācana mantravijñānam na tiṣṭhati.
tasmāt parīkṣya kartavyam.
anyathā niṣphalam bhavet.
14. The knowledge of mantras never resides in an unworthy person. Therefore, it should be done after examination, otherwise it would be fruitless.
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कृत्वा समयदीक्षाञ्च दत्त्वा समयपादुकाम् ।
सन्निधायात्मनः शिष्यं वदेन्मन्त्रं न चान्यथा ॥१५॥
15. kṛtvā samayadīkṣāñca dattvā samayapādukām ,
sannidhāyātmanaḥ śiṣyaṁ vadenmantraṁ na cānyathā.
15. kṛtvā samayadīkṣām ca dattvā samayapādukām sannidhāya
ātmanaḥ śiṣyam vadet mantram na ca anyathā
15. samayadīkṣām kṛtvā,
ca samayapādukām dattvā,
ātmanaḥ śiṣyam sannidhāya mantram vadet.
ca anyathā na (vadet).
15. Having performed the initiation according to tradition and having bestowed the traditional spiritual protection (pādukā), and having brought the disciple close to oneself, one should then speak the mantra, and not otherwise.
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सच्चिष्यायातिभक्ताय यज्ज्ञानमुपदिश्यते ।
तज्ज्ञानं तत्तुशास्त्रार्थं तद्विदध्यादखण्डितम् ॥१६॥
16. sacciṣyāyātibhaktāya yajjñānamupadiśyate ,
tajjñānaṁ tattuśāstrārthaṁ tadvidadhyādakhaṇḍitam.
16. sat śiṣyāya atibhaktāya yat jñānam upadiśyate tat
jñānam tattvaśāstrārtham tat vidadhyāt akhaṇḍitam
16. atibhaktāya sat śiṣyāya yat jñānam upadiśyate,
tat jñānam akhaṇḍitam tattvaśāstrārtham tat vidadhyāt.
16. The knowledge that is taught to a true and very devoted disciple - that knowledge leads to the meaning of the true scriptures and keeps it unbroken.
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असच्चिष्येष्वभक्तेषु यज्ज्ञानमुपदिश्यते ।
तत् प्रयात्यपवित्रत्वं गोक्षीरं श्वघृतादिव ॥१७॥
17. asacciṣyeṣvabhakteṣu yajjñānamupadiśyate ,
tat prayātyapavitratvaṁ gokṣīraṁ śvaghṛtādiva.
17. asat śiṣyeṣu abhakteṣu yat jñānam upadiśyate
tat prayāti apavitratvam gokṣīram śvaghṛtādi iva
17. abhakteṣu asat śiṣyeṣu yat jñānam upadiśyate,
tat gokṣīram śvaghṛtādi iva apavitratvam prayāti.
17. The knowledge that is taught to unfaithful and unworthy disciples attains impurity, like cow's milk mixed with dog's ghee (or other impure substances).
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धनेच्चाभयलोभाद्यैरयोग्यं यदि दीक्षयेत् ।
देवताशापमाप्नोति कृतञ्च निष्फलं भवेत् ॥१८॥
18. dhaneccābhayalobhādyairayogyaṁ yadi dīkṣayet ,
devatāśāpamāpnoti kṛtañca niṣphalaṁ bhavet.
18. dhaneccā-abhaya-lobha-ādyaiḥ ayogyam yadi dīkṣayet
devatā-śāpam āpnoti kṛtam ca niṣphalam bhavet
18. yadi dhaneccā-abhaya-lobha-ādyaiḥ ayogyam dīkṣayet
devatā-śāpam āpnoti kṛtam ca niṣphalam bhavet
18. If out of a desire for wealth, fear, greed, or similar motives, one initiates an unworthy person, he incurs the curse of the deity, and his ritual action becomes fruitless.
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ज्ञानेन क्रियया वापि गुरु शिष्यं परीक्षयेत् ।
संवत्सरं तदर्द्धं वा तदर्द्धं वा प्रयत्नतः ॥१९॥
19. jñānena kriyayā vāpi guru śiṣyaṁ parīkṣayet ,
saṁvatsaraṁ tadarddhaṁ vā tadarddhaṁ vā prayatnataḥ.
19. jñānena kriyayā vā api guru śiṣyam parīkṣayet
saṃvatsaram tat-ardham vā tat-ardham vā prayatnataḥ
19. guru jñānena kriyayā vā api śiṣyam saṃvatsaram
tat-ardham vā tat-ardham vā prayatnataḥ parīkṣayet
19. Through knowledge or practice, the teacher should examine the disciple for a full year, or for half of that, or even for half of that again, with all effort.
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उत्तमांश्चाधमे कुर्यान्नीचानुत्तमकर्मणि ।
प्राणद्रव्यप्रणामाद्यैरादेशैश्च स्वयं समैः ॥२०॥
20. uttamāṁścādhame kuryānnīcānuttamakarmaṇi ,
prāṇadravyapraṇāmādyairādeśaiśca svayaṁ samaiḥ.
20. uttamāṃś ca adhame kuryāt nīcān uttama-karmaṇi
prāṇa-dravya-praṇāmādyaiḥ ādeśaiś ca svayaṃ samaiḥ
20. ca uttamān adhame kuryāt nīcān uttama-karmaṇi
prāṇa-dravya-praṇāmādyaiḥ ādeśaiḥ ca svayaṃ samaiḥ
20. And one should place those of noble character in lowly positions and lowly people in noble tasks, through commands involving the surrender of life, wealth, and obeisance, as well as through one's own equal directives, and through repeated acts.
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तत्कर्मसूचकैर्वाक्यैर्मायाभिः क्रूरचेष्टितैः ।
पक्षपातैरुदासीनैरनेकैश्च मुहुर्मुहुः ॥२१॥
21. tatkarmasūcakairvākyairmāyābhiḥ krūraceṣṭitaiḥ ,
pakṣapātairudāsīnairanekaiśca muhurmuhuḥ.
21. tat-karma-sūcakaiḥ vākyaiḥ māyābhiḥ krūra-ceṣṭitaiḥ
pakṣapataiḥ udāsīnaiḥ anekaiḥ ca muhur muhuḥ
21. tat-karma-sūcakaiḥ vākyaiḥ māyābhiḥ krūra-ceṣṭitaiḥ
pakṣapataiḥ udāsīnaiḥ anekaiḥ ca muhur muhuḥ
21. (Through) speeches indicative of those actions, illusions, cruel behavior, partialities, indifference, and numerous other means, repeatedly.
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आकृष्टस्ताडितो वापि यो विषादं न याति च ।
गुरुः कृपां करोतीति मुदा सञ्चिन्तयेत् सदा ॥२२॥
22. ākṛṣṭastāḍito vāpi yo viṣādaṁ na yāti ca ,
guruḥ kṛpāṁ karotīti mudā sañcintayet sadā.
22. ākṛṣṭaḥ tāḍitaḥ vā api yaḥ viṣādam na yāti ca
guruḥ kṛpām karoti iti mudā sañcintayet sadā
22. yaḥ ca ākṛṣṭaḥ tāḍitaḥ vā api viṣādam na yāti
guruḥ kṛpām karoti iti sadā mudā sañcintayet
22. And he who, even when pulled or beaten, does not fall into despair, should always joyfully reflect that the guru is showing him grace.
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श्रीगुरोः स्मरणे चापि कीर्त्तनं दर्शनेऽपि च ।
वन्दने परिचर्यायामाह्वाने प्रेषणे प्रिये ॥२३॥
23. śrīguroḥ smaraṇe cāpi kīrttanaṁ darśane'pi ca ,
vandane paricaryāyāmāhvāne preṣaṇe priye.
23. śrīguroḥ smaraṇe ca api kīrtanam darśane api
ca vandane paricaryāyām āhvāne preṣaṇe priye
23. priye śrīguroḥ smaraṇe ca api kīrtane darśane api
ca vandane paricaryāyām āhvāne preṣaṇe (bhajet)
23. O dear one, (one should engage) in remembering, chanting about, seeing, bowing to, serving, summoning, and dispatching the revered guru.
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आनन्दकम्परोमाञ्चस्वरनेत्रादिविक्रियाः ।
येषां स्युस्तेऽत्र योग्याश्च दीक्षासंस्कारकर्मणि ॥२४॥
24. ānandakamparomāñcasvaranetrādivikriyāḥ ,
yeṣāṁ syuste'tra yogyāśca dīkṣāsaṁskārakarmaṇi.
24. ānandakamparomāñcasvaranetrādivikriyāḥ yeṣām
syuḥ te atra yogyāḥ ca dīkṣāsaṃskārakarmaṇi
24. yeṣām ānandakamparomāñcasvaranetrādivikriyāḥ
syuḥ te ca atra dīkṣāsaṃskārakarmaṇi yogyāḥ
24. And those in whom manifestations such as joy, trembling, horripilation, changes in the voice, and tears appear, are indeed fit here for the ritual of initiation and consecration.
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शिष्योऽपि लक्षणैरेतैः कुर्याद् गुरुपरीक्षणम् ।
आनन्दाद्यैर्जपस्तोत्रध्यानहोमार्चनादिषु ॥२५॥
25. śiṣyo'pi lakṣaṇairetaiḥ kuryād guruparīkṣaṇam ,
ānandādyairjapastotradhyānahomārcanādiṣu.
25. śiṣyaḥ api lakṣaṇaiḥ etaiḥ kuryāt guruparīkṣāṇam
ānandādyaiḥ japastotradhyānahomārcanādiṣu
25. śiṣyaḥ api etaiḥ lakṣaṇaiḥ ānandādyaiḥ guruparīkṣāṇam
ānandādyaiḥ japastotradhyānahomārcanādiṣu kuryāt
25. A student also should examine the guru through these signs, such as joy, during practices like japa, recitation of hymns, meditation, fire ritual, and worship.
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ज्ञानोपदेशसामर्थ्यं मन्त्रसिद्धिमपीश्वरि ।
वेधकत्वं परिज्ञाय शिष्यो भूयान्न चान्यथा ॥२६॥
26. jñānopadeśasāmarthyaṁ mantrasiddhimapīśvari ,
vedhakatvaṁ parijñāya śiṣyo bhūyānna cānyathā.
26. jñānopadeśasamarthhyaṃ mantrasiddhim api īśvari
vedhakatvaṃ parijñāya śiṣyaḥ bhūyāt na ca anyathā
26. īśvari jñānopadeśasamarthhyaṃ mantrasiddhim api vedhakatvaṃ ca parijñāya śiṣyaḥ bhūyāt,
na anyathā
26. O goddess, having understood the capacity for imparting knowledge, the attainment of power through mantra, and also the penetrating power, let the student become thus, and not otherwise.
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आदिमध्यावसानेषु योग्याः शक्तिनिपातिताः ।
अधमा मध्यमाः श्रेष्ठाः शिष्या देवि प्रकीत्तीताः ॥२७॥
27. ādimadhyāvasāneṣu yogyāḥ śaktinipātitāḥ ,
adhamā madhyamāḥ śreṣṭhāḥ śiṣyā devi prakīttītāḥ.
27. ādi-madhya-avasāneṣu yogyāḥ śaktinipātitāḥ adhamā
madhyamāḥ śreṣṭhāḥ śiṣyāḥ devi prakīrtitāḥ
27. devi,
śiṣyāḥ ādi-madhya-avasāneṣu śaktinipātitāḥ yogyāḥ adhamāḥ madhyamāḥ śreṣṭhāḥ ca prakīrtitāḥ
27. O goddess, students upon whom the descent of power has occurred are declared to be qualified at the beginning, middle, and end, as inferior, middling, and best.
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आदौ भक्तिर्भवेद्देवि दीक्षार्थं समुदन्ति ये ।
पुनवीपुलहृष्टास्ते आदियोग्या इतीरिताः ॥२८॥
28. ādau bhaktirbhaveddevi dīkṣārthaṁ samudanti ye ,
punavīpulahṛṣṭāste ādiyogyā itīritāḥ.
28. ādau bhaktiḥ bhavet devi dīkṣārtham samudanti
ye punar vipula hṛṣṭāḥ te ādi yogyāḥ iti īritāḥ
28. devi,
ye ādau dīkṣārtham samudanti bhaktiḥ bhavet,
punar vipula hṛṣṭāḥ te ādi yogyāḥ iti īritāḥ
28. O goddess, those who at the very beginning have devotion arising for the sake of initiation, and who are again exceedingly joyful, are declared to be fit at the initial stage.
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दीक्षासमयसम्प्राप्ता ज्ञानविज्ञानवजीताः ।
भक्त्या प्रध्वस्तपर्याया मध्ययोग्याश्च ते स्मृताः ॥२९॥
29. dīkṣāsamayasamprāptā jñānavijñānavajītāḥ ,
bhaktyā pradhvastaparyāyā madhyayogyāśca te smṛtāḥ.
29. dīkṣā samaya samprāptāḥ jñāna vijñāna varjitāḥ
bhaktyā pradhvasta paryāyāḥ madhya yogyāḥ ca te smṛtāḥ
29. dīkṣā samaya samprāptāḥ jñāna vijñāna varjitāḥ
bhaktyā pradhvasta paryāyāḥ ca te madhya yogyāḥ smṛtāḥ
29. Those who have reached the time of initiation, yet are devoid of knowledge and higher realization, with their cycles destroyed through devotion, are remembered as fit for the middle stage.
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आदौ भक्तिविहीना ये मध्यभक्तास्तु ये नराः ।
अन्तप्रवृद्धभक्ताश्च अन्तयोग्या भवन्ति ते ।
उत्तमज्ञानसंज्ञाश्चेत्युपदेशस्त्रिधा प्रिये ॥३०॥
30. ādau bhaktivihīnā ye madhyabhaktāstu ye narāḥ ,
antapravṛddhabhaktāśca antayogyā bhavanti te ,
uttamajñānasaṁjñāścetyupadeśastridhā priye.
30. ādau bhakti-vihīnā ye madhya-bhaktāḥ
tu ye narāḥ anta-pravṛddha-bhaktāḥ ca
anta-yogyāḥ bhavanti te uttama-jñāna-saṃjñāḥ
ca iti upadeśaḥ tridhā priye
30. ādau bhakti-vihīnāḥ ye narāḥ,
madhya-bhaktāḥ tu ye,
ca anta-pravṛddha-bhaktāḥ,
te anta-yogyāḥ bhavanti,
ca uttama-jñāna-saṃjñāḥ,
iti upadeśaḥ tridhā,
priye
30. O dear one, those who are devoid of devotion at the beginning, those who are devoted in the middle stage, and those whose devotion grows fully at the end - they become fit for the final stage, and this teaching regarding the highest knowledge is threefold.
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यथा पिपीलिका मन्दमन्दं वृक्षाग्रगं फलम् ।
चिरेणाप्नोति कर्मोपदेशश्चापि तथा स्मृतः ॥३१॥
31. yathā pipīlikā mandamandaṁ vṛkṣāgragaṁ phalam ,
cireṇāpnoti karmopadeśaścāpi tathā smṛtaḥ.
31. yathā pipīlikā manda-mandam vṛkṣāgra-gam phalam
cireṇa āpnoti karma-upadeśaḥ ca api tathā smṛtaḥ
31. yathā pipīlikā manda-mandam cireṇa āpnoti vṛkṣāgra-gam phalam,
tathā karma-upadeśaḥ ca api smṛtaḥ
31. Just as an ant very slowly and over time attains a fruit located at the top of a tree, so too is the instruction concerning action remembered.
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यथा कपिश्च शाखायां शाखामुल्लंघ्य यत्नतः ।
फलं प्राप्नोति धर्मस्य चोपदेशस्तथा प्रिये ॥३२॥
32. yathā kapiśca śākhāyāṁ śākhāmullaṁghya yatnataḥ ,
phalaṁ prāpnoti dharmasya copadeśastathā priye.
32. yathā kapiḥ ca śākhāyām śākhām ullaṅghya yatnataḥ
phalam prāpnoti dharmasya ca upadeśaḥ tathā priye
32. yathā kapiḥ ca yatnataḥ śākhāyām śākhām ullaṅghya dharmasya phalam prāpnoti,
tathā upadeśaḥ ca,
priye
32. Just as a monkey purposefully leaps from branch to branch and attains a fruit, so too is the instruction concerning dharma, O dear one.
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यथा वियद्गमः शीघ्रं फल एव निषीदति ।
तथा ज्ञानोपदेशश्च कथितः कुलनायिके ॥३३॥
33. yathā viyadgamaḥ śīghraṁ phala eva niṣīdati ,
tathā jñānopadeśaśca kathitaḥ kulanāyike.
33. yathā viyadgamaḥ śīghram phalam eva niṣīdati
tathā jñānopadeśaḥ ca kathitaḥ kulanāyike
33. yathā viyadgamaḥ śīghram phalam eva niṣīdati,
tathā ca jñānopadeśaḥ kathitaḥ,
kulanāyike
33. Just as a bird swiftly settles upon a fruit alone, so too is the instruction concerning knowledge declared, O mistress of the lineage.
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स्पर्शाख्या देवि दृक्संज्ञा मानसाख्या महेश्वरि ।
क्रियायासादिरहिता देवा दीक्षा त्रिधा स्मृता ॥३४॥
34. sparśākhyā devi dṛksaṁjñā mānasākhyā maheśvari ,
kriyāyāsādirahitā devā dīkṣā tridhā smṛtā.
34. sparśākhyā devi dṛk-saṃjñā mānasākhyā maheśvari
kriyāyāsādirahitā devā dīkṣā tridhā smṛtā
34. devi maheśvari dṛk-saṃjñā sparśākhyā mānasākhyā
kriyāyāsādirahitā ca dīkṣā tridhā smṛtā
34. O goddess, O supreme mistress, initiation is remembered as threefold, namely that of touch, that of sight, and that of the mind, which is devoid of the fatigue of ritual actions.
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यथा पक्षी स्वपक्षाभ्यां शिशून् संवर्द्धयेच्चनैः ।
स्पर्शदीक्षोपदेशच्च तादृशः कथितः प्रिये ॥३५॥
35. yathā pakṣī svapakṣābhyāṁ śiśūn saṁvarddhayeccanaiḥ ,
sparśadīkṣopadeśacca tādṛśaḥ kathitaḥ priye.
35. yathā pakṣī sva-pakṣābhyāṃ śiśūn saṃvardhayet ca
anaiḥ sparśa-dīkṣā-upadeśaḥ ca tādṛśaḥ kathitaḥ priye
35. priye yathā pakṣī sva-pakṣābhyāṃ śiśūn ca anaiḥ saṃvardhayet,
tādṛśaḥ sparśa-dīkṣā-upadeśaḥ ca kathitaḥ
35. O dear one, just as a bird gently rears its little ones with its two wings, so too is the instruction concerning initiation through touch declared.
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स्वापत्यानि यथा मत्स्यो वीक्षणेनैव पोषयेत् ।
दृग्भ्यां दीक्षोपदेशश्च तादृशः परमेश्वरि ॥३६॥
36. svāpatyāni yathā matsyo vīkṣaṇenaiva poṣayet ,
dṛgbhyāṁ dīkṣopadeśaśca tādṛśaḥ parameśvari.
36. svaapatyaani yathaa matsyo viikṣaṇena eva poṣayet
dṛgbhyaam diikṣoopadeśaḥ ca taadṛśaḥ parameśvari
36. parameśvari yathā matsyaḥ svāpatyāni vīkṣaṇena
eva poṣayet dṛgbhyām ca dīkṣā upadeśaḥ tādṛśaḥ
36. O supreme mistress, just as a fish nourishes its young ones merely by its gaze, so too is the instruction concerning initiation through sight declared.
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यथा कूर्मः स्वतनयान् ध्यानमात्रेण पोषयेत् ।
वेधदीक्षोपदेशश्च मानसः स्यात् तथाविधः ॥३७॥
37. yathā kūrmaḥ svatanayān dhyānamātreṇa poṣayet ,
vedhadīkṣopadeśaśca mānasaḥ syāt tathāvidhaḥ.
37. yathaa koormaḥ svatanayaan dhyaanamaatreṇa poṣayet
vedhadiikṣoopadeśaḥ ca maanasaḥ syaat tathaavidhaḥ
37. yathā kūrmaḥ svatanayān dhyāna mātreṇa poṣayet
vedha dīkṣā upadeśaḥ ca mānasaḥ tathāvidhaḥ syāt
37. Just as a tortoise nourishes its offspring merely through meditation, so too is the instruction concerning vedha-initiation of a mental nature.
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शक्तिपातानुसारेण शिष्योऽनुग्रहमर्हति ।
यत्र शक्तिर्न पतति तत्र सिद्धिर्न जायते ॥३८॥
38. śaktipātānusāreṇa śiṣyo'nugrahamarhati ,
yatra śaktirna patati tatra siddhirna jāyate.
38. śaktipātānusāreṇa śiṣyaḥ anugraham arhati
yatra śaktiḥ na patati tatra siddhiḥ na jāyate
38. śiṣyaḥ śaktipātānusāreṇa anugraham arhati
yatra śaktiḥ na patati tatra siddhiḥ na jāyate
38. A student receives grace according to the descent of power. Where that power does not fall, spiritual attainment does not arise.
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क्रियावर्णकलास्पर्शवाग्दृङ्मानससंज्ञया ।
दीक्षा मोक्षप्रदा देवि सप्तधा परिकीत्तीता ॥३९॥
39. kriyāvarṇakalāsparśavāgdṛṅmānasasaṁjñayā ,
dīkṣā mokṣapradā devi saptadhā parikīttītā.
39. kriyāvarṇakalāsparśavāgdṛṅmānasasaṃjñayā
dīkṣā mokṣapradā devi saptadhā parikīrtitā
39. devi kriyā-varṇa-kalā-sparśa-vāg-dṛṅ-mānasa-saṃjñayā
dīkṣā mokṣapradā saptadhā parikīrtitā
39. O goddess, initiation bestowing liberation is declared to be sevenfold, known by the designations of action, letter, part, touch, speech, sight, and mind.
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समयाख्या विशेषा च साधिका पुत्रिकाह्वया ।
वेधका पूर्णसंज्ञा चाचार्या निर्वाणसंज्ञिका ॥४०॥
40. samayākhyā viśeṣā ca sādhikā putrikāhvayā ,
vedhakā pūrṇasaṁjñā cācāryā nirvāṇasaṁjñikā.
40. samayākhyā viśeṣā ca sādhikā putrikāhvayā
vedhakā pūrṇasaṃjñā ca ācāryā nirvāṇasaṃjñikā
40. samayākhyā viśeṣā ca sādhikā putrikāhvayā
vedhakā pūrṇasaṃjñā ca ācāryā nirvāṇasaṃjñikā
40. They are known as samaya, viśeṣā, sādhikā, putrikā, vedhakā, pūrṇā, ācāryā, and the one designated as nirvāṇa.
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क्रियादीक्षाष्टधा प्रोक्ता कुण्डमण्डपपूवीका ।
कलसादिसमायुक्ता कर्त्तव्या गुरुणा बहिः ।
देवेशि देहशुद्ध्यर्थं पूर्वोक्तविधिनाचरेत् ॥४१॥
41. kriyādīkṣāṣṭadhā proktā kuṇḍamaṇḍapapūvīkā ,
kalasādisamāyuktā karttavyā guruṇā bahiḥ ,
deveśi dehaśuddhyarthaṁ pūrvoktavidhinācaret.
41. kriyādīkṣāṣṭadhā proktā
kuṇḍamaṇḍapapūrvīkā kalaśādisamāyuktā
kartavyā guruṇā bahiḥ deveśi
dehaśuddhyarthaṃ pūrvoktavidhinācaret
41. deveśi kriyādīkṣā aṣṭadhā proktā
kuṇḍamaṇḍapapūrvīkā kalaśādisamāyuktā
guruṇā bahiḥ kartavyā
dehaśuddhyarthaṃ pūrvoktavidhinā caret
41. O goddess, initiation involving action is declared to be eightfold. Accompanied by pits, pavilions, water pots, and other items, it should be performed externally by the guru for the purification of the body, following the method previously described.
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वर्णदीक्षा त्रिधा प्रोक्ता द्विचत्वारिंशदक्षरैः ।
पञ्चाशद्वर्णैर्वा देवि द्विषष्टिलिपिभिस्तु ता ॥४२॥
42. varṇadīkṣā tridhā proktā dvicatvāriṁśadakṣaraiḥ ,
pañcāśadvarṇairvā devi dviṣaṣṭilipibhistu tā.
42. varṇadīkṣā tridhā proktā dvicattāriṃśadakṣaraiḥ
pañcāśadvarnairvā devi dviṣaṣṭilipibhistu tā
42. devi varṇadīkṣā tridhā proktā dvicattāriṃśadakṣaraiḥ
pañcāśadvarnair vā dviṣaṣṭilipibhiḥ tu tāḥ
42. O goddess, initiation through syllables is declared to be threefold: with forty-two letters, with fifty letters, or with sixty-two letters.
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वर्णान् शिष्यतनौ न्यस्य प्रतिलोमेन संहरेत् ।
परमात्मनि संयोज्य तच्चैतन्यं गुरुः प्रिये ॥४३॥
43. varṇān śiṣyatanau nyasya pratilomena saṁharet ,
paramātmani saṁyojya taccaitanyaṁ guruḥ priye.
43. varṇān śiṣyatanau nyasya pratilomena saṃharet
paramātmani saṃyojya taccaitanyaṃ guruḥ priye
43. guruḥ śiṣyatanau varṇān nyasya pratilomena
saṃharet paramātmani saṃyojya tat caitanyam priye
43. O dear one, having placed the letters upon the body of the disciple, the guru should withdraw them in reverse order, uniting that consciousness with the supreme self.
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तस्मादुत्पाद्य तान् वर्णान् न्यसेच्चिष्यतनौ पुनः ।
सृष्टिक्रमेण विधिना चैतन्यञ्च प्रयोजयेत् ॥४४॥
44. tasmādutpādya tān varṇān nyasecciṣyatanau punaḥ ,
sṛṣṭikrameṇa vidhinā caitanyañca prayojayet.
44. tasmāt utpādya tān varṇān nyaset śiṣya-tanau punaḥ
sṛṣṭi-krameṇa vidhinā caitanyam ca prayojayet
44. tasmāt tān varṇān utpādya punaḥ sṛṣṭi-krameṇa
vidhinā śiṣya-tanau nyaset caitanyam ca prayojayet
44. Therefore, having produced those letters again, (the guru) should place them upon the body of the disciple according to the order of creation and proper procedure, and infuse them with consciousness.
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जायते देवताभावः परानन्दमयः शिशोः ।
एषा वर्णमयी प्रोक्ता दीक्षा पाशहरा प्रिये ॥४५॥
45. jāyate devatābhāvaḥ parānandamayaḥ śiśoḥ ,
eṣā varṇamayī proktā dīkṣā pāśaharā priye.
45. jāyate devatā-bhāvaḥ parānanda-mayaḥ śiśoḥ
eṣā varṇa-mayī proktā dīkṣā pāśa-harā priye
45. priye,
śiśoḥ parānanda-mayaḥ devatā-bhāvaḥ jāyate,
eṣā varṇa-mayī pāśa-harā dīkṣā proktā
45. O dear one, the state of divinity consisting of supreme bliss arises for the child (the disciple), and this initiation consisting of letters and destroying the bonds is declared.
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कलादीक्षा त्रिधा ज्ञेया कर्त्तव्या विधिवत् प्रिये ।
निवृत्तिर्जानुपर्यन्तं तलादारभ्य संस्थिता ॥४६॥
46. kalādīkṣā tridhā jñeyā karttavyā vidhivat priye ,
nivṛttirjānuparyantaṁ talādārabhya saṁsthitā.
46. kalādīkṣā tridhā jñeyā kartavyā vidhivat priye
nivṛttir jānuparyantaṃ talād ārabhya saṃsthitā
46. priye,
kalādīkṣā tridhā jñeyā,
vidhivat kartavyā,
talāt ārabhya jānuparyantaṃ nivṛttiḥ saṃsthitā
46. O dear one, initiation by kalā is known to be threefold and should be performed according to the rules, with nivṛtti residing from the soles of the feet up to the knees.
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जानुनोर्नाभिपर्यन्तं प्रतिष्ठा तिष्ठति प्रिये ।
नाभेः कण्ठावधि व्याप्ता विद्या शान्तिस्ततः परम् ॥४७॥
47. jānunornābhiparyantaṁ pratiṣṭhā tiṣṭhati priye ,
nābheḥ kaṇṭhāvadhi vyāptā vidyā śāntistataḥ param.
47. jānunor nābhiparyantaṃ pratiṣṭhā tiṣṭhati priye
nābheḥ kaṇṭhāvadhi vyāptā vidyā śāntis tataḥ param
47. priye,
jānunoḥ nābhiparyantaṃ pratiṣṭhā tiṣṭhati,
nābheḥ kaṇṭhāvadhi vyāptā vidyā (tiṣṭhati),
tataḥ param śāntiḥ (asti)
47. O dear one, pratiṣṭhā extends from the knees up to the navel, from the navel up to the throat is the pervasive vidyā, and beyond that is śānti.
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कण्ठाल्ललाटपर्यन्तं व्याप्ता तस्माच्चिरोऽवधि ।
शान्त्यतीता कला चैषा कलाव्याप्तिरितीरिता ॥४८॥
48. kaṇṭhāllalāṭaparyantaṁ vyāptā tasmācciro'vadhi ,
śāntyatītā kalā caiṣā kalāvyāptiritīritā.
48. kaṇṭhāt lalāṭaparyantam vyāptā tasmāt śiraḥ avadhi
śāntyatītā kalā ca eṣā kalāvyāptiḥ iti īritā
48. kaṇṭhāt lalāṭaparyantam vyāptā tasmāt śiraḥ avadhi
ca eṣā śāntyatītā kalā kalāvyāptiḥ iti īritā
48. From the throat up to the forehead is pervaded, and from there up to the head, and this śāntyatītā kalā is declared to be the pervasion of the kalās.
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संहारक्रमयोगेन स्थानात् स्थानान्तरं प्रिये ।
संयोज्य विधिवत् सम्यग्विधिवेत्ता शिरोऽवधि ॥४९॥
49. saṁhārakramayogena sthānāt sthānāntaraṁ priye ,
saṁyojya vidhivat samyagvidhivettā śiro'vadhi.
49. saṃhārakramayogena sthānāt sthānantaram priye
saṃyojya vidivat samyak vidhivettā śirāḥ avadhi
49. priye vidhivettā saṃhārakramayogena sthānāt
sthānantaram vidivat samyak saṃyojya śirāḥ avadhi
49. O dear one, the knower of rules, following the order of dissolution, should properly and correctly unite them from place to place up to the head.
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इयं प्रोक्ता कुलेशानि दिव्यभावप्रदायिनी ।
अष्टत्रिंशत्कलाभिर्वा पञ्चाशद्भिरथापि वा ॥५०॥
50. iyaṁ proktā kuleśāni divyabhāvapradāyinī ,
aṣṭatriṁśatkalābhirvā pañcāśadbhirathāpi vā.
50. iyam proktā kuleśāni divyabhāvapradāyinī
aṣṭatriṃśatkalābhir vā pañcāśadbhir athāpi vā
50. kuleśāni,
iyam aṣṭatriṃśatkalābhir vā athāpi vā pañcāśadbhiḥ divyabhāvapradāyinī proktā
50. O Kuleśāni, this (initiation) is said to bestow a divine state, either through thirty-eight or even fifty kalās (aspects).
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तत्त्वन्यासक्रमेणैव सृष्टिसंहारमार्गतः ।
ज्ञात्वा गुरुमुखाद्देविं शिष्ये संयोज्य वेधयेत् ॥५१॥
51. tattvanyāsakrameṇaiva sṛṣṭisaṁhāramārgataḥ ,
jñātvā gurumukhāddeviṁ śiṣye saṁyojya vedhayet.
51. tattvanyāsakrameṇa eva sṛṣṭisaṃhāramārgataḥ
gyātvā gurumukhāt devīm śiṣye saṃyojya vedhayet
51. gurumukhāt gyātvā,
sṛṣṭisaṃhāramārgataḥ tattvanyāsakrameṇa eva devīm śiṣye saṃyojya (śiṣyam) vedhayet
51. Having learned from the guru, one should, according to the process of tattva-nyāsa (placement of principles) through the path of creation and dissolution, connect the goddess to the disciple and initiate (him).
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जायते देवताभावो योगिनीवीरमेलनम् ।
कलादीक्षा समुद्दिष्टा पशुपाशापहारिणी ॥५२॥
52. jāyate devatābhāvo yoginīvīramelanam ,
kalādīkṣā samuddiṣṭā paśupāśāpahāriṇī.
52. jāyate devatābhāvaḥ yoginīvīramelanam
kalādīkṣā samūddiṣṭā paśupāśāpahāriṇī
52. (tayā) devatābhāvaḥ yoginīvīramelanam jāyate.
sā kalādīkṣā paśupāśāpahāriṇī samūddiṣṭā (bhavati)
52. Through that, the state of divinity arises, and the union of yoginīs and vīras (spiritual heroes). This kalā-dīkṣā (initiation through divine aspects) is declared to remove the bonds of animal-like existence.
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द्दस्ते शिवं गुरुं ध्यात्वा जपेन्मूलाङ्गमालिनीम् ।
गुरुः स्पृशेच्चिष्यतनुं स्पर्शदीक्षा भवेदियम् ॥५३॥
53. ddaste śivaṁ guruṁ dhyātvā japenmūlāṅgamālinīm ,
guruḥ spṛśecciṣyatanuṁ sparśadīkṣā bhavediyam.
53. dṛṣṭe śivam gurum dhyātvā japet mūlāṅgamālinīm
guruḥ spṛśet śiṣyatanum sparśadīkṣā bhavet iyam
53. dṛṣṭe,
śivam gurum dhyātvā mūlāṅgamālinīm japet.
guruḥ śiṣyatanum spṛśet.
iyam sparśadīkṣā bhavet.
53. Having perceived the guru as Shiva, one should meditate and then recite the Mūlāṅgamālinī (mantra). When the guru touches the disciple's body, this becomes the touch initiation (sparśa-dīkṣā).
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चित्तं तत्त्वे समाधाय परतत्त्वोपबृंहितान् ।
उच्चरेत् संहतान्मन्त्रान् वाग्दीक्षेति निगद्यते ॥५४॥
54. cittaṁ tattve samādhāya paratattvopabṛṁhitān ,
uccaret saṁhatānmantrān vāgdīkṣeti nigadyate.
54. cittam tattve samādhāya paratatttvopabṛṃhitān
uccaret saṃhatān mantrān vāgdīkṣā iti nigadyate
54. cittam tattve samādhāya,
paratatttvopabṛṃhitān saṃhatān mantrān uccaret.
(sā) vāgdīkṣā iti nigadyate.
54. Concentrating the mind on the tattva (principle), one should utter the collected mantras that are augmented by the supreme reality (paratattva). This is called the word initiation (vāg-dīkṣā).
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निमील्य नयने ध्यात्वा परतत्त्वप्रसन्नधीः ।
सम्यक् पश्येद्गुरुः शिष्यं दृग्दीक्षा च भवेत् प्रिये ॥५५॥
55. nimīlya nayane dhyātvā paratattvaprasannadhīḥ ,
samyak paśyedguruḥ śiṣyaṁ dṛgdīkṣā ca bhavet priye.
55. nimīlya nayane dhyātvā paratatttvaprasannadhīḥ
samyak paśyet guruḥ śiṣyam dṛgdīkṣā ca bhavet priye
55. priye,
paratatttvaprasannadhīḥ guruḥ nayane nimīlya dhyātvā,
śiṣyam samyak paśyet.
sā ca dṛgdīkṣā bhavet.
55. O beloved, when the guru, with an intellect pleased by the supreme reality, closes (his) eyes and meditates, and then properly looks at the disciple, this becomes the sight initiation (dṛg-dīkṣā).
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गुरोरालोकमात्रेण भाषणात् स्पर्शनादपि ।
सद्यः सञ्जायते ज्ञानं सा दीक्षा शाम्भवी मता ॥५६॥
56. gurorālokamātreṇa bhāṣaṇāt sparśanādapi ,
sadyaḥ sañjāyate jñānaṁ sā dīkṣā śāmbhavī matā.
56. guroḥ ālokamātreṇa bhāṣaṇāt sparśanāt api
sadyaḥ sañjāyate gyānam sā dīkṣā śāmbhavī matā
56. guroḥ ālokamātreṇa,
bhāṣaṇāt,
sparśanāt api sadyaḥ gyānam sañjāyate.
sā śāmbhavī dīkṣā matā.
56. Merely by the guru's glance, speech, or even touch, knowledge immediately arises. That initiation is considered to be Śāmbhavī.
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मनोदीक्षा द्विधा प्रोक्ता तीव्रा तीव्रतरापि च ।
अध्वानं षड्विधं ज्ञात्वा शिष्यदेहे स्मरन् प्रिये ॥५७॥
57. manodīkṣā dvidhā proktā tīvrā tīvratarāpi ca ,
adhvānaṁ ṣaḍvidhaṁ jñātvā śiṣyadehe smaran priye.
57. manodīkṣā dvidhā proktā tīvrā tīvratarā api ca
adhvānam ṣaḍvidham gyātvā śiṣyadehe smaran priye
57. priye,
manodīkṣā tīvrā ca tīvratarā api (iti) dvidhā proktā.
(gurur) ṣaḍvidham adhvānam gyātvā śiṣyadehe smaran (vedhayet).
57. O beloved, mental initiation (mano-dīkṣā) is declared to be of two types: intense (tīvrā) and more intense (tīvratarā). The guru, knowing the sixfold path (adhvan) and contemplating it within the disciple's body (should initiate).
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कल्पयेद्भुवनं तत्त्वं कलां वर्णं पदं मनुम् ।
आजानुनाभिहृत्कण्ठतालुमूर्द्धान्तमम्बिके ॥५८॥
58. kalpayedbhuvanaṁ tattvaṁ kalāṁ varṇaṁ padaṁ manum ,
ājānunābhihṛtkaṇṭhatālumūrddhāntamambike.
58. kalpayet bhuvanam tattvam kalām varṇam padam
manum ājānunābhihṛtkaṇṭhatālumūrdhāntam ambike
58. ambike,
(gurur) bhuvanam tattvam kalām varṇam padam manum ājānunābhihṛtkaṇṭhatālumūrdhāntam kalpayet.
58. O Ambikā, (the guru) should conceive the bhuvana (worlds), tattva (principles), kalā (aspects), varṇa (letters), pada (words), and manu (mantras) (placed) from the knees up to the navel, heart, throat, palate, and the top of the head.
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गुरूपदिष्टमार्गेण वेधं कुर्याद्विचक्षणः ।
पाशयुक्तः क्षणाच्चिष्यश्चिन्नपाशस्तदा भवेत् ।
एषा मुक्तिप्रदा प्रोक्ता तीव्रदीक्षा कुलेश्वरि ॥५९॥
59. gurūpadiṣṭamārgeṇa vedhaṁ kuryādvicakṣaṇaḥ ,
pāśayuktaḥ kṣaṇācciṣyaścinnapāśastadā bhavet ,
eṣā muktipradā proktā tīvradīkṣā kuleśvari.
59. gurūpadiṣṭamārgeṇa vedham kuryāt
vicakṣaṇaḥ pāśayuktaḥ kṣaṇāt śiṣyaḥ
chinnapāśaḥ tadā bhavet eṣā
muktipradā proktā tīvradīkṣā kuleśvari
59. kuleśvari,
vicakṣaṇaḥ gurūpadiṣṭamārgeṇa vedham kuryāt.
pāśayuktaḥ śiṣyaḥ kṣaṇāt tadā chinnapāśaḥ bhavet.
eṣā muktipradā tīvradīkṣā proktā.
59. O Kuleśvarī, the wise guru should perform the initiation according to the path instructed by the guru (himself). Then, the disciple, who was bound by fetters, becomes one whose bonds are severed in an instant. This intense initiation (tīvra-dīkṣā) is declared to be bestowing liberation.
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देवि तीव्रतरा चापि गुरुणा स्मृतमात्रतः ।
सम्यक् संवेधिनः शिष्यश्चिन्नपापस्तदा भवेत् ॥६०॥
60. devi tīvratarā cāpi guruṇā smṛtamātrataḥ ,
samyak saṁvedhinaḥ śiṣyaścinnapāpastadā bhavet.
60. devi tīvratarā ca api guruṇā smṛtamātrataḥ samyak
saṃvedhinaḥ śiṣyaḥ chinnapāpaḥ tadā bhavet
60. devi,
guruṇā smṛtamātrataḥ ca api (sā) tīvratarā (dīkṣā bhavati).
samyak saṃvedhinaḥ śiṣyaḥ tadā chinnapāpaḥ bhavet.
60. O Devī, the 'more intense' (tīvratarā) initiation also occurs merely by the guru's contemplation. Then, the disciple, who is properly initiated, becomes one whose sins are severed.
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वाह्यव्यापारनिर्मुक्तो भूमौ पतति तत्क्षणात् ।
सञ्जातदिव्यभावोऽसौ सर्वं जानाति शाम्भवि ॥६१॥
61. vāhyavyāpāranirmukto bhūmau patati tatkṣaṇāt ,
sañjātadivyabhāvo'sau sarvaṁ jānāti śāmbhavi.
61. vāhyavyāpāranirmuktaḥ bhūmau patati tatkṣaṇāt
sañjātadivyabhāvaḥ asau sarvam jānāti śāmbhavi
61. śāmbhavi,
vāhyavyāpāranirmuktaḥ asau (śiṣyaḥ) tatkṣaṇāt bhūmau patati.
(saḥ) sañjātadivyabhāvaḥ sarvam jānāti.
61. O Śāmbhavī, that disciple, freed from external activities, falls to the ground instantly. Having attained a divine state, he knows everything.
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यदस्ति वेधकाले तत् स्वयमेवानुभूयते ।
प्रबुद्धः सन् न शक्नोति तत् सुखं वक्तुमीश्वरि ॥६२॥
62. yadasti vedhakāle tat svayamevānubhūyate ,
prabuddhaḥ san na śaknoti tat sukhaṁ vaktumīśvari.
62. yat asti vedhakāle tat svayam eva anubhūyate
prabuddhaḥ san na śaknoti tat sukham vaktum īśvari
62. īśvari,
vedhakāle yat asti,
tat svayam eva anubhūyate.
prabuddhaḥ san,
tat sukham vaktum na śaknoti.
62. O Īśvarī, whatever exists during the time of initiation is experienced by oneself. Being awakened, one is unable to speak of that bliss.
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वेधविद्धः शिवः साक्षान्न पुनर्जन्मभाग् भवेत् ।
एषा तीव्रतरा दीक्षा भवबन्धविमोचनी ।
शिवभावप्रदा साक्षात् त्वां शपे कुलनायिके ॥६३॥
63. vedhaviddhaḥ śivaḥ sākṣānna punarjanmabhāg bhavet ,
eṣā tīvratarā dīkṣā bhavabandhavimocanī ,
śivabhāvapradā sākṣāt tvāṁ śape kulanāyike.
63. vedhaviddhaḥ śivaḥ sākṣāt na
punarjanmabhāk bhavet eṣā tīvratarā
dīkṣā bhavabandhavimocanī śivabhāvapradā
sākṣāt tvām śape kulanāyike
63. kulanāyike,
vedhaviddhaḥ (puruṣaḥ) sākṣāt śivaḥ (eva).
(saḥ) punaḥ janmabhāk na bhavet.
eṣā tīvratarā dīkṣā bhavabandhavimocanī sākṣāt śivabhāvapradā (bhavati).
(aham) tvām śape.
63. O Kulanāyikā, the person who has been initiated (vedhaviddha) is directly Shiva himself. He will not again be a participant in rebirth. This more intense initiation (tīvratarā-dīkṣā) is a liberator from the bonds of worldly existence and directly bestows the state of Shiva. I swear to you (on this).
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आनन्दश्चैव कम्पश्चेद्भवो घूर्णा कुलेश्वरि ।
निद्रा मूर्च्चा च वेधस्य षडवस्थाः प्रकीत्तीताः ॥६४॥
64. ānandaścaiva kampaścedbhavo ghūrṇā kuleśvari ,
nidrā mūrccā ca vedhasya ṣaḍavasthāḥ prakīttītāḥ.
64. ānandaḥ ca eva kampaḥ ca it bhavaḥ ghūrṇā kuleśvari
nidrā mūrcchā ca vedhasya ṣaḍavasthāḥ prakīrtitāḥ
64. kuleśvari,
ānandaḥ ca eva kampaḥ ca,
it bhavaḥ ghūrṇā,
nidrā ca mūrcchā - (etāḥ) vedhasya ṣaḍavasthāḥ prakīrtitāḥ.
64. O Kuleśvarī, joy, trembling, movement, dizziness, sleep, and unconsciousness - these six states are declared to be the phases of initiation.
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दृश्यन्ते षड्गुणा ह्येते वेधकाले कुलेश्वरि ।
वेधितो यत्र कुत्रापि तिष्ठेन्मुक्ता न संशयः ॥६५॥
65. dṛśyante ṣaḍguṇā hyete vedhakāle kuleśvari ,
vedhito yatra kutrāpi tiṣṭhenmuktā na saṁśayaḥ.
65. dṛśyante ṣaḍguṇā hi ete vedhakāle kuleśvari
vedhitaḥ yatra kutra api tiṣṭhet muktaḥ na saṃśayaḥ
65. kuleśvari,
ete ṣaḍguṇā hi vedhakāle dṛśyante.
vedhitaḥ (śiṣyaḥ) yatra kutra api tiṣṭhet (tatra) muktaḥ (bhavati),
na saṃśayaḥ.
65. O Kuleśvarī, these six qualities (mentioned in the previous verse) are indeed observed during the time of initiation. The initiated (disciple), wherever he may reside, is liberated - there is no doubt about it.
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वेधदीक्षाकरो लोके श्रीगुरुर्दुर्लभः प्रिये ।
शिष्योऽपि दुर्लभस्ताद्दृक् पुण्ययोगेन लभ्यते ।
न दद्याद् यस्य कस्यापि इत्याज्ञा परमेश्वरि ॥६६॥
66. vedhadīkṣākaro loke śrīgururdurlabhaḥ priye ,
śiṣyo'pi durlabhastāddṛk puṇyayogena labhyate ,
na dadyād yasya kasyāpi ityājñā parameśvari.
66. vedhadīkṣākaro loke śrīgurur durlabhaḥ
priye śiṣyo api durlabhas tāddṛk
puṇyayogena labhyate na dadyāt
yasya kasyāpi ity ājñā parameśvari
66. priye loke vedhadīkṣākaraḥ śrīguruḥ
durlabhaḥ api tāddṛk śiṣyaḥ
durlabhaḥ puṇyayogena labhyate yasya
kasyāpi na dadyāt iti ājñā parameśvari
66. O beloved, a revered guru who performs initiation by penetration is extremely rare in the world, and such a disciple is equally rare - (such a teacher and disciple) are attained only through the accumulation of merit. One should not give (this initiation) to just anyone, O Parameśvarī, this is the command.
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कुलद्रव्यैः समभ्यर्च्य कुलचक्रं विधानतः ।
शिष्याय दर्शयेद्देवि दीक्षैषा कौलिकी स्मृता ॥६७॥
67. kuladravyaiḥ samabhyarcya kulacakraṁ vidhānataḥ ,
śiṣyāya darśayeddevi dīkṣaiṣā kaulikī smṛtā.
67. kuladravyaiḥ samabhyarcya kulacakraṃ vidānataḥ
śiṣyāya darśayed devi dīkṣaiṣā kaulikī smṛtā
67. devi kuladravyaiḥ kulacakram samabhyarcya
vidhānataḥ śiṣyāya darśayet eṣā kaulikī dīkṣā smṛtā
67. O Devī, having properly worshipped the kula-cakra with kula substances according to the rules, (the guru) should show it to the disciple - this initiation is known as the Kauliki initiation.
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कुलद्रव्यं मुखे पूर्व पञ्चगव्यामृतान्वितम् ।
अभिषिञ्चेद् गुरुः शिष्यं गण्डूषाख्या समीरिता ॥६८॥
68. kuladravyaṁ mukhe pūrva pañcagavyāmṛtānvitam ,
abhiṣiñced guruḥ śiṣyaṁ gaṇḍūṣākhyā samīritā.
68. kuladravyam mukhe pūrva pañcagavyāmṛtānvitam
abhiṣiñced guruḥ śiṣyam gaṇḍūṣākhyā samīritā
68. pūrvaṃ guruḥ pañcagavyāmṛtānvitam kuladravyaṃ mukhe śiṣyam abhiṣiñcet,
gaṇḍūṣākhyā samīritā
68. O beloved, first the guru should sprinkle kula substances mixed with pañcagavya and amṛta into the mouth of the disciple, which is declared to be the gaṇḍūṣā initiation.
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सजीवमीनयुक्तेन सुरया पूरितेन च ।
पञ्चामृतैः सुसम्पूर्णशङ्खेन कलसेन वा ।
अभिषेकं ततः कुर्याद्बाह्ये तत् कथितं प्रिये ॥६९॥
69. sajīvamīnayuktena surayā pūritena ca ,
pañcāmṛtaiḥ susampūrṇaśaṅkhena kalasena vā ,
abhiṣekaṁ tataḥ kuryādbāhye tat kathitaṁ priye.
69. sajīvamīnayuktena surayā pūritena
ca pañcāmṛtaiḥ susampūrṇaśaṅkhena
kalaśena vā abhiṣekam tataḥ
kuryād bāhye tat kathitam priye
69. priye,
tataḥ sajīvamīnayuktena surayā pūritena pañcāmṛtaiḥ susampūrṇaśaṅkhena vā kalaśena bāhye abhiṣekaṃ kuryāt,
tat kathitam
69. O beloved, after that one should perform the external consecration with a conch or a pot filled with wine containing a live fish and completely filled with the five nectars - that has been described.
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मीनस्तु लम्बिका देवि वक्त्रं कलस उच्यते ।
पञ्चगवयामृतापूर्णं शिष्यं तेनाभिषेचयेत् ॥७०॥
70. mīnastu lambikā devi vaktraṁ kalasa ucyate ,
pañcagavayāmṛtāpūrṇaṁ śiṣyaṁ tenābhiṣecayet.
70. mīnaḥ tu lambikā devi vaktraṃ kalasaḥ ucyate
pañcagavya-amṛta-pūrṇaṃ śiṣyaṃ tena abhiṣecayet
70. devi mīnaḥ tu lambikā vaktraṃ kalasaḥ ucyate
pañcagavya-amṛta-pūrṇaṃ tena śiṣyaṃ abhiṣecayet
70. O Devī, the fish is indeed (understood as) the lambikā, and the mouth is said to be the pot. One should consecrate the disciple with that (pot) which is filled with the five nectars and amṛta.
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अयं सिद्धाभिषेकः स्यादाचार्यस्यापि पार्वति ।
त्रिकालं दन्तकाष्ठञ्च पुष्पाञ्जलिरपि प्रिये ॥७१॥
71. ayaṁ siddhābhiṣekaḥ syādācāryasyāpi pārvati ,
trikālaṁ dantakāṣṭhañca puṣpāñjalirapi priye.
71. ayam siddha-abhiṣekaḥ syāt ācāryasya api pārvati
tri-kālaṃ danta-kāṣṭhaṃ ca puṣpa-añjaliḥ api priye
71. pārvati priye ayam siddha-abhiṣekaḥ ācāryasya api
syāt tri-kālaṃ danta-kāṣṭhaṃ ca puṣpa-añjaliḥ api
71. O Pārvatī, O beloved, this siddha consecration belongs to the teacher as well. (He should observe) the three times (of worship), the tooth-stick, and also the flower offering.
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शङ्खे वेदकलान्यासस्तज्ज्ञानञ्चाष्टधा भवेत् ।
समयो दन्तकाष्ठेन साधकः कुसुमाञ्जलिः ॥७२॥
72. śaṅkhe vedakalānyāsastajjñānañcāṣṭadhā bhavet ,
samayo dantakāṣṭhena sādhakaḥ kusumāñjaliḥ.
72. śaṅkhe veda-kalā-nyāsaḥ tat-jñānam ca aṣṭadhā bhavet
samayaḥ danta-kāṣṭhena sādhakaḥ kusuma-añjaliḥ
72. śaṅkhe veda-kalā-nyāsaḥ,
tat-jñānam ca aṣṭadhā bhavet,
samayaḥ danta-kāṣṭhena,
sādhakaḥ kusuma-añjaliḥ
72. In the conch there is the ritual projection of the parts of the Veda, and that knowledge is known to be eightfold. The observance of rules is with the tooth-stick, and the practitioner (makes) the flower offering.
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पुत्रं शङ्खाभिषेकेण बोधको वेधसंज्ञया ।
पूर्णाभिषेकेणाचार्यः पञ्चावस्थाः प्रकीत्तीताः ॥७३॥
73. putraṁ śaṅkhābhiṣekeṇa bodhako vedhasaṁjñayā ,
pūrṇābhiṣekeṇācāryaḥ pañcāvasthāḥ prakīttītāḥ.
73. putram śaṅkha-abhiṣekeṇa bodhakaḥ vedha-saṃjñayā
pūrṇa-abhiṣekeṇa ācāryaḥ pañca-avasthāḥ prakīrtitāḥ
73. śeṣeṇa (or putram) śaṅkha-abhiṣekeṇa,
vedha-saṃjñayā bodhakaḥ,
pūrṇa-abhiṣekeṇa ācāryaḥ,
pañca avasthāḥ prakīrtitāḥ
73. The son (disciple is consecrated) through the conch consecration, the awakener through the penetration initiation, and the preceptor through the full consecration - thus five states are declared.
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कुलाचारैकनिरता गुरुभक्ता दृढव्रताः ।
पूर्णाभिषेकपूता ये ते मुक्ताश्चेह जन्मनि ॥७४॥
74. kulācāraikaniratā gurubhaktā dṛḍhavratāḥ ,
pūrṇābhiṣekapūtā ye te muktāśceha janmani.
74. kulācāraika-niratā guru-bhaktā dṛḍha-vratāḥ
pūrṇābhiṣeka-pūtā ye te muktāḥ ca iha janmani
74. ye kulācāraika-niratāḥ guru-bhaktāḥ dṛḍha-vratāḥ
pūrṇābhiṣeka-pūtāḥ te ca iha janmani muktāḥ
74. Those who are solely devoted to the practices of the tradition, devoted to the guru, firm in their vows, and purified by the full consecration - they are liberated right in this very life.
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पूर्णाभिषेकपूता ये मृताश्च कुलनायिके ।
पुनर्लब्ध्वोत्तमं जन्म गुरुणा शिवरूपिणा ॥७५॥
75. pūrṇābhiṣekapūtā ye mṛtāśca kulanāyike ,
punarlabdhvottamaṁ janma guruṇā śivarūpiṇā.
75. pūrṇābhiṣeka-pūtāḥ ye mṛtāḥ ca kula-nāyike
punar labdhvā uttamam janma guruṇā śiva-rūpiṇā
75. he kula-nāyike,
pūrṇābhiṣeka-pūtāḥ ye mṛtāḥ ca,
śiva-rūpiṇā guruṇā uttamam janma punar labdhvā
75. O mistress of the kula, those who are purified by the full consecration and who pass away - having obtained a supreme birth again through the guru, who embodies Shiva,
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शुद्धाः पूर्णाभिषेकेण शिवसायुज्यदायिना ।
तेन मुक्तिं व्रजेयुस्ते शाम्भवी वाचमव्रवीत् ॥७६॥
76. śuddhāḥ pūrṇābhiṣekeṇa śivasāyujyadāyinā ,
tena muktiṁ vrajeyuste śāmbhavī vācamavravīt.
76. śuddhāḥ pūrṇābhiṣekeṇa śivasāyujyadāyinā tena
muktiṃ vrajeyuḥ te śāmbhavī vācam abravīt
76. śāmbhavī tena śivasāyujyadāyinā pūrṇābhiṣekeṇa
śuddhāḥ te muktiṃ vrajeyuḥ vācam abravīt
76. (Those) purified by the full consecration, which bestows union with Shiva, attain liberation - thus spoke Shāmbhavī.
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पूर्णा(दीक्षा)भिषेकहीनो यः कौलिको मिरयते यदि ।
पिशाचत्वमवाप्नोति यावदाहूतसंप्लवम् ॥७७॥
77. pūrṇā(dīkṣā)bhiṣekahīno yaḥ kauliko mirayate yadi ,
piśācatvamavāpnoti yāvadāhūtasaṁplavam.
77. pūrṇābhiṣekahīnaḥ yaḥ kaulikaḥ mriyate yadi
piśācatvam avāpnoti yāvat āhūtasamplavam
77. yaḥ kaulikaḥ pūrṇābhiṣekahīnaḥ mriyate yadi
yāvadāhūtasamplavam piśācatvam avāpnoti
77. If a Kaulika devoid of the full consecration dies, he attains the state of a pisacha until the universal dissolution.
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दीक्षा च द्विविधा प्रोक्ता बाह्याभ्यन्तरभेदतः ।
क्रियादीक्षा भवेद्बाह्या वेधाख्याभ्यन्तरी मता ॥७८॥
78. dīkṣā ca dvividhā proktā bāhyābhyantarabhedataḥ ,
kriyādīkṣā bhavedbāhyā vedhākhyābhyantarī matā.
78. dīkṣā ca dvividhā proktā bāhyābhyantarabhedataḥ
kriyādīkṣā bhaved bāhyā vedhākhyābhyantarī matā
78. dīkṣā ca bāhyābhyantarabhedataḥ dvividhā proktā
kriyādīkṣā bāhyā bhavet vedhākhyā abhyantarī matā
78. Initiation is declared to be twofold, by the distinction of external and internal. Kriyādīkṣā is external, and the one known as vedhā is considered internal.
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अन्तः शुद्धिर्बहिः शुद्धिद्वीविधा परिकीत्तीता ।
अन्तरा च क्रियाशुद्धिर्बहिः शुद्धिश्च दीक्षया ॥७९॥
79. antaḥ śuddhirbahiḥ śuddhidvīvidhā parikīttītā ,
antarā ca kriyāśuddhirbahiḥ śuddhiśca dīkṣayā.
79. antaḥ śuddhir bahiḥ śuddhir dvividhā parikīrtitā
antarā ca kriyāśuddhir bahiḥ śuddhiś ca dīkṣayā
79. antaḥśuddhiḥ bahiḥśuddhiḥ ca dvividhā parikīrtitā
antarā kriyāśuddhiḥ ca bahiḥśuddhiḥ dīkṣayā
79. Internal purity and external purity are declared to be twofold, where inner purification is through ritual action and external purification is through initiation.
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दीक्षया मोक्षदीपेन चण्डालोऽपि विमुच्यते ।
आभ्यां विना कुलेशानि कौलिको नैव मुच्यते ॥८०॥
80. dīkṣayā mokṣadīpena caṇḍālo'pi vimucyate ,
ābhyāṁ vinā kuleśāni kauliko naiva mucyate.
80. dīkṣayā mokṣadīpena caṇḍālaḥ api vimucyate
ābhyām vinā kuleśāni kaulikaḥ na eva mucyate
80. kuleśāni caṇḍālaḥ api dīkṣayā mokṣadīpena ca
vimucyate ābhyām vinā kaulikaḥ na eva mucyate
80. O mistress of the kula, even a caṇḍāla is liberated through initiation and through the lamp of liberation. Without these two, a kaulika is certainly not liberated.
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शरीरस्य न संस्कारो जायते न च कर्मणः ।
आत्मनः कारयेद्दीक्षामनादिकुलकुण्डलीम् ॥८१॥
81. śarīrasya na saṁskāro jāyate na ca karmaṇaḥ ,
ātmanaḥ kārayeddīkṣāmanādikulakuṇḍalīm.
81. śarīrasya na saṃskāraḥ jāyate na ca karmaṇaḥ
ātmanaḥ kārayet dīkṣām anādikulakuṇḍalinīm
81. śarīrasya saṃskāraḥ na jāyate karmaṇaḥ ca na
ātmanaḥ anādikulakuṇḍalinīm dīkṣām kārayet
81. There is no purification of the body, nor of action. One should cause the initiation of the self, which is the beginningless kula-kuṇḍalinī.
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दीक्षा ह्येताः कर्मसाम्ये भिन्नार्थप्रतिपादिकाः ।
अभिसन्धानतो देवि देशिकोत्तमशिष्ययोः ॥८२॥
82. dīkṣā hyetāḥ karmasāmye bhinnārthapratipādikāḥ ,
abhisandhānato devi deśikottamaśiṣyayoḥ.
82. dīkṣā hi etāḥ karmasāmye bhinnārthapratipādikāḥ
abhisaṃdhānataḥ devi deśikottamaśiṣyayoḥ
82. devi,
etāḥ dīkṣāḥ karmasāmye abhisaṃdhānataḥ deśikottamaśiṣyayoḥ hi bhinnārthapratipādikāḥ (bhavanti)
82. O Goddess, these initiations, which are meant to balance karma, lead to different results depending on the intention of the excellent teacher and the disciple.
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मन्त्रौषधेर्यथा हन्याद्विषशक्तिं कुलेश्वरि ।
पशुपाशं तथा चिन्द्याद्दीक्षया मन्त्रवित् क्षणात् ॥८३॥
83. mantrauṣadheryathā hanyādviṣaśaktiṁ kuleśvari ,
paśupāśaṁ tathā cindyāddīkṣayā mantravit kṣaṇāt.
83. mantrauṣadheḥ yathā hanyāt viṣaśaktiṃ kuleśvari
paśupāśaṃ tathā chindyāt dīkṣayā mantravit kṣaṇāt
83. kuleśvari,
yathā mantrauṣadheḥ viṣaśaktiṃ hanyāt,
tathā mantravit dīkṣayā kṣaṇāt paśupāśaṃ chindyāt.
83. O Kuleśvari, just as a mantra and medicine can destroy the power of poison, so too can an expert in mantras quickly sever the bonds of the individual soul through initiation.
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अस्मात् प्रवितताद्वन्धात् परसंस्थानबोधकात् ।
दीक्षैव मोक्षयेत् पूर्वं दिव्यं धाम नयत्यपि ॥८४॥
84. asmāt pravitatādvandhāt parasaṁsthānabodhakāt ,
dīkṣaiva mokṣayet pūrvaṁ divyaṁ dhāma nayatyapi.
84. asmāt pravitatāt bandhāt parasaṃsthānabodhakāt
dīkṣā eva mokṣayet pūrvaṃ divyaṃ dhāma nayati api
84. dīkṣā eva asmāt pravitatāt parasaṃsthānabodhakāt bandhāt pūrvaṃ mokṣayet api divyaṃ dhāma nayati.
84. Initiation alone liberates (one) from this pervasive bondage that reveals the supreme state, and it also leads (one) to the divine abode.
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उपपातकलक्षाणि महापातककोटिशः ।
क्षणाद्दहति देवेशि दीक्षा हि विधिना कृता ॥८५॥
85. upapātakalakṣāṇi mahāpātakakoṭiśaḥ ,
kṣaṇāddahati deveśi dīkṣā hi vidhinā kṛtā.
85. upapātakalakṣāṇi mahāpātakakoṭiśaḥ kṣaṇāt
dahati deveśi dīkṣā hi vidhinā kṛtā
85. deveśi,
vidhinā kṛtā dīkṣā hi kṣaṇāt upapātakalakṣāṇi mahāpātakakoṭiśaḥ dahati.
85. O Goddess of divine beings, initiation, when performed according to the prescribed rites, instantly burns away hundreds of thousands of minor sins and millions of great sins.
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यया चोन्मीलितात्मानो भवन्ति पशवः शिवाः ।
सा दीक्षा ह्युदिता देवि पशुपाशविमोचिका ॥८६॥
86. yayā conmīlitātmāno bhavanti paśavaḥ śivāḥ ,
sā dīkṣā hyuditā devi paśupāśavimocikā.
86. yayā ca unmīlitātmānaḥ bhavanti paśavaḥ
śivāḥ sā dīkṣā hi uditā devi paśupāśavimocikā
86. devi,
yayā paśavaḥ unmīlitātmānaḥ ca śivāḥ bhavanti,
sā dīkṣā hi paśupāśavimocikā uditā (asti).
86. O Goddess, that initiation by which individual souls become enlightened and auspicious is indeed declared to be the liberator from the bonds of the individual soul.
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यया दीक्षितमात्रेण जायन्ते प्रत्ययाः प्रिये ।
सा दीक्षा मोक्षदा ज्ञेया शेषास्तु जनसेविकाः ॥८७॥
87. yayā dīkṣitamātreṇa jāyante pratyayāḥ priye ,
sā dīkṣā mokṣadā jñeyā śeṣāstu janasevikāḥ.
87. yayā dīkṣitamātreṇa jāyante pratyayāḥ priye
sā dīkṣā mokṣadā gyeyā śeṣāḥ tu janasevikāḥ
87. priye,
yayā dīkṣitamātreṇa pratyayāḥ jāyante,
sā dīkṣā mokṣadā gyeyā.
śeṣāḥ tu janasevikāḥ (bhavanti).
87. O beloved one, that initiation by which convictions (about liberation) arise immediately upon being initiated is to be known as liberation-giving; the rest (of the initiations) are merely for serving people (or worldly purposes).
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उपासनाशतेनापि यां विना नैव सिध्यति ।
तां दीक्षामाश्रयेद् यत्नात् श्रीगुरोर्मन्त्रसिद्धये ॥८८॥
88. upāsanāśatenāpi yāṁ vinā naiva sidhyati ,
tāṁ dīkṣāmāśrayed yatnāt śrīgurormantrasiddhaye.
88. upāsanāśatenā api yāṃ vinā na eva sidhyati tāṃ
dīkṣām āśrayet yatnāt śrīguroḥ mantrasiddhaye
88. yāṃ vinā upāsanāśatenā api na eva sidhyati,
tāṃ dīkṣām śrīguroḥ mantrasiddhaye yatnāt āśrayet.
88. One should diligently take refuge in that initiation, without which (even) hundreds of worships do not succeed, from the revered teacher for the attainment of mantra siddhi.
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रसेन्द्रेण यथा विद्धमयः सुवर्णतां व्रजेत् ।
दीक्षाविद्धस्तथा ह्यात्मा शिवत्वं लभते प्रिये ॥८९॥
89. rasendreṇa yathā viddhamayaḥ suvarṇatāṁ vrajet ,
dīkṣāviddhastathā hyātmā śivatvaṁ labhate priye.
89. rasendreṇa yathā viddham ayaḥ suvarṇatāṃ vrajet
dīkṣāviddhaḥ tathā hi ātmā śivatvaṃ labhate priye
89. priye,
yathā rasendreṇa viddham ayaḥ suvarṇatāṃ vrajet,
tathā hi dīkṣāviddhaḥ ātmā śivatvaṃ labhate.
89. O beloved one, just as iron pierced by mercury attains the state of gold, so too does the self, pierced by initiation, attain the state of Shiva.
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दीक्षाग्निदग्धकर्मासौ मायाविच्चिन्नबन्धनः ।
गतः परां ज्ञानकाष्ठां निर्बीजस्तु शिवो भवेत् ॥९०॥
90. dīkṣāgnidagdhakarmāsau māyāviccinnabandhanaḥ ,
gataḥ parāṁ jñānakāṣṭhāṁ nirbījastu śivo bhavet.
90. dīkṣāgnidagdhakarmā asau māyāvicchinnabandhanaḥ
gataḥ parāṃ gyānakāṣṭhāṃ nirbījaḥ tu śivaḥ bhavet
90. asau dīkṣāgnidagdhakarmā māyāvicchinnabandhanaḥ parāṃ gyānakaṣṭhāṃ gataḥ tu nirbījaḥ śivaḥ bhavet.
90. One whose karma has been burnt by the fire of initiation, whose bonds have been severed by the understanding of māyā, and who has attained the supreme state of knowledge, becomes Shiva, free from all seeds (of future existence).
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गतं शूद्रस्य शूद्रत्वं विप्रस्यापि च विप्रता ।
दीक्षासंस्कारसम्पन्ने जातिभेदो न विद्यते ॥९१॥
91. gataṁ śūdrasya śūdratvaṁ viprasyāpi ca vipratā ,
dīkṣāsaṁskārasampanne jātibhedo na vidyate.
91. gataṃ śūdrasya śūdratvaṃ viprasya api ca vipratā
dīkṣāsaṃskārasampanne jātibhedaḥ na vidyate
91. śūdrasya śūdratvaṃ gataṃ (bhavati) ca viprasya api vipratā (gatā bhavati).
dīkṣāsaṃskārasampanne jātibhedaḥ na vidyate.
91. The state of being a śūdra for a śūdra is gone, and even for a brāhmin, the state of being a brāhmin (is gone). For one who is endowed with the saṃskāra of initiation, there is no longer any distinction of social class.
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शिवलिङ्गे शिला बुद्धिं कुर्वन् यत् पापमश्नुते ।
दीक्षितश्चापि पूर्वत्वस्मृत्या तत् पापमाप्नुयात् ॥९२॥
92. śivaliṅge śilā buddhiṁ kurvan yat pāpamaśnute ,
dīkṣitaścāpi pūrvatvasmṛtyā tat pāpamāpnuyāt.
92. śivaliṅge śilā buddhiṃ kurvan yat pāpam aśnute
dīkṣitaḥ ca api pūrvatvasmṛtyā tat pāpam āpnuyāt
92. śivaliṅge śilā buddhiṃ kurvan yat pāpam aśnute,
dīkṣitaḥ ca api pūrvatvasmṛtyā tat pāpam āpnuyāt.
92. The sin that one incurs by considering a Shiva lingam as mere stone - that same sin an initiated person also incurs by remembering (their) former state.
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दार्वश्मलौहमृद्रत्नजातिलिङ्गप्रतिष्ठितम् ।
यथोच्यते तथा शुद्धाः सर्ववर्णास्तु दीक्षिताः ॥९३॥
93. dārvaśmalauhamṛdratnajātiliṅgapratiṣṭhitam ,
yathocyate tathā śuddhāḥ sarvavarṇāstu dīkṣitāḥ.
93. dārvaśmalauhamṛdratnajātiliṅgapratiṣṭhitam yathā
ucyate tathā śuddhāḥ sarvavarṇāḥ tu dīkṣitāḥ
93. yathā dārvaśmalauhamṛdratnajātiliṅgapratiṣṭhitam ucyate,
tathā dīkṣitāḥ sarvavarṇāḥ tu śuddhāḥ.
93. Just as a Shiva lingam is consecrated in wood, stone, metal, clay, gem, or other materials, so too are all social classes purified by initiation.
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येन पूजितमात्रेण चाब्रह्मभुवनान्तिकम् ।
पूजितं तेन सर्वं स्याद्दीक्षितेन न संशयः ॥९४॥
94. yena pūjitamātreṇa cābrahmabhuvanāntikam ,
pūjitaṁ tena sarvaṁ syāddīkṣitena na saṁśayaḥ.
94. yena pūjitamātreṇa ca ā brahmabhuvanāntikam
pūjitaṃ tena sarvaṃ syāt dīkṣitena na saṃśayaḥ
94. yena dīkṣitena pūjitamātreṇa ca ā brahmabhuvanāntikam sarvaṃ tena pūjitaṃ syāt,
na saṃśayaḥ.
94. Without a doubt, by merely worshipping (the guru or deity), an initiated person thereby worships everything up to the realm of Brahmā.
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दीक्षितस्य न कार्यं स्यात्तपोभिनीयमव्रतैः ।
न तीर्थक्षेत्रगमनैर्न च शरीरयन्त्रणैः ॥९५॥
95. dīkṣitasya na kāryaṁ syāttapobhinīyamavrataiḥ ,
na tīrthakṣetragamanairna ca śarīrayantraṇaiḥ.
95. dīkṣitasya na kāryaṃ syāt tapobhiḥ niyamavrataiḥ
na tīrthakṣetragamanaiḥ na ca śarīrayantraṇaiḥ
95. dīkṣitasya tapobhiḥ niyamavrataiḥ na kāryaṃ syāt,
na ca tīrthakṣetragamanaiḥ na śarīrayantraṇaiḥ (kāryaṃ syāt).
95. For an initiated person, there is no need for spiritual practices, vows, or observances; nor for pilgrimages to sacred places, nor for physical austerities.
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अदीक्षिता ये कुर्वन्ति जपपूजादिकाः क्रियाः ।
न फलन्ति प्रिये तेषां शिलायामुप्तबीजवत् ॥९६॥
96. adīkṣitā ye kurvanti japapūjādikāḥ kriyāḥ ,
na phalanti priye teṣāṁ śilāyāmuptabījavat.
96. adīkṣitā ye kurvanti japapūjā ādikāḥ kriyāḥ
na phalanti priye teṣāṃ śilāyām uptabījavat
96. priye,
ye adīkṣitāḥ japapūjā ādikāḥ kriyāḥ kurvanti,
teṣāṃ (tāḥ kriyāḥ) śilāyām uptabījavat na phalanti.
96. O beloved one, for those uninitiated ones who perform actions like japa and pūjā, these (actions) do not bear fruit, just like seeds sown on a rock.
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देवि दीक्षाविहीनस्य न सिद्धिर्न च सद्गतिः ।
तस्मात् सर्वप्रयत्नेन गुरुणा दीक्षितो भवेत् ॥९७॥
97. devi dīkṣāvihīnasya na siddhirna ca sadgatiḥ ,
tasmāt sarvaprayatnena guruṇā dīkṣito bhavet.
97. devi dīkṣāvihīnasya na siddhiḥ na ca sadgatiḥ
tasmāt sarvaprayatnena guruṇā dīkṣitaḥ bhavet
97. devi,
dīkṣāvihīnasya na siddhiḥ na ca sadgatiḥ (bhavati).
tasmāt sarvaprayatnena guruṇā dīkṣitaḥ bhavet.
97. O Goddess, for one who is devoid of initiation, there is neither siddhi nor a good destination. Therefore, one should become initiated by a guru with all effort.
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द्विजो यो दीक्षितः पश्चादन्त्यजः पूर्वदीक्षितः ।
द्विजः कनिष्ठः स ज्येष्ठ इति शास्त्रार्थनिर्णयः ॥९८॥
98. dvijo yo dīkṣitaḥ paścādantyajaḥ pūrvadīkṣitaḥ ,
dvijaḥ kaniṣṭhaḥ sa jyeṣṭha iti śāstrārthanirṇayaḥ.
98. dvijaḥ yaḥ dīkṣitaḥ paścāt antyajaḥ pūrva-dīkṣitaḥ
dvijaḥ kaniṣṭhaḥ saḥ jyeṣṭhaḥ iti śāstra-artha-nirṇayaḥ
98. yaḥ dvijaḥ paścāt dīkṣitaḥ antyajaḥ pūrva-dīkṣitaḥ ca,
kaniṣṭhaḥ dvijaḥ saḥ jyeṣṭhaḥ iti śāstra-artha-nirṇayaḥ
98. A brahmin who is initiated later, and a person born in a lower social class who was initiated earlier - the younger brahmin is considered the senior one, according to this conclusion of the scriptures.
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गुरुशक्तिसुतानाञ्च यो वा स्यात् पूर्वदीक्षितः ।
गुरुवत्तेन ते पूज्या नावमान्याः कथञ्चन ॥९९॥
99. guruśaktisutānāñca yo vā syāt pūrvadīkṣitaḥ ,
guruvattena te pūjyā nāvamānyāḥ kathañcana.
99. guru-śakti-sutānāñca yaḥ vā syāt pūrva-dīkṣitaḥ
guru-vat tena te pūjyāḥ na avamānyāḥ kathañcana
99. yaḥ vā guru-śakti-sutānāñ ca pūrva-dīkṣitaḥ syāt,
tena te guru-vat pūjyāḥ,
kathañcana na avamānyāḥ
99. And whoever might be initiated earlier than the sons of the guru's power, they are to be honored by him just like the guru, and must never be treated with disrespect under any circumstances.
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शिष्यो दीक्षितमात्रश्चेद् यदि स्वर्गं गतो गुरुः ।
एकसन्तानकेनैव पूर्णसंस्कारमाचरेत् ॥१००॥
100. śiṣyo dīkṣitamātraśced yadi svargaṁ gato guruḥ ,
ekasantānakenaiva pūrṇasaṁskāramācaret.
100. śiṣyaḥ dīkṣitamātraḥ cet yadi svargam gataḥ
guruḥ eka-samtānanena eva pūrṇa-saṃskāram ācaret
100. yadi dīkṣitamātraḥ śiṣyaḥ cet guruḥ svargam
gataḥ eka-samtānanena eva pūrṇa-saṃskāram ācaret
100. If the guru has attained heaven just as the disciple has been initiated, one should perform the complete saṃskāra through a single lineage alone.
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दर्शनेषु च सर्वेषु गुरुणा ज्ञानशालिना ।
दीक्षितो यस्तु विधिना स युक्तो नापरः प्रिये ॥१०१॥
101. darśaneṣu ca sarveṣu guruṇā jñānaśālinā ,
dīkṣito yastu vidhinā sa yukto nāparaḥ priye.
101. darśaneṣu ca sarveṣu guruṇā jñānaśālinā dīkṣitaḥ
yaḥ tu vidhinā saḥ yuktaḥ na aparaḥ priye
101. priye tu yaḥ guruṇā jñānaśālinā sarveṣu darśaneṣu
ca vidhinā dīkṣitaḥ saḥ yuktaḥ na aparaḥ
101. O beloved one, he alone is truly connected who has been initiated according to the rules by a knowledgeable guru across all philosophical systems, and no other.
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अधिवासनपूर्वन्तु चक्रपूजापुरःसरम् ।
दीक्षया शोधयेच्चिष्यमन्यथा निष्फलं भवेत् ॥१०२॥
102. adhivāsanapūrvantu cakrapūjāpuraḥsaram ,
dīkṣayā śodhayecciṣyamanyathā niṣphalaṁ bhavet.
102. adhivāsanapūrvam tu cakrapūjāpurahsaram dīkṣayā
śodhayet śiṣyam anyathā niṣphalam bhavet
102. tu adhivāsanapūrvam cakrapūjāpurahsaram dīkṣayā śiṣyam śodhayet,
anyathā niṣphalam bhavet
102. One should purify the disciple through initiation, preceded by the adhivāsana ritual and accompanied by cakra worship - otherwise (it) becomes fruitless.
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शूद्रसङ्करजातीनामादिशुद्धिवीधीयते ।
पादोदकप्रदानाद्यैः कुर्यात् पापविमोचनम् ॥१०३॥
103. śūdrasaṅkarajātīnāmādiśuddhivīdhīyate ,
pādodakapradānādyaiḥ kuryāt pāpavimocanam.
103. śūdrasaṅkarajātīnām ādiśuddhī vidhīyate
pādodakapradānādyaiḥ kuryāt pāpavimocanam
103. śūdrasaṅkarajātīnām ādiśuddhī vidhīyate,
pādodakapradānādyaiḥ pāpavimocanam kuryāt
103. For śūdras and those born of mixed social classes, initial purification is prescribed. One should effect the liberation from sin by means such as offering water washed from the feet.
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एकाब्देन द्विजो योग्यः क्षत्रियो वत्सरद्वयात् ।
वैश्यो योग्यस्त्रिभिर्वर्षैश्चतुभिः शूद्र एव च ॥१०४॥
104. ekābdena dvijo yogyaḥ kṣatriyo vatsaradvayāt ,
vaiśyo yogyastribhirvarṣaiścatubhiḥ śūdra eva ca.
104. eka-abdena dvijaḥ yogyaḥ kṣatriyaḥ vatsara-dvayāt
vaiśyaḥ yogyaḥ tribhiḥ varṣaiḥ caturbhiḥ śūdraḥ eva ca
104. ekābdena dvijaḥ yogyaḥ,
kṣatriyaḥ vatsara-dvayāt,
vaiśyaḥ tribhiḥ varṣaiḥ,
caturbhiḥ śūdraḥ eva ca yogyaḥ
104. A brahmin becomes eligible within one year, a kṣatriya after two years, a vaiśya after three years, and a śūdra precisely after four years.
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विधवायाः सुतादेशात् कन्यायाः पितुराज्ञया ।
नाधिकारः स्वतो नार्या भार्याया भर्त्तुराज्ञया ॥१०५॥
105. vidhavāyāḥ sutādeśāt kanyāyāḥ piturājñayā ,
nādhikāraḥ svato nāryā bhāryāyā bhartturājñayā.
105. vidhavāyāḥ suta-ādeśāt kanyāyāḥ pituḥ ājñayā na
adhikāraḥ svataḥ nāryāḥ bhāryāyā bhartuḥ ājñayā
105. vidhavāyāḥ suta-ādeśāt,
kanyāyāḥ pituḥ ājñayā,
bhāryāyā bhartuḥ ājñayā ca,
nāryāḥ svataḥ na adhikāraḥ
105. For a widow, by the command of her son, for an unmarried girl by the permission of her father, and for a wife by the order of her husband - there is no independent authority for a woman.
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स्याद्वेदाध्ययने शूद्रो नाधिकारी यथा प्रिये ।
तथैवादीक्षितश्चापि नाधिकारी कुलेश्वरि ॥१०६॥
106. syādvedādhyayane śūdro nādhikārī yathā priye ,
tathaivādīkṣitaścāpi nādhikārī kuleśvari.
106. syāt veda-adhyayane śūdraḥ na adhikārī yathā priye
tathā eva adīkṣitaḥ ca api na adhikārī kula-īśvari
106. yathā priye śūdraḥ veda-adhyayane syāt na adhikārī,
tathā eva adīkṣitaḥ ca api kula-īśvari na adhikārī
106. O beloved one, just as a śūdra has no authority in the study of the Vedas, O queen of the lineage (kuleśvari), so too one who is uninitiated has no authority at all.
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श्रीगुरुं गुरुपत्नीञ्च तत्पुत्रं शक्ति कौलिकान् ।
दीक्षितस्तोषयेद्देवि यथाविभवविस्तरम् ॥१०७॥
107. śrīguruṁ gurupatnīñca tatputraṁ śakti kaulikān ,
dīkṣitastoṣayeddevi yathāvibhavavistaram.
107. śrī-gurum guru-patnīm ca tat-putram śakti kaulikān
dīkṣitaḥ toṣayet devi yathā-vibhava-vistaram
107. devi dīkṣitaḥ yathā-vibhava-vistaram śrī-gurum
guru-patnīm ca tat-putram śakti kaulikān toṣayet
107. O Goddess, an initiated person should please the venerable guru, the guru's wife, his son, the śaktis, and the Kaulikas, according to the full extent of his wealth and capacity.
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इति ते कथितं किञ्चित् परीक्षा गुरुशिष्ययोः ।
दीक्षाभेदादिकं देवि किम्भूयः श्रोतुमिच्चसि ॥१०८॥
108. iti te kathitaṁ kiñcit parīkṣā guruśiṣyayoḥ ,
dīkṣābhedādikaṁ devi kimbhūyaḥ śrotumiccasi.
108. iti te kathitaṃ kiñcit parīkṣā guruśiṣyayoḥ |
dīkṣābhedādikaṃ devi kim bhūyaḥ śrotum icchasi
108. devi iti te gurushiṣyayoḥ parīkṣā kiñcit kathitaṃ
dīkṣābhedādikaṃ ca bhūyaḥ kiṃ śrotum icchasi
108. O goddess, thus I have briefly told you about the examination of the guru and the disciple, as well as the distinctions of initiation and other matters. What more do you wish to hear?
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