ANCIENT INDIAN TRADITION & MYTHOLOGY; Translated by A board of Scholars, Edited by Prof. J.L.Shastri, Delhi; Mothilal Banarsidass Pub. Pvt. Ltd. (1970), 2002, The Siva Purana Four Volumes.

…Still the dynamic forces were at work and the process of insertion, modification and abridgement went on and it was soon discovered that the Dasalaksana definition too fell short of an actual fact.  It was found that the puranas contained certain aspects that were not covered by any of the five or ten characteristics.  Besides some of the characteristics covered by the Pancalaksana or Dasalaksana definition were not found in certain Puranas.— Introduction, p.xi.

…In brief, Sivapurana is a sacred treatise of Siva’s legends and ritual.— Introduction, p.xii.

            According to the records of the Vaayaviiya, the original Sivapurana consisted of twelve [Vaayaviiya I, 1.50-52] Samhitas…. The extant Sivapurana is an abridged edition and comprises twentyfour thousand Slokas [ibid. I.1.58].  The redaction was made by the sage Krsna Dvaipaayana Vyaasa himself.—ibid. p. xii.

            As previously stated, the Mahapuranas are eighteen in number.  The Puranic scholars are agreed upon the authenticity of the seventeen Mahapuranas but in regard to the eighteenth there is a difference of opinion.  Most of the Puranas include Sivapurana in the list while a few others substitute Vayu for Siva.  The substitution of either was inevitable, for the traditional number had to be maintained.  Therefore some voted in favour of Siva, some in favour of Vayu.  Neither of the parties could agree which of the two was actually a Mahapurana.—ibid. p.xiii.

From Volume One: pp. 1-473.

            The puranas were first compiled by Brahma (Vaa I.60-61).  Sanatkumaara, a son of Brahma (Sp I.4.8-9; I.5.17) inherited them from his father and imparted them to Vyasa who in turn abridged them in 18 compendiums.—ibid. notes, 5. P.2

…a Muhuurta (48 minutes)….—p. 3

…. samhitaas (compendiums) ….—p.4

SIVAPURANA-MAAHAATMYAM (The Chapters (1-7) on the glory of Sivapurana are taken from Skandapurana.

…he who keeps this [Sivapurana] work well wrapped in a silk cloth, will ever be happy.—ibid. 1.46, p.5

            The seven sacred cities of the Hindus are: Ayodhyaa, Mathuraa, Maayaa, Kaasii, Kaancii, Aavantikaa and Dvaarikaa.— notes 12, p.5

            Repentance is the only way of acquittance for all sinners.  Saintly men have extolled it as the only way of expiation for all sins.— 4.5, p.15

…Contemplation leads to perfect knowledge which certainly brings in salvation.—4.12, p.15

            A seat must be assigned to Siva, the Supreme soul.  A comfortable seat shall be assigned to the orator. (17)  Good places shall be reserved for the regular listeners as befitting their position.  O sage, for the other casual visitors, seats with ordinary comfort shall be set apart.—6.17-18, p.25

            As long as he is seated in the seat of the discourser, the Puraanist does not bow to any one before the conclusion of the discourse.—6.22, p.26

            Either as the cause of birth or of attributes there are many who may be termed “Guru” (Elder, preceptor).  Among them the Puraanic scholar is the greatest Guru. (25)  Who can be a greater Guru than the person who bestows the highest salvation on those who are disheartened due to the millions of births?—6.26-26, p.26

…The lord of the story Siva and the book, Sivapurana, too must be worshipped with piety.—6.34, p.27

            Those who walk out of congregation in the middle of the discourse will have the adverse effect: they will face the destruction of their wives and wealth in the midst of enjoyment.(41)  The sons and descendants of the people who attend the discourse with turbaned head, become sinners defiling the whole race.—6.41-42, p.27

            Sadvikaaras: Six causes of perturbation are the following: lust (kaama), anger (krodha), greed (lobha), pride (mada), delusion (moha), envy (matsara).—notes 21, p. 27

…If observing fast causes hindrance to listening to the story it is not to be recommended.—7.9, p.30

…Havis (holy ghee)….—p.32

Vidyesvarasamhitaa:

[in Kali age] Brahmins are in the clutches of greed, they sell Vedas for livelihood; they acquire learning as a means of earning money(15)…. They have taken to agriculture as their profession….—1.15 & 17, p.36

            Yugas: According to tradition, historical time is divided into four ages, viz. the Krta (or Satya), Tretaa, Dvaapara and Kali.  This system is the peculiarity of India alone.  Krta age ended with the destruction of the Haibayas byRama Jaamadagnya; Tretaa began with Sagara and ended with Rama Daasarathi’s consecration at Ayodhyaa and closed with the Bhaarata war; the Kali began immediately after the passing away of the great heroes of the Bharata war, Krsna and the Paandavas and with the changes in the political condition of Northern India that ensued.—notes 32, p.43

…Devotion to the deity is due to His Grace; and His grace is due to devotion just as the seed gives rise to the sprout and the sprout produces the seed.—3.14, p.45

            The devotee attains exemption from further transmigration and his identification with the deity, gradually through four stages; viz. Saalokya (being in the same world with the deity), Saamiipya (nearness to the deity), Saayujya (intimate union with the deity) and Saaruupya (assimilation to the deity).  SP. Adds Saarsti (9.26) (equality in rank, condition or power) as one of the grades of Mukti.—notes, 33, p.45

            The word Sruti in the Puraanas does not mean ‘sacred tradition’ but simply ‘tradition’.—Pargiter AIHT. Ch.II.—notes 34, p.46

            He is also Sakala as He has an embodied form.  He is both Sakala and Niskala.  It is in his Niskala aspect that the Linga is appropriate. (11)…. Since He has the Sakala and Niskala aspects He is worshipped both in the phallic and in the embodied form by the people and is called the highest Brahman.  Other deities, not being Brahman, have no Niskala aspect anywhere (12-13)….The other deities are both non-Brahman and individual souls. (14)  In view of their being embodied alone they are worshipped solely in the bodily form.  Sankara has Brahmatva and the other Jiivatva. (15)….The embodied form alone is often observed in the worship of the deities other than Siva.  But both the phallic and the embodied forms are seen only in the (p.50) worship of Siva.—(5:11-15), pp.50-51

            Sodasopacaara: The sixteen acts of homage to a deity are mentioned in SP II.25-29.  They are differently enumerated elsewhere: Aasanam svaagatam paadamarghyamaacmniiyakam.  Madhupkaarcamsnaanam vsnaabharnaani ca.  Gandhapushpe dhuupdeepow naivedyam tatha.[+ɺÉxÉÆ º´ÉÉMÉiÉÆ {ÉÉt¨ÉPªÉǨÉÉSɨÉxÉÒªÉEò¨É *ù ¨ÉvÉÖ{ÉEòÉÇSɨɺxÉÉxÉÆ ´ÉºÉxÉɦɮúhÉÉÊxÉ SÉ*ù MÉxvÉ{ÉÖ¹{Éä vÉÚ{ÉnùÒ{ÉÉè xÉè´ÉätÆ ´ÉxnùxÉÆ iÉlÉÉ*ù  Tantrasaara enumerates 64 Upacaaras.—notes 42, p.57

            I have two forms: the manifest and the unmanifest.  No one else has these two forms.  Hence all else are non-Isvaras (30). Dear sons, first in the form of the column and afterwards in this embodied form I have expounded to you my formless Brahma-hood, and embodied Isa-hood.  These two are present only in me and not in anyone else.  Hence no one else, not even you too can claim Isatva (Isa-hood).—9:30-32, p.62

            O Brahmaa and Visnu, I am Brahman because of Brhatva (huge size) and Brmhanatva (causing to grow).  O children, similarly I am Aatman due to Samatva (equality) and Vyaapakatva (Pervasiveness).—9:37, p.63

            The installation of the phallic emblem is primary and that of embodied idol is secondary.  A temple with the embodied idol of Siva is unfructuous if it has no phallic image.—9:46, p.63

            O Brahmaa and Visnu, the permanent cycle of the five-fold duties consists of creation, maintenance, annihilation, concealment, and blessing. (2).  Saraga is the creation of the world; Sthiti is its maintenance; Samhaara is the annihilation; Tirobhaava is the removal and concealment (3).  Liberation (from the cycle of birth and death) is blessing….(4).—10:2-3, p.64

            These activities are observed in the five elements by devotees—Saraga (creation) in the Earth, Sthiti (maintenance) in the waters, Samhaara (annihilation) in the fire, Tirobhaava (concealment) in the wind and Anugraha (liberation, the blessed state) in the firmament.  Everything is created by the Earth; everything flourishes by virtue of the waters; everything is urged by the fire, everything is removed by the wind and everything is blessed by the firmament.  Thus intelligent men must know the same.—10:6-8, p.64

            The rites of worship are performed in accompaniment with Tantra, Yantra and Mantra appliances.  Yantra is a mystical diagram possessed of occult powers.  Tantra is a ritual, the chief peculiarity of which is the worship of the female energy of Siva, personified in the person of his Sakti.  This special energy, the Sakti of Siva is concerned with sexual intercourse and magic power.  Mantra is a magical formula.—notes, 47, p.66

…The sixteen types of service are:–invocation (Aavaahana); offering the seat (Aasana); water offering (Arghya); washing of the feet (Paadya); water for rinsing the mouth as a mystical rite (Aacamana); oil bath (Abhyanga snaana); (p.69) offering of cloth (Vastra); Scents (Gandha); flowers (Puspa); incense (Dhuupa) lamps (Dipa); food offering (Nivedana); waving of lights (Niiraajana); betel leves (Tambuula); obeisance (Namaskaara); and mystical discharge and conclusion (Visarjana).

            Or the devotee need perform the rites from water-offering to food offering alone duly. Or the devotee shall daily perform, as he can, ablution (Abhiseka); food offering (aivedya); and obeisance (Namaskaara) and propitiation (Tarpana),–all these in order.  It will accord him the region of Siva.—11:25-29, pp.69-70

            Bhaarata Varsa is one of the nine divisions of the earth as separated off by certain mountain ranges, the other eight divisions being Kuru, Hiranmaya, Ramyaka, Ilaavrta, Hari, Ketumaala, Bhadraasva and Kinnara.  It is surrounded by oceans in the south west and east and by the Himaalaya in the North. SK vii.I.11.13.—notes 51, p.74

            Naimisa, modern Nimsar, is a sacred region of Uttarapradesa in the district of Sitapur, on the bank of Gomatii.  Naimisa was sacred in the Krta age, as Puskara in the Tretaa, Kuruksetra in the Dvapara, the Ganges in the Kali age.—notes (no number is given for this notes but *)  p. 76

            If the sin committed in a holy centre is only for livelihood, the merit will destroy that sin.  Merit accords prosperity and quells physical, verbal and mental sins.  O brahmins, the mental sin is adamantine in sticking to the sinner and it continues for many Kalpas.(12:37-38).  The mental sin can be wiped off only by meditation and not otherwise.  The verbal sin is wiped off by Japas and the physical sin by forcefully causing the emaciation of the body.  Sins committed by means of wealth can be wiped off by making charitable gifts and not otherwise.-—2:37-40), p.77

            Both Merit and Demerit have three aspects:–the seed stage, flourishing stage and the enjoyment stage.  If they are in the seed stage they can be quelled by perfect (p.77) knowledge.  If they are in the flourishing stage they can be quelled in the manner described before.  If they are in the enjoyment stage they get destroyed only by enjoying and experiencing their fruits and not otherwise though one might have performed crores of meritorious deeds.  If the seed or the flourishing seedlings are destroyed what remains must be experienced and wiped off.  If one regularly performs worship of gods, makes gifts to brahmins and performs sufficient penance, the enjoyment becomes bearable….—12:41-43, pp.77-78

…A brahmin learned in Vedas and of god conduct is called a Vipra. A brahmin endowed with only one of these two is a mere Dvija. (2)  A brahmin following some of the prescribed rules of conduct and with a smattering of the Vedas is a Ksatriya brahmin, at best a royal servant.  Very careless in following the rules of conduct the brahmin is really a Vaisya brahmin.  One engaged in agriculture and trading activities is also likewise. (3)  A brahmin ploughing the field himself is a Suudra brahmin.  One of envious and spiteful temperament is a degraded Dvija.—13:2-4, p.78

            The last yaama (3 hours) of the night is called Usaa and the latter half of it is sandhi (period of conjunction).  A brahmin shall get up at that hour and answer the calls of nature. (9)…. He must never sit in front of water, fire, a brahmin or the idol of any god.  He must screen the penis with the left hand and the mouth with the right. (11)  After evacuating the bowels, the faeces should not be looked at.  Water drawn out in a vessel should be used for cleaning (i.e. no one should sit inside the tank or river-water for cleaning purpose). (12)  Any way no one shall enter the holy tanks and rivers dedicated to deities, manes etc. and frequented by the sages.  The rectum must be cleaned with mud seven, five or three times.—13: 9 & 11-13, p. 79

The Tripundraka – Three lines horizontally drawn over the forehead with the ash slightly pasted with water.—notes 70, p.81

            Guha, literally the mysterious one is Kaartikeya….—notes 75, p.81

            A brahmin who has completed one million two hundred thousand repetitions becomes a full-fledged brahmin.  A brahmin who has not completed at least a hundred thousand repetitions of Gaayatrii is not authorised in Vedic rites.—13:46, p.83

            From virtue wealth is derived and from wealth enjoyment.  Vairaagya (non-attachment) is the outcome of enjoyment.  That is to say, when one fully enjoys the pleasures by means of wealth acquired by virtuous means one comes to the stage of Vairaagya (Detaced State).13:51, p.83

…In the ages of Krtaa, Tretaa and Dvaapara penance was recommended for attaining Dharma; but in the age of Kali it is the sacrificial offering that secures Dharma for us. (54)  In the Krta age knowledge was acquired through meditation; in the Tretaa through penance; in the Dvaapara through sacrifice and now in the Kali age it is through the worship of idols.—13:54-55, p.84

            It must be known that bad conduct leads to misery and good conduct to happiness.  Hence it is the duty of everyone to acquire virtue for the sake of worldly enjoyment as well as salvation.—13:58, p.84

            A Ksatriya shall earn wealth by valorous exploits…–13:65, p.85

            Everyone shall set apart a third of his wealth for Dharma, another third for Vrddhi (flourishing) and the rest for his Bhoga (enjoyment) (72)….. One tenth of the wealth acquired by agricultural operations must first be given in charity (before making the three-fold divisions) in order to wipe off the sin….—13: 72 & 74, p.85

…Sensible persons acquiring much wealth by way of usury or trading activities must likewise give away a sixth of that wealth in charity (before making the threefold divisions). (75)  Excellent brahmins, accepting monetary gifts from decent people, shall give away a fourth of that wealth in charity.  They shall likewise give away half in charity in case of an unexpected windfall. (76)  If a brahmin accepts a monetary gift from an indecent fellow he shall give away the entire amount in charity (77)…. A man must give others what hey beg of him according to his ability.  If a thing requested for is not given he will be indebted to that extent even in his next birth. (78).—14:75-78; p.86

            O brahmins, in the case of ascetics and forest-dwellers who have consigned the sacred fire to the Aatman, taking a restricted quantity of wholesome food is itself the sacrificial offering.—14:4; p.87

            The regular study of the Vedas is called brahma-yajna….—14:10; p.87

            The six flavours are: (1) pungent, (2) sour, (3) sweet, (4) salt, (5) bitter and (6) astringent.—notes 77, p.89

…The seven holy Gangaas are Gangaa, Godaavarii, Kaverii, Taamraparnikaa, Sindhu, Sarayuu and Revaa….—15:4, p.91

            The word Paatra (one who deserves) means one who protects the giver from downfall.—15:15, p.92

            The word Gaayatrii means that which saves the reciter from downfall….—15:16, p.93

…A charitable gift given to a need person yields the utmost benefit.  If it is given after entreaties it yields only half the benefit.—15:21, p.92

…The ten ancillary services are__honouring, inviting, providing oil bath, washing and serving the feet, bestowing cloth, scents etc, serving side dishes of six tastes, pancakes prepared in ghee and sweet juices, betel leaves, monetary gifts, formal farewell and following a few steps—This is called Dasaanga Annadaana.—15:27-28, p.93

            That which is acquired by gleaning more than one ear of corn at a time or gleaning corns one by one, by fees received from disciple is called Suddhadravya (clean wealth).  This wealth yields complete benefit. (39)  Wealth acquired by acceptance of monetary gifts is called middlesome wealth.  Wealth acquired by agricultural or trading activities is called lowliest wealth. (40).  Wealth acquired by Ksatriyas using their valour or Vaisyas by trading activities is called excellent.  So also the wealth acquired by the Sudras by salaries for service.(41).—15:39-41; p. 94

…Gift of silver is conducive to the increase in the quantity of semen and that of salt is conductive to the happy admixture of the six tastes.—15:49, p.95

            The ceremonial bath is conductive to the purity of the soul; the application of scented paste yields virtue.  The food offering is conductive to longevity and gratification and the incense yields wealth. (16)  The lighting of the lamp is conductive to knowledge and the betel leaves are conducive to enjoyment.  Hence in all worships these six items are scruplulously observed. (17).—16:16-17, p.97

            The word Puja is thus derived: Puuh means ‘the achievements of the fruits of enjoyment.’  By the rite one achieves the fruits.  Jaayate means ‘is born’.  Good ideas, knowledge etc. also are included in this.  The word Puja is used in this sense amongst the people as well as in the sacred texts.—16:29-30, p.98

…The word Jiva (the individual soul) means that which gets decayed even from the time of birth. (99)  Another meaning of the word Jiva is that which is born enmeshed and entwined…–16:99-100, p.104

            The syllable Om means an excellent boat to cross the ocean of worldly existence.  [Pra –of the Prakrti i.e. the world evolved out it.  Navam—Naavaam Varam—an excellent boat]. (4)  Or Pranava may mean: ‘there is no world for you’ or it may mean ‘That which leads to salvation’. (5).  Or it may mean ‘that which leads to new knowledge’….(6)—17:4-6, p. 106

…The word Jan means evanescence, Na is a negative particle.  The word Jnaana, therefore, means that which wards off evanescence….—17:81, p.113

They shall repeat the five-syllabled [Namasivya] mantra fiv ehundred thousand times for their longevity.  That is the rule.  Again they must repeat it five hundred thousand times to wipe off womanhood.  Becoming a man fist, the liberation will be acquired gradually.—17:123, p. 116

            The body is of three types: the gross, the subtle and the causal.  The gorss body is responsible for all activities; the subtle body yields the enjoyment of pleasures through the senses.  The causal body is for the sake of experiencing the good and bad results of the activities of the Jiva.…–18:6-7, p.119

…He is called Siva because he has brought it [Prakrti] under his control.   (Vasiikrta.  Siva alone is omniscient, perfect and free from desire.—18:11, p.119

…The control of Intellect is called Saarstii—a form of liberation wherein the devotee has the same rank and power as Siva….—18:21, p.120

            Wherever Siva is sincerely believed to be present, the lord bestows on the devotee the benefit through that alone….—18:37, p.121

            A crystal linga and a Baanalinga bestow all sort of wishes on all.  If a devotee does not possess a linga of his own, there is no harm in using another’s linga for the purpose of worship.—18:50, p.122

…The word Bhasma (Ash) means that which is honoured and adored….—18:66, p.123

            The word Bhasma means that which has controlled the essence of the whole universe.  (Bha—Vrddhi—flourishing essence.  Sma—Svayam.  Manyate—considers his own.)—18:74, p.124

The word Siva signifies him who controls everything and whom none can control…. The word Siva is given another interpretation.  The syllable, ‘S’ means Permanent Bliss.  The letter ‘I’ means Purusa (the primordial male energy), the syllable ‘Va’ means Sakti (the primordial female energy).  A harmonious compound of these syllables is Siva….—18:75-77, p.124

Wearing the ashes with Siva’s mantra he comes out of the limitations of the Aasramas.  He is called Sivaasramii for he is solely devoted to Siva.—18:81, p.125

…The word Guru (Preceptor0 signifies a person who wards off bad qualities.—18:83, p.125

            The word ‘service’ means an obedience to the order through body, mind and speech…. The word Sisya (disciple) means a person who is worthy of being ordered about.—18:87-88, p.125

            Verily a disciple in virtue of his being subjected to discipline is a son unto the preceptor.  Moreover by means of his tongue (as penis) he discharges the semen in the form of mantra in the vaginal passage of the ears ad begets the mantraputra in the form of disciple.  The son shall therefore adore his preceptor as father unto him….—18:91, p.125

            The eight names of Siva viz: –Hara, Mahesvara, Sambhu, Suulapaani, Pinaakadhrk, Siva, Pasupati and Mahaadeva….—20:47, p.140

…Siva’s worship shall always be performed facing the north, not the east….—21:54, p.146

            Jyotirlingas are twelve in number: (1) Somanaatha (at Somanath Pattan, Gujarat), (2) Mallikaarjuna or Sriisaila (on a mountain near the river Krsnaa), (3) Mahaakaala, Mahaakaalesvara (at Ujjain), (4) Omkaara Maandhaataa on the Narmadaa, (5) Amaresvara (at Ujjain), (6) Vaidyanaatha also called Naaganaatha (at Deogarh Bengal), (7) Raamesa or Raamesvara (on the island of Ramesvara), (8) Bhiima Sankara (in the Raajamundry district), (9) Visvesvara at Benares, (10) on the banks of the Gomatii, (11) Gautamesa, also called Vaamesvara (not located), 12( Kedaarnatha in the Himalayas.—notes 153, p.148

…Uurdhvapundara (worn on the forehead by vertical mark by a Vaisnava)….—24:48, p.158

            With the middle and the ring fingers a line drawn in the opposite direction is called Tripundra.—24:86, p.161

Rudrasamhitaa:

Section I

…Visnu by name as you are all-pervasive….—6:43, p.198

            When Siva is worshipped, all miseries merge into the lord….—11:13, p.218

            The tooth brush twing of a brahmin shall be twelve angulas long.  A king (a Ksatriya) shall take one eleven angulas long and a Vaisya one ten anguals long.  The tooth brush of a Sudra shall be nine angulas in length.  This is in accordance with Smrtis.  What is enjoined by Manu shall be disobeyed only in emergencies. (25-26)  On Sastii (sixth), Navamii (ninth) and new-moon days, on Sundays and days of sacred rites and Sraaddhas, cleaning the teech with tooth-brush twig is prohibited.(27),–11:25-27, p.219

…Niiraajana (waving of lights)….—11:72, p.222

…The devotee shall kneel down and devoutly pray to the lord.—11:72, p.222

…the devotee shall loudly pray.—11:79, p. 223

            The life as a human being is very difficult to obtain among all living beings.  O devas, O sages, a life in a good family is still more difficult.  After obtaining the still more difficult birth in a brahmin family of good conduct….—12:42-43, p.227

            “Lord Siva is within the heart of beings in this world”.  Of what avail are the idols to those who have this real knowledge? (62)  Having an idol is very auspicious for a person who has no such knowledge.  It is a ladder that enables him to climb to a higher position. (63)  It is very difficult to climb to a position without a support.  The idol is only a means to achieve the Nirguna Siva (64).  The attainment of the Nirguna through a Saguna is certainly possible.  In this manner, the symbols of all lords are conducive to a steady faith and belief. (65)—12:62-65, p.229

            Till the realisation of true knowledge, the idol shall necessarily be worshipped.  If any one does not worship the idol before he attains perfect knowledge, his downfall is sure.—12:67, p.229

            Worship shall be performed where devotion is directed.  Without worship and charitable gifts, sin cannot be kept at bay.(69)  As long as there is a vestige of sin in the body, achievement need not be expected.  When the sin is wiped off, all rites will bear fruit. (70)  If there is dirt in the cloth the dyeing process cannot be carried out effectively.  After the cloth is bleached any dye can be applied to it effectively. (71)  Similarly when the body is freed of its dirty stuff by proper worship of deities, the dye of knowledge can stick to it whence true knowledge will arise. (72)  The root of true knowledge is unswerving devotion. (p.229) The root of knowledge too is devotion.(73)  The root of devotion is good action and the worship of one’s own favourite deity.  The root of that is the good preceptor.  A good preceptor is secured only through association with good people. (74)  If one associates with good people, one will come across a preceptor.  From the preceptor mantras and the modes of worship can be learned.  Bhakti (devotion) is generated by worship and it gives birth to knowledge.(75)  Knowledge leads to perfect knowledge and realisation of the supreme Brahman.  When there is perfect knowledge, differentiations cease altogether. (76)  When differentiation ceases, the misery of mutually clashing opposites vanishes.  He who is free from the tangle of opposites and the miseries attendant on them assumes the form of Siva. (77)     O celestial sages, when the mutually clashing opposites do not afflict, a person endowed with true knowledge has neither happiness nor misery.  Rules of do’s and don’ts do not bind him.(78)  Such a person who has not entered a household life is rare to meet with.  If there is such a one he will quell all sins by his mere sight.(79)—12:69-79, p.229-230

…it is enough if Siva alone is worshipped.  The root is the most important.  When the root is watered, O gods, the branches are well-cared for.(83)  O excellent sages, if the branches are taken care of, it does not necessarily meant that the root is cared for.  When the deities are propitiated, the same analogy holds good. (84) (p.230)…. O gods, if Siva is worshipped, all the gods are worshipped. (85)….—12:83-85, pp.230-1

            I know what is virtuous, but I am not inclined to work it up.  I know what is unrighteous but I am unable to desist from it.  O Mahaadeva, I do everything as prompted by you, stationed in my heart.—13:4, p.231

            If a person repeats the mantra [Mrtyunjaya] a hundred thousand times and begins a second instalment he will be lifted to a higher caste….—14:23, p.239

            The worship with Japaa flowers (China rose) brings about the death of eneies….—14:29, p.239

            Oil-Dhaaraa shall be performed on Sivalinga for harassing enemies.  Success in the enterprise is certain.(78)  If scented oil is used, worldly pleasures will be increased.  If mustard oil is used, enemies will be exterminated undoubtedly.(79)—14:78-79, p.243

            The seven regions descending from the earth, one below the other, are called +iɱÉ, Ê´ÉiɱÉ, ºÉÖiɱÉ, ®úºÉÉiɱÉ, iɱÉÉiɱÉ, ¨É½þÉiÉ±É  and {ÉÉiÉɱÉ*ù

–notes, 210, p.247.

            This  [Satyaloka] is one of the seven lokas of the upper region.  The other six lokas are  ¦ÉÚ: ¦É´É: º´É: ¨É½þ:, VÉxÉ:, iÉ{É:–notes 212, p.247

            The eight sciences included (1) the triple Veda (jɪÉÒ) (2) logic and metaphysics (+ÉzÉÒÊIÉEòÒ), (3) the science of Government (p.255) (nùhb÷xÉÒÊiÉ), (4) practical arts such as agriculture, commerce, medicine etc. (´ÉÉiÉÉÇ), (5) ancient historical and mythological tradition (6) science of rituals (7) Logic and (8) Dharma or Law.—notes 222, pp.255-6

…For, an idiot indulging in vice is beyond redemption.—17:34, p. 258

            He [Gunanidhi] thought to himself: “Where am I to go?  What shall I do? I have not studied much, nor am I rich enough.  Only a wealthy man can be happy in a foreign land, although he has to face the fear of thieves there.  Of course this fear is present everywhere.  I am born in the family of priests officiating in sacrifices.  Why am I reduced to this wretched plight?  Fate is powerful indeed, controlling all our future actions.  I cannot even beg as I have no acquaintance, no money.  Where shall I seek refuge?  Everyday, even before sunrise, my mother used to feed me with sweet pudding.  Today whom shall I beg?  My mother too is away from me.”—18:3-7, p.260

            Even poison is not so dangerous when drunk.  Never shall a person make use  of Siva’s property even if he were to die.—18:30, p.262

…It is declared in the Vedas that Siva is delighted at the gift of a lamp to his temples.—18:57, p.265

Kubera (lit. possessed of ill-shaped body)….—19:31, p.268

…His name Ku-bera or Ku-vera signifies his deformed body having three legs and eight teeth….—notes 231, p.269

Section II.

            His [Kaama’s] five arrows are respectively Harsana (delighting), Rocana (appealing), Mohana (deluding), (p.283) Sosana (withering) and Maarana (killing).  Even sages could be deluded and tormented by them.—3:12-13, pp.282-3

…Arundhatii means “one who does not hinder sacred rites in any manner whatsoever”….—7:17, p.303

Pravrtti (Action) and Nivrtti (Abstinence)….—11:10, p.320

            Siva who is Parabrahman has become Rudra in a perfect and full-fledged incarnation and manifestation.  It is to lift up His devotees that the independent lord has manifested like this.—11:37, p.323

Yama—Self-restraint….—notes, 253, p.325

He who renounces the world desiring salvation, without repaying the three debts and departs from the house forsaking his parents surely courts downfall.—13:36, p.331

Reference is made to the three debts which every person belonging to first three varnas owes to the ancient seers, the ancestors, and the Gods.  He owes Brahmacarya or study of the Vedas to the Rsis, sacrifice and worship to the Gods, procreation of a son to the Manes.  See Manu VI.35.  In later times two more debts—benevolence to mankind and hospitality to guests are added.—notes, p. 255, p.331

            Some say that Siva was the eldest of his daughters, some say that she was the middle and some say that she was the youngest.  All the three opinions are correct in different Kalpas.—14:9, p. 332

…It is said to be derived from ‘U’ ‘,a’ ‘O (child) do not (practise austerities), the exclamation addressed to her by her mother.—notes 258, p.335

[Brahma said] The activities of creation, sustenance and dissolution are to be persued by us now and then.  The difference in our bodies is perceptible only through illusion.  Though our real form is one, we are different in as much as our activities are different.  If there is no functional difference, the difference in forms is meaningless.—16:13-14—p. 343

…Besides I am always unclean and inauspicious.  Hence say now what can I do with a loving wife? (32)  Even as I am engaged in Yoga, I experience the mystic Bliss.  Only a man devoid of perfect knowledge will make much of marriage and desire it. (33)  Actually it is a great bondage.  Hence I am not interested in it.  This is truth.  I am telling you the truth. (34)  None of my activities is pursued with self-interest.  Yet I shall carry out what you have suggested for the benefit of the universe. (35)  Considering your weighty words for the fulfilment of my promise and the goal of my task, I shall marry.  I am always subservient to my devotees. (36)  O Visnu, O Brahma, you must hear what sort of a wife I will be taking in accordance with that promise.  What I say is indeed proper. (37)  Suggest a woman of comely features and Yogic practice who will be able to receive my semen virile in parts.(38)  She must be a Yoginii when I practise Yoga and a loving woman when I indulge in love.(39)—16:32-39—p.345

            If a man wishes evil of others, he himself becomes the victim of the same.  There is no doubt about it.  Realising this, no man shall wish evil of anyone else.—19:16, p.358

            The circumambulation of the fire by the bride and the bridegroom is one of the rites in the Vedic nuptial ceremony.  The bride and the bridegroom go round the fire while the husband reites the following formula: “To thee they have in the beginning carried round Suuryaa with the bridal procession.  Mayest thou give back, Agni, to the husband the wife together with offsprings.”  The fire plays an important role in the performance of Vedic Samskaaras.—notes, 270, p.358

            Four drops of your [Brahma’s] semen fell on the ground.  Hence so many terrible clouds causing dissolution shall rise up in the sky. [22]…. O dear one, four types of great clouds that caused destruction are the Samuvartaka, the Aavarta, the Puskara and the Drona. [24]—20:22 & 24. P. 365

Samvartaka, Aavarta, Puskara and Drona are the names of the clouds that emerges at the advent of dissolution of the universe.—notes, 273, p. 365

            There is no difference between devotion and perfect knowledge.  A person who is engrossed in devotion enjoys perpetual happiness.  Perfect knowledge never descends in a vicious person averse to devotion.—23:16, p.380

            Devotion is variously classified as attributive and attributeless, as conventional and natural, greater and lesser, perpetual and non-perpetual.  There are six further subdivisions of the perpetual devotion.  Scholars further classify it into enjoined and non-enjoined.  Thus devotions are manifold which have been explained elsewhere.—23:18-20, p.380

            According to scholars O Goddess, the nine ancillary adjuncts are:- listening, eulogising, remembering, serving, surrendering, worshipping, saluting, friendliness and dedication.  O Siva, its further subdivisions too have been explained.—23:22-23, pp. 380-1

            The belief—“Whatever god bestows on me, good or bad, is for my welfare”—is the characteristic sign of friendliness.—23:381, p. 381

            Knowledge (Jnaana) and Detachment (Vairaagya) have grown old and have lost their lustre in the Kali Age. They have become decayed and worn-out as the people who can grasp them are rare. [39]  In the Kali age as in all the four Yugas there is immediate and visible benefit in devotion.  I am subservient to a devotee in view of the power of devotion. [40]….A person devoid of devotion is worthy of being punished….—23:39-41, p.382

            The laws relating to four castes—Braahmana, Ksatriya, Vaisya and Suudra and to four stages of life—the student, the householder, the anchorite and the religious mendicant are expounded in the code of Manu are applicable to Indian Society alone.—notes 290, p.383

            The great liberal-minded lord Siva who is Puurnakaama (one whose ambitions are fully realised) delightfully bowed to Rama who was wandering in the forest in the company of Laksmana and was in need of a favour. [27, p.386]…. [Sati said] O lord Siva, may this doubt of mine be kindly heard.  O lord, the kneeling down of the master [here Siva] at the feet of a servant [Rama] is not quite befitting. [34]…. [Siva said] “O Goddess Sati, listen with pleasure.  I shall truly explain it.  There is no deception.  I bowed thus with respect [to Rama] due to the power of the boon (granted by me). [37].—24:27, 34 & 37, pp. 386-7

Aagamas [Scriptures]….—notes 296, p. 389

            [Siva said] Lord, may you all hear.  From now onwards, at my bidding, this Visnu has become worthy of my respect and that of all devas.  Dear one, you too bow to him.  May all the Vedas extol him at my bidding as they extol me. [15-16]

            [Rama said]  So saying, Rudra, Himself bowed to Garudabannered Visnu.  The bestower of boons, He who is favourably disposed to His devotees, felt delighted by his devotion to Visnu.`[17].—25:15-17, p.390

            O Visnu, persons who hate you shall indeed be chastised and curbed by me [Siva] with strenuous efforts.  Salvation shall be given by me, O Visnu, to your devotees.—25:23, p.391

            But O sage, some ignorant Pandits thus narrated the story of Sivaa and Siva and their separation.  But how can there be a real separation between the two?—25:67, p.394

            I [Siva] am the sacrifice, the sacrificial rite, the ancillary adjuncts of the sacrifice, the Self of sacrifice and one engrossed in sacrifice.  I am out of sacrifice too.—26:47, p. 399

            The priests (Rtvijas) participating in the Vedic sacrifices are usually four in number.  They are: Hotr, Adhvryu, Udgaatr and Brahman corresponding to the four Vedas—Rg, Yajus, Saaman and Atharvan respectively.  Each of the priests has three companions or helpers, the total no is sixteen viz. Hotr—Maitraavaruna, Acchaavaaka, Graavastut; Adhvaryu—Pratiprasthaatr, Nestr, Unnetr; Udgaatr—Prastor, Pratihartr, Subrahmanya and Brahman—Braahmaacchamsin, Agniidhra, Potr.  See Aasvalaayana Srauta Suutra IV.I.4.6.—notes 303, p. 401

            With the proper initiation, tying of the holy thread round his writs and Svastyayanarites duly performed, Daksa along with his wife, shone well.—27:21, p.402

            This is the duty of friends that they shall frequently associate with their friends.  O great lord, friends always do what increases the pleasures of their friends.—28:21, p.407

            What is that sacrifice without Siva who is sacrifice Himself, the performer of sacrifice, the fee of sacrifice, the adjunct of sacrifice and the foremost of those who know sacrifice itself.—29:10, p.410

            Havya-Kavya: Oblations both to the Gods and the spirits of the deceased ancestors.—notes, 311, p.410

            Vasat or Vausat is an exclamation uttered by the Hotr priest at the end of the sacrificial verse on hearing which the Adhvaryu priest casts the oblation offered to the deity into the fire.—notes, 339, p.461

[Daksa said] O, Siva, Thou hast blessed me under the pretext of punishing me.  O lord, I have been wicked and foolish.  Thy real nature I could not understand.—42:35, p.467

            Four kinds of meritorious persons worship me always.  O patriach Daksa, the latter are greater than the former. [4]  They are—the distressed, the inquisitive, the fortune-seker and the wise.  The first three are ordinary and the fourth one is extraordinary person.—43:4 & 5, p.469

            I am the knower of Self.  I can be known through knowledge by those who have mastered Vedaanta and the Vedas. [7]  Deluded men engrossed in rituals alone cannot attain me through the Vedas, sacrifices, gifts or austerities. [8]  You wished to cross the ocean of worldly existence by observance of rituals alone.  That was why I became angry and caused the destruction of the sacrifice. [9]  Hereafter, O Daksa, thinking upon me as the great Lord and giving more importance to knowledge you carry on rituals with care and attention. [10].—42:7-10, p.470

            He attains peace, who does not see any difference among the three deities who constitute the soul of all living beings and who have the same innate property, O Daksa. [17]  The base man who differentiates the deities of the Trinity certainly stays in hell as long as the moon and the stars shine.[17]—42:16-17, p. 470-1

            Trinity is the emanation from the transcendent reality called Brahman.  The trinitarian pattern of the cosmos is a single whole at its (p.470) base.  The three-Brahmaa, Visnu and Rudra—exist in one and one in three and they are comprehended within that one Being who is supreme, secret and the soul of all things.—notes 343, pp.470-1

            “If a devotee of Visnu hates me or if a devotee of Siva hates Visnu, both will incur curses and never realise reality”.—42:21, p.471

Volume Two—Part Two

Parvatikhanda

            On hearing these words of the gods, pondering over them and remembering the curse incurred by their daughters, the forefathers said “Amen” to their proposals.—1:26, p.477

            On seeing those sages Sanaka and others and the persons who had assembled there, stood up.  When they, the elders of gods respected by the people, sat they all bowed to them.[13] Helpless by misfortune and deluded by lord Siva’s illusion O sage, the three sisters did not stand up. [14]  Siva’s illusion is weighty and capable of deluding the worlds.  The entire universe is subservient to it.  It is also called Siva’s Will. [15]  The same is also called an action that has begun to fructify.  Its names are many.  Everything takes place on Siva’s wish.  There is nothing to be pondered over in this respect. [16]  Becoming a victim thereof, the sisters did not make obeisance to them….[17] On seeing such a behaviour on their part the great sages, Sanaka and others, despite being wise, became unbearably furious. [18]  Himself deluded by Siva’s illusion Sanak, a perfect Yogin, furiously told them giving a curse as punishment.[19]—2:1-19, p.479

….He [Sanaka] had been induced by Siva’s illusion to give them redemption from the curse.  He was a bit consoled.—2:26, p.480

            Goloka: It is a modern addition to the original series of fourteen lokas.  It is identified with Gokula, a pastoral district on the Yamuna about Mathura where Krsna passed his boyhood with the cowherd.—notes, 5, p.481

            The supreme Brahman is great and imperishable.  It is like the streak of a lamp.  It is termed Sadaasiva.  It is without aberration.  It is beyond Brahma.  It is both full (p.504) and devoid of qualities.  It had no special traits, no desires.  It sees within and not without.—8:38-39, pp.504-5

            [Siva said] Hence, O mountain, no ascetic shall have any truck with women.  A woman is the root of all worldly attachments.  She destroys all wisdom and detachment together.—12:33, p.519

            O yogin, what have I to do with an argument with you?  Scholars say that without perception inference has no authority at all.—13:16, p.521

            The discourse of Sivaa and Siva who represented the principles of Saamkhya and Vedaanta and who, if thoughtfully considered, are not different from each other…–13:34, p.523

            Improper is the destruction through that source wherefrom he has flourished.  Even a poisonous tree tended and nurtured by one cannot be cut and felled down by oneself.—16:22, pp.534-5

            The test of a donor is at the time of famine; the test of a warrior is at the time of battle; the test of a friend is at the time of adversity and the test of a woman is in the financial weakness of the family. (12)  O dear, the test of a real friend is in the time of distress and is also based on what he does behind the back.  It is not otherwise.  This is truth.—17:12-13, p.538

…A helping unreal friend is neither seen nor spoken of in the world.(17)  He who speaks much at the time of adversity will not turn out much….—17:17-18, p.538

            [Kama said] I have only five arrows that are soft and flowery.  My bow is of three types. That too is flowery.  The bowstring consists of bees. (23)  My support and strength is my beloved wife Ratii Spring is my minister.  O god, I am having five forces.  The moon, the storehouse of nectar, is my friend. (24)  The sentiment of love is my comander-in-chief.  The coquettish gestures and emotions are my soldiers.  All these are soft and gentle.  O Indra, I too am of that sort.(25)—17:23-25, p. 539

            [Parvati said] No sacred rite will ever fructify without a good preceptor.  Truly this eternal statement of the Vedas was heard by me before.—21:32, p.553

            Parvati acquired the name Umaa since she was prevented from going to forest by Menaa [her mother] and forbidden to perform penance.—22:25, p.556

            Since she [Parvati], the daughter of Himavat, eschewed leaves from her diet she was called Aparnaa by the gods.—22:49, p.558

            [Siva said] O gods, meditation of everyone had been spoiled by the stubborn Kama, the great archer formerly. (26)  Kama leads to hell; lust to anger, anger to delusion and delusion destroys penance. (27)  Anger and lust shall be eschewed by you, the best of gods…–24:26-8, p.567

            If you persist still in your wish that Siva shall marry, you shall eulogise with respect and piteous request.(39)  O gods, great lord cannot be made subservient by ordinary devotion.  The supreme lord does even what shall not be done when moved by extraordinary devotion.—24:39-40, p.568

            [Siva said] Marrying is not a proper thing for men.  Marriage is a great fetter that binds firmly.(60)  There are many base bondages in the world.  Association with women is the toughest of all.  One can free oneself from all bondages except that of women. (p.569)  Anyone bound with noose of iron and timber can secure release but one bound with nooses of women never frees oneself.(62)  Worldly enjoyment tightens the bondage.  Salvation is inaccessible to a man drawn to worldly enjoyment even in his dream. (63)  If he wishes for happiness, an intelligent man shall duly forsake all worldly pleasures.  Worldly enjoyment that dooms persons is a on a par with poison.(64)…. Although I know and realise all these, although I have specific wisdom yet I shall accede to your request and make it fruitful. (66)—24:60-64 & 66, pp.569-70

            [Parvati said] This mind of mine is resolute helplessly attempting at a great task.  Verily it is trying to erect a high wall on the surface of water.—25:25, p.573

            Vedic scholars know and affirm that the advice of a preceptor is wholesome.(58)  Those who firmly believe that the advice of the preceptor is true will experience great happiness here and hereafter.  They will have no unhappiness anywhere.(59)  Those who distrust the maxim in their heart of hearts that the advice of preceptors is true will experience nothing but misery here and hereafter, no happiness anywhere.(60)  O brahmins, the advice of the preceptors is not to be eschewed at all….(61)—25:58-61, p.576

            [Brhaspati said] All of you gods seem to be selfish in nature.  You want to destroy other’s interests….—31:14, p.598

            O king, if all riches face the danger of destruction due to one object or person, the wise man saves everything by abandoning that object or person unless it be that who has sought refuge.—34:30, p.616

Niiraajana (waving of lights)….—46:3, p.668

            Then the chief of mountains caused the investiture rite with the sacred thread for Parvati and Siva with the Vedic hymns recited enthusiastically.—47:1, p.671

            Before the bride is given away to the bridegroom, the names of the ancestors of both the parties with Gotra and Pravara are announced loudly so that the people assembled should know that both, the bride and the bridegroom, come of good families, the pedigree of which can be traced to many generations.  The ceremony is called Gotroccaara in the Grhyasuutras.-—notes, 108, p.676

            Siva is identical with Naada.  And Naada is identical with Siva.  There is no difference between the two—Nada and Siva.(28)  O lord of mountains, Naada being prior to Siva is His sportive, attributive form, Naada is the most excellent of all.(29)—48:28-29, p.678

            Maadhyandina is a popular recension of the white Yajurveda of which the mantras are used by the priests in the nuptial and other ceremonies.—notes 111, p.680

            The brother of the bride pours out of his joined hands into her joined hands fried rice grains mixed with Samii leaves.  The brid sacrifices them with firmly joined hands standing, while the bridegroom recites the verses.  For details see P.G.S. 1.6.1-2.—notes 113, p.681

            The printing of red lead on the head of the bride by the bridegroom is the most striking feature of the present day marriage ceremonies, nowhere mentioned in the Grhyasuutras.  The later Paddhatis, however, refer to this custom.  Cf. Gadaahara on P.G.S.1.8.9.—notes 121, p.685

            Tying together, so as to form a knot, the garments of the bride and bridegroom at the commencement of the marriage ceremony is called Granthibandhana while untyin gthe same after the ceremony is called Granthinirmocana.—notes 123, p.686

            No man causes happiness or sorrow to another man.  Man experiences the fruits of what he does.  Who can ward off the destined protection, marriage or consummation at the proper time?—51:27, p.692

            Nandin, Bhrngi, Viirabhadra and his Ganas took their meals separately….—52:9, p. 694

            The sages and brahmins, Bhrgu and other sages sat in separate rows and took their food with pleasure.—52:11, p.694

            Then the ladies of the city indulged in the customary utterance of foul abusive words laughing, jingling and peeing at all of them.—53:18, p.698

            A chaste lady shall take food only after her husband has taken it.  O Sivaa, if he stands, the woman too shall remain standing.(16)  When he sleeps she can also sleep.  But she must intelligently wake up before him.  She shall do what is beneficial to him.  She shall love him without any sort of deception. (17)….  A chaste lady shall never mention her husband’s name.  If the husband scolds or rebukes her she shall not abuse him in return.  Even when beaten by him she shall remain glad and say, “I may even by killed, O lord.  Be kind tome.”(19)  When called by him she shall leave the work she is engaged in and approach him immediately.  With palms joined in reverence and love she shall bow to him and say as follows.(20)  “O lord, be pleased to say what I have been called for.”  Whenever ordered by him to do any job she shall do it gladly.(21)—54:16,17, 19-21, p.701

            If a women wants holy water she shall drink the same with which her husband’s feet have been washed.  All holy rivers are present in that water.(25)  She shall partake of the leavings of her husband’s food or whatever is given by him saying “This is the great grace.”(26)….Without being permitted by her husband she shall not observe fast and other rites.  Should it be so, she will derive no benefit.  She may fall into hell in other worlds.(29)….Whether he is impotent, distressed, sick or senile, happy or unhappy, the husband shall never be transgressed.(31) During the three days of her monthly course she shall neither show her face nor speak to him.  She shall not speak within his hearing till she becomes pure after her bath.(32)….If a chaste lady wishes for the longevity of her husband she shall not forsake turmeric, vermilion, saffron, collyrium, a blouse, the betel, the necklace, ornaments, brushing and plaiting the hair bangles and earrings.(34-5)—54: 25,26,29,31,32, 34,35, p.702

            Even when ghee, salt, oil or other things are exhausted she shall not tell her husband openly about it lest he should be subjected to undue strain.—54:42, p.703

            What father gives is limited, what brother gives is limited and what the son gives is also limited.  A  chaste lady shall worship her husband who gives what has no limit.—54:50, p.703

            The three families—that of the father, that of the mother and that of the husband—enjoy the pleasures of heaven due to the merit of the chaste woman.—54:59, p.704

            Even the sun, moon and wind touch the chaste woman to sanctify themselves and not otherwise.(62)  Waters desire the touch of the chaste lady thinking—“Now our sluggishness is gone.  Now we are able to purify others”.(63)  Wife is the root of the household, and of its happiness; she is the source of the fruit of virtue and for the flourishing of the family.(64)—54:62-64, p.704

…A wifeless man is not authorized to perform the rites of gods, Pitrs guests and sacrifices.—54:66, p.705

RUDRA-SAMHITA;  Section IV

…As he killed (maara) the evil (ku) Asura, he became known as Kumaara.—notes 126, p.711

            The epithet ‘Naaraayana’ is applied to Visnu because the waters (naara) were his first place of motion (ayana)….—notes 128, p.712

[Parvati said} Hi Hi, O gods, you are wicked and particularly selfish and for that purpose you give pain to others.(14) O gods, for the sake of realising your self-interests you all propitiated the lord and spoilt my dalliance.  I have become a barren woman therefore.(15)  O gods, after offending me none can be happy.  Hence O wicked heaven-dwellers, you will remain unhappy.(16)….From now onwards let the wives of the gods be utterly barren and let the gods who offended me be unhappy.—2:14-16 & 18, p.717

[Brahma said] After cursing the fire thus, O sage, Parvati, the daughter of the mountain, immediately returned to her apartment along with Siva, dissatisfied that she was(22).  O great sage, after returning she persistently pleaded with Siva and bore a son named Ganesa (3).  O sage, the details of that story I shall narrate to you later on.  Now listen to the story of the birth of Guha which I am going to narrate.(24)—2:22-24, p.718

            Visvamitra, the son of Gaadhi or Gaathin, was a born Ksatriya who byintense austerities attained Brahmanahood.  SP. Attributes this change to the favourof Jumaara who raised him to Braahmanaahood in order to enable him to perform his purificatory rites.—notes 135, p.723

            Saakha, Visaakha and Naigama are the three brothers of Kumaara.  According to SP. They are his very self.  SP. RS. Iv.23-25.—notes 136, p.724

…If a king, competent enough, does not rule firmly he will be harrassed by the subjects.  He cannot be a protector.—4:10, pp.726-7

…O Skanda, pure or impure, noble or ignoble, of whatever nature I be, I pray unto the dust of your lotus-like feet.(15)…. O lord, there is no other protector save you and no other wretched vulgar person than I (16).—6:15-16, p.739

            [Virabhadra said] The soldiers who bring their masters to the battle-field are sinners.  They are no better than eunuchs.  They are doomed in the battle.—8:23, p.746

            Muraari: ‘The enemy of Mura’.  It is an appellation of Visnu who slew the Asura Mura….—notes 146, p.748

Taaraka said:-  Visnu is deceptive, defective and indiscreet.  It was by him that Bali was formerly bound by taking recourse to deception with sinful intention.(18)  the Asuras Madhu and Kaitabha were beheaded by his rougishness.  He forsook the Vedic path.(20)  When the gods and Asuras sat for drinking the nectar it was he who violated the sanctity of the vows when he assumed the form of an enchantress.  Thus he slighted the Vedic path.(20) (p.750)  Taking birth as Rama he killed a woman (Taadakaa).  Bali’s death was brought about by hhim with a vile trick.  A brahmin descendant of Visravas was killed by him.  Thus he violated the injunction of the Sruti.(21)  Sinful that he was, he forsook his own innocent wife.  There too, he violated the path of Sruti for achieving his selfish end.(22)  In his sixth incarnation (as Parasurama) he cut off the head of his own mother.  This wicked man insulted his own preceptor’s son.(23)  Incarnating as Krsna he defiled the wives of others and forced them to violate the traditional virtues of the family.  He contracted his marriages without any reference to the Vedic path.(24)  Again in his ninth incarnation he slighted the Vedic path and contrary to its principles, preached and established the atheistic philosophy called Buddhism.(25)—9:18-25, pp.750-1

            As SP [Skanda Purana] states, the victory of Kumara over the Asura Taaraka is a factual happening (vrttam), while V.S.Agrawal insists on the symbolic interpretation of the legend.  According to him Taaraka is the Aasuric form in the individual which remains in contact with the matter and is soiled by it.  This form is suppressed and sublimated by Kumara who is the symbol of Sakti quickened by Siva.—notes 162, p.760

[Brahma said]:–  Due to the difference of Kalpas, the story of the birth of Ganesa is told in different ways.  According to one account he is born of the great lord.  His head looked at by Sani was cut off and an elephant’s head was put on him.(5)  Now we narrate the story of the birth of Ganesa in Svetakalpa when his head was cut off by the merciful Siva.(6)—13:5-6, p.766

[Siva said]  O Ganas, hear you all.  A battle may not be a proper course.  You are all my own.  He [Ganesa] is Parvati’s Gana. (57)  But if we are going to be humble, there is likely to be a rumour: “Siva is subservient to his wife.”  O Ganas, this is certainly derogatory to me.(58)  The policy of meeting an action with another (Tit for tat) is a weighty one.  That single-handed Gana is a mere boy.  What valour can be expected of him?(59)  O Ganas, you are all experts in warfare and reputed to be so in the world.  You are my own men.  How can you forsake war and demean yourselves?(60)  How can a woman be obdurate especially with her husband?  Parvati will certainly derive the fruit of what she has done [not allowing Siva in enter her apartment as he was prevented by Ganesa by the order of Parvati].(61)  Hence, my heroic men, listen to my words with attention.  This war has to be fought by all means.  Let what is in store happen.”(62)—14:57-62, p.774

[Ganesa said]  I have never fought in a battle before.  I am a mere boy.  I am going to fight now.  Still if you are put to shame, it will be shameful to Siva and Parvati.(6)  But that will not happen to me.  If I am put to shame, the contrary will happen to me.  Parvati and Siva will be put to shame but not I.(7)  O leader of the Ganas, the war shall be fought after realising this.  You shall look up to your lord and I to my mother.(8)—15:6-8, p.775

            O sage, after fighting for a long time along with the army and seeing him[Ganesa] terrific, even Siva was greatly surprised.(7)  Thinking within himself “He has to be killed only by deception and not otherwise” he stayed in the midst of the army.(8)—16:7-8, p.781

            “I shall cause him delusion.  Then let him be killed by you, O lord.  Without deception he cannot be killed.  He of Taamasika nature and inaccessible.” Thinking thus and consulting Siva, Visnu secured Siva’s permission and was engaged in the activities of delusion.—16:12-13 p.781

….Ganesa stood in front of Narada and other sages and said—“My guilt shall be forgiven.  Arrogance is the characteristic of Man’s nature.”—18:18-19, p.789

[Ganesa said}  “He who worships his parents and circumambulates them, will certainly derive the fruit and merit of circumambulating the earth.(39)  He who leaves his parents at home and goes on a pilgrimage incurs the sin of their murder.(40) (p.796)  The holy centre of a son consists of the lotus-like feet of his parents.  The other holy centres can be reached only after going a long distance.(41)  This holy centre is near at hand, easily accessible and a means of virtue.  For a son and wife, the auspicious holy centre is in the house itself.”(42)—19:39-42, pp.796-7

            When misfortune comes, if a person is keenly intelligent, his misfortunes perish even as darkness perishes when the sun rises.(51)  He who has intelligence possesses strength as well.  How can he who is devoid of intellect have strength?  The proud lion was drowned in a well with a trick by a little hare.(52)—19:51-5, p.797

            Ever since that day, O celestial sage, the son of Siva, Kaarttikeya remains a bachelor.—20:27, p.800

            According to the present context the Mallikaarjuna Jyotirlinga was established on the Kraunca mountain.  It is difficult to know how it came to be identified with the one on Srisaila overhanging the Krsna river in the south.—notes 172, p.800

Rudra-Samhita, Section V, Yuddha Khanda

            They [Taarakaaksa, Vidyunmaalii, Kamalaaksa] were self-controlled, well prepared, disciplined, truthful, of stady mind, heroic and inimical to the gods.(9) (p.803)….Taking in only air and enduring excessive heat and distress, the terrible and wicked souls continued the penance for a thousand years.(21)—1:9 & 21—pp.803-4

Brahma said:– O Asuras, a creature is born, dies and will be born surely.  But no one will be free from old age or death in this world.(37)…. Immortality is impossible for the gods and the Asuras.  It is inaccessible.  It cannot be warded off.(40)—1:37 & 40, p.805

            Obeisance to Thee [Siva], O lord Narayana, devoted to Narayana, of the form of Narayana, oh! One born of Narayana’s body.—2:24, p.811

            The letter ‘M’ is considered the best among the letters, as it represents the five requisites for Tantra worship viz: Madva (wine), maamsa (flesh) Matsya (fish) Mudraa (mystical gesticulations) and Maithuna (sexual intercourse).  These are variously interpreted by the right and left hand worshippers of Sakti.—notes 182, p.813

…O sage, all of them including Indra and others were very much distressed.  They were very shrewd in managing their selfish interests and so mentioned them to Siva with stooping shoulders and palms joined in reverence.—2:57, p.814

            There are ways of atonement and amends for a brahmin slayer, a wine addict, a thief or a person who violates sacred rites.  But there is no expiation for ungrateful men.—3:5, p.815

…Visnu, the lord of sacrifices….—3: 23, p.817

… “There is no doubt in this that the virtuous ones cannot be destroyed by black magic.(40)  O good gods, these Asuras and the others residents of the three cities are virtuous….—3:40-41, p.818

            According to the present context Visnu created a delusive teacher called Maayaamoha who created a Maayaasaastra of sixteen lakhs of slokas in Apabhramsa, preaching Jina Dharma for misguiding the Asuras.  Maayaamoha created four sorts of preachers for the propagation of Jina Dharma.  He preached non-violence, forbade Srauta and Smaarta rituals, discarded Varnaasrama system, created an order for women that resulted in leaving their home and leading the life of nuns.  In some versions, the role is assigned to Brhaspati, the preceptor of the Gods who in the guise of their preceptor Sukra deludes the Asuras.  For details, see Maayaamohaprakarana in Padma, Visnu, Linga, Matsya [Puranas[ etc.—notes 184, p.820

….There is no other gift equal to that of protection.—5:21, p.827

            All sorts of charitable gifts recommended by the sages do not merit even a sixteenth part of the gift of protection to a living being.—5:24, p.828

            O lord, favourably disposed towards your devotees, those Asuras have resorted to Buddha’s religion and philosophy, thanks to our good fortune and hence the have eschewed all Vedic sacred rites.—6:28, p.833

[Siva said] But the great Asuras are my firm devotees.  They shall be killed only by me, for they have been  forced to abandon their excellent virtue under false persuasion.—6:36, p.834

[Brahma said] It is at your own bidding that they have been deluded.   You induced them to be deluded.  Although the Asuras have forsaken their duties and your worship, they cannot be killed by others.—6:41, p.834

            Mlecchas are represented as violent carnivorous, torturous, non-Aryan wild tribes who caused terror in the social life of the country.—notes, 188, p.835

            “O lord of the master of the universe, you will not kill the Tripuras as long as the lord Ganesa is not adored”.(6)  On hearing these words, Siva the destroyer of Andhaka called Bhadrakaalii and worshipped the elephant-faced god Ganesa.(7)  When Ganesa was worshipped, when he standing ahead was pleased, lord Siva saw the three cities of the powerful Asuras, sons of Taaraka, joined together.(8-9)  It is said that when the great lord Siva, the lord of the Gods, the supreme Brahman, worshipped by all is there, it is not proper to say that he achieved success by another God’s grace.(10)—10:6-10, p.847

            O great lord, fond of eulogy, I know not how to eulogise you….—12:9, p.855

            O Visnu, O brahma, O gods, wicked deeds have been performed by us [heretics of tonsured heads].  We have destroyed the devotion to Siva of all the Asuras who were great devotees of Siva.(23)  We will have to stay in hell for a countless Kalpas.  Certainly there is no redemption for us that have offended devotees of Siva.(24)  But it was in accordance with your desire that this wicked deed was perpetrated.  Please tell us the mode of atoning for the same.  We have sought refuge in you.(25)…. [Visnu and others said]  “O tonsured ones, you need not be afraid at all.  These excellent activities have taken place at the bidding of Siva.(27)  (p.856)  Since you are the servants of Siva and have carried out the activities conducive to the welfare of the gods and the sages, no mishap shall ever befall you brining you to distress.(28)…. He is pleased with those who work for the welfare of the gods and sages (29)…. When the Kali age begins, you can propagate your cult.  In Kali age deluded fools will follow your cult.(32)—12:23-25, 27, 28-29, 32, pp.856-7

            O holy lord, indeed the devotees should be pitied always.  O Siva, thus please make your name Bhaktavatsala (favourably disposed towards the devotees) true.—13:45

…Obeisance to Visnu the younger brother of Indra….—16:7, p.873

            Death in battle is preferable.  It yields all cherished desires.  It is especially conducive to fame.  It has been proclaimed as the bestower of salvation too.(17)  The wandering recluse of supreme knowledge and wisdom as well as he who dies fighting face to face, attain the greatest region after breaking through the solar sphere.—22:17-18, p.901

[Parvati said] …At my bidding, make the chastity of his [Jalandhara] wife [Vrndaa] violated.(50)  O Visnu, that great Daitya cannot be killed otherwise.  In the earth there is no other virtue equal to chastity.—22:50-1, p.904

[Siva said]  O Brahma, O gods, you listen to my words attentively.  My illusion deludes all the worlds.  It cannot be transgressed.(14)  The entire universe including gods and human beings is subservient to it….—26:14-5, p.919

            There too, O great sage, the holy basil [Tulasi] is the most blessed and the most excellent.  Except Ganesa it delights every deity and bestows all desires.—26:54, p.922

            Maalatii (Jasmine)….—notes, 240, p.922

            [Tulasi said] The entire class of women is fascinating.  It enchants even Brahma, not to speak of others.  It is censurable, poisonous and deceptive.  It is illusion and a fetter to the devout and the faithful.—28:17, p.927

            [Tulasi said] Even though he [man] may be the observer of sacred rites, if he is overpowered by a woman he becomes impure and unclean, so he remains for ever.  The manes, gods and human beings censure him.(27)  A brahmin is purified from impurity arising from births or deaths in the family, after the tenth day.  A Ksatriya in twelve days, a Vaisya in fifteen days and a Sudra in a month.  This is what the Vedas enjoin.  But a henpecked man can never be purified till death.(28-29)—28:27-29, p.928

…A woman must test her bridegroom before wooing him.—28:32, p.929

            O king, unless forced who will abandon a chance of happiness?….—28:36, p.929

            According to Manu (iii.32) in the Gandharva form of marriage, the bride and the bridegroom met each other of their own accord and their meeting consummated in copulation born of passion.  It was called Gandharva because it prevailed in a tribe called Gandharva which lived on the slopes of the Himalayas.  It was considered the most natural form because the bride and the bridegroom attracted each other without any force or fraud.  It became obsolete because it was performed without sacred rituals and originated from lust.—notes 243, p.929

            The energies of Rudra, Visnu and Brahma are the three embodied forms of Primordial cosmic nature.  There is a fourth Energy called Siva of the attributeless Siva.  Radha is the supreme and sportive fifth form of Prakrti.—notes, 248, p.934

            At my bidding Visnu has assumed the form of Krsna and is stationed in the cowshed in the beautiful Goloka presided over by me.(4)  Considering himself independent under a delusion he indulged in many kinds of sportive dalliance like a deluded licentious person.(5)  On seeing his excessive delusion as a result of my deceptive art I suppressed their virtuous intellect and made them suffer curse.(6)  Having thus performed my sport, I suppressed the illusion.  Regaining knowledge they got rid of delusion and became well-intentioned.(7)—31:4-7, p.938

            The virtuous demon Sankhacuuda distresses and harasses the gods always with his might.  He is evil-minded to this extent.(16)  He has been deluded by my deception and hence he seeks the help of evil ministers.  But myself being the chastiser of the wicked you can get rid of his fear quickly.—31:16-17, p.939 [demons are virtuous but they are wicked once they began to harase gods.  But they also harase because of Siva’s maya—DB]

Anil—wind, Anal—fire….—notes 257, p.949

            Whatever sin is there in the world, even including that of slaughter of a brahmin, does not merit even a sixteenth part of the sin accruing from the offence towards kinsmen.—35:23, p.954

[The messenger from Sankhacuuda said to Siva]  Formerly when the ocean was churned, the nectar was drunk off by the gods.  All the strain and stress was ours but the gods reaped the fruit of our endeavour.(33)  The entire universe is but an object of sport of Kaala the supreme soul.  Whomsoever and whensoever he pleases to bestow the riches he attains them.(34)  The enmity of the gods and the Daanavas is perpetual and sparked off due to some reason or other.  By turns, subject to the whims of Kaala they enjoy victory or defeat.(35)  Interference on your part in the dispute between the two is futile.  This does not behove you, the lord who are equally in touch with both.(36)  Your rivalry to us is excessively shameful since you are lord unto the gods as well as tot he Asuras.  You are the supreme soul.(37)  In the even of your victory your fame is not enhanced.  In the even of your defeat you suffer a great loss.  Let this disadvantage be pondered over.—35:33-38, p.956

            Visnu thus snatched off his armour by means of deception.  Then in the guise of Sankhacuuda Visnu approached Tulsi.(0)  Lord Visnu, an expert in wielding magic went there and deposited his semen in her vaginal passage for the protection of gods.—40:20-21, p.971

            All the conches in the word are formed of the bones of Sankhacuuda.  Except for Siva, the holy water from the conch is sacred for every one.(33)  O great sage, particularly to Visnu and Laksmi the water from the conch is pleasant.  To all persons connected with Visnu it is so but not to Siva.—40:33-34, p.972

[Tulasi said] “O Visnu, you are ruthless.  Your mind is like a rock.  Since my chastity has been outraged my husband is doomed.(33)  O wicked one, being ruthless you are like a rock.  Hence due to my curse you will become a rock.(34)  Those who call you ocean of mercy are erring.  There is no doubt.  How was a devotee killed for another man’s sake, even without any offence?”—41:33-35, p.976

[Siva said]  “O Tulasi, do not cry. Every one reaps the fruit of his actions.  In the world that is an ocean of actions and rites there is no external entity that bestows happiness and sorrow.—41:40, p.976

            As a result of your curse, Hari shall assume the form of a rock on the banks of the river Gandakii and shall preside on the same in Bhaarata.(49)  Crores of terrible sharp-toothed germs shall penetrate and erode the rock and carve rings on it.(50)  Those pieces shall be known as Saalagraama rocks and will be meritorious.  Differentiated by the rings they shall be known as Laksminarayana etc.(51)  O Visnu, Saalagraama stone shall signify your contact with Tulasi….—41:49-52, p.977

            Good men like you [Andhak, a Daitya] should rather avoid too long a life.—44:14, p.990

            It is incomprehensible how for generations of the Asuras represented by Hiranyakasipu, Prahlad, Virocana and Bali could be contemporaneous, and fight together in the battle against the Asuras.—notes 302, p.997

[Siva said]  “O beloved, formerly I had performed the great Vrata called Mahaapaasupata.  The strength that I derived therefrom is exhausted whence this fall of the immortals at the hands of the mortals.  O goddess, merit has declined due to the physical contact with you.(12)  I will create a wonderfully divine and terrible forest and going there I shall perform still more severe vrata whereby, O beautiful lady, you shall be free from fear and sorrow.”—45:12-13, p.998

[Sukra said]  You are the eight-formed, the infinite-formed, the bestower of the desires of all gods and Asuras.  You are the wicked and the undesirable.  How can I adequately eulogise you of such a nature?—48:46, p.1016

…the Aghora (the gentle)…. The partaker of spirituous liquor ….as also of the Dharma, and Adharma, younger brother of Indra, the truth, the untruth, the existent, the non-existent…–49:5-18, p.1018

            For a Ksatriya, death while fighting face to face with the enemy is commendable rather than joining the palms in reverence like a man in humble condition professing to be valorous.—53:35, p.1039

            Siva represents the fourth (Turya) state of the soul, the pure, impersonal and unconditioned.  The other three states of the soul viz. the state of wakefulness (jaagrata) dream (svapna) and unconsciousness (sushupti) are impure, personal and conditioned by physical envelope.—notes 329, p.1045

            Since the gods maintain themselves on sacrifices, sacrifices are born of the Vedas and the Vedas are the custody of the brahmanas, so the brahmanas constitute the strength of the gods.—58:9, p.1061

            The anti-Brahmana activities of the Daityas mentioned here are elsewhere in the Puranas were due to the fact that the Brahmanas performed sacrifices wherein offerings were made to the gods.  But this tradition of Brahmana-Daitya animosity is of late origin.  Originally Daityas were devoted to Brahmanas.  The Bhaargavas were purohitas to Hiranyakasipu.  Vasistha was his hotr.  Vrtra and Namuci, the two famous Daanavas were Brahmanas themselves.  For details see AIHT [Ancient Indian Historical Tradition: Pargiter]Ch. XXVI.—notes 342, p.1061

VOLUME 3, PART III

SATARUDRASAMHITA

[Brahma said]  O Sivaa, the gods and others were mentally created by me.  But they do not multiply themselves.  Hence they are being created again and again.3:16, p.1077

            O dear Pitaamaha, except through meditation I cannot be seen by men by resorting to charitable gifts and sacred rites that bring about the bondage of Karman.—4:10, p.1078

[Indra to Silaada]  I shall not give you a son devoid of death and not born of a womb.  O great sage, even lord Visnu and Brahma die.  Not to speak of others then?—6:11, p.1087

            [Visnu said] Fie upon the position of the gods where emancipation is not obtained, but on seeing Siva it is obtained and it puts an end to all miseries.(18)  There is nothing more inauspicious than the state of the gods in the heaven that here even after seeing the lord of the gods all of us do not obtain salvation.—9:18-19, p.1105

            O excellent sages, Siva’s incarnations are countless and conducive to the benefit of good devotees.  Their number cannot be counted or specified.—10:5, p.1110

            Help rendered to good men is accepted as conducive to happiness.  Help rendered to bad men is conducive to offence.—11:45, p.1117

            Since you annihilate the world, you are called Hara by the learned.  Since Visnu was curbed and caught hold of by you, you are called Hara by the learned.—12:26, p.1121

            The five daily sacrifices to be performed by a householder constitute ¥ÉÀªÉYÉ:, Ê{ÉiÉÞªÉYÉ, näù´ÉªÉYÉ, ¦ÉÚiɪÉYÉ, and xÉÞªÉYÉ which are defined as:

+vªÉÉ{ÉxÉÆ ¥ÉÀªÉYÉ: Ê{É®iÉÞªÉYɺiÉÖ iÉ{ÉÇhɨÉÂ: ½þÉä¨ÉÉä nèù´ÉÉä ¤ÉʱɦÉÔiÉÉä xÉÞªÉYÉÉäsÊiÉÊlÉ{ÉÚVÉxɨÉÂ*ù*ù–notes 36, p.1123

            The six acts enjoined on a brahmana are mentioned in MS 10:75:

+vªÉÉ{ÉxɨÉvªÉªÉxÉÆ ªÉVÉxÉÆ ªÉÉVÉxÉÆ iÉlÉÉ*ù nùÉxÉÆ |ÉÊiÉOɽþ¶SÉè´É ¹É]õ Eò¨ÉÉÇhªÉOÉVÉx¨ÉxÉ*ù–notes 37, p.1123

            The eternal Veda says—‘A person conquers the worlds through a son’.  Hence all householders wish for a son.(31)  The house of a sonless person is a void.  His earnings are futile.  His penance is split.  It is not holy due to the want of a son.(32)  Both here and hereafter there is no better acquisition than a son; there is no better happiness than a son; there is no greater friend than a son.(33)—14:31-33, p.1131

            The Naamakarana (name-giving) was more a custom than a ceremony at first but it was later on included in the samskaaras.  The ceremony is performed on an auspicious day ranging from the tenth up to the first day of the second year.—notes 44, p.1131

            The ceremony of initiation arose out of the civil needs of the community at first.  But it received a religious colouring later on, for every function was in need of religious sanction for its validity.-—notes 50, p.1132

            He who faithfully performs the rites of cremation for the unclaimed bodies or he who urges others to do so, himself being incapable, is honoured in the region of fire.(63)  Fire alone is the greatest means of salvation for the brahmins.  He is the preceptor, the lord, the sacred rite, the holy centre.  Certainly everything is fire.-—15:63-64, p.1139

            Deluded by Siva’s Maya, Visnu and others became very haughty….—16:17, p.1141

            After securing another Sudarsana discus of more brilliance, Visnu the foremost of intelligent gods spoke to the gods.(28)  “O ye gods, you listen to my statement eagerly.  You must act accordingly and immediately.  It will be to your advantage.(29)  There are many youthful maidens in the nether regions exquisitely dressed.  Any one of you can go and indulge in sexual dalliance with them.”(30) (p.1165)  On hearing these words of Visnu the valorous gods became desirous of entering the nether regions along with Visnu.(31)  Knowing their intention then, lord Siva angrily cursed all the eight types of the gods.(32).  Siva said:– “Excepting a quiescent sage and the Daanavas born of my parts whoever enters this place shall die in a trice”.(33)  After hearing these terrible words which are conducive to the increase of the benefit of human beings, the gods thus restrained by Rudra returned to their own abodes.(34)  Thus Visnu who was excessively indulgent in women was chastised by Siva.  O Vyasa, he returned to heaven.  The world attained normalcy.(35)—23:28-35, pp.1165-6

            Indra then called the divine cow Surabhi to lick up the marrow etc.  He directed Visvakarman to make the weapon with the bones.—24:27, p.1169

[Suvarcaa said]  “Ah! The gods are very wicked.  They are covetous, stupid but very skilful in manipulating their won affairs.  Let them all, inclusive of Indra, become beasts from today.”—24:38, p.1170

            The sage repeated the request, saying “Give me your daughter devoutly.  Otherwise I will reduce everything to ashes along with you.”—25:6, p.1173

            On seeing the harassment by the planet Saturn of every one irremediably, the sympathetic lord lovingly grated a boon to all the world.(15)  “For sixteen years from birth no man will have that affliction.  Similarly to the devotees of Siva too. This word of mine is true.(16)—25:15-16, p.1173

            Better death than life that does not protect the distressed.  A mendicant is better than a rich householder who does not possess charitable nature.—27:27, p.1182

            What can a blind man do with a mirror?  Of what avail is a house to him who lives on alms?  What can a fool do with a book?  Of what avail is wealth to him who is bereft of his wife?—27:36, p.1183

[The Brahmin said]    Let it be the terrible sin of the slaughter of a brahmin; let it be the sin of sipping wine, I shall quell it with my power of penance.  What then the sin of enjoying another man’s wife?(40)  Hence give me your wife.  I have no other desire. Certainly you will go to hell by your inability to protect the oppressed.—27:40-41, p.1183

            It was to test your feelings and emotions that I assumed the form of a brahmin and approached you.  She who was seized by the tiger is the goddess Sivaa herself.(56)  It was an illusory tiger which could not be hit by your arrows.  I wanted to test your courage by demanding your wife.—27:56-57, p.1185

            O lord, give him room to say.  Do not turn out a guest.  Consider the duty of a householder or virtue will be affected.—28:11, p.1187

[Manu said]  That what is left over after the sacrifice is Siva’s share.  This argument is current among some intelligent people due to his will.(35)  Undoubtedly lord Siva deserves everything.  What then of the wealth left over in a sacrifice?  More depends on the lord’s wish.—29:35-36, p.1193

            I do not wish to take a boon from you or Brahma or Visnu.  Nor do I want any boon from any other god.  Let Siva be the bestower of boons on me.(34)  Of what avail is speaking much?  I tell you the truth and my decision.  I do not request any other god except Siva.—32:34-35, p.1208

            A rebuker of Siva shall be slain by all means by Siva’s attendants.  If he happens to be a brahmin he shall be abandoned.  He shall go away from that place immediately.(50)  This wicked fellow will insult Siva again. Being a brahmin he cannot be killed.  He shall be abandoned.  He should not even be looked at.—33:50-51, p.1216

…In order to achieve their self-interest they [gods] submitted to the preceptor thus. (7)…. O preceptor, if the mountain gives his daughter to Siva with great faith he will attain salvation.  Let him stay on the Earth itself.—35:7 & 9, p.1221

            He [Siva] assumed the form of a brahmin Saint.  He held a staff an umbrella.  He wore divine garments.  A brilliant caste mark shone on his forehead.—35:20, p.1222

            When a person reaches the hermitage of a sage efficient in all activities, if misery is not dispelled, fate alone is the cause there.—37:29, p.1230

            The noble nature of the good remains unchanged even at death.  They do not forsake virtue.  They fruitfully resort to Truth.—37:38, p.1231

… “Even in misery, if there is a meeting with beloved persons it lessens sorrow.—38:8, p.1234

…The body is a heap of miseries.  Considering this, you shall eschew all miseries.(21)  By this misery alone is the body held and pervaded.  There is no doubt in this.  At the outset, the very birth in the mother’s womb is a cause of misery.(22)  Even in infancy and childhood there is great misery in child’s sports.  In youth man experiences misery even while enjoying pleasures.(23)—38:21-23, p.1236

            In the Vedas Dasyus are represented as the aborginal tribes-men who contended with the immigrant Aaryans and were overpowered by the latter.  In the Puranas the term Dasyu means a barbarian, a robber or an outcaste.—notes 95, p.1236

            Verily he is a benefactor on seeing whom the mind becomes pleased.  If on seeing anyone the mind is agitated he is surely an enemy.(17)  The conduct declares the family, the body declares the diet, the mode of speech declares the amount of learning and the eye indicates the affection.—39:17-18, p.1241

            Even in dreams, misery does not befall those who worship him [Siva] with devotion.  It it happens at all, it is due to their previous activities.(34)  That must happen whether big or small.  The fault is particularly that of the action that has begun to fructify.(35)  Or Siva may dispel the misery by his will, after one has experienced the fruits of one’s action big or small.—39:34-35, p.142

…Siva is always the bestower of happiness through the merit and sin of individuals.  Sometimes Siva makes us miserable in order to test us.(40)  Since he is compassionate he is said to be the bestower of happiness ultimately….—39:40-41, p.1243

KOTIRUDRASAMHITA

            Ganga said:- I shall stay back for helping the gods if you pass (p.1271) on to me a year’s merit accruing to you by worshipping lord Siva.(43)…. On hearing these words, the chaste Anasuuyaa passed on a year’s merit to Ganga.—4:43 & 48, pp.1271-2

[the calf said to his mother]  Activities are pursued with pleasure and fruits are derived sorrowfully.  There is none who gives misery and none who gives happiness.(13)  This is a wrong notion that another man gives us sorrow or pleasure.  This is also an illusory concept that it is I who do this or that.(14)  Misery or happiness results from our own actions.  Hence action is prominent and everything is founded on action.(15)  You the mother, I the child and all the living beings are bound by action.  They are not to be bewailed by you.—5:13-16, p.1277

            When merits and demerits are on a par one takes birth in Bhaarata.  O mother, when they are wiped off by enjoyment or suffering, liberation is achieved.—5:25, p.1278

            She [Sauminii] moved about here and there begging of the people imploring them with piteous words and outstretched hands after arriving at that place.(25)  In the outstretched hands of the suppliant woman, a meritorious traveler hurled a bunch of Bilva leaves.(26)  When that bunch fell into her hands she felt it again and again and realising that it was not edible she cast it off dejectedly.(27)  That bunch of Bilva leaves cast off from her hands during the night, fortunately fell on the top of a Siva’s phallic image.(28)  Thus on the Siva Caturdasi night though she begged of the travelers again and again she did not get anything through the intercession of fate.(29)  Thus, unwittingly she observed the rites of Sivacaturdasi and kept awake during the night and obtained great bliss.(30) (1289)….. At Gokarna on Siva’s Tithi during the night she had kept awake and observed fast.  She had performed the worship of Siva’s image with Bilva bunch.(35)  That was the fruit of a meritorious action performed unconsciously.  She was liberated thanks to the grace of Mahaabala.(36)—9:25-30 &35-36, pp. 1289-90

…If a person does not welcome and serve a guest at midday, his virtue is taken away by the guest who in return deposits his sin in him…–12:27, p.1298

            The brahmin who worships the beneficent phalic image for his livelihood for six months becomes a Devalaka, the worshipper of idol for subsistence.  He is not authorised in ordinary rites of brahmins.—13:17-19, p.1302

            According to one school of Siva-cult, the sixteen-syllabled formula known as Sivagaayatrii s the following: ´ÉɨÉnäù´ÉÉªÉ vÉÒ¨Éʽþ ÊvɪÉÉä ªÉÉä xÉ: |ÉSÉÉänùªÉÉiÉÂ*–notes 140, 1304ù

            Many unholy deeds have been committed by the wicked moon.  O sages, O gods, may the early misdeeds of the moon be heard.(25)  The wicked fellow went to Brhaspati’s house and abducted his wife Taaraa.  He then allied himself with the Daityas.(26)  Having sought refuge in the Daityas he fought against the god though forbidden by me and Atri.  Then the moon restored Taaraa to Brhaspati.(27)  Seeing her pregnant, Brhaspati refused to take her back.  Induced by us he accepted her unwillingly.(28)  But he said, “If she casts off the foetus I shall accept her.”  When they asked her whose child she bore in the womb, she replied that the foetus grew out of the seed of the moon.  O excellent sages, I then removed the foetus and urged by me, she was accepted by him.(29-30)—14:25-30, p.1309

            O brahmins, in this Bhaarata country people should worship with devotion Nara-Narayanesvara and Kedaaresa. (24)  Although he is the lord of the universe still he is particularly the lord of Bharata….—19:24-25, p.1329

            The two deserve liberation—he who is my devotee and he who has perfect knowledge.  There is not the dependence on holy centres.  They are equanimous in regard to what is prescribed and what is forbidden.(11)  They must be known as liberated souls, no matter where they die.  They are sure to attain salvation.  This decisive word has been uttered by me.—23:11-12, p.1344

            Truth is the esoteric doctrine of Dharmas.  Equanimity is the esoteric doctrine of salvation.  Learned men know Avimukta as the esoteric doctrine of all shrines and holy centres.—23:23, p.1345

            It if far better for men to become ghost after committing thousands of sins and stay at Kasi than to attain heaven after performing a thousand sacrifices but without going to the city of Kasi.—23:25, p.1345

            He who dies in this holy centre [Kasi] does not get rebirth even if he happens to be person whose mind is drawn towards sensual pleasures or who has eschewed interest in virtue.—23:30, p.1346

            An action once performed is never wasted even in hundreds of crores of Kalpas.  Good or bad, one must of necessity enjoy  the fruit of one’s action.(39)  Exclusively inauspicious action is contributory to hellish distress.  Exclusively auspicious action is conducive to the attainment of heaven.  A mixture of the two is said to be resulting in human birth.(40)  The birth will be good or evil in accordance with the predominance or deficiency of the one or the other. (1346)  The annihilation of good and evil is liberation.  This is the truth, O Parvati.(41)  O great goddess, the action that causes bondage is said to be threefold as mentioned in the Karmakanda section of the Vedas. It is (1) hoarded (Sancita)  (2) the current (Kriiyamaana) and (3) that which has started yielding results (Praarabdha).(42)  The actions of the previous births are classified as hoarded.  The action the fruit of which is being experienced in the present birth is Praarabdha.  O goddess, whether good or bad the action performed in this birth is known as Kriiyamaana.(43-44)  The annihilation of the Praarabdha Karman is only through enjoyment and not otherwise.  The  destruction of the other two types of action is possible through worship alone.—23:39-45, pp.1346-7

            It is certain that the Praarabdha is not destroyed except through enjoyment.  When that is enjoyed it is also destroyed.—23:49, p.1347

            If both the desire for worldly enjoyment and salvation are fulfilled at Prayaaga, the fruit of salvation derived from residence in Kasi is likely to be in vain.  If only the fruit of salvation is the goal, the fruits of Prayaga are likely to be in vain.—23:54, p.1348

            The holy Prayaga yields worldly desires as well as emancipation; the holy Kasi grants emancipation only.  For him who desires both the worldly enjoyment and emancipation, Kasi is useless, for he can get these at Prayaga.  For him who desires emancipation alone Prayaga is of no avail, for he can get the same at Kasi.—notes 154, p.1348

            This is the nature of the excellent people that they cannot bear others’ misery.  They consider others’ misery their own and try to eradicate it.(24)  Trees, gold, sandal paste and the sugarcane exist for the enjoyment of the people.  Men similarly competent are very rare in the world.(25) (1350)  A kind man, a man unpuffed by arrogance a person habitually helping others and a person with perfect control over his sense-organs, these are the four holy pillars that support the earth.(26)—24:24-26, pp.1350-1

            Without expiation purity cannot be attained.  Hence, for the sake of purification you shall perform the rites of atonement.—25:50, p.1355

            The lord has said, “I become sanctified by the person who in this world helps those who harm him”.—27:13, p.1363

            According to the Puranic concept, the events of one Kalpa are repeated in another.  But occasionally the events undergo modifications from Kalpa to Kalpa.  Thus SP mentions two versions of the narrative of Ganesa (Cp. SP.RS.Kumara. Ch.13:5-6).  The present ch. Narrates two versions of Gautama’s narrative; the variation is occasioned by the difference in Kalpa.—notes 160, p.1364

…He knew that the soul is the uplifter of the soul and the soul is the sanctifier of the soul.—32:9, p.1385

            Lokapaalas are the guardian deities who preside over the four intermediate quarters viz. (1) Indra, east; (2) Agni, south east (3) Yama, south (4) Suurya, southwest (5) Varuna, west; (6) Vaayu, north-west; (7) Kuvera, north; (8) Soma, north east.—notes 187, p.1419

            “O lord Siva, may your worship flourish in my family always.  Let me not be born in the family where you are not a deity.”—38:81, p.1428

[The Hind said]  O hunter, listen. I shall explain.  I take this vow.  After going home if I do not return to you let me be smeared with the sin that these people have viz.—A brahmin who sells the vedas, one who does not offer Sandhyaa prayers, women who transgress the commands of their husbands and do various rites, an ungrateful person, a person who is averse to Siva, a person who illtreats others, who violates Virtue, a person committing breach of trust, and a person who deceives others.—40:31-34, p.1433

            If a person does not help others though he is capable of it, all his efficiency is vain.  He will fall into hell after death.—40:57, p.1435

             O great sages, only Siva can bestow liberation.  Brahma and others cannot do that.  They shall be known as bestowers of virtue, wealth and love.—41:4, p.1439

            …He [Siva] is the bestower of Trivarga (Dharma, Artha, Kama) and the Kaivalya liberation.—41:6, p.1439

…devotion and knowledge are essentially non-different from each other as explained by Siva.  Hence, they should not be differentiated….(24)  O brahmins, a person who is against devotion will never attain perfect knowledge.  Knowledge rises up immediately only in him who observes devotion to Siva.(25)—41:24-5, p.1441

            Other beings and gods who are born get dissolved in due order but not so Rudra.  Rudra gets merged in Siva.—42:13, p.1442

            Siva is said to be before creation.  Siva is there in the midst of creation.  Siva is said to be at the end of creation.  When everything is a void, Sadasiva exists.—42:20, p.1443

            Luminary beings are reflected in water etc.  They do not actually enter them.  Similarly Siva too appears entering other things.(7)  Really Siva alone, the auspicious being, manifests himself.  The ignorance of the same is a defect of the mind.  In fact there is no second entity.(8)  In all philosophical systems the concept of duality is evident.  But the Vedantins call him eternal and non-dualistic.(9)  The individual soul, though it is a part of his becomes deluded by Avidyaa. H  He then thinks that he is different.  If he is released from Avidyaa he becomes Siva.(10)—43:7-10, p.1445

            Just as the pervading fire is latent in every block of wood but only he who churns it sees it manifested, to be sure.(13)  So also, the clever devotee who makes use of the expedients of devotion etc. certainly reaches Siva.  This is undoubtedly true.—43:13-14, p.1445

            From devotion there arises love; from love, the desire to hear about the lord; from this desire, association with the good and from this association a competent preceptor is attained.—43:34, p.1447

            There is no other deity greater than Siva for the attainment of salvation….—43:37, p.1447

                                    UMAASAMHITAA

            Lokas are commonly enumerated as three, viz. heaven, earth and the atmosphere or lower regions but a fuller classification gives seven worlds, viz. (i) bhu; the earth, (ii) bhuvah the space between the earth and the sun inhabited by Munis, Siddhas etc. (iii) svah Indra’s heaven above the sun or between it and the polar star (iv) mah a region above the polar star, inhabited by Bhrgu and other saints who survive the destruction of the 3 lower worlds (v) janah inhabited by Bramha’s son Sanat Kumaara etc., (vi) tapah inhabited by defied Vairaagins (vii) satya or brahma abode of Brahma.—notes 203, p.1450

            There are eight classes of gods.  Human beings constitute the ninth.  There are five types of lower beings.  Thus there are fourteen types of living beings.—4:10, pp.1468-9

            O great sage, Visnu was deluded by Kama by the power of Siva’s Maya.  He outraged the modesty of other men’s wives many times.—4:17, p.1469

            Many times, Brahma, deluded by Siva’s Maya, had the desire for sexual union with his own daughter and other women.—4:27, p.1470

            Parivitti (the elder brother who is not married but who has allowed the younger brother to marry); Parivettr (the younger brother who married thus); Giving daughters to these two or allowing them to officiate in sacrificies.—6:3, p.1475

Different types of sins:

Dependence on dowry (7)…. Non-return of time-barred debts, taking grain as interest (8),….. working as a physician. (9)…. Teaching only the text of the Vedas (not the meaning).(10)—6: 7-10, p.1475

…engagement in hair-splitting arguments (11)…. Those who perform Dana, Yajna and other rites as a profession for livelihood (21) (1476)….those who are in search of weak points in others(23)….. those who renounce but again come back to householder’s life(30) (1477)…. The base brahmin who rears goats, sheep and buffaloes and who marries a Sudra woman and who lives on fishing etc. is a Sudra.  If he follows the occupation of a Ksattriya he is sure to go to hell.(38) (1478)—6:11, 21, 23, 30, 38, pp.1476-78

            Hence one should perform expiatory rites for the commission of sins.  If the sin is not consumed it will not perish even in hundreds of crores of Kalpas.—6:57, p.1479

            Yama tells them—“You are noble souls duly blessed, since you have performed what is ordained in the Vedas.  Good deeds that are conducive to divine happiness have been performed by you.(45)  Ascend the celestial aerial chariot and go to heaven to enjoy the pleasures in the company of celestial damsels and fulfil your cherished desires.(46)  After enjoying pleasures there, in the end when the merit is exhausted return to this place for reaping the fruit of what little evil you may have committed.”(47)—7:45-47, p.1483

[Citragupta said]Why do you lament now?  You are being tortured by your own actions.  Reap the fruits thereof.  This is not the fault of anyone else.—8:3, p.1485

            Just as metals are melted in fire to remove their impurities so also sinners are put in hells in order to remove their sins.—9:2, p.1488

            Adorning the locks of hair is the common characteristic of the people of Daksinaapatha across the Narmada river.  This practice never prevailed among North Indian people.—notes 232, p.1492

            Those who take food before offering oblations to dogs and crows are tortured by beating two nails into their open mouths….—10:33, p.1493

            If a guest turns back from a house disappointed he takes away all the merits of the householder and leaves his own sins behind.—10:48, p.1494

            There may be a person who has done more sin than good or a person who has done more good than evil.  Now listen to the result of their actions.(53)  The fruit of good actions is immaterial because it is the sin that is prominent.  His pleasure is insignificant since he has to undergo manifold suffering due to his bad deeds.—10:53-54, p.1495

            On the other hand a man of more good actions is not distressed by a few sufferings due to small sins just as a rich householder is not distressed by hunger when he fasts for a day.—10:56, p.1495

            Auspicious or inauspicious, one has of necessity to reap the fruit of actions committed by him without thinking….—11:2, p.1495

            There is no misery equal to hunger; no sickness equal to hunger; no happiness on a par with being free from sickness and no enemy equal to anger.—11:23, p.1497

            Gift of food and drink whether to a Sudra or to a brahmin is equally excellent.  One should not ask the spiritual lineage, branch of the Vedas or the country of the recipient.—11:38, p.1498

            The eight gifts are honoured most in the land of the dead viz. food, drink, horse, cow, garments, bed, umbrella and seat.—11:50, p.1499

            The gods are not satisfied so much with sacrifices, Proksanakas (immolations of animals at the sacrifices), oblations and floral worships as with the recitation of books [Puranas].—13:13, p.1505

            O dear, one instantaneously attains by listening to the Puranas that salvation which meritorious ascetics and performers of sacrifices derive.—13:35, p.1507

…he who ignorantly or deceitfully misquotes sacred texts—these go to Laalaabhaksa hell….—16:14, p.1515

            Of the many rites mentioned by way of expiation the remembrance to Siva is the greatest.(29)  If a person commits a sin but repents after committing it, it is also an expiation.  There also the remembrance of Siva is the greatest expiation.—16:29-30, p.1516

            O great sage, all the four Yugas Krta and others are followed in Bhaarata and not in the other Dviipas.—18:15, p.1524

            If anyone does not strive for salvation even after obtaining human birth which is capable of achieving heaven and salvation, surely he bemoans his lot for a long time, when dead.(30)  Even to the god and the Asuras the birth as human being is very rare to be achieved.  After attaining the same he should do such things as would prevent his fall in the hall.—20:30-31, p.1535

            Who can be a more senseless man than one who does not strive for the welfare of the soul after attaining the rare birth as a brahmin in the course of human birth?—20:35, p.1535

            Indeed the soul is deceived by that man who does not strive for welfare despite attaining human form in this land of Bharata Varsa.—20:37, p.1536

            If anyone does not try to achieve the permanent through the non-permanent body, the permanent is lost for him and the non-permanent has already perished.—20:40, p.1536

            I shall explain to you entirely that which gives a higher caste whereby an intelligent Sudra becomes a Vaisya.(8)  Being born a Sudra, one shall take up the duties of Sudra as ordained, viz. the due service to the people of the other three castes.(9)  By doing this regularly and aspiring for Vaisyahood, even a Sudra attains it.  A Vaisya who uses his wealth for sacred rites, who performs sacrifices duly, who performs the Agnihotra and partakes of the remnants of food therefrom, is reborn in a Ksatriya family.  Thee is no doubt in this.  He is born as a Ksatriya by means of consecrated sacrifices with proper gifts.  A Ksatriya shall do like this.  He shall study the Vedas desirous of heaven.  He shall maintain the three sacrificial fires…. He shall fight and get killed in battle for acquiring facilities to achieve the three aims of life (virtue, wealth and love) to all living beings or for the sake of cows and brahmins.  Thus when his soul is purified by fires and mantras he becomes a brahmin.  After becoming a brahmin, if he follows the rules he becomes a priest in a sacrifice. (10-15) Strictly observing his rites, speaking truth and controlling the sense-organs he derives vast pleasures of heaven.  He becomes a favourite of the gods.—21:8-16, p.1538

            The goal realised by the person who dies for the brahmins, cows and his master, being killed by carnivorous beasts or tusked beasts is excellent.  It yields him extensive and never-ending benefits.—21:31, p.1540

            A righteous war is conducive to the attainment of heaven.  It is sanctifying.  It makes known the multi-faced beauty of a man.  This is the case with the people of all castes,²⁸⁸

particularly so in the case of a Ksatriya.—UMAASAMHITAA, 21:33

• According to the laws of the caste as laid down in the Dharmasastras, the profession of fighting is assinged exclusively to the people of Ksatriya caste.  But SP. Probably following the contemporary practice allows it for all the castes.—notes , p.1540

…At the time when the semen is discharged the individual soulwith the causal body or unit of sense-organs etc. enters the vaginal passage fully covered and urged by its past actions.  The semen and blood in the unified state become foetus in a day.—22:16, p.1542

            The child increases and develops day by day, stealthily taking in the food of the mother, of all the six tastes, through the umbilical cord.(24)  Then the soul complete in this body recollects all the pleasures and sorrows and every thing done by it formerly as if in a dream.(5)—22:24,25, p.1543

            There is nowhere a greater misery than staying within the womb.  To all embodied souls it is fully of misery, very terrible and grievous.(34)  This type of misery is for the sinners.  But those of virtuous intellect take birth within seven months.(35)—22:34-35, p.1543

            The body is considered impure because it is produced by the mingling of semen and blood and is always full of faeces and urine.(2)  Just a pot, full of faeces cannot become pure even when washed outside, so also the body washed outside cannot become pure. Hence it is impure.(3)  Even after taking in the sanctifying Pancagavya, Havis (Gheee oblation) etc. the body becomes impure the next moment.  What else is more impure than this body?(4)….. O men, don’t you see dirty and foetal matter coming out of your bodies day by day.  How can the receptacle of such matter be pure?(6)—23:2-4 & 6, p.1545

            In spite of being smeared and sanctified assiduously by sweet scents, incense and other things the body does not eschew its nature like the curved tail of a dog.—23:11, p.1546

            If a man is not detached from the world due to the foetal smell of his own what other cause of detachment can be imparted to him?(15)  In the midst of the entire universe, the body alone is the most unclean.  By touching its filthy limbs even the pure becomes impure.(16)  The purification of the body is for removing bad odour and sliminess.  If both are removed there is purity.  The touch of a pure thing also sanctifies it.(17)  But let him be cleaned with all the waters of the Ganga, with heaps of sand resembling a mountain or let him observe purificatory rites till death, if a man has wicked feelings and emotions he can never be purified.(18)(1546)  A vicious soul is not sanctified by the waters in the pilgrim spots nor by austerities.  Does the canine hide become pure when washed in a holy river?(19)—23:15-19, pp.1546-7

            Fishes stay in the holy Ganga and other sacred rivers.  Flocks of birds stay in the temple.  They do not attain any special benefit from the ceremonial ablutions and charitable gifts since they are devoid of holy feelings.(23)  It is the purity of the feelings that is the criterion for the sanctity of rites….—23:23, p.1547

            I shall explain in half a stanza what is mentioned in crores of books.  The feeling of “My-ness” is the greatest affliction.  The feeling of “not-my-ness” is the greatest joy.—23:35, p.1548

            What little recollection the child had while within the womb perishes when his misery develops further on being crushed by the muscular walls of the vaginal passage as if within a machine.(37)  A great fever overtakes him as soon as the external air touches him or delusion overwhelms him.(38)  Due to that fever a great fascination overpowers him and deludes him.  After being deluded he soon suffers from the loss of memory.(39)  Loss of memory leads to forgetfulness of all previous activities.  The creature soon begins to love the present birth.(40) —23:35-40, p.1548

            During childhood when the rite of earboring is performed or when the parents beat him or when he feels difficulty in learning the alphabet it is surprising that the stupid fellow does not strive for his welfare, even after seeing and somehow surmounting the miseries of boyhood.—23:50-51, p.1549

            The pleasure in women is similar to the pleasure that is felt when the pus comes out of a swollen tumour.  It is nothing more than that.(57)  The pleasure in women is similar to the pleasure one feels when faeces and urine are discharged.  But it has been considered otherwise by the stupid.(58)  It has been mentioned by Pancacuudaa that there is not even a particle of pleasure in women who are the storehouses of all blemishes and who are creatures unsubstantial.(59)—23:57-59, p.1550

            O sage, women are light-minded.  They are at the root of all troubles.  Attachment towards them should not be pursued by wakeful persons who desire liberation.—24:3, p.1551

            There is none more sinning and more sinful than women.  Women are at the root of all sins.  This you know already.—24:16, p.1552

            Women usually do not observe the limitations of conventional decency.  If at all they stand by them with their husbands it is because no man makes advances to them or because they are afraid of their husbands.(20)  There is no man not worthy of honour to women.  They are not mindful of the age of the man.  They carry on their dalliances with any man ugly or beautiful.(21)  It is not due to fear, taunts or affection for their husbands or regard for their lineage that women remain loyal to their husbands.(22)—24:20-22, p.1553

            O brahmin, if women do not get men for their dalliance they begin to indulge in abnormal sexual activity with one another.  They do not stand by their husbands.—24:26, p.1553

            Fire is not satiated with the logs of wood it consumes; the ocean is not satiated with the rivers that flow into it.  The god of death is not satiated with the living beings he kills and women are not satiated with the number of men they cohabit with.—24:29, 1553

            Women do not remain satisfied and contented so much with simple loves and pleasures and with ornaments and money as with illicit love pursued by them with other men.(33)  women can be kept equally balanced against all these put together viz., god of death, Yama, Antaka, Paataala, the submarine fire, the sharp edge of razor, poison, serpent and fire.(34)  Ever since the five elements, the world, the men and women were created by Brahma, O Narada, the defect lies in women always.(35)—24:33-35, p.1554

Volume Four, Part IV

UMAASAMHITAA

He gave ten daughters to Dharma and thirteen to Kasyapa, two to Brahmaputra and two to Angiras and two to the learned sage Krsaasva.  O excellent sage, the remaining twentyseven daughters, named after the constellations lord Daksa to Soma.(47-48)  Asuras and others were born of the daughters of Daksa and had become famous.  The universe was filled with them.(49)  O great brahmin, the subjects thereafter were born of sexual union. The creation prior to this was through mental concepts, visualisation and touch.(50)—30:47-50, p.1579

            Just as the sun rises and sets every day so also the groups of gods are born in every Yuga.—32:15, p.1584

            When the seventh step is taken (round the fire in the altar) the marriage becomes valid…. –38:6, p.1607

vÉÞÊiÉ: IɨÉÉ nù¨ÉÉäºsiÉäªÉÆ ¶ÉÉèSÉʨÉÎxpùªÉÊxÉOɽþ:*ù vÉÒÌ´ÉtÉ ºÉiªÉGòÉä¨ÉvÉÉä nù¶ÉEÆò vɨÉDZÉIÉhɨÉÂ*ù*ù–Cp. Manu. VI.91, p.1607, notes 30

…Those who give three Pindas in the Sraaddha mentioning the names and Gotras delight the Pitrs wherever they be and are looked after by them.—40:58, p.1619

…Those who delight the Pitrs with devotion are delighted by Pitrs.  The Pitrs bestow nourishment, offspring, heaven, health and other desired objects.(6)  O sage the rites of Pitrs are better than the rites of the gods.  O brahmin sage, since you are a devotee of the Pitrs you shall be free from old age and death.(7)  O sage, the goal attained by devotion to the Pitrs is not attained by the practices of Yoga.  O great sage, so devotion to the Pitrs shall be pursued with care.(8)—41:6-8, p.1620

…the Purana full of the meanings of the Vedas, the heart of the Vedas, the meritorious holy book shall be listened to with devotion and in accordance with the rules.—43:8, p.1626

            O excellent sage, birth as a man is very difficult to obtain; especially that as a brahmin.  Even there the state of an ascetic is very rarely achieved.(13)—44:13, p.1628

            O comely lady, your son will be the author of the Puranas, the classifier of the Vedas….—44:36, p.1629

            As the boy was born in an island he was known as Dvaipayana.  Since he classified the various branches of the Vedas he is glorified as Vedavyaasa.—44:44, p.1630

…goddess Uma manifested herself in different Yugas for the destruction of the distress of the gods….—45:77, p.1645

            When miseries afflict the gods and the brahmins you incarnate for the welfare of the people.—50:14, p.1664

[the goddess said to the gods]Even a moment appears to be a Yuga if I do not see you since I look at you as my own children for whom I am ready even to lay down my life.—50:43, p.1666

            Whenever there is harassment caused by the Asuras I shall surely incarnate and work for your welfare.—50:50, p.1666

            After the worship the rite of forgiveness shall be performed by the devotees for the sins committed….—51:50, pp.1670-1

KAILASAASAMHITAA

…Indeed the Puranas explain the meaning of the Vedas.—1:16, p.1675

            Thus the Pranava of five syllables is explained by extricating the three Maatraas, Bindu and Naada.  It yields liberation to those who perform the Japa in this manner.(13)  Pranava is the vital breath of all living beings from Brahma to immobile beings.  Being the Praana thus, it is called Pranava.(14)  It consists of A, U and M in the middle, Bindu and Naada at the end.  That is Om.—3:13-15, p.1681

            The sixfold objects constitute Mantra, Yantra, deity, universe, the preceptor and the disciple….—3:30, p.1682

            Yantra is in the form of the deity; the deity is in the form of the universe; the preceptor too is in the form of the universe and the disciple is of the body of the preceptor.—3:32, p.1683

…He shall make two balls of the pasted ashes with the mantas “Om Aapo Jyotii” and “Maa Nastoke”—He shall divide one of the balls into five, O goddess, and apply each respectively to the head, face, chest, private parts and the feet.—4:21-22, p.1688

            The word Rud means misery or cause of misery.(p.1706)  The lord who dispels it is called Rudra, lord Siva, the great or ultimate cause.—9:14, pp.1706-7

            All the individuals in the world are deceived by the Maya of Isa.  They are deceived by various sacred scriptures.—12:3, p.1718

            I shall lift up my right hand and swear unto you truth again and again.—12:5, p.1718

            The Vedas enjoin rituals for the first three castes.  The Sudras are excluded since their only activity is service.—12:22, p.1719

            The Sruti says that the sages are satisfied by Brahmacarya; the gods by sacrifice; and the Pitrs by progeny.—12:26, p.1719

….As an ancillary rite to my formal renunciation I have to perform eight Sraaddhas beginning with the Sraaddha of Visvedevas and ending with the Sraaddha of Maataamaha…–12:48, p.1721

            Except the materials for the homa and the articles of gift for the preceptor—because they are naturally pure, every other articles shall be sprinkled with holy water.—12:83, p.1723

            After thinking thus the intelligent devotee shall perform the Japa of Gayatri the primordial goddess comprising three metrical feet.  She is unborn and the bestower of brahminhood.—13:57, p.1728

            Pranava is the initial of all mantras of the Vedas.  It expresses Siva.  It is the emperor of all mantras.  It is the great Bija, the greatest mantra.—13:60, p.1728

…Suaahaa, the name of the wife of the fire….—13:73, p.1729

            Sustenance means the protection of the existing universe along with its creator until the completion of the pleasures of the souls, the reapers of the fruit.—15:25, p.1736

            Is the eternal cause of the universe in the form of a woman, or of a man or a eunuch?(5) (1738)  Or is it a mixture of both or something else?  There has been no decision so far.  Deluded by sacred scriptures scholars argue on this point in various ways.(6)  The Vedas expatiating on the creation of the universe itself, Visnu, Brahma and other gods and the Siddhas do not know it.(7)  Please explain so that the conflicting views may be resolved into one truthful interpretation.  We say—“I know,”  “I do”.  This is accepted by all.  There is no dispute about this.  But I have some doubts.  “Is there a form of the Atman or is the Atman identical with the body, sense-organs, mind, intellect and ego?  The two are the points of dispute among many.(8-10)—16:5-10, pp.1738-9

            In the self-same individual the feeling of Siva and Sakti exists.  If there is dirt in the oil or the wick there may be dirt in the light too.(29)  Thus dirt and inauspiciousness is seen in the funeral fire also.  Sivatva is due to illusion there.(30)—16:29-30, p.1740

            The word Brahman in the Upanisads signifies Atman collectively.  It can be traced to the root Brh to increase or grow.—16:35, p.1741

            There is a set of five Tattvas of the individual soul, viz. Kalaa, Vidyaa, Raaga, Kaala and Niyati.  Kalaa is the cause of doing anything.  Vidyaa is means of certain Tattvas.  Raaga is the attachment to the sense-objects.(80-81)  Kaala is the illuminator of positive and negative appearances.  Being a separating factor it is called Bhuutaadi.(82)  Niyati means the factor that discriminates and ordains.  “This shall be done and this shall not be done by me.”  It is a Sakti of the lord.  Setting it at nought the individual soul falls.(83)  This set of five is called “the five sheaths” in view of its nature of enveloping the form.  It is the innermost and most essential means.(84)—16:80-84, p.1744

            That lord Siva himself, out of his own will, through his own Maya appears shrinking in size nd becomes Purusa.(5)  He is conceived as the enjoyer through the set of five—Kalaas etc.  Thus the Purusa stationed in Prakrti enjoys the Gunas born of Prakrti.(6)—17:5-6, p.1745

[Subrahmanya said]  Out of affection I have explained the non-dualistic (p.1747) principle to you.  It is pleasing to Siva, it is devoid of aberrations; it is the essence of the Vedas.(39)  If anyone whether a god or a human being, Siddha or Gandharva, out of arrogance considers this statement otherwise, I shall cut off his head evenly with my good trident which is like a black fire to the enemies.(40-41)—17:39-41, pp.1747-8

            The caste mark on the forehead and the application of the unguent over the body shall be carried out in accordance with his cultural custom.—19:46, p.1756

            When the disciple has finished the customary obeisance he shall stand humbly and silently like a well behaved disciple.  The preceptor shall tell him like this.(51)  “From now onwards be engaged in blessing the worlds.  Accept a disciple only after testing him for a year.  Accept him duly.(52)—19:51-52, p.1757

            A mendicant shall perform four activities: Purificatory rites, ablution, begging for alms and resorting to isolated places for meditation.  He has no fifth rite.(32)  He shall use only four types of begging bowls, that made of dried gourd, or of bamboo, or of wood or of clay.  He shall not take any other type of bowl.(33)  Six things are forbidden to the ascetics: chewing the betel, using the metallic vessel, emission of semen, white cloth, sleeping during the day and taking meal at night.(34)—20:32-34, p.1760

            There are no crematory rites for the liberated ascetics.  I have heard that they are buried….—21:1, p.1760

VAAYAVIIYASAMHITAA, Section I

            There are eighteen secular Vidyaas—Aayurveda, Dhanurveda, Gaandharvaveda etc. ending with Arthasaastra.—1:26, p.1776

            Puranas extending to a hundred crore Slokas were condensed by him [Vedavyasa] into four hundred thousand Slokas.  Even now in the Devalika they have the original number.(38)  Even if a brahmin knows the four Vedas with their Angas and the Upanisads he is not an expert if he does not know the Puranas.(39)—1:38-39, p.1776

            The grace of the lord varies in accordance with the purity of emotions.  Due to grace, eschewment of rites results.  Here the eschewment is of the fruits of rites and not the rites themselves.(35)…. Some soul is liberated even while in the womb; another even while being born; a third whether he be a boy or a youth or an old man.(42)  A soul born as a lower species, a soul undergoing torture in hell, a soul achieving a heavenly region may be liberated when the tenure is over.(43)  Some soul may return after the enjoyment of heavenly region and then liberated.  Still another soul may be liberated on its way.(44)  Hence there is no stipulated mode or order in the attainment of liberation.  The supreme bliss is in accordance with the knowledge and emotion and attained by the grace of the lord.(45)—1:42-45, p.1784

…The contact with wives, sons and kinsmen is but a chance meeting on the way.(58)  The mutual contact of living beings is like that of a piece of log with another log in the great ocean.  The two meet together and get separated.(59)  He sees the body but the body does not see him.  A certain other being, the great Atman sees both but both of them do not see him.(60)—5:58-60, p.1793

            The individual soul proposes something on the basis of its glory, beauty, conduct, strength and pedigree but Kaala disposes it.—7:15, p.1800

…Uttaraayana being the day and Daksinaayana the night.—8;8, p.1802

            The first Yuga is Krta, then comes Tretaa.  Dvaapara and Kali are the other Yugas.  These are the four Yugas.(12)  Four thousand years constitute the Krtayuga.  The period of four hundred years constitutes the intervening junction and a hundred year period constitutes Sandhyaamsa (a subdivision of the junction).(13)  In the three other yugas, their Sandhyaas and (p.1802) Sandhyaamsas the thousands and the hundreds become reduced by one.(14)  Thus the twelve thousand years and the surplus period constitute a Caturyuga.  A thousand Caturyugas constitute a Kalpa.(15)  Seventyone Caturyugas constitute a Manvantara.  In a Kalpa there are fourteen such Manvantaras.(16)  In this order, hundreds and thousands of such Kalpas and Manvantaras have passed by this time.(17)  They are innumerable and hard to be known precisely.  It is impossible to mention them in detail in the precise order.(18)  A Kalpa constitutes a day of Brahma of unmanifest origin.  A thousand Kalpas make a year of Brahma.(19)  Eight thousand Brahma years make one Brahma Yuga.  A thousand Brahma Yugas make one Savana of Brahma.(20)  Three thousand and three Savanas make the life time of Brahma(21)  A day of Brahma’s life constitutes the life of fourteen Indras, a month of his life constitutes a four hundred and twenty Indras; a year of his life five thousand and forty Indras; his whole life five hundred and forty thousand Indras.(22-23)  A day of Visnu is the life-time of Brahma.  A day of Rudra is equal to the life-time of Visnu.  A day of Siva is equal to the life-period of one Rudra.  A day of Sadaasiva is the life-period of Siva.  A day of Saaksaat Siva is the life-period of Sadaasiva.  The life-time of the latter is equal to the life-period of five hundred and forty thousand previous deities.(24-25)  This Kaala functions as directed by Saaksaatsiva.  O Brahmins, this is the period of time of creation as mentioned by me.(26)  This Kaalaantara shall be known as a day of Paramesvara.  Paramesvara’s night shall be known to extend so long.(27)  His day is the period of creation.  His night is (p.1803) the period of dissolutions.  But understand that he has neither day nor night as we conceive them.(28)  The dissolution is effected for the benefit of the world….(29)—8:12-29, pp.1802-04

            In another Kalpa he conferred on each the activities of creation, sustenance and dissolution in order that they may not have any mutual rivalry due to delusion of intellect.(5)  These three are born from one another, sustain one another, flourish one another, respect and follow one another.(6)  Somewhere Brahma, somewhere Visnu and somewhere Rudra are praised.  However their glory does not diminish.(7)—10:5-7

            Waters are called ‘Naaraah’.  Waters are sons of Nara.  He is called Naaraayana because waters constitute his abode.(15)—11:15, p.1811

…At the instance of Brahma she became the daughter of Daksa.  After giving the incomparable Sakti in the form of Brahman to Brahma, the goddess re-entered the body of the lord.  The lord vanished.  Since that time the enjoyment of sexual pleasures in women was established.(24-25)  O leading brahmins, procreation functions through copulation….—16:24-26, p.1827

            Moreover, in the context of the story of lord Siva, the eulogy of royal families is not approved of by good men.  Thus I do not attempt to speak much.—17:64, p.1831

            There were heaps of foodstuffs and beverages; milk flowed like rivers exuding nectar; curds formed smooth slimy slush.  Sweet smelling meat and foodstuffs lay in heaps high and low….—20:27-28, p.1843

            The creation of women rests solely in the enjoyment of her husband….—24:37, p.1860

…He ordained her worship by the gift of meat, fish, pies and wine.—25:43, p.1865

            I am not creating and re-creating this universe merely by my activity since everything gets evolved through command or behest.  You are the great command.(18)  Lordship has behest as its core because it is the symbol of freedom.  How can there be lordship in me if I am deprived of command?(19)—27:18-19, p.1869

            …The wickedness of the wicked is due to the absence of the grace of the lord.(2)  It is clear and certain that nothing can be done without the grace of Siva, the perfect and supreme soul.(3)—31:2-3, p.1879

            Siva in the form of the idol, whereby despite its being Saguna the Niskala is realised, is called Saivamuurti only in a figurative use.—31:10, p.1880

            Just as fire cannot be obtained without its being mounted in the twigs so also Siva is not known or understood without its being superimposed in idol.(14)  If some one says “Bring fire”, only the burning twig is brought.  The fire by itself is not brought.  In the same way Siva is to be worshipped in the form of the idol.(15)  That is why an idol is used in the worship of Siva.(p.1880) for what is done unto the idol is what is done unto Siva himself.(16) –31:14-16, pp.1880-1

            The instances of killing and curbing pointed out with regard to Brahma and others are those of the activities of Srikanthamuurti performed for the welfare of the worlds.(23)  Surely Srikantha has the overlordship of the universe.  Siva presides over the Muurti Srikantha in the course of his divine sport.(24)  Only the gods and others who were faulty were restrained or slain by him as described above.  Thereby the gods became sinners and the people free from ailments.(25)—31:23-25, 1881

            The characteristic of a man of good nature is the strict adherence to his directives; the opposite thereof is that of the non-saintly one.(29)  If good nature is to be preserved the evil one is to be eschewed.  It is quelled by the expedients of Saama etc.  If other means fail punishment alone is the means.(30)  This is the characteristic of what is beneficent viz. chastisement ending with disciplinary measures.  What is contrary to this is called maleficent.(31)—31:29-31, p.1882

            Every act of curbing and restraining is not attended with hatred.  A father who trains his son even by curbing and restraining him does not hate him.(34)  There is bound to be some ruthlessness in him who curbs or slays those worthy of it even by standing detached.(35)  The lord does not injure others though guilty, otherwise.  Of course, he injures the ignorant by adopting neutrality.(36)  Hence we shall say that he who inflicts injury ultimately painful is ruthless.  Thus a few insist upon this condition.  Others do not.(37)  Ruthlessness cannot be attributed to the surgeon who operates upon the patient.  The inducing factor is kindness alone.(38)  Even kindness to violent enemies is not conducive to ultimate good.  He who is kind to such persons is ruthless though his ruthlessness is concealed by an illusory kindness.(39)  Even neglect and indifference for the opponents who ought to be protected, results in default.  He who ought to be protected perishes immediately if neglected despite the capacity of the protector.(40) He who neglects the man worthy of being protected (p.1882) on considering the apparent defaults though he observes his plight is in effect ruthless.(41)  Hence it is not generally agreed that kindliness is conducive to good in every respect.  What is admitted is the performance of what is befitting.  Everything else is unapproved.—31:34-41, pp.1882-3

…There may be flaw in the copper put in fire but due to its contact fire does not fade.  If impure things are consigned to fire they do not make the fire impure.  Some impure things become pure due to their contact with fire.  Similarly Siva does not become impure due to the contact with the Atmans that are to be purified.(44-45)  The Atman alone is purified through the contact with Siva.  If the iron-rod is put in the fire and heated, the burning is that of the fire, not of the iron-rod.(46)  The prosperity, glory etc. of the Murtyatmans is really that of lord Siva and not of the Atmans.  It is the fire, not the fuel, that blazes upwards.(47)  The state of being the coal belongs to the wood and not to the fire.  Similarly Sivatva is imposed on wood, stone and clay. (48)—31:44-48, p.1883

…The sun spreads his rays on all the lotuses impartially.  But all the flowers do not bloom simultaneously; they do so in accordance with their innate nature.(55).  Even the innate nature of the entities is the cause of what is destined to be.  The innate nature does not transform that what perishes.  The contact with fire melts only gold and not the coal.  Siva liberates those whose ignorance is ripe and not the others.(56-57)—31:55-57, p.1884

            Siva the blesser is innately pure but the Atmans (individual souls) are naturally impure.(59)  Otherwise how is it that they invariably undergo worldly existence and do not merge into Siva?  Being infested by Karman and Maya is called worldly existence by the learned.(60)—31:59-60, p.1884

            The medicine for this ailment [worldly existence] is the perfect knowledge of Siva and nothing else.  The physician is the lord Siva himself who heals the sufferer.(81)  In this regard no doubt need be entertained—“Siva can liberate the souls without subjecting them to misery.  Why does he then subject them to misery?”(82)  It is certain that the entire worldly existence is misery itself.  How can misery be non-misery?  The innate nature cannot be otherwise.(83)  A patient does not become non-patient merely because the physician administers medicine.  The physician redeems the patient from the sickness through the medicines.(84)  Similarly, through the administration of the medicine in the form of his Ajna, Siva liberates the souls from misery-—he souls innately dirty and innately miserable.(85)  This inequality like the physician is not the cause of the ailment.  So Siva is the cause of worldly existence need not be a symbol of defect.(86)  When misery is innately acquired how can Siva be its cause?  The dirt is inborn in men.  It is that which makes them undergo the sufferings of worldly existence.(87)  The dirt which is the cause of worldly existence, the insentient Maya, et., cannot function by itself without the proximity of Siva.(88)  The wise say just as the magnetic stone causes the movement of the iron filings by its mere proximity, so also Siva causes the movement of the world.(89)—31:81-89, p.1886

            Knowledge is of two types: indirect and direct.  They say that the former is unsteady and the latter is stable.(98)  What is acquired by reasoning and instructions is the indirect knowledge.  The direct knowledge results from the practice of rites.(99)  Coming to the conclusion that salvation is not possible without direct knowledge, strive assiduously for the acquisition of practice.(100) (31:98-100).…What is termed excellent practice is the great cult of Siva wherein Siva the bestower of salvation is directly perceived.(32:2) (p.1887)  It is fivefold divided into five sections, holy rites, penance, japa, meditation and knowledge.—31:98-100 & 32:2-3,pp.1887-8

            The two Dharmas the higher and secondary are mentioned in the Vedas.  In the matter of Dharma the Vedas constitute the final authority for us.(5)  The higher dharma upto the practice of Yoga is mentioned in the Vedantic section of the Vedas.  The secondary Dharma is mentioned in the Karmakaanda section of the same.(6)—32:5-6, p.1888

            The Saiva aagama is of two varieties: Srauta and Asrauta.  The Srauta consists of condensed Vedic texts; the other one consists of independent texts but well consecrated.—32:11, p.1888

            The explanation of the word Rudra:- ‘Rud’ means misery and ‘Draavayati’ means ‘routs’.  Since the lord quells our misery he is called Rudra….(36)  Siva pervades all living beings, the principles and elements.  He is wakefully present in the bodies and presides over them.  Hence he is called Visnu.(37)  Siva is the progenitor of the souls that have attained the status of fathers.  He is therefore called the grandfather.(38)—32:36-38, p.1890

 …A performer of the rite shall not commit any misdeed.  If inadvertently he does commit, he shall consider its seriousness or otherwise and perform adequate expiatory rites in the form of worship, sacrifice, Japas etc.  Till the conclusion of the Vrata he shall not repeat the mistake.—33:69-70, p.1897

            Everything is the result of Siva’s grace and not that of any other lord.  Those who are devoted to other lords wander in distress.—34:24, p.1901

VAAYAVIIYASAMHITAA, Section II,

            The letter “A” is the Rgveda; “U” is the Yajurveda; “M” is the Saamaveda and the Naada is the Atharvaveda.(27)  The letter “A” is the great Biija, Rajas and the creator, the four-faced lord.  The letter “U” is Prakrti, the womb, Sattva and the protector Visnu.(28)  The letter “M” is Purusa, the seed, the Tamas and the annihilator Rudra.  Naada is the great Purusa, Isa, Siva, devoid of Gunas and activities.(29)  Pranava expresses everything through the three Maatraas in three ways and indicates Sivaatman through half a Maatraa.—6:27-30, p.1931

            Siva-Sakti shall be distinguished from the Prakrti of the Saankhya system.  The Sankhya conceives Prakrti as the twentyfourth principle Sakti in the present context is identical with Siva—the 27^th principle (Linga p.1.71) and pervades all the Tattvas including Jiva and Isvara.—notes, 249, p.1932

            Service with or without the ancillaries is called devotion.  It is threefold due to the three means of mind speech and body.(34)  The meditation on Siva’’ form is mental service.  Repetition of mantras is verbal service.  The rites of worship constitute th physical service.(35)  This threefold service is called the holy rite of Siva.  It is of five kinds as explained by Siva the great Atman.(36)  In brief they are penance, holy rites, repetition of mantras, meditation and knowledge….(37)—7:34-37, p.1934

            The principle of evolution that the effect before its manifestation existed in the invisible form in its cause is the main doctrine of the Saankhya system.  In the present context SP. Is influenced by this thought.—notes, 250, p.1935

            I cannot be enticed either by holy rites or penance or Japas or postures or knowledge or by any other means except faith.—10:15, p.1941

            O goddess, my eternal Dharma is fourfold: Jnaana, Kriyaa, Caryaa and Yoga.(30)  Jnaana is the knowledge of Pasu, Paasa and Pati.  Kriyaa is the purificatory rite in regard to the six paths under the instruction of the preceptor.(31)  Caryaa is the practical application of the holy rites such as my worship and the duties of the different castes and stages I life as prescribed by me.(32)  Yoga is the fixation of the mind in me, along the path indicated by me, restraining other activities.(33)—10:30-33, p.1943

            One is not subjected to bondage merely by the performance of rites.  If the rites are performed with desire for the fruits thereof it results in bondage.  Hence one shall abandon the fruits of actions.(42)  O beloved, at the outset the devotee shall worship me externally by means of Karmayajna.  Then he shall resort to the path of knowledge.  Afterwards he shall practise Yoga.(43)—10:42-43, p.1944

            Japa is the repetition of either the five-syllabled mantra or the Pranava or the Rudraadhyaaya humn and not the study of the Vedas.(53) (p.1944)  Meditation is the pondering over my form and not the trances of the soul.  Jnaana is the knowledge of my Aagamas and not the understanding of other topics.(54)—10:53-54, pp.1944-5

            The internal worship is hundred times more excellent than the external one in view of the absence of flaws seen and their intermixture avoided.(56)  Purity too is the internal one.  External purity is not enough.  A man though physically pure is not pure if he is devoid of inner purity.(57)  O gentle lady, the adorative service whether external or internal shall be attended with devotion.  If devoid of devotion, it is the cause of deceit.(58)  I am content and pure.  What shall be done unto me by men?  Externally or internally only devotion is taken into consideration by me.(59)  That activity the soul of which is devotion, O gentle lady, is my eternal Dharma.  It shall be performed without yearning for the fruit thereof mentally, verbally and physically.(60)  O goddess, resorting to me with the fruit in view is easily feasible since the seeker of the fruit can abandon me in case there is no desired fruit.(61)  O pious lady, I ma the bestower of fruits in accordance with the extent of devotion even to him who, though seeking fruits, keeps his mind well established in me.(62)  Those devotees are dearer to me whose minds are attached to me without reference to fruits but who may later on solicit for favours.(63)  Dearer unto me are those who resort to me with abject helplessness, unmindful of fruition or otherwise due to the impressions of previous actions.(65)  Verily, they do not acquire any further gain than acquiring me.  O goddess, my gain too is nothing else but acquiring them into my fold.(65)  Their piety dedicated unto me due to my blessing is compelled to bestow the fruit on them, the fruit being the great beatitude.(66)—10:56-66, p.1945

…A master of four Vedas is not dearer to me than a Caandaala devoted to me.  Things can be given to an dtaken from him.  He shall be worshipped like me.  I am not lost to him nor is he lost to me who offers unto me with devotion, even a leaf, a flower, a fruit or mere water.—10:71-72, p.1946

            Here the use of the word ‘Meleccha’ is important.  It signifies the proselytizing attempts of the Saivite Aacaryas to induce the laity to their fold.—notes 256, p.1946

            Teaching, presiding over sacrifices and acceptance of monetary gifts are not prescribed by me for the Ksatriya and the Vaisya class.—11:12, p.1947

            The duty prescribed for women is service to their own husbands.  Nothing else is an eternal Dharma for them.  O good woman, if the husband directs her she can worship me.—11:19, p.1947-8

            This succinct account contains the six topics, viz., Jnaana, Jneya, Anustheya, Adhikaara, Saadhana and Saadhya.(46)  Jnaana is the knowledge acquired from the preceptor.  Jneya is the Paasa, Pasu and Pati.  The Anustheya is the worship of the Linga.  It is the devotee who is authorised.  Saadhana is Siva’s mantra and Saadhya is the equality with Siva.  If one has the knowledge of the epitome of the six topics one has attained omniscience.—11:46-48, p.1950

            If for more virtue one is interested in the inner and not in the external working, the noble soul need not perform the external worship.(50)  O Krsna, neither within nor without has he ever any duty, he who is contented with the nectar of knowledge and who has identified his Aatman with Siva by means of his devotion.(51)  The devotee shall eschew in order the external and internal worships.  Through Jnaana he shall see the Jneya and then eschew the Jnaana also.( 52)  If the mind is not concentrated on Siva, of what avail is the rite even when performed?  If the mind is concentrated, of what avail is the rite duly performed?(53)  Hence one shall fix the mind in Siva by some means or other without performing the rites or performing them internally or externally in order.(54)—11:50-54, p.1950

…If the lord of the universe had not been in existence, the whole universe would have been gloomy, since the Prakrti is insentient and the Purusa is ignorant.  Pradhaana, the atom etc. are insentient.  They never function as the makers themselves without an intelligent cause….—12:13-14, p.1952

            A rosary containing thirty beads of Rudraaksa for Japa bestows wealth, containing twentyseven beads yields nourishment, containing twentyfive beads bestows salvation, containing fifteen beads bestows the fruits of black magic.(37-38)  The thumb used in counting the number bestows salvation.  The index finger destroys enemies.  The middle finger bestows wealth.  The ring finger brings about calmness and peace.(39)  If there are hundred and eight beads that rosary is the most excellent.  If it has hundred beads it is excellent.  If it has fifty beads it is the middling.  With fiftyfour beads it is good.  The Japa shall be performed with these different rosaries.  They must not be exhibited to anyone.(40-41)—14:37–41, p.1961-62

            The consecration is so called because thereby the devotee is authorised in a splendid manner.  It is the mode of purifying the six paths.(4)  The same Samskara is called initiation because thereby the perfect knowledge is imparted and the bondage of Paasa is quelled.—15:4-5, p.1965

            The teacher shall test the brahmin disciple for a year, the ksatriya for two years and the vaisya for three years.(56)  He shall test the disciples, with commands to give up life and wealth or by engaging the superior devotees in mean tasks and the inferior ones in noble tasks.(57)—15:56-57, p.1969

            Women by themselves are not authorised in Saivite consecration.  If they are devoted to the lord they can be consecrated at the instance of their husbands.(62)  A widow can be consecrated with the permission of her sons; a virgin with the permission of her father.  The purificatory rite for the pathways is not prescribed for Sudra men, particularly the fallen ones and the intercastes….(63-64)—15:62-64, p.1970

…The girl who is authorised in Saivite rites by her father shall be given in marriage only to a devotee of Siva and not to a non-devotee.  If inadvertently she is given in marriage to a non-devotee she shall try to convince her husband about the Saivite faith.  If she is unable to do so she shall leave him off and perform holy rites mentally.—15:66-67, p.1970

…In view of the weightiness of Siva’s behest, the woman engaged in Saivite virtue does not incur sin as she has no choice of freedom.—15:70, p.1970

            Worshipping the lord of the gods again and performing the Aacamana the preceptor shall perform Homa duly and uplift the disciple from his caste.  If he is a vaisya he is first lifted into a ksatriya.  Then performing these rites the preceptor shall lift him into a brahmin.(45-46)  If the disciple is a ksatriya he is first raised into a brahmin and then to the form of Rudra.  If the disciple is a brahmin he is raised into the form of Rudra.—16:45-47, p.1974

            The six paths are Kalaa, Tattva, Bhuvana, Varna, Pada and Mantra in brief.—17:2, p.1977

            Neither a Brahmacaarin nor an ascetic nor a widow shall take bath with the scented soaps.  They shall not use tooth-brush twig for cleaning the teeth.—21:8, p.1991

            Nyaasa is an assignment of the various parts of the body to the deity.  It is usually accopmanied with prayer and corresponding gesticulation.  This forms an essential part of Karma-Yajna.—notes, 278, p.1995

            Just as the persons working outside the palace are seen not enjoying much of the benefits within the royal palace so also the Karmins.  To those who meditate the subtle body of Isvara becomes visible.  But to the Karmins, only the clay, wood etc. are visible.  Hence those who are devoted to Dhyaanayajna do not accept deities in the form of stone and clay, since they know the reality of Siva.-—22:53-55, p.1998

…Even if the wealth is illegitimately acquired he does not incur sin or hindrance if he worships Siva with devotion since the lord is subservient to piety.(48)  If one worships without devotion even with legitimately earned wealth he does not derive the benefit thereof.  Devotion alone is the main concern.(49)—25:48-49, p.2010

            O Krsna, a low born, a base or a fool, or a fallen man, if he resorts to Siva is worthy of being worshipped by the gods and Asuras.—25:63, p.2011

            The verse is indicative of the proselytizing attempts of the Saivite Aacaaryas to allure the laity to their fold….—notes 286, p.2011

            In the Aavarana-worship Siva is the principal deity to be worshipped.  The attendant deities of different regions—celestial, atmospheric, ethereal or neither, along with the incarnations of Visnu—Matsya etc. are also worshipped, Buddha is conspicuous by absence.  The worship of the deities of heterogeneous traits indicates the cosmopolitan and proselytizing nature of this purana.—notes 292, p.2031

            Articles intended for the enjoyment of pleasures shall be excellent ones.  The devotee shall not be stingy in spending money for this if he is fairly well to do.(82)  Good men say that the Kaamya rites of the stingy and the stubborn, the indifferent and the defaulter in some items do not yield the benefits.(83) (p.2032)  Hence if he wishes for the achievement of proper benefits he shall perform the Kaamya rites attending to al the items scrupulously ad avoiding indifference.(84)—30:8-84, pp.2032-3

            Still none shall perform this rite for trival benefits.  A man praying for a small help from a great man demeans himself.—30:95, p.2033

[Visnu said]  O lord, I do not have the power of eulogising you in the manner befitting your greatness.  On the other hand if the devotees keep quiet in front of the lord it is merely a transgression of virtue.—35:65, p.2063

            All other activities are restrained and the mind is kept steady in Siva.  This is succinctly called Yoga.  It is of five types: Mantrayoga, Sparsayoga, Bhaavayoga, Abhaavayoga and Mahaayoga which is greater than everything.(6-7)   The concentration of the mind without disturbances, on the expressed meaning of the mantra along with the practice of the mantra is mantrayoga.(8)  Coupld with Praanaayama the same is called sparsayoga.  Without the contact of Mantra, it is Bhaavayoga.(9)  Wherein the universe with all its parts is meditated upon it is called Abhaavayoga since in that the existent object is not seetn.(10)  Wherein the nature of Siva is contemplated without any conditioning or restricting factor, the concentration of the mind on Siva is called Mahaayoga.(11)—37:6-11, p.2071

…Yama is the observance of restraints such as non-violence, non-stealing, abstention from sexual intercourse and non-acceptance of monetary gifts.  The five constitute the subdivisions of Yama.(18)  Niyama is the positive curb or restraint with the following five subdivisions—purity, contentment, penance, japa and attentiveness.(19) Aasana is the Yogic pose and is of eight types such (p.2071) as Svastika, Padma, Ardhendu, Viira, Yoga, Prasaadhita, Paryanka and Yathesta.(20)  Praana is the vital breath in the body.  Aayaama is checking.  Hence Praanaayama means checking or restraining the breath.  It is of three forms—Recaka, Puuraka and Kumbhaka.(21)  One of the nostrils is pressed with the finger and the air from the belly is let out through the other.  This is Recaka (Exhaling).(22)  Then through the other nostril the external air is inhaled and the body is filled up like the bellows.  It is Puuraka (Inhaling)(23)  He does not breathe out the internal or breathe in the external air.  He remains steady like the filled-up jar.  It is called Kumbhaka (Retention)(24)  The three, Recaka etc. shall not be done hurriedly or slowly.  The practiser of Yoga shall adopt the gradually with restraint.(25)—37:18-25, p.  2071-2,

            The vital breaths of the body can be conquered through the mastery over Praana.  The vita breaths are Praana, Apaana, Samaana, Udaana, Vyaana, Naaga, Juurma, Krkara, Devadatta and Dhananjaya….—37:35-36, p.2073

            The total withdrawal of the sense-organs operating in their respective objects is called Pratyaahaara….—37:45, p.2074

…what is called Dhaaranaa is the fixation of the mind is a spot….—37:48, p.2074

            The root ‘Dhyai’ means to contemplate.  Frequent contemplation of Siva iwht an unconfounded mind is called Dhyaana.  It is a series of visions in the mind that is fixed on the object of meditation to the exclusion of other visions…–37:51, p.2074

            The knower of Yoga shall practise Yoga with the knowledge of four things—the meditator, the meditation, the object of meditation and the benefit of meditation.—37:57, p.074

            Dhaaranaa extends upto the twelve-petalled lotus of the heart.  Dhyaana is the fixation of the Dhaaranaa in the twelve-petalled lotus.  When Dhyaana extends to the twelve-petalled lotus it is called Samaadhi.(60)  Samaadhi is the final state of the Yoga.  Through Samaadhi, the lustre of intellect begins to function.(61)  In Samaadhi, the vision is steady like the calm ocean, the form vanishes but the vision persists.(62)—37:60-6, p.2075

            There are ten obstacles in the path of those who practise Yoga:-Idleness, acute ailments, blunder, doubtfulness about the spot, unsteady mind, lack of faith, illusions, miseries, dejectedness and indulgence in sensual objects.—38:1-2, p.2075

[the place to perform Yoga]….shall not be the cremation ground, monastery….—38:49, p.2079

            Philosophers say that there is not Nirvisaya meditation.  They told that a series of intellectual vision is called meditation.(5)  But the intellectual vision by itself without an object shall also function.  Therefore the fact is—the Savisaya meditation is on the lord who is conceived as brilliant as the sun.  The meditation on the subtle form is Nirvisaya.  Savisaya meditation has a definite form in view.  Meditation of the formless is the Nirvisaya meditation.  The two are called Nirbiija and Sabiija also.  Hence the practier shall at the outset perform the Savisaya or Sabiija meditation and in the end perform Nirbiija or Nirvisaya meditation.—39:5-9, p.2082

            No holy centre is so efficacious as meditation; no penance, no sacrifice is equal to it.  Hence one shall perform meditation strenuously.(28)  Yogins do not resort to holy centres full of waters nor to deities made of stone or clay because they have belief only in their Aatmans.(29)  Just as the gross form of the lord fashioned out of clay or wood is observed by the non-yogins so also his subtle form can be perceived by the Yogins.(30)  Just as in the Royal household, the interior officials not the workers outside are the favourites of kings so also those who are engaged in inner meditation are the favourites of lord Siva and not those who perform holy rites.(31)—39:28-31, p.2083

            Or seeing evil portents and realising death as imminent the Yogin engaged in the practice of Yoga shall resort to a Saivite holy centre or temple.(47)  If he has courage enough he shall abandon his life there voluntarily even without ailments.(48)  He who voluntarily forsakes his life as prescribed in Saivite scriptures, by observing fast, or by consigning his body to Siva-fire, or by plunging into Saivite holy rivers, shall immediately be liberated.(49-40)….. Since voluntary death by means of fasts etc. is sought with a mind full of confidence and devotion, they say that this death is commendable.(52)-—9:47-50 & 52, p.2085

….Only a devotee of Siva shall inherit his wealth.  If his children are not initiated in Saivite cult the wealth shall be handed over to Siva.  No child shall take it.—39:60, p.2086

            [Sivapurana] It shall not be mentioned to … one who is not a devotee of Siva…. (44) (p.2092) On hearing this once, the sins are reduced to ashes.  A non-devotee attains devotion and a devotee attains more devotion.—41:44-45, pp.2092-3 [How a non-devotee to whom this Purana shall not be mentioned would become a devotee?—DB]

Mistakes in Vol I. Part I

1) Each Manvantara comprises 4,32,00 human years…–p. xv

            –I think it should be 4, 32, 0000 human years.  Cf. P.V. Kane, History of Dharmasastras, Vol. III, pp. 890-1

2) Page 104, vs. 101-102—‘The world bhaga means…’—it should be ‘The word…’

3) page 187, v.18—‘accepted the cause…’—it should be ‘curse’.

4) page 260 v.3-7—‘priests officiatiug in sacrifices.’—it should be ‘officiating’

5) page 318 v.43—‘Meditate upon Siva with…’—it should be ‘Sivaa’ (denoting Parvati)

6) page 319 v.56—‘But Siva is..’—it should be ‘Sivaa’ (denoting Parvati)

7) page 325 v.9 notes number 253 is not mention next to ‘Yama’ as Yama²⁵³

8) page 335, v.36 notes number 257 in not mention next to Durgaa as Durga²⁵⁷

9) page 338 v. 23—‘Rudra with Brhati flohers’.—it should be ‘flowers’

10) page 372 v.44—‘ he instructed Siva in..’—it should be ‘Sivaa’ long a (denoting Parvati)

11) page 377 v. 45 ‘Menakaa²⁸¹ and others…’—it should be ‘Menakaa²⁸²…’

12) page 377 v.48 ‘city of Kubera?²⁸²—it should be ‘Kubera?²⁸³

13) page 383 notes 290—Manu and are applicable…’—it should be ‘Manu are applicable’.

14) page 404 v.51—‘of his ilk  have…’—it should be ‘of his like…’

15) page 405 v.3—‘thus gaily sportive³¹⁰’—this 310 number should be at ‘of Rohini³¹⁰’

16) page 422 v.22 –powerful Virabhadra²¹⁹’…–it should be Virabhadra³¹⁹…

17) page 426 v.9—‘divine Kalpa³²⁴…’—but this number 324 should be at vs.11-12 at ‘nine Durgas³²⁴ Viz:–…’

18) page 443 v.38—‘…from torpidity. ³²⁸—but no notes is given under the page for this note 328

19) page 444 v. 50—‘infuriated Virabhadra³²⁹ with…’—but this reference number 329 should be in v.53 at ‘Manibhadra³²⁹’

20) page 449 v. 37—‘…penance repeating³³² ..’—but this number should at in v.38 at the end ‘of great death³³²’.

Volume 2, Part II

21 page475, v.1 notes number 1 is not mention in the text as—Himaacala¹

22 page 482, v.9 notes number 6 is not mentioned in the text as—Nandana⁶

23 page 55 v.8 ‘I it appeals to Menaa’—typing mistake ‘It appeals to Menaa’

24 page 562—the notes ‘Prajapatis are the ten lords….’ Should be on page 561 for the vs.20-

• Then notes number 33 on page 561 will become 34.

25. page 608, v.6 ‘Hences she does not’—‘Hence she does not…’

26. page 754, v.7 notes number 158 is not mentioned in the text.

27. page 759, notes 160—Kumuda slew Pralamba—Kumaara slew Pralamba

28. page 785, v.24—none could stand before Siva—it should be ‘Sivaa’ for Parvati.

29. page 828, v.28—‘heaven and bell here itself’—‘heaven and hell here itself…’

30 page 844, v.18 notes number 195 is not mentioned –asPaasupata¹⁹⁵

31 page 846 notes number 196 is not mentioned—as (The burning of the Tripuras) ¹⁹⁶

32 page 847 ,notes 197—‘the five deities are the son, Ganesa…–it should be ‘Sun, Ganesa..’

33 page 901, v. 17—‘in battle is preferrable’.—‘preferable’.

34. page 908, notes 230 should be 231 and 231 should be 230

35. page 1021, notes 12, ‘..the two rivers Barnaa and Asi’.—‘Varnaa and Asi’

36. page 1028, notes 32—‘at first only seven Maatrs were…’—‘Six Maatras’

37. page 1029, notes 321 should be on page 1030

Volume III, Part III

38. page 1100 v.37  ‘menifested’—manifested

39. page 1116 notes 32 belongs to verse 35 and not to 38

40. page 1147, notes 56 is missing in the text.  It should be at the end of ‘Bhava’⁵⁶

• page 1196. V.15—‘I am going so kill’—‘I am going to kill’
• page 1207 v.19 ‘by Visnu aud others’—and others’
• page 1214, v.24 ‘the details of my wife’—‘of my life’
• page 1223, v. ‘They performed Astanga salvation on’—salutation?
• page 1229, v.8 ‘by Draupadi Draupadi’—Draupadi is repeated twice
• page 1263, notes ‘Behar’—it should be ‘Bihar’
• page 1285, notes 133, ‘in the Kanara District’—Kanada District
• page 1289, vs. 26 & 29, ‘traveller’—traveler.
• Page 1290, v. 35, ‘she had keept’—‘kept’
• Page 1295, v.10, notes number 134 should be on ‘sage Misra¹³⁴’.
• Page 1307, v.75, ‘the Batukas alone’—‘Vatukas alone’
• Page 1323, v.65, ‘Weal unto ye’—Well unto ye’?
• Page 1347, v. 43-44, ‘Kriyamaana’—‘Kriiyamanaa’ [long ‘i’]
• Page 1349, v.5, ‘be a water,’—be any water’?
• Page 1372 ‘topsyturvy ‘—topsy-turvy’
• Page 1377, notes 163 belongs to which verse?
• Page 1414, v.5, notes 185 should be at on ‘Sarvasattvaavalambana’¹⁸⁵.
• Page 1420, v.38, notes 184 it should be 189 but if it is for notes 189 on the same page then to which it belongs as Virajaagama is not in page 1420
• Page 1426, notes 192 belongs to which verse?
• Page 1433, vs.31-34, ‘an undgrateful person’—‘ungrateful’
• Page 1445, v.10, ‘The individnal soul’—‘individual’
• Page 1471, notes 226 not mentioned in the text at the end of verse 3.
• Page 1476, v.11, adoption of ther’—‘their’

VOL 4; Part IV

• p.vii, paragraph one last line—interprize –should be ‘enterprise’
• p.1587, notes 20—to which verse this notes belongs?
• P.1587,  the notes ‘Maruts are so….’ belongs to page 1588 as notes to v.13
• P.1595, v.15 ‘Yam could not hear that’.—‘not bear that’
• P.1628 v. 21 ‘As the sage addressed her thus’—it should be ‘As the girl addressed the sage thus’
• P.1630 notes 58, the Madras Presidency.—The book was published in 1970 and that time there was no ‘Madras Presidency’ but Madras State.
• P. 1666, v.42—The gods said:–I think it should be ‘The goddess said:-
• P. 1670, notes 96, ‘in the south Arcot is not clear’.—‘in the south Arcot in Tamilnadu is not clear.
• P.1678, v.10-11, notes number 103 is not mention at the end of ‘the five-fold¹⁰³ duties’.
• P. 1678, notes 92.  It is 103 and not 92.  ‘an’ after ‘tirobhava’ should be ‘and’
• P.171, notes 135 ‘flows in the North Arcot district near Kaalahasti mountain’—if this North Arcot district belongs to Tamilnadu there is no mountain and river with these names.  When districts are mentioned Sates also should be mentioned.
• P.1734, v. 1 ‘O good-faced lady’…–The conversation is between Vamadeva and Subrahmanya.  Then how the sage becomes lady here?
• P. 1762, v.23, ‘It has three eyes.’—‘He has three eyes.’
• P. 1792, v.52, ‘delu d’—deluded’
• P.1825, v.35, ‘death aud who have’—death and who have’
• P.1848 & 1855, v. 23 & 40, Visnu’ the diatric marks .(dots) are missing under ‘sn’
• P.1850&51, v.50 &69 , Gana—the diatric mark .(dot) is missing under ‘n’.
• P.1882, v. 41, ‘He wno neglects’—He who neglects’
• P.1897, v.71, ‘with her wealth’—with his wealth.
• P.1924,  v.61 ‘Lord Sivaa’—Lord Siva’—the long ‘a’ should be short ‘a’ for Siva.
• P.1939, notes no.251 is not mentioned at the end of ‘Pancasikha²⁵¹ in vs.8-20
• P.1949, v. 38 ‘Just as anir on piece’—an iron piece.
• P.2001, notes 280,  ‘for supping’—for sipping.
• P. 2011, v. 60, ‘men of that ilk worship’—men of ill worship.
• P. 2014, v.1-2, ‘shall be taken ih an iron’—in an iron’
• P.2034, v. 1, ‘along the pa h of five’—the path of
• P.2057, v. 20, ‘o saying he hit’—on saying he hit
• P. 075, vs.1-2, ‘in sensual objecs’.—sensual objects