Hanumat Kavaca NirUpanam (The Kavaca of Hanumdn)

1. О leading sage, the kavaca of Karttavlrya has been recounted to you. Now listen to the kavaca of Maruti (Hanuman) that destroys delusion and brings about victory.

2. By wearing it, all harassments perish instantaneously. There is no doubt about this that every misery originating from goblins and ghosts perishes.

3. Once, I had been to Anandavanifca forest to see Rama, the formost among those who delight others and meditating on his pure self.

4. After bowing down to Rama who is the lord of Rama (Slta) and having worshipped the lord of heaven, I occupied the seat pointed out by him, in front of him.

5. There, on being asked by me the leading king Shri Rama himself told me eagerly everything that happened ending with Ravana’s death.

6. Thereafter at the end of the narration of the story, the lord gave me the kavaca of Hanuman. I shall recount it to you. It should not be disclosed to anybody.

7. In view of his considering Hanuman as a child of his, Shri Rama pointed out this Kavaca that will surely be the bestower of worldly pleasures and salvation, this kavaca of the son of Aftjana.

8. May Hanuman protect me from the east, Pavanat- maja (son of wind-god) from the south. May the slayer of Aksa protect me in the west and may Sagarataraka (one who has crossed the ocean) protect me in the north.

9. Let the beloved son of Kesari, the leader of monkeys protect the upper region, let the devotee of Vishnu protect me below and may PavanI the son of the wind-god protect me in the middle.

10. May Lankadahaka (one who burnt Lanka) protect me continuously from all mishaps. May the minister as Sugrlva protect my head. Let the son of Vayu protect my forehead.

11. May Mahavlra continuously protect me in the middle of the eyebrows. May the lord of monkeys the remover of chaya (shadow of SIta) protect the two eyes.

12. May the servant of Shrirama protect the cheeks and the roots of the cars. May the son of Aftjana protect the tip of thenose, may HarIsvara(lord of the monkeys protect the mouth.

13. May the enemy of Daityas protect the neck, may the conqueror of the enemies of Devas protect the shoulders, may Mahatejas (one of excessive refulgence) protect the arms, Caranayudha (onehaving the feet as weapons) protect the hands.

14. May Nakhayudha (one who has his nail as his weapons) protect my nails, may the lord of monkeys protect the belly, may Mudrapaharl (who carried Rama’s signet ring) protect the chest, may Bhujayudha (one with his arms as weapons) protect the sides.

15. May Lahkanirbhaftjana (the demolisher of Lanka) continuously protect at the back. May Shri RamaBhakta(devotee of Shri Rama) protect the umbilicus and may Aniiaimaja (son of wind-god) protect the hips.

16. May Mahaprajfta (the highly intelligent one) protect the ^private parts, may Atithipriya (one fond of guests) protect the buttocks, may Lankaprasadabhafijana (one who breaks the palaces in Lanka) protect the thighs and knees.

17. May the excellent monkey protect the calves, may Mahabala (one of excessive strength) protect the heels, may Acaloddharaka (the upliftcr of the mountain) and Bhaskarasan- nibha (one who resembles the sun) protect my feet.

!8. May Sattvatfhya (one possessing stamina) protect the limbs, let him protect the toes always. MayMahasura (the great hero) protect the parts of the face. May Atmavan (self- possessed one) protect the hands.

19. May the monkey, son of the wind-god protect us day and night in the three worlds whether we are standing, going, seated, drinking or eating.

20-23. May the glorious son of the three-eyed lord, may he ofthe most excellent quality, protect me. Whether I am erring or not erring or lying in the thick forest or in water, whether I am in the dry land or in the atmosphere, whether on the mountain or in the ocean, whether on fire or on a tree, during war or in a terrible danger, may Viratrupadhara (one who assumes the huge cosmic form) protect us. May the lord protect us from the witches, Dakinf, SakinI etc, pestilence, Kalaratri (Black Night) and Marlcika (mirage), may the Vibhu (all pervading lord) protect me from Pifocas (ghosts and ogresses when I lie down. May the intelligent Divyadehadhara(one who has assumed divine lobies, Sarvasattvabhayankara (one who is terrific of of all animals), Sadhakendravana (one who protects a leading aspirant) protect me always in everything.

24. May Sarvarupa (the omniformed), Sarvajfia (the omniscient) Sr^isthitikara (the cause of creation and sustenance) protect me. On seeing his terrible form all terrible fellows run away.

25. He is Brahma himself. He is Vishnu himself. He is lord Mahesvara himself. He is stationed in the solar disc. He is the bestower of glory. May he protect me in the three units of time.

26-27. He is devoted to Rilma. May he always protect the leading Sadhaka. On hearing his voice the Daityas, Dana- vas and Rakjasas, the non human beings and animals, the mobile and the immobile beings become terrified or free from fear аз befitting their own actions. In every Kalpa many holy stories about him are heard circulated.

28-30. Whatever is seen as the outcome of the creation of vidhatr (Brahma) orDhatr (creator) himself, you shall know that to be pervaded by the form of the monkey; the unsullied supreme spirit. I am he who is the lord. I am my own (?). I myself am anu (the minute of being) and brhat (the largest being). I am of the form of Ilk Yajus and Sama. I am the threefold pranava. I am the sacrifice. By means of Atmasamadhi (ecstatic trance) I bow down to it, to myself, to every thing.

31. I bow down to him who holds many and infinite cosmic eggs, whose form is that of Brahman who is of the nature ofsamfrana (the wind god) and whose form is that of the Atman.

32. Obeisance unto Hanuman, obeisance to the son of the w nd god; obeisance to the devotee of Sr! Rama, obeisance to the great Syama (dark-complexioned lord.)

33. Obeisance to the heroic monkey, who brought about the alliance with Sugriva, who crossed the great ocean and who burned the whole of Lanka.

34. Obeisance unto him who dispelled the sorrow of Sita, who carried Rama’s signet ring, and who is the cause of Ravana’s end. Obeisance unto Sarvottaratman (one who is of the form that is greater than everything).

35. Obeisance, obeisance unto the cause of destruction of the sacrifice of Meghanada. Obeisance unto the destroyer of the Aioka grove; unto the bestower of victory.

36. Obeisance unto the heroic son of the wind god, unto him who passes the sky, unto him who cut off the head of the chief watchman of the grove, unto him who smashed down the palaces in Lanka.

37. Obeisance unto you, the messenger of Rama unto him whose complexion is like that of shining gold, unto him who has a long tail and unto him who had contributed to the success ofSaumitri (Laksmana).

38. Obeisance, unto the slayer of Aksa, unto him who warded oft the miraculous weapon of Brahma, unto him who removed the wound (caused’ by the great ‘Sakti in the body of Lakshman;

39. Obeisance, obeisance unto the slayer of the Raksha- sas, the enemies and evil spirits. Obeisance, obeisance unto the delighter of the groups of heroic bears and monkeys.

40. Obeisance unto you the destroyer of the soldiers in the enemy army, unto the destroyer of weapons and missiles. Obeisance, obeisance unto the destroyer of poison, enemies and fear.

41. Obeisance unto the destroyer of fear from great enemies, unto the sole cause of protection to the devotees, unto him who benumbs (i.e. nullifies) the mantras urged by others as well as those who chant the mantras.

42. Obeisance, obeisance, unto him who causes rocks to float on water, unto him who swallows the disc of the rising sun, unto the remover of misery.

43. Obeisance unto the terrible one turning nails for weapons, unto one who uses his teeth as weapons, unto the traveller in the sky, unto Sarva (Shiva i.e. Hanuman who is an incarnation of Shiva), obeisance unto you of adamantine body.

44. Obeisance unto one who is stationed in every village, unto one who seeks the death of goblins and ghosts, obeisance unto one who has the weapon of the mountain placed in his hand, up to one who is the weapon of Rama.

45. Obeisance unto you with the lion cloth as the sole garment, unto one who is devoted to Rama (engrossed in devotion to Rama) unto one who is the sun in the southern region, unto one who appears as the rising moon unto the good.

46. Obeisance unto the destroyer of the pain due to the wounds from Kttyas (evil influence ofmantra), unto the remover of all pain, unto one who offered alliance and caused the victory of Partha (i.e. Arjuna) in the battle at the behest of his Master.

47. Obeisance unto one who contributes to the success of devotees, in the divine arguments and in battle, unto one who produces the Kilakilarava (a sound expressive of joy) and unto one who produces terrible sounds.

48. Obeisance unto one who causes the samstambhaja (steady and stunned state) of all fevers and ailments; unto the remover of terror; unto one who is particularly satisfied with the diet of the fruits in the forest.

49-52. Obeisance unto you who caused the construction of the bund in the great ocean by means of rocks.

Thus, О brahmin, the auspicious kavaca of Maruti has been recounted. This should not be imparted to anyone and every one. It must be strenuously guarded. This must be written by means of the eight fragrant things. He who wears this kavaca round his neck or on the right arm becomes victorious at every step. Of what avail is much talk if it is practised a hundred thousand times reverentially and repeated? He will achieve even the impossible and the unachievable.

1. Henceforth, I shall mention another thing that destroys sins viz. the life story of the son of Vayu. It is the story that has been recounted to his own people by Rama, the resident of Anandavana.

2. Let my devotion, the devotion of Shri Ramacandra be a lasting one to Hanuman who possessed of a huge body as soon as he was born and who was well reputed for his prowess.

3. О Kumaraka (i.e.Sanatkumara) even as I recount the story of Kumara (theson i.e. Hanuman), listen to it attentively. It is the story that dispels the sins of those who listen to it and those who read it.

4. О Brahmin, I wish for the constant contact with my companion, in the form of a monkey. It is a secret in my abode in the excellent grove called Anandavana.

5. Many male and female friends of mine surround me here. They are devoid of ailments. They sport about here always, manifestly and secretly.

6. I shall reveal unto you with great delight of my mind the secret incident that befell me in the course of a certain incarnation of mine.

7. Formerly, in the abode of King Dasaratha I had manifested myself. О sage, I manifested in the form of Caturvyuha (group of four) in his three wives.

8. Thereafter, within a few years VHvamitra the leading brahmin, came there and requested my father the king.

9. The righteous-souled king sent me to the Siddhasrama in the forest along with Laksmana in order to destroy the Yaksas and Raksasas.

10. After going to the Ashrama (hermitage) we destroyed Subahu and Marlca who were defiling the hermitage. The sage became delighted then.

11-16. He gave me a set of weapons. He permitted me to stay there, for a month. Then the intelligent son of Gadhi, knowing the future affairs took us eagerly to Mithila. There he showed us the bow belonging to Rudra. By breaking the bow I won his (King of Mithila’s) daughter Slta who was held as the prize and was comparable to celestial women. On the way I dispelled smilingly the arrogance of the scion of the family of Bhrigu. Afterwards, I came back to Ayodhya, the city of my father. Then realising that I have a place in the mind of the subjects, the king wanted to crown me as the heir-apparent with great delight. О sage, on hearing it, his beloved wife Kaikcyl whose mind was defiled for the purpose of completing the task of devas, said thus: May my son named Bharata be crowned as the hair-apparent. May Rama be exiled to the Dandaka forest for fourteen years.

1 7-20. On hearing it, I became ready to go to the forest accompanied by my younger brother and my wife though not told so expressly by the king. I went to Citrakuta. There I sustained myself permanently with the fruits of the forest and by means of flesh. Living there, I happened to know about the death of the king.

Bharata and Satrughna, my honourable brothers came there and informed me. They were sad. They had been accompanied by our mother, preceptors, ministers and the citizens.

Thereafter, I went to Paficavat! and built my hermitage there, I stayed there for three years accompanied by my wife and my brother.

21-23. Then in the thirteenth year the demon named Ravana abducted my beloved wife Slta by means of deception and unseen by me. Thereafter, with distress evident in my face, I went in search of my wife and reached the mountain Rsyamuka. I entered into alliance with the Lord of monkeys. After killing Vail, Sugrlva was installed in his place.

24-27. With herds of monkeys he rendered help into me. After quarrelling with Ravana, Vibhisana, my devotee, came unto me. He was crowned as the native king of Lanka. After killing Ravana in the battle along with his sons, ministers and kinsmen and taking Slta who was rendered pure (in the fire) I came back to Ayodhya. After sometime, О brahmin, Sugrlva and Vibhisana were invited at the araddha of my father. The excellent brahmins of the (famous) six families were also invited. All those who had been invited came to Ayodhya.

28. Except Vibhisana all those had come. The excellent scion of the family ofRaghu began to be worried over this. Sambhu (Shiva) came there in the guise of a brahmana along with those of the six families.

29-30. After the contact with Vibhisana Sambhu was asked by me. (He said) taking me to the Dravidian country “release me from the bondage of the brahmins.” Agastya and other leading sages were invited by me to the Sraddha. After being fed they went to iheir respective hermitage regions.

31-32. Then after some lime the brahmins, devas, daityas and rulers of men were invited by Gautama. All of them were honoured in the Yajfta. The crystal Linga was installed on the mountain of Trayambaka (three-eyed lord). Dfevas, Daityas, kings and brahmins worshipped it and stayed there.

33. When the assembly spread further and when the Linga was worshipped by everyone Gautama too worshipped Sankara at midday.

34-35. All of them were clad in white dress. They dusted their limbs with ashes of Bhasma. At every spot they made marks of Tripumjraka with white Bhasma.

36. After bowing to Bhargava all of them performed the rite of Bhuta^uddhi1 (the consecration of the Bhutashuddhi elements). One shall meditate on the cavity in the middle of the lotus of the heart. The five elements too (are meditated upon) are also there.

In the midst of them there is a great void and in the centre of that void one should meditate upon Mahasana who is free from defilement and who is ever free from impurities. He is brilliant and auspicious.

37. The elements (of the body) are impure and defiled because of its contact with Karman (deeds). This body should be burnt with the help of the void of lamp by means of the fire of knowledge.

1. (Bhiita Suddhi). The purification of the elements, the constituents of the physical body, is to be done by means of prdtidydma. First of all one should think of the pdrthiva mapdala as having the shape of a square, stretched from the feet to the tip of the head with la as its seed, the overlord being Sadyojdta, the superintending deity is Brahmd and which is made of mvfttikald. Conceiving thus one should urge the vital air pass through sujumruI as to reach the dvadaSdnta by five upgoing stress in order to get the earth free from its association of gandha, rasa, гйра, sparta and iabda and thus make it a pure earth. Tnis procedure continues upto dkdta and makes them pure elements free from the touch of other elements. The seed letter differs as regards the element and so is the stress for the each. The ptthvi needs five, water four, fire three, air two and the void (dkdfa) one. Thus when dkdia has become purified one should flood the whole body with the mulamantra.

The procedure of Bhutaiuddhi is given differently in another text which says that the aspirant will conceive himself as one with the deity and raise ICupfalim from тйШкйга and take the jivdtman from the heart and unite both and strive in such a way as the both should pass through different cobras. Then finally both should be united with Paramaliva in sahasrdra where all the tattvas from Pathol to ahariikdra are conceived to have been dissolved. Then thinking the seed mantra of Vdyu in the left nostril one should perform a prapdma, while doing this he should dry up both the body and the pdpapurufa lying in his left belly. Then he should do another prtoydydma beginning with the right nostril. While doing so he should make the japa of Vahni b(ja and thus burn the body along with the pdpapurufa. Then he should conceive the candrabtfa in the left nostril and taking the moon in the forehead, he should make a Kumbhaka with the seed mantra vam and then exhale the air with the right one repeating lam and at the same time ’think of his body as haying been built again.

38-39. After burning aham (ego) the covering, he shall bum the void also. After burning the void and then Vayu (the wind) he shall burn the element of fire. Thereafter he shall bum the element of water, the element of earth and the Gunas (Sattva etc) depending thereon. Thereafter, he shall burn the body itself.

40-42. After thus burning the elements etc. by means of the fire of knowledge, the embodied one shall meditate on Vishnu stationed in the middle of the flame full of the tasty juice of bliss. Auspicious rays resembling the rays of the moon come out of the limbs of Shiva. With those rays mixed with nectarine liquid, the flame becomes subdued and very cool like the rays of the moon. The flood becomes solidified by the spreading nectar and its lustre. He shall think that all the luring beings are swept off by the flood.

43. After performing the rite of purification of the elements thus, the man instantaneously becomes pure. He then becomes worthy of the holy rite. In the rite of repetition of the mantra thereafter, he becomes worthy of performing the worship. In order to purify the sins of slaughter of a brahmin he shall meditate thus afterwards.

44. After meditating thus and imposing the brilliant light of the moon on the Liiiga of Shiva by means of meditation, (the devotee) shall think of SadaShiva, the unchanging one, in the middle of the lamp. He shall perform worship by means of the five-syllabled mantra.

45. He shall perform all upacaras (rendering of services) such as invocation etc. and then perform the ablution of Sankara as before, The pedestal may be made of Udumbara (Fig tree) or it may be made of silver or gold. The entire pedestal must be covered with a piece of cloth etc.

46. After making the creation by means of bubbles he shall make a Naga (serpent) on every pedestal. On the topmost pedestal he shall make two Nagas to the right and left of the Lord and very near him.

47. He shall place a japa flower (China rose) in the middle of the two serpents over a cloth folded twelve times and white in colour. In the middle thereof Mahesa in the form of the Linga placed in the pedestal shall be worshipped.

48-49. All those devotees, after performing thus, offered duly five and eight fragrant substances. They worshipped with flowers, leaves, shriphalas (bilva fruits) as well as ricegrains, with or without gingelly seeds. They then offered incense and the lamp according to the proper procedure. After completing the rites of presenting various offerings they completed the rituals and sang and danced there.

50-54. At the time of the holy rites, a disciple of Gautama named Sankaratman, came there. He was dressed like a mad man. He was naked. He used to assume various guises. In some places he was an excellent brahman, while in some he resembled a Shudra; in some other places he was a Yogin or an ascetic. He used to shout, jump, dance, eulogise and sing. In some places he wept, tried to hear repeatedly, fell and sprang up. He was endowed with the perfect knowledge of Shiva and was full of great bliss. He reached there at the time of meal and went near Gautama. He took his meal with his teacher and sometime partook his leavings of the food.

55. Sometimes he used to lick the vessels. From some places he fled silently. Sometimes he took the hand of his teacher but partook of the food himself.

56-57. Sometimes he used to pass urine inside the house, at some places he used to smear his body with mud. On all occasions, when the teacher saw him, he used to catch hold of his hands, take him inside the temple and make him sit on his own seat and feed him. The sage Gautama took his meal from the same vessel.

58-62. Once his beautiful wife Ahalya desired to test his mind. She called the disciple and asked him joyfully, "Take your food. Without any hesitation”. He ate everything whatever he was asked to eat by the wife of the teacher.

О brahmin, he drank the beverage and the fire in the same manner as water. He chewed thorn as though it were cooked rice. After chewing it he remained as before. Seeing him in front he was invited by the daughters of the sages for taking his meal. He drank and ate the articles handed over by them viz. lump of clay, dung, water etc, mud as well as pieces of wood. He was delighted to eat and drink them.

Such was the sage who had the form resembling a can^ala. Taking a pair of torn old shoes in his hands he approached Vrsaparvan. He was chatting and laughing then. He was clad in a dress as one befitting a Shudra.

63. He stood naked between Isa and Visaparvan, without knowing him, Vrsaparvan inflicted tortures on him and cut off his head.

64. When the excellent brahmin was killed the whole universe consisting of mobile and immobile beings became extremely wrathful. So also the sages standing there.

65. Gautama, the great and noble soul, became excessively sad. Tears gushed out of his eyes evincing his inner sorrows,

66-67. In the presence of all daityas Gautama spoke these words. “What sin has he committed, wherefore his head has been cut off? The Shivayogin was always superior even to my life. Truly, my death also shall take place, for the teacher is the very soul of the disciple.

68. Certainly our death will take place there where the death of Saivas (the devotees of Shiva) who possess piety and virtue and who always dwell on Shiva, has been witnessed.

69. On hearing it, Sukra, the preceptor of Asuras, the most excellent of the wise people said thus: I shall rcsucitate Bhargava, the favourite of Sankara.

70. “O brahmin, why then, do you die? See the power of my penance.” Even, as the leading brahmin was saying this Gautama too died.

71-72. When he died Sukra too abandoned his life by means of his yogic power. On realising his death thus, Prahlada and other leading Daityas, Devas, kings, brahmins — nay all of them were dead. It was surprising. Then the army of the intelligent Bana died.

73-75. Distressed much on account of sorrow AhalyiL began to cry loudly. She lamented now and then. Lord Virabhadra, the great yogin, who was worshipped by Gautama along with Maheia, saw everything and became angry. (He said) Alas! a great number of the devotees of Shiva have been killed. I shall intimate Shiva and shall do whatever he says. Deciding thus he went to the great mountain Mandara.

76. After bowing down to Virupaksa (Shiva) he gave an account of everything to him. Shiva then spoke these words to Hari and Brahma who were present there.

77. Knowing me the granter of boons my devotees had committed such a deed of this risk. О Vishnu, I shall go and sec the deeds of hazard that had been done by them.

78-81. After saying this and mounting his bull (Shiva started). The camaras (chowries) were held by the wind-god. The highly splendid umbrellas were held by the well-dressed Nandika. The excessively white golden staffs, or which the others are not worthy to hold, were also held for the Lord. After securing the permission of Mahela, Hari stood near the serpent. He was characterised by Kaustubha and shone by means of slightly red and blue umbrellas. With the permission of Shiva, Brahma too rode in his swan. The creator shone by means of two umbrellas resembling the lustre of Indragopa (glow-worm). Indra and other Devas were on their respective vehicles.

82. All of them set-off and were applauded by means of different musical instruments. In the company of crorcs of Ganas (attendants) they arrived at the hermitage of Gautama.

83-84. Brahma, Vishnu and Mahesvara saw that wonderful sight. Sankara resuscitated his devotee back to life by glancing at him with the corner of his left eye. He spoke to Gautama, “I am delighted with you. Choose the boon.” On hearing his words, Gautama said eagerly.

85. “O lord of Devas, if you are pleased, if a boon is to be granted to me, О Isvara may I ever have the ability to worship your linga.

86-89. О three-eyed lord, this has been chosen by me. Hear about another one. This is my highly blessed disciple. This fortunate person had nothing to be discarded nor to be accepted. He never looked at a thing worthy to be seen with a feeling of myness. He does not have the same sort of attachment to things worthy of being smelt or fit to be drunk or any other similar thing — since he doe> everything with this knowledge, he is a yogin of great renown. He is a person taking up the appearance of a changed madman. There is no one who hates him, nor any one who may violently injure him. О lord, this boon be given to me that these dead people may become alive.”

90-94. On hearing it, the lord of Uma, the unchanging one was delighted and looked at Hari. The lord of the universe entered partially alongwith Vayu. Sankaratma hence became the son of wind-god assuming the form of Hari (monkey). He is the most excellent of monkeys. These are synonymous viz. the overlord, Vishnu, Shiva, the great one etc. He will survive rill the end of the Kalpa (cycle of time). He assumes every form as he pleases. He carries out my behests. He is a devotee of Rama and his body is worshipped. Isana, Hanuman will remain alive for endless Kalpas with a joyful mood. You have made this abode spacious and well-built. Every day, for a moment we shall stay here willingly accepting your invitation in all our different forms. After being worshipped we shall go to our respective places.

95. The Gautama, the leading sage, spoke to the lord of the universe — “O Lord, I am requesting for something unbecoming. A suppliant does not look unto defects.

96-98. О Lord of Devas, this is something inaccessible even to Brahma and others. May it be given if it appeals to you.”

Thereafter, looking at Vishnu and holding him by the hands, Sadaiiva laughingly told the lotus-eyed deity as follows: “O Govinda, your belly is emaciated (depressed). Is food to be given into you? Enter the house in the same manner as it is your own house and take your meal. Go to the abode of Parvati who will give food to you to your fill.”

99. After saying this and holding him by the hand the lord went to a lonely place after instructing Nandin to be the gatekeeper in the manner mentioned before.

100. Going over to Gautama he said to him about the utterance of Vishnu. “O sage, we, the lords of Devas, are desirous of taking food. Get the cooked rice ready.”

101. After saying this, Sankara went to lonely spot along with Vasudeva. The two excellent deities got into a soft bed and lay-down.

102. They conversed with each other and got up, desirous of taking a hath. The two excellent deities went to a vast and majestic lake.

103. The sages and the Raksasas too performed aquatic sports throwing water (splashing one another) mutually. They sported separately on either side.

104-105. Then Vishnu and Mahesa splashed the water in quick succession with a handful of water alongwith filaments of the lotus. Sankara splashed it on Hari’s face withlotus-like eyes. Since the filaments of the flower fell on them Kcshava closed his eyes.

106. In the meantime Mahesvara got on to the shoulders of Hari. He caught hold of Hari’s head and immersed it (under water).

107. Coming up and getting afflicted again and again Hari subtly toppled Sankara.

108. He then caught hold of his legs and pulled him and whirled him. He (Shiva) hit Hari’s chest and felled Acyuta down.

109. Hari then got up. Taking handful of water he showered it on the head of Sambhu. Then Sambhu (did likewise), then Hari (did so).

110. Thus the aquatic sport went on. Among the groups of sages, in the course of the hustle and bustle their matted hair became united and dishevelled.

111. Thus being agitated their matted hair got entangled into one another. The leading sages tugged at one another’s matted hair.

112. The stronger ones among them dragged the weaker ones inflicting pain on them. They made them fall down, shout and weep.

113. While this tumultuous activity in water was going on, the lord of monkeys (Hanuinan) danced and shouted in the sky.

114. He played on Vipaftcl (lute) and other musical instruments. He sang a Lalita (lightmusic) song. He sang the light song in all its ten modes.

115. In a worldly way Sankara listened to the sweet music. He then himself began to sing slowly.

116-117. While the lord of Dcvas himself was singing the reposing note of the Dhruva (the introductory verse of a song) after taking a galaka (a musical instrument) Vasudeva began to beat the drum by means of his own hands. His note was endowed with all characteristics. It had taken up the burden of the song. The continuous flow was nectarine. The beating of the drum defied the sound of the song.

110. The lotus-born fourfaced deity Tumburu was very vociferous. Gautama and others beat the time and the musician was the son of the wind god.

119. Then Hanuman, the lord of the monkeys, sang sweetly. What was fading and gloomy became revived in spirit and lustre. The weak and lean ones became well-nourished.

120. Hence everyone decided his own song (i.e. mode of singing) and sang. Devas, the groups of sages and Danavas became silent.

121. Hanuman alone was the songster and all others were the listeners when the midday advanced and Hanuman went on singing. Devas mounted on their respective vehicles and started.

122. Mahesa who was fond of music caught hold of the lord of monkeys (and said) “O monkey you are being commanded by me unhesitatingly, get on to the bull.

123. Face me and sing me a song”. Then the leading monkey spoke to lord MaheSvara.

124. You alone have the ability to ride on the bull. None else. О lord, by riding on your vehicle I would be a sinner.

125. О lord of Devas, ride on me. I shall traverse the sky lifting up Shiva. Facing you I shall sing too, see.”

126-128. Then the lord rode on Hanuman like his bull. When lord Sankara mounted the neck of Hanuman, he peeled off his skin, turned back his face and began to sing as joyously as before. Listening to the nectarine music Sambhu came to the house of Gautama. All the groups of Devas, sages and Danavas came there. At the time of lunch they were all worshipped by Gautama.

129. Everything was made of wood such as the dry furniture etc. In the house they began to develop sports when Hanuman sang.

130. It was surprising that every one’s vision remained still around that song.

131-135. Hanuman had only two arms. He worshipped at the feet of Isa. He had ornaments on all his limbs. He was a young person of delighful physical form. In the middle of his head he kept his joined palms in reverence. Sankara caught hold of the head of Hanuman with his two hands and turned the face towards the east. Hanuman was seated in the lotus posture. Sankara set one of his feet on the joined palms of Hanuman and the other on his face. With two of his toes the lord lovingly caught hold of Hanuman’s nose. The other leg he slowly passed over his shoulders, face, neck, chest, middle of the breasts, heart, belly and the umbilical region. Sankara then grasped his head and bent it a little. On the way he touched his back with his chin. Shiva put a pearl necklace round the neck of Hanuman.

136. Then Vishnu said these words to Mahesana. In the entire sphere of the cosmos there is none equal to Hanuman.

137. Your state wherein the monkey is stationed is beyond the scope of Vedas and the comprehension of Devas. Your state which the monkey has attained is unmanifest even to all Upanisads.

138. Your state is not steadily maintained by means of Yama etc. and Practice in the lotus like heart of great Yogins. But it remains steady firmly in Hanuman.

139. Isha, you have been devoutly worshipped everyday for a thousand years, nay, crores of years. Still your state has not been shown by you.

140. It is said in the world, it is a very popular saying in the world, that Sambhu is fond of Narayana and Hari is fond of Sambhu. But I have no such good fortune.

141. On hearing these words ofVishnu Sambhu said joyously. c< О Hari, nowhere is any one so much loved by me as you.

Then Gautama bowed down to the great lord and submitted thus “Ameyatman (one whose soul is non-comprehensiblc) unto Dcvas, storehouse of mercy, mid-day, is past. Thus is the time for food unto all.

144. Then after performing theacamana rite, lord Maha- deva entered the house of Gautama along with Vishnu and started taking his food.

145-147. Shiva was bedecked in all these ornaments viz. gemset rings, anklets, excellent girdle resembling the lightening (in splendour), many necklaces, gold coin necklaces round the neck, jewelled dangling ear-rings, bracelets, bangles and many other ornaments, silken garments, sacred thread, upper garments, flowers in the excellent tresses of hair and unguents prepared out of five fragrant substances.

Thus bedecked Shiva seated himself in the excellent seat. He made Hari sit on an excellent seat facing him.

148. The two excellent deities Hari and Isa were seated facing each other, with great devotion. Gautama offered them cooked rice in gold vessel.

149-153. There were thirty different types of edibles, four types of milk pudding, well cooked and well served food-stufis. He offered two types (of other edibles) uncooked and partially cooked. In this there were thirty varieties. There were hundreds of good bulbous roots and vegetables. There were twentyfive varieties of side dishes cooked and soaked in ghee. There was candied sugar and also mango, banana, dates and pomegranate fruits in sugar syrup and other sweet and ripe fruits were supplied.

There were priyalaka fruit (Chironjia sapida), Sambu (rose apple) and Vikantaka fruits also. After offering these and other similar substances unto the lords the brahmin offered them water for the acamana rite and said “Pray, eat.”

154. When all of them started taking food Gautama himself took up a delicate and large fan and fanned Shiva and Vishnu.

155. Parame^vara wished to play a practical joke. He told Hari “O Vishnu, look at Hanuman, how that monkey eats.”

156. When Hari was looking at the monkey, Mahesvara dropped the liquid flow in Vishnus vessel even while the groups of sages were looking on.

157-161. He gave the leavings of his food, the milk pudding etc. ло Hanuman. (Hanuman said:) “O Lord, your ucchijta (leavings of food) cannot be eaten according to your own utterance”. Then Shiva said “Unworthy (of being taken by men) in my naivedya the leaf, the flower, the fruit etc. After offering all these to me the devotee shall consign them to a well” (Hanuman said) “If it is not eaten amounts to paying heed to) your words. If it is eaten (what we expect) is your mercy. If the Naivedya is offered unto a Bana-linga or to a self-born linga, or to one made of lunar stone or to one stationed in the heart, the partaking thereof should be known as on a par with the CaNarayana rite” (Then Shiva said) “Thus is the time for meal now. Discussing other things is uninteresting. I shall mention afterwards unhesitatingly.” Then the sage Gautama consecrated the water.

162. He filled the water pot with the water of the lake. The body of the water pots was slightly red. They were glossy and very delicate. Since they had been washed many times they shone well. The water of the lake was purified by means of the nut of the clearing nut plant (before filling up the pots).1

163. The fresh sand bank of the river must be covered with fine white new cloths. The water pots filled with water should be placed over them. He shall then smear it and put inside the cavity nalaka (lotus stalk),jati (jasmine flower) musta a plant), putaka (lotus) or any plant belonging to their species and powdered sand. A garland as white as sandal and the rays of the moon be put into the folded cup (made of leaf). After a yama (3 hours) the water is filtered with cloth. The root of lotus stalk is applied. Bakula and Patala flowers are then put therein.

1. For the purification of water Suiruta prescribes seven methods. They arc clearing nut (kataka), a gem called gome da, the root of the lotus plant, the root of moss, cloth, pearl and jewel.

Suiruta also gives some ways of cooling the water. They are also seven. To keep the jar of water in the strong blowing wind, to put cold water inside, to stir the water with some sticks, fanning, filtering with cloth, putting the jar in the sand, or placing it in a swing.

(a) От Iidnah sarvavtiydnam Ijvarah sarvabhUtdndm brahmadipati brahma- tadhipatir brahmd two mt'stu saddSiua От.

(c) От Vdmcdtodya uamojyefthdya namah J>tffhdya name rudrdya namaft kAUya itamah Kdlavikara^dya namo BalaoikaranAya namo Balapramathandya namo manonmandja namah.

(d) От sadyojdtam prapattydmi sadyqjdtaya vai namah bhavt' bhavt' nidi- bhave bhajasva mdm bhavodbhavdya namah.

(e) Om aghorebhyo'tha ghorebhyo ghoraghoratarebhyab sarvatah sarva sarvebhyo namaste’stu rudra riipebhyab.

164. The bunch of aephalika flowers is kept therein and the water is sprinkled. After performing the primary function of the cleaning of water he shall cover the Sreni (Sekapatra — a vessel for sprinkling water) with a piece of soft and delicate cloth containing minute camphor.

165. He shall then place the water vessels in a shady place free from the sun with gentle breeze blowing and fanning them with delicate fans.

166-169. He shall sprinkle them with cool water rendered fragrant as well as the sprinkling vessel. Only, thoroughly undefiled, shall, kings and their daughters have the approach of them. (Before approaching) they must wash their feet and limbs and be clad with good garments. They must apply to their arm- pits and necks the exudation of Aguru, tawny like honey but not so thick. They shall place Javaka? Jalaka (net) or unblown flower over their heads alongwith unguents of five fragrant substances and decorate their pretty tresses with flowers. They are auspicious-looking and pure. The ladies, thus, honoured, are considered to have attained the form made of saffron.

170-172. The young ladies shall be charming in all their limbs by putting on ornaments. The water should be made to serve by the ladies or men of this kind. At the time of offering the water the covering of it which has been covered, slightly with delicate cloth, be removed. They shall then place the water pot on the left hand. They shall untie the rope tied round it and pour water.Gautama, the holy sage and lord, did everything in this manner.

173-181. When Mahesa and all other noble-souled ones had taken their meal, when they had washed their hands and feet, when they had smeared themselves with unguents, when MaheSvara, the lord of Devas, had occupied a high seat, Devas and the groups of sages occupied lower scats. Pieces of nuts, circular in shape, without corners were put in jewelled vessels. (The nuts were round not so thick nor very minute Svctapatras (betel leaves) were washed and placed therein. Pieces of camphor were ground and Gautama offered it to Sankara. When the sage said these words “O lord, take the tambiila” (betel leaf), Shiva said, “O monkey, take the tambula and give me the candied sugar.” The monkey then said, “O Mahesvara, I am not pure enough. How can a monkey be pure since he eats different kinds of fruits?”

‘On hearing it Virupaksa said to the excellent monkey, “At my words everything becomes pure. At my words the poison becomes nectar. The Vedas stand by my utterance. Devas and others stand by my utterance. Dharma is realised at my words. Moksha (liberation) is realised, it is said, at my words. The Puranas, the Agamas and the Smrtis all stand by my utterance. Hence take the tambiila and give me the candied sugar.

182. Hari (the monkey) accepted tambula with his left hand alongwith the arecanut piece (and candied sugar) Then he collected and handed over the candied sugar.

183-184. Taking the camphor which was offered first, Shiva ate the same. When the lord had finished taking the betel leaves Parvati came to the abode of the sage from the Mandara mountain taking the hands of Jaya and Vijaya. After bowing to the feet of the lord she stood there with her head bent down.

185-187. Raising up her face the three-eyed lord spoke thus: “O goddess, the chief of Devas, an offence has been committed by me for your sake, since I took my meal without you. О beautiful lady, listen to another thing. I have committed a great sin by leaving you in our own abode. О goddess of Devas, you ought to forgive me. Glance at me eschewing your anger.” Although addressed thus she did not speak any word. She said, “No, I shall not speak,” saying this she went away with Arundhati.

188. On realizing that she was about to go out, the sage bowed down and prostratedjlike a staff. Then Shiva said, “O Gaatama, what do you wish?”

189. On seeing the goddess Parvati smiling, Gautama said, “I shall be obliged if you take food in my house.”

190. Then Shiva said to the brahmin Gautama who kept his palms joined in reverence, “O brahmin, I shall take food in your house with the permission of Sankara.”

191. Then Gautama went to Sankara and within a twentieth part of an hour obtained his permission. He hastened to the house and fed the goddess Girija and Arundhatl.

192. After taking her food, Parvati, bedecked in all scented flowers etc. went to Нага accompanied by thousands of her girl attendants.

193. Then Sankara said to the goddess, “Go to the abode of Gautama. I shall perform my Sandhya prayers and then come to you.”

194. The goddess, thus being addressed, went to Gautama’s abode. All those who were desirous of saying their sandhya prayers came out.

195. MaheSa and all others performed their sandhya in the lake. Sambhu sat there facing the north. He performed the nyasa rite and the repetition of the mantra.

196-197. Then Vishnu, the highly brilliant one, spoke thus to Mahesa, “You are the one bowed to by all, worshipped by all and invoked in all the Yajftas. How will you then, perform the Japa? Joining their palms in reverence all worship you alone.

198. О MaheSvara, you are the bestower of fruits of pious deeds like obeisance etc. You are the eminent one of all Devas. To whom have you joined your palms in reverence?

199. Who is the bestower of fruits unto you? Who is superior to you? Who is worthy of being saluted by you? Tell me.

200-201. “O Govinda, I do not meditate on anything. I do not bow to anybody. But in order to inspire the unbelieving animal beings, (Pasu) etc. this is shown to them. О Hari, otherwise, they will remain sinners. Hence, it was to render help to the world that all these activities have been performed by me.”

202-203. ‘Om’ (well), said Hari and stood by after bowing unto him. Then Devas and sages came to the abode of Gautama. They offered worship unto the tridentbearing lord of Devas. О leading sage, the lord went on singing along with Hanuman and was steadily seated there.

204-206. All of them repeated the five-syllabled mantra then. Supporting himself by the hands of Hanuman, Нага stood up and joined the two deities. The divine couple (Shiva and Parvat!) were both seated in the same couch. Hanuman went on singing. So did Tumburu and others. ParameSvara sported about in diverse ways. Calling Parvati, Isha spoke these words.

207. “O auspicious lady, come and sit in front of me. I shall arrange your plaited tresses.”

208. In the activity of bedecking the hair a slip and a mishap is likely to occur. О lord, in arranging the plaits all the principles are to be observed but usually they are not followed.

209. After the tresses have been properly tied up, the extremities of the shoulders have to be wiped off. Thereafter, one should wipe off and remove the last traces of hair or bits of flowers.

210. Moreover, О lord who are worshipped by Devas and others what should the reply be given by you. Should noble-souled ones come when this activity is going on?

Even as she was speaking this, Sankara dragged her by his hand and made her sit on his thigh. He untied her tresses. By his hands he parted the tresses into two and spread the hair with his nails.

213-215. He placed the Parijata garland fitted into the tresses and tied them up. Then he took the jasmine garland and tied it round the tuft. Mahelvara thrust the garland, made of flowers from Kalpa trees presented by Brahma into the folds of the garments of Parvati, that had a mysterious fragrance. Then the lord wiped off the bits of hair etc. sticking to the back of the shoulders.

216. Observing that the knot of the garment worn by the goddess was getting loosened (he took his hand) beneath the folds of her dress. Saying, “O gentle lady what is this?” he tied the knot of the underwear.

217. “See here is your nose screw. I say I am telling you the truth.” Then shiva, the daughter of the mountain, smiled and spoke to Sambhu.

218. “Ha! I already know that at your abode every object is in a flourishing state.

219. It is from your ornaments that your being endowed with all riches is to be known. О lord, your head is bedecked with the garland made of the skulls of Brahma.

220. The garland of hellish things is your ornament for the chest. The poisonous serpents viz. Vasuki and Sesa are your bangles.

221. Your garments are the quarters (i.e. you are naked); the matted hair is what you have by way of your tresses. The white ash constitutes your unguent, the great bull is your vehicle. Your Gotra (spiritual lineage) and the family are not known.

222. Your parents are unknown, your body is rendered ugly with hideous eyes.” Even as the daughter of the mountain was saying this, Visiiu spoke to her angrily.

223-225. “O goddess, why do you censure our lord of the universe, the lord of Devas. О gentle lady, due to your nature of not controlling yourself you were not his beloved. You are like the evil vital breaths. О gentle lady, it is my vow that I shall die where Isha is censured.”

After saying this, Hari attempted to cut off his head. Mahcsa caught hold of his hand and said, 4‘Do not indulge in a risky venture. Everything that Parvati said is pleasing to me, not displeasing.”

226. “O HrshIkesha, youare desiring to perform the deed which is unpleasant to me.” saying ‘Om’ (well) lord Hari was silent.

227-228. Thereafter, Hanuman intimated to the lord, “I pray without having any desire to perform a ritual. I am going for the ritual. It behoves you to permit me,” on hearing it lord shankara smiled and said to the lord of monkeys.

229. “Whose pflja is it? What is the puja? What is its flower? What is the petal? Tell me who are Guru (teacher) to us all? What is mantra and what is the nature of your worship?”

230. When the lord of Devas said thus, Hanuman, endowed with judiciousness, began to eulogise thus, while all his limbs quaked.

231. Obeisance unto the great Deva, unto Sankara of unmeasured soul, unto Yogin, unto the dispenser of Yoga. Obeisance unto the preceptor of Yogins.

232. Obeisance unto the lord, comprehensible through Yoga. Obeisance to the lord of wise ones. Obeisance to the lord of Vedas. Obeisance unto the lord of Devas.

233. Obeisance to meditation, unto one comprehensible through meditation. Obeisance to the preceptor of meditators. О Ashtamurti (one having eight forms) obeisance, unto you, obeisance unto the lord of the pashus (jivas).

234. Obeisance to Ambaka (eye of Shiva), to the threeeyed lord, to the lord who has the moon, the sun and the fire as eyes; unto the one who is fond of flowers of bhrfigaraja (Eclipta prostrata), dhattura (thorn-apple) and drona flower.

235. Obeisance unto one who is fond of brhati puga (arecanut), punnaga and campaka flowers. Obeisance to you again and again, obeisance unto you, obeisance unto you.

236. Shiva spoke to Hanuman, “Do not be afraid. Tell me everything.” Then eschewing all fear, Hanuman, clever in the use of words spoke.

237. “The worship of Shivalinga should be performed by the one who has smeared his body, with water etc. and with the flowers of similar nature.”

238. О lord, I shall intimate to you the auspicious mode of worshipping Shiva, when the evening sets in, one shall perform the rite of ablution excluding the head.

239. After putting on a washed and dried cloth he shall perform the sipping of water thrice and remain concentrated in the mind. Thereafter, taking the bhasma he shall perform the agneya (fiery) bath.

240-241. He shall take Bhasma and charge it eight times with pranava, or seven times with the five-syllabled mantra or by repeating any name (of Shiva). He must have darbha (Ku5a grass) in the hand. He shall put it over his head saying the mantra Hanah sarvavidyanam (He is the lord of all lores).x

242. After saying (Tatpurushaya vidmahe (we know of that Purusha) he shall apply Bhasma on the face. (After saying), Aghorebhyah atha ghorcbhyah (unto the nonfiercc and the fierce one), he shall apply Bhasma on the chest.

243. After saying “obeisance unto Vasuadeva he shall apply Bhasma in the private parts. After saying, ‘I resort unto Sadyojata’ he shall apply Bhasma over the feet.

244. The clever devotee shall dust all the limbs by means of the pranava. The excellent method of the rite of ablution etc. in regard to the three higher castes has been mentioned.

245. I shall now mention the procedure in regard to the Shudras etc. as recounted by the teacher. The intelligent devotee shall utter the word ‘Shiva’ and charge the Bhasma.

246. He shall take Bhasma seven times separately and apply on the head saying Shivaya (unto Shiva). He shall apply it over the face saying Sankaraya (unto Sankara). After saying sarvajfiaya, over the heart.

247-248. After saying obeisance to Sthajiu he shall apply Bhasma to the face. He shall apply pure Bhasma over the feet, after saying, “Obeisance to the self-bom.” He shall dust his limbs by uttering ‘namah Shivaya’ (obeisance to Shiva). He shall then wash his hands and perform acamana (sipping of water) rite with great concentration with darbha in the hand.

249. In the absence of Darbha a gold ring is to be used. If that is not available gavaluka(the hair from the tail of a cow) is to be used. If that is not available Durva grass can be used. In case that is not available silver ring can be used.

250. After performing Sandhya worship and the japa (repetition) of the mantra of the goddess, he shall go to the abode of the lord. The rites, then, arc to be performed in the altar or on the spot of ground made for it.

251. It may be made of clay and be pure. The mystic diagram of the lotus be drawn in four colours or only in white colour. 1

252-255. Lotuses of various colours, the Svastika symbol, lilies, iron clubs, conch, trident, фипаги (a kind of drum) the five-storied palace erected by means of arrows, Shiva-linga, the tree bestowing all desires, Kulaka and Kolaka (trees), hexagon, triangle, nineangled figure, in the twelve comers swings, sandals and fans, the camara (chowries), two umbrellas, Vishnu Brahma etc. shall be drawn by means of powdered colours etc. The intelligent devotee shall draw these figures on the altar or in the temple.

256-257. Whenever the worship of the lord is conducted the sensible man shall draw these figures. If the figure is drawn by one’s own hand it is the foremost one; if it is bought it is conducive of average result; if it is begged for it is the third rate one; it is the basest one when obtained by force, if force is applied from the deserving one it is futile.

258-259. The mystic diagram of the lotus can be drawn by means of the red sali, the japa flower (China rose), the flax, the Kalama black and red rice grains (with or without husks) and the bits of grains. Thus they may be of four types, the excellent, the middling; of the third grade and the basest one. Then the devotee shall perform the ritual.

260. He shall face either the north-east or the east. I shall (now) recount the Asana (seat) which I have seen and heard.

261-263. It shall be made of Kusha grass or hide or cloth or bed, or a wooden one or the leaf of the palm tree, or woollen blanket or gold, silver or copper plate. It can be made with dried cow-dung or the arka plant. The seat made of hide is of four types that of a tiger, or a harina or a mfga (different kinds of deer). Then that is the posture used in seat. One shall be seated in one of these according to the possibility.

264. The devotee shall sit in the posture of Padmasana (Lotus pose) or Svastika. He shall apply Bhasma and hold the Darbha grass in the hand. He shall restrain his breath and be silent.

265-266. He shall meditate on the form of the deity within. He shall meditate on Shiva of having sub body stationed at the tip of the tuft which is known to be dvidaanta. He should meditate on Shiva who moves about beings, who is stationed in the cavity of the heart facing all sides, who is bedecked with all ornaments and who is possessed of anim (minuteness) etc.

267. After meditating on the form one should retain it in the mind. He shall then fill the body with the lustre thereof and with that lustre the sin of the body has perished.

268-269. (The Papa-puru^a1 should be conceived) without any contact with golden feet and then it should be meditated upon as turning red, then white. There should be twelve petals, eight, five or three. After assigning a holy pedestal he shall instal the linga. He shall then meditate on Mahesana stationed in the cavity of the heart the lord of lingas.

270. In a purified jar he shall take purified water rendered fragrant with sweet scents. He shall then put a fragrant flower charged with pranava.

271. The pranayama and the use of pranava are not ordained in the case of Shudras. They must have meditation in lieu of pranayama and the mantra Shiva instead of omkara.

272. Such materials of worship as the scented flowers and rice-grains shall be placed nearby. He shall then perform the Samkalpa rite (statement of the intended undertaking).

273. He shall think thus: "I shall perform Shivapuja(the worship of Shiva) for Shiva’s propitiation. After stating samkalpa (statement of intention) he shall perform invocation etc.

274. After performing the rites upto bathing (of the deity), he shall perform the rite of ablution in accordance with the injunctions in the Satarudra texts with the mantra beginning with namaste (obeisance unto you).

275-279. The continuous pouring of the water is called muktidhara. He who does this for a month repeating the mantra beginning with Rudra etc. shall attain liberation. The pouring of water may be done once, thrice, five times, seven times, nine times or eleven times a day. The pouring of water eleven times a day for a month is known to be the bestower of liberation and is called muktisnana (bathing that causes liberation). The bathing rite may be performed with Saiva mantra or with pranava alone. This is done by an earthen ladle, pieces of coconut shell, rings, bell metal spoons, oyster shell, or the filament of flowers. He shall bathe the lord of Devas in any manner mentioned and according to the feasibility. I shall now mention the use of the method of the horn inasmuch as it becomes befitting the ablution.

1. Papapuruja is to be conceived as having the form of a person whose head is that of the assassinator of a brihmatja; his hands have been defiled became of stealth of gold; his heart is made of his indulgence in spirit drinking; his hips are defiled with the adultery with preceptor’s wife and his feet arc so because of their contact with them. His hairs on limbs are nothing but minor sins. His beard and eyes are red and he is to be conceived as highly enraged holding the sword and the shield and is lying in the left belly of the aspirant.

280. The horn shall be purified within beforehand, then it shall be purified both externally and internally. It must be made light and smooth but no part of it should be cut off.

281. Through a groove fitted somewhere at the bottom, the water shall pass continuously in a thin stream and the lord should be bathed in that way.

282-283. Similarly, the procedure of filling with water in the horn of a Gavaya (a kind of ox) is being mentioned. The hole shall be half covered with a jnetal plate. One shall fix up a nagadanda (serpentine staff) in the form of a naga (serpent). It is (called) yogavaktra. In the place of the plank a cup is placed, the holes of which are of the same nature like the staff.

284. The devotee shall pour down water only through it which is lying at the top of the mechanical jar set up above it. He can pour water with the left hand or with the right one.

285-292. Thus the muktidhara has been offered by him. It is holy and destructive of sins. After bathing the lord of Devas thus, he shall bathe thereafter with paficagavya and paflcamrta (sugar, milk, honey, ghee and curd) or with three sweet things. He shall then bedeck the lord with ornaments. Then he shall bathe Maheshvara once again and perform the rite of Sltopacara (cool offerings). The acamana rite is then performed. Cloth, sacred thread, scented articles, camphor, aguru sandal etc. are offered. He shall worship Shivalifiga with the mixture of both. The entire pedestal may be filled with sweet smelling substances or he shall do according to his affluence. There is a silent service rendered with Katiya flower. Srlpatra (bilva leaf) is to be eschewed if it is not fresh (?). The incense is offered with many other articles or guggulu alone. The incense along with the ghee of the tawny cow is praised. After presenting the incense according to one’s ability, lamps with the ghee of the tawny cow shall be offered or the mere worship is supplemented with the offering of lamp» and other presents. A befitting naivedya (food offering) shall be given alongwith flowers. Tambula is offered after the purification of the mouth. Then the deity is circumambulated and prostrated to and thus the puja is completed.

293-296. The five forms of music etc. are being recounted afterwards. They are song, instrumental music, recitation of Purana, dance, humorous speeches. Waving of lamps, offering of handful of flowers, dedication of everything, asking of mercy, ritualistic dismissal are the five services. Ornaments, umbrella, chowries, fans, the sacred thread and the acceptance of servanthood are the sixteen upacaras (services). If anyone propitiates Shiva with thirtytwo upacaras, all his sins will be eliminated within a single day.

297. On hearing the words of Hanuman, Sankara said, "O excellent monkey, the mode of worshipping me which you have recounted, is so.

298. I shall teach you the essential things now just as you have mentioned in detail the rituals for the propitiation of lihga.

299. Attain the benefit of puja by worshipping the pair of my feet. Then the excellent monkey spoke to the lord of Devas, the Lord of Uma.

300. “It is only the puja of the Lihga that has been precisely laid down by the preceptor. О lord, I shall do that first, then I shall perform the worship of your feet.”

301 -303. After saying and bowing down to Isa, Hanuman, went to the bank of a lake, for performing the worship of lihga of Shiva. He made an altar with the sand there and a seat with the leaves of the palm tree. With mindfulness he washed his hands and feet and did the sipping of water. He performed the hcamana once again silently and performed ablution with bhasma.^Then he made a charming lotus design in the altar.

304. Thereafter the monkey seated himself in the lotus posture on the palm leaf. He performed the pranayama rite. Then after performing nyasa (fixation of letters) he became “figged in the meditation of the pure white being.

305. After bowing down to Shiva the preceptor, he remained there performing japa. Thereafter the monkey exerted himself to perform the worship of the lord.

306-308. He brought water in two leaf cups of palasha and put that pure water into the water jar. After uttering Sikha (svaha) and inviting agni for performing invocation etc. upto the ablution he took the lord in his hand to bathe him. On observing that there was no pedestal of the lord and seeing only the linga in his hand he was afraid.

309. The great Yogin said this, ‘‘O what a sin has been committed by me, that the Shivalinga is lying in my hand without the pedestal.

310. If the pedestal does not come today, my death is certain. Or I shall perform the japa of Rudra, then alone will MaheSvara come.

311-312. After deciding this in his mind he performed the japa of Satarudriya hymn. When Mahesa did not come even after that, the lord of the monkeys fell down on the ground crying. Virabhadra came there and said, “O gentle, Sir, why do you cry? Tell me the reason for your lamentation.”

313. Hearing this Hanuman said to Virabhadra what it was that worried his mind. “This linga is devoid of pedestal. See what a lot of sin I have committed.”

314. On hearing the words of the monkey Virabhadra said, “If the pedestal of your l

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