Makut Agama - Kriya Pada and Charya Pada

Research Publications Series - 10
•
- - - -
KRIYAPADA & CARYAPADA
•
English Translation and Notes
by
Dr. Rama Ghose
Reader in Philosophy
Arya Mahila Degree College, Varanasi
Sanskrit Text Edited by

Pt. Vrajavallabha Dwivedi
Director, Shaiva Bharati Shodha Pratishthanam
SHAIVA BHARATI SHODHA PRATISHTHANAM

D. 35/77, Jangamawadimath, Varanasi- 221 001
Courtesy: Shri Tarun Dwivedi, Surviving Son of Late Vraj Vallabh Dwivediji (15 Jul 1926 - 17 Feb 2012)
Pitblisli ed hv :
SHAIVA BHAR~TI SHODHA PRATISHTHANAM
D. 35/77, Jangamawadunath
Varana.<\i - 221 00 l
© Shaiva Bharati Shodha Pratishthanam
fir~t publi~hcd 1996
This puhhc.llto n ts parliallv li nanccd h} \1 r~ . C. U. Uma Dcvi and

Mr. C . Uma Shank.tr, Vijayanagar, Banga lorc.
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DEDICATION
'
.... , I £T_
-
This gem of Agama is dedicated to the noble soul,
the 85th pontiff of the Kasi Visvaradhya Jnanashnhasana,
~ ~
Late Sri 1008 Jagadguru Visvc5vara Sivacarya Mahaswamiji.
-----
~~--~-------------------------------------- .........
CONTENTS
Page
••
Blessings vu
•
Introduction Xl
Part - I Kriyapada
1. Sambhavavrata : Glory and importance 1

-
2. Ahnik : Method and procedure 5
3. Worship : Method and.procedure 16
4. Worship : Accessories 20
5. Invocation : Method and procedure 30
Part - ll Caryapada
I . Last rites : Sambhava-devotee 36

2 . Utkannru:ta : Duties and procedures 42
3. Samadbi : Prior preparations and rituals 50
4. Samadbi : Process and procedure 54
5 . Installation of Linga : Procedure 58
6. Last rites (eleventh day) : Rites and rituals 64
7. Last rites (twelfth day) : Rites and rituals 69
8. Prakimaka: Procedure
•
74
9. Pratyabdik : Procedure 80
10. Purification: Process and procedure 91
Index of half verses 98
Bibliography 112
Index 115
Founder of Shaiva Bharati Shodha Pratishthanan1
Shri Kashi Vishwaradhya Jnanasimhasanadhishwar

Shri 1008 Jagadguru Dr. Chandrashekhar
Shivacharya 1\-lahaswamiji
Bl jESSINGS
,
God Siva revealed four vedas-Rk. YaJU~I. Siima. Atlzarva and twenty
-
eight Agamas by his five faces namely Sadyojata. Vfunadeva. Aghord,
-
Tatpuru~a and !Sana respectn ely for the welfare of mankind. There arc
,
twenty eight Saivagamas right from theKiimika to Vatu/a, each divided
into four parts viz. jiianapada, kriyapada. yogapada and caryapad:L
These aforesaid Nigamagamas are the main sources of the religious
philosophy of the 'Sanatana dharma' . The ardent followers of this
eternal religion attam the summumbonum of life. by adhcrmg to the
paths directed by the Agamas and Nigamas.
- ,
Since Nigama and Agama are emanated ,
from the God Siva, can
never be contradtctoi}. Sn Nllakan!ha St\ acarya. m the fina verse of
his book K riyiisara supports the vtew -
q{flHifq'6c:;:l\qt: f~lcO'dil Rllq!Jiql: I
~e41fQG\flH4~ fq{)'ti: qf{Cfi("Qlcl II
•••
Vlll Maku~agama
,
The religious rites and duties of the Saivas and Vlra.Saivas
propounded in the former part and the later part of the twenty eight
Saivagamas respectively have been indicated in the following verse of
"
the Siddhanta Sikhiimani-
•
f~;.<;:l'*ll@ l4~1d~ CfiiMCfilil ~lqlfe!:d I

R~~~=a{ ~ ~l{iJCfl4d 1WL II
Five great teachers namely Sri Re~mka, Sri Daruka, Sri
Ghantakama,
• •
Sri Dhenukarna •
and Sri Visvakarnahave
•
established the
doctrine
,
of the \frra.Saiva philosophy ,
which is propounded by the God
Siva Himself in the later portion of Saivagamas. The aforesaid sages
preached this revelation to the eminent r~is as per the will of the Lord
,
Siva.
,
Those teachings are compiled in
,
the scriptures like Siddhiinta
Sikhiimar;,i etc. Thus, the utterances of Siva as the \frra.Saiva philosophy
have been instituted in the world by the five great saints. Therefore,
these five illustrious preachers are regarded as the founders of the
religion of \frra.Saivism.
,
It is a matter of regret that the age old scriptures of Saivagamas
have become rare now-a-days.,
With a view to rediscovering and
publishing the obscured Saivagamas, a research Institute namely
'Saiva Bharati Shodha Pratishthanam' was founded in 1993 in the
-
famous 'Sri Jangamawadimath', Varanasi. Four Agamas viz.
Candrajfianagama, Suk~miigama, Maku;agama and Kiirar;,iigama,
with their Hindi translations have already been published from the
Research Institute on the occasion of the Mabasivaratri in 1994.
The Parame&variigama (with Hindi translation) edited by Pt.
Vrajavallabha Dwivedi, the Director of the Institute and the
Candrajftanagama rendered into English by Dr. Rama Ghose along
,
with some other books on Saivism by the learned scholars were
published by the Research Institute in 1995.
I feel immense pleasure in dedicating to the learned scholars the
Maku~gama and S~magama (with Engligh translations), Isa and
-
Kena Upani~ads (with Hindi translations of \frra.Saiva commentary),
Sakti Visi~~advaita Tattvatraya Vimarsa and Stddhanta Prakasika, in
1996.
.
Blessings IX
To translate the ancient literature of Saivagmnas into the

international language like English along with the Indian languages is
one of the aims of our Institute. This will also facilitate the study and
-
practice of Agamic princtples for the Western scholars \Vtth a view to
fulfil this aim Dr. Rama Ghose, Reader. Deptt. of Phtlosophy, Arya
Mahila Mahavidyalaya, V aranasi, has made a laudable effort in rendering
a faithful English translation of Candrajiianfigama and Maku.tfigama
in a luctd language. Dr. Rama Ghose possesses an immense regard for
;
and a deep inclination to theSaivasiddhanta as well as the Vira§aivism.

She is a sincere scholar and has made a deep study of Siddhiinta
"
Stkhfima~li and Anubhava Sutra for the last six years and aspires to write
commentaries on those scriptures.
The Astavarana
•
and Pafidicara advocated in the Virasaiva
philosophy have been aptly propounded in the kriyapada and caryapada
of Candrajiifinligama. Adherence to these disciplines is essential for all
the devotees of v-rra.Saiva religion. Guru, Liilga, Jangama, Padodaka,
Prasada, Vibhuti, Rudr~a and Mantra are eightfold protectors from
the six types of enem1es such as lust, anger etc. That is the reason why
they are named as sheaths (avara.r;tas). Five 'Acaras' such as Lingacara,
Sadadira. Sivacara, Gtu;1acara and Bhrityacara are the means for the
external and mternal purification of the Sadhaka. Thus, purified, the
devotee attains the state of Liilgailga-Samarasya after ascending the
stages of the ~a~asthalas.
3'fli!H ~ ~Cf~'l'"iC1~Hilf ttl~~ I
3'ffill\~'1: ~ ~ cqqfC'f f~f;oe:d: II
Therefore, according to Siddhcmta Sikhama!J.i, one who does not
practice these fivefold 'Acaras' can never be venerated by the people
even if he attruns great scholarships. Because of this reason Paficacara
has been accorded the utmost importance in Vira5aiva religion. It has
been dealt wtth m detail in Candrajiiiinagama. Thts scripture can play
a very important role in establishing peace and tranquility m the world
after eliminating the opposite forces aroused as a consequence of the
non-prevalence of the Paiicacaras.
v-rrasaivagamas believe in the integration of knowledge and
action (~fR-q;lf-ff~Qtll~) as the means for the attaimnent of liberation.
I have already described this subject in detail in my book namely
X Mnkutagama
'Siddhiinta Stkhnmm_u Samlk.~ii ·.

In the Knyapada of Maku{nxama,
,
Sambhava\ r.tta .•tl\o named a.s 'Strovrata · h.ts been enunc1atcd a~ the
supreme
,
me:tn\ to ltheration. Her~. the rcgulru duties of the observer of
Sambhavavrat.l, three kinds ot worships along with the proces\ of
drawing the maJ_l(_lala.s have been narrated Ill detail. Perfonn.mce of
worship Oil the m~u~qa]as dr,l\\n ciS per the preset ,
ibcd procedure. lS
rarely observed now-a-days. Almost all the Sat\ agam,ts, as well c.LS
Vai(\nava and B.atddha Tantt·as have fully described the procedures and
significance ot the various mar_1~ala.s and their rituahstic application in
the worships. The special features of the 'Paiicasutra' linga, the rites of
Sannidhanam, Avagun~hanam, Sak.alikaral)a. Amrttkarar~a etc. lMve
also been nc.uT..tted .L<\ the inevitable processes of worsh1p. The glory of
'Pr..tsad', one of the ctght protccti\e ..1ura i.e. A~~avarar_1a, has been
advocated tn the present scripture. .
Therefore, I have no doubt in my mind that this transl,ttion
rendered by Dr. Rama Ghose wtll be very useful for the study of thi(\
Agama both by the Oncntal and \Vestem scholar<\
I wish her to achieve success and recognition in the field of
religiuu~ liter~tturc for which she i~ making a sincere and constant
effort. Dr. G. C. Kcndadamath of the Central Library of the BananL~
Hindu University, Varanasi, has constantly extended his sincere co-
operation by way ofvaluablesuggestions along with the reading of the
proof to accomplish the book in a nice way. Sbn Chidananda 0.
Hiremath (K~ gi) .md Rajashekhar G. Hiremath have very carefully
composed the manu~cript in the computer and the Proprietor and the
staff of the Shiva-Sha.k.ti Computer Process have aJways been helpful
in printing the book in a short period of time May Jagadguru
Vishwaradhya, Lord Vishwanath and Godde~~ Annapurna protect
them and bestO\\ all Jftluences.
!vlaha.fh ·arii tri

17.2.1996
***
INTRODUCTION
Indian culture is an amalgamation of both the vedic and non-vedic

traditions. Ar].tn ci\ thzattOn hac:; merged within ttsclfmany an clement
of the alien cultures. Not only that various trend() of almost all the great
tradittons of the \\Orld have mingled with and constituted an integral
part of the culture of India. A thorough studj of the spec tal features of
the cultural and sptrituallifc oflndta, compels one to recogntsc the vast
Puranic and Tfintrik literatures also alo ng with the vedic and non-vedic
tradtttons
A subtle and deep pcrspccti\ eofthc rndt,m philosophy will reveal
the truth that the unconsc10us clements are neither different from nor
opposed to the consciousness, rather arc complementary and included
m the all embracing cxpenence 0 4• the Reality. Yoga and Tantra
literatures also arc in confonnity \vith the above viev.. Tantra is much
more wtdcr in its spiritual dtsciplincs and approach than yoga which
ad\ ocate<; the internal spiritu,tl path m accordance\\ ith the outer or the
general charactensttcs of the human pcrsonahty. So, the word 'sruti '
denotes both Veda and Tantra. the two expressions of the means. to one
and the same sptritual end To understand the tmc significance of
Tantnc disctphnc, we ha\ c to follow the v,u-tous re\'elattons of the
-
Agamic, often called as Tantric scriptures.
In!vtrgendra Tantra. various dtvi<;tons ofTantnc ltteratures ha\e
dul) been illustrated. The question arises as to hO\\ Parama Si\a. the
embodiment of pure consclOusncss m.mife~ts and tr.msmits the
undt vtdcd transcendental knowledge to the cxpen ential level. It is
stated b} \\a) of reply th.1t the supreme God revealed the pure
-
knowledge through Hts famous five faces i.e. upper (!Sima). eastern
(Tatpuru.ya), southern (Aglwra). northern ( Vamade\·a) and western
( Sadyojata). It hac:; al<;o been stated that various know ledges have
em erred from the JbO\ e mentioned facl: s, such as, all the
Sidd lwntiigama.\ are revealed by the upper face l.fiina. Giiruda Tantra
b; the eastern face namely Tatpuruya, Blwta Tantra by the western face
name!) Sad) ojiita, Viima Tantra by the northern face Viimadeva and
Blzairm:agama by the southern ,
face- A ~luJra The pure tndivisible
knowledge of transcendental Siva is prim~\.rily manifested as nada, the
....~------------------------------------------------=-~----
••
Xll Maku[agiima
first expression of the pure consciousness in the form of vibration

(Spanda). That VIbration of consciousness -force assumes the form of
scriptural knowledge after descending to the sphere of Sadasiva.
According to Kcunikiigama, five sources namely Laukik (empirical),
-
Vaidik (Scriptural), Adhyatmika (spiritual), Atimiirga (transcendental)
and Mantriitmak (aphoristic, the world of hymns) have emanated from
each of the five faces of Sadasi va. Hence the total number of sources
comes to twentyfive. It is to be noted here that the knowledgeemanated
from the upper mouth, named as 'Siddhiintiigama ', is the bestower of
the liberation. In accordance with the spheres of the preachers, the
knowledge is considered to be of different status. Hence, it is stated in
"
Svayambhuviigama that the knowledge revealed by Siva, though
basically of the same nature, assumes different forms in association
with the other elements. As one and the same knowledge adopts
different modes because of the differences of the preachers, so also, it
acquires a specific form as per the status of the recipients of the
"
knowledge. Parama Siva, "
the highest Principle, manifested ten Sivas,
initially revealed and distributed the undivided knowledge to them.
Then the knowledge was imparted to ther~is and divinities by theSivas
and Rudras.
, ,
There are ten Saivflgamas manifested by ten Sivas and eighteen
Rudriigamas revealed by the eighteen Rudras. 28 Saiviigamas that are
bifercated into 66, in accordance with the number of recipients of the
same i.e. 3 for Saiviigamas (10 X 3 = 30) and 2 for Rudragamas
,
(18 X 2=36. Total66), areknownas thewholeliteratureofSaivagamas.
Sanskrit lexicon 'Nighahtu' names the veda as 'Nigama' and
-
Tantra as the 'Agama' and hence both have been regarded under a
, -
common caption as 'Sruti ', as stated above. Agama and Nigama are the
vast, unfathomable treasures of the Indian Religion and Philosophy.
Vedas are mostly of the nature of mantra and so in the fonn of
aphorisms~ Agamas, on the other band, are composed in verses. It is
-
believed to be emanated from God and hence termed as 'Agama'. The
-
syllable 'A' denotes that which is originated, 'ga' signifies 'falling' i.e.
falling to the Goddess Parvati and 'rna' means the religion or the
dectrine for the devotee. It is the exposition of divine knowledge, the
supreme Reality and the way to attain it through the means of
prescribed procedures and meditation with the hymns. According to
l
...
Introduction Xlll
, -
some Saiva sects 'Agama' illustrates the knowledge (a), the liberation
(ga) and the means to destroy the bonds (ma). It has been emphasised
that the adherers of Agama aim at the ultimate Reality as pure
consciousness and bliss, enhance the power of the body and mind for
apprehending Reality in and through their own being. It is to be noted
-
here that in Agama and Tantra, emphasis has been laid down on the fact
that the human body (a~uja) consists of the potentiality of the divinity
and the supreme power inherent in the whole creation (pi!JcJ.a).
Macrocosm is implied in Microcosm. That implicit Power can be
awakened hy being immersed in the unflinching deep meditation on the
particular points in the body (cakra) which are regarded to be the base
of the power. Mantras are the potent fire that kindle the consciousness-
power within, religious rites and duties are the helping processes that
prepare the ground and the congenial state to get the ultimate power
manifested within.
/
In the history of the Tantric literature, ten Saiviigamas and

eighteen Rudriigamas have been recognised. Though some of the
-
above Agamas sometime indicate the dualistic stand, where as others
-
advocate non-dualism, but the authenticity of all the Agamas is
-
considered to be unquestionable. Pau~kar Agamamaintains that all the
-
twenty eight Agamas, may it be dualistic or non-dualistic, are known
-
as the Siddhanta-Agama. It is indeed a matter of regret that only a small
part of this vast religious scripture is available, major portion has
already been lost in oblivion. This has been stated in Kira!Jiigama and
""
Srikanthi-Sarhhitii that though the knowldge by itself is undivided and
""
indivisible but Parama Siva, the omniscient ultimate Reality, out of
compassion for the welfare of the world, manifested this eternal
/
knowledge primarily to the ten Sivas and eighteen Rudras for the
purpose of revealing it to the empirical world through the divinities and
the r-~is. It is pertinent to notch ere that Vedas also represent indivisible
eternal knowledge which is revealed to the r#s in a state of spiritual
trance of deep meditation.
"" - ""
ParamaSivarevealed thefirstAgamato Siva named as Pra!Java. 1
-
It is said that the number of verses in this Kamika Agama are more than
-
a billion. A r~i named Hara received this Agama from Trikiil who
received It from Pranava
•
.
1. Tantra o iigamasiistrer digdarsan (Bengali Ed.), Gopinath Kaviraj, p. 51.
.
Xl\'
-
The name of the Sl!cond Agama is )Ogaja. containing one lac.:
verses and dtvtded in five parts. original!} rc\ ealed to Sud hii (S t\ a) and
then passed on to Bhasma and Prabhu respectively.
The third Agama named Cintya, containing one lac ver~es ttnd
divided 111 six parts was origmally revealed to Dtpta and delivered to
Gopatt and then to Ambtkii.
-
The tomth Agama knov.·n as KaralJa, containing one crore verses
and, dividet.l in seven parts was initially revealed to Karww ~.md gtven
to Sarva and by him to Prajapati.
-
The fifth Agama namely A) it consisting of one lac verses, divided
in four parts was manifested first to Susiva and then by him preached
to Ume.fa \vho again taught the same to Acyut.
-
The sixth Agama called Sudiptak containing one lac verses.
-
divit.led in nine parts origmally revealed to hc.l who gave tt to Trimurti
who agam transmits it to Hutasana.
The seventh Agt~ma named Suk~71W having billions of verses. and
having no pruts, was mitially revealed to Suk.~nw and from him to
Bhava and then from Bhal'a to Prabhanjana.
-
The eighth Agama known as Sahasra. divided m ten parts, was
primarily revealed to Kala and then passed on to Bhima and Dharma
respccti vely.
-
The ninth Agarna is Suprabheda, consisting of three crorc verses,
,
was first revealed to Dase.~a and then passed on to Vigrahe.~a and Sa.fi
respectively.
,
The tenth and the last Saivagama, namely Akfumiina, dtvidcd in
twelve parts, was revealed to AliSu, then preached to ugl(l and Ravi
respectively.
,
It is to be noted here that in Srikanthl Smillzitii, Maku{iigama has
been mentioned in place of Suprabheda.
Now, the Rudrllgamas. numbenng eighteen. originally revealed
to the Rud.ras who preached the sacred knowledge to the r.yi.\ and the
divinities are respectively described hereunder as per the enumeration
made in Kirm.uigama 1 -
1. Sec Kira~tiigama, vid_vcipiida, Tantriivatiira pa{ala (I Oth C'h) Napoli. 1975.
lntrotltu·tion XV
-
Name of Agama First Recipient Second Recipient
1. Vijdya Anadt
,
Paramcsvara
2. Paramcsvara Snrupa Usana
;
3. Nihsvasa D~':iksa
•
Sailasambhava
4. Protg1ta Rudra Kaca
5. Mukhabimba Prasanta Dadhici
6. Siddhamat Bindu
,
Candcsvar
•
•
7. Santana Si\ .mistha

.. Sanspayan
8. Narasirhha Saumya Nrsirhha
.
9. Candrahasa Anant Rrhaspati
10. Bhadra Sarvatma Virabhadra
11. Svayambhuva Nidhan Brahma
12. ViraJ.l Tcj Prajapati
13. Raurava Brahma
,
Nandikesvara
14. Makuta•
Siva Vilasraya
15. Kirana
. Devapita S arh vart aka
-
16. Lalita Alaya Bhairava
17. Agneya Vyom
;
Hutbhuk
18. ParalJlya Siv.t Mahakala
It is noted in the commentary of Talltriilok by J ayrath that in
Srikanthi Samhita, A-1aku{a and Dtpta have been replaced in place of
Kiirm.w and Sucftpta. Snkm.Lthi maintains that the ten Saiviigamas
possess the duahst1c trend where as eighteen Rudriigamas, mainly
preach the view of non-dualism. There arc other differences in SrlkGI,l{hl.
Smizlutii such as the Candr[ul.\:u in place of Candrahiisa, Virablzadra
in place of Bluzdra, Raurnva in place of Kauravya and Vinwla in place
of Maku{ahJ.\ ebeen mentwned. In other places, the name Candrajliiina
is mentioned in place of Mukhbimba. Ofcourse there are some other
dtffercnces of names of Rudriigama~ m Nilzs~·as Tantra Sarhhita,
Brahmayiimal Tantra and Kiirnikagama etc . A detailed discussion has
here been avmded m order to refram from the unnecessary elaboration.
The present scripture, consisting of Kriyapada and Caryapada, is
the later porttOn of the scnpture Makutiigama one of the eighteen
Rudragamas among the twenty eight Siddhantiiganws including the
;
other ten Satviigamas. The Knyapada of thts scripture is contained in

five chapters where as Caryapada consists of ten. The presentation ;
adopts the form of dtscourse between Parama Siva and Rudra. It has
•
XVl Makuragama
been maintained by all the aciiryas that Nigama and Agama are the
spontaneous
,
expression like the inhilation and exhilation of the Lord
Siva, the resident of the mount Kailasa. God Rudra, after bowing unto
Him,
,
humbly enquires about the eminent means of liberation named as
Sambhavavrata manifested by the supreme Lord, compiled under the
-
caption as 'Makutagama'- the crown of all Agamas. It advocates the
supremacy of Sambhavavrata, the procedures of regular worships to be
- speci fie kinds of worship and various
observed by the devotees of Siva,
items to be offered through them and a detailed description of the
different procedures of the last rite to be performed on the demise of the
observer of the Sambhavavrata.
,
Then Pararna Siva gradually illustrates in the first chapter of
Kriyapada that one who aspires for emancipation
,
from the turbulent
ocean
,
of the world, should observe Sambhavavrata, also named as
'Sirovrata- ', the supreme discipline,, advocated in the later portion of
veda and Agama. The excellence of Sambhavavrata has unequivocally
been stated here.
By the grace of God, Sadhaka, on obtaining the three kinds of
dik$as (vedha, manu and kriya) from guru, getting rid of the three
impurities (maya, karma and a1J.ava), achieving the conditions of
malaparipaka and karma-samya, becomes free from the , cycle of birth
and death and consequently attains the state ofliberation. Sambhavavrata
has emphatically been stated here as the only sure means to tne end i.e.
liberation. It is undeniably asserted that the person, who does not
"
observe Sambhavavrata, even having been involved in karmayoga, is
regarded as nothing but an animal and is sure to suffer a lot. Thus, after
advocating the glory of Sambhavavrata, ParamaSiva, on the inquiry of
Rudra, proceeds on describing, in the ,
second chapter, the regular
features of the principles of worship. Sambhavavrata is the supreme of
all worships that terminates the bonds of the world and elevates one to
the goal of life, the eternal state of bliss. Wise persons are advised to
get-up from the bed in the early morning, get purified by washing, ease
themselves observing the rules laid down before sitting for ,
the worship
and dedicating three oblations in the name of atmavidya, Siva-tattva by
enchanting
,
the hymn 'atma tattvaya svaha ', vidya
,
tattvaya svaha' and
Siva tattvaya svaha'. He should invoke the Siva pilgrim in the water
and take the bath before performing TarpaJJ,a andAghamar$aJJ,a in the
••
/11 traduction XVll
name of gods and ancestors. Devotee should maintain all kinds of

cleanliness <md purity, as any deviation from purity \Vould condemn to
darkness of ignorance and consequently deprive him of the light of
;
knowledge. Sacred ashes prepared m the Siviigni should be b~smeared

by the process of Uddhulan throughout the whole body. Not only that,
Tripufuj.raka are to be drawn after besmearing the ~acred ashes in thirty
two places. such as wrists, elbows, heart, two chests, navel, two anus,
two thais. two hips. two knees, two muscles of the. legs and two feet.
Rudriik~·a should be worn by taking vow. Definite numbers ot'Rudrii~as
are prescribed for the various parts ofthe body one in the crest, thirty
on the head, thirty six on the neck. sixteen on each ann, twelve on the
•
wrist, five hundred on the shoulder etc. A garland of 108 Rudrak-$aS 1s
to be prepared for the purpose of ]apa-yajiia '. Rudrak.ya is to be worn
-
on the head reciting l .f[ma hynm, on the face utte1 ing Tatpurusa hymn,
on the neck and two hands enchanting the Aghora hymn and on the
belly reciting the Vyomvyiipi hymn. AU the Rudnik.yas and garlands
1nay also be worn t:.nchanting only the original hymn i.e. Paiiciik-$ara.
Then fire IS to be enkindled for the. oblation asp1ring for the fulftlment
of the different purposes. There are seven names ~md places of the
tongueoffrre. viz. Suvamii, Kanaka. Rakta. Kn;~Iii, Suprabhli. Atirakta,
Bahurupli existing in the west. middle. north south, east. south-east
- -
(Agneya) and north east (Uana) respectively. The oblations are to be
offered to the Suvar~zii tongue at the time of marriage, to the KanakO.
tongue wh1ch exists m the middle, on the occ-a sion ofyajna (sacrifice),
to the Raktii tongue during the time of sacred thread ce1 cmony. to the
K!-$1J,ii tongue, on the occasion of the last rites for the ancestors, to the
Suprabhii tongue, for the fulfilmentofthedesired actions (kiunyakarma),
to theAtiraktii tongue, to obtain peace and to theBahurupa ,
tongue, for
the purpose of accomplishing the strong actions. Stvligni is to be
meditated upon, conceiving as having five red-coloured faces, seven
tongues, ten hands, three eyes, possessing ten personal weapons,
decorated with all kinds of ornaments, wearing red clothes and seated
in a lotus posture on a lotus flower.
Oblation, during mornmg and ,
evening as per the procedure laid
down should be offered to such Si vagni for the attainment of both
empirical and spiritual aspirations and take refuge of Guru and
Jangama. All the aforesaid processes of worships should be completed
by one eighth part of the day. Second pan of the day is to be spent in
•••
XVlll
studying and discussing the scriptures like Agama and Nigam a etc.:. and
performingJapa. The third prut of the day should be utilized to collect
the articles and acces~ories of the worship and earn the mean~ of
livelihood for the dependants. In the evening, bath should be completed
by collecting the earth and conceiving in it the pilgrimage of Siva. Five
maha yajfzas arc to be observed, by the house holders. aftc1 having
fulfilled the regular rites of worship during day and evening as per the
rules laid down. Worship of devas, r~is and ancestors are mcluded
within the regular duties of the day. One should observe the worship
either three or six times dunng the whole day in accordance with the
instruction of the scriptures The worship of the day is to be compJ ctcd
after having performed the process of Vai.fvadeva.
There arc three kmds of worshtp\ namely A-Jalwfi. Gurvi aud
Laghv£. Devotee should pcrfonn the worshtp of l$(aliJiga received from
guru, duly purified by the Pmiciik~·ara, with over whelming emotion
and intense religious sentiments. Tbt;, supreme \ orship should be
performed on the Sarasthalas. All the worsh1ps a ·e o be completed
after offering the food to the Mahesvara ,·.
Third chapter of Kriyapada depicts the afore~aitl three kinds of
worships i.e. Mahafi, Gurvr and Laghvi. Pcr~on belonging to the ftrst
order is eligible to pcrfonn /ltfahatt where as the persons who belong to
the middle and third order should perform the Gurvi dnd Laghvi
worships respectively. Tattva ma~ujal, Bhadra mwuf.al andNavapadma
ma!J.cjal arc to be drawn and there 1s the tradition of litting hundred and
eight, three hundred or one thousand lamps in Gurvi and Mahatr
worships, where as nine or twelve lamps should be kindled in La~: I! vi
worship and thirty six or eighteen lamps are to be lit m Gurvt worship.
It is to be noted here that only one, two or four lamps may be lighted
in the Laghvi or Avasara, Mahati and GurvT worsh1ps. One hundered
eight times of original PaJiciik$ara hymn should be recited during
Laghvi and Avasara worshtps where as one thousand times in Gurvi
and Mahatt worships.
Three kinds of 'Arati' namely Dadana, Avasara and Uttarahavc
-
been assigned in Avasarii worship. Nine processes of Arati namely
Dadanakhya, Avasarakhya, Majjanakhya. Ma,.tgalydkhya, Karpur,
Sringar, MahaniraJan, Anandiikhya, and Asatikhyata have been
prescribed in Laghvi worship. By adding scinuraga and betel leaves,
•
Introduction xu
-
eleven kinds of Arati have been laid down in Mahaii and Gurvr
worsh1ps. No worship should be pert·onned without litting the lamp.
Various mgredients used in worships have been narrated in the
fourth chapter of Kriyapada. A 1nixture of honey, cow-milk curd, ghee
and sugar in equal proportwn with the sa~red water ts the most
appropnate liquid for the sacred bath of th~ deity. Cardamom, khus
clove, Kasturi and vermilion colour powder may also be added along
with the above mixture. A nnxed ointment cons1stmg of rocaua.
kumkum. cardamom, tamphor, kura. black agar, kastun, sandle, inner
stuff
,
of bilva, kritamiil and the devadiir fruit is very pleasant to God
Siva. Devotee should worship God with the, precious flowers like
DroiJ.a,
,
Bakul. Pwuu1g. PY1alldar.
. Nandyavart, Sriyavart. Karavzr, Ark,
Satapatra, Utpal, Lodhra, Dhaturii, Piital, Campak. Bilva leaves,
Tam.al, Kath Campa, Miilati, Mallikii, Nirgu~ufi, Vikan.zt, BahuparlJi,
Ajitii, Ka/har, Atasi, Kusumhha andLotu5. White flowers are cons1dered
to be posse..l\<\ed of sattvik quality and so worshipping God \a.tth these
flowers brings forth the liberation for the devotee. Red flowers containing
the raja" quality arc the bestower of the desired results. Flowers of
yellow colour and havmg vanous mixed colours are known to be the
conferrer of both the enjoyment and the liberation. Black ,
flower<;
except the blue lotus should be abandoned in worsnipping Siva as those
are said to be possessing the trunas quality. Names of the particular
flowers have duly been mentioned for the worship of different tirncs.
such as, morning, noon,, evenmg and midntght. Flowers like yuthikii,
Madayanti, Miidhavz, Sifi~a. Bandhuk. Sarjak etc. should always be
discarded. Leaves of bilva, Aparniirg, Campak. Kadamba. Damanak
and Drona etc. are esteemed for the worship of Siva. Then God
proceeds to narrate the procedures of preparing the various dhupas
(incense powder). A mixture of ten ingredients, such as, Camphor,
Agar, Takkol, Nutmeg. Clove, Jatiimiinsi, Sitihi, PY!ustak. Sandie and
ghee, is known as 'Dasiinga dhiipa . A mixture of Sandie, Agar,
Camphor, Kasturi, Kumkum, Takkol, Elii, Nag flower, Clove and
Cinnamon is named as 'Ya~akardam dhup '. Thedhup made of Sandie,
Agar, Camphor. Clove, Cinnamon, Rhus ~uccedenia, Cardamom,
Jatiimiifzsi is famous as 'Priijapatya' dhup. Dhftpa prepared by the
ingredients of Sandie, Agar, Camphor, Musk, Tilak, Clove. Hasttii and
Mustii 1s known as the bestower of victory. Camphor, black Agar,
Hyber, Saurasialapa and Sandie are to be mixed up gradually increasing
x.x·
the quantity and honey is to be added in the proportion of one. two.

three. four, five and liix times. The name of this dhiip is 'Sltiiri' which
i<; very dear to God. Sandie, Camphor, Agar, Rhus Succedenia and
Sarjaras arc to be ,1ddeed with the powder of Sausuria tapa (ko~fha)
and Cyperus Rotundus (Musta). 1ben the whole thing is to be added
with 'Vijayiikhya' dhup and is named as the famous •Karpur kalyiin ·
dhup which is known to be the means of liberation. The dhup named
a.<; Amrta, prep,rred by the powder of Sandie, Agar. Jrfusk, Cyperus
Rotundus and Rhus Succedenia (Sitihak) is known to be the conferrer
of immortality 'Sugmzdhika 'dhup. prepared by Takkol, Pug. Camphor,
Nutmeg and Clove is the bestower of both the enjoyment and the
liberation. It is also known as the conferrer of both the enjoyment and
the wealth. Dhup prepared by white Agar, also imparts the liberation.
Dhup, a mixture of Guggul and Ghee is the provider of immens~
enjoyment. Dhup prepared by mixing the powder of Tamiil and
Mahisiik.ya is known to be the bestower of the status of Siiyujya to the
devotee.
Then the procedures of enkindling the lamp ha\i c b~;.;en narrated m
detail. Ghce prepared by cow-milk is considered to h0 the best, from
buffalo milk, of medium quah ty and the ml squeezed from theses amum
seeds is said to be of the lowest kind. The oil of the :rv1argosa .md Castor
seed etc. that produce bad smell should always be discm·dcd.
TI1e special characteristics of linga have been narrated. LiiLga
made of crystal etc, associated with Sakti, should be worshipped.
Paiica -sutra litiga is the conferrer of all the destres and succes~es of
life. The length, breadth and the vertical height of the base of llizga
(p'i[ha) should be equal to the circumference of the liitga and Gomukh
(upper outlet) should be half of the size of the circumference of the
litiga. Litiga possessing these five charac.teristics is named as Pmica-
sutra liliga. One should be very
,
careful
,
about the size and shape of the
litiga because luiga havmg Siva and Sakt11.e. liliga and its base, of the
same size is the bestowcr of both the enjoyment and the liberation.
l~{ahi1ga, awarded by Guru, is stated to be the best since it has been
purified by the touch of Guru. Devotee should wear the Paiica-s utra
litiga. Above all, the worship brimming with the emotion and intense
love, is the only means to success.
•
Introduction XXI
In the fifth hlld the last chapter of Kriyapada. the rite of

'Sansthiipana' (installauon), 'Sannidhiinam (keeping face to face), I
'Smznirodluma '. 'AvaKunthana · and 'Sakaukarm.za have duly been I
Illustrated. Sansthiipana' (installation) means the invocation of Siva

;
in the litiga. Contemplating Siva. facing towards one's self is known

as 'Sannidhiinam'. Praying God to remain infront of the devotee, face
to face ti 11 the worship is completed is said 'SannirCJdlzuna '. Protecting
;
one's own body by nchanting Siva-kavaca is callt d 'Avagunthana'.

Perfonning nyiisa on the point of heart etc. is known 'Sakafikarana '.
Pcrfonning nyiisa concentrating
,
on thediffcrentparts of the body, such
n.sheattetc. and meditating Siva on tho~eparts 1sknown ac; 'Amrtika_rana '.
Worsh1p inay bepetformed by invoking Gnd m pot and image also. The
de votee who aspires for both enjoyment and liberation, should
contcn1plate on and worsh1p the south face of God namely Aghora.
-
Sadyojiita face
,
is of the nature ofAcaralinga. \'iimadeva of Gurulitiga,
Aghora of Sivaliriga, Tatpuru~a of Caralh,1ga and Uana i5 of the nature
of Prasadaliti.ga. Mahatinga which is unique from all of them is only
the Paramastva Himself. The devotee should offer all1ands of food viz.
s wallowable, devourable, gulpable and lickable to God and then accept
them a.~ offering which impart Dharma (spirituality) Artha (wealth),
Klima (enjoyment) and Nfok~·a (liberation). Offering submitted to own
I.y{alitiga is stated to be immensely pure like the •caru' (offering)
offered to tbe yajna (sacrifice) lt has been affimed that the devotee who
regularly observe theSiimbhavavrata with utmost sincerity and intense
love and remains immersed 10 meditat1ng on Siva, surdy attains the
state of 'Siiyujya ·.
The first chapter of the Caryapada begins with the enunciation of
the last rite named,
as the famous 'Sivamedha' which is meant for the ~
observer of the Siimbhavavrata. The body of the Sambhava devotee,

t11e wearer of liriga whatever he might be, a celibate, householder or a
retired person from the active life, should never be cremated after the
dc.;mise. For him the ritual of samiidhi, the most apt means that bestows
the ultimate end of life and ceases the cycle of birth and death, should
be perlonned.
The second chapter of Caryapada deal$ with the duties and rites
of the devotee who leaves the body through the process of 'UtkramafJ, '.
The devotee should take b&th in· accordance with the procedure of
••
XXlf
'Agncya' etc. wear Rudriik~as on UH~ dtfferent parts of the body.

hesmcat the sacred a."ihcs. install fire ,n hi~ ow11 soul by reciting the
hymn ''yii te Agile ' ' etc. and then get ready to pa~s away peacefully by
observing the process of Tattva-Sanvojmta whtch is a very significant
1 ite for attaining the I recdom and getting rid of the bondage of
transmigration. The Tattl'a-~aityojana signifies thnt the immer~10n of
the different 01gans of the body in th~ir respective anginal elements or
divinities, has got an immen~e spiritual value m hfc. God advtses the
devotee to unite the lnnd along with 1ts skill to the god Indra, ego along
with all its clements to the Rudra, Cttta to Brahma and the ego, intellect
etc. to thcJr respective causal sources The devotee should contemplate
on the Linga existing in the various parts of the body, v1z. Pra~taliirga
in the self, Mahiilillga in the heart. Prasiidaliliga in the ear. Caraliizga
, -
in the skin, Sivali1iga in the eyes, Gurufhiga m the tongu . Aciiraliitga
in the nose. Likewise the luigas arc to be conceived to reside in the
motor organs also Sacred water washing the feet of guru. linga and
jaJigmna annihilate~ all the sms and bestows the exalted status to the
person irrcspe-t:tive
,
of the sm cOirunitted by him. Only the recitation of
the name of Sivaerad1cates the cause of transmigration and enables the
soul to attain the eternal excellence. Such ts the glory of the recitation
of the name and contemplation of S1va.
In the third chapter. the duties and rites that should be perlonned
by the authOJiscd person, specially son, after confirming the death of
his father, have duly been enunciated by the God. Son, after taking bath,
besmearing the sacred ashes and wearing the Rudriik~a with restrained
and pure mind. should donate alms to thega~zas and wellwtshers ofhts
father as per capacity. If thcrC' is any defilement like 'Urdhocchi~ta ',
death on the cotandatnight, dunngthepenod ofdarkfortnightorwhen
the sun remains in southen1 hemisphere (Dak~ir;.ayan), atonement of
Priijiipatyavrata and the donation of cow or gold should be observed
to condone the defilement caused by the above reasons. The rite of
bathing the body of the deceased enchanting the hymns of Rudriidhyay
and worshipping the I~taliriga with the sacred ashes, keeping it on the
palm of the left hand, should be perlorrned for the welfare of the
deceased. Then the body is to be carried on to the place of Samiidhi by
the special earners named Mahok~a. Vr~abha, Nanclisa and
Nandikesvara along with the l$faliliga enchanting the upani$ads and
the sacred hymns.
----~--~- ~--~-
•••
Introduction XXlll
Now. in the fourth chapter of the Caryupada, the procedure of the

ritual of \amiidhi hal\ been illustrated, in details.
~ ,
The samadhi of the
devotee of Siva should bt.. either ncar the Siva temple, beneath the
Bilva-trce or on the bank of a river. The procedure of digging the
Samiidhi has duly been described. The body of the deceased should be
placed in a sitting posit10n facing towards the north amtdst \arious
musical sounds showering of flower~ and enchanting of the hymns.
The body should be dedicated to the God requesting Him to accept it.
Then thesamadhi is to be filled up with tbesacp~d ashes, salts and earth,
reciting the hymns me'. ant for it. After fulfilling the rite of smw.idhi, the
son should get the beard, mustache shaved anJ take 'sacail' bath. as the
defi1emcnc produced by any bad action remains attached with the hatrs.
Fifth chapter proceeds on elucidating the other rites. !>UCh as,
installation of liitga on thesomiidhi. along with the image of hulls, for
the performance of worship with the milk and other items enc.hantmg
the particular hymns assigned for. Then the conceptual body ts fonned
Eradually one by one on completion of the twelfth-day rites. After the
observance of Ekoddi~{a and the Tattva-smiyojana, the dcccru,ed
attams the status of 1\1ahe.~a. If thL son is not initl..aed at the titne of the
expiry of his father, then he should entrust the authority of the last rite
to someone else. If the deceased is not ini tiatcd, then after making a
body of the Kusll. the act of initation should be fulfilled in order to get
the decea.l\cd to the state of liizg"i. The son, after observing the twelfth
day rite, should besmear the sacred a'\hes, draw TriP,uizdrak, and wear
Rudrllk.>·a and perfonn Tmpa~za. The lit'lga, kept on the sarniidhi, is to
be i mmcrscd in the water of the ptlgrimage and then the s;.• rificc named
Ganapatya and Ananda should be perfonned. All the above mentioned
sacraments and rituals arc perfonncd in order to obtam the plt..asure
along with the ancestors.
In sixth chapter, the rites to be fulfilled on the eleventh day
(Ekiidasiih) have duly been explained in detail. The rite of Vr.$otsarga
should be perfonned on the eleventh day for all siimbhava devotees
except the person who happens to be observing the Nirabhiiri asrama.
S ixtcen lands of worships commencing from halfmonthly are prescribed
for the ancestors. Eleventh day, twelfth day, monthly, fortnightly, three
fortnightly, six monthly and yearly along\\tth the Tattva-sa1iyojana
and Edoddi.yta should be accomplished by the son. Eleven Mahesvaras
.
XX tV Maku[iigoma
are to be invited and fed with the delicious foods upto their satisfaction.
Fifty Rudras that are related to Satasthalas are also to be adored on the
eleventh day.
The rite of 'DwidasZi.h' i e. the twelfth day rite has been narrated
in the seventh chapter. Aftertheobservanee ofTattva sanyojanaon the
twelfth day, the deceased leaving his secluded fourth stage, unites
himself
,
with the ancestors. The devotee who remains attached with
Sivaliliga obtained from Guru at the time of dik~ii, attains non-duali~y
with Siva by the unflinching ,
meditation of God as the insect is
transformed into a bee. As Sivahood is fully manifested in and through
the dik.~a, the sapi1J.4a nte on twelfth day for the devotee who a! through
have worn the liliga, is not necessary, because the Siimbhava devotee
is not affected with the spirithood. The son should perfonn the rite of
Tattva-saliyojana for the cessation of creaturehood. u; adopting the
procedure of Tattva-satiyojana and invoking the Kalas, Visvadevas,
Nandikesa and Mahakiila and donating ten alms, the son conjoms his
father with an~estors who have attatned the nature of klahesa and thus
enables the father to achieve the status of Sivasiiyujya.
In the eighth chapter, the procedure of PrakirfJaka has been
described as a response to the inquiry by god Rudra He advocates that
the eldest son has a unique and special position in the last rite. The rites
of Udakadiina and Tattva-sanyojana must be peformed by the eldest
son, even if already performed by his youngest or other brothers. If the
Tattva -smiyojana is performed at the time of last rite, then
Piirvanariidhana need not be observed, only A~taka is enough. Son
should perform 'Parva~zasriiddha' every month and year for his father
who has already attained the state of Mahesa through the rite of
Tattva-saftyojana. Two kinds of last rites for the ancestors who have
attained the sphere of ancestors and the sphere of Siva, have duly been
prescribed. Oblation to fire, tyiiga, pi1J.tfa, vi.SVadeva, sesamum, kusa,
the sect of ancestors, the container for oblation ( arghapiitra), ralcyii-sutra
(the protective thread), apasavya and vikir are the main accessories for
the last rite of the ancestors, where as visvadeva, pla~e of ancestors,
tyiiga and rak~a-sutra are the accessories
,
to be utilised for the worship
of the ancestors indwelling in Sivaloka. Sapi1J.t/a sriiddha is strictly
prohibited for the observer of Siimbhavavrata. This worshtp is said to
be of three kinds, namely with regard to householder, Niriibhofi and
Introduction XXV
;
Satikalpika. Devoted worship of lillga three times a day knowing the

mystery of Sarasthalas and possessing deep regard for thcMahesvaras
is known to be the supreme worship.
The ninth chapter deals with the procedure of Pratyabdik (annual
last rites). After perfonning the regular duties, brahmin ga~zas and
MiihesvaraJ should respectively be adored with deep regard and the
required accessories, such as, lamp, incenses, sacred ashes, betel leaves
and money etc.
It is to be noted here that apasavya, sesan10m. darbh, pi~ttf.adiina, ;
havan, vikir and Arghapatra are prohibited fot the last rite of Saivas.
One should pray for grace by offering flower, rice and turmeric etc. to
the Visvadevas viz. Nandi, Mahakala and Mahesvara\· etc. Then the
procedure of drawing ma~ztf.alas and worshipping theMahesvaras with
various items viz. the sacred ashe.s, rice, incenses, flowers, bilva, along
with the '\andle wood, l.tmp and offerings should be observed. The
performer should enchant the proper hymn, observe priu.tilyiim and
offer rice to the vistaro uttering 'sviihii' and 'svadhii' in the name of
divinities and ancestors respectively. Visvadevas and ancestors are to
be invoked and adored with the incenses and flowers etc. and donated
clothes. gold as per capactty. Then the procedures and hymns of
worshipping the frliihesvaras. the embodiment of Uana, have fully ;
been illustrated in order to unite the deceased father with Siva.

In the 1rL'\t chapter of Caryapada, God unveils the sacred truth that
the person who is unattached with the empirical world and always ;
remruns immersed in the devotion of God by observmg Sambhavavrata,

is never affected by the impurities hke other bcmgs. Attachrr1cnt with
the worldly affairs is the main cause for the contact of the iJnpurity.
Despite the state of impurity, God advocates. worshipping /~·tal iizga
bestowed by guru at the time of initiation (dik~ll) is capable of
eradicating all impediments. Then various kinds ofimpunties regarding
the different persons and their situations have been described along
with the prescribed pro~esses and procedures for their removal. Lastly,
it is asserted that Sandhya (regular worship) and the worship of
l${al inga should never be abandoned even on the occurence of impurity
caused by the birth and death. Worship of l~talil'tga, at that condition,
should be performed by the process ,of upiiiz.fu. Thus, for the purpose
of showering grace, the glory of the Sii.mbhavavrata and the rites to be
xxvi Makutiigamu
..
performed by the Siimhhava-d~votee have been narrated by God
Himself.
Now lt is my plcdSant duty to remember and ackno,vledgc the
blessings a.nd help of my wellwishers rendet~d to me in fulfilling the
mission of studying the scriptures. First of all I bow unto the feet of Hi$
Holiness Shri 1008 J~gadguru Dr. Chandrashe.khar Shivacharya
Mahaswamiji, the 86th Pontiffof the Kafl Vi svaradhyaJ iianasirbha~an~
Jangamawadimath, Vanmasi and most humbly pray for his hles~mgs.
I gratefully acknowledge the help and suggestions provided by Pt.
VrajavallabhaDwivcdiji, Director, ShaivaBharati Shodha P1 atisthana:m,
Jangamawadnnath, Var,masi and extend my mo. t sincere rvgard to the
eminent scholar. f'v1y heartiest thanks are due to Dr. G. C. Kcndadamath
oftheCentrallibrary B.H.U., Varanasi, whose sincere help in reading
the proof (lnd rendering valuable suggestions hJ.ve made the book in the
present form. I feel happy to extend my aucctionate thanks to Shri
Ch1dananda 0. Hitemath (Kasgi) and Shri Rajashekhar G. Hiremath
for their sincere effort in composing the book within a short period of
time. Lastl ~ gratefully remember the help and inspirations impancd
by my well wishers and friends that, have enabled me in rendering d.li ttlc
service to promote the cause of Sruvism. Learned scholars may fmd
many mistakes for which I beg to be excused and humbly seck their
suggestions for further rectification.
I pray Lord Vishveshvar of Kashi to pardon me for the ctTors and
omissions which may ,have occured in rendering this sacred scripture
into English. Nama~) Sivaya.
~fahi1Sivariitri Rama Ghose

Varanasi
17.2.1996
_ ______ _
.......___
Kriyapada
Chapter-1
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God Rudra,
,
the ardent devotee, hmnbly bowed unto and enquired to
Parama Siva •)·ho is the indweller of the mount Kailiisa, the annihilator
of time, the ocean of compassion, the ground of the immeasurable
glory, the supreme God, the infinite substratum of the universe, the
ultimate cause of all caqses, devoid of beginning, middle and the end,
non-differentiated, unperturbed and adorned wtth His own innumerable,
mysterious, unthinkable powers (1-3).
God Rudra Enquires -
0 the frrst among the gods. the ocean of mercy, who is adept in
perlorming the fivefold actions (creation, sustenance, destruction,
obscuration and grace)! You are the controller of everything, omniscient
and the essence of all beings (4). So, for the benefit of all beings, you
have revealed spontaneously like the inhilation and exhilation the
-
various satilhitas of Agamaand .Nigama which are the base of the words
as well as their meanings (5). Makutagama, the crown of the expressions
2 Afakutii~ama
. "
~IIL'GCf~H11il (O It{_
TIHfl ~'*"" Cf H Ifii i "H •11 ~: 'tSI !f 6I$ t'1 '( I

cl~l~fql:afaRJ ~lft1fccaaqli4~(( II ~c II
from your exalted mouth. has been manifested by you. 0 God! now I
-
pray to listen the later portion of this Agama (6). You have advocated
the supreme ,knowledge of 'dharma', the bestower of liberation to the
observer of Sambhavovrata in the later portion of thts Makutiigama 1•
Kindly enlighten me (7).
Para5iva replies -
- , to you the tnystcry of Maku[ottara

0 Rudra! f shall illustrate
Agama and also the glory of ·sambhavavrata' along with the way of
life of 1ts observer. Please listen (8).
The special kind of worship, means of collecting the various items
of worship and the kinds of the rituals of the last rites have also been
described here (9).
The person who desires to cross the ocean of the births ana deaths
whtch is full of crocodiles of the various sufferings, should observe the
'Sambhavavrata ', preached in the later portion of Veda and Agam a
(10). The person who has dried up the ocean of the world in order to
Kriyapada 3
~<1i54lftt(119it fa:q('1;tl4Fc:t~ntj4t: I
fM'if51l4 I'it"l ~ 14 fct ~ il ft1 <1 ~ cU Gl!ll4: II~~II
Cfi~IU ~~~1Ch«fi41Cfifd<1t ~qa(~9il: I
'iRh45t1~qt:fl<1!{Rhcti l::(ilffqft lql: 11~~11
~14«lllt:::lf1i<1aq: ~efct4tl9it: 1
i:hnq:tl'$t;l4tt0a.1f 'll'5r ~~tf<it: tro: II ~ ~ I I
-~Hltfd qglfj6lM~ ~ (Yf~ I
<f: C6¥fffiiJ.lltiat<'lll ':f g;i'Jf"''~ ~ II ~~I I
lfla;l ~IIPliCi~ctlll: fii~BI'EHICiiCf>(i:l~
34 J!<1 <f.i <:re:f ~ fct~ oI 'R~ \iR: l

aaqa( fcfgtl41W ~:&~1~ ffq6Qffi I I ~~II
':f q rqtt ::tit ~ 4t'"f :41 lfla.i fit:aJ fa 1
41t4t19tQ: ffqttfilffi ~11t1lCCad~'dq'l II ~ ~ I I
investigate three Lirigas (I.~tali1iga, Pril1Jali1iga and BhiivalUtga)

which is th purifier of the threeetemai impurties (namely karma, miiyii,
and ii~tava), the cause of the three bodies (gross, subtle and causal)2
(11); the person whose bonds have been pierced by the embracing grace
of Guru, who has been united with the beloved liberation by the
devotion playing as envoy (12); whose darkness of ignorance is
eliminated with the sun ofknowledge, who has received the three kinds
of, dik~iis viz. vedhii, manu & kriyii (13); attains the most secret
'Sirovrata' 3 by which the state of karma-siimya4 is attained and no
transmigration occurs (14). 0 Rudra! If a person can attain immortality
after drinking the poison, then he can attain liberation without observing
the 'Sirovrata' (meaning thereby, as the attainment of immortality is
impossible if one drinks the poison, so also liberation is unattainable
without perfonning the 'Sirovrata ') (15). One who is not blessed, does
not worship Me and is not keen for liberation. Such non-blessed person
can not obtain this supreme 'Siimbhavavrata' (16).
4 Afaku~iigamu
"'
a.
~ IJ P4 ~ ct ~ I=i :
....
-:::rq;...,..qc1.,..,.: ~:
~: ~$11taM(!ON Cfi4in3HdlSN T.f I

~11&:\ictsHf@;fts<.f sil~d ChcH'1: ~: I I ~ \9 I I
~111$1Cfd(1¥Ut;l~ ~ 'fu' H"4d I ms
lf t4cfiftct~lmrfi \tC4~C4 ';f ~~Ill: ll~lll
~ ~74j2f1Jq tin?Jiqr~ ~liU/Cf#dlll&lru/R~qoj

-;:nr{ ~: q2 H: II f II
One who is the knower of all scriptures, al\\ 1ys remains

absorbed in ob\c-rv1ng the principle of action. but docs not fulfil the
rite of ·sambhavavrata' is considered nothing but an animal (17).
One who ratses any doubt r"garding the eminence of
,
·sambhavavrata ', laid down here. is sure to undergo all kinds of
sufferings There is no doubt in it ( 18).
Here ends the firsr chapter of Kri.vapiida
of Alaku[agama
,
describing the glory of
'Si1mbha,·m·rata ·.
Notes and Refe'lences

1. The place of Makufiigama is 17th in :ai Siddhanta Saivagamas starting
from Kiin1ika to Vatula. References are found in Tcmtriilok and its
commentary Vivek. Sec Luptiigama sarhgraha.
,
Present scnpture is the
laler portion of Muk' Ti1~ama. Siddhiintu Sikh[mzaf_li advocates that the
,
doctrines of Vira Saivtsm have been asserted in the later portion of
Siddhantagama (v.l4). It also calls th1s agamans 'Jrfaku!ottara' (v. 8).
2. See Anubhava Sfllra, v. 52-53.
, ,
3. Sivavrata is named here as 'Sirovrata' since jt is the supreme among all
rites.
4. Karma-samya signifies the state of equdibnum between good and bad
(sm and virtue) actiOn and which prepares the field for and occasions the
onset of divine grace.
5. Compare the verse with that of Svetaivatara " upani~ad (vi. 20)- "c:ro
itJlC4~1COfll~i ~!!!rt&lf~ liFNl: I (fey ~IC41ifcf~lll "5:&f<llrffl flfcf&lfff 11
11
Chapter-2
faffit~: qetvl:
~ acUT.I
q{qlg{ fiqf<:q"( qfl'{OPJUII~~ I

~lt"lctl41ttj~l4ttt~di ft(fi·{tcl .q I I ~ I I
q{~lct acu'€4
a11~·ci; n ll'Cf~tflt ~u"ictt:trq~=att'l ,
~UJ£qtc:din11 ~ ~qqr~tf:tfti=<t::t'l '' ~ ''
>ITO:ffl'llf~
~tu:it iW q~'d;) ~ a6Jefutii 1
fif¥4{\qiNefftw Cfi{l~ ~~~(~: ,
"-flrt~fq1fi4~1?.f qJ~~~~~ SfU1q~fil Il~ lI
afct4 ftf5toi ~~~ cq:ffi ffi{l·lfi·ftfii·=t'l 1
'Smf:~ "ft lf: ~ l1' ~(fqcf19~1<i I I~ I
God Rudra enquires -

0 the Lord of lords! the beamed ocean of virtues, the inner self
of all beings, please enlighten me about the regular procedure of
'Aimik' perfonned by the devotees of Siva who are the wearer of
!stalinga and accomplished with Sambhavavrata (1 ).
Parasiva replies -
,
I am describing the supreme penance of Sambhava and the regular
-
procedure of 'Ahnik' that terminates the bonds of the world. Please
listen attentively (2).
Devotee should getup in the 'briihma muhurt' (early dawn) and
bow unto the Mahe5v aras Uailgamas) after having touched the I.ual itiga
with the eyes keepmg it on the palm of the hand and thinking of
'dharma'
,
and 'artha' (3). One who beholds in the morning the devotee
ofS1va who is the wearer of liitga and aregularobserver of 'vratas' and
sacrifices, obtains the desired results (4). On the other hand if one
6 Makutiigama
qrqos qf1ni tf!'<qit:ffi ~OIR~Cfi'l 1

Slld~~lll 1.£: ~ m-sFfi ~qqf9~1~ I I ~ I I
~ft::qrqf~=
atf%af;:UaJ4 'ffifT {U~Iq~~ ~: I
34ct1ct ftrt'ji·~;i 'itdd: CfiOdHfiacd'( I
fti (i:tl SU <{("lf ;:.r fmT fct 0 '1;(l ct'f afq I'a~ (( I I ~ l '
m t41 q "'4 "~ : ijWxfct=.i t¥, ';:{ "'~ "~ ~ ,
vfiTi ~ Sl~<4:t ~ft:aifl;il Qdf£1!1: I I \9 I I
lr~IWt<11:S:..fU41fU1U IIO~!U~ fq~~a:f4 l
3U<"4fctt~lfWicU~If.1 d*llf.t fC*It;~llli l
a:tt:atqg;iia<t~ci Qsu{ ~ll"lcnh:ft 11~ 11
~~I cFH''1 H lf~fq'ttJO"l ~
'ffif a:t nn fa:fcq: cti ItJ c{;a tU Cl =t q I'a~ <l I
lr$ Itrtl T.f ~ fit q I"4 I'a '4 ;:.r 'ffif: 'tiT'\ I
fllctd1?.f fct'"ftlll?.f Slld:~t::i ~ql'a~tl II~ I I
beholds in the morning a person who is deceitful, fallen, cruel,

undevoted, abuser of gods, procures the undesired results (5).
Learned person should go far from his house and ease himself by
urinating and voiding excrement after having kept the sacred thread and
paiicalinga thread towards the back through the throat 1 and covering
the head (6). Then hands and legs should be washed with water till the
mind feels purified because unpurified person is sure to be degraded
(7). He should wash his mouth after washing hands and feet. Then
devotee, the observer of siimbhavavrata should observe 'iicamana,
after having dedicated three oblations in the name of iitma, vidyii and
Sivatattva2 by uttering 'iitm.a tattviiya sviihii ', vidyii tattviiya sviihii,
Siva tattviiya sviihii' (8).
Then he should clean the teeth with sticks of mango tree. After
washing mouth and hands he should observe ,iicamana' and take the
Kriyiipiida 7
tfCfit¥Q: 'l.'ffiQo~ l1t'if4 'afQqtfot'l 1

~c:nnatfoi ~ ~t4QMIW¥Qa 11 ~ o 11
3Ult416lC::Cfif41~ fc:tS44h!Jc:t~\i14'( I
auta5it"J1qqaf 'if 341R~•f~g&~ 1
~t:tfittcfuj ~ <it:111Ufqf4 ~ I I ~ ~ l I
(f(1) ~ q {lc:;g;q I~ tt ltH:ft \Ujc::~fd l
341'aR4 ~ tfCfi('ttl \4~11~1~ ~qli4~~ I I ~ ~ l I
\i ¥i fOi I;<{ ffi go~ ~ 1{U II fC::Cfl '{
~lttlf14\J1Rd41?.f 'lf$QICfi("QifGfa"t en I
3:Jit"'Q ~ ttctf{f \:4~41 'afq~Odil 'if I
(IBi~l("t[ ~ f3t!{o4 ~~~~( ~qf( II~~ II
a::a q •w ('f ~ tz 'if cti or~ :t314l tf~: ,
41ttlctct?ftt#ttat:t¥itt(l4q44'H'l I I ~~I l
"
morning bath by invoking Siva pilgrims (9). Petforming 'Ag hamar~aT}a'
and 'TarpalJ-a' in the name of devas are being considered to be the five
parts of the bath (1 0). Bathing in unflowing stagnant water of spacious
well, small well, pond etc., worshipping the feet of ling£ briihmin,
reciting the Giiyatri hymn and offering the oblation (arghya) are to be
performed facing the sun; TarpalJ-a in the name of gods, saints and
ancestors should also be petfonned (11 ). Then clean cloth should be
worn after drying it in the sun; anointing the whole body with the sacred
-
ashes is to be performed after observing the rites of 'Acamana' and
'Sankalpa' (12).
Sacred ash prepared in the 'Siviigni'4 or by the procedure of
'Kalpa ', is to be besmeared through out the whole body. by the process
of 'Uddh ulan'; 'Trip unQ.rak' in the thirty two places of the body is to
be observed (13). Head, fore head, two ears, two eyes, two nostrils,
face, throat and two shoulders are to be besmeared with sacred ashes
(14). Wrists, elbows, heart, two chests, navel, two anus, two thais, two
8 Makuraxama
F qfUtat~ 'i:f ~ QIWtn~: l

;rr~ 1~nx~ mr
~: ffth a~at'iUi9; , , ~ ~ , , n
\:ifs:,_t~t a~ q1a: 4l ~ '' (;i ~ 1ff~ 1~ S"tt q'l 1
O(f: ~~ ficti@4 ~a:rri_ ftf'!liiSH: ll ~~I I
{I S\la;T~ I{O I'{_
~l&llllqCfi~s:\ta:f ~ ~Htll ~ I
qz.J?i~til ~ a:t~l( 'atl@l: tils~l tils~l I I ~ \9 I I
'ld\~f qfUtat~SN ~~ Q'jj~lct ~ 1
an!il"d~~~aqfHi \:ifQll~ SfCfi(Yq~~ l
~ tAA 'tiGT ctiiH ~a:rr;_ ftf'!lll'$1 ~: 1 1 ~ l l l
& ~, J (q!'fli q 'ij ~, J lfv.:t q 'iilf a,
flt;t~t~a:i Sih~qci ~ tfH~~ I I~ ~ l I
~Hffi~ff~q~Of ~ ct<13:~q01 n l
a:ttil~uf ~ m1.f ~ ~sfir 'i:f II~ o II
hips, two knees, two rnuscles of the legs and two feet-·these thirty two
places are considered to be the best for besmedli.ng the sacred 1Shes:
then the procedure of wearing Rudriik~a ts to be obsenrcd after ta.kmg
the ¥OW (saiLkalpa) on completion of drawing the 'Tripundrak' and
besmearing the sacred ashes ( 15-16).
One Rudriik~·a in the cre\t5 , thirty on the head. thirty six on the
neck and sixteen on each of the arms arc to be won1 (17). Twelve
Rudraksas
•
on the wrists and five hundred on the shoulders are to be
worn. A garland of I 08 Rudrak~a beads should be made for the purpose
of 'japa yajna' (constant recitation of the sacred hymn). Garland of
Rudrak.ya is to be worn always dunng sleepmg, eating ..tnd waking state
(18). Wearing of one thousand Rudriik.yas is considered to be of
supreme value, five hundred of medium and three hundred of meagre
value One should accept any of the three as per his desire (19) .
-
Rudrak.ya is to be worn on the head reciting /Sana hymn; on the face
Knwlpada 9
a:ttfHtM"f q~ot cti{<ilt~h~q_ ~m: I

4'i31 :(II a: a;~ f4 1% <1 i ail q a:u tiHct ~ II~~~~
4'ili&lf~B (;fqf("tl: tf'i3' f4t(1 ~ I
a:ttacU '{Hq~OI f4ctfo~a.nfUT tiH~1_ I I ~ ~ I I
qqfufc~l~ llltJ~\liq:
"ffffi lfa"l-q ~m~ I ttff3J (1 tl q cf~~ I
3lta' q(21<1i ~ f4tfctir 9.~ctl ~ I I ~ ~ I l
n
r~, c:tl "it~ t{1 r~ ~~ q, t~"i q_
mu 1fq' ~ ~ f4~41tft<1 ti~<1: ,
«ctotf Cfi4Cfil {ffif ctiWII ;tq ~m I n
i4 ~~q IS fd tffi I ~ fftd ftr@T: SfCh1 fffi11: l I ~ ~ I I
tlCIOff qffiuft ftr@T Cfi4Cfil qtt~qf ~<11 I
{ffil :clcihtu~~Wif ~t'4ffi:~l ~<11 II~~ II
uttering Tatpunt~a hymn and on neck enchanting the Aghora hymn

(20). Wise should wear Rudrak.ya on two hands reciting Aghora hymn
and the garland of fifty Rudrak~·as is to be worn on the belly by reciting
the 'Vyomvyapt '6 hymn (21 ).
Rudrak~·a garland of three, five and seven layers should be worn
with 'PaFicabrahma' hymn such as /Sana and six-aitgaR hymn or all the
Rudriik~·as and garlands may also be worn only reciting the origmal
hymn (PaFu.ak.)ara, the five syllable hymn i.e. 'namah .~iviiya' (22).
One should offer oblation three times to the sun residing in his
own body. Thereafter my goddess Savitrl (Gayatri hymn) is to be
recited with deep concentration. (23).
Fire is my frightful nature. It should also be adored with restrained
mind; Suvanzii (golden). Kanakii (gold). Rakta (red.) Kn·1.w (black),
Suprabha (effulgent) and Ati~aktii (deep red)- these seven are the
names of the tongue of flre (24). The position of Suvarar.ra tongue is in
the west, Kanaka in the middle, Raktii in north and the place of Kr~~zii
is towards the southern direction (25). Suprabhii resides in the east,
10 Makurii~ama
W\l'f '{cfR:1(Ni@t 31Rt~'diiS (l;:c1 fti4 u I

~~n;ft GCd~4t ;:;t M@tft«t4t;:t4jSfiqt<( 11~ ~ 11
fcc~t~ ~~~oft ~ q~¥U (4~Cfi~ I
3if~l iflq .. (4~ 'a:fa,tofl fQ(!cn¥f« t I ~ \9 I 1
'{cffd:Cfl ~cfctiiWl!J 3f11~t;ft
~llktctitf« I
~~11;ft :Jl!4ctil~ ~ ~qfQ ~Hllrl I I ~ l I I
4'il~~~d ~ ~t(1M@tfct~tNtd'( I
a:~~~~ f;t~:( if lrctf,:HUI~d"l I I ~ ~ I I
fffiC4€14{~e:u4 4i;:ilqfi ~~tt'l 1
. ,...
ff"'li-r4 a: ~ II qtt t4 q r.c-1 ft 't I I ~ o I I
':!CQ~;g:""q--<J""I~""~'f1.,..4....1.....
~
Cfi 4 Cfi f GC ~~q I i41 fit fffi 1 9; "ffil: '«"'t I

W\l'f tcf fliWII ~ ~'dit i41;:t41 ffi~oqql i I~~ I I
Atirakta is in south east (iigneya) direction and Bahurupa resides in the
-
north east (!sana) direction- these arc the seven places of the tongue
of the frre (26). The oblations are to be. offered to the Suvan:zii tongue
at the time of marriage, to the Kanakii tongue which is situated in the
middle, on the occasion ofyajfw (sacrifice); to theRakta tongue during
the tune of sacred thread ceremony; to the Kq·~za tongue of south on the
occasion of last rites for the ancestors (27). Oblation should be offered
to the Suprabhii tongue of eastern side for the fulfilment of desired
action (kamya karma), to the Attrakta tongue of south-east (agne)a)
comer to obtain peace and the oblation to the north-east (iscma) tongue
of fire namely 'Bahurupa' for the purpose of fulfilment of strong
actions, are always considered to be an accomplishment (28). Sivagni
should be meditated upon as the five faced red coloured having seven
tongues, ten hands and three eyes, decorated with all kinds of ornaments,
possessing ten personal weapons (iiyudha) wearing the red clothes and
seated in a lotus posture on a lotus flower (29-30). Out of the seven
tongues namely Kanaka. Bahuropa, Atiraktii, Suprabhii, Kr~~za, Raktii,
and Hzra7J.mayi, first three are situated in the upper face (isiina) and the
rest four reside in the four faces of God Rudra (namely Tatpuru~·a 9,
Kriyapada 11
a;ufq~ Rotttflf~~: Wtn: Sli•IIRRCfi[~dl: I

fiilctlfi::tqci tiQI~Cf ttlliSltdfl~ ~: I I ~ ~ I I
~~~I{UIPtfo:
atfi4Cfiltf rn~ltll~ cfi(fSQqf\:fctla<4'( I
~HU11¥1M~ Cfid&ll ~\<fl1f~ ~ I I~~ II
-a:an;ta::t ~~!~ 'AD fftwilreCfil'l 1
Qla<F~tiSf l_IU: tiOQdtd"f QR¥!gl ~ I
~~~ftl~stlf1m1qfa_1~ ~HOi ~ II~~ II
f~q Bf~ffi ll qct1l:l :q tl~'ltJll~flltfz:t
lif'ltJit!i~tCfiqg att£Jqci fiqiQ~~ l
fi;:<fl~ ~ (f~ cq11) 1I~~M¥1q1¥1q1~ I
\ifQa<&QfQ~ Wf?.f ~IIWIU4fQ fct~H~( I I~~ I I
~fq~wq!i~llc{tR 'lf~IHI"f~Qidltl I
cq11) • diM~ Ql6QCf¥tf?.fffilll~ I I ~ ~ I I
Aghora, Sadyojata and Viimadeva) situated in the four directions i.e.

cast, west, north and south. Learned person should offer oblation
during morning and evening by meditating such Sivagni stated above
(31-32)
Devotee should pay obeisance to frre after completing the frre
ritual as per the procedures laid down and take refuge of the Guru and
Jangama (ardent devotee). Please listen carefully (33). After holding
the box containing Linga, fmnly, one should keep the left hand beneath
the toe of Guru and get it in touch of (his own) eyes thrice (meaning
thereby the disciple should get in touch h1s left eye with the left toe and
the right eye with the right toe of Guru) and take refuge (34).
Aforesaid rites should be completed by one eighth part of the day.
-
Then the second part of the day is to be spent in studying Agama and
Nigama10 , performingjapa and discussing the scriptures (35). During
the third part of the day, one should collect the articles for worshipping,
such as, fire wood, kusa and flowers etc. and earn the means of
12 Maku[iigama
~ (q~ ~~ U ~141d ~~q~~~(( I

f1>tact1d fcttUtU~ q!IQI@~f4ql~~(f I I ~ \9 I I
11~1 ~ 8l·ltFUflql fH l{
\ff'f~l~ fqt4ft"U~ f?t~o~qfQ t4H~(( I
q I'A I ~CF4) <l~ ~ f.t tf('lf T.f <f$».;u fq fif I
3T~ ~ q~~~~t: Cfi<fo4t ~lfuulfS'<fij'll I~ lll
~ 5ti~1'~~Uii~ Hcff~t=ql <if!11$htf'll
firR fa:otU4R&~i~ ~ .viff: 1
<lsg~cj 'f1 f4df4 ~ tfi'AI~Cbl ~ I I~~ I I
11~1~1\lil-4<1:
~en ~ qyfq Httif en ~HilH4: I
CfiiH~ ~ ~s~ f?tft90:4q~at ~: II~ o II
atm\i1~ fqf.tfc!)!IS ctfHt ('q;:tf~l trrr I
tfl,~cthfifut41q4 tfijlt{'ifi ~qlf.t~(( I I~~ I I
livelthood for the dependants (36). Bath of the evcmng should be

completed
,
by collecting the earth and conceiving in 1t the pilgrimage
of Siva (37).
Then Tripwujrak should be drawn after taking bath by the sacred
ashes. Householder should perform the five great sacnfices
(Mahayajrw) 11 daily afterhavingperfonned the regular rites of worship
during day and evening 12 as prescribed (38). After worshipping the
devas and r~is as per the rules laid down 111 the scriptures, one 5hould
offer the sacramental water 13 to the divine and non-divine ancestors by
applying prescribed procedures. Then the worship of the day is to be
completed after having performed the process of Vaisvadeva 114 (39). 1
Three kinds of worships namely MahatL, Gurvt, and Laghvt arc to

be observed attentively. One should worship Me e1ther six tirnes 15 (as
per the instruction of the scriptures) or three times during the regular
1 1
performance of ritual-worship (40). Avasara worship is to beperfonned
without taking meal and 'Anavasara should be observed after taking 1
Kriyapiida 13
\i ftf ~ 1o.:u ful rl sn q en ~til <5 sf\i q f.?t rl 1

$ J! fH{i: t{fct ;;q ~ 3:0 ~I~ If"' f411& : I
• t{\ii~C{_ 31Cf~t~"'1 \Ollct41t{OftiltR: I I~~ I I
qfiJ:sii cns~~cnsffrfij '{\itt~ atfjf<1'{ 1
q)qq q(qf fill{'it{ fflq~~fitqt~ -;rt: I I~~ I I
~~~~sfQ-'fu'm tttt~( qJ=cll ticn1J~Gf4 1
;r fcttlrl <1GI~ft:ci qfct;t: ticfa:ts~nO&t;'{ II~~ II
'3'Q'~ Sl til~ .q <fffi q I dtH) S;q ~'{ I
~ (f){ ~ 'Sfa:fi(Y"£1 fa<titl48_ltlT ~~~ I I~~ t I
Ml;ttottfQ qa~ci <1Gsf qf<oflq~~ I
'ffil~tttlttttfi:4 ~ m~dttt<"t4: ll~~lt
B I£i ~F¥:lfl q I~H l{

Acft:tf f:'tl4'frj~4 titti -n Sltt(f: ~: I
aqrw "Qf~ ~ ~l'fcnr?Of fct!ltt4 T.l 11~\911
the food. Devotee should performsupremeworship(Mahapuja)on the

'.ya[asthalas' (5ix centres m the body) in accordance with the procedures
latd down (41 ). One should devoutcdly perform worship with the
overwhelming emotion and religious sentiments, facing the north,
preparing the bed of sacred ashes and keeping the J.rtaliriga on the left
hand which has duly been purified with the sacred hymns (42). He
should \velcome the guest, whoever he might be learned or illiterate-
thinking him as my nnage (43). One should always meditate on Me at
the time of taking food and praise Me by words. Such persons are never
considered to be impure, since I always remain pure (44). Thus,
Mahesvara devotee should take his food as my offering and wash the
hands and face, observe acamana' twice and touch the eyes (45). Then
allow the food to be dtgested by reciting various praisings of God and
eJill the livelihood till the evening ( 46).
-
During dusk, after having been purified on taking 'Agneya' bath
one should devotedly observe two kinds 16 of regular evening worship
14 Makutiigama
t:trl4~41qcc~~ i ct~ ftqiT.t~(( t

3lv.tl!hlbtChl. l{'fli f.tcf~Ffd~q:Ja(( I I~ t I 1
\1~~1~""1~~:
'I
'ffif: a& j t\~ Cfi :fi q ~ 'I Uf ijfTA 'ft 1fTit_ I
~1<4"l '14ftt T.f t\UI!(~elfutHN9?1:t: I I~~ I I
•
'3"ffi qql fifll~l(1ql
f@ •
Cfi q(q~SI~'l I
-q m :tljfdtaf.a 'ff l41Rt :t~Cfil'{ ifl"ll I ~ o I I
iftr Wllji2Piit fitJ?.IJtn~ anrnCIJFctfi!R<C\qui
;nrT fkrf/?.1: q2 <9: II? II
------------------------------------- ---------
facing the west and perform the sacrificial rituals (47). Afterperfonning
the evening 'avasarii' worship, sacrifice to V aisvadeva is to be
fulfilled. Then one should perfotm the midnight worship and adore the
guests (48).
Thereafter one should take the rest on comfortable bed, meditate
on Me with pure mind and go to sleep abandoning all the anxieties of
the world (49). 0 Rudra! I have narrated to you the regular rites of the
Saiva devotees. Worshipper attains the feet of Siva by observing these
regular rites. One who does not observe the same, suffers the miseries
of the bell for unending time (50).
•
Here ends the second chapter of the Kriyllpiida of
Makutiigama stating the procedures of
regular worship.
Notes and References

1. It is to be noted here that the sacred thread may be put towards back but
it is not applicable for Li1iga-Sutra. I~'alinga is to be tied up with Li:nga-
Sutra and the rest of the sacred thread should be left to back side.
According to Siddhanta SikhizmaTJi, I~'alinga should never be worn
below the navel vi. 53. Sacred thread should be tied up with tfle ears at
the time of nature's call.
2. The concept of iitma, vidyii and siva-tattva have been defined in
Saubhiigya SuddJ:zodaya as - "rmn"dift(iid~ ~Eitd~ ~<uat(H'kt ~l
~~Rl>~cft 1lt~d'{q'f (1.89) see also Netratantra (Mftyunjay Bha~tifak).
Kriyapiida 15
3. Water should be filled up in the right hand, it should be covered with left
hand and the water should be poured m around the person from the right
reciting the three hymn '~ ~ e(4 ~' etc. This rite is named as
'Aglzamar~alJ.a'
4. See the first Vidyesvar Sarhhita (18.62-69) of Sivapuriuya for the
concept of 'Siviigni '.
5. See Stddhanta Sikhiima1J.i ~~~ltllqq>qq,r~ 1.( (7.54-58)
6. In Saiviigamas "ozf1Jioqlfq".f a:utq".{n etc. verses have been mentioned.
7. '1m: «~tlHI~, d~6~1lt ~~ .Jit:lH'i<frsq til{ut:, «Ut"tld >(qaJfit, ~Cfl'"""'i4~Cfrrrlq
~:" -These five verses, of Saiviigamas, are famous as Pancabrahma
-
(Taitt. Ara1J.yak 10.43-47).
8. 6Gqlq~·, fm'«~lt?l, ~J{ijl~~~ Cf><f~ltti ~~~qrq ~and ~ijllq~ -these
six are called the anga mantras.
9. It is stated in the vivek commentary of Tantrii loka refering the Srikanthi
Sarilhita that Giinu!a tantra has been emanated from the Tatpuru~a face,
Bhairaviigamas from the south face namely Aghora, Bhutatantras from
the west face namely Sadyojata, Viimatantras from the north face
namely Viimadeva, and Siddhiintiigamas from the upper face namely
-
!Siina.
10. Here the word 'Nigama' refers to vaidikscriptures and the word 'agama'
indicates Saivagamas.
11. It seems that here the five sacrifices of Manusmrti•
have been indicated.
The Pancayajiia ofVira.Saivas is different from that of Manusmrti which
is descnbed as 'Sivayajna' in Siddhiinta Sikhiima1J.i.
12. There are two procedures of sandhyii advocated by the Vedas and
Tantras Both kindshave been prescribed for the followers of .~aiviigamas.
13 "~!~n ~ tf ~~~~~'i~ fhlq'J:I ~srtt8l~: ~ ~ ~rrre~ a1ttt~ll"
(2.6 50) This verse of Amarkosa points out that the tip of the fingers is
meant for devas, the root of the little finger signifies the 'kiiya-firtha ',
the place in between the thumb and fore fmger is called 'pitr tirtha',
where as in the root of thumb 'briihma-tirtha' is known to exist. TarpalJ.
of different deities are performed with the respective portion i.e. of
deities by devafirtha, of sages by 'kiiya-tirlha' and of ancestors by 'pitr-
firtha' Briihma-firtha is used for 'iicamana '.
14. Vi.fvadevas are being sacnficed by the rite 'Vi§vadeva'.
15. In the Kriyiipiida of Candrajniiniigama (11.64) the whole day is divided
into six parts i.e. dawn, sunrise, morning. noon, after noon and midnight.
16. See note no. II ...
***
Chapter-3
: q(!(1:
~ acna
3'tSfq~1JTTtfH \iPIC\ltiH lllsmf l
atT.tffct~l£414~ f.t'anqtf q~,~~l II ~ II
Q{~fCl 3Cll'a
sru ~ 'Srcf~ ~~a:t~fd'H=l I

~ 'fu Btfattt sihtitlJC{f ~ tmfi ~: II~ I I
f-ff4m~
qgffi~'tfq: Cjit4f~ 'Tif q'Aq ~ ~ '

Htcilq~f"d'i: CJ)t4fW ttl£iqv.tf@Cb1Hlll: I I~ I I
3t'tl\i1~ ij]Oiti{ I R!4dl SU(1{ tR! I
ttZ,CfiiHq:cf~j ~ BtCfiiHq~cU ~: I I~ I I
Rudra enquires -
0 the eternal supreme teacher, the abode of all unknowable
qualities, the substratum of the world! kindly enlighten me regarding
the specific procedures of worship ( 1).
Parasiva replies -
0 Rudra! I am describing untv you the superior kind of worship.
Please listen. Worship IS said to beofthreeklDdS namely Mahaii, Gurvt
and Laghvl (2).
The person of first order should observe Mahaii worship and the
person who belongs to the middle order should observe Gurv"i worship
and the person who is unable to perform the above should observe
Laghv"i worship. These are to be performed dunng evening and noon
time (3). Worship in the morning, noon and evening without taking
food, should regularly be perlormed. Wise person should observe
worship either for six 1 or three times (4).
Kr(vapada 17
qo_s~fCl~H4
lRf RecttHIUAI~i "4ct4'ri ~ Wcl~ I

1JOl'f qg~.:uqfQ Tl ~ a'R.f 'fu qO\SH'lll ~I I
qfJCf11B&'II
fuQit<CictfHI~i ~cffdctit ~f%a1: f&iH I

H t=:a.:l i "'4Ci iii (!0 ~I CfT (IT: ¥:
tt ~ cfll fda I : I
'll_J;i ~I(!O~ta:~t CfT 1(:f:a f<:l j ~aft~ aI: I I ~ I I
a:ni\tH~Ict cnfir f91~td CfT ~gQ~cti'l I
1JOl'f qgf4tqf4 Tl ctRfctit 'icttHila:fQ I I \911
e]ql{l~
Hta.:uqcctHr~i cn ~ ~: ~lit~ a: 1
'aRCHl CfT (fm {)' CfT qgf!4i ~ 1~1ctN I I l l I
\jfq~&tlfctttl'il{
H~1ttCC~Ulli i.IIU.:Uil"d{~lct ~ I
1JOl'f qgf!4rqfQ ~ l{R (!O~I~Ict ~ I I~ l I
PadmamOJ.ujaP· for Avasarii worship, Navapadma mm.ufal for
Laghvi worship, Bhadra mwujal for Gurvi worship and Tattva ma~ujal
for Mahatt worship are to be drawn (5).
Three lamps should be kindled in Ava\arii worshlp; nine or
twelve in Laghvr worship and thirty six or eighteen lamps are to be lit
in Gurvi worship (6). Further there is the tradition of enlighting
hundred and eight three hundred or one thousand lamps in Gurvi and
Mahafi worships (7).
Only one light 1S to be kindled in Laghvi or Avasara worship. Thus,
four or two lamps are to be lighted in Mahafi and Gurvi worships (8).
During the Laghvi and Avasarii worships, the original five
letter hymn should be recited for hundred and eight times. So also
the original hymn is to be recited one thousand times in Gurv"i and
Mahafi worships (9).
18 Maku!agam
;fl <I ::iH '{
zyf.i (q cc ~'(I fiH9!4~tH If~ @I fqfQ N l

;fht\if"i?l~ sil'ffiqq~t(lifi q~fqd II~ olI
~~f"fHSQICf~t(I(§Qi q\Nt"itf\f&QfqfQfQ l
qf{ftrlll@i T.f Cfi1{{ $iJO{fHI@:l ~~'(I I ~ ~ I I
3U"f<01@1q"GQid ";fCf :ftt(l\if"ftf.i nI

t"'f.iCJ=ttiftqatA cn'lfifdtf.i ~ctf.d ft' t l ~ ~ I I
fUj'<l•i ';:{ Cflla{Htf1t@i '{ciTfa:~: l1i I
~Cfil~~l q~c=cti T.f 1jOQf :ft (1\if"iiR 1W II~~' I
at SH.(l a) CC ~ ~ "'f' T.t tf<fi ~ q t=ccl <( I
'<'fi·CC(*tfft. ~ T.f tl~lil'<N'{\ii~Cl I I ~~II
~
3ftet4'<ttnqccf4i f.t~fi t4*'1cn1fifa't 1
q~1f.t~~4 Cfil7.f t"'t&llfa:! q~1qd II~~II
-
0 learned one! three kinds of 'Arati' namely Darsana, Avasara
and Uttara have been prescribed in Avasara worship (10). Nine
-
processes of Nirajan (Arati) have been laid down in Laghv"i worship.
Those are named as Dadanakhya, Avasarakhya, Majjanakhya,
Marigalyakhya. Karpur, Sringar, Mahanirajan, Anandakhya and
Asankhyata (11-12).
Eleven kinds of 'Nirajan' have been prescribed in Mahati. and
Gurv"i worships. By adding Sanuraga and betel leaves, the total number
of Nirajan comes to eleven (13). One should not perform the process
of 'Sanka.lpa' (submitting the purpose of worship unto God) without
litting the light. Rangavalu and light are to be adored with incenses
(14).
In Avasarii worship there should be a small offering named as
'Avasarii '. 0 the wise one! a big offering should be offered on the
occasion of Laghv"i worship (15). The offering that is capable of
•
Kriyiipiida /9
q@rf.tclti ddihfi ~IMCfi~Oia:fq'l I

f.tcl~qcH'Ii 'df-a ~l:flf:[Q4lfli l«i II~~lI
ffrr JJi/lfj21'/q fiiJ2J!qi~Si:lffcti!ttFcttilf4&~. qoj

;:rrr{ (j({tlr: q2 (1: II ~ II
satiating the appetite ts termed as 'Mahii-naivedya and the term I
'Avasara is used for that offering which is not meant for appeasing the
I
hunger (16).
Here ends the third chapter of Kriyiipada of
Makuragama describing the specific
procedures of worship.
***
l. See note no. 15 of Chapter 2.

2. See KaraT}iigama (IV. J 7-26) for the description of these ma7J4alas.
***
Chapter-4
~r d: QG('"I:
"
~ acua
atfi4~qf%qt~H fi411'!41< ~~~'{ I
l{-il4g"ffi~&QIOii tU~;i ~ .q.S~ I I ~ I I
t(~{llct 3Cfl'a
q~llidlf~~rsf~: ct~J&~:
~ tf~ ~ ajti ~lcfi(ttf ~q'l I wf
3lfcqih61tf ~ltd ~~l:a&;ita:cnqj'dq'( I I ~ I I
Qfil~H(t"'<'.tfi·IR Cfi~{1 T.l;:s(ch (f~ I
QiJ~&QINI m ~:;$( Cfit{{1 ~s:,~q ~err I
3lfcq~Cfi\i1~ 4\\Riqt1l~H(~tj ~ err I I ~ I I
:q~~l{
~1T.I4 ~s~~" ~ ~ Cf)ltaqct ~ 1

'
1iWIItl6~ Cfit1\(1 f{qT.I~"i~~d'( I I~ I I
'
Rudradeva enquires -
0 Sailkar, the abode of unthinkable glory, ocean of mercy! kindly
tell me about the various ingredients used in worship (1 ).
Parasiva replies -
A mixture of honey, cow-milk, curd, ghee, sugar in equal
proportion with the pure water is considered to be appropriate for the
sacred bath (abhi~eka) of the deity (2). cardamom, khus, clove, musk,
and kumkum (vermilion colour powder)- these five ingredients are to
f,•
be added with the above sacred bathing water or as an alternative
I process; camphor, musk and kumkum or cardamom and k.hus may also
b.e mixed up with the sacred water for the purpose of sacred bathing of
the deity (3).
The smell of the mixed ointment of roc ana, kumkum, cardamom,
camphor, kuta, black agara, musk (kasturl), sandle and inner stuff of
Kriyapluia 21
~en fct(>=q&usf£4 <tldtttHf£4 en nm

-rr:e:n CfT ~cta:Hl~ ~ filt~Cfi~l: f'!ffl: I I~ I I
g)&llfU I
~ ~ct, ~ ~su~i nm q;a:Hg~cti'l 1

"i"~Jiqd f~l41ctd Cfi ~cihtcb4i nm I I~ I I
~fctQsl !,6tH~ 'ffi~ tl'q{q6f ~ I

Qtaeti ~~c:f; fctt'cf (1qf(;i ctifOf<tiHCfil{l I \9 I I
qlt((i{i·lj;ft ~ f~~Cia:Hc\Cfi~ I
<tldqfHtfl"iq~ ~ tttHffiltftt(Yi<fil om I I l I I
f.f1og1 ~ fcfc:noff~ at~ off dtaiSMffl 1
<ti@Hqfffil~tQ ~~&:4 Cfiqeti nm 1
~t~lf.t 1Pf '{\!ittl4i ctttfli'l M ~'l\!it~~ I I~ I I
~~f~Ch-ti\3H4-ctl~fl9:&llfUI
~\lctutff.f g84tf0t ffl~cnrf.f Cffqkf 'fu I

'ffif.f ¥jfffi S. a:t R ~ifffi I"i i q 61 q tfo II i'l I I ~ o I I
bilva, kritnmiil and the devadarfruit is very plea~ant to Me. Please note
(4-5).
The flowers enumerated here - Leonuru.\ sibiricus (Dro~za).
Mineasops Ellengi (Bakul), calophyllum lnophyllurn
,
(Pwzniig)
calotropic gigantea (Mandar)., Nandyavart. Sriyiivart, Oleander
(Karavir), and Ark, Centr~{olia (Satapatra). Kuvalayor Utpal. Lodhra,
Stramonium (Dhatiira). Piital. Magnolia (Campak), Bilva-leaves,
Tamiil and Kar~tikiir or Kathcampa, Matuluitga, Muni, Priyangu.
Devadiir, Krtamal, Agnimantha, Echites (Miilati) and Mallika,
Nirgu~ufi, Vikarni, Bahupan_ri. Ajita, Kalhar. Atasi, Kusumbha and
Lotus are considered to be very precious. So devotee should worship
Me with these flowers. (6-9)
White flowers are considered to be possessed with siittvik quality.
Worshipping Me with these flowers brings fot1h the liberation for the
22
~f\ifftl;ti~Oit~et ~~ftt&flf4h'1'l I
fir~ tfO f cfhtc~ 0 IfR 'jffii ~Hi; Sl a\ IA ~ l
'3;$1 ~ 54 ~Of u Ifff!\ f1 el f,:fh! S4 '!\I f:r ;;.J II~ ~ II
fi w II R (tl q ~:u f.t fgfcf;t f ;ft cth<l H 1fcf l
cc'if;ftttl f.r ttc4"4 "'4" ~qfq~\Nt"t: I I ~ ~II
Cf>J~cq<--t Q~I~IR gtGifUI
~"?Jtcctf f~t~rctJ W'a1Ji sSdQi'it'l 1

~a_:&ftQIZH~~Itll tU<"tffi ~tftj·;fl (f?.fl I l ~ ~ I l
QHI~II~ncnGCCJiH~ffiltl{o<Q«qlf.t 'i{ I
Slid: ctilfftcti'{'itllli Sl ~ltdiR 'flccf;.a 'fW II~ ~ II
if)(1qr(4 T;J ~ cti~cft~ T;J s:)utCfi'l 1
:qaqci; QtZtwi ~ (fiq('{ :Jlcq('f (f?.fl I
qUU@ctiiH'{'ittlli Sl~ltatf.t ta!dtf.t 'fu II~ ~ II
\i11 ffi ;fftfil (q H tq ctif!\ui 4i d Ch~ dttl I
~H4<i T.l 1fT
T.l ;ual~f.a\'[q (f?.fl 1
3fd~tf51Cfi'{\itl~i st~l~tf=r «qccf.d 'fi I I ~ ~ l I
devotee (1 0) Red flowers containing the riiJaS quality are the bestower
of the desired results. Flowers having various mixed colours and of
yellow colour confer botl1 the enjoyment and liberation. Moreover
these are the bestower of many desired things such as son, grandson,
gold etc. (11). All black flowers except the blue lotus are known as
possessing tiimas quality. So devotee should carefully discard it in
worshipping Me (12).
,
Nandyiivart, Sriyiivart, white Arka, white lotus, I.A/qmi Piifal,
Punniig, Miilati, Sa;zkhinl, flame of the forest (Palii.Sa). Asoka,
Mineasops Ellengi (Bakula) and red Agastya these flowers are
considered to be most esteemed for the morning worship (13-14).
Kritamiil, Dhaturil, Oleander (Karav"ir), Leonurus sibiricus (Dro1J.a),
Michelia champaka (Campaka), Piital, Lotus and Nympbea Lotus
Kriyapada 23
cti"fi:b if cti«ui if 'itiM~<:t ~ 1 4iacn1

31tf'~I~S cfofttUf.i "fl~m ~Mld(Q~: I I ~ \9 I I
QIR'itHf SllfllCI ~ld ~I W\1!\Cfil"dCfi'l I
qtJQI@ ~~ ~1Mf4 qt4f@qi'H1Cfil I I ~ t I I
Blctilt"'fqf(;ty~Cfil ~ Cfi:tctil&a4~qq ~ I
sOuf if fct('qq;f if Sl~lf<'tlf.i -rn- ~ II~~II
q \ill ff~ !ll dJ IfU I -:q ~&II fCIJ
W'tQctil q«~;ffl Tl q1~cfl if ~H1f4Cfi'll

G4.,.cfi ~'iff$;'itct fltm<f ~~qq if II~o II
Alfi·Ht «ffgq cttc<f ~ CfiiQfflqq if I
tauog ~ll(f"l4t¥fl ~ qrt~la.ft ~la9lt£fCfi'(l 1 ~ ~ 1 1
~Cfiuf ~ CfiN~ if fitf.auft~~q 'ff~ 1
~ ct'if:ft~IR qa;iJ46Cfils{a:rf'l: I I ~ ~ I I
(utpal)- these flowers are known to be appropriate for the worship
during the noon time (15). Jati, blue Lotus, Antho cephalus lndicus
(Kadamba), Odoratissimus (Ketaki), Hibiscus Mutahbis (Sthala-
padma), Pug and Nagadanfi these flowers should be offered in the
midnight worship (16). Kanaka, Kadamba, Ketakl, Jclti flowers are to
be offered only during the midnight worship, not in any other time by
the devoted person (17). Canna Orienta/is (Parijiita) flower in the
morning, Candrakanta in the evening and Jasminum Sembac (Mallika)
in the tnidday worship should regularly be used (18). Trikala Mallikii,
Kanakambara, Dro~za and Bilva leaves are considered to be precious
in worships for all time (19).
Seekers of My grace should always discard Yuthika, Madayanfi,
Miulhavi, Sirisa, Bandhuk. Sarjak, Vibhitak. Kunda, Liiitgli, Daqim,
D"ipta, Nimba, Karpas, Ku~ma1J.tf.a, Salmafi, Matsyiilqi, and Sigru
flowers along with SrikartJa, Kapittha, Tinti1J.t (20-22). Bilva,
-
Aragvadh, Durva, Apamarg and Campak leaves, jambU. Kadamba,
Damanak, Drol}.a and Maruvak leaves, Sankltini, Lotus, Hyber and
Sindhuvar leaves are esteemed for my proper worship (23-24). Bilva
24 Maku{iigama
fc4 ('q H H!f ~ { Cl fq Iq I~ fit iQ Cfi qSl Cfi '( l

\JtU{Cfi«~eqa:q:n(lotq~qCfiQ'ICfi'( I I~ ~ I I
~IQj ..1q;u{ilQ~f~~CIHIKQSICfi'( l
~ltd {lU"'iq '{\ill~lq~qf ~UI~ lfi~<( l l ~ ~ I I
f€4(\'aq~ n
<fif~ ~cfq:il'd¥it'dq'l '
;fi rth<H;i T.r ~ Cfi ~oft i fq ft> I Qf rl Il
ilolqH•ctf.i ~ ~Jtitlf1tt¥fh1q'( II ~ t... I I
~qulff~ q~g&41f01
ga:wq~'il mc:tdf~el'd~~ld"i CIT I
QiJI~Idl CIT ~11{\iQ '611"4'11Qi(1q~id II ~~I I
.. ,f#t r.. q r(P{t dla:1" : mc:t tif! «q til rq 1
~if dd~'il ~ ~ ~qJ~<( II ~\911
mc:tofq;t~IUii (f~ fct@4C::t1ft4 if l
;r Q!Nddf dt¥41<( 'ffff.r tt•!61 '{\it~( I l ~ t I t
fcffcf~ ffUf I<~'{
~t~iQta:4 -q~ ~UJtc:trc:tf6a: ~: 1
Ch{~l•l~dCI ChlH\JtlcflQitw'ttw'tct'ifCfi'( II~~II
leaf is said to be the best among all leaves. Thus blue Lotus and Karavir
-
are special and DrotJ.a, Aragvadh have the highest position among all
flowers (25).
The devotee who performs worship with hundred and eight or
fifty golden leaves or flowers becomes eligible for endless good results
(26). Leaves and flowers made of gold are not defiled after worship. So
the devotee should regularly worship Me with them (27). Such golden
leaves and flowers are never considered to be stale and hence that may
be used by collecting them again (i.e. by washing them with the water)
(28).
Now listen carefully the procedure of preparing the 'dhup '
(incensepowder)whichlamnarratingtoyou. ThemixtureofCamphor,
Kriyapada 25
Gtztqim T.f ~ T.f ~ ~;a: .. qa T.f 1

~~ -smi; ~~llfi: «q;flg~'l I I~ o II
~"G"fttt~ctitf~ctit{i ~s:,_~~ <t~ 1
dCfctJ~Ht "ftttg;e:i 6'fq'jf(qCfi, <t~ T.f I
ll~Cfit{qqaf% 1Pf sflfdctii ~d"( II~~ II
~"G"fftf~ctitf~HateqCfl T.f fth~cti'l I
'QJlT <t~ Gtztqi~ Sll\iitQflUf\l!i fl!d'll I~~ I I
'a"G"fttt~cht{l cti~~f('fHcil) o~ I
Ha{f gff4at ~ ~\ii~QI@Oi SICh1Rfd'll I ~ ~ I I
ctitf~fliWIJtt~ T.f ~ ~g~~q 'ffv.IT I
<hltld <f~ ~;a:4 ~ d'iqctfur~a llv.IT I I~~ I I
t!\Cfi faf9t it n: q'il t1 ( 'lt ai q ~rq f~ a"L 1
~ftdtRfit~fq~ 1Pf sftffictii fl!d'{ I I~~ I I
Agar, Takkol, Nutmeg (Jatiphal), Clove, Jatamiiizsi, Rhus Succedenia

(Sinhl.), Cyperus Rotundus (Mustak). Sandlc and ghee - these ten
ingredients is known as the 'Dasiinga dhup' (a mixture of incense
powder having ten ingredients) of pleasant smell (29-30). a mixture of
Sandie, Agar, Camphor, Kastun, Kumkum, Takkol Elii, Nag flower,
Clove and Cinnamon is named as 'Yak~akardam dhup' which is very
dear to Me. Please note (3 1). The dhup made of Sandlc, Agar,
Camphor, Clove, Cmnamon. Rhus succedenia, Cardamom. Jatamansi
is famous as 'PraJapatya' (32). A mixed dhup prepared by the
ingredients ofSandle,Agar, Camphor, Musk, Tilak. Clove, Hasita and
Cyperus Rotundus (Musta) is the conferrer of victory (33). Camphor,
black Agar, Hyber, vermilion colour powder (Kumkum), Sausurialapa
(Ko~{ha) and Sandie are to be mixed up gradually increasing the
quantity and honey is to be added in the proportion of one, two, three,
"
four, five and six times. Such mixture is named as 'Sitari' dhup. Please
remember that this also is very pleasant to Me (34-35). Sandle, Agar,
Camphor, Rhus succedenia and Sarjaras are to be added with the
26 Maku~agamu
~;;a:"itttti(fitfdtttHtt#{ttita~ t
~)ti ~ TI "~4 fct\i1t4t&a"i 4lN1a'lt
q;tf~q(4fuffi:tRt Cb1fifd !{Mlttltl4'l l l ~ ~ l l
~~"itt16(fit<J:~1~tatf~gq;OC{Ufq;'l l
at'!<1t~fqfd sihnqlfff(qS.d\tttcti'( 1 1~ \9 1 1
<1 C4=<lhl t'1 '{~ I cntf{ \if I ffi q, t'1 M cf {l· q, 'fl I
~tt:t~fif~ttfq~ "ll~l'lla:tS.~ qft'( l l ~ ll l
tJUJ(i: 4-icHyt ttt<1\i1~QI4 fct"it ~fiji: l
'ffm =a;;a:"i'{tilsfif "ctMt4f~'{C::4: 1
~ ff1atf~q;) 'iQ': ttcicnttttvifttte(fi: l l ~ ~ l l
at~ lQttl~ 1~)'{q: 4lcn1 gfffia;tl4(fi: 1
fll'i"Qtjttj~f1 lffi''ilttS.d\llfcti: I l~o I l
<1 q It'1 1{0 f" fi; a)
q fi; 14 Ia;t ttl '{Q q; : I
-q-q sftffiq;{t?tt¥41Cl q~•Hg)\iQS.aJC4cti: ll ~ ~ II
powder of sausurialapa (Ko~{ha) and Cyperus Rotwrdus (Mustii)

Then the whole thing is to be added with the 'Vijayiikhya' dhup. This
famous 'Karpur kalyan' dhup is known to be the means of liberation
(36). Thedhupprcpared bythepowderofSandle,Agar, Musk, Cyperus
Rotundus (Mustii), Rhus succedenia (Si1ihak) is named as 'Amrta'
which is the bestower of immortality (37). The mixture of the powder
of Takkol, Pug, Camphor, Nutmeg and clove is named as 'Sugandha'
dhup which is known as the bestower of both enjoyment and liberation
(38). 'Guggul ' dhup aJone destroys the sm of seven births. Thus the
dhup ofSandleaJso is capable of eradicating all the sins and 'Saugandhik '
dhup is considered to be the means to achieve the 'Kiima' (enjoyment)
and 'Artha' (wealth) (39). The dhup prepared by white Agar is only the
conferrer of liberation. The dhup of Guggul mixed with ghee is the
provider of immense enjoyment (40). Dhup prepared by mixing the
Mahi~iik~a with the powder of Tamiil is pleasing to me and is the
bestower of the status of 'Sayujya' to the devotee. (41 ).
Kriyapada 27
(!;I q ~U11 C!;rt '{
~1qt:tu:uc::4 Cf~ ti~JOJEcUfltll4d: t

aifq ~ M;:i; qg;qq qfi;tftqft'l I
attrti RtH~H ~=tu~l~H~I~ctit1~4 11~~11
f.t~(O:SCfi(~l4i ~ it(C{Rt~IR.f Tl I
WflQtfl\i'Qfq~ '9?1' q(iql~ ctiC::I~4 II~~ It
;r ~1qqs.\iql~q ~\{Cf)q ftql'a~(( t
'tcf ~~q;q~qq:<4?Xf fctq:a(1 ~ II~~ I I
q~q_~fcl'j1·(1atOI'{
'1:0J'iflqfi;tf: ~ Cf~ ft1~·@04 (Yf~OI'll

~l.fitfl4ltC:.1A ft'1{fiR ~·Migffitf.t iU~(( I
4't1~51t<"ich ff;rW t{\ittl~ef~;g:~ t t ~ ~ t t
fH{i·C{'dffq tfia ~ fct~H~SH1'l I
<re:?J • tq Q'i]~;i S.Cb1fifd'l I t ~ ~ t I
Now I atn narrating the procedure of enkindling the lamp. Please
listen to it attentively 0 Antakasudana (conquerer of death)! for the
worship of Siva, the gltee prepared from the cow milk is considered to
be of best kind, from buffalo milk of medium quality and the oil from
the sesamum seeds is known to be of the lowest kind (42). 0 son! the
oil of Margosa, Castor seed, Carissa carands which produce bad smell
should never be put in the lamp used in my worshtp (43). Any
auspicious work. should never be initiated without enkindling the lamp.
Thus, any rite related to gods and ancestors becomes fruitless if
performed without enlightening the lamp (44).
0 son! now I run telling you the characteristic features of Litiga.
Please listen to it carefully. The Linga made of crystaP etc. associated
with Power, is to be adored. One should worship the Liliga characterised
with 'Pancasutra' for the accomplishment of his desires (45). The
length, breadth and the vertical height of the base of Liitga (Pi{ha)
should be equal to the ctrcumference of the Litiga and Gomukh (upper
28 lvfaku(a{!ama
~lcUMCf~ cqc}~~: ~htl41~cpl Q:r~:

flr cnt» Ifffi 'R q fMW 'jfffi ~fffi Q'i t'1 Sh~'l I I ~ \9 I I
';f ~~ q~f~Mffisf~ch ~l'[t"tql~d: I
Q'i3~5ft4qf~'ffiMI2fHfi: ~ ttC::l I I~ t II
$efH{f etit"ti\{Ul ~~a:ft qi}~q I
';f 'Raroi lf{ta)"ff 1~ 0 II q I fcc ct 't«l: I I ~ ~ I I
\fffi: ~~ldl41i!JOIINtd ~ Q'iH 'ffm I
q~ttl ttc:f~tq!ir QR'{Utf fcr\flct~(( I I~ o I I
\f<Flfct 4R'{Utf m m l{'iiT t4Q'it"tt ~
tt~:ffi ttql~~ Fctitid: Mttfi4=tUfu I I~~ II
"ifrr ~Jij2/l!# fitJqfqf~ ~:.;flqq;(Oft{UJ!f:;;f
;:rrrT qgfl: q2 C1: II 'lf II
outlet) should be half of the size of the circumference of the Liizga.
Liliga, possessmg these five characteristics IS named as Pancasutra
Linga (46).,
The worshtpper expires i~ Liliga is larger2; ,loss of wealth
,
occurs if Sa.k:ti (base of Linga) is larger. Linga having Siva and Salcti
(i.e. Lmga and its base) of the same size is the bestower of both
enjoyment and liberation (47). The size of the Liriga should never be
less than halffingerl and more than one full finger. Worshipper should
always wear the Linga of the size of 'Pancasutra' (48). The I~talinga
awarded by Guru is considered to be the best and is endowed with all
attributes. No verification regarding the characteristics of the Linga
should be made since it has been purified by the touch of Guru (49).
Devotee should assume the abundance of the best possible flowers,
fruits and other items in his mind (50). The worship brimming with
devotion is known to be successful. I have narrated all the procedures
of worship to you. Now, what more do you want to listen? (51).
Here ends the fourth chapter of Kriyapada of Makutagama
describing the procedures ofpreparing various
articles for the worship.
Kriyapada 29
l. "%Qq, ~ cffitt" (6. 22)- Siddltanto Sikhamo1Ji. One of the Lingo made
of crystal, stone, moon-stone and sun-stone may be accepted for
worship. The base ( 11.3 2) of the Lingo is called 'Sakti' .
2. See the verse~~~~~~~" (Bha. 3, p 41) of Kriyilsilr.
3. Stze of the finger 1s equal to the size of eight Barleys.
Chapter-S
q=ijq: q(!t'l:
~ ac:u~
a:t1Cfl~4 cn?l ~ 'ffCf ~c:r~rafQ 1 n

tt~IQ~ q;?j ~ ~~I( ~M!:Ciwf q;?j 'Sf'll I
CfiM~ ~ ttqaf ttU~<lti ~ CfC::{CI .q I I ~ I I
atm'ili ~1\iQfi4Rt Tt cnm ~ f.t<lRa'l t
\41\i!i 4;tuq\{l'fli Tt~ ~til<( dfl<l~(f II~ I I
q <fllct acuif
3tlctf~"i'{
~~ll"d{stlfta*'q1Cflt;4 CQIQCfi{tl.q I
~ ~"'f<l<(nm ~til<( ~\:ffct"i~:U lR1t. I I~ II
fHfttlf'llffi ~ ~\t&l~4 1Pf l
d~ctlcti6"4MM \Uctll~ qg1qd II~ II
Rudradeva enquires -
0 Lord! you are omnipresent. How to invoke you? How may the
rite of 'Sansthapana' (installation) and 'Sannidhanam' (keeping face
to face) be perfonned? In which of your mouths the oblation should be
offered? Kindly explain to me (1). Things offered to you are said to be
eatable by some and unacceptable to others. Kindly explain to me as for
whom it is acceptable and for whom it is not? (2).
Para5iva replies -
0 learned Rudradeva! Invocation from one place to the other is
not possible as I remain all pervasive, but revelation in and through the
specific Linga and desired image at a particular place occurs as per the
conception of the devotee. You can conceive it as invocation (3-4).
Kriyapiida 31
•
~H~IG~l{
ftitw«Q <ttl fcq q at~a:t flr~ toa:&al~ I

qq1c:t~¥nq4 <4i1(( ~ttltqtJifqffttfd I I~ I I
tiH~I~-~~-aiCf:!Ud~-~CfictlCfi{Uflf~
t~Ril4t"irqfd Mifiqnq;flsf'fsoo~m: ,
341'{\ift;ft ttfil~t"iS41ti4 ttfst~ltt"f'l I It\ I I
~ct:a::tt;uta:4 n ~i1a~ra~oa"4'l ,
~ 14CfiHlcfi<Ui q(f'l II \9 I t
ai~ffltf;{Of'{_
Q¥Jt"fi «a:~.:u~"ii "41"4t~of~f41qfil I

q ilu F<t 13~ ...n:t q 'Iril Ch ( ui fi 'ffit. I It I I
~ cpt ~~tf\t~{gctJ
t~fOs#t TJ<fHW~ tti~CfiiN!iOOs t'<46'( I
S&?t4•~Cf?ftil!il01{1~fl;vt·aHIMtt~&: II~ t I
Installation is known as my invocation in the Liriga which exists

in the lotus heart of Sada§iva and in the image (5).
Contemplating Siva facing towards one's self is named as
'sannidhiinam '. Praying God to remain face to face infront of the
devotee, till the worship is completed, is said 'sannirodhan' (6).
Protecting one's own body by chanting Sivakavaca (sacred hymns of
God) is called 'avagun(hana'. Perfonning nyasa on the point of heart
etc. is known as 'sakatikara~ta' (7).
Different letters of the original hymn are associated with the
nyasas of five points of the body viz. heart etc. Conceiving only my
nature in those parts is called 'amrfikaraT).a ' (8).
I always remain infront of the devotee in and through the
'Stha1)4il' and Caralitiga '. I remain seated in the pot etc. towards west
and 1 always exist in the fixed image facing towards the entrance (9),
32 Maku{agama
q $1 cpf~ 'i\31151 Cfi 1{:
SIQit&i \iltt'41~ctitilif ~8.l'!f !{&'l I

dt'fh( ~CQ~(§Q~ ~'fW 1M '{.;ih'tft I I~ o II
~ r •
«~,~~'TTt!':l'l61~1f.lr"''""'(um,
':llq"'"::lf i: tt I Cfi 'iter~& 1fR I
a:tl<"t.Usf\4g&~~ SICfiMCf tiq:J~<(_ t 1~ ~ I '
cq~,:il\iCIISIQI~tR ~ ;qltiQq~Cfim I
a;&:fct~ Slt:\td&i (4f<ififi1R« ill~d'l. I I ~ ~ I I
wm;:
3ilill{fC1~·1<{)""fi
QiJCf~! ~~tJ~ijttfui af1f$ttqd 1

tifll\itld: ~MIT.lHl ctlff~ctl ~: ~: I I ~ ~ I t
attil('i\ fucr: M;r;ll~t<tcg6til ~ I
f~ll~~ Sl+tiC::: @.:Ufl~ll!'rt q81~61( I I ~~I I
SIBI<!l~IJ{_
d~siiiC::i~;f qifi: lrfl ~ 11{ ~ I

trtC[tftf'Q.f: f4qdfq f!EOftcUC(4~1"ith I I ~ ~ I l
The devotee who asptres for both enjoyment and 'liberation
should take refuge in my south face (Aghora). Such person should
worship me sitting infront of south face (1 0), Contemplating hands,
heart, private part and feet along with my south face infront, devotee
should reveredly adore me (11 ). Various kinds of food, drinks etc.
which are the objects to be eaten, licked,
, sucked, have been prescribed
in th~ scriptures as the offerings to Siva, should only be offered to my
upper mouth (12).
Surrendering offerings to the ti.ve face~ of Siva has got its unique
glory. Sadyojata face is of the nature of Acaralinga, Vafn(l~eva of
Gurulinga, Aghora of Sivaling4t Tatpuru~a of CaralUtga and /slJna is
of the nature of Prasiidalinga. Mahalinga which is unique from all of
them and is only Me alone (13-14).
So, devotee should carefully accept the food regul'U'ly after
submitting it to these six lingas (15).
Kriyopoda 33
f-"1'"1 f6'lf fct :q I\:

FU4 ftw'i q)af ~ i.l rtRI~ 'l I
:r;i;'
~?J T.f Cfitlf ~ ll)$ ~ ifiqltt_ II~~ II m
f.tqftf=4 f:nft'i m f.ttft'f(tlld\Rf.a:d\ I
dtltiC(\tl\Ri f.tqf~qij;l~fllctlt'f~: II ~~II
31ijtll(l(ttf f{lf.aW\i19¥tC(\fi Qlct4 tn1l_ I I
'1$Qill,l'flt:tlftt "nriit'ffil ~~ ~: I I~ t I I
r.:nu=rrm~: ~ccti ~ c6 HctAfa: 1
"qf.tqftwOt~ ~ Utcf 9f~ch ~ l I ~ 't I I
qfft1tf!URuft ~ ~fliChl 'f(Q<JQOif: I
qaCfi(JH1111~! 1.1)ni ~cti;Q~=ti! II~ o II
~~~:
itv:c\41\Ri t<tarf "114\illlllf Cfift;qd'll
auotft;ti} ~ ~ (<qft'tf ~ f.Ct~"jfct 1
Slfdqltl i.f ~ ":f itU$1S~f~Htl ~II~~ II
The offerings and the food accepted by me are of four kinds i.e.
swallowable, devourable, gulpable and lickabl" which impart dharma
(spirituality), arrha (wealth), kama (enjoyment) and mok~a (liberation)
respectively (16).
The 'nirmatya' denotes, that which is undefiled, pure and can
never be abused. Such, all pure offerings (nirmalya) are not eatabl~ by
impure and unauspicious persons (17). If the impure person, instead of
controlling his temptation of being pure, eats pure offering, will go
downward like that of a briihmin having drunk the wine (18). If a greedy
personandonedevoidofSaivacultureacceptstheofferings(nirmalya)
is sure to suffer the IRaurava' hell (extremely painful hell for the
heinous criminals) (19). So the ~acarya ' who has worn Sivatinga',
remains absorved in Me and has taken my refuge, are eligible to accept
My offering, no one else (20).
The offering (food) of Ca~u!a is considered to be very abhorrent
and can never be offered to any body else. But Car)l/a do~s pot claim
34 Maku!iigama
3i~Guf ~ ~:
~ ~effti ;J tt(ii fl~cii <m t't~t~: 1

-q;j TJi q;(Wj MttqSIQFtltJafiq~'l I
auqtJfq ':t ~ tt"'t6]qftqfffu'( I I ~ ~ I I
R~f~ct~\it~ ~ISatstlftct:
q(C{\iftQ~itl ~ qf~~fd:d~\3t=t: I
q=ifijf:tQ(i{l l1Ttft qNug:o;;qf~ Cfi(;qd I I ~ ~ I I
ifrr Mllj2717q fihlllql~ Jflcn&rnfl;fctf!Tq;2Ff

::rrz:r q§t{: q2 H: II~ II
fill 4/QIC(B HI//Qf: I I
to have any right on the offerings of vaQalitiga, Caralinga, linga made

of iron and gl!ms, self~emanated linga and other images (21)
Offerings submitted to own I~talinga is considered to be im-
mensely pure like the 'Caru' (offering) offered to the yajfi.a (sacrifice).
There is no doubt in it. Devotee should never eat, even in emergency,
leaves, flowers, fruits, water, cereals, drinks, medicines etc. without
offering Me (22).
The devotee for whom my regular worship is supreme, always
accepts the food offered to me in the worship, ever remains intensely
immersed in meditating on me, surely attains the state of 'Sayujya' (23)
Here ends the fifth chapter of Kriyapada
of Makutagama enumerating the
procedure of Invocation.
End of Krlyapada
***
1. See note No. 8 of second chapter; Prapancasara (6.6)
Kriyiipiida 35
2. The place cleaned for the purpose of sacrifice (yajna) is calJed 'Stha1J4il'
(Amarko~a- 2.7.18).
3. Siva ts of the form of five hymns. Sec Mrgendriigama, vidyiipiida (3.8-

13) and Malanga Piiramesvara, vidyiipiida (4.14-lS).
4. Sec Karmakii1J4a kramiivafi (pp. 32-34) of Soma Sambhu for the
description of the nature of CatJtf.da and the procedure of His worship.
***
Caryapada
Chapter-1
T4lffql~ JJ~: Qe(WI:

~Ht"cnm "fltctt~ a:nn~cn qgsa{: 1
qgt~HI~RHQ qgtCfittafOtcnlflqq_ I I ~ I I
Q'iJQ'iJ~ci 'tci Q'iJI~I4i\ifqfOsd'( I
• •
""'"Q'iJ~i""'l'"lgJ,_q"""'q ~If~ Qif~ fQ Q<t ~ UI'( II~II
1ft met ~qtt114 £t SIOIUI fct4~tf.ctd: I

QSI:a}ci fl)Qtfct l!l Hlctili346Cfils:._arn I I ~ I I
~ acu=a
34~lq\iflld\I~H
R{tt4H Q{f(q{ I
"cf<h~tR'Ff ~~Cf~Cf -:flfts~ W I I~ I I
sflqf(auarqt;d! f:tatqr;d,; T.f tg;Z'( 1
~111$1CfddqtRe 'tCfdl ~flU!iRfid\'l I I '-\ I I
---------------------------------------------
God Rudra, out of c..ompassion and f01 the welfare of the world,
approaches anrl most humbly bows unto ParamaSiva, the greatest of
gods, the Lord of lords, the resident of great Kailasa. the supreme
among all the merciful beings residing on themountKailasa, endowed
with twenty five faces 1 and fifty hands, of the nature of Pancabrahma
hymn, immutable but ever engrossed in performing five-fold actions
and enquires (1-3).
Rudra enquires -
0 the infinite substratum of the world, self sustained,
transcendental, the substance of all elements, the God of the gods! I
bow unto you (4). You have very clearly stated the procedure and nature
of sambhavavrata in the later portion of divine Agama and Nigama
which is the immediate bestower of liberation (5). Please tell me the
ritualistic procedures of the last rites of devoted worshippers, the
Caryapiida 37
-q ~fRICl:ltOI-.d(tHI 'ff;ijft~tRUI: I
34cU'tl~fctfi.i i{fu' ~ ~~ffiitnfil .. l'( II~ I I
qd~tcc accr:a
~ ~ fq~' qt=t'f "~~~1f(tft!'Jn 1
~ cta.<ffiir \4 ifi I~ Iqq ttl~ fct fij 'tRll I I \9 I I
~llu:tCf~ clf.:l tSH ltfCfBI t:ifqf~:
~ fl ~ f# d: vfui a.'tfaJdl ~M; qI'1~ 1({_ I

~ fl~tfd: vfui 'a.la:li~IQ;(rllq~ld I
~ ti~ttffi ~~~~a:~sw Tfti ~ 1ltl
~lll$fC4 dff~ tat 4 Ifq I!! fi1{1·1'ji·~ ~·•U 'l I
CfiNfM 14NCl:IC41t("i) fltC4ilt~fccfU: ~ I I ~ I I
~~Cf~~ ~F<Rcfilt:i'{
~ ~ Slfctl!t"fi ~ 3iHtt4"41(11Cfi: I
fllqqQ ~ {§Qid: Cf){O~ ~Pdf''l: I
fu~ll!: fQ~q~s1.f fllqqQ ~: I I ~ o I I lfif
wearers of l~{alifiga, the dvija
,
who always remains absorbed in
performing thts sac.red rite (Sambhavavrata ) (6).
Para§iva replies -
0 son! you have asked an apt question m view of the emancipation
of the devotees. I am elucidating the best possible procedure of the last
rites for the devotee. Please listen carefully (7). The person who is
initiated and endowed with the procedure. attains liberation ,
early.
1
Oriented with this ntes one is able to achieve the success of Siimbhava '
initiation easily. Even non-devoted person, also reaches the ultimate
goal (8). For the devoted observer of 'Siimbhavavrata' and wearer of
l~{alinga on the body, the procedure of 'Sivamedha ' 2 has been enunciated
m the scripture to attain my feet (9).
For those who have entered into the closest unison with Me
(siimarasya). adoration itself is said as 'medha' (Sivamedha). Aspirant
38 Makl~!iigama
cqRfl~Hfct~1;flsf11 ~lqq~ sucflfct

tt ch4 ~fit ~l<l fd '{fiH•<1l t(~ ~ I
~ fcta:tt~C:W ttftiM cqffii4tflt~l~ II~~ II
'4d<41 ~tr.ftsfif~sfif qt;~~ttl 1
msfif ft(Qa:ql~ti:Ufiuc:wq~~ "~tfd: II ~ ~I I
q;a:m' if qa:T.tft4i ft~l~ '11"1C:Wdd I
'{() ~fffifttfl4 ttkJU lf {lCi ~<ch ~II~~ I I
'll"tcft~ iffi ~ aa:~fi!fc1!4t4N 1
atfc1'-ltttQft ~ 4{CfitSCf% f.f:lftl I I ~ 't( I I
ft"HP~·~t?~t?~ ~:
'll"fc:tafd;fl ~ ~ '{() 'it~:cla~: 1
m ~ ms'lf tccfa:t t(qf41§;~: I I ~~I I
q;a::ifil4i ~aruri "tr.tfHtllct ~fi;41'l I
f4qq~ ftql@:4td: ttqlfQfcdi:t6'dlf: II~~II
must observe ·Si vamedha '. The spectiic kind of 'Pitrmedh a' is known
as 'Sivamedha' (1 0).
,
Scriptural utterances like 'Sarvasya pratisiva' (Siva is ever
present) and 'bhumistoyasya' (earth is the substratum ofwordlythings)
mdicate the procedure of the samildhi for the devoted worshipper ( 11 ).
It is supposed that the person observing only 'Sivamedha' attains my
feet notwithstanding being devoid of devotion and knowledge (12). If
a person is doubtful about the attainment of liberation, even after
maintaining devotion in Me, performing worship, possessing my
"
knowledge and observing 'Siimbhavavrata ', is sure to suffer the hell
(13). The non-believer and unw1se person can never be relieved from
the hell if he does not keep faith in the prescribed rituahstic last rites for
the observer of 'Sambhavavrata' (14). The attendants .of 'Yam:t' bum
the
,
unwise person in the hell who inflames the body of the observer of
'Siimbhavavrata' on pyre (15). Superior procedures of 'samiidhi' in the
Ca1 yt1pada 39
~ ctiilctithtiFti !14{1i!M~rtfH4t'l 1
(!\g;flq~firl: sihhl 6]Cftit4fc1fi4af~t II~ \911
fHfi'I'W"rn·4i Cf<'fl iU41C!M~\iti ffrll'l I
"qJ"jQ~tfrl: silin) 6]Cffft4faM: TR: I I ~ t I I
Sit 61 :a H1 •Igfl'.it err a14 Si fl'il ~ Rt ttl aT I
Jlofaa) ~ '!rlfdfQ ~ ';f (!\1{;~(1 I I ~ ~ I I
~IIPqq~df~ldHi ~dc=ci ;:llf«t
~n"'fc:td(ff.ttet4i ~(f~ ~
•
rntta 1
~(1~4 fc1~fQ CfitfHlcil ';f ~li;ild I I ~ o I I
3iq~anf~¥-.T:
~\41Cf~titqtqq"ai ';f ~ I
3l<f: ~(ffiti~t: lt'Cf'f: ~IIJ$1fl! ';f tfl\it~<ll I ~ ~ I I
last rite for my devotees who aspires for liberation. ha.c;; been illustrated
in the 'Pitrmedha' (16).
I have described the funeral to be performed with the tire for those
who keep themselves attached in the worldly affairs and consequently
remain within the cycle of transmigration (17). 0 son! for the devotee
who always wears f${alinga and does not come within the cycleofbirth
and death, the highest procedure of last rite nameIy 'samiidlti' ha..c;; been
advocated by Me (18). The body of the person who has observed
'Sambhavavrata '1 should never be cremated in fire after his derrlise
whatever he might be, celibate, householder. retired from the acuve hfe
or sage (19).
" 1
The devoted observer of ·sambhavavrata does not get the
spirithood. So, the question of redemption from thespirithooddoes not
arise (20).
For the devotee who always remains immersed in the
contemplation of Liitga, 'apasavya (transferring the sacred thread 1 •
from left to right shoulder while performing the last rites) is not
necessary. So, no ritual to remove the sptrithood of the devotee who
40 Maku~iigama
cf1 {il cfl 'i i ft 11 f~ th<tl R:

ffqlf~a;r~s-q ~t4qfqc:ua:f:fi: I
t~ 11, f'-n:i f1i a af'f 1;gifMl 4l ~ ~ 1til a 11~~11
tf q I ftl ti ffiti CU 'tfl~ I;:tf ('tU (;. ~ Sl d\ I~ ;fi I
a:~~ Jlf~ ~ NQ:Hl~ctitfltlcti'l I I ~ ~' I
~cqffi~ll:iltuli ttqlftlfJf%ffi qcu 1
~ Rt fct ~I rft wit ~ q ~ffi fct ftl! ijct 'l I
~ ~f%f.f:t«{g~ Cfid_lSfif ~~Cfitufctl~ II~~ II
ifrr .m4j)2!1f1f :qqfqt~ !(llt.'J{Cfl~JI!(itll-

:::nrr JT2Tlf: lJ2 H: II f II
keep~ htmsclf ever engrossed in observing silmbhava practice, is

pertormcd (21).
·Samiid hi is the supreme procedure for the attainment ofli beration.
I
It is considered to be exceptionable for the other rites and rituals. So,

once endowed with ~samildhi there is no question of lapse regarding
I,
the religious practices (22). ~Samadhi' is the most apt means that
imparts proximity of Mine. Thepopularcustom of the world to cremate
the body in fire, is only the means of achieving the sphere of the
ancestors (Pitrloka) (23). The only last rite of my devotee has been
narrated by Me is 'Samadhi'. Those who do not maintain faith in the
m eans narrated by Me, are surely unable to come out of the sea of hell
(24).
Here ends the first chapter of Caryilpiida of Maku{iigam.a

praising the last
,
rites to be performed for
the 'Silmbhava-devotee' .
.
1. Indian scriptures have been divided by the Saiva philosophers as Lou.kik

-
(empirical) Vaidik (scriptural), Adhyiitmik (spiritual), Atimiirga
(transcendental) and Mantra (hymn). Each is again divided into five and
Ca rv11pa da 41
thus twenty five m lola) numher Here tt ~cems lhat twenty li\ l faces .trc
hemg '.!1 tgmcd for the preaching of the twenty five kinds of the
!'criptun.-s.
,
2. The famous Pitnnedha
,
rite of .redtt: scnpttarL '\ IS named here as 'Siva-
nu lha <;ce Sukla y,ljuneda lvfaclh)andin .. m.J L1 , ch . 3') . ."Dharma
shastra ka ttthasa · P V Kane ( P al t III. pp. 1114-1122).
***
•
Chapter-2
~ acntf
~~ ~ q f<q i_ lrcfcti H uI VTTW<f I
aftq fR:i fq !'JII ~ tJ: ctii:f&i d fll ail tl -q tI~ II
q<~rct· actr:a
af,:;q r~r~ ~ ~~ f'i H1r~Cfi'\
aft;G4faifq 9;{ 1sQ-q qttQ I~ fill doa d:t: I
~ a:l:tiRc:h t:tl:fq(t~t41Rcti¥UT.I~<( I t ~ I I
'ldtlldlk4~l '{UIIqttf1"4U !i~~~~~ I
3G(H4 Btgu"ilfUI ~ ~ lJ?itRd'(l
~a.tr.l flf'!(II~Cf fm':CfiudCfi{IR! II~ I t
\ittt~so~ttH1 n lJmt4 mtta ~ 1
msfif ~S(('qqlcnfd fc6 g"fqfit41a>t4: I I" I I
God Rudra enquires -
0 the supreme God, the soul of the universe, the cause of all, the
eternal! what is the immediate duty for the person who is ready to leave
1
the body through the procedure of Utkrama1Ja ? Kindly enlighten 1
me (1).
Para5iva replies -
If the devotee ofMine is about to expire, then he should be bathed
-
as per the procedures of Agneya etc. for the fulfilment of the alms etc.
1 1
1
(2). He should draw the Tripuiuf.ra after observing the process of 1
1
Uddhulana'1 with sacred ashes, wearing the washed clothes and
sitting on the ground on the seat of Kusii. Then he should wear
Rudriik~a on the bead, neck and hands etc. as per the rules laid down
(3). If any body, whatever species he might belong, expires, besmearing
the sacred ashes and wearing RudraJqa is sure to attain the status of 1
Rudra, what to speak of human being (4). Knowing the symptoms of
Caryapada 43
a&tirf.aq?.r fct~fllf r:tf.i~n~'ftfq;fhl 1

atr<"4;:q~;ft"l eqH1tQ m 'ff at~~ra q•;nt: '
\it¥4ta:tlflfi"fR~I~fflli'i4tfi"IR ~~~~II~ II
3ifc:tf<oCf>l(1f4 ~ C!}'flf<cf; Cfid04'{
3ltltfctfa:dCfilt1: 'R"l. tt~<ttilki ~ilff~ I
d@ ~ ~ 3fi<"4HlQ ~v.ufqM I I~ I I
3ft<"4;<QHlNdt'4H~ ~: ~~lq"fflf cl 1
'ffS&:4~~: Cfidan ~ ~q(-\Cf"f:a('lll \S II
3ff('q""Q~;ft"llfqi'()GQ ~qq~ fqtfftl ~ I
fi; ~oli ~ lftll~tf,t; a:t:~l( TfT ffttqct ~ I It I I
3Hi<ttl I;ffl ~ ~ @:1 «~srhtt~ qUI fl:t;g:~ I
n~ ft~Qa:~ ilifqqf~<tfilkt~~dl'( I I'{ II
~"f nf!M ~ fu d"'I Cf ft I~'ill 4~ I m
~ ft~QC::~ ~ "'IC4WtW ~QicFt'( II~ o II
a:t"ffttC(10lfCfilq"ftct~li ~ ~~on 1
tR ~a_:tUilfl ~ Olt~ 'fctfd ~If;~ I I ~ ~ I I

'utkranti ', one, after installing the frre in his own soul reciting the hymn
"yii te Agne " 2, should besmear his body with the sacred ashes uttenng
the hymn tiAgnih " 3 etc.. (5).
If death ( samutkranti) occurs without premonition, then his son
should observe the procedures as per rule, by installing frre within
himself (6). To quench the frre enkindled within self, he, after having
purified the six adhvas, should perform sacrifice (yajiia) in the water
(7). After appeasing fire within and performing sacrifice in the water,
be should donate gold, cow and Litiga as per the capacity (8). At the
critical time of demise (son utters) 'I donate the cow namely 'utkranti'
with the view to peaceful passing ,
away of the soul (9). For the
attainment of eternal union with Siva (wherefrom there is no return), I
offer this holy Sivalinga to you' (10). Dak$i1Jii (last gift for the purpose
44
ft-Iw<H lOf rn r:u

§i6JIO:SCh1fla:l~4 t~((f)H \tcHt1m I
HNiH ff qcU cil fit ~I q ft"Hi· S4 a: 14 d : 11~~1 1
t=fqf~·Wt:Wttlfuf!i f.n=t~IU SlltfOIIa:N I

\:llcf~'i!:'Cfgclilo:t fitqflf~\itffl:teaq I I ~ ~I I
3lf~t(: SIIOifi:tfllci (1'(Cff;<QN ~ ~'it~(( I
'?;f~!Ua;q CfiHol~ ~H~g fcfHIQ~(( I I ~~I I
~i3fi0Aif0t TTTA tJtt~ tJifftt41M'( I
a;auuj '*fH~ qlftot~~Cft{~Cfitfilfd:Cfi'(l I ~ ~ I I
3lf~qifftRctifo4\tl~ll=( ~ '?;fv;ila:t~'(l
fccHtci)ci t\!{H~g ~a:'f ~ fcct"ttQ~( I I ~ ~ I I
of tcc 1mp tshtn ''lt of the worship) must be offered for the fulfilment
of the alms 0 S~utkar' eVL.f} thing become~ futile without offering
'dak.y t~ta ( 1 1) .
0 god! the result of the offering of crorcs of universes is equal to
,
the result of donating Sivalitiga alone (12). Devotee shou ld regularly
-
and attentively conceivctheexistenceof Lillgas (Aciiralifiga, Gurulitiga
etc.) in dtfferent parts of the body till alive with the purpose of attaining
the state of (Siva sayujya' (enjoymg the closest union with Siva) (13).
He should gradually constgn the gross body to their respective causes
by observing the procedure of 'Tattva-smiyojana ' and recttmg the
hymn 'ayu.$ah pra~zam '4 etc. (14). The apertures of the body m space
( iikii.fa), the strernn of tnhilatton and exhilation in the atr (viiyu), beat
of the body in the fire (agni) and the blood, pus and phlegm are to be
immersed in the water (ap) (15). The hard parts viz. the bones and the
muscles etc. arc to be consigned to the earth. Likewise, the subtle body
should also be infused after submerging the gross one (16).
Caryapada 45
traA<~fqt11q'"fl\
~=( ~8:'l~ti1~f4 fc4HIQ4qf4 JTll I
Cfi~01Shctii1l4 ~ctl4i 'IDT lj&:ldl'( I
3ttMlCfQ d~~~lfUt fc4ql): ~ t.il'it~(( II~ \91 I
ct'ffi~~fi;ai ctr:ci ct@l~~ ~~ltrQcti1 1
Qtuft fctwft ~ t lfQI ~flilqfl'.i SliJtiQ'dl 1
~ fct~tf~fud ~ VTCf fcfHtQ~(( I I ~ l I I
re:~~~tt ~ m m,r ~: ~ ~:a'l'
'Cf17.fi fa:~~ ~Quf ~~ SI~HI4~({_ II~~II
m ctfiul ~ tt~t:~foi ~gtfia:fl: I
q;:,oQ4 lRR ~ ~IJd~ I
~ flghHi;ffal~giti ft4HIQ~({_ II~ o II
~Cffi<"cttfa:fctChHt«l: ~ ~ tiliJt~(( I
m oadftut&lB tJOictit4f"ffi~ct~: 1
fctctiHct;ij aqfQ lfflf i*6lf01 tiliJt~( I I ~ ~ I I
OthebearerofTnden! please listen to theprocedureofimmersion

of the subtle body. Knowing the importance of the gods of the
concerned sense organs that provide inspiration to them, one should
attribute the senses and their objects to the respective gods (17). 0
I'
Sarva! one should consign the sense organ of mouth along with the
speech to fire, hands with all skills to Indra, feet along with movement
to Vi~~;tu, sex organ along with the sexual activity to Prajapati, and anus
along with excreta to death (yama) (18); ear along with the sound to the
gods and direction, skin along with touch to the air, eyes along with
fonn to the sun (19); tongue along with the taste to Varu~;ta, nose along
with the smell to ASvinz K umaras, mind along with the thinking process
to moon, intellect along with the knowing process to the four faced
(Brahrn.O.) and ego along with all the ego based activities to Rudra (20).
All attitudes of enjoyment and its observations are to be submitted to
'K~etrajna '. Thus citta along with all its objects of consciousness is to
46
f~h'lUf~'{fthHi;Hq ga:OQ'ffitt~•U'( I
~ChH@rt'i5t11Pfi ~Cifq~(fi Htf: 6;ql( I I ~ ~ I I
~qJ~.fc•H~·~Iffi~'llcHl{_
~qft;·Wt'M·~tf%\40i t:ffl.flqf ~ll4UIIC::N I

\llotilC::cltri~IPf 1fq' tity;\ittft:fea~ I I~~ I I
ft 4Eot{f! ft 451 ti Gfa:' ti offfl lj& 'l t
~ fj+!\Q~~liPf ~ tf'd( SlCfil~ld II~~ II
t{cti ~a trt firtwqi
s~ ttst Rt f'a d'l 1
flafffllj&qfcqlfii •uq+Kqfa:atfl('tfiPff I I ~ ~ I I
~eff;t'§' ~ 'GCI~IW SliOIWtt dtfl~{ I
'ili1 Wtfi· <l~CIIMsth'qiW t{stfdftad'( I I ~ ~ I I
,a:t~•*· qg1tfli ~"'~ n stfttC::Cfi'l 1

~ .q~fft'if ~ ~ ~ICitft{fCfi'( I I ~ \S I I
be surrendered to their respective like natured d1vinitics, lastly evolving

citra should also he united with Me asBrahma (21). Evolutcs like Earth
(Prthvi), five gross elements (Mahabhutas), Ego (Ahankaras), Intellect
(Mahar) and Prakrti (A vyakta) etc. should be assumed as being merged
gradually in their respective causes (22).
One should contemplatc the association of the various parts of the
body with l.itiga as long as the hfe (soul) remains in the body, for the
attainment of My 'sayujya' (the most intense relation) (23). Realization
of the manifestation of all pervasive Liizga m all parts of the body,
occurs only on account of the knowledge imparted by Guru (24). The
only eternal, transcendental Li1iga that exists in the body, is revealed in
the form of nmne, form and action etc. (25 ).
I.Haliliga is established in outer, Pra~taliizga in the self (26).
Mahiiliirga is existing
,
in the heart, Prasad liliga in the ear, Caraluiga
m the skin andSivaliitga in the eyes (27) Thus Guruliitga resides in the.
Caryapada 47
A1t£1i 1tiR1fi" n "''f~cti•:W m T.f 1

341'aHfH{fqJ.UI;J t{SIRtfiaC'Iqq ~ I I ~ t I I
~~ ~~~R\t~IW~ Sfiqffmi Slfittlact¥(1
-a~ ctiifR\t~IW! Sf)qfff(1i Slfitfied¥(1 l ~ ~ I I
34 Sh16f ifq f4 (!" li ;4 tt "i 1Cf It Fl fl ill { 'l I
flch>l d!IN ~ "Md\1"4<\Ha_iOI¥( I I~ o I I
~ ll4f~ld~l1liJ{U I'{_
\iiC4t:t;tfit ttCAici 'flct'i~"f oadtll I

tfOII~i t!iH(qiSW: Sllttfm:f f~qli4~<ll1 ~ ~ II
fl ef\it '"'t IA=f<1 I4h; qI <1 Cfi If.t q 6I~ fq I
fH{f'it{ii· q1efs:._fb Jl t!fSI I "I "f <1 td ~ I
"f"l~Rt dffl:IUII~ct "fl'f Cfilt~f fcti4HOII I I~ ~ I I
q gr qlcta<1t4Qt::ti q~ffil"fi fct ~ted: I
"'f' f.ttrtJfCf9d{ !{@Oi ~~SII"I"flitd 11~~11
-
tongue, Acaraliliga is at rest in the nose (28). Existence of Linga in the
motor organs should also be conceived respectively as that of sensory
organs
,
i.e. Prasadalinga in the vak or mouth,
- Caralinga in the hands,
Sivalinga in feet, Guruliliga in anus andAcaraliliga in genital organ are
"
to be conceived (29). Siva is trans-rational, indeterminate, beyond the
consciousness and speech, omnipotent, omniscient and of the nature of
existence-consciousness and bliss (30).
The devotee who conceives such Paraliliga and attains the purity
of consciousness should
. observe the atonement (for the sins have
, been
committed) with the permission of ga1)as (ardent devotees of Siva) (31)
The acceptance of the sacred water washing the sacred feet of Guru,
Liliga and Jangama immediately annihilate even the heinous sins
committed in the numerous previous, births. There should not be any
doubt in it (32). For the observer of Saiva discipline, specially for my
devotee, no atonement is superior to the acceptance of the sacred water
4X
34~CfiiH g tlt:QIS s~~ q(Qa_l~Cfiq 1

WSN ~S(ffiqrcnfd <iltiT.4Hii4f%tifict: I
"ffm q Sll q UlU f.t Ct;1 <f~ a: C4 tt I"'i d : I I ~ ){ I I
~ICFiliiftf{Oil{
Wrcf Wrcf Wrcf ;}fir OQ I~ { 9( a &cui

f£4\:iiRt A:::iictj<i: ~~~tils~~s~ 1
~ccfd w.f\itll-=ti ~: crtf~'"
~ \iCfd ~ <fi Cfif(;qctlt'it4CfiH, I I~~ I I
Ji\omq~ ~~flctOI'{
'ffif~ q;ufq;;;nfOt 311cc~q: ~dl~tt: I

~8_1{ ~a,:1Cfiul ~~ ~IISUfft: 11~~11
oo a<fhrr.ctaHttti ~ '**'H~~fil I
3TUJ: 4~fl4fTI{tRttfl4d q"??~W{9( 11~\911
ifrr Wllj2P!l~ i/2/fql~ 3tiilfihfi/jq;rfoq-
Fclf'I:Rfrr fc. rfl21: q2 <'1: II ~ II
from my feet (33). At the time of expiry, if the sacred water of my feet
is given to the person- even non-virtuous - ts sure to achieve the
exalted status. He also should recite my name attentively (34). The
,
person who recites the name of 'Siva' thrice before leaving the body,
for him only the utterance of the frrst word annihilates the fear of the
world and the rest two utterances cause the upliftment of the soul (35).
Thereafter, the son of the devotee should recite the hymns to his ears.
The saqak~arl. and the up ani~ad, the bestower of the eternal excellence
should be enchanted to the right ear (36). Then camphor should be
enkindled during the time of expiry (utkranti) rectting the hymn 'afJ.uh
panthah •s, so that the devotee may be able to achieve the elevated status
like 'arci' etc. (37).
Carvapada 49
Here ends the second chapter of Caryiipada of Makutiigama

illu.\trating the duties to be performed dunng
the time of expiry (utkrantt).
***
1. See 'A~!m·arana vtjiiiina' (pp. 40-57) for I he 'bha.wta:>nZma' (bath ofthe

sacred ashes), bhasmoddhulan (besmeanng of the ~acrcd ashes) and
Tripuiu!ra (Three lines of the sacred ashes).
2 ~~ ij- ~ 6~ql di_ffiqt ~: ~1 -q-r ij- ~ ~~ ......... cH41Rl ~It?( I (Taitt
Sarilluta 1.2. 11.2).
3. "1fT.:tf<fa "it'i I cU~ cqfq I \J1\Tirtl~ cqfq I ~ctf?lfn <qfq I aiJq~ "ifq II"
11
(Bha .mw)iiba lopani~ad 1.3).

11
4. "1 1~ : Sfloi ~I SfiOlfGqf4 ~~~ (Tatt. Samhttii 1.5 7)
5. '~: q;qy fcrnl: ~lfl~S:t;fftffi'i~Gl l ~ tfiu "iftlq~ il6t~G : ~ J!Cflftl~
\3'Ut . :II (Brlzadiirar;yak up. 4.4.8).
***
Chapter-3
~ 3cUt4
fcfsarffla \it~ rfil~ «~MH q~r<Q~ 1

fi~l Uti I Ri "ffir: q;;rf fii; Ch doQ ~ ~~€4 .q I I ~ I I
qdllct 3cthf
3<Sfi I;a I ti -cnla_:q I?-1

~ tf ijCilihFI: I
t=fl('qf !JOdBi!{OJiB ~~ttqH~flid: I I ~ I I
Cfl4Tft~41Rf~4il~ lJOIJj~l
Cfiqffi:tChHfuGiild ti('qf ~IOf"iq~fiM'l I

~"'tt:Wi ~i'1t11( ti$!U~tfffiSl~l"1d: I I~ II
lfdl6~t4 (fffic(qefa:t"11( Fc.WttiQd I
(RJ~I~Iffii ~ldcQ sdf-1oj Niifu~Nufl I I~ I I
Rudradeva enquires-
0 the trans-empirical, the cause of the world, the substratum of
all, the transcendental! What duty should be performed by the authorised
person after understanding the time of demise (utkriinti)? Please tell
Me (1).
Para5iva replies -
After confirming the death, the authorised person, with pure
mind, should take bath, wear Rudriik~a and draw Tripundrak (2).
He should seek permission for the accomplishment of the last rite
after bowing to the ga7J.as and donating as per capacity (3). The alms
offered at the time of last rite is considered to be special from other
religious occasions. So, one should donate as per his capacity to the
well wisher of his father (4).
Caryapiida 51
~FU!Itdf 5114f~
3itciffiut!lfa:~~lt(() Slti4f'm ~q~~~(( I

Sll\if1Qf£1Siffif4fij a:~l( S(o4 ~~fa:ct'l I I~ l l
&Z,Cfti4i 1f{tl) JnT.<l SU\i11QfQ ~q~~~(( I
llT CIT fu~o~ a:~tW ct(ltf~RCfd~ II~ II
f.rm ~ ~ li~ ~ 1f{tl) ~a:fO II~~ I
<fT: wt~~ tf(f\i«R4t ~llfW ttA4illl'(l I \9 I I
~~ f"H~·B{Cf;H:
Hl"fSIIOf~t{l{ g JJft~~OII~Ni4 ~ I
itt'i~S(fa:ftl~t~~HS:,,c=ilefHfi·cti'l I It I I
<fit f.tcl~4 ~"{\iQ qflcnt~i f.ttu~ ~ 1
fuqt~ ~: ~tt4 ~cflt:WHA~€4~: II~ II
If there is any defilement like 'urdhvocchi~ta ' 1 , then adequate

atonement is to be performed. For this purpose, items representing the
'Priijapatya-vrata' should be offered (5). If the death occurs on the cot,
Prajapatya-vrata2 is to be performed. Cow or gold should be donated
to condone the above defilement (6). If the death occurs during the
night, dark fortnight and also when the sun is in southern hemisphere
(Dak#~tayan), last rites are to be performed with the oblation uttering
the six hymns like 'tah suryah' etc. (7).

After the expiry, the rite of bathing for the deceased, should be
performed enchanting the Rudradhyay of the scripture and worship of
l~(alinga should be performed with the sacred ashes, Rudrilk~a and
incenses etc. (8). Then the I~talinga should be adored putting it on the
hand and then should keep It in the box (contamer of the Linga). The
body along with the I~tali;1ga should be carried on the carrier (vimana)
to the place of samiidhi with the auspicious sounds (9).
52 Makuliigama
lfifta.U ¥'l8ci
9i<1~n 9if.a<4im: 1
~~ "flqf't~ffii~ cUgctili ~ II~ o II
f~lql{lq m(r ~4~10(
fiirc:u~la:i 'Sffu ~ ~cf'ccft:;~: Wt: 1

~ 11'R·Hf.U:CU'il: fi¥0\iHI~~'i:a~'l I
'{\iils=\~tfOI th ctirlf fctqr4 tiU:t4cU: d)CU<t_l I ~ ~ I I
Cf~~tafll1t4 Cflt;Cfil
Rcilfd:ft 311ft I
~: S~actiOII~ tl'al~cstf::t~ctl 3lfir II~ ~II
ifrr Mlf1121'/ll il'-lfq'~ &lllm~!l,>nqai

174 grf/<r: 42 C1: II ~ II
The bearers of the vimima are named as Mahoksa, •

Vrsabha,
• •
Nandisa, and Nandikesvara. They arc appointed to carry the vimiin.a (1 0).
The son should go to the place of samZldhi with the adored carriers
of the deceased. All the players of the auspicious sounds should go first,
then the items meant for the rituals and worship, after that performer of
the rites. lastly the 'vinwna' followed by the friends should proceed on
(1 1). The carriers of the 'vimiina' should be 'niviti '3 (they should put
their sacred thread tied up with I~taliliga in the neck instead of on the
shoulder). All thekins should proceed on, enchanting the upani~ad (12).
Here ends the third chapter of the Caryiipiida of Maku{iigama

describing the gradual position of the procession
leading to the place of samadhi.

1. The significance of the word 'urdlzvocchi~ta' Is not clear here. It seems
that if there is any Pancak or Tripu~kar yoga during the time of the death,
then the rite for appeasing the evil effect has been advised to he
performed
Caryupa ia 53
2. Prajapatya is a kind of atonement. SeeManusmrti ( II 211 ); P. V Kane :

'Dhannasastra ka itihasa (Part 3, pp. 1090-1091 ).
\3qcftd q$1q_?i ~ ~ Cf>tl SBifl'ilcftd'i~fitti ~cfld Cfiuo~f?Gtd¥_! II" In this
11
3.
verse ofAmarkosa (2.7. 49) three positwns of the sacred thread has been
descnbed. The sacred thread hanging on the right stde is called as
'upavlta (savya), on the left side 'praclnavita' (apasavya) and on the
nec k 'nivita ·. Prese nt verse refers to the third position .
Chapter-4
~~: QZ("I!
~ ac:u:a
3f"t ~~I fit;q; 1ftd t4l A Ia\i q ~n f'l(f l
'{R~qfct~t4 aa:~ti ~ .q fc{\11 II~ II
q~~ICf 3cU'4
~41f~~(1R~~I:
~tqttifllttlf1q en ~fqHtqfQ ens R14i 1

~tq<ftv.f~lftq en Fcc('ct'iH "tc{taz 1
t~qlfii Cfit(~<( ~ cr~ d(*(1a:ral ~ 11 ~ 11
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Rudra enquires -
0 the effulgent immanent principle, endowed with the various
manifestations of the innumerable powers! kindly explain to me the
detailed procedure of lbhuni~epa' (l).
Para5iva replies -
The samildhi of a wise person is to be located either near the
temple of Siva, in the garden adjacent to it, near the pilgrimage of Siva,
beneath the bilva tree or on the bank of a river. I am describing their
characteristics (2).
The shape of samildhz should be square; length and breadth
should be equal to five steps (walking steps) and depth of nine walking
steps. First stair will be of one step, second of two steps and third of
three steps (3). A triangular hole of the size of three walking steps
Carvapada 55
&l<itt 1fr m flqfa:ffi ~nq~;flqfftcq T.f 1

~fi·q~fl4Hs..ttH~ ~llt~:;Qt m~ qfRUII 11~ 11
31 fi"fRfC4tR"ft 'tf¥4 ~t(4i tt'4~ l Fctt~t4 T.f t
fctcn1lf Q'fgttUfO I ~8!Q'ft ~: I I~ I I
~~:
lfSa:HtfOt fct;q~ '{H~qlf\tG;;;;Q 'iif 1
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filM: '!N40Qfl"fRM itfiqfCfif~ ft~W~9( I
tct fRt q:; If« "f ~quI di0 ~1 ~ ~a:s,~& '( I
~ ~ a1~1ulfct ~~ ~ ~ I I l l I
'qfq('iq 0 t'tfuChttt_{O tl{
~ (N Tfd
Tfo.l \t ttl "f I H q ul "f ;;J I
tiffiq:;tf\l: '{{~dll41Ch0d da>"f;a{'( I I '{ I I
should be dug within and towards the south comer of the samiidhi. A
small dias or platfonn of the size of the three walking steps both in
length and breadth should be made within that triangular hole (4). Then
the samadhi should be anointed with the cow-dung reciting the hymn
''rna vo ri~at" 1 and decorated with the 'rmigavalfi' (traditional artistic
paintings using the ingredients like the powder of the rice and colours
etc.) and sprinkle the water reciting the hymn of Gayatri (15). Flowers
should be showered everywhere of thesamiidhi after preparing the bed
of the sacred ashes as per the rule laid on enchanting the hymn 'agn(l. '2
etc. (6).
The place should be sanctified uttering the original five syllable
hymn (patzciilqara) along with the six syllable hymn. In the midst of
various musical sounds of turya etc. and showering the flowers reciting
the hymn 'cittih, prthivyagnih ', the body of the deceased devotee
should be placed in a sitting position of 'svastikasan' facing towards
the north and pray to God, '0 Sambhu, kindly accept it as your
offering' (7 -8).
56 MakuFi gama
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The samadhi be filled upto the neck of the deceased with sacred
ashes, salts and earth reciting the hymn (tam tapah' 3 (9). The sacred 1
ashes mixed with water and earthen ball should be kept on the head of ;
the father (by the son) reciting the hymns tsarvasya prati Siva' and
tmurdhiinamdivah '4 ; then the pit should completely be filled up with
the sacred ashes and the earth (1 0).
Samiidhi is to be covered with the clothes and bath should be
taken. Then he (son) should get his hairs, beard and mustache shaved
after observing tsacail' bath (11). The various sins like the killing of
brahmin and stealing of gold etc. remain attached to the hairs. So, I am
stating the procedure of tkesavapan' (12). Thcheinouscrimescomparing
with the height of Sumeru andMandiiracal (mountains) reside making
the hairs as their base. So, one should clean the hair and beard reciting
the above two hymns (13).
Caryiipiida 57
,
The crest (crown of the head) of the Saiva devotee is of the nature
of knowledge, powerful as the flame of the fire. Such devotee is known
as the real 'Sikhi' the bearer of the crest. Others only bear the hairs
in the form of crest ( 14).
Here ends the fourth chapter of the Caryiipiida of
Maku{agama illustrating the procedure
of preparing the 'Samiidhi'.
***
J. ' 'lflqt~{f!l~ cll ~~{f!l1tfll Cf:l ~41ii!Wt1G~Icf> {1if'iffit111~<~ 11" (Madhya.

12.95).
2. See note no. 3 of second chapter for the full hymn.
3. '~ aq: {1<4 aq: $
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IJ11£1"ij tcfl:ll" (Miidhya. 7 .24).
***
Chapter-S
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Rudra enquires -
/
0 Parama Siva, the beginningless, the ocean of infinite auspicious

qualities! kindly enlighten me by describing the rites to be perfonned
after the observance of the procedure of 'bhunik~epa ' (1).
Parasiva replies -
Son, with the view to achieving the divine state of his father,
should fulfil the rituals of shaving, bathing, besmearing the sacred
ashes, wearing the garland of Rudra~a and take the permission of
gafJ,as to install the linga on the samadhi, duly scribed on it the name
of the father and decorated with five or nine bulls (2-3). Then he should
respectfully donate ten items, such as cow etc. and worship the ling a
along with the bull kept on the samadhi (4) . To quench the heat
produced because of putting the earth on it during the rite of samadhi,
he should satiate thel~talinga by bathing it with the milk (5). He should
Caryapada 59
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offer the handful of water three times for the welfare of his father and
should never offer water squeezing the clothes (6).
Son should enter the house accompanying the kins keeping the
lamp with him and then perfonn the worship named 'Nagna-
pracchadana' (7).
The ling a kept on thesamadhi should not be removed for ten days.
If it is per chance removed from the place by any animal etc. then after
puttingitontheproperplace,priiTJ.iiyiimforthreetimesand 'vyiihrtijapa'
'(awn bhuh, aurh bhuvah, aurh svah)' touching the linga should be
observed. If the linga is destroyed, it should be installed again as per
rules laid down (8-9).
After the performance of rites on the ftrst day, the head of the
•
deceased person is formed. Thus nose, ears and eyes are assembled after
the performance of rites of second day (10). Neck, chest and hands are
60 Makutii~ama
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.. qqf{gctiiflifQ.. ~ dfQif'f'itllfd II~~II
a:~ I qI {g Cfi ifli ('I).. ~:f1:a t<l fQ trU ~ I

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'5f~S~ -S~ titf(tq (f?.fr I m

~ cl4 Cfi I a:~ II ~) B :fell {I tt ~ q I'a { ~ I I ~ ~ I I
at:ac{~lld m
en tiaitf.dctf 'f<lt~R I
<ra:l tiqfq~a::t~: ~dt1 ";f tiqfQ~(( II~~ I I
shaped on the third day and on the fourth day genital organ, anus are
brought about along with the navel (11). Thais are produced on the fifth
and skins on the sixth day. Thus, all the nerves are fashtoned o n the
seventh day (12). Further, on the eighth day, the hairs of the body come
into being and after the ninth days' ritual, semen are produced in the
body (of the deceased) ( 13). He (deceased) gets full satisfaction after
the completion of the rituals of the tenth day. Thus, the father with
divine form is to be adored after fulfilling the last rites consecutively
for ten days (14). Then he (father) att':\ins the status ofRudra after the
observance of ,ekoddista
.. ' for him and obtains the state of ,Mahesa' on
the completion of the procedure of 'Tattva -smiyoJana' (15).
On the first, third, fifth, seventh, ninth and eleventh day, the son
should fulfil the worship of ,navilriidhana ' (16). If the new moon day
or the satikriinti day falls within these ten days, then others may
complete the rite (iiradhana) on that day, not the son (i.e. other person
except son are allowed to conclude the last rites on the new moon day
or the 'Saitkriinti ' day if that falls within ten days but the son should
observe rite of 'iiriidhana ' for the full ten days) ( 17).
Caryapiida 61
~~ctfq(Jg);f ~a:tl~4:
fQ?(ttf~otctiiH "fi cna:u~14: ~ ~ I
3t~fd:it4tS~ f.tcfftlfFf.ffaJtCf cticftl'(ll ~ G I I
~a:«f) ~ ifm (ht41;ffu ti ~fit: I
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~: trm af?Qa, cu cn~t~14llfil ~ 1
f41Rfacp;fm~d 'Gla.U lfd~q~:a~<l 1 , ~ o 1 1
~fUsH ~Jqt4lt4 '!dqfqtg~ 4tqa: 1
troaraJ~tcti~tit ~ ~ \iqfit ijq'l 1 I~~ I I
<~14f~~ qq:=f~{otfouf~Cfil{
~I <ttl: fft(tqf~qfcti, ctif.ttet ~sm;r 1
qfq~g5 "ff 'f4(}' ~'l: ~ ffcfa:t l I ~ ~ I l
t"itiitt ~at5tso'!lt5 "ff a:n~atfut'll fl:
<fd': ~ lftal~tfu:i a:~ta;l4tf.t t4Mff: I I ~ ~ I I
If the son is not initiated ( dik~·ii) at the tirnc of the death of }-lis
father, then he (son) should entrust the authority of the last rites to sott~C
one else ( 18). If the father is not initiated, then the aforesaid ri tcs arc not
to be perfonned. In that case, a body of the Kusii is to be made and the
rite of dik~a should be performed. Thereafter all other rituals of
samiidhi and regular duties should duly be observed (19). If the father
of the father (grand father) and his father (great grand father) expire
without having been initiated, then the rite of indirect initiation should
be pcrfonned in order to unite him with the ancestors (20). Keeping the
(kurca' (body made of kusii) on the alter, the deceased is to be invocatcd
by name and thus after performing the indirect initiation, he is sure to
become a (lirigl' (the bearer of li1iga) (21).
Relatives, kins and the youngers (than the deceased) should get
shaved before the seventh and on the tenth day respectively along with
the person authorised to perform the last rite (22). The rite of 'TarpatJ'
62
~qtfi4fft{f ~C!qg,H4 ~
•
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f(Yi ~·g,l flf Tl t=f I(q I fct HI q H Cfi cUR fl:r: I

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~ fl:l~~la,: ~1Cfiqi4\0G~qcflt(1Q I
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ifa Mllj2f17q i12Jfq'~ t?t>;Ef-pq,q;nR.FcJr~~

::rrrT q~lf: q2 C1: II ~ II
•
with the milk should be performed after taking bath and drawing
'Tripundra'. Then ten kinds of alms should be offered properly as per
one's capability (23).
The liriga installed on the samiidhi is to be wrapped in a cloth
along with the bull and to be taken to the pilgrimage and immersed in
the water with restrained mind (24).
After immersing the lillga in the water, he should take bath with
the water mixed with sesamurn and Phyllanthus Emblica etc. and then
-
perform sacrifice named Gii~zapatya and Ananda etc. (25). All the
aforesaid sacraments are to be fulfilled in order to get the pleasure along
with the ancestors. Then he should proceed for home after reciting the
auspicious words (26).
Here ends the fifth chapter of the Caryiipiida of

Maku{[lgama elucidating the procedures
for the installation of the liftga.
1. The donation of cow, land, sesamum, gold, glzee, clothes, cereals,

jaggery, silver and salt is considered to be the len-alms.
Caryapiida 63
2. The nte of 'Nagna pracchiidana' should be observed after entering into

the room. In this rite one full pot filled up with cereals, one pot of gFzee
and one pot filled up with the pieces of gold. silver and other coins as per
the capability, should be donated. The pot contaimng the cereals is to be
covered and tied up with the cloth. These two pots are to be donated to
a poor brahmin belonging to a higher family heritage in the name of
Yt~nu. (Dhanna .fast1a, p. 113 J)
3. See Dharma Jii~·tra'i for the verses 10-14.

4. Sec the verse no. 8 for the characteristlcs of 'Eknddista
••
'.
5. Sec 'Liftgadhara~ra Candrikii ·for lhe procedure ot 'Tattva-Sanvojana'
(pp. 271-277).
6. For detailed descnption of the 'navaradhana ·please see Dharama.fmdra
pp 1953 and 1279. It IS to be noted here that the word 'aradhana ·has
-
been used in the Agama of 'Vira.faivism' signifying the last rite.
***
Chapter-6
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Rudra enquires -
0 Para.Siva, the substratum of indeterminate qualities, the only
ocean of consciousness and bliss, the abode of compassion! Kindly
enlighten me regarding the rites to be performed on the eleventh day (of
the death) (1).
Para5iva replies -
On the eleventh day, son should take bath, invite Mabesvaras
(Jangam) and fulfil theriteof Vf~Otsarga' afterobservingtheprocedure
1
of Rudra-sacrifice (2). A bull of white, red or black colour is to be

donated, so that the proximity with Me may be attained by appeasing
Nandikesa. The rite of Vf~Otsarga' 1 is not to be performed for the
1
-
devotee residing in the ~NirG.bharz Asrama' (3). Sixteen kinds of
worships, commencing from half monthly, are prescribed for the
ancestors. Along with them, worship of Rudra and Vf~otsarga' (offer 1
of bull) are also included (4).
Caryiipiida 65
q~1~1~ <I~HI'tFil{
a:fiT.4Hifa:cti~(f(1fi·~H~l,Cfi~ql3flf'( I
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''~~11g ~ ~ d"(qtf4l'ii4 'Wf: I I \9 I I
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~cti)(t'l!'fort41~;J4 ('I tf4titilatff14Q I
f$filfd lf~Cfi~f(~tl ~Chlf(i Slcn1fdd'( I It I I
~Cl~ff:i
~,g~c:n -;r ~ ";fffcq3fqut~a 1
~a_roi fqftlfU tfiqf"(tlfq;f -=m- I I~ I I
Along with the worship of six lirigas and six sthalas, such as
acara etc.Z, prime adoration of fifty Rudras are also performed (5).
First worship is performed on the eleventh day, unmllsik is to be done
before the completion of one month, 'traipak.~ik' after three fortnight
and Tm~a~1miisik' on the completion of six months, each month on the
day of death and lastly on the completion of one year. Thus sixteen
ritual-worships arc to be performed during the whole year (6). On the
eleventh day, all the sixteen rites are to be observed and on the twelfth
day, the rite of 'Tattva-safiyojana' should be fulfilled by the son (7).
The rite of 'Tattva-sariyojana' when accomplished for only one person,
is named as 'ekoddi~·ra' as per the rule laid down in the procedure of
'ekoddi~ta' (8).
The worship ofVisvadeva, in the above rite, is not performed, nor
the 'abhisravalJ.a '·1 is observed. Pradak#~1a, visarga or Simantagamana
are also not done (9). On the eleventh day, eleven Mahesvaras should
66 Maku!ii gama
~.18 N \iH '{
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be invited and fed with delicious food. The rite performed as per the
capability is named as 'Rudriiriidhana' (10). One more Miihesvara
should be fed along with them to secure the benefit of the rite of
'vr~otsarga '. One must perform this 'vr~otsarga' as it is very dear to
Me (11).
Fifty Rudras, namely Khadgesa etc. which arc related to Satlinga
viz. iiciira etc. and ~a{asthalas are worshipped (12) . Fifty Rudras are
related to lifigas i.e. four to iiciiralitiga, six to gurulitiga, ten to
sivalitiga twelve to jangarnaliliga, sixteen to prii~taliliga and two to
1
Mahalitiga. All are related to ~atasthalas (13).

,
Khatj.gesa 4 , Bakesa, Sveta, Bhr1igisvara. Chhagala~ztj.esa.
DvirarJtf.esa, Mahiikiifisvara, Bhujmige.fa, Pmiik"isa, Diirukesa,
-
ArdhaniiriSa, Umiikiinta, A~iitj.isa, Dwztf.i,§a, Atrisa, Mitresa, Me~esa,
Caryapada 67
a:o~1 ~~~stl~,rq~~~q~~~~ t1lrna¥J~: I

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Hl{l·Rl~l~ ~qJ4:i~l : MCfiOd~~Cfi : I

3Ft~~~~ l{~~IM'{M~I~d : ~: II~ l II
3'f"'~~~t(fms~ ~m'-rfft~~t(f~ 1
affif~~ ~tucft~n ml f~uitlf.l~f?!Pn I I~'{ I I
~fi1~,~~~ t~?il\iftd~t~t;_t~~m: 1
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ifrr Wlfj2fl7# il21fql~ Qcnlc.!tll&cnrfOI.Ifciff:r-
Lohitesvara, Sikhl.fvara, K rodhesa, Ca~uf.a, Paiicantakesvara,

Sivottama, Ekarudresa, Kurmesa, Ekanetra, Caturananesa, Ajesa.
Sarva, SomeSvara, Liihgafisa, Salivartakesa, Srikantha, Anantesa,
Suk.$mesa, Trimurtfsa, Amaresa, Arghesa, Bhiirabhutesvara, Atithisa,
Sthii!Jvzsa, Hara, Jhi~t(isa, Bhautikesa, Sadyojiitesa, Anugrahesvara, ;
Akruresa, Mahasena, Lakufisa and Sivesvara are the fifty Rudras to be

worshipped respectively (14-20).
Here ends the sixth chapter of the Caryiipiida of Maku[iigama

advocating the procedures of the rituals
performed during eleven days.

1. Donating the bull in the name of ancestors has got immense value. See
'Dha11nSastra ka itihasa, Vol.3, pp. 1291 -92.
2. See the verse 12-13.
68 Maku~iigama
3. The recitation of the vedic hymns by the brahrnins at lhe time of taking
the food on the occasion of sraddha is named as 'Ablzisravaka '.
4. See Prapancasiira (3/39-44) for the names of the fifty Rudras starting
from Srikan!]1a to Sanvartalca. There are similarities desptte of some
d1fferences. In the contemplation of the sixfoldluigas and the six sthalas
in the six centres (.~a{cakra), the Rudtas are being imagmed as the
representative of the meditative colours.
--------------------------------------.............
Chapter-7
fl C('fq: Ql('l:
~ ac.u~
+I cWI Hn tt q I~ffi tt $!14ft ~~h1 I

sJ d\ ~II ~Pti fll ~ fil q it fi ~ -q fc.tm II ~ II
q{"'lct acttif
~lJ<~IIQCfflllf~
~~ R~'i'ild \iftq-qJqf.t~fittt: I
tt~IR4l\it=tl~ ~~sfif f.tcc~ II ~ II
~a." 14 USUl<1 ~ICC ff1{l·l{!i·4l1 Itt: I
~tfi<h1z;:tll~"f fi;tact~ ~tl<1CCI~ ~: l I~ II
~ t~~rca s:ta:its~ 1
fH{!i·lfftifitf4
+IINUS'ii ~ ctiffai ~ft(qi\41C:Ctt~tt: I I~ II
Rudra enquires -
0 the all powerful, the illustrious embodiment of all the divine
qualities, the all embracing immanent! Kindly explain to me the full
procedures of 'dvadasa' rituals (the twelfth days rites) (1).
Parasiva replies-
The creaturehood is eliminated along with the fourth state 1 by the
performance of 'Tattva-sanyojana '. The rite of 'Tattva-saflyojana' is
performed for the elimination of the fourth state. By the observance of
the rite, the creaturehood also comes to an end along with the fourth
state (meaning thereby after the performance of Tattva-sanyojana on I
the twelfth day by the son, the deceased leaving his secluded fourth
stage conjoins with ,
his
. ancestors) (2). The devotee who remains
attached with the Siva-linga U~taliliga) obtained from Guru at the time
"
of dik~ii attains oneness with Siva by the incessant contemplation as the
insect is transfonned into a bee (3) The rite of twelfth day is not done
for the deceased who althrough bears linga on the body. The rite of
'sapiTJ4ya is not to be done for him as he is not affected by the
I
spirithood (the 'siipi~t4ya rite is performed for the elimination of

I
70 Makutii~anw
•
c{ta_ilctiiH4RSUldfi>lclct4 ~'ffiCfct: 1
aufct'{ff fci\ifl:tf~ qt(ltfl~lqafa::t: I I~ I I
f* ~I fill Cf I€1 fri\<f: ~cue ~'R4 f* fi1f (11: I
CfiHI: fi~Jij} i.II;<Q?IlfltWW <ft!Ufcd~{ I I~ I I
C1TCilf<lfl\lH~4:
\iftqcq Iol RC[ftl d '{i't fH:W 1{1· ft f%·4: I

Cf~f;ifa~mGtild ct'R41C:.1~ tn\if~(( ~: I I 1.9 I I
ata:~sm ~ ~ q~~~~~~ tifstq;;t( ~ 1
tlt?lf<lct ~IOII~Atlqci fiq:;tyqqfif~~ I I l l I
f~~lffi:l511lJ af~mfa:tcl ~q cl.,: I
fltctfil~ftiGtild CfiR6Q~ i't"i'C4tn\if"f'll I ~ I I
-;rf~ ~I q ij I4i I <1 fj f*' ::fl fof~CT"lfl: I
fQ'n: finnqglc:_1:ti q~~llfa\ta~NOII'l I I ~ o I I
spirithood, so the observance of this rite is not required for the
-
litigi- the bearer of Litiga) (4). The knower of Agama is fully aware of
"
the fact that Sivahood is manifested in place of creaturehood at the time
of initiation owing to the attainment of oneness with Siva " (5). By
borrowing the 'kalas, the constituents (through the rite of Tattva-
saliyojana) from the fore fathers who have attained the state of non-
duality with Sadasiva etc., worship should duly be performed by
imposing those 'kaliis' to the deceased (6).
The son should perform the procedure of 'Tattva-saTiyojana' for
the wearer of the ling a for the cessation of his creaturebood and unite
him with the three generations of ancestors (7). On the twelfth day, the
authorised person should invite Mabes varas and take vow after seeking
permission from ga~ta (ardent devotee) (8). 'I am uniting my father with
his forefathers who have attained the nature of Miihesvaras, by
adopting the procedure of 'Tattva-saliyojana' with the view to attaining
" "
the state of 'Siva-siiyujya' (enjoyment of the nature of Siva by being
immersed in Siva) (9). I shall worship with determination the thirty six
Carvavada
• 71
ttz..J3i~H1i TX a=tqt4i ~t'1t4tqef3i~l<11'll

~HI~~ ~R&.:U¥ft~ci ficn~'{cfcti'l I I ~ ~ I I
fct'a~ct1 T:r fQ;u~1~ thqtf.t ~ ~t'1~~~ 1
3Uqf~ TUf\fftU{$Q MCf)1!taii44l\it4'll
W a>t41R ~ ~ lfqH~1f.t "q~fa;t('lll ~ ~II
31?.1 q;ffi IJ@<"Ctt U cti~Qt;f 'fu liT~ I
fi:uuqt;lfa:ft4t4ft4'ft~~tf4ctilf~ct: II~~II ·
ft4atqt;tRf'l: ~ iH'd~~r 'fu" cnHt~~ 1

fQ at qt;r~14ta 161 NQ>ft41;:ftt~rtr ~: t 1 ~ ~ 1 1
ttffi\iihi SI4?JI¥fifl4ttll~ tt;:;tl~ t~S&H~ I
it'11\~&~S&:II~ cl af<l~titast til\ii4tll I ~ ~ l I
Cfl t1 I~ '5Ff'{
~: t~ctfcctlt41fi4fQt?.lljvtl~~ 1f=fl I
~lfll;:qffa:ChtJ"Umfi:r a;q ~I «lSI 4l\ii4tl l I ~ ~ I I
elements .. of father, thirtyeightkalas, the Vtsvadevas namely Nandt.kesa

and Maha.ldila etc., the grandfathers of the nature of Mabes a' (10- 11 ).
Invoking and worshipping Visvadeva, ancestors, elements and kaliis,
he should petform the rite of 'Tattva-smiyojana ', fulfil the procedure
of ten alms and donate cow respectively (12). The performer of rite
should take the seat near the place meant for father and ancestors who
are of the nature ofMahcsa along with the copper plate filled with rice
(13). The performer of the rite should tak.e the shelter of the place of
father, invoke ancestC' and assume their touch on that container (14).
He should unite hts tather with the controller of tattvas namely
Candra5ekhar ett. reciting the hymn (Sadyojiitam prapadyii,mi '3 etc.
(15).
Kalas namely Sasin"i etc. should also be attached gradually
uttering the hymn l.siinah sarvavidyiinam '4 ( 16)
72 Maku!iigama
T.Tg~'lllqRCJOi'42f qi~SI<!J'1¢fl4:
fQ~t\Qt"ff~att:4t#l C::ii41 d((ll'lqtR:a: '

fi«R Ndlqt;tlt ~ tt~\if~IUit;'( I
l'ffiijf~IUI~(tflst C::fll~ ~(Uqt;l~ ~ ll ~ \9 I I
fi4atqg q~~~~~ ~ S4Ndtttij '
ttill\it~tEftfd ~ d((llst '{cfcc~ 'ffO: I
S4Ndlqt;QC::f\Qilf f!:tJI;qt~'-lu~ ~ I I ~ t I I
"ffif: 1ft tta:tfllqfq*'ci SINatq 6'l 1
fi 4l \i1 ~I Ul g Cf(Si N(11 q ~ ij;q~ l l'ffi
d'dt\QI"fttf~dlto41#l C::tlf~ QI51G4;a~'l t I ~ ~ I !
fitclfCi*'QttH '({ cr~c=tf~l~ I
3t*'Q m
V)a ~ tt4l'itl41'4tP'i, t i ~ o II
l'ffiij;qiUI~~q ~ ~ fcr«qfq~(f~ I
~CJllmf<:rm;f';f ~m fct'R cl ct"d I l ~ ~ I I
"$Trf -1/liffi2Jilil rp.;fqJ~ ~/d)(77&14fr1Ch2Tri
1/ll fi~Jf: q2 C1: 1/l!J II
The copper-container should be handed over to Mahesvara seated

in a place for father. Then the container should again be handed over to
another Mahesvara assuming him as grandfather and uttering 'I am
uniting my father with grandfather' (17). 'I am attaching the grand
father who is of the nature of Mahesvara to great grand father' -
uttering this he should dedicate that copper container to theMahe&vara
assuming him as great grandfather (18). Thereafter uttering, 'I am
uniting the great grandfather who is of the nature of Sadasiva, to great
great grandfather'; he should surrender that copper container to the
Mii hesvara seated at that place (19). 'I am uniting the great great grand
"
father who is as pure as Siva to formless ParamaSiva' uttering it he
should contemplate his immersion into that formless Siva-tattva. Thus
Carylipada 73
the fourth state of the departed soul comes to an end by the observance
of the procedure of Tattva-smiyojana' (20-21 ).
Here ends the seventh chapter of Caryflpiida of Ma/...u(flgama

illustrating the procedure of the rite to be
performed on twelfth day.
1. The rite of 'sapi1JcJa kara1Ja' is prohibited in Virasaivism The procedures

of Tattva-sanyojana of the Kallis of the deceased w1th the elements of
father, grand father and great grand father have been replaced.
2. See Lingadhara1Ja Candrikii for the descnption of 5 Kalas and the
procedures of the sanyojana of38 Kallis, pp. 271-277; Virasaiva di.k~·ii
vidhi, pp. 83-84.
3. "t!Ut"lld ~qw~ ttd'N11dltf ~ ~ ;rq: l1fct ~ ;ffiff 1fct 'Jiq~ "lt 'Jiqf~c:w~ ;rq: II"
{Mahiinariiyal'}opani~ad, Chapter 15).
4. {m;l: tl~aHitf'Fa<: ttcf"!,dHlz;{ Iiif&llftlqfd~~uns~qfdA&rrfffil~ ~~SlJ:II"
(Mahliniirliya1Jopani~ad, Chapter 19).
Chapter-S
3'1 J!q: qe('l:
~ 3~(i(
~q~\ittfGitiH tlq~lq~qf.a:ct I
S4cn1 U f<fi fc:t ftr 9{fu ~ ~SS't II~II
Q(f\11~ 3~til
ffiGl 9; 'fQn: Cfilf ~ cfftq ::Q: t\!.1 HI 9d ~I tll
G~lhP1tlf 31tat=altt ftifqf alttfd:"iGh~t'(l
~qf~q'i fi1rft<t: lN Cfilf tlqt=altt I l ~ I I
ct"C4 ti til 'lH If~ CflHs:b tt
ctif.ttsd"ifSttcns* ~s'N N<ictiaffUt 1
*~f~CfiGf4 'if d <qft~'if4 t{'ff! I
31!¥\it:t ~ Cfilf "ili\fl"i 1{~ ~: I I ~ I I
ct:c44l\li~ fq~tt
-911 ea\4l dtfG I ,:md @1 I~ ft 'a I;d ~\it~ HI l
~~;g:~q S4~cffd ~~(( d~~~=t'( I I~ I I
Rudra enquires -
0 omniscient supreme God, the substratum of the universe.
adored by all divinities! Please tell me the procedure of ·Prakr n)aka' ( 1).
Para5iva replies -
If the son arrives from outside within ten days of his father' s last
rite being performed by his brothers 1, he should first perfOI m all other
rites except samildhi and join his brothers for the rest (2).
Eldestsonshouldperfonnthe 'udakadana' and 'Tattva -sanyojana'
rites himself for his father even if already performed by his youngest
or other brothers. Once fulfilled by the eldest, younger need not
perform it again (3).
If the wife of the petfonner is menstruated after the completion of
the period of impurity (for the death) is over, she should perfonn the
Caryapada 75
d~ttttl\Jt~ ri '!d4<'ft ~\Jt{'CtHI I

d~ttttl\114 ';f fltl~ d'1Jl4fit msm;r I I ~ I I
Ck1l 4 I<!) '1i (hiH~ ~ \JFf '1 tf«t
(f~~tilG14 ~ etHlG414i se4lNdl~ I
3hlla:~lf4l4~14i '!dl4i 16hl1RUII~ I I~ 1 I
~Nctil4i l4cft4i ~ Cfil~ll4cstR1~~· I
('hel fi 4t ~ ft; d ;r Sh'lll f< Cfi fq 6Q ff I I \9 I I
qtc:fo ll{l~o:tlf<!:Cf>'{
...~r
~~t:4
•
qfcCtJittq «C::CJi14fqt4'4Cfi~ I
n r
tt en ("Q fcdl:C 41 Cfi 1qq:q ('q If<q; IC4 fir I l l I I g

a~ti4l'i141{'4 <'.4~( en aa:'-fCh'l 1
41:;{4(( !Jl4f~I!Cfill41: 41cfo1Hit44 'Wf: I I ~ I I
other rites except the rite of 'Tattva-satiyojana 4). If the wife of the I (
deceased gets menstruated during the performance of the rite of

'Tattva-smiyoj ana', then she should fulfil the rite of 'Tattva -satiyojana I
after being pure on the fifth day (5).

Rite of 'Tattva-sanyojana' is not performed for the eunuchs,
corrupt women, boys under twelve years and celibate (6) The sacrifice
-
named ISO.na has been prescribed for 'nai$#k brahmacari' and sage
(yati) .lf the rite of 'Tattva-sanyojana' bas not been performe<L then the
yearly rites are also not to be observed (7).
The whole procedure of last rite is to be fulfilled with the
'PO.rva1J.asr0.ddha'. Theriteof 'udakakumbh'etc. shouldbeperfonned
with vow within the period of one year (8). Son should not perform for
the whole year or six months the rite of 'PO.rva1J.iiriidhana' except the
rite of 'a~takii' provided the 'Tattva-sa;tyojana' is perfonned at the
time of last rite (i.e. if 'Tattva-sanyojana' is performed during the last
rite, then 'Piirva1J.iiriidhana '3 need not be done, only '~takii '2 is
enough) (9). Son should perform the rite of ,Piirva1J.a.Sriiddha' every
month and year for .. \is father who has attained the nature of Mahesa
76 Maku[iigama
fhqfi4l'if4C4~11;qg~I('CIY»'if: ~: I
Slftl~ Slffiqr~ T.f ~ QfcfolcH( Wf: I I ~ o I I
Qlcti¥lfi "=f 1if 'j~l( ~~if cti¥ffUT I
tta::tl~lliiRd CffSN d~ '(f'((fQIM{~ ll ~ ~ II
•hfiad ~ f.tt~a ficti2 {ttta:~fq 1
nsuafQ fct!lti ftfli01Gii ~41illttqf.ct~: 11 ~ ~ 1 1
3Q{Ift ~ T.f <ftif ~ if ~Sfiq I
~ ~dcf~( ~ ma.:t~RfqA'ifA: I I ~ ~ I 1
3iRI fOt =i (1~ oI'{
fQsua:l41 q~~nfa:~qr -q;r 1W ~ 1

3iHI9.:1~ n \htllr da>HI!f"i~Rd'\ I I ~~I I
"ffiT "4 f.a:q@ Icti It4i ~sa~(() Sl Cb1 fda) I
f4std Cb9fd<tl ~ ~il' tta>l~ra: 1
fircJ l'fd 'S~Cf: ~: lR~ l'fd ~: II~~II
through theriteofTattva-satiyojana (10). If the son does not accept the

remaining portion of the food prepared during the worship of divinities
and ancestors, then all the rites, even if perfomed properly, become
futile (11 ). The last rite is allowed to be performed respectfully in the
night, in the event of emergency, naktavrata and eclipse during day
time (12). Wise person should satiate the ancestors by perfOinling
ttarpa~t' with pure water and rice during the time of eclipse, at the
pilgrims of ancestors and on the day of moonless night and on the last
day of the month (13).
On the occasion of the last rite of the ancestors who have attained
the nature of Mahesa, the devotional worship of forefathers is named
as tiiriidhana' (14).In this 'iiriidhana' Nandi, and M ahiikiila are named
as Visvadeva and father, grandfather and great grand father are
respectively named as Mahe§vara, Sadasiva and Siva. Sambhu is sa.td
to be the protector of all (15).
Caryapiida 77
r,rc:t~ ~Je&4~·1f::t "if
alt;i nftfq !f Jffit N~'H"ttj) Cfi cu flFtl '( I

Nquti qfi<:t\if::tcii NqHlctiRcUft441'l 1 1 ~ ~ 1 1
~14t'QI{i·lf.t Cfa,<rrfir ~ ~ <f?.:tltfiq'll
g)qRQftffd$!U fQuit fcr~~cUMHI: ~: I
~: fil~~ct141qafq15f ~ la,icti'( I I ~ \9 I I
at4t4ai ~ fcdf.ti~ a~t4:tfi·fifR1 cn1fiftt'll
q(k;flCficttf~::ti ~ Nquti S.ct~l¥4?.:1" 11~ G 11
~I ;s:q;qfU I f::tfi4 ~'"l
~: fQogf~Ht a:m fqfcti~ =atafqt,.cti'l

34QftoQ 'ff~ ftt(1 Afft;i 'JtiCiilChaffbt I I ~ ~ I I
fq,g~cU: fil~(~t~ltl: "fkafcfftsfq it I
~ICll{i·tf.t \tq~q ctf¥11( at;gQl(l\if~( I I ~ o I I
Sriiddha (last rite) is said to be of two kinds t.e. one is for the
residents of the sphere of ancestors
,
and the second one for the
indwellers of the region of Siva. 0 Rudra! now I shall gradually
illustrate the various procedures of the sriiddha that provide pleasures
to the inhabitants of the ~phere of ancestors. Please listen. Oblation to
fire (hom), tyiiga, pi~uf.a, Visvadeva, sesamum, kusa, the sect of
ancestors, the container for oblation ( arghapiitra), rak~ii sutra (the
protective thread), apasavya and vikir are known as the various
accessories and ingredients of the ceremony of the last rites for the
ancestors.
,
Now I atn describing the ancestors who dwell in my sphere
(Sivaloka) (16-18).
Sacrifice (hom), pitJ,t/.a (offering in last rite), sesamum, darbha,
vikir, container for oblation (arghapiitra) and apasavya, these seven
items are prohibited for the ancestors residing in Sivaloka (19).
Visvadeva, place of ancestors, tyiiga and protective thread (ra~ii
sutra), these four are the accessories and ingredients of rite for them
also. So, these items should be utilised (20).
78
~II J0.'4 q ~ fcH i f{l Mo:sii ""i If«1
~ll"'fctaffi~ 'JfrGii t~filos ~~ c:r: 1

~("fqftll(tq df4 ~ f.fq(h~ ~C11{_ I I ~ ~ I I
a
~l6l' t~ ~ fli ~ f.Rrilrt~ ffi« 4i rACfi 'l ,
ttiCfifi;qCfififfu (fm sil:mqHftf~ fStttt I I ~ ~ I I
flijllt~~Cfi<f ~ tccsaaqrRfi~o'l 1
fcc~~C11~ f4a(~j ~~~i lR~ (f?.ff I
ct'ifftt~q q;Ja:i R~l\ilt~ffi:tCfilf<Cfi'l II~~ II
fcc~~ctl~ l~ if ftlflf&HcthFflfd:Ch'( l
~ ,p:.cf ttCfi{¥Qqf~Ot Chf~utu4i fct!ft~(f I I ~~I I
3lTU~ ~.18\IT.tf
~ct~lfijl~~tt~: t4l,fl!IIH~tt4cnl~a;: I
f51Ch IHt{\it lf"f~ ctl ft1'ij·RtaiQ ~I ~uf: 11~~11
The person who performs 'sapi1J4a sraddha ' for the observer of
sambhavavrata, is sure to fall in the hell along with the seven
generations of ancestors (21).
Thts worship is said to be of three kinds, namely with regard to
householder, niriibhari and sankalpika (22). Visvadeva, pitrddesa,
tyiiga and sanrak~aka are included in case of householders. For the
niriibhari, the rites of Visvadeva, pitrddesa, tyaga, smirak~aka sutra
are prohibited (23). Only conceptual worship is performed in case of
'karu~tik '4 and the rites of Visvadeva, ralqiisutra. tyaga, and avahana
are redundant (24).
The worship of the person who is well-versed in tne knowledge
~ ,
of Saiva scriptures, adept in the wisdom of ~atasthala, worships Siva
three times during the whole day, faithfully devoted to Linga and
Mahesvaras, is considered to be the main worship. The person who
w~rships onlyonce a day is said to be of medium category (25-26). The
Caryapiida 79
,..,
qf~'D~lsJ::il~: ~~~@:1 31Ht~4 ~: I

t(CfictiiHITi:tltiih) tt!Ziq: QRcn1fdct: ll ~~I I
<tt ~ ~Cfi ~I ft1{1· qJfa
31 :C fifd T.l I
q;a:'ffii:CN <ft {fi! ct'if•fh~: ~ ~cfa:r I I ~ \9 I I
ifrT ~4j2JIIq il21f!JI~ JlctJu{Cf1fclfilq;2Ff

;rr;r ~: q2<1: /It II
person who accepts food without offering Me, never worships liftga
and jealous of my devotees, is always to be abandoned (27).
Here ends the eighth chapter of Caryapada

of Maku(iigama narrating the
procedure of Prakin,zaka.
1. See Dharamasa.stra kii itihiisa (Vol. 3, pp. 1149- t 153).

2. The sriiddha performed on the day of a.s[ami of the bright fortnight of
the month ofMarga.Sir~a is known as the 'a.nakii '. This rite is performed
for Indra, Vi~vadeva, Prajapati and ancestors with the ingredients of
'apup' and vegetables. See Dhannasastra kii itihiisa (Vol. 3, p. 1207 ).
3. The sriiddha performed in the name of father, grand father and great
grand father is known as 'Piirva7J. '. Thts is the most important among all
the sriiddhas. See Dhannasiistra ka itihiisa, (Vol. 3, pp. 1240-1277).
4. In the commentary of Brahmasutra by Bhaskar, a Saiva sect namely
'Karut:iasiddhanti' has been mentioned along with the Siddhanta saiva,
Pa§upat, Kalamukh and Kapalika. Here it seems that by the word
'kiiru7J.ik', thejangama of the above mentioned sect has been referred to.
***
Chapter-9
~qq: q(!('l:
~ acnil
~ aRlt'1fCfif{;qdf4(WQ'lftf\NtiA f.t OC!iH I
llf41fGe:Cfiftt'-:U4 -q fli~ {fu 'ii•t(<ld ll ~ I I
qdliCf acu:a
>l~lf~Chi\I~Hfct~H'{
fct~ttt f.tfllq;qffUt fctSII41[ll til~('\ I

a.'fr.t Sl \iq I~ aI•til () (A~fli ~ 'SI 0 I ¥tQ T.r I I ~ l t
'R'fftii!{fUf!ci; ~ ataart4 ~a;~onf:ctdt{ 1
JI~1(qf WikCh~lla)~Wiq~$llf(•lulSJ.HI111 ~ I I
':f1f 3416QIM:ft'R4 ~~~~$01¥{ 1
(;c~GQ ~fUZCfil41~ CfiHtli_ f~(:cldtil I I~ l I
aqttt~liiV ~cn~flf ~~IChl~ lfSQfSfiqt{ I
NfllctliR:tlf"'t9l41(1!44 ~R<t+II~Wi'l I
Ch REQ lffr ~ Cfi @4 Cfi ('if~ i ;:nf~ 'i'*~ if I I ~ I I
Rudra enquires -
0 the Lord of the universe! you remain unperturbed amidst the
self created multiplicity of the universe. Please enlighten me regarding
the procedure of the Pratyabdik (annuallac;t rites) (1).
Para5iva replies -
Afterperfoming the regular duties, one should respectfully invite
and bow down to the brahmin enkindling the lamp and decorating with
the incenses etc. (2). One should approach and bow unto ga~las like
Nandikesvaras with sacred ashes, betel leaves and money as offering
contained in a vessel (3). Then he should encircle theMahesvaras with
intense concentration reciting the hymn 'nama avyadhinibhya ' 1 and
ringing the bell three times (4 ). Now having perfonned 'acamana' and
Caryiipiida 81
llfT qf~~t'{'ift?1 ~a.'fl4Cbi(Cfit: I

~ S{c:tltfUt ~~~ a_:tUII~~QI(~V.U6iq'(l I~ II
~ C{1 s;:c;q q\lf'~ '\
a:t qeo4 fd HI'{-a:\lf:(fQ u:sa:r :n fi.,. Cfi 4u fl 1

fq fct; :( 'd Iufq r;i l:t V)c} ft td fq Cl 'if~ <l I I \9 I I
f4 54 Rl ¥:F{ <Cf ctf:
ft«rr q @%1 ( : ~ 'd'i t?t fitH11 l:t ft a:1 ~I Cl : I
SINdfqg: 'Wrcf~ N'IHt~4~ch'll: l IGI I
3tRI~~q;JffUI ~tf14Cf'lf~'"t_
?tQftl fctmqr cns"Rn a:tif~:aqqftf"f'( 1
~~'if4'{\itft{ "'f' attui ~Cf41cUJ'( I I~ I I
duly praising the space and time, vowing 'I shall fulftl the rite of
'aikyapiidan' for the pleasure of my father', he should worship the pot
(5). He should wash the ingredients of worship thinking that all the
accessories that annihilate the sins are meant for the purpose of
adoration of M?ihc.fvaras (Jangamas) and then gradually surrender
them one by one (6).
Apasavya, sesamum, darbha, pintjadiina, havana, vikir and
arghapiitra are the seven items of sriiddha prohibited for the saivas
(who is initiated with the original hymn) (7).
In the last rite ceremony, father is said to be Miihesvara,
grandfather is of the nature of Sadiisiva and great grandfather is the
,
embodiment of Siva. These three are the divinities to be worshipped in
the last rite ceremony (8).
People, through the penance and wisdom attain lofty positions.
but for the purpose of donation, feeding and worshipping, there should
not be any discrimination (9).
82 1~faku~agama
g&:~t~{il fc::<:: I~ OOf ~-<a {f:il=t ~ uIq
~"?Jtffi:ti~~i Fetsa~c:u~i ftlt~4i osr.rr 1

q~'-J{t~ti~t'ii f4Q:oti ~~~4isfif ~ 11~ o 11
Wa:JCfi~ Au~-guna:nn=t_ 8JOII9( 1
a: tcU (tilt( SH•ua:s \lctf4:: Cfil<f $fliN I I ~ ~ I I
f.tqk;t(11 ~4~\it) l1~141t4'ffi~(1tl: I
qfi<tq;as ~ ";f l)f~{tlq19~: II~ ~II
4 o:S ("hill {iH'\
Qta:r:J4rtt ra~'{ G4tf;Jqr;a~qc:t en I

af{{i·iHa q~UI qosHfA:ttti o~ 11~~11
~ (1 qh;:tl Of cfitfsQ «l' qgti:H '( I

(f?.tf qra.1a:CfltQ~if -;r ~ fQCl~c:ttil: 11~~11
qus H 'tl q H '6Q q I tll d Nif<c:t til: I

(1('flQf~ \i~~l:tll~ft:.f~(( tiCfi~{fQ 11~~11
By offering flower, rice and turmeric (k~a~za) to the place of

Visvadevas' viz. Nandi, Mahiikiila etc. and ancestors likeMahesvaras
etc. and also to the place of Sambhu- the protector, one should pray for
grace (10-11). The invited Miihesvaras should observe silence wtth
pleasant gesture contemplating on Me, lest they should fall
downward (12).
Two kinds of mandalas
• •
i.e. internal and external are to be drawn
reciting the hymn 'araligam' 2 for the purpose of worshipping the feet
(13). There should be a distance equal to six fingers in between these
two malftf.alas, so that the water used for the washing of the feet does
not touch the place meant for the ancestors and divinities (14).
Offerings on the feet of ancestors and divine beings are to be dedicated
after drawing two 1na~1t/.alas and worship also is to be performed on the
same place with the sacred ashes. incenses and other ingredients (15).
Caryapada 83
Rlif~C1lil~~{lOii Btcfl){lf<::41q_
(qlild qfbt~ct ~~~ iU~:fqCQ"if I

Vf'Sil ~ct1f1ffi 1fQ.( ~ "Sra,:tiHa~fQ II ~ ~ II
Ql~l., tctflH'f:g;a,<f Ql~li!l~ ctl~~l I
'~ f¥i •n ma:r ~ af~: ga:dcn;q rR~ <t f4 11 ~ \9 11
~a_1qf.4a:au q""''l'rqor ~r:et1lq:_ 1
rc.sa
~tt 1"l ttHre:ir firR.
a; ~ ma:rcii q, ,
~ 'Sr~lt'"QI'Ciil9;: cnaf "flffiH ~ Tl' I I ~ t I I
SUOIFtiCIIIQI?.J cnaf lf~l'afqiSiilf~HI~ l
~Jifl<"Ctl fctM<tl'{~til(~h~i tcf~i {'tgecH'{I l ~ ~ I I
fci~<Cll'fllClltHq_
fcTJQ ~c:u "( ~~ :u li aft 519:'( fH ~- t{_ I
3U ct 161 aI~ gat I~: tfll\<:4;;4 'lila Iii q '( I
• ctltnf'l'U fij'(ua:t lftQ1~1Rfi ttffit:tii~ II~ o II
Invited Miihesvaras should be offered respective scats with

ovation and their feet should be washed reciting the hymn 'sanno dev!~'
(16). He should sprinkle the sacred water washing their feet on his own
head and clean their feet with cloth; thereafter the feet of Mahesvaras
should be worshipped with sacred ashes, rice, incense, flowers and
bilva etc. along with sandlewood, lamp and offerings, reciting the
hymns. Then the ho 1y feet of Siva, the protector, should also be washed
respectively along with the Visvadevas and ancestors and both the
perfox mer and enjoyer of the last rite should accept that water (17-18).
The perfonner of the last rite should observeprii~;iiyam and dedicate the
rice kept in a vessel with hands to the vistaro4 uttering 'sviiha' and
'svadha ' in the name of divinities and ancestors respectively (19).
He (perfonner) should please the Visvadevas and ancestors
invoking them by name and lineage, adore them with incenses, flowers
etc. and donate clothes and gold as per his capacity (20).
I
84 Makufiigama
fqq;1t:f \:tt¥{ d~~~fd ~fq .. ~ I

'fl\ri)!
3tHI~4 ¥1~f &Qh'CU UU('Cfl 'tcf ~~\1('(1
q~~~~t{l~~ &41('Cfl !it~f~HI~~ (fff: I I ~ ~ II
~m~ tTI\lJ'iqlf~qoll{
lfif q;;;i e~wttf Qlcti~)ttf.tqit~ 1
Qi3i6llf'l~if~(I\R4tf~Sf~t~l(~~ I I~~ II
~ 'la.<r'" \flit R q~rca f.rfa:t qa:fQ 1
~S~IdR~~Hl{
~m: ~~Wt{;·fiqtforfcun?X 1 t ~ ~ 11
Cfinf ~ ff{q(1 $fg&f(~ QR~~ .. 'l I

Ql'lf£1 cti('Cfl lf?.rcft WQt3i ~i4tnRfd I I ~ )t I I
~~att.h ;:r qa~ct qr~t~(Cfii (fff: 1
¥IJl<ilq ~ g da>"H:ta f.tcl~l~i_ I I ~~I I
~~~~~~l'i4i <qf4QdcfO!l{
\fhfil~qSfqf('{f~ ~(O~q 'fcfci:flq(f~ I
~ ¥f~i :t'{<:1'"4i cql'ffit{ \flq~SfN I I ~ ~ t I
Sacred c..shes should be sprinkled on the food assuming it for the
Miihesvaras. Then 'iir1ulhana' should be performed after meditating
on the pilgrimage Gaya, God Mahe5vara and ancestors viz. Mahe5a etc.
(21).
Reciting this hymn and for the eradication of the impuri ties of the
food, 'abhidhiinam'5 is to be done enchanting the five hymn namely
'Paiicabrahma '6 (22).
Then enough quantity of food should be served on the vessel.
Thereafter Miihesvara should offer food to the f.$[alinga. Worshipper
should purify the vessel uttering the hymn 'deva savital}'1 , then he
should hold the thumb of Miihesvara 9 and put it into the offering reciting
the hymn 'prthvi tepiltram'8 'yacchanyo', 'tryambakam' 10 etc. (23-25).
Conceiving the enjoyer, self and food as the expression of
Brahman, contemplating on earth, pilgrim Gaya and God Siva-- the
Carytzptzda 85
"il qTffii T.i tt lit "'"4 ~W 14 T.f SM ttl C::Cfi '( I

ta h; i tct tt i 1;1~ tlit •i ;pfu ;r tt iHa T.i 1
Sifq"l ~qtf~~ ~ctf4<!\<JU tt~ldiq'( I I ~ \9 I I

~;:wqnHfu<1fq(! \! Nif.:t{t\qo II{
lll4ttti m~$(41~ ~ M"illlffi:! ,

C:0'"'qft<:ccfg@\~"l cl ma.«f ·tc.~Jt\NiH'(I I ~ t II
mf: ~Cfi@4 l:t ftia~Cf l41t1Hitl~"i if I
N{1UIIqa:rm ~: 91"i~IC!MC4Nhff II~~ II
vrrwffi ~~cc~t~f~t:a'{~tfa:ffi ijC4"l 1
~cfihtct_ f.f~ICfiiH 4ftttR·<ctffi cU~~q_ I 1~ o l I
3ilql ~111Q~H~l4:
"i"!\*ll ~cil~t~ ~ctN<!\<fii 'tf'tua;q'l I

~: N~~QUI ttt1t~cil q~\H: II~~ II
sftttai ~~ lqt"f1 ~r: q~qJ(ql ~a:rfi#tcc: 1
1fil4ai f4~~tfl~t $fg;dcct 'ifM!{~~({_ I I ~ ~ I I
bearer of triden - (26) uttering the name. lineage and relation. the
offering IS to be dedicated in the name of divinity and ancestors reciting
for them 'sviihii', 'svadhii' and the hymn 'namah', "na mama' etc. The
water along with the rice should be poured in, (27) praying for the
results
,
equal to the offering dedicated to the feet of Sri Rud.ra in Gaya
and Srisailam (28). During the fulfilment of rite of uniting the deceased
with the ancestors, one should pray for their unending pleasure caused
by the cessation of transmigration (29). Now the,prayer should be held
fortheaccomplishmentoftheeternal union with Siva and the performer
should assert thus ·'whatever is required to be dedicated has duly
been fulfilled' (30).
Then water should be poured for 'iicamana' in the name of
divinities and ancestors respectively. 'Let theeminentGodMahesvara,
the embodiment of Uiina who is the form of ancestors be pleased with
86 Jrfaku{agama
~JBUH~'i~
-9141il\llfi SUOf $~1~'¥ld1: SUOf . : I
ailq::t~ 1f'l c:uarn qftqffi ft: t4gw~~ 1
lft!ll\ici '¥J4'4fq~,fcU ~: sd'ttcUi.t~(( II~~ II
q;;tq~ f~tflqtil ~: fq~OI'{fif.h'(l
~F~M(( Rh!4d Cfilf (i(q;lfl1fiJid ~I I ~~I l
~a:«{ ~I fit aai ~I \it{ QC:U 4Qf8fcf'( l
3Q~~lf t{<i~C4' \'tlffi~ ~fttqJ"f~: I I~~ I l
3tfqf Slt4ta:\'tl~lfl4 ~ ~ RQS\011=( I
\iiiG41Hrtlftt$fctOiq::sff~ ~$11C4~a:f4 I I~~ l I
d~HIYl~H~
~ Slt4ta:\i1311Yd ~ ctldffi qftqfd I
~: mT.f dlj<kU ~: llflffrcttil~(( II~ \911
me; let the Sadasi va, the Lord of the lords, the supreme Self be pleased
with me, let the God /sa, the form of the ancestors be pleased' . uttering
these words. he should pour water (31 32).
Then the invitee Miihesvara should offer oblation to his own
prar].a, reciting the hymn (sraddhiiyam priir].al} ' 11 etc. Performer of the
rite should recite three verses viz. (Madhuvlita, Madhu' etc. 12 and
request the Mahesvaras to eat food at case, wtthout any hurry. They
(Mahesvaras) alc;o should rectprocate the same (33). If Siva is
remembered during the recitation of hymns and performance of any
rite, then billion times of results is produced (34). MaheSvaras should
demand for expected food of their liking and reject the undesirables.
They should eat food sittmg with a peaceful healthy mind (35). During
the time of acceptmg the offerings, they should enchant the hymns of
upani~ads and the hymn of Jabala concerning the rite of 'sriiddha' (36).
After submitting the offerings (to the Mahesvaras), the hymn

'madhuviitii, madhu' etc. should be recited. The performer of the rite
should enquire regarding their satisfaction and they (Mezhesvaras)
Caryapada 87
a*futit~t4 a:'R4t cti~~-a~ ~~'l 1 ..

3*1~1~ Qld~::q;:;llt{JJf4:1~f SUO I a:ttfa;qf~ I I~ ll I
a:t'[teqrst: ~ @'[Ed T.f eqtfisra: 1
lvt: tl Jl:cf \itt Ict : 'Sr'J: sft uII fit 'fcfw'JCfll I ~ ~ I I
cq) \J1'1 I+"\"Hli jf8 H~li:
$?;iCfcU ~u~rqma:tl4qHrtt4 ~fit 1
CfiT.d~('tf(~(qlllf~ ~ll:ijfit T.uq"'i~ II~ o II
~ft: ~~ fti(qf tf: ~tt;i 'if tctt4fqN I
ctli.d~&lt '(f(f) (~tg;4i4HI~ ?.f?itRcct'( I I~~ I I
am .q t~q;t4 \it;tt \!tc:t<Qta:tf1'4c:t'<"'fh'l 1
3m-q ci~t\itt: ~ 41ctl cftSi!4t;l(~ II~~ II
Qst~ll&tfa:~t~"'i q H~i(fl t{~a:fl(\~11: I
'ffil Cf t~ ~'"' ni ~ fcn"!~ ~ ~q t~ 1
vfif S&Ut¥4 'ff~JJ ~JeuHttta:t~ltt: ~: 11~ ~ 11
should be requested to express explicitly that they were satisfied (37).

One should get their hands washed after feeding them (Mahesvara) and
ask them to recite the hymn 'sraddhiiyam pra~zaiJ ' (38).
Human soul is of the size of thumb and is also existent on the
thumb. God ts the Lord of the world. Let the protector, the Lord of the
world be pleased (39).
Let the Mahe.§vara bless by uttering, 'this worship (of the
ancestors) performed by you be the bestower of imperishable results',
and recite the hymns 'rce tva'13 'prthvl siinta' (40). Then he(perfonner)
should go round the Mabesvaras three times, request them to utter
'svaha' and 'svadlza ' and address them in appropriate respectful
language(41 ). 'My life has become blessed by worshipping your lotus
feet, my ancestors have attained the heaven by your grace (42). I have
gtven trouble by offering leaves, branches etc. to a great person like
88 Maku[iigama
~m'P:J 3il~nc:f:q::j!j~Oiq
~: ~'iii ~ f&@Ji ~ lfiaj t{&IR Tl

Sll«i0'1 (fv.rf ~l'f4 silf!ff ~ N(tfq~l: I
$fgl<fql 41i0ffl rn~l~ltfhu:ttqia~~ I I~~ II
q~JHtfHIU~ T.f <ft~f~IU~~ 'ffv.rf I
fictit"Q ~ f~ Sl~il ";f fifUI ~ I I~~ I I
~~~ ;.c;:q; qfU I NSli'Q I{I~H s;ti q :
qr~oti en Nquti en Cflf: ~f!flfda:4i ~

q~ft1t¥Hit4~1~i N5ti@JI: lfCf tfun: II~~ It
~ ftroT 'ffv.rr q Iit I ~ fq4l 'if~ ;(l 'ffv.rf I
ltlitfq ~I: ~qf"'flq;t 3i ltcl4t:£1~<CC~"<t ~'( I I~ \9 I I
't{O~IqNq&UU qlt[HIU ~\:UllCfil: I
~ 'ffit;ft aq;a_if%it \ftfit~tfcti: I I~ t I I
Nq~~· qiQ>~tH 'iflqf(1( \fi<!Cfi: ~ I
sa :a~: fQtHCfi~ ~11ft Tltj~Rfct tQ;{) I I~~ I I
you. Kindly pardon me by wiping out those sufferings from your

mind'. He should bow down before them and agam seek their blessings
by uttering these words ( 43).
'Let the ancestors bestow with joy the longevity, subjects, wealth,
knowledge, heaven, liberation, various worldly pleasures and kingdom'.
Uttering this one should see the M ahesvaras off upto the boundary of
the premises (44). The difference between the worship of last rite and
the worship of pilgrims is that of aim only, not in practice ( 45).
The lineage of mother and father are worshipped on the day of
Mahlllaya every year. This has been described in scriptures ( 46). Firstly
father and mother are to be worshipped, then step mother, thereafter
maternal grandfather with his wtfe, lastly one's own wives (47). Then
comes the turn of the son, brother, uncle, maternal uncle, daughter,
sister, son of the daughter and son of the sister are the next in order ( 48).
Caryiipada 89
~JEHicllcq ~ w.f q;Joqq_

~SN ttcftfts'Mlll q1@~11"ti lf@SU~ 1
fcf~3! f.tt~t~Cf quai en 'ltlf'IfOZCfil'(l
~ ~
Qt~l*'ftrct,
r •
tterqH r~::tqv.:u~
r
<\ t 1 ~ o 11
'fl\iij TJf ~ a;talf{_~~ 'Gfa:iUII'(I
!icf~ci lf '{\1\id 31HI~"tthtrf ~ II~~ II
ftliiRI ~Fftfi cl (f)i.Ff l{
M~41S~ ~ Nsil~Hit~4 ~ 1f: I
~: fw.f Sl\ifi ~atclf fltctt'114i qtttad I I ~ ~ I I
3Hj'61~ ~:
:uft<14'41~tQCffS SHfe41<(<n,~J 4f~tefd I
Cfifcti4HYi~ld tfi"Cfl lf fW SST i11f\l\itltld I I~~ t I
ifff ~lfj>27'7it :qqfqJ~ JlflllfllitCf)Fctff.ICf)2F{
;:n7f 1Cf/.f: l/2 &: II~ II
Paternal aunt, maternal aunt, son -in-law, fatherofthe.daughter-in-law,

brother-in-law, brother of the wife, master, teacher and the person from
whom the money is borrowed come next (49).
0 Mahesvara! despite of all efforts, if the Mahesvaras are not
available, then all the rites of worship of the feet of ancestors should be
accomplished on the 'Vis(ar' made up of kusa and putting the bell and
the ball of sacred ashw; on it (50). The offering of food in the name of
ancestors should be given to the cows and 'dak.~i~ta' (offering in terms
of money) to the brahmins. One can also secure the great result of
worship by performing it m the above process (51).
One who observes the worship for the parents as per the procedures
laid down here, acquires a long life, wealth and all happiness of the
,
children and achieves respect in the sphere of Siva (52).
One who does not perform the rites of worship of the ancestors on
account of being atheist or lethargic, takes the birth of a crow for
hundred times and lastly is born as a dog (53).
90 ~1aku!iigama
Here ends the ninth chapter of the Carytiplida

of Maku{agama describing the procedure
of the last rite to be performed yearlv.
~<J:q) ~tzHfl~a crr ;p:f:" (Madhya.,

11
1. -;p:f 16.24 ).
2. '~-3rt ll'll~ ciT tt~ ~ttltt \"JI"4~ 1 .arrq) V1'f£letr :q ;r: II (A1adhya., 11.52).
3. ~~~ -.ft ~cft<f'tltat ~ ~ ~ ~ ~"ttl\ f'l~cti ;r:II" (Madhya., 36.12).

4. ~~fct~l=ct~dl ~ iil~tStf ~: ~:" (Kriyapada 6. S). Il is stated in
Mrg endragama that the systematic combination oftwenty fibres of Kusa
IS known as 'Vistar'
••
5 In vedic ritual , pouring of the unbroken flow of ghee from one corner to
the other is called 'vyadlzliraf)a '. Same rite is named here as 'abhidhiiraf)a '.
6. See the note no. 7 of the second chapter of Kriyaplida.
7. ''tcftffcrn: ~~~ tt$14f<11Pfltt l ~~: ~ ~ ;r: ~ Cflil~fdclhf
;r: ~ ~~~fl l" (Madhya., 9.1).
8. II~ ~ tTT3t dtdt)~l4 lit&tOf~l ~ ~ ~,~,, I
9. See verse 39.
10. ''?ll~Cfi l:IV11'i~~!i~Cftl"1l:{ l \3Cfl~Cfi~Cf ~<Ht~(i(J~tttfTS~II" (Madhya.,
3.60).
11 . ~~~"ttti mut ~~ttt~d ~ 51tOI'i~"11'41tt~" (Mahanarayaf)opani~·ad, p. 39).
12. '~9)Cf lctl 3fidltt~, "'i9)"1ffi~cfltStti :, 11~ Cf"i~fd :" (Madhya., 13.,pp.27-29)-
these three hymns have here been referred to.
13. ''fl Cin ~ 11ffi Cin Gt(tfa~ Cin" (Madhya., 13.39).
Chapter-tO
~~lq: Ql('f!
liS{ acnif
3i ~l til \if t I~ I~ I ~ ftn!ffi' ~Ql"f;r~ I
qqrff<t fc.~llf: q;f~~~~fti.lfc.q~ fcicq) I i ~ I I
~II Ai chHt ~J:! cntQq I ~~€1ti t lfu: I
~ C4 CJ:: Iol \14 f ('lfffi' II Sl9; a?I~~ I I ~ I I
~ en~ 'l l<ffi!. a;fln~fti.lti•rq: 1

• ~ • • t;..~r ~
'Q;f 6i tf ~ Ill I'& (.4 "''"tfr:CC:t-::~:rrl~"1(fi~ff'"l'"t,,.~ II~II
q ( tlrct acuif
~ tpi ('CftU ct ftf ffCJ::ffi liMfl~ I
~ tf}ClfqfQ Cf8_41fif fflcttll9fq:u: ~ I I~ I I
~lfPqcts~ctRftiHI'I~I ~ft:qJCflf{{f:
~II 10\f ct ad ~4il\l "i i q ~ ct I fcq ~ <11 t<f "i I'( I
~'11\ifi ?ti?041'1{d4'il~ft:qti•lq: 1
lf@Jtllfft:'qiOlf ~ lllfUici}qiS.Cfil~l"il<t_ II~ II
Rudra enquires -
0 ParamaSi va, the boundless basis ofthe universe and at the same
time baseless ocean of mercy, the all pervasive! I have got some doubts
regarding the eradication of the state of
,
tmpurity (1 ). How the persons
who are purified with the practice of Sambhavavrata are touched w1th
,
impurity, as they leave their bodies observing the Siimbhavavrata and
in constant meditation? (2). They attain immortality. How the impunttes
be associated with the bodies of such persons? 0 the ocean of all
wisdom! Kindly remove my doubts (3).
Para5iva replies -
0 son! you have asked an appropriate question for showering
mercy on the honest devotees, though the answer of this question is
quite secret, but I shall explain it to you. Please listen to it carefully (4).
w~ -ro tttiHt4aat•sJ1itilfit41'( 1
fcttld I
q(ft4j wf.l tftiHtittlt\ilcUSf ~ I I~ I I
<H*II(( tftfHtiLQctil 8ttu~ftiftttld: I
dtJlifl«f~ dRt"ilql~ftilfifffi f.n~ I I \9 I I
an~ftii fqQlil~m ~H"Hllll~
au,fti} fcftJqf~SN "ftt:au41s:J"f~(4 n I
qa:T.tf fctstfq:a};ft t(ta_:tltlfqv;:f£11al(1: I It I I
~fitMCfit"fi f.ttt~t"ftq::aqi Cfi lfuti F: I
3ft~ftT.CI{HtfChlT.4~t"'Q ~ ~~: I l ~ I I
3fi(Cf'4HlN<11 ~ ijl¥"f(4: tt)qq1f$Q"ff I
3<Wil~~~ (1~ fQta:t~ft:c:i ~ ijf.t¥(1 I ~ o I I
The person who always remains pure by observing Siimbhavavrata and

keeps himself engrossed in my service, is capable of attaining liberation
because such person is free from the possibility of contacting the
impurity after death because he is not affected by the impunties like
other beings (5). Still for such yogi who is associated with the world,
impurities on account of birth and death is sure to occur. The sage who
is unassoriated with the world, remains unaffected with this impurity
(6). Attachment with the world ,
is the main cause for the contact of the
impurity. If the performer of Sambhavavrata remains attached with the
worldly affairs, then know tt for certain that he will be affected by the
impurities caused by the birth and death (7).
Desptte the state of Impurity, worshipping Me is not supposed to
be obstructed, because the dik~·a (initiation) bestowed by guru is
capable of removmg all impediments
,
(i.e. nothing can create any
obstruction in worshipping Sivaliriga t.e. /~{aliriga) (8). But as for the
'nitya and 'naimittika and other karmas (regular actions and rites on
I I
special occasion), the initiated has to observe the same rules and
regulations concerning the state of impurity as the non-initiated person
(9). One who has infused fire in himself by performing the sacrifice of
Caryiipiida 93
3H~ft:q~fClut . u t ~
'i1h1c:i; l!dc:i; ~ @ll~ftTi fA:fct?j ~d'(l

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SOm ', even the demise ( utkranti) of such person is sure to cause the
state of impurity to the relations and friends (10).
Impurity is said to be of two kinds i.e. of birth and death which
is again divided into four, such as short, long, complete and incomplete
(11). The impurity that endures for short period is called 'short' and that
prolongs for a longer period is named as 'long'. Impurity for three
nights is called 'incomplete' and the impurity that lasts for ten days is
called 'complete' (12).
In case of abortion 1, mother is affected for three days' impurity,
but the other relations are not supposed to be affected by the impurity.
In case of abortion, the duration of impurity for the mother depends on
the duration of the pregnancy, where as for father, it is only for three
days (13). The duration of impurity is ten days for the brahmin, twelve
days for the lqatr'iya, fifteen days for the vaisyas and one month for the
Sudras (14). If one is informed about the birth after ten days, then he
is not affected by any impurity, but in case of receipt of infonnation of
the birth of his own son, (even after ten days) he should bathe in water
in order to attain immediate purification (15). If the child expires just
94 Jt.faku!aganw
~ ~ n ~ta14i ~€1: ~M:Fcftillfa 1

G~~~~~CI ~a:n:eil: tftG~tuti n~ T.f I I ~ ~ I I
3i\l11ct~~rf<~ 'l(t&:o~ft:qq;r<'i:
"'I~IICI\iflct~::d n ~tJ: vm:i ~tillfd I

~ ('Ct~ctiil#t n
fQI~~u'lql'fCfi'( I I ~ \9 I I
csUH~Q4lfl(( 'f1 lllctlfilstlnijHI'fCfi'( I
q~u) q_q;fhu;srqr~ft:ei '{UfaflR?t'( I I~ l I I
~·tft;si ~t~rt:~ug nm~Cfir:ti t;r~'"Cfi'l. ,

t~tf1'11Uii ~14q1~ ?ta::4qi ':f fcct.Jd II ~ ~ 11
41tl<11f<~ 'ld&:O~ft:qfqfq:
¢ n q•nHta.l:ti RHr'ffiifit :citRct'l 1
q~u) 611""4CII4i n Tt"~Ulfl~ftitaflRct'( I I ~ o I I
31T fStqrt~ttt_ Rt~t~ tt~l~l qoqrt~r~ Tt"a.roit
31T Cl<"tH ~~~u~ 'ffif: t=il~4 ~;a:ilfit I I ~ ~ I I
after the birth, then relatives get purified at once, but the parents and
brothers attain purification after ten days ( 16).
If the child expires before teething, then also the relatives are
purified at once. If the ch1ld expires before the ritual of hair-cut, then
the impure state should be observed for only day and night ( 17). If the
son expires before having the sacred thread ceremony, then the parents
should observe impurity for three nights and if he dies after having the
sacred thread ceremony, then full time impurity of ten days should be
observed ( 18). Regarding the above, kins should observe the state of
impurity for full ten days, near relatives three nights2 , the person of the
same lineage should only take bath for purification; for later generation
and for others no purification is requrred ( 19).
On theexptry of maternal uncle etc. three nights' impurity and on
the death of kins a."ld friends two days' impurity should be observed
(20). If the news of expiry is received after three months, then three
Caryiipflda 95
4{-=tll•ll~ft:qHj (f~OI ~:
CSC("ilqfQ ~~Qitd) if~tl)Cf ~ ~G@ffi I

~qf:fq(ftlcf; CffSW lf~ ~qiQ~( l l ~ ~ I I
lHOII~ftT.Iflf >IT~I~'{_
\i11itCh lfitch CITSN ~ CITSN \i11ifCfi'(l

~ ~~l~ifCfi~Cf SII~I;;Q qf(Ch1Rf?t'll
Nstlftl q~ou~ftT.fq•lu~ft:a~ atl!lcti'( 1 1 ~ ~ 1 1
f4nd:~n6qt4 g qlifl ~ TiaT ~ 1
fQ'n: l{Uf g f.tcf<:4 qltl1f!uftft -qfa_iuft'(l I ~~II
~I Cf Ijll ~ !{!f;g:fq f~:
atjtiJ<Q ~ ~ld~~~ CfT ~: I

fcrsiT
~f('ql Tl' \ffq;f\i_~ 1ft~ fct~Gililffi II ~~I l
nights' impurity is to be observed, two days' impurity on the information

after six months and one day and night's impurity is to be observed if
the information is received after one year. After that, purification is
attained on bathing only (21).
If one is affected with various impurities (due to demise of many
persons), then purification is attained at a time. The impurities of the
same days or less days come to an end with the first impurity (22).
If the impurity caused by the birth and death coincides, then the
impurity caused by the death is to be considered important. Thus the
expiry of parents should be considered as the obstructive to the other
impurities (23). If the death of mother occurs within ten days of the
expiry of father, then after observing the full impurity and last rites for
father, impurity for mother for two days more should be observed (24).
If one accompanies the funeral procession of any brahmin,
relatives or friend, then he achieves purification after taking bath,
besmearing the sacred ashes and having my 'dad ana' (25).
96 Maku{agama
~fisct;t<l"itlil~ftit "itffii
~ftactit~i q~flQt~i ~ffi~j i6JiURUII'll
~ \if9¥:f'f{OI)~attu»n:ctfqt; fc:ttlrl I I ~~I l
W: ~ft:qfCf~H'\
-a:R fc:tqt~ ~ 'if fi!4rq ~~tfc:tt(\14 1

3UQ?JN 'if Chl!t~i "?J:~ fct!ft~d I I ~ \9 I I
~~~ Cfl<IN ';1 fltl~l
~~~ "=*Ai 1firl ~ "~~({_ l

aqj~"9tiQj 1fi'T !{ ~ Blcti<~<N II~ t I I
~~q~~H:
~lf¥0\4qaf7t~i ~: , lta)Qur q~n?tr:

$141 ct ;ffi fcl !iTA ;d fct (1 ~~ :ftl ~ fcl q'1 f6 ?II: I I ~ ~ I I
Nai~tiJc3 (one who performs prescribed rituals regularly), one who

has retired from active life, ascetic and brahmacari (avowed celibate)
are not affected by the impurities caused by births and deaths (26).
In case of alms giving, marriage, sacrifice, war, revolution in the
country, emergency and immense suffering, immediate purification IS
prescribed (27).
Sandhyll' (regular adoration) and the worship of /~faliitga should
1
never be abandoned even on the occurance of impurity caused by birth

and death. During such time regular worship and the worship of
I~taliitga should be performed by 'trikara~za ', the process of upii1iSu
(with mind, speech and body i.e. during the impurity worships should
be performed in such a way that the recitation of the hymn should not
be within the hearing of the other people) (28).
Thus, I have, narrated. in brief, the rites to be performed by the
observers of the Siimbhavavrata. One who keeps faith in it, attains
freedom, where as non-believers suffer on account of attachment (29).
Caryiipiida 97
qiii ttrf~nijj 'f1 1icWi 14iillf~d'( I

qa;fit:i Sltlc::l"f q('SH'fta:tf\iC61s{a:tull I I~ o I I
"ifrf NJJ{j'2J17q au<'lflil :qllfcn4 3fl:tiJ=clf4friCJ>~

;rJ1T ~:tllf: q2 (>1: II~ o II
This religious scripture namely 'Makuta' is the gem of the crown of all
the scriptures advocated by Me. One who seeks my grace, should study
it carefully (30).
Here ends the tenth chapter of the Caryapada of the later

portion of Makutagama narrating the procedures
for the purification of the impurity.
End of Makutagama.
1. Abortion up to four months is called 'sn:iva '; on fifth and sixth months
is called 'piita' and on the seventh months and onwards is named as
'prasuti' (Dhrama., p. 1161).
2. In Dharamasiistra, the last rites (sriiddha) performed
,
for the ancestors
are named as 'sapiTJcf.a', 'sodaka' and 'sagotra '. Sriiddha performed for
the seven generations upward is called 'sapiTJcf.a ', up to fourteen
generations upward from seventh is called 'sodaka' and up to twentyone
generations is named as 'sagotra' (Dharmasastra, pp. 1161-1162).
3. The defilement that occurs owing to the birth and death of the kins, is
considered to be empirical. Strict celibate, person retired from the active
family life and sages ·are exempted i.e. remain untouched with the
defilement.
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BffiLIOGRAPHY
-
Agama aur tantra.~astra, Vraja VallabbaDwi vedi, Parimal Publications,
Delhi, 1984.
Amarkosa sudha vyakhya. Nirnay Sagar Press, Bombay, I 929.
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Sanskrit Vishwavidyalaya, Varanasi, 1970.
A~taprakarm.zam (Tattva Pra.ldisa-Tattva-Samgraha-Tattvatray nirnay-
Ratnatray-Bhogaldirika-Nada-Karika-Mok~a karika-Paramok~a
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Amareshwar Praka()han, Guledagudd, Karnataka, 1985.
Atharva sira upani~'ad, sec Upani~·ad salitgraha.
Bhagavatg!ta, Gita Press, Gorakhpur.
Bhasmajabalopani~ad, see Upani~ad salitgraha.
Bhagavat mahii purii!J.am, Gita Press, Gorakhpur.
Bharatiya sanskriti aur sadhanii, Gopinath Kaviraj, Bihar Ra'\htra
Bhasba Parishad, Patna, 1977.
Candrajiiiiniigama, Rama Ghosc, ShaivaBharati ShodhaPratisthanam,
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Ga!J.akarika, Gaekwad Oriental Series, Baroda, 1966.
Kara!J.agama~
R. C. Pandey, Shaiva Bharati Sbodha Pratisthanam,
KarmakiilJ4akramiivafi (Somsambhu-paddhati), Kashmir Sanskrit
Granthavali, Srinagar, 1947.
Kiityiiyana yajiia paddhati vimarsa (Hindi), Manoharlal Dwivedi,
Rasbtriya Sanskrit Sansthan, New Delhi, 1988.
Kurma purii~zam, Mansu.kh Rai More, Calcutta, 1962.
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Kurma purm.ta: Dharma aur darshan, Motilal Banarsidass, Varanasi,

1994.
Liilf?adhiirm.ra candrikii. Sha1va Bharatt Bhawan, Varanasi, 1988.
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Makutiigama, Kashinath Shastri, Sri Panchacharya Electric Press,
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-
Prapaiicasiira, Agamanusandhan Pari~ad, Calcutta, 1935.
~gveda (Mul miitram), Satvalekar Svadhyay M~c;lal, Pardt.
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Varivasya rahasyam, Adyar Library, Adyar, Madras, 1948.
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•
Shastri, Sholapur, 1906.
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INDEX
A Apasavya 39,77,81
-Aradhana 60,76,84
Abhtdhanam 84 -Aragvadh 23,24
Abhisravan 6S
Arailgam 82
Acamana 6,7,13,80,85 -
-Adira 65 Arati 18
-~caralinga 32,47,66 Arci 48
Ardhanansa 66
Acarya 33
Arghapatra 81
Adhva43
-Agama 1,2,11,36,70 Arghesa 67
Arka 22
Agar 24,25,26
Artha 5,26,33
Agastya 22 -
Asa<fisa 66
Aghamarsana 7 • •
•
•
Asankhyata 18
Aghora 8,9 ,32
-Agneya 13,42 Asoka22
Astaka 75
Agnimantha 21 ••
- Asvin1 Kumara 45
Ahnik 5
Atasi 21
Aikyapadan 81
Atirakta 9,1 o
Aje§a 67 -
Atma6
Ajita 21
Atrisa 66
AkrUre§a 67
Avagun~ana 31
Amaresa67 -Avahana 78
Amrta26
•
Avasara 12,13,17-19
Amrtlkarana
- . . 31 Avasarakhya 18
Ananda 62
-
Anandakhya 18 B
Anantesa 67
Bahurupa 9,10
Anavasara 12
Bake§ a 66
Anga9
Bakul22
Antakasudana 27
Bandhuk 23
Anugrahesvara 67
Bhadramandal 17
Apamarga24 • •
116 Maku{agama
Bhfirabhutesvara 6 7 Dlpta 23
Bhringisvara 66 . 22.2~
Orona
Bhujangesa 66 Durva 24
Bhumk~epa 54.58 o,adasa 69
Bhuparl)t 21 Dvija 37
Bilva 23,54,83 Dvirande~a
• •
66
Brahma 46
Brahmin 80,89,93,95 E
Brahma muhurt 5 Ekanetra 67
Brahman 85 Ekarudrcsa 67
Ekoddista 60,65
c Eta 25
• •
Campa.k 24
Canda
• •
33,67 G
Candrakanta 23 Gana 47 ,50.58. 70.80
Candra.Sckhar 71 Gal)apatya 62
Caralinga 31.32.34.46,47 Gaya 84,85
Caru 34 Gayatrl 7.55
Catudinancsa 67 Ghee 26,27
ChhagalaJ!9csa 66 Gomukh 28
Citta 45,46 Guggul 26
Guru 3,11 ,28,46,47,69,92
D Gurulinga 32,46,47,66
Dadim
•
23 Gurvl 12, 16, 17
Daksina
. . 43,44,89
Damanak 24 H
Dancfisa
• •
66 Hasita 25
Darbha 77,81 Havana 81
Darsana 18.95 Hiranmay110
Darsanak.hya 18 Hyber 25
Dfuukesa 66
Da.Sanga dhup 24 I
Deva 12 Indra 45
Dcvadar 21 -
Isa 86
Dharma 2,5,33 Isana 8,9,32,75,85
Dhatura 22 ~~~alinga5, 13,28,34,37,39 ,46,51,
Dhupa 24,25 52,58,84,96
Dlksa 3,61,69,92
•
In de\ l/7
J KGrca 61
Jabala 86 Kurmesa 67
Kusa 11.42.61,89
JambG 24 •
Jailgama 11,47 . . . 23
Kusmanda
Jailgamaliilga 66 Kusumbha 21
Japa 11
L
Japa-yajfia 8
1aHimansT 24 LaghvT 12.16,17 .l R
Jati 23 Lakstni
•
Patal 22
Lakullsa 67
K LangalTsa 67
Kadamba 23,24 LangII 23
Kala 70.71 Linga 3,5.11 ,27 ,28,30,31.32,34,
Kailasa 1.36 39,43,44,46,47 ,58,59,62-66,
Kalhar 21 69,70,78,79
Kalpa 7 Lingi 7,61,70
Kama 26,33 Lodhra 21
Kanaka 9,10 Lohitesvara 67
Kapittha 23 Lord 5
Kanna 92
Kanna-samya 3 M
Karnikar
•
21 Madayanti 23
Karpas 23 MadhavT 23
Karpur 18 Mahakala 71,76,82
Karpt1rkalyan 26 Mahakaiisvara 66
Kasturi 24 Mahalaya 88
Kesavapan 56 Mahalinga 32,46,66
Kctaki 23 Maha-naivcdva- 19
KhaQgesa 66 Mahanirajan 18
Kostha
••
25 Mahasena 67
Kritamal 21,22 Mahatl 12, 16, 17
Kriya 3 Mahcsa 76,84
Krodhesa 67 Mahesvara 13.64-66,70-72,76,78,
Kr~na 9,10 80-89
K~atriya 93 Mahisaksa
•
27 •
K~etrajfia 45 Mahoksa
•
52
Kurnkum 24 Majjanakhya 18
Kunda 23 Maku~agama 1.2,97
/, 118 Makutlzgama
B Makrutottara
•
2 Nyasa 31
B MalatT 22
B Mallildi 21 ,23 p
B Mandala 82
• •
Padma mandai 17
• •
B Mandaracal 56 Paiica-brahma 9,36,84
B Mangalyalchya 18 Paficalinga 6
B Manu3 Paiidintake.Svara 67
B Maruvak24 Paiica-siitra 27,28
B Matsyak~i 23 Paralinga 47
B Matulung 21 Para§ iva 1, 16,20,30,36,3750,54,
Medha 37 58,64,69,72,74,80,91
c MeseSa
•
66 Parijata 23
c Mitresa 66 Parvana8radd.ha
•
75,76
c Moksa•
33 Patal 21,22
c Muni 21 P·1ilisa 66
c Pinda 77
c N • •
Pindadana
• •
81
c Nag24 Pitnnedha 37 •
c Nagnapracchadana 59 Pitrdesa
•
78
c Naimittika 92 Pradaksina•
65 •
c Naistik
•
96 Prajapati 45
Nai ~tik brahmacan 75,96 Praj apatya 25,51
D Naktavrata 76 Prakirnaka 74 •
D Nandi 76,82 Prana 86 •
D Nandike.Svara 52,64,71,80 Pratyabdik 80

D Nancfisa 52 Pr~alinga 46,66 ~
D Nandyavart 21,22 Pr~ayama 59,83
D Navapadma maJ:IcJal 17 Prasadalinga 32,46,47
D Navaradhana 60 Priyangu 21
D Nigama 1,11,36 Piig 26 •
D Nimba 23 Punnag 22
D Nirabhan Asrama 64,78
D Nirajan 18 R
D Nirgu1,1Qi 21 Rajas 22
•••
D Ninnalya 33 Raksasiitra
•
77 -•
D Nitya 92 Rakta 10
D Nivifi 52 Rangavalli 18,55
D
Index 119
Raurava 33 Sarva
,
45,67
Rsi
. . 12
Sa§ini71
Rudra 1-3, I OJ 4,16,20,30,36,42, Satasthala
. . 13,66.78
45.50,54.58-60,64-67,69,74, Satliilga 66
77.80.85.91 Sattvik 21
Rudradhyay 51 Savitri 9
Rudrak~a 8,9,42,50,51 ,58 Saugandhik dhup 27
Rudraradhana 66 Sayujya 27 ,34,44,46,70
Sugandha 26
s Sigru
,
23
Sacail 56 Sikh! 57
Sadakasar148 SikhTsvara 67
• •
Sadasiva 31,72.76,81 ,86 Simantagamana65

Sadyojata 32 Sindhuvar 24
Sir'isa 23
Sadydojatesa
, 67 · . ,
Sirovrata
•
3
Saiva 14,57,78,81 ,
S akalikaran a 3 1 Sitari
,
dhup 25
Siva 11 ,14.31.32.43.54,70.72,
Salrnal123
Samadhi 38-40,51,52.54-56,58, ,
77.78,81 ,83,85.86,89
61,62.74 Sivagni
,
7,10
, Sivakavaca 31
Sambhavavrata 2-6,36-39,78,91,
Sivaliilga 32,33,43,44,46,47 ,66,
92,96
Sambhu 55,76,82 69.92
Sarhhitfi 1 Sivaloka 77
Sivamedha 37,38
Sandhya 96 ,
Sankalpa 7, I H...,3 Siva-tattva
,
72
,
Stvesvara 67
Sankar
,
44 ,
Sailkhin'i 22,24 Sivottama 67
Somesvara 67
S ankranti fO ,
Sannidhanam 30,31 Sraddha
,
77,78,8 1,86
Sannirodhan 31 Srikantha 67
Sanraksaka 78 Sri.karna
, •
23
•
Sanst~ apana 30
Snilgar
,
18
Srisailam 85
San~"rag 18
Sailvartakesa 67 Sriyavart 21,22
Sthala 65
S<1pi~qya 69,78
Sthandil
. . 31
Sarjak 23 ,
Sarjaras 26 Sudra 93
120 Maku{agama
Suksmesa 67
•
Utkramana 42 •
Sumeru 56 Utkranti 42,43

Suprava 9,10 Utpal 21
Suvarna
. 9 Uttara 18
Svastikasan 55
Sveta 66 v
Vaisvadeva 12,83
T Vaisya 93
Takkol 24,25,26 Vamadeva 32
Tarnal 21,27 VaJJalinga 34
Tamas 22 Varuna45 •
Tarp~a 7,62,76 Vcda2

Tatpuru~a 8,32 Vedha 3
Tattva 71 Vibhitak 23
Tattva-mandal 17
• •
Vidya 6
Tattva-sanyojana 44,60,65,69, Vijayakhya dhiip 26
71,73-76 Vikarn121
.
Tilak 25 Vikir 81
Tintin123 Vimana 52
Traiplliqik 65 Visarga 65
Trikarana 96
•
Visnu
•
45 •
Trimurtlsa 67 Vistaro 83,89

Triput:lc;lrak 7 ,8, 12,42,50,61 Visvadcva 65,71, 76,77 ,78,82,83
Tiirya 55 Vrsabha
•
52
•
Tyag 77,78 Vr~otsarga 64,66

Vyahrtijapa 59
u Vyomvyap'i 9
Udakadana 74 y
Udakakumbha 75
Uddhiilana 7,42 Yajfia 10,34
Umakanta 66 Y ak~akardam dhiip 25
-Unmasika 65 Yama 38
-Unsanmasik 65 Yogi 92
•
Upani~ad 48,52,86 Yuthika 23

UpaDSU 96
-
Urdhvocchista
••
51
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Makut Agama - Kriya Pada and Charya Pada

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Research Publications Series - 10

Sanskrit Text Edited by

SHAIVA BHARATI SHODHA PRATISHTHANAM

© Shaiva Bharati Shodha Pratishthanam

fir~t publi~hcd 1996

This puhhc.llto n ts parliallv li nanccd h} \1 r~ . C. U. Uma Dcvi and

Price: R\ 200 (Hb)

Late Sri 1008 Jagadguru Visvc5vara Sivacarya Mahaswamiji.

1. Sambhavavrata : Glory and importance 1

I . Last rites : Sambhava-devotee 36

Shri Kashi Vishwaradhya Jnanasimhasanadhishwar

f~;.<;:l'*ll@ l4~1d~ CfiiMCfilil ~lqlfe!:d I

To translate the ancient literature of Saivagmnas into the

and a deep inclination to theSaivasiddhanta as well as the Vira§aivism.

'Siddhiinta Stkhnmm_u Samlk.~ii ·.

!vlaha.fh ·arii tri

Indian culture is an amalgamation of both the vedic and non-vedic

first expression of the pure consciousness in the form of vibration

In the history of the Tantric literature, ten Saiviigamas and

1. Sec Kira~tiigama, vid_vcipiida, Tantriivatiira pa{ala (I Oth C'h) Napoli. 1975.

7. Santana Si\ .mistha

other ten Satviigamas. The Knyapada of thts scripture is contained in

name of gods and ancestors. Devotee should maintain all kinds of

knowledge. Sacred ashes prepared m the Siviigni should be b~smeared

the quantity and honey is to be added in the proportion of one. two.

In the fifth hlld the last chapter of Kriyapada. the rite of

'Smznirodluma '. 'AvaKunthana · and 'Sakaukarm.za have duly been I

Illustrated. Sansthiipana' (installation) means the invocation of Siva

in the litiga. Contemplating Siva. facing towards one's self is known

one's own body by nchanting Siva-kavaca is callt d 'Avagunthana'.

observer of the Siimbhavavrata. The body of the Sambhava devotee,

'Agncya' etc. wear Rudriik~as on UH~ dtfferent parts of the body.

Now. in the fourth chapter of the Caryupada, the procedure of the

Satikalpika. Devoted worship of lillga three times a day knowing the

been illustrated in order to unite the deceased father with Siva.

remruns immersed in the devotion of God by observmg Sambhavavrata,

~fahi1Sivariitri Rama Ghose

fsfilllql~ Jr~: q(!('l:

341f({~q fjQifl:l~ QiJfi?£1Q(I40f I

TIHfl ~'*"" Cf H Ifii i "H •11 ~: 'tSI !f 6I$ t'1 '( I

- , to you the tnystcry of Maku[ottara

34 J!<1 <f.i <:re:f ~ fct~ oI 'R~ \iR: l

investigate three Lirigas (I.~tali1iga, Pril1Jali1iga and BhiivalUtga)

~: ~$11taM(!ON Cfi4in3HdlSN T.f I

~ ~74j2f1Jq tin?Jiqr~ ~liU/Cf#dlll&lru/R~qoj

One who is the knower of all scriptures, al\\ 1ys remains

Notes and Refe'lences

q{qlg{ fiqf<:q"( qfl'{OPJUII~~ I

God Rudra enquires -

qrqos qf1ni tf!'<qit:ffi ~OIR~Cfi'l 1

beholds in the morning a person who is deceitful, fallen, cruel,

tfCfit¥Q: 'l.'ffiQo~ l1t'if4 'afQqtfot'l 1

F qfUtat~ 'i:f ~ QIWtn~: l

a:ttfHtM"f q~ot cti{<ilt~h~q_ ~m: I

uttering Tatpunt~a hymn and on neck enchanting the Aghora hymn

W\l'f '{cfR:1(Ni@t 31Rt~'diiS (l;:c1 fti4 u I

Cfi 4 Cfi f GC ~~q I i41 fit fffi 1 9; "ffil: '«"'t I

a;ufq~ Rotttflf~~: Wtn: Sli•IIRRCfi[~dl: I

Aghora, Sadyojata and Viimadeva) situated in the four directions i.e.

~ (q~ ~~ U ~141d ~~q~~~(( I

livelthood for the dependants (36). Bath of the evcmng should be

Three kinds of worships namely MahatL, Gurvt, and Laghvt arc to

\i ftf ~ 1o.:u ful rl sn q en ~til <5 sf\i q f.?t rl 1

B I£i ~F¥:lfl q I~H l{

~ (q~ ~~ U ~141d q~(( I