Universal Śaivism

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 Gonda Indological Studies
Published under the auspices of the J. Gonda Foundation
Royal Netherlands Academy of Arts and Sciences

volume 18

Editor

Peter C. Bisschop (Leiden)

Editorial Board

Hans T. Bakker (Groningen)

Dominic D.S. Goodall (Paris/Pondicherry)
Hans Harder (Heidelberg)
Stephanie Jamison (Los Angeles)
Ellen M. Raven (Leiden)
Jonathan A. Silk (Leiden)

The titles published in this series are listed at brill.com/gis

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 Universal Śaivism
The Appeasement of All Gods and Powers in the
Śāntyadhyāya of the Śivadharmaśāstra

Peter C. Bisschop

leiden | boston

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 This is an open access title distributed under the terms of the prevailing
cc-by-nc License at the time of publication, which permits any non-commercial
use, distribution, and reproduction in any medium, provided the original
author(s) and source are credited.

This book has been realised thanks to the financial support of the European Research Council (erc) and
the Netherlands Organisation of Scientific Research (nwo).

Cover illustration: Multi-faced Śiva-liṅga from Mt. Harṣa (Rajasthan), Ajmer Government Museum. Photo
by Peter C. Bisschop.

Library of Congress Control Number: 2018955596

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ISSN 1382-3442
ISBN 978-90-04-38246-6 (hardback)
ISBN 978-90-04-38436-1 (e-book)

Copyright 2018 by Peter C. Bisschop. Published by Koninklijke Brill NV, Leiden, The Netherlands.
Koninklijke Brill NV incorporates the imprints Brill, Brill Hes & De Graaf, Brill Nijhoff, Brill Rodopi,
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Contents

Preface vii

Introduction 1
The Śivadharma . . . . . . . . . . . . . . . . . . . . . . . . 4
The Teaching of the Śivadharmaśāstra . . . . . . . . . 6
The Date of the Śivadharmaśāstra . . . . . . . . . . . . 9
The Provenance of the Śivadharmaśāstra . . . . . . . . 25
The Śāntyadhyāya . . . . . . . . . . . . . . . . . . . . . . . 27
Order and Organisation of the Mantra . . . . . . . . . 27
Iconographical Aspects . . . . . . . . . . . . . . . . . 39
Universal Śaivism . . . . . . . . . . . . . . . . . . . . 41
Use of the Mantra . . . . . . . . . . . . . . . . . . . . 43
Introduction to the Edition . . . . . . . . . . . . . . . . . . . 49
Sources for the Edition . . . . . . . . . . . . . . . . . . 52
The Transmission in Nepal . . . . . . . . . . . . . . . . 54
The Transmission in Bengal . . . . . . . . . . . . . . . 59
The Transmission in Kashmir . . . . . . . . . . . . . . 60
The Transmission in South India . . . . . . . . . . . . 61
The Critical Apparatus . . . . . . . . . . . . . . . . . . 63

The Śāntyadhyāya: Edition 65

The Chapter on Appeasement: Translation 147

Appendix 189
Single-Text and Composite Manuscripts . . . . . . . . . . . . 189
Śāntyadhyāya Single-Text Manuscripts . . . . . . . . . 189
Śāntyadhyāya Composite Manuscripts . . . . . . . . . 191

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 A Commentary on the Śāntyadhyāya . . . . . . . . . . . . . 195
Transcription . . . . . . . . . . . . . . . . . . . . . . . 196
Translation . . . . . . . . . . . . . . . . . . . . . . . . 197

Bibliography 201

Index 215

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Preface

My first encounter with the Śivadharma goes back to the time of my

PhD. In surveying the so-called Pañcāṣṭaka — five sets of eight Śaiva
sacred sites (Bisschop 2006: 27–34)— I incorporated the readings of
this list in the Śivadharmaśāstra on the basis of a Nepalese palm-leaf
manuscript in the collection of the Cambridge University Library
(MS Add. 1645 = siglum N45C in the present work). In the years after I
continued to be interested in the Śivadharma as an unexplored source
on early, non-Tantric forms of Śiva worship. I started collecting images
of manuscripts and gave a first presentation of my findings at the
‘Third International Workshop on Early Tantra’ at Hamburg University
in the summer of 2010. As the title of my paper at the time shows
(‘The Śāntyadhyāya of the Śivadharma: Its Relevance for the Study of
Early Śaivism and Tantra’) my interest had focussed on one chapter in
particular: the Śāntyadhyāya. I subsequently gave presentations on my
work in progress at several workshops and conferences (‘Empires of
Faith: South Asia as a Field of Global Religious Interaction’, Bochum,
April 2013; ‘Tantric Communities in Contexts: Sacred Secrets and Public
Rituals’, Vienna, February 2015; ‘Asia Beyond Boundaries Seminar’,
London, October 2015; ‘Books of Śaiva Knowledge’, Hamburg, June
2016), and I got in touch with other scholars who had started working on
different parts of the corpus. I also had the chance to read parts of my
draft edition at the Leiden Summer School in Languages and Linguistics
in 2014 and 2015. Finally, thanks to a grant of the European Research
Council (ERC), I was able to organise ‘The Śivadharma Workshop:
Manuscripts, Editions, Perspectives’ at Leiden University in September
2016.
As the above trajectory indicates, I have had occasion to discuss my
work with many colleagues along the way, all of whom have contributed

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viii Preface

to it in one way or another. I should first of all like to thank the partici-
pants of the 2016 Leiden workshop, in particular Elizabeth Cecil, Csaba
Dezső, Marco Franceschini, Dominic Goodall, Nirajan Kafle, Timothy
Lubin, Florinda De Simini, Nina Mirnig, Judit Törzsök and Yuko Yokochi.
Several of them I should mention once more: Elizabeth Cecil for chal-
lenging me to express my thoughts more clearly on a number of occa-
sions; Dominic Goodall for pertinent remarks on Śaiva matters; Florinda
De Simini and Nina Mirnig for providing me with images of several of
the manuscripts that I have used for the edition; and Yuko Yokochi for
reading through the entire work and providing me with critical feed-
back. Likewise, I thank Hans Bakker, Arlo Griffiths and Harunaga Isaac-
son for reading and commenting upon an earlier version of this book. Bill
Mak enlightened me on several Jyotiḥśāstra peculiarities. Anil Kumar
Acharya deserves thanks from all students of the Śivadharma for prepar-
ing an e-text. I would also like to thank Kristen de Joseph for proofread-
ing and correcting my English.
I am indebted to the various libraries and institutions whose
manuscripts I have used for my work: the Asha Archives, Kathmandu;
the Asiatic Society, Kolkata; the Institut Française de Pondichéry;
the National Archives of Kathmandu; the Nepal German Manuscript
Preservation Project; the Oriental Research Institute and Manuscripts
Library, Trivandrum; the Oriental Research Library, Srinagar; the
University Library of Cambridge; and the University of Pennsylvania
Libraries.
This project was made possible thanks to the support of the
European Research Council (ERC) Synergy Project 609823, and the
Netherlands Organisation for Scientific Research (NWO) Open Compe-
tition Project 360-63-110. I am particularly grateful to the J. Gonda Fund
Foundation for supporting the publication of this book in open access.

Leiden, May 2018

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Introduction

The traditions that have evolved around the worship of the god Śiva show
a remarkable tendency and capacity to absorb other cults, deities and
principles. This point is well illustrated by the subject of the present
study, a lengthy mantra, addressed to all gods and powers, for the paci-
fication (śānti) of any malevolent influences. Running through the in-
vocation is the underlying notion that all worldly and cosmic power is
ultimately dependent upon and oriented towards Śiva. I refer to this ide-
ology as ‘Universal Śaivism’. At the time the mantra was composed, the
worship of Śiva and his aniconic form, the liṅga, had been popular for
several centuries, but in contrast to Brahmanism, Buddhism or Jainism,
it had no recognisable canon, nor had Śaivism developed into an organ-
ised religion with well defined roles of ascetics, priests and laity. This
period then sees an intensive production of texts, culminating in an over-
arching conception of Śaivism as the religion dedicated to and taught by
Śiva. The composers of these texts participated in and adapted already
existing models to create their normative vision of Śaivism from what
must actually have been a plurality of practices on the ground.
The mantra that forms the subject of this study is part of the Śiva-
dharmaśāstra, a text belonging to the corpus of lay Śaiva literature gen-
erally referred to as Śivadharma ‘Religion of Śiva’. It is taught in the Śiva-
dharmaśāstra’s sixth chapter, also going under the name of Śāntyadhyā-
ya ‘Chapter on Appeasement’. The Śivadharma had long been neglected
by scholars, though it has arguably played a crucial role in the forma-
tion, development and institutionalisation of Śaivism, making it a key
text for the study of the religion’s social and ritual formations.1 The Śiva-
dharmaśāstra is the first text that systematically targets and integrates
1
For a long time the Śivadharma was known almost exclusively through Hazra’s
two summaries of the first two works of the corpus, the Śivadharmaśāstra and the Śiva-

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2 Introduction

the growing body of lay devotees of Śiva, offering them a distinctive so-
cial system and model of religious practice and ritual.2 While its main
teaching centres around the liṅga cult, running through the text is an at-
tempt to integrate and subsume all other religious traditions under the
heading of ‘Śaivism’.
The core of this book consists of a critical edition and annotated
translation of the Śāntyadhyāya. The edition aims to provide the reader
with an overview of some of the main variations in the transmission of
the mantra, including manuscripts from regions as far apart as Nepal,
Kashmir, Bengal and South India. The annotated translation draws
attention to the rich data contained in the mantra and also includes
translations of passages that do not occur in the main constituted text,
being found only in certain lines of transmission. The large number of
variant readings, including lengthy additional passages, are indicative of
the mantra’s intensive use over time and reveal much about the values
and motives of the communities engaged in its transmission. These
changes attest to the fact that the text has been a living tradition across
the Indian subcontinent for many centuries.
In the remainder of this introduction I address several aspects con-

dharmottara (Hazra 1954, 1956). This situation has changed significantly in recent years.
The full text of the corpus was first published by Naraharinātha in 1998, while over the
past few years several scholars have started to work on individual parts of the corpus
or referred to them in their studies. See, in particular, Acharya 2009; Bisschop 2010,
2014; De Simini 2013, 2016a, 2016b, 2017; De Simini & Mirnig 2017; Goodall 2011; Kafle
2013, 2015; Magnone 2005; Sanderson 2003/04, 2012/13; Schwartz 2012. An edition of the
Śivadharmaśāstra alone, based on a single manuscript in the Adyar Library, has been
published more recently as well (Jugnu & Sharma 2014). The Śivopaniṣad, which also
forms part of the Śivadharma corpus, was already published much earlier but was not
recognised as such, being included in a collection of Upaniṣads (Kunhan Raja 1933).
2
The last few decades have seen major advances in the study of Śaivism, culminat-
ing in Sanderson’s influential study ‘The Śaiva Age’ (2009), in which he has shown, on
the basis of extensive textual and epigraphic evidence, how Śaivism came to be inte-
gral to the religious landscape of early medieval South and Southeast Asia. Most of the
groundbreaking scholarship in the field has been on the Tantric or initiatory forms of
Śaivism. For two recent surveys, see Hatley 2010 and Goodall & Isaacson 2011. The lay,
non-initiatory forms of the religion, by contrast, have received considerably less atten-
tion, with the significant exception of the work done in the framework of the critical
edition of the Skandapurāṇa. In addition to the volumes of the critical edition and var-
ious related studies, see Bakker 2014 for the historical context of the composition of the
Skandapurāṇa.

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Introduction 3

cerning the composition and transmission of the Śivadharmaśāstra, and

its Śāntyadhyāya in particular, in order to position the text within the
historical development of Śaivism.
The section ‘The Śivadharma’ briefly introduces the Śivadharma text
corpus, with a specific focus on the Śivadharmaśāstra. A crucial step
towards putting the text into context is to establish, as far as possible,
its time of composition. The Śivadharmaśāstra’s anonymous character
makes this a difficult task. I have assembled the main body of available
evidence that may help us locate the text in place and in time. As I will
argue, the Śāntyadhyāya in particular provides some important clues to
its date of composition or redaction. I conclude that the Śāntyadhyāya
was most probably composed in North India towards the end of the sixth
or the beginning of the seventh century at the latest. To what extent this
date also applies to other parts of the Śivadharmaśāstra remains to be
evaluated.
The section ‘The Śāntyadhyāya’ commences with an overview and
discussion of the principles behind the order and organisation of the
mantra. Here I also draw attention to the rich body of iconographical
data contained in the mantra and take up the question of its ritual
use. The available evidence indicates that the Śāntyadhyāya’s mantra
was used for a variety of purposes in different regions of the Indian
subcontinent over a long period of time, but always with a view to
appeasing external forces, be it for oneself or for the benefit of the
kingdom.
The section ‘Introduction to the Edition’ sets out the principles of
the text edition. With at least 80 known surviving manuscripts from dif-
ferent parts of the Indian subcontinent, editing the Śivadharmaśāstra
presents a major challenge. The edition of the Śāntyadhyāya does not as-
pire to reconstruct an urtext underlying all the variation, let alone strive
for completeness. Its goals are more modest. I have made a careful and
representative selection of manuscripts from different parts of the In-
dian subcontinent that should give the reader insight into the wide dis-
tribution of variations. As a methodological principle I have followed the
readings of the oldest Nepalese palm-leaf manuscripts, mainly to provide
an anchor against which the other readings can be read and compared.
On the basis of regional distribution, four main groups of manuscripts
may be distinguished: those from Nepal, Bengal, Kashmir and South In-

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4 Introduction

dia. There is as yet no manuscript evidence that there was an indepen-

dent recension of the text in Bengal, but there are clearly recognisable
features that allow us to distinguish different recensions of the text in
Nepal, Kashmir and South India. On the other hand, there is a lot of ev-
idence for contamination, which makes drawing up of a stemma a haz-
ardous task — if not an impossible one, at least for now. More future
work on other parts of the Śivadharma may help us develop a more in-
formed understanding of the individual lines of transmission of the text.
Two appendices conclude this book. The first gives an overview of
several known single-text manuscripts of the Śāntyadhyāya, along with
composite manuscripts in which the chapter has been included in a bun-
dle together with selected passages from other texts. The second ap-
pendix gives a transcript and translation of a Sanskrit commentary on
the Śāntyadhyāya. This is to be found in a unique Malayalam manuscript
in the Trivandrum Manuscript Library, which contains the text of the
Śivadharmaśāstra followed by a pratīka-style commentary (Śivadharma-
vivaraṇa) on the Śivadharmaśāstra and the Śivadharmottara.
The larger aims of this study are twofold. First, it intends to con-
tribute to an understanding of the position of the Śivadharmaśāstra in
the socio-historical formation of Śaivism as an institutionalised religion.
While it seems doubtful that the lay devotees of Śiva who form the tar-
get audience of the Śivadharmaśāstra were organised in any systematic
way, the authors of the text clearly intended to provide a blueprint of a
complete and unified Śaiva society.3 Secondly, the edition aims to con-
tribute to the development of a set of methodological principles for the
critical edition of texts belonging to the Śivadharma corpus. The prin-
ciples adopted for editing the Śāntyadhyāya are set out below, not only
with reference to the Śāntyadhyāya but also with a view to possible fu-
ture editions of other parts of the corpus.

The Śivadharma
The collective name ‘Śivadharma’ refers to a corpus of anonymous Śaiva
texts of uncertain origins, written in Sanskrit. Texts belonging to the Śiva-
dharma expound the rituals, activities and attitudes of devotion to be
3
This becomes clear in particular from Śivadharmaśāstra 11 and 12.

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Introduction 5

adopted by devotees of Śiva. It is prescriptive rather than descriptive.

The corpus expanded over time with the addition of a number of new
texts, which makes the Śivadharma into an ideal sourcebook for studying
the historical development of Śaivism.
The most commonly encountered order of the texts found in Śiva-
dharma manuscripts is the following:4
1. Śivadharmaśāstra ‘Treatise on the Religion of Śiva’

2. Śivadharmottara ‘Supplement on the Religion of Śiva’

3. Śivadharmasaṃgraha ‘Compendium on the Religion of Śiva’

4. Umāmaheśvarasaṃvāda ‘Dialogue Between Umā and Maheśvara’

5. Uttarottaramahāsaṃvāda ‘Great Dialogue of Questions and An-

swers’

6. Śivopaniṣad ‘Mystery of Śiva’

7. Vṛṣasārasaṃgraha ‘Compendium on the Essence of the Bull [of

Dharma]’

8. Dharmaputrikā ‘Daughter of Dharma’5

About 18 such corpus manuscripts survive in the form of old palm-leaf
manuscripts from Nepal, in addition to many later paper manuscripts.
This tradition of eight Śivadharma texts is, however, unique to Nepal.
From outside of Nepal only manuscripts of the Śivadharmaśāstra and
the Śivadharmottara survive, mostly transmitted as separate works.
There can be no doubt that the text heading the corpus, the Śiva-
dharmaśāstra, is also historically the first of the Śivadharma texts. It is
the most archaic, both in form and character, and provides the model
for the Śivadharmottara that follows, which expands upon many of the
4
For a thorough study of the corpus manuscripts and corpus organisation of the
Śivadharma, see De Simini 2016a.
5 C
N45 , an eleventh-century Nepalese palmleaf manuscript in the Asiatic Society of
Calcutta (G 4077), is unique in that it includes a longer text called Lalitavistara — not to
be confused with the Buddhist text of the same name — instead of the Dharmaputrikā
as the last text of the corpus (De Simini and Mirnig 2017). For the list of sigla of the
manuscripts of the Śivadharma used in this book, see p. 52.

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6 Introduction

topics introduced in the Śivadharmaśāstra. Each text consists of twelve

chapters.6 After this, the relative chronology of the different texts that
make up the corpus is less easy to determine. The third text in the corpus,
the Śivadharmasaṃgraha, is the first to attest to the influence and im-
pact of Tantric religion; it has been shown that it integrated large parts of
the Niśvāsamukha.7 The Śivopaniṣad emphatically presents itself as the
third text of the Śivadharma, after the Śivadharmaśāstra and the Śiva-
dharmottara, but it did not come to occupy this position in the corpus
manuscripts and may in fact have been a relatively late addition.8
The Śivadharmaśāstra is sometimes also referred to as Śivadharma,
but to distinguish it from the Śivadharma corpus at large I refer to the in-
dividual text as Śivadharmaśāstra. This is the title given in the colophons
of the majority of manuscripts. In origin it was an individual work and
that is how it will be treated in this study.

The Teaching of the Śivadharmaśāstra

The Śivadharmaśāstra is introduced in the opening verses as a dialogue
between the divine sage Sanatkumāra and Śiva’s foremost Gaṇa Nandi-
keśvara. At the request of Sanatkumāra, Nandikeśvara instructs Sanat-
kumāra and the sages dwelling on Mount Meru in the worship of Śiva.9
6
See also De Simini 2013: 34–35, 54–55.
7
See Kafle 2015: 61–72. This was first noticed by Anil Kumar Acharya, who edited
the first three chapters of the Śivadharmasaṃgraha for his PhD thesis at Pondicherry
University (Acharya 2009). The Niśvāsatattvasaṃhitā consists of five books: Niśvāsa-
mukha, Mūlasūtra, Uttarasūtra, Nayasūtra and Guhyasūtra. The Niśvāsamukha most
probably belongs to the latest layer of the collection (Goodall et al. 2015: 22).
8
See De Simini 2016a: 237–239.
9
Sanatkumāra is well-known from the Mahābhārata and Purāṇic literature as the
firstborn son of Brahmā. He also plays a prominent role in the Skandapurāṇa, for in
that text it is Sanatkumāra who teaches Vyāsa about Śiva’s mythology. Nandikeśvara
is a distinct Śaiva figure, likewise known from the Skandapurāṇa. The Skandapurāṇa
recounts the story of how Nandīśvara, also known as Nandin, became Śiva’s favourite
Gaṇa (SP 20–25). Moreover, the Skandapurāṇa contains a section of Śivadharma-like
teachings that are put into his mouth (SP 27–28). These two chapters of the Skanda-
purāṇa are introduced by a question of Vyāsa concerning Śiva’s teachings to Devī when
she asked him about the benefits that his devotees receive from their devotional activ-
ities. Sanatkumāra tells Vyāsa that he once put the same question to Nandīśvara. He
then reports to Vyāsa the dialogue between Śiva and Devī. This Skandapurāṇa episode
matches the frame story of the Śivadharmaśāstra and indicates that Nandīśvara was

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Introduction 7

Nandikeśvara tells him that the teaching that he is about to expound

was originally revealed by Śiva himself to Pārvatī, Skanda (Ṣaṇmukha),
Nandikeśvara and the other gods.10 In other words, the Śivadharma gives
rules for the worship of Śiva that ultimately come from the mouth of the
deity himself. This format of the teaching corresponds to Sanderson’s
definition of Śaivism in his seminal article ‘Śaivism and the Tantric Tra-
ditions’:
The term Śaivism here refers to a number of distinct but historically re-
lated systems comprising theology, ritual, observance and yoga, which
have been propagated in India as the teachings of the Hindu deity Śiva.
A Śaiva is one who practices such a system. (Sanderson 1988: 660)

The frame story of the Śivadharmaśāstra matches the paradigm of

Tantric teachings. Śaiva Tantras characteristically start with a section
on the ‘descent of the Tantra’ (tantrāvatāra), which serves to explain
how the esoteric teachings originally uttered by the deity have reached
human ears.11 Significantly, the Niśvāsatattvasaṃhitā, the earliest
surviving Śaiva Tantra, is likewise transmitted through the mouth of
Nandikeśvara. In the opening verses of the Niśvāsamukha, Nandikeśvara
initiates the sages and introduces them to the five streams of knowledge
as they had been originally revealed by Śiva to Devī (Niśvāsamukha
1.1–29). While the teachings of the Niśvāsatattvasaṃhitā and other
Tantras are esoteric instructions requiring initiation, those of the
Śivadharma are open to all Śiva’s devotees. It is devotion (bhakti) that is
key and Nandikeśvara represents the quintessential Śaiva devotee.12
In the first chapter Nandikeśvara introduces the nature and power of
Rudra–Śiva devotion. A striking feature of his introduction is the notion
that people who are exclusively devoted to Rudra are veritable Rudras on
earth. His devotees are set apart from the rest of humankind:
held to be a teacher of the Śaiva religion at the time. However, although SP 27–28 is
very similar in content, there are no significant textual parallels between the two texts
(SP IIA: 197).
10
ŚiDhŚ 1.10–11 (draft edition Nina Mirnig): śrūyatām abhidhāsyāmi sukhopāyaṃ
mahatphalam | paramaṃ sarvadharmāṇāṃ śivadharmaṃ śivātmakam ∥ śivena kathi-
taṃ pūrvaṃ pārvatyāḥ ṣaṇmukhasya ca | gaṇānāṃ devamukhyānāṃ asmākaṃ ca viśe-
ṣataḥ ∥.
11
See Oberhammer 1994 and TAK III, s.v. tantrāvatāra.
12
On devotion and Śaivism, with some references to the Śivadharma, see Ganesan
& Sathyanarayanan 2010–11.

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8 Introduction

ye ’rcayanti sadā rudraṃ na te prakṛtimānuṣāḥ |

rudralokāt paribhraṣṭās te rudrā nātra saṃśayaḥ ∥13
They who always worship Rudra, they are no ordinary men. They are
Rudras who have come down from Rudraloka. There is no doubt about
this.
This also finds expression in a much-cited idea that would come to have
a long afterlife in Tantric traditions, but that seems to be voiced here for
the first time:
nārudraḥ saṃsmared rudraṃ nārudro rudram arcayet |
nārudraḥ kīrtayed rudraṃ nārudro rudram āpnuyāt ∥14
One who is not Rudra cannot call to mind Rudra. One who is not Rudra
cannot worship Rudra. One who is not Rudra cannot praise Rudra. One
who is not Rudra cannot attain Rudra.

The Śivadharmaśāstra consists of 12 chapters in total. The titles of the

colophons, as given in the editio princeps of Naraharinātha, are as follows:
1. Śivabhakti ‘Devotion to Śiva’

2. Śivadharmapraśnādhyāya ‘Chapter of Questions on the Religion

of Śiva’

3. Liṅgotpatti ‘Origin of the Liṅga’

4. Āyatanādhyāya ‘Chapter on the Temple’

5. Śivārcanadravyavidhi ‘Rules on the Substances for the Honouring

of Śiva’

6. Śāntyadhyāya ‘Chapter on Appeasement’

7. Pūjādharma ‘Practice of Worship’

8. Śivadānaphalādhyāya ‘Chapter on the Fruits of Gifts to Śiva’

13
ŚiDhŚ 1.16 (draft edition Nina Mirnig).
14
ŚiDhŚ 1.24 (draft edition Nina Mirnig). In the context of Tantric worship, variants
of this verse (nādevo devam arcayet / nāśivaḥ śivam arcayet) are cited to express that
one has to ritually identify oneself with the deity before one may worship the deity. Cf.
Goodall et al. 2005: 13. See also Davis 1991. The Śivadharma expresses a more general
attitude of bhakti.

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Introduction 9

9. Śivaliṅgamahāvrata ‘Great Observance of the Śivaliṅga’

10. Upavāsagopradānavidhi ‘Rules on Fasting and the Gift of a Cow’

11. Śivāśrama ‘Discipline of Śiva’

12. Śivabhaktyādyaśākhopaśākhādhyāya ‘Chapter on the Primary and

Secondary Branches of Devotion to Śiva’

The text addresses the concerns of lay devotees of Śiva and provides them
with a range of activities to express their devotion, including gifting, un-
dertaking observances and, most important of all, worshipping the liṅga.
The bulk of the work may be characterised as a manual for liṅga wor-
ship.15 It is not surprising therefore that the only narrative part of the
text should be concerned with the popular myth of the origin of the liṅga
(chapter 3). In fact, as Kafle 2013 has argued, the Śivadharmaśāstra’s ver-
sion is quite likely one of the earliest versions of the myth. Significantly,
the theme of the origin of the liṅga was also singled out for representa-
tion on the painted wooden covers of several of the surviving Nepalese
palm-leaf manuscripts, which display the liṅga flanked by Brahmā and
Viṣṇu, as well as a range of other gods worshipping different liṅgas.16 This
configuration closely follows the model of chapter 3, which, after telling
about Brahmā and Viṣṇu’s failed attempt to find the end of the liṅga and
their subsequent worship of it, mentions that other gods acquired their
respective position by worshipping liṅgas made of different materials.17
The final two chapters of the text set out the blueprint for an ideal Śaiva
society.

The Date of the Śivadharmaśāstra

As with so much anonymous literature from premodern India, dating
the Śivadharmaśāstra is a major challenge. Yet, in order to appreciate
15
The chapters dealing with the liṅga cult form the subject of the FWF project ‘The
Śivaliṅga Cult on the Eve of the Tantric Age: A Study and Critical Edition of the Śiva-
dharmaśāstra’s Chapters 1–5 and 7–9’ by Nina Mirnig (Vienna).
16
For an example, see Mookerjee 1946, referring to manuscript G 4077 in the Asiatic
Society (our siglum N77Ko ). The first cover shows the Liṅgodbhava and the second shows
various gods worshiping different liṅgas.
17
For details, see Bisschop forthc. a.

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10 Introduction

the text’s position and significance in the history of Śaivism and Indian
religion at large, it is crucial to get a proper sense of the time, place and
circumstances of its composition. As I will argue, the Śāntyadhyāya in
particular provides several important clues.

Earlier Attempts
The first author to have tackled the issue of the date of the Śiva-
dharmaśāstra was R.C. Hazra (1954: 15). After listing the quotations
of the Śivadharmaśāstra in medieval Dharmanibandha literature and
observing that the text has to be earlier than the Śivadharmottara,18
Hazra states the following:
So, the Śiva-dharma can by no means be dated later than 700 A.D. The
fact that the Bhaviṣya-purāṇa mentions the Śiva-dharma in one of its
original chapters and that the Nakṣatras have been mentioned in the
latter work in the order from Kṛttikā to Bharaṇī tend to indicate that
the Śiva-dharma was composed earlier than 550 A.D. From the mention-
ing of the Buddha and the Ārhata as worshipping Śiva-liṅgas and of the
names of the zodiac signs (Rāśi) it appears that the Śiva-dharma was
written later than the Yājñavalkya-smṛti. So, this work is to be dated be-
tween 200 and 500 A.D.; and this early origin of the work explains why
it is totally free from Tantric influence.

This argument is spurious. The listing of the Nakṣatras in the ‘old’ order
from Kṛttikā to Bharaṇī, rather than from Aśvinī to Revatī, does not al-
low us to date the text earlier than 550 CE. While it may be true that the
listing from Aśvinī to Revatī became the standard after Varāhamihira’s
Bṛhatsaṃhitā, this does not mean that all subsequent texts necessarily
followed this order. As a glance at the list of Nakṣatras provided by Kir-
fel (1967: 138–141) on the basis of the Nakṣatrakalpa, the Garuḍapurāṇa
18
Hazra dates the Śivadharmottara to before 800 CE. His arguments for the date
of the Śivadharmottara are given in another article, dedicated to the Śivadharmottara
(Hazra 1956: 46–49). There he argues that the Śivadharmottara must have been com-
posed much later than the Śivadharmaśāstra because of its references to Tantra. He
furthermore writes that it cannot be dated earlier than 700 CE because of its mention
of the use of the Nandināgarī script in chapter 2 of the Śivadharmottara. This particular
issue will be addressed below. His argument for dating it before 800 CE rests on a series
of quotations in Dharmanibandha literature and the fact that the Vāyavīyasaṃhitā of
the Śivapurāṇa, which he dates between 800 and 1000 CE, knows the text.

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Introduction 11

and the Matsyapurāṇa illustrates, the ‘old’ order from Kṛttikā to Revatī
remained in use in texts also after the composition of the Bṛhatsaṃhitā.
Hazra’s argument about the Yājñavalkyasmṛti is difficult to follow, but a
date before 200 CE is impossible at any rate.
Hazra furthermore argues that the opening verse of the Śivadharma-
śāstra, which is shared with Bāṇa’s Harṣacarita, does not need to be
taken into account, because it does not occur in all manuscripts of the
text and ‘might have been added to it sometime between 650 and 1000
A.D.’ (Hazra 1954: 16). This is true. The opening verse of the Harṣacarita
is found only in Nepalese manuscripts of the Śivadharmaśāstra.19 Its
presence may provide important evidence for a Nepalese recension of
the text.20
As so often in Hazra’s method of dating texts, the arguments rest on
a series of suppositions about the dating of other works that requires
reconsideration. Since Hazra, few scholars have attempted to date the
text, although it is generally agreed that both the Śivadharmaśāstra and
the Śivadharmottara reflect an early ascetic (Atimārga) milieu of Śaivism
and most probably predate the development of Tantric Śaivism.21
The second work of the corpus, the Śivadharmottara, has received
some more attention in recent years. Magnone (2005: 588–591) argues
that it is a late South Indian work and even goes so far as to suggest that
it would be a Vijayanagara-period text because of the prescription of the
use of Nandināgara characters in chapter 2 of the text. This argument
has rightly been refuted by Dominic Goodall, who has drawn attention
to the existence of an early Nepalese palm-leaf manuscript (NAK 5-892,
NGMPP A12/3) ‘in a script that might be of the eighth or ninth century
AD’ (Goodall 2011: 232, n. 33). This fragmentary manuscript provides the
text a terminus ante quem in the eighth century. Goodall furthermore
adds the following observations on the date of the text:
19
The only exception is a manuscript in the Cambridge University Library in Bengali
script (Add. 1599 = B99C ), but this manuscript most probably derives from a Nepalese
source (see below, p. 59). Cf. also De Simini 2016b: 193, n. 497.
20
It is noteworthy that the Harṣacarita verse was commonly cited also in early me-
dieval inscriptions from the Kannada-speaking area of the Indian subcontinent (Grif-
fiths & Southworth 2007: 371–372).
21
This is the argument advanced by Sanderson (forthc.: 8): ‘The Śivadharma and
the Śivadharmottara were produced when initiatory Śaivism was restricted to ascetics
or at least in the context of that form of Śaivism.’ Bonazolli (1993) criticises Hazra’s early
dating, but he does not provide an alternative.

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12 Introduction

Hazra, who has produced an article that characterises the Śiva-

dharmottara, the second work of that corpus, argues that it was
probably composed between 700 and 800 AD [...] The first work of
the Śivadharma-corpus that unmistakably shows evidence of Tantric
influence is the Śivadharmasaṅgraha [...] and that work seems both
later than the Śivadharmottara and at the same time unlikely to be much
later than eighth century AD, since the evidence of the seventh-century
Svāyambhuvasūtrasaṅgraha suggests that the form of the Mantramārga
that the Śivadharmasaṅgraha reflects (that of the Guhyasūtra of the
Niśvāsa) had by then been far superceded in doctrine, ritual and in
terms of social religion. In short, the date of the Śivadharmottara is still
unknown, but if I had to guess I would be inclined to place it at least a
century earlier than does Hazra. (Goodall 2011: 232, n. 33–34)
Goodall thus proposes a seventh-century date for the Śivadharmottara.
The time of composition of the Śivadharmaśāstra would necessarily have
to precede it.
Before we continue, a few words should be added here about the
Śivadharmottara’s provision of the use of ‘Nandināgara’ characters:
He should have the Book of Śiva written with characters in the Nandi-
nāgara style, that are quadrangular, with even tops, not too thick nor
too thin, their parts well filled, smooth, not too far separated [from each
other] nor joined together, characterised by vowel signs, anusvāras, con-
juncts, short and long signs, etc.22
As observed by Goodall,23 rather than to a Southern script, the descrip-
tion points to a Northern script, written with ink on the palm leaf instead
of incised into the palm leaf and then subsequently inked as is the cus-
tom in South India. As for the meaning of the label ‘Nandināgara’, two
options present themselves. The first one, proposed by De Simini (2016b:
113), would be to take it as a derivative of the town called Nandinagara.
Nandinagara features in the Mahāmāyūrī’s list of places where different
deities reside: nandī va nandinagare ‘And Nandin in Nandinagara’.24 It
22
Śivadharmottara 2.40–41 (edition De Simini 2013): caturasraiḥ samaśīrṣair nāti-
sthūlair na vā kṛśaiḥ (corr.; kṛṣaiḥ Ed.) | sampūrṇāvayavaiḥ snigdhair nātivicchinna-
saṃhataiḥ ∥ mātrānusvārasaṃyogahrasvadīrghādilakṣitaiḥ | nandināgarakair varṇair
lekhayec chivapustakam ∥.
23
In a message to the Indology list server in January 2010: http://list.indology.info/
pipermail/indology_list.indology.info/2010-January/033994.html.
24
Correcting the edition’s va to ca, as suggested by De Simini 2013: 53, n. 185.

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Introduction 13

also features in several Buddhist donative inscriptions in Prakrit.25 Nand-

inagara has been identified with modern Nadner (Hoshangabad district,
Madhya Pradesh), an ancient town in eastern Malwa on the banks of the
Narmadā river.26 Nandināgara would then be the characters ‘used in the
Town of Nandi’. A second option, which does not necessarily exclude
the first, would be to connect it to Nandin, also named Nandīśvara or
Nandikeśvara, who is the teacher of the Śivadharma. A script with the
name Nandināgara would certainly be fitting for writing down the words
spoken by Nandin.27
Goodall’s arguments for a seventh-century date of the Śivadharmo-
ttara find support from Sanderson (forthc.: 7, n. 11), who points out that
the Śivadharmottara has been quoted by name by the Śvetāmbara Jain
scholar Haribhadra in his Aṣṭakaprakaraṇa (4.2–3):28

dīkṣā mokṣārtham ākhyātā jñānadhyānaphalaṃ ca sa |

śāstra ukto yataḥ sūtraṃ śivadharmottare hy adaḥ ∥
pūjayā vipulaṃ rājyaṃ agnikāryeṇa sampadaḥ |
tapaḥ pāpaviśuddhyarthaṃ jñānaṃ dhyānaṃ ca muktidam ∥
Initiation is said to be for the sake of liberation, and that (liberation) is
the fruit of knowledge and meditation. It is declared [to be such] in the
treatise. For there is the following rule in the Śivadharmottara:
‘By worship [one obtains] an extensive kingdom, by the fire sacrifice [one
obtains] riches. Austerity is for the sake of purification of sin. Knowledge
and meditation grant liberation.’

The verse quoted by Haribhadra can be identified with Śivadharmo-

ttara 3.60.29 Jain tradition knows of two authors named Haribhadra:
Haribhadra Virahāṅka and Haribhadra Yākinīputra. The author of the
Aṣṭakaprakaraṇa can be attributed to Haribhadra Yākinīputra, who
25
See Lüders’s list, nos. 176, 472, 536, 563 and 852 (Epigraphia Indica 10, appendix).
26
See Misra & Sharma 2003: 138 for a summary of excavations carried out in 1986–87,
1987–88 and 1993.
27
This Nandin is a Gaṇa close to Śiva and not to be confused with Śiva’s Bull. See
Bhattacharya 1977.
28
Translation mine.
29
Numbering of the e-text based on the edition of Naraharinātha. The first line is
identical, but the second line is phrased differently in the Śivadharmottara: japena pā-
paśuddhiḥ syāj jñānadhyānena mucyate.

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14 Introduction

most probably lived in the eighth century.30 This would fit the dating of
the Śivadharmottara proposed by Goodall.

A Quotation in the Kāraṇḍavyūhasūtra

An important clue for the date of the Śivadharmaśāstra may be found in
a Buddhist text, the Kāraṇḍavyūhasūtra. The context is an episode in the
Kāraṇḍavyūhasūtra in which Avalokiteśvara produces several Brahman-
ical deities from different parts of his body. The most important deity
and centre of attention is Śiva Maheśvara, to whom Avalokiteśvara de-
livers the following speech:
O Maheśvara, you will be there when the Kaliyuga arrives. Born as the
primary god (ādideva) in the realm of wretched beings you will be called
Creator and Agent [of the world]. All beings who hold the following dis-
course among the common people (pṛthagjana) will be deprived of the
path to awakening (bodhimārga): ‘Space they say is the liṅga, the earth
its pedestal (pīṭhikā). It is the dwelling (ālaya) of all beings. Because of
merging (līyanāt) into it, it is called “liṅga”.’ 31

The verse cited here by the Kāraṇḍavyūhasūtra is Śivadharmaśāstra

3.17:32
30
On the two Haribhadras, see Williams 1965.
31
Kāraṇḍavyūhasūtra 265.4–8, with corrections by Eltschinger (2014: 84): bhaviṣyasi
tvaṃ maheśvara kaliyuge pratipanne | kaṣṭasattvadhātusamutpanna ādideva ākhyāyase
sraṣṭāraṃ kartāram | te sarvasattvā bodhimārgeṇa viprahīṇā bhaviṣyanti ya īdṛśaṃ
pṛthagjaneṣu sattveṣu sāṅkathyaṃ kurvanti ∥ ākāśaṃ liṅgam ity āhuḥ pṛthivī tasya
pīṭhikā | ālayaḥ sarvabhūtānāṃ līyanāl liṅgam ucyate ∥. Translation mine.
32
Earlier authors (Regamey 1971 and Studholme 2002: 19–20, 28–29) tried in vain
to trace this verse in the Skandapurāṇa, following a wrong lead by Alain Daniélou.
Studholme in particular has a long argument about the influence of what he calls ‘the
Skandapurāṇa’ on the Kāraṇḍavyūhasūtra on the basis of very slim evidence. He is
not aware of the original Skandapurāṇa and its relation to later Khaṇḍas, assembling
his materials from different Khaṇḍas and treating them all as one text. There can be
no doubt that the Khaṇḍas from which he is quoting are all post-Kāraṇḍavyūhasūtra.
Studholme was guided towards the Skandapurāṇa because Regamey had identified a
verse on the liṅga in the Kāraṇḍavyūhasūtra in Daniélou’s anthology Polythéisme Hin-
dou (Studholme 2002: 28). According to the information supplied by Daniélou, the
verse came from the Skandapurāṇa, but he did not provide any reference for it. The
verse as given by Daniélou has two variants: sarvadevānāṃ and lāyanāl. According
to Studholme, following Regamey, the Kāraṇḍavyūhasūtra ‘changes lāyanāl to līyanāl,
a unique Buddhist hybrid word derived, like the other, from the Sanskrit root lī-, “to

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Introduction 15

ākāśaṃ liṅgam ity āhuḥ pṛthivī tasya pīṭhikā |

ālayaḥ sarvabhūtānāṃ līyanāl liṅgam ucyate ∥
While the verse is not explicitly attributed to the Śivadharmaśāstra, there
is no particular reason to doubt that the Buddhist author would have
cited it from our text. The main teaching of the Śivadharmaśāstra is liṅga
worship and it is quite likely that the text was recognised as an important
document of the burgeoning lay Śaivism by the author of the Kāraṇḍa-
vyūhasūtra.
This naturally brings up the question of the date of the Kāraṇḍa-
vyūhasūtra. Eltschinger observes that, although the passage is not
represented in the Gilgit manuscripts due to lack of folios, ‘considering
that the only known significant divergence between the Nepali and
the Gilgit versions concerns a very neatly delineated section (Sarvanī-
varaṇaviṣkambhin’s quest for the ṣaḍakṣarī vidyā), I see no compelling
reason to doubt the presence of this passage in the textual tradition
reflected in the Gilgit manuscripts.’33 This would yield an ante quem
date of 630 CE for this verse, as the two Gilgit manuscripts are dated to
before 630 CE.34

The Evidence of the Śāntyadhyāya

The Śāntyadhyāya has several descriptions of deities that, taken together,
provide important pointers for the time of composition of the text. In an
earlier study I have argued that the invocation of two deities in particular,
Vināyaka and Bhṛṅgin, includes information that seems hard to square
with a date much before the beginning of the seventh century (Bisschop
2010: 244–246). Both Vināyaka and Bhṛṅgin are invoked in the Śāntya-
dhyāya as sons of Rudra.35 The figure of Bhṛṅgin does not make his ap-
pearance in literary sources before the Skandapurāṇa, dated to the sixth
to seventh century, while Vināyaka (Gaṇeśa) appears to be adopted as a
member of Śiva’s family around the same time as well.36 Other aspects
dissolve”’ (Studholme 2002: 19–20). The form līyanāl was in fact a conjecture for the
edition’s līlayā by Regamey. In any case, there is no need to assume Buddhist hybridis-
ation here, as the presence of the same form in the Śivadharmaśāstra shows.
33
Eltschinger 2014: 84, n. 198.
34
Cf. Mette 1997: 7.
35
Vināyaka: rudrasya tanayo (ŚiDhŚ 6.17a); Bhṛṅgin: rudrātmajo (ŚiDhŚ 6.25a).
36
For details, see the notes to the translation at ŚiDhŚ 6.15–17 and 6.24–25.

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16 Introduction

of the Śāntyadhyāya point in a similar direction. Most important in this

respect is the lore of astronomy and astrology (Jyotiḥśāstra) included in
the text.
For a start, the Śāntyadhyāya has to be later than the fourth century,
because in the invocation of the planets it follows the order of the seven
days of the week — Sun, Moon, Mars, Mercury, Jupiter, Venus and Saturn
(ŚiDhŚ 6.110–118) — that was introduced in India during the fourth cen-
tury.37 Furthermore, the text includes descriptions of the appearance of
the pseudoplanets Rāhu and Ketu (ŚiDhŚ 6.119–121). Material represen-
tations of all nine planets (Navagrahas), including Rāhu and Ketu, have
only been documented from 600 CE onwards. Varāhamihira (first half
of the sixth century) is generally considered to be the first Jyotiṣa author
to refer to the full group of nine planets.38 Recent work on the Gārgīya-
jyotiṣa, however, has shown that this text attributed to Garga was drawn
upon by Varāhamihira, and Garga also describes the Navagrahas.39 On
the other hand, the order of presentation of the planets in the Gārgīya-
jyotiṣa (Moon, Rāhu, Jupiter, Venus, Ketu, Saturn, Mars, Mercury and
Sun) is different from the standard one ending in Rāhu and Ketu that
we first find in Varāhamihira.40 The Śāntyadhyāya’s detailed description
of the nine planets in the standard order would suggest a sixth-century
date for this part of the text at the earliest.41 There is a major caveat here,
however, for the oldest of the manuscripts available for the Śāntyadhyā-

37
Pingree 1965 and Yano 2004.
38
Cf. Kochhar 2010: ‘identification of Rāhu or Ketu with a planet in a text prior to
Varāhamihira would be an exercise in anachronism’ (Kochhar 2010: 296).
39
See Geslani, Mak et al. 2017: 165–166 (‘Garga’s Treatment of the Planets’).
40
Bill Mak has argued that ‘[s]ince the seven weekdays in India, as in the Hellenis-
tic tradition, do not include Rāhu and Ketu, the inclusion of the two pseudoplanets
appears to be Varāhamihira’s compromised attempt to bring the Garga tradition up to
date’ (Geslani, Mak et al. 2017: 165, n. 40).
41
It is, however, not impossible that the notion of nine planets was first developed
in Purāṇic circles before scholars like Varāhamihira started to adopt it in their astro-
nomical system. In this connection it should also be noted that several Purāṇas have
references to the Navagraha. These may provide important clues for dating Purāṇas as
well. An example would be ViP 2.12.16–23, which refers to the chariots and horses of
the nine planets. A passage like this in the Viṣṇupurāṇa does not necessarily mean that
the entire text has to be later than the sixth century, but that at least this part of the
text may be later. For more details on the development of the Navagraha, see n. 70 on
p. 166.

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Introduction 17

ya (N45C ) precisely omits the invocation of Ketu (120–121),42 while the wide
variety of readings found in the other manuscripts suggests that the in-
vocation of Ketu may have been added independently at different mo-
ments in the transmission of the text. If so, this would rather point to an
original time of composition when Ketu had not yet come to be included
among the Navagrahas.

A late sixth or post-sixth century date is suggested by the invocation

of the Dikpālas. The text includes the canonical list of eight Dikpālas
and their cities — Indra in Amarāvatī, Agni in Tejovatī, Yama in Vaivas-
vatī, Nirṛti in Kṛṣṇā, Varuṇa in Śuddhavatī, Vāyu in Gandhavatī, Kubera
in Mahodayā and Īśāna in Yaśovatī — and has detailed descriptions of
each of them. The available textual and material evidence points towards
the seventh century as the time when this set of eight became standard-
ised.43

On the other hand, there are also several archaic elements in the
mantra, such as Śiva’s being four-headed (ŚiDhŚ 6.4c) and the listing of
the Nakṣatras in the old order from Kṛttikā to Bharaṇī (see p. 10). These
can, however, also survive in texts of a later date and do not therefore
establish a terminus ante quem. In short, the above features suggest that
the text may have been composed towards the end of the sixth century
at the earliest. In the light of Goodall’s dating of the Śivadharmottara to
the seventh century, the Atimārga milieu of the text and the quotation
in the Kāraṇḍavyūhasūtra, it will not have been much later than this.44
The terminus ante quem is the date of the incomplete Śivadharmottara
manuscript, which was most probably written in the early ninth century.

42
See n. 82 on p. 168.
43
For details, see n. 52 on p. 161.
44
The Atimārga milieu of the Śivadharmaśāstra is indicated by the descriptions of
the activities of the śivayogins in chapter 12 of the text, which, for example, makes
frequent reference to bathing in ashes. That the Śivadharmottara too was composed
in an Atimārga environment is evinced by the references to the pāśupata and the
mahāvratadhara as the highest recipients of gifts (12.203–207), as well as by the pre-
scription of the installation of an icon of Lakulīśvara (ŚiDhUt 2.146–147). See De Simini
2016b: 51–53, for these references. Cf. also below, p. 20.

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18 Introduction

References in Inscriptions
The oldest inscriptional records referring to the Śivadharma come from
Southeast Asia. The recently published ‘Stela from Khuê Trung’ (C. 211),
dated 899 CE,45 suggests that the Śivadharma was known in the Campā
kingdom. This inscription, belonging to the reign of the first of several
kings named Śrī Jayasiṃhavarman in the history of Campā and dedicated
to a foundation for Śiva in the form of Mahārudra, introduces a list of ser-
vants (sevaka) to the king who are said to be śivadharmmaparāyaṇāḥ ‘de-
voted to Śiva’s Law’ (face B, stanza IV). The first of them, named Śrīkalpa,
is an ācārya and is said to be śivadharmmabhāg ‘an adherent of Śiva’s
Law’ (face B, stanza V). While śivadharma could arguably just refer to the
Śaiva religion in general, it seems plausible, given what we know about
the extensive spread of the Śivadharma and the use of the term, that it
refers more specifically to the teachings of the Śivadharma.
The first two texts of the Śivadharma corpus were also known in an-
cient Cambodia. A tenth-century inscription in Old Khmer from Pràsàt
Robaṅ Romãs (K. 150)46 cites a verse from the Śivadharmaśāstra on the
sharing of merit, which is attributed explicitly to the ‘Sacred Law of Śiva’
(vraḥ śivadharmma):

upadeṣṭānumantā ca karttā kārayitā ca yaḥ |

kṛtānupālakaś caiva pañca tulyaphalāḥ smṛtāḥ ∥47

The one who teaches, the one who approves [of the teaching], the agent
of the action and the instigator of the action, as well as the one who pro-
tects what has been done: the five are taught to share an equal fruit.

Furthermore, another Sanskrit inscription from Cambodia (K. 834),48

possibly datable to the reign of Sūryavarman I (1002–1050 CE), attests to
knowledge of the Śivadharmottara. As Sanderson (forthc.: 7, n. 11) points
out, the ṣaḍaṅgavidhi ‘rite of six elements’ said to be performed by the
king in stanza 38 of the inscription must refer to the worship prescribed
for the king in Śivadharmottara 1.80–90. He has also drawn attention
45
Griffiths et al. 2012: 263–270.
46
Inscriptions du Cambodge 5: 191–194.
47
This is Śivadharmaśāstra 12.104 in De Simini’s edition (2013, appendix 1). A second
verse is cited after this one, which is, however, not from the Śivadharma.
48
Inscriptions du Cambodge 5: 244–269.

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Introduction 19

to parallels with passages from the Śivadharmottara in the Angkor Wat

inscriptions identifying the sinners who go to different hells.49
The epigraphical evidence from the Indian subcontinent itself comes
from South India from a somewhat later period, and concerns gifts to
support the public recitation of the Śivadharma. Several inscriptions
from the Cōḻa period in the Tamil-speaking South, beginning with an in-
scription dated to the reign of Rājendra Cōḻa (1012–44 CE), refer to public
recitations of the text.50 However, most important for the present study
is an inscription from Karnataka, dated to Śaka 1079 (1157 CE), on a stone
close to the northwestern wall of the Praṇaveśvara temple at Tāḷagunda.51
It reports the donation of a village called Hiriya Tagulaṭṭi as an agrahāra.
The epigraph attests to detailed knowledge of the Śivadharmaśāstra and
the Śivadharmottara.52 The Tāḷagunda inscription refers specifically to
the recitation of the Śivadharma’s Śāntyadhyāya and thus provides im-
portant evidence on its use (see p. 48).

Purāṇas and Other Testimonia

A survey of the Śivadharmaśāstra’s testimonia falls outside of the scope
of the present study. Several Śaiva Purāṇas, including the Śivapurāṇa,
appear to have made use of the text, but more systematic work is needed
in this direction. Hazra (1954, Appendix I) has collected and identified a
number of quotations attributed to the Śivadharma or the Śivadharma-
śāstra by medieval Dharmanibandha authors.53 All these texts, however,
postdate the earliest surviving manuscripts, and while they do evince
49
For other evidence that the Śivadharmottara was known in ancient Cambodia, see
Sanderson 2003/04: 422–423.
50
See De Simini 2016b: 187, n. 483, for references. Furthermore, the second part of an
inscription from Kuṟgōḍ / Kuṟugōḍu (Bellary district, Karnataka) dated to Śaka 1103 (1181
CE) reports, as part of a list of donations on the occasion of the grant of an agrahāra by
the Sinda ruler Rachamalla II, a donation for the public recitation of ‘the Śivadharma-
purāṇa’ or ‘the Śivadharma and the Purāṇa(s)’ (EI 14, inscr. 19, l.46; De Simini 2016b:
186–187).
51
Epigraphia Carnatica 7, Skt 185.
52
See the discussion in De Simini 2016b: 190–198.
53
The quotations identified by Hazra are from chapters 5, 7, 8, 9 and 10. The
thirteenth-century author Hemādri, minister of the Yādava king of Devagiri, in particu-
lar cites extensively from the Śivadharmaśāstra. See also De Simini 2016b, on citations
and adaptations of portions of text from the Śivadharmottara.

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20 Introduction

the text’s spread and influence, they do not help in narrowing down the
time of composition of the text. It is also worth noting that the Śiva-
dharma appears to have had a remarkable influence on the formation of
Vīraśaivism, as attested in medieval works from South India.54
Aside from the earlier mentioned verse cited in the Kāraṇḍavyūha-
sūtra, a verse quoted by the Pāśupata author Kauṇḍinya in his commen-
tary on the Pāśupatasūtra is important for considering the date of com-
position of the text as well. In his lengthy commentary on Pāśupata-
sūtra 1.9, in the section where he discusses the Pāśupata concept of purity
(śauca), Kauṇḍinya cites a verse in praise of the merit of bathing in ashes:

yaḥ snānam ācaren nityam āgneyaṃ saṃyatendriyaḥ |

kulaikaviṃśam uddhṛtya sa gacchet paramāṃ gatim ∥55

He who continually observes the Fiery Bath, with his senses in check, will
rescue his lineage to the twenty-first generation and reach the highest
state.

This verse corresponds almost verbatim with Śivadharmaśāstra 11.24,

where it features in a long section praising the practice of bathing in
ashes.56 What is striking about the verse is that it addresses the concerns
of a non-ascetic devotee of Śiva, in that it refers to the rescuing of one’s
ancestors. The ascetic has left behind his family duties and should be
free of debts, and so should have no concern for this. This suggests
54
Vīraśaivism displays several important shared concepts, including the character-
istic distinction between the jaṅgama and the sthāvara liṅga addressed in Śivadharma-
śāstra 2 and 3. Moreover, several Vīraśaiva works, such as the Candrajñānāgama, the
Kriyāsāra of Nīlakaṇṭhaśivācārya (between ca. 1350 and 1530), the Siddhāntaśikhāmaṇi
of Śivayogin (ca. 13th or early 14th c.), the Śrīkarabhāṣya of Śrīpati (ca. 1400) and the
Liṅgadhāraṇacandrikā of Nandikeśvara, quote extensively from the Śivadharmaśāstra
and the Śivadharmottara. For the dates of these authors, see Sanderson 2012/13: 84.
Similarly, Śaiva Siddhānta authors from earliest times have referred to the teachings of
the Śivadharma (e.g. Rāmakaṇṭha ad Kiraṇatantra 6.11d–12; Goodall 1998: 375–76) and
there are indeed many similarities between the two traditions. For an example from a
later period, see the many references to the Śivadharmaśāstra and the Śivadharmottara
in the works of two South Indian Śaiva Siddhāntins, Nigamajñāna I and Nigamajñāna
II (16th c.; Ganesan 2009).
55
Pañcārthabhāṣya p. 30, ll. 1–2.
56
Numbering according to the draft edition of Nirajan Kafle. Kauṇḍinya reads
uddhṛtya instead of uttārya.

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Introduction 21

that the verse belongs to the kind of non-initiatory Śaiva milieu of the
Śivadharma. However, the question of whether Kauṇḍinya really cites
it from our text, or from an unknown earlier source, must remain open.
Kauṇḍinya may be dated to around the fourth or fifth century, which
does not tally with the dates discussed above. The parallel may rather
hint at the fact that parts of the Śivadharmaśāstra were composed on
the basis of earlier, no longer surviving sources.
I have found three parallels for (parts of) the Śāntyadhyāya in other
texts. These may be considered testimonia for the text, if it can be shown
that they have indeed been borrowed from the Śāntyadhyāya. The
first concerns three verses on the offering of bali to the Rudras, Mātṛs
and Gaṇādhipas (53–55). These verses occur, with some variations, in
Mṛgendra, Kriyāpāda 7.33–35, and in Īśānaśivagurudevapaddhati (ĪśgP),
Sāmānyapāda 14.178–180ab = Mantrapāda 28.96cd–98 = Kriyāpāda
15.4–16ab. The second passage concerns the lengthy invocation of
the Gaṇas in the ten directions (56–75). A very similar invocation
occurs in ĪśgP, Mantrapāda, 30.84, which gives a mantra meant to
accompany the scattering of bali in the ten directions. While this is not
a literal or direct quotation, the wording of the mantra in Īśānaśiva’s
text clearly goes back to that of the Śāntyadhyāya. That Īśānaśiva had
access to the Śivadharma becomes clear from his explicit citations
from the ‘Śivadharma’ at Kriyāpāda 11.18–20 and at Kriyāpāda 13.115.
The Mṛgendra belongs to the early Śaiva Siddhānta scriptures, but
represents a later stage among them (Goodall 1998: LVIII). The date of
the Keralan Īśānaśiva, author of the Siddhāntasāra, more commonly
known as Īśānaśivagurudevapaddhati, remains uncertain (Sanderson
2012/13: 23, n. 84). While these testimonia do not allow us to narrow
down the time frame of the composition of the text, they do attest to the
influence of the text on the Śaiva Siddhānta.
By far the most important and extensive parallel, however, is to be
found in six chapters of the first parvan (Brāhmaparvan) of the Bhaviṣya-
purāṇa (BhavP 1.175–180). These chapters form part of a wholesale bor-
rowing of the Śivadharmaśāstra, in which practically the entire work has
been incorporated and revised in order to make it fit into a Saura context.
The Bhaviṣyapurāṇa has long been known for its creative copying of ear-
lier texts, including the Manusmṛti and the Bṛhatsaṃhitā,57 but its adap-
57
See, e.g., Hazra 1940: 167–173, László 1971 and Sternbach 1974.

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22 Introduction

tation of the Śivadharmaśāstra is in many respects the most extraordi-

nary in terms of scope and wording. The part entitled ‘Description of the
Sauradharma’ (sauradharmavarṇana) starts at BhavP 1.151. Śatānīka tells
Sumantu that he has heard many Dharmas, including the Vaiṣṇava and
Śaiva Dharmas, but now he wants to hear the Saura Dharma.58 What fol-
lows — the moment Sumantu starts speaking — is taken verbatim from
the Śivadharmaśāstra, but with all references to Śiva and his cult system-
atically replaced by Sūrya and his cult. A verse from the first chapter of
the Śivadharmaśāstra, cited earlier (ŚiDhŚ 1.16, p. 8), may serve as an ex-
ample:

ye ’rcayanti sadā rudraṃ na te prakṛtimānuṣāḥ |

rudralokāt paribhraṣṭās te rudrā nātra saṃśayaḥ ∥
They who always worship Rudra, they are no ordinary men. They are
Rudras who have come down from Rudraloka. There is no doubt about
this.

In BhavP 1.151.19 this has become:

stuvanti ye sadā bhānuṃ na te prakṛtimānuṣāḥ |

svargalokāt paribhraṣṭās te jñeyā bhāskarā bhuvi ∥
They who always praise Bhānu, they are no ordinary men. They should
be known as Bhāskaras who have come down to earth from Svargaloka.

In this way, the entire Śivadharmaśāstra has been systematically incor-

porated and rewritten. Even the myth of the ‘origin of the liṅga’ (ŚiDhŚ
3) has been taken over, but turned into a Saura version that culminates
in the gods’ vision and worship of Sūrya (BhavP 1.153).
The Śāntyadhyāya parallel itself starts with an introductory narra-
tive that has no counterpart in the Śivadharmaśāstra. Garuḍa tells his
brother Aruṇa, Sūrya’s charioteer, that he is without wings due to the
curse of a brahmavādinī.59 He wishes to know the means to regain his

Cf. BhavP 1.151.8–9: śrutā me bahavo dharmāḥ śrutismṛtyuditās tathā | vaiṣṇavāḥ

58

śaivadharmāś ca tathā paurāṇikāḥ śrutāḥ ∥ śrotukāmo hy ahaṃ vipra sauraṃ dharmam

anaupamam | bhagavan sarvadhanyās te sauradharmaparāyaṇāḥ ∥.
59
This must refer to the Śāṇḍilī episode (MBh 5.111.1–18), in which Garuḍa loses his
wings, becoming like a ball of flesh, for despising a brahmin ascetic woman named
Śāṇḍilī in a dream.

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Introduction 23

wings.60 Aruṇa instructs him to worship the Sun and perform the fire rite
(agnikārya), but Garuḍa answers that he cannot do this because of his
mutilated state. He requests that his brother perform the fire rite called
mahāśānti for his sake.61 Aruṇa agrees to do so, saying that the Sun had
performed it for him before.62 After this there is a first brief parallel with
the two opening verses of the Śāntyadhyāya (BhavP 1.175.14–15 = ŚiDhŚ
6.1–2).63 Next Aruṇa gives ritual instructions on the lighting of the fire,
the accompanying invocation, and the ceremony of a hundred thousand
oblations (lakṣahomavidhi). The rite, along with the śānti invocation, is
to be performed for Sūrya by a Bhojaka priest.64 Following the lengthy
mantra, divided over six sub-chapters, the narrative is resumed again at
BhavP 1.180.40. Because of Aruṇa’s recitation, Garuḍa retrieves his wings
and becomes whole again thanks to the grace of the Sun.65 The chapter
ends with an account of the transmission of the mantra: Sūrya → Aruṇa
→ Garuḍa → the Bhojakas of Śākadvīpa → Vyāsa.66
60
BhavP 1.175.5–7: sarvapatravihīnaṃ me sarvarogavivarjitam | śāpena brahma-
vādinyāḥ paśyāṅgaṃ dvijasattama ∥ evaṃ mattasya me tāta kiṃ kāryam avaśiṣyate |
yenāhaṃ karmaṇā kalpo bhaveyaṃ patravān punaḥ ∥ tan me brūhi khagaśreṣṭha pra-
pannasya khagādhipa | yat kṛtvā kalpatāṃ prāpya pūjayāmi divākaram ∥.
61
BhavP 1.175.8–11: aruṇa uvāca | pūjayasva jagannāthaṃ bhāskaraṃ timirāpa-
ham | sūryāgnikāryaṃ satataṃ śuddhacittaḥ samācara ∥ mahāśāntikaraṃ khyātaṃ
sarvopadravanāśanam | grahopaghātahantāraṃ śubhakāryaṃkaraṃ param ∥ garuḍa
uvāca | nāhaṃ śakto ’smi vai kartuṃ pūjāṃ dinakarasya ca | na cāgnikāryaṃ śaknomi
kartuṃ vikalatāṃ gataḥ ∥ tasmān me kuru śāntyartham agnikāryaṃ khagādhipa |
mahāśāntir iti khyātaṃ śāntaye mama suvrata ∥.
62
BhavP 1.175.12–13: evam eva yad āttha tvaṃ vainateya khagādhipa | akalpas tvaṃ
na śaknoṣi mahāvyādhiprapīḍitaḥ ∥ ahaṃ karomi te putra śāntaye pāvakārcanam | yat
kṛtaṃ mama cārkeṇa purā śāntidam ādarāt ∥.
63
All the parallels with the Bhaviṣyapurāṇa are given in the upper register of the
apparatus of the critical edition.
64
BhavP 1.175.35c–36ab: kṛtvaivam agnikāryaṃ tu bhojako bhāskarāya vai ∥ śāntya-
rthaṃ sarvalokānāṃ tataḥ śāntikam ācaret |. On the identity of the Zoroastrian Bho-
jakas, to be distinguished from the non-Zoroastrian Magas, see von Stietencron 1966:
236–247, 264–272. According to von Stietencron, the Bhojakas did not enter India be-
fore the second half of the sixth century and so this part of the Bhaviṣyapurāṇa must be
dated at least after this. See also Bakker 2014: 67.
65
BhavP 1.180.40–42: evaṃ hi kurvataḥ śāntim aruṇasya mahīpate | śreyase vaina-
teyasya garuḍasya mahātmanaḥ ∥ etasminn eva kāle tu suparṇaḥ patravān abhūt | te-
jasā budhasaṃkāśo valena hariṇā samaḥ ∥ saṃpūrṇāvayavo rājan yathāpūrvaṃ tathā-
bhavat | prasādād devadevasya bhāskarasya mahātmanaḥ ∥.
66
BhavP 1.180.60–62: sūryabhakte sadā deyaṃ sūryeṇa kathitaṃ purā | aruṇasya

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24 Introduction

Throughout the mantra, all references to devotion to Śiva

(rudrārcanapara, etc.) have been systematically replaced by expres-
sions of devotion to Sūrya (sūryārcanarata, etc.). Here and there the
order of verses has been revised and many of the invocations have
been extensively rewritten or extended. Not surprisingly, the first
deity to be invoked is not Śiva but Sūrya, who heads the list of the
Navagrahas (BhavP 1.175.36cd–50 = ŚiDhŚ 6.110–122). In the same vein,
the invocation ends not with a jaya to Śiva but with a jaya to Sūrya
(BhavP 1.180.35–39 / ŚiDhŚ 236–242). The new narrative context has
been taken into account too, and so there are occasional vocatives
addressed to Garuḍa, for whose benefit Aruṇa recites the mantra, while
the first person references of the original mantra have been changed
into the second person. There are, however, a few slips where the
original first person still remains, revealing the direction of change.67
The text has suffered from quite a few cases of accidental loss of verses.68
It is hard to put a date on the time of borrowing. The Brāhmaparvan
is generally considered to be the oldest part of the Bhaviṣyapurāṇa. In-
deed many of the verses quoted in the Dharmanibandha literature can be
traced in this parvan (Hazra 1940: 167–173, 331–335), although Hazra also
concludes that ‘it is the result of a recast to which its prototype was sub-
jected’ (Hazra 1940: 171). Regarding the borrowing of the Śāntyadhyāya,
however, it is to be noted that the text transmitted in the extant version
of the Bhaviṣyapurāṇa suggests a relatively early version of the text over-
all. None of the additional invocations found in some of the manuscripts
appear in the Bhaviṣyapurāṇa’s version, while its wording at the individ-
ual verse level often tends to agree with what appear to be the oldest

mahābāho garuḍasyāruṇena ca ∥ garuḍena purā proktaṃ bhojakānāṃ mahātmanām |

sūryaśarmasukhādīnāṃ śākadvīpe mahīpate ∥ taiś cāpi kathitaṃ puṇyaṃ muner
vyāsasya dhīmataḥ | tenāpi kathitaṃ puṇyaṃ sarvapāpabhayāpaham ∥.
67
Strikingly, these only appear in chapter 178: BhavP 1.178.17c, 1.178.19b, 1.78.27c,
1.178.40c, 1.178.42c, 1.178.47b.
68
E.g. the invocations of the Gaṇas from the southwest to the north (ŚiDhŚ 6.62–69);
Vāyu and Kubera among the Dikpālas (ŚiDhŚ 6.93–98); Śanaiścara and Rāhu among the
Navagrahas (ŚiDhŚ 6.118–119); Vāsuki and Mahāpadma among the Nāgas (ŚiDhŚ 6.168–
169; 6.176–177); the second group of rivers (ŚiDhŚ 6.189–190); Vibhāṇḍaka and Pūrṇa-
bhadra among the Yakṣas (ŚiDhŚ 6.201–202; 6.205–206); the Yoginīs, Ḍākiṇīs and Bhū-
tas in the last set of invocations (ŚiDhŚ 6.219–225).

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Introduction 25

readings of the text in the Śivadharma manuscripts.69 Perhaps most sig-

nificantly, it uniquely agrees with the oldest manuscript N77Ko in omitting
the lengthy section on Viṣṭi, the Tithis and the Yogas (ŚiDhŚ 6.123–136).
This may very well reflect an early stage of transmission of the text.70

The Evidence of the Manuscripts

The definite terminus ante quem is provided by the evidence of the
surviving manuscripts. The earliest surviving Śivadharma manuscript is
a fragmentary manuscript of the Śivadharmottara (NAK 5-892, NGMPP
A12/3). Its script, which may be labeled ‘Licchavi’, is remarkably similar
to the Nepalese palm-leaf manuscript of the Skandapurāṇa that is dated
810 CE (NAK 2-229, NGMPP B11/4). Unfortunately, the Śivadharmaśāstra
is not included among the 42 surviving folios and it cannot be estab-
lished with certainty that the two works were already copied together
in a bundle (De Simini 2016a: 214). In any case, the Śivadharmaśāstra
must have been composed before the Śivadharmottara. The earliest
surviving manuscript that does contain the Śivadharmaśāstra is NAK
6/7, NGMPP A1028/4. This may be dated to the end of the tenth
century or early eleventh century on palaeographical grounds. Like
other Nepalese palm-leaf manuscripts, this is a Śivadharma corpus
manuscript, although it does not yet contain all texts belonging to the
corpus (De Simini 2016a: 219–222). Unfortunately this manuscript is
incomplete and lacks a large part of the beginning of the Śivadharma-
śāstra, including the Śāntyadhyāya. The earliest surviving manuscript
that includes the Śāntyadhyāya is a Nepalese palm-leaf manuscript now
at the Asiatic Society in Calcutta, G 4077 (siglum N77Ko in the present
edition), dated [Nepāla] Saṃvat 156 (1035–36 CE).

The Provenance of the Śivadharmaśāstra

In his survey of the Śivadharmaśāstra, Hazra speculated about the pos-
sible provenance of the text:
The occurrence of the text of the Śiva-dharma mostly in Newari mss. of
Nepalese paper and the mention of the Devikā, a small river in Southern
69
See the notes on the translation for further details.
70
See below, p. 55.

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26 Introduction

Kashmir, and of the Candrabhāgā as a highly sacred river, seem to point

to Southern Kashmir or the Northern Punjab as the place of origin of the
Śiva-dharma. (Hazra 1954: 16)

There are two elements to Hazra’s argument: a text-external one and a

text-internal one.
As for the text-external evidence, Hazra rightly points to the exis-
tence of the early manuscripts from Nepal. Approximately 18 palm-leaf
manuscripts, written from the early ninth to the end of the fourteenth
century, are known to survive (De Simini 2016a: 213–214). The number
of subsequent paper manuscripts from Nepal easily doubles this figure.
This is an exceptionally large number of manuscripts and it attests to the
popularity of the Śivadharma in Nepal through the ages. It does not, how-
ever, tell us that the text was also composed there, for it is largely due to
climatic conditions that such early palm-leaf manuscripts have survived
there and not in other parts of the subcontinent. In fact, the two earli-
est texts of the corpus, the Śivadharmaśāstra and the Śivadharmottara,
were distributed widely in the South as well. Some 20 palm-leaf and pa-
per manuscripts from South India, written in Grantha and Telugu script,
have been identified.71 Furthermore, there are at least three manuscripts
from Kashmir written in Śāradā script, two manuscripts written in Ben-
gali script and several manuscripts written in Malayalam script (De Si-
mini 2016a: 250–253). Copies of the first two texts of the corpus thus
survive from across the Indian subcontinent, in particular from the bor-
der regions. The situation is different for the other texts belonging to
the corpus, for these are only found in Nepal, suggesting that the corpus
organisation of eight texts would have taken place in Nepal.
Referring to two rivers mentioned in the text, Hazra argues for an ori-
gin in southern Kashmir or the northern Punjab. The argument is based
on the mention of two rivers, Devikā and Candrabhāgā, in a listing of
rivers in the Śāntyadhyāya (ŚiDhŚ 6.186–192). Although the list covers
rivers from across the Indian subcontinent, also including, for example,
a southern river like the Kāverī, there is indeed a noticeable presence
of rivers from the northwestern part of the subcontinent. On the other
hand, the mention of two minor rivers in the northeast, the Nairañja-
71
Presentation by Marco Franceschini at the Śivadharma workshop held at Leiden
University, 26–30 September 2016: ‘The transmission of the Śivadharma in Tamil Nadu’.

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Introduction 27

nā (near Bodhgayā) and the Varuṇā (near Vārāṇasī), also deserves to be

taken into account.
Finally, mention may be made of a verse from chapter 11, which pos-
sibly indicates that Śaiva religion was not yet the norm and that the text
was targeted specifically at newly aspiring Śaiva rulers:
sudūram api gantavyaṃ yatra māheśvaro janaḥ |
sa ca yatnena draṣṭavyas tatra sannihito haraḥ ∥72
Even if one must search far and wide, where there are people devoted to
Maheśvara, one must strive to see them, for there Hara is near.

The Śāntyadhyāya
The Śāntyadhyāya is the longest chapter of the Śivadharmaśāstra. Con-
sisting essentially of an extensive mantra along with the fruits of reciting
or hearing it, the Śāntyadhyāya has a markedly different character from
the rest of the text. The mantra invokes a plethora of gods and cosmic
powers for appeasement (śānti). Each deity is invoked in his or her own
sphere, but always in relation to Śiva. It is from Śiva that they derive their
power. The Śāntyadhyāya’s invocation of all gods and powers does not
stand on its own, but forms part of a long tradition of listing and invoking
of cosmic powers. Sadovski, who has studied many of these lists and cat-
alogues in Indo-Iranian traditions of oral poetry, observes the following:
By cataloguing the universe, worshippers try to find an underlying ma-
trix system — but also to magically re-shape and re-create it over and
over again. That is why the logic of arrangement of conceptual catalogues
and their items in Indo-Iranian ritual poetry can shed light on the sys-
tems of motives, values and priorities of the worshippers and societies
concerned.73
This observation holds true for the Śāntyadhyāya as well. One way of
looking at the mantra is by reading it as a catalogue of the cosmic powers
recognised by the target community of the text. The question then arises:
what are the principles of organisation of the invocation and what do
they tell us about the values and priorities of its composer(s)?
72
ŚiDhŚ 11.51 (draft edition Nirajan Kafle).
73
Sadovski 2013: 153, italics original.

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28 Introduction

Order and Organisation of the Mantra

In order to establish the principles behind the selection and organisation
of the mantra, we may first of all look at the general order of the deities
and powers invoked. The structure of the mantra, as established in the
main text of the edition, is as follows:74

• Maheśvara

• Umā

• The Inner Circle

– Kārttikeya
– Nandīśa
– Vināyaka
– Mahākāla
– Ambikā
– Mahāmahiṣamardanī
– Bhṛṅgiriṭi
– Caṇḍeśvara

• Brahmā

• Viṣṇu

• Mātṛs

– Brahmāṇī
– Rudrāṇī
– Kaumārī
– Vaiṣṇavī
– Aindrī
74
There are numerous cases of additions and omissions in this list in the various
manuscripts. These are discussed in the notes accompanying the translation. The list
given here represents the main text of the edition.

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Introduction 29

– Vārāhī
– Cāmuṇḍā
– Lamboṣṭhī
– All Mātṛs

• Rudras, Mātṛs and Gaṇādhipas

• Gaṇas

– East
– Southeast
– South
– Southwest
– West
– Northwest
– North
– Northeast
– Below
– Above

• Dikpālas

– Indra in Amarāvatī (E)

– Agni in Tejovatī (SE)
– Yama in Vaivasvatī (S)
– Nirṛti in Kṛṣṇā (SW)
– Varuṇa in Śuddhavatī (W)
– Vāyu in Gandhavatī (NW)
– Kubera in Mahodayā (N)
– Īśāna in Yaśovatī (NE)

• Devas in the Seven Worlds

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30 Introduction

• Devas in Caves, Forests etc.

• Four Goddesses

– Sarasvatī
– Śrī
– Jayā
– Aparājitā

• Navagrahas

– Sūrya
– Soma
– Aṅgāraka
– Budha
– Bṛhaspati
– Śukra
– Śanaiścara
– Rāhu
– Ketu

• Viṣṭi

• Tithis

– Amāvāsī to Pūrṇamā

• Yogas

– Viṣkambha, Prīti, Āyuṣmant, Saubhāgya, Śobhana, Ati-

gaṇḍa, Sukarman, Dhṛti, Śūla, Gaṇḍa, Vṛddhi, Dhruva,
Vyāghāta, Harṣaṇa, Vajra, Siddhi, Vyatīpāta, Variyas,
Parigha, Śiva, Siddhi, Sādhya, Śubha, Śukla, Brahman,
Aindra, Vaidhṛti

• Nakṣatramātṛs

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Introduction 31

– East: Kṛttikā, Rohiṇī, Mṛgaśirā, Ārdrā, Punarvasu, Puṣyā,

Aśleṣā
– South: Maghā, Pūrvaphālguṇī, Uttaraphālguṇī, Hastā, Citrā,
Svātī, Viśākhā
– West: Anurādhā, Jyeṣṭhā, Mūlā, Pūrvāṣāḍhā, Uttarāṣāḍhā,
Abhijit, Śravaṇā
– North: Dhaniṣṭhā, Śatabhiṣā, Pūrvabhādrapadā, Uttara-
bhadrā, Revatī, Aśvinī, Bharaṇī

• Rāśis

– East: Meṣa (Aries), Siṃha (Leo), Dhanu (Sagittarius)

– South: Vṛṣa (Taurus), Kanyā (Virgo), Makara (Capricorn)
– West: Mithuna (Gemini), Tulā (Libra), Kumbha (Aquarius)
– North: Karkaṭa (Cancer), Vṛścika (Scorpio), Mīna (Pisces)

• Seven Sages (Ursa Major)

• Sages of Great Vows

– Kāśyapa, Gālava, Gārgya, Viśvāmitra, Manu, Dakṣa,

Vasiṣṭha, Mārkaṇḍa, Pulaha, Kratu, Nārada, Bhṛgu, Ātreya,
Bharadvāja, Aṅgiras, Vālmīka, Kauśika, Kaṇva, Śākalya,
Punarvasu, Śālaṅkāyana and others

• Wives, Daughters and Sons of the Sages

• Siddhas, Gandharvas, Apsarases, Vidyādharas, Garuḍas

• Daityas

– Namuci, Śaṅkukarṇa, Mahānāda

– Mahājambha, Hayagrīva, Prahlāda, Anuhlādaka, Tāraka,
Agnimukha, Kālanemi, Mahotkaṭa
– Virocana, Hiraṇyākṣa, Suparva, Sulomaka, Mucukunda,
Sukunda, Revataka

• Wives, Daughters and Sons of the Daityas

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32 Introduction

• Eight Nāgarājas

– Ananta
– Vāsuki
– Takṣaka
– Karkoṭaka
– Padma
– Mahāpadma
– Śaṅkhapāla
– Kulika

• Other Nāgas

• Wives, Daughters and Sons of the Nāgas

• Rivers

– Gaṅgā, Yamunā, Narmadā, Gomatī, Kāverī, Varuṇā, Devikā

– Candrabhāgā, Godāvarī, Sarayū, Gaṇḍakī, Kauśikī, Sarasvatī
– Nairañjanā, Śoṇa, Mandākinī, Saṃnihitā
– and others

• Yakṣas

– Mahāvaiśravaṇa
– Maṇibhadra
– Suviroma
– Pāñcika
– Vibhāṇḍaka
– Dhṛtarāṣṭra
– Pūrṇabhadra
– Virūpākṣa

• Other Yakṣas

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Introduction 33

• Wives, Sons and Daughters of the Yakṣas

• Mountains

• Oceans

• Entourage of Bhairava

– Rākṣasas
– Yoginīs
– Bhūtas
– Pretas
– Piśācas
– Grahas

• All Deities
After the announcement of the topic (1–3), the chapter opens with two
verses addressed to the main object of devotion, referred to as Mahe-
śvara ‘Great Lord’ (4–5). The next four verses are addressed to his wife
Umā (6–9).
The text continues with the members of Śiva’s inner circle: Kārtti-
keya, Nandīśa, Vināyaka, Mahākāla, Ambikā, Mahāmahiṣamardanī,
Bhṛṅgiriṭi and Caṇḍeśvara (10–27).75 The distinction between Umā on
the one hand and Ambikā on the other is not made explicit, but one
distinctive feature of Ambikā is that she is addressed as ‘Mother of the
Troops’, something not said of Umā. In her benevolent appearance
Ambikā is the exact opposite of Mahāmahiṣamardanī, who is invoked
after her. Several of the members of the inner circle — Nandīśa,
75
This group calls to mind the circle of eight Gaṇapatis in later Tantric sources.
However, the standard list does not include Mahāmahiṣamardanī but has Vṛṣa instead.
Cf. Goodall, s.v. gaṇapati, gaṇeśa, in TAK II: ‘Variations in the order and form of the
names occur; essentially they appear to be Śiva’s Paurāṇika household: his wife (Umā),
sons (Gajavaktra and Skanda), mount (Vṛṣa), watchmen (Nandin and Mahākāla), and
close devotees (Abala/Bhṛṅgin and Caṇḍa).’ Three sources used for the edition (EN ,
P32T and P72T ) add Vṛṣa after the invocation of Caṇḍeśvara. Several of the single-text
manuscripts of the Śāntyadhyāya that I have checked transmit the Vṛṣa invocation as
well; see p. 189 f. There is a similar addition in Ś67S , but there the additional verses refer
to Kṛṣṇa and are preceded by two verses addressed to the Gaṇa Ghaṇṭākarṇa.

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34 Introduction

Mahākāla, Ambikā, Bhṛṅgiriṭi, and Caṇḍeśvara — are characterised as

‘three-eyed’. This iconographic feature reflects their closeness to Śiva
and sets them apart from the deities that follow.
After Śiva’s inner circle, the two other main male gods of Brahmani-
cal Hinduism are invoked: Brahmā and Viṣṇu (28–32).76 No mention is
made of Viṣṇu’s avatāra forms.
The mantra next continues with the Mātṛs (33–55). There is no
unanimity about the number of these Mother goddesses. Several
manuscripts have the standard seven Mothers (saptamātṛkā), Brah-
māṇī, Rudrāṇī, Kaumārī, Vaiṣṇavī, Aindrī, Vārāhī and Cāmuṇḍā, but
most of the Nepalese manuscripts add an eighth one, the much less
known Lamboṣṭhī. Furthermore, compared to other lists of the Mothers
and sets of surviving sculptures, the text reverses the common order of
Aindrī and Vārāhī, invoking Aindrī before Vārāhī.77 While the addition
of Lamboṣṭhī as eighth Mother may well be an early addition in the
Nepalese transmission of the text, it is possible that the group of eight
is original because it is analogous to other groups of eight that we find
throughout the mantra, such as eight Dikpālas, eight Nāgarājas and
eight Yakṣas. Thus it is also conceivable that Lamboṣṭhī was removed by
later scribes by the time the set of seven Mothers had become canonical.
Iconographically, Lamboṣṭhī appears as the fat counterpart of the
emaciated Cāmuṇḍā. The invocation of the Mātṛs concludes with the
invocation of all Mothers collectively (50–52). Reference is made to the
offering of bali to the Rudras, Mātṛs and Gaṇādhipas, a hint at the ritual
background of the mantra (53–55).
The Mātṛs are followed by the Gaṇas (56–76). They are invoked in
separate groups, in accordance with the directions where they reside,
76
Following these invocations there is a significant addition in EN and Ś67S , which in-
cludes Arhant, Buddha, Jayā / Vijayā, the Earth (Pṛthivī) and the Cows. N58K has a similar
addition, invoking Arhant, Buddha, Vṛṣabha and the Five Cows in Śivapura. The addi-
tion clearly reflects an attempt to expand the pantheon by incorporating the founders
of Jainism and Buddhism, with some more deities added to the fold (Bisschop forthc.
a). It should be noted, however, that Arhant and Buddha are not entirely foreign to the
text, for they feature in another part of the Śivadharmaśāstra. In ŚiDhŚ 3.31–32 they
appear in a list of deities who have received their status from worshipping Śiva’s liṅga.
The addition features in only two of the single-text Śāntyadhyāya manuscripts that I
have been able to check; see p. 189 f.
77
Some later manuscripts have tried to repair this. See n. 36 on p. 155.

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Introduction 35

moving clockwise from east to northeast, followed by the lower and up-
per parts of the cosmos. In each case reference is made to the vertical di-
vision of the cosmos. The stereotypical phrasing of each set leads to a cu-
rious statement in the case of the Gaṇas residing in the lower and upper
parts of the cosmos, for they are likewise said to be dwelling ‘in heaven,
in the sky, on earth and in the bottom of the nether region’. It is hard
to imagine a lower or upper part of the universe again subdivided into
heaven, sky, earth and nether region. The section on the Gaṇas is con-
cluded with an instruction to provide bali offerings to the Gaṇas, which
provides another clue to the ritual use of the mantra.
The text next returns to the theme of the directions, with invocations
addressed to the eight Dikpālas ‘Guardians of the directions’ (77–101).
These include fairly elaborate descriptions of their splendid cities of res-
idence: Indra in Amarāvatī, Agni in Tejovatī, Yama in Vaivasvatī, Nirṛti
in Kṛṣṇā, Varuṇa in Śuddhavatī, Vāyu in Gandhavatī, Kubera in Maho-
dayā and Īśāna in Yaśovatī. Like the previous section, it is arranged in a
clockwise order from east to northeast.
After the invocations of the Guardians of the directions follow four
verses addressed to the celestial gods in the seven worlds, Bhūloka,
Bhuvarloka, Svarloka, Maharloka, Janarloka, Tapoloka and Satyaloka, as
well as those dwelling in wild places on earth: on mountains, in caves,
strongholds and forests (102–105).78
Four more verses follow, each addressed to a single goddess: Saras-
vatī, Śrī, Jayā and Aparājitā (106–109). While the previously mentioned
groups were deities associated with the wild, these four goddesses are
protective deities of the civilised world.79

78
Several sources (N58K , Ś67S , P32T , P72T , EN ) include a few additional verses providing
more information on the appearance of the gods in these seven worlds. The additions
occur in different places in the text and are different in wording, suggesting that they
have been added by scribes at different stages in the transmission of the text.
79
Compare Arthaśāstra 2.4.17, which mentions shrines for Aparājita, Apratihata,
Jayanta, Vaijayanta, Śrī etc. to be built in the centre of the city. It is noteworthy that
the order of the deities in this part of the text partly resembles that seen in a section on
the iconography of the gods in the Viṣṇudharmottarapurāṇa. From VDhP 3.50 onwards
we find the eight Dikpālas, followed by several gods not found in our text, continued
by Sarasvatī (3.64), Śeṣa (not in our text), Tumburu and his four sisters (3.66) and the
Navagrahas (3.67–68). Manuscript Ś67S adds Jayā and Aparājitā to Vijayā and Jayantī,
thus completing the full group of four sisters of Tumburu (Goudriaan 1973).

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36 Introduction

The mantra next includes a long section addressed to celestial pow-

ers (110–152). It is a veritable encyclopaedia of astronomical and astro-
logical lore. There can be little doubt that it was composed by somebody
with good training in Jyotiḥśāstra. It speaks of the Śaivas’ attempts to
engage with and take over the specialisms of rivalling ritualists.80 The
section begins with an invocation of the Navagrahas: Sūrya (Sun), Soma
(Moon), Aṅgāraka (Mars), Budha (Mercury), Bṛhaspati (Jupiter), Śukra
(Venus), Śanaiścara (Saturn), Rāhu and Ketu (110–121).81 The order of
the seven planets follows the temporal order of the days of the week,
which has been in use in India since the fourth century. A remarkably
detailed depiction of the iconography of the Navagrahas is given. After a
concluding verse (122), in which all the planets are requested to provide
peace, Viṣṭi is invoked in eight appearances (123–125). Viṣṭi is one of the
11 Karaṇas, artificial units of a half of a lunar day, and generally regarded
as the most dangerous one. None of the other Karaṇas are mentioned,
which makes this invocation stand out among the various lists that sur-
round it.82 The 15 Tithis, the lunar phases of the moon’s course, are up
next, beginning with Amāvāsī, the night of the new moon, and ending
with Pūrṇamā, the night of the full moon (126–132).83 The Tithis are fol-
lowed by the 27 Yogas, the lunisolar alignments, each one of them men-
tioned by name (133–136). These are again followed by the 28 Nakṣatra-
mātṛs, the lunar mansions, usually simply called Nakṣatras. They are
arranged from east to north, in the old order from Kṛttikā to Bharaṇī
(137–147). The Nakṣatras are followed by the 12 Rāśis, the zodiac signs,
again arranged from east to north, in accordance with the trigon (trikoṇa)
system (148–151).84 The astronomical section ends with the Seven Sages

80
See Sanderson 2004.
81
The invocation of Ketu is absent in N45C , while its wording shows remarkable vari-
ation in the different manuscripts. On the possible implications for the date of compo-
sition of the Śāntyadhyāya and its transmission, see above, p. 17.
82
Note that N77Ko and the parallel in the Bhaviṣyapurāṇa omit this invocation of
Viṣṭi, as well as those of the Tithis and the Yogas that follow (see below, p. 55). Two
manuscripts show an attempt to link Viṣṭi to the other Karaṇas: N58K introduces a list of
ten Karaṇas before Viṣṭi, while N45C adds the other six movable Karaṇas after 136.
83
In P32T and P72T the verses dealing with the Tithis have been rewritten in such a way
that the name of the deity presiding over each Tithi is included as well.
84
There are some ambiguities in the transmission of this part of the text. For more
on the trigon system, see n. 93 on p. 172. Ś67S adds a passage that includes the Saṃkrāntis,

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Introduction 37

(sapta ṛṣayaḥ), i.e. the constellation of Ursa Major, including Dhruva, the
polar star (152).
The mention of the Seven Sages seems to have triggered the next
section, which lists more sages (153–155). Twenty-one sages (Ṛṣis) of
great vows (mahāvrata) are invoked by name: Kāśyapa, Gālava, Gārgya,
Viśvāmitra, Manu, Dakṣa, Vasiṣṭha, Mārkaṇḍa, Pulaha, Kratu, Nārada,
Bhṛgu, Ātreya, Bharadvāja, Aṅgiras, Vālmīka, Kauśika, Kaṇva, Śākalya,
Punarvasu and Śālaṅkāyana. Many of them are famous Vedic sages,
although this particular list is not found elsewhere. Their wives, sons
and daughters are invoked as well (156).
Next follow other classes of demigods: first, the Siddhas, Gandharvas,
Apsarases and Garuḍas, all invoked as collective groups (157–158). These
are all beings who have their natural abode in the sky. Next the text takes
us to the underworld and from there it works its way up again to the level
of the earth. First are listed the Daityas, who live in the nether region
(Pātāla), as is indicated by the fact that they are said to be devoted to
Hāṭakeśvara, the name of Śiva in Pātāla. They are addressed by name
and divided into three groups (159–164):85

1. Namuci, Śaṅkukarṇa, Mahānāda

2. Mahājambha, Hayagrīva, Prahlāda, Tāraka, Agnimukha, Kāla-

nemi, Mahotkaṭa

3. Virocana, Hiraṇyākṣa, Suparva, Sulomaka, Mucukunda, Sukunda,

Revataka

As in the case of the sages, the demons’ wives, daughters and sons are
invoked as well (165).
The next section takes us to the eight serpent lords (Nāgarāja):
Ananta, Vāsuki, Takṣaka, Karkoṭaka, Padma, Mahāpadma, Śaṅkhapāla
and Kulika (166–181). Each Nāgarāja is invoked in elaborate detail, with
much attention paid to their individual iconography. Other Nāgas — in
the sun’s transitions from one Rāśi to another, in accordance with the seven days of the
week.
85
These are not known as separate groups from other sources, but the order of names
shows similarities to lists of demons dwelling in different layers of the Pātāla according
to Purāṇic accounts. There these demons inhabit ever lower regions of the Pātāla. See
n. 102 on p. 175.

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38 Introduction

the sky, in heaven, on earth, on mountains, in caves and forts and in the
nether region — are also invoked, as well as the Nāgas’ wives (182–184),
daughters and sons. The Nāgas are addressed as being ‘assembled here’,
another reminder of the ritual use of the mantra. Uniquely in the text, a
śrutiphala concludes the section on the Nāgas (185).
Next we reach the earth, ground level so to say, with the invocation
of the rivers. Seventeen rivers are mentioned by name, followed by an
invocation of all rivers, flowing on earth, in heaven or in the sky. As in
the case of the Daityas, the rivers are divided into three groups (186–192):

1. Gaṅgā, Yamunā, Narmadā, Gomatī, Kāverī, Varuṇā, Devikā

2. Candrabhāgā, Godāvarī, Sarayū, Gaṇḍakī, Kauśikī, Sarasvatī

3. Nairañjanā, Śoṇa, Mandākinī, Saṃnihitā

The first group shows some overlap with the traditional group of seven
rivers (saptanadī): Gaṅgā, Yamunā, Sindhu, Narmadā, Godāvarī, Kṛṣṇā
and Kāverī.86 The presence of the Varuṇā, a minor river flowing past
Vārāṇasī, in this group is striking. Noteworthy about the last group is
the mention of Nairañjanā, a name otherwise attested only in Buddhist
literature, and Saṃnihitā, a tīrtha (or river?) in Kurukṣetra.87
Next are addressed the eight Yakṣa lords: Mahāvaiśravaṇa, Maṇi-
bhadra, Suviroma, Pāñcika, Vibhāṇḍaka, Dhṛtarāṣṭra, Pūrṇabhadra and
Virūpākṣa (193–208). These are beings that are naturally associated with
the earth as well. This group of eight Yakṣas is not known as a distinct
set from other sources. Their invocations are rich in iconographical
details. Other Yakṣas, on earth, on mountains, in caves and in forts, in
the sky and in the nether region, as well as the Yakṣas’ wives, sons and
daughters, complete the list (209–213).
An invocation of the earth’s mountains and its oceans follows (214–
215). No individual mountains or oceans are mentioned.88
86
Cf. Eck 2012: 168.
87
See notes ad loc. There is some variation in the individual river names among the
different manuscripts, while N58K , Ś67S and P32T add some more rivers. Moreover, N58K , Ś67S ,
P32T and P72T also invoke tīrthas and lakes.
88
Several manuscripts, however, identify the seven mountains of the earth, add a list
of the eight islands and give the names of the seven oceans. See n. 124 on p. 183.

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Introduction 39

The final group of invocations again introduces a new topic, crea-

tures of terrifying character and appearance: Rākṣasas, Yoginīs, Bhūtas,
Pretas, Piśācas and Grahas (216–234). Each group is depicted as the en-
tourage of Śiva in his Bhairava aspect. This section stands out from the
rest of the text in terms of its formulaic structure.
All these and other deities following the command of Śiva are once
again requested to bestow peace to Śiva’s devotees (235). A set of excla-
mations of victory to Śiva (236–242) follows. The chapter concludes with
statements about the benefits of reciting and hearing the mantra (243–
256).
All in all, the mantra is organised around Maheśvara, who is accom-
panied by his wife Umā and members of his inner circle, from which it
expands to include an elaborate pantheon of gods and powers. One invo-
cation naturally leads to another, as with the collective Mothers followed
by the collective Gaṇas, or the constellation of the Seven Sages at the end
of the astronomical section followed by other groups of sages. A gen-
eral organising principle running throughout the mantra relates to divi-
sions of space and time. The latter aspect is particularly noteworthy. The
mantra integrates the astronomical and astrological lore of the period
and puts it to use in a Śaiva religious setting. Additions made through-
out the transmission of the text show that later copyists were concerned
with adding powers they thought were missing, thus displaying a ten-
dency towards completeness. These additions attest to the mantra’s ac-
tive use over time.

Iconographical Aspects
Given the importance of naming in ancient India (Gonda 1970), it is strik-
ing that the mantra does not engage with the different names of the gods.
As a rule only one name is singled out as the main subject of address.
By contrast, the invocations are remarkably rich in matters relating to
iconography. The author of the mantra has endeavoured to call to mind
and visually represent the various deities invoked. While it is not an
iconographical text per se, there is much that should be of interest to
students of Indian art history.89 In several cases, the mantra provides us
89
Available early textual sources on iconography are limited and much of the schol-
arship is based on post-twelfth century texts from South India (e.g. the highly influential

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40 Introduction

with the earliest known detailed description of the visual appearance of

a deity. A few noteworthy features of the iconographies of the gods may
be mentioned here. Further details are discussed in the notes accompa-
nying the translation.
First of all, a clear distinction can be made between deities belong-
ing to the inner circle and those who do not belong to Śiva’s immediate
entourage. As mentioned above, several members of the inner circle are
qualified as being three-eyed (trinayana, trinetra). As close relatives of
Śiva they share in the god’s iconography. Thus, for example, Umā is strik-
ingly said to bear the sickle of the moon (7b). These Śaiva marks do not
apply to any of the other deities, with the unsurprising exception of the
Mātṛ Rudrāṇī (36b) and the Dikpāla Īśāna (100c). All other deites are
mainly characterised by an attitude of total devotion to Śiva.
The mantra pays particular attention to the skin and clothes of each
deity, yielding important information on their colourful appearance,
which is often lost in the surviving sculptures of the period. Their skin
colours are treated in a systematic manner. For example, the appear-
ance of the Dikpālas is presented as follows (99–101): Indra (gold), Agni
(blazing charcoal), Yama (sapphire), Nirṛti (dark), Varuṇa (pearl), Vāyu
(copper), Kubera (splendorous), Īśāna (pearl). A similar colour scheme,
with some variations, is also applied to the corresponding Gaṇas of
the different directions (56–75). The iconography of the Gaṇas of the
directions, which is encountered hardly anywhere else, follows that
of the guardians of the directions. Thus, the ones in Indra’s direction
hold thunderbolts in their hands, those in Agni’s ladles, those in Yama’s
sticks, etc.
The mantra contains one of the earliest known textual descriptions
of the Mātṛs (33–49). The formulations in this section suggest that the
description of their bodily appearance may not have been based on exist-
ing sculptures, even though they were around at the time, but are rather
modelled on the iconography of the corresponding male deities men-

work of Rao 1914–16). An important early source is Bṛhatsaṃhitā 58, on the installation
of images. Frequently quoted in secondary literature are Matsyapurāṇa 93 and 249–261,
Viṣṇudharmottarapurāṇa Khaṇḍa 3 and Agnipurāṇa 2.167, but the date of these pas-
sages is by no means certain and in any case later than the Śivadharmaśāstra. A recent
addition to the corpus of literature from North India are two chapters on iconography
from the Śaiva Devyāmata, edited with notes by Ślączka (2016).

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Introduction 41

tioned earlier in the text. The wording in their invocations is clearly in-
spired by those of their male counterparts. It serves as a reminder that
a textual description need not necessarily be related to a material form.
Five of the Mātṛs have a male counterpart in the text (Brahmāṇī, Rudrāṇī,
Kaumārī, Vaiṣṇavī and Aindrī), but the other three (Vārāhī, Cāmuṇḍā
and Lamboṣṭhī) do not. So it stands to reason that their portrayals are
more independent. Two features are noteworthy: the reversal of the
usual order of Aindrī and Vārāhī, and the unique mention of an eighth
goddess, Lamboṣṭhī. In appearance she resembles the South Indian god-
dess Jyeṣṭhā.90
While the invocations of the deities are generally accompanied by
iconographic descriptions, the text’s treatment of cosmic powers is con-
siderably less detailed. A distinction can be drawn between personified
and non-personified powers. The astronomical part of the mantra is re-
vealing in this respect. It begins with the Navagrahas. These include ce-
lestial bodies, but they form a well-established set of deities as well. As a
consequence the mantra gives quite a bit of information on their bodily
appearance and their attributes. The same is not the case for the astro-
nomical powers that follow, including the Karaṇa Viṣṭi, the Tithis, Yogas,
Nakṣatramātṛs, Rāśis and Ursa Major (saptarṣi). On the other hand, even
here the text displays a tendency towards deification, as is illustrated by
the unique naming of the Nakṣatras as Nakṣatramātṛs ‘Lunar Mansion
Mothers’.
Why is it that the mantra pays so much attention to the bodily ap-
pearance of the gods? It is quite conceivable that these descriptions were
included to vocalise and call to manifestation the deities who were not
present in the śānti ritual in a material form. The mantra may then have
served as an aid for visualisation and manifestation.91

Universal Śaivism
After the invocations of the members of Śiva’s inner circle there is a
significant change in the form of address of the deities. From Brahmā
onwards, each deity is invoked with an accompanying qualification
90
For more on the text’s treatment of the Mātṛs, see n. 34 on p. 154.
91
Compare in this connection the elaborate visualisations of the daily prayer to the
enthroned Śiva in Aghoraśiva’s twelfth-century Pañcāvaraṇastava (Goodall et al. 2005).

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42 Introduction

(viśeṣaṇa) that draws attention to the deity’s devotion to Śiva. As

the following inventory of such adjectives and other references to
devotional attitudes illustrates, this is a key feature of the composition
of the mantra:

• Śiva: śivabhakta (104c, 107c, 114c, 184c, 204a, 211a, 214c), śive
bhakta (106c, 108c, 118c), śivabhaktipara (67c, 136a), śivabhakti-
samanvita (80b), śivabhaktisamutsuka (89d), śivārcanarata
(40a, 117c), śivārcanapara (14a, 147c, 156c), śivapūjāpara (119c,
198c), śivapūjāparāyaṇa (34b, 148d, 204b), śivapūjāsamudyukta
(69c, 71c, 75c, 86c), śivapūjāsamutsuka (211b), śivapūjārcane
rata (111d, 211d), śivapūjājapodyukta (83c), śivadhyānaparāyaṇa
(31b), śivadhyānaikatatpara (14b), śivadhyānaikaparama
(29a), śivadhyānaikamānasa (147d, 190d), śivadhyānaikasam-
panna (80a), śivadhyānārcanodyukta (155c), śivadhyātṛ (204a),
śivapādārcanarata (150c), śivapādārcane rata (167b, 190b),
śivapādābjapūjaka (179b), śivaikāhitamānasa (40b, 92b),
śivapraṇāmaparama (80c), śivasmaraṇabhāvita (83d), śiva-
sadbhāvabhāvita (29b, 162b, 187d), śivaprasādasampanna (31a,
152c, 204c), śivadharmaparāyaṇa (86b), śivatejaḥsamāyukta
(126e), śivājñānuvidhāyin (132f, 136b, 151f, 235b), śivacodita (142d),
śivayogapara (148f).

• Rudra: rudrabhakta (38a, 52a), rudrabhaktiyuta (206d),

rudrārcanapara (105c, 192c), rudrārcanarata (38b, 57a, 89b),
rudrārcanasamāyukta (206e), rudrārcāhitamānasa (52b),
rudrārcanaparodyukta (196c), rudrapūjāpara (169b, 208c,
215c), rudrapūjārcane rata (220b), rudrapraṇāmamanas
(59c), rudrapraṇāmanirata (220a), rudrapraṇāmaparama
(206c), rudraparāyaṇa (217d), rudraikāhitacetaska (61c, 220c),
rudraikāhitamānasa (25b), rudrapradhyānanirata (63c),
rudrapādārcane sakta (183b).

• Other names: haraparāyaṇa (181b), harapādārcaka (202c),

harapādārcane rata (98b, 175b, 194b), harapādanatottama
(194d), haradhyānaikaparama (194c), harārcanapara (200c),
mahādevārcane sakta (136a), mahādevānubhāvita (136b),
maheśvarapara (158a), maheśapādapūjaka (158b), maheśārcana-

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Introduction 43

bhāvita (122b), parameśārcanarata (65c), parameśvarabhāvita

(95b), īśānārcanatatpara (115d), paśupater nata (177b).

• Special constructions: arcayantī sadā śivam (44b), śivaṃ

saṃpūjya yatnena (67c), arcayanti sadākālaṃ devaṃ tribhuvane-
śvaram (141cd), īśānaṃ pūjayanty etāḥ sarvakālaṃ subhāvitāḥ
(145ab), pūjayanti sadā śivam (149d), pūjayanti sadākālaṃ
rudraṃ bhuvananāyakam (151cd), hāṭakeśvaradevasya nityaṃ
pūjāparāyaṇaḥ (160cd), bhāvena parameṇāśu yajante sarvadā
śivam (164ab), sarvabhūtapatiṃ devaṃ parameśaṃ maheśvaram
pūjayanti sadā nadyaḥ (187ac).

The invocations display a model of Universal Śaivism, in which the power

of all and everything ultimately rests upon Śiva, to whom all gods and
powers are devoted as a consequence. This dependence of all cosmic
power on Śiva can be considered the overall message of the mantra. The
universe is, as it were, Śaivised. The hierarchical model expressed here
perfecty mirrors that of early medieval Indian kingship, which involves
many types of sāmantas all empowered by their loyalty and devotion to
the supreme ruler. Sanderson (2009) has argued that this shared model
may well have been one of the keys to the success of Śaivism and its popu-
larity among early medieval rulers. It comes as no surprise to encounter
it here in the context of a śānti invocation that would have played an
important role in ritual kingship. On the other hand, the model was cer-
tainly not restricted to Śaivism alone, for other religious traditions of the
time likewise sought to integrate all cosmic order under the rule of one
god or divine principle.92

92
Probably the most famous example is the Bhagavadgītā, whose theology of Kṛṣṇa,
integrating a polytheistic understanding of the world in a monotheistic model, has been
designated by Malinar as a form of ‘cosmological monotheism’ (Malinar 2007: 237–
241). As Schreiner has argued, the Viṣṇupurāṇa may likewise be read as a theological
document that brings all divine and cosmic order under the rule of Viṣṇu-Nārāyaṇa
(Schreiner 2013: 621–650). For further examples, see Bisschop forthc. a. The same at-
titude is also clearly manifested in the Bhaviṣyapurāṇa’s adaptation of the mantra, in
which all references to Śiva bhakti have been systematically replaced by references to
Sūrya bhakti.

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44 Introduction

Use of the Mantra

The Śāntyadhyāya belongs to an extensive body of liturgical literature
dedicated to the appeasement or pacification (śānti) of all cosmic power
to secure the welfare of the kingdom. Within the Vedic tradition, śānti
rites were particularly associated with the Atharvaveda, which is where
we find some of the earliest elaborate śānti mantras.93 Another tradition
that has played a key role in the development of the Brahmanical model
of śānti is the astronomical-astrological lore of Jyotiḥśāstra. The inclu-
sion of the Śāntyadhyāya in the Śivadharma is indicative of the Śaivas’
engagement with the roles of the Atharvavedic purohita and the court
astrologer.94
In style and composition the Śāntyadhyāya invites comparison to
two Brahmanical texts: Bṛhatsaṃhitā 47 and Viṣṇudharmottarapurāṇa
2.22.95 The first concerns a mantra that forms part of the so-called ‘bath
of prosperity’ (puṣyasnāna), a rite of kingship, while the second is to be
recited at the ‘royal consecration’ (rājyābhiṣeka).96 The Viṣṇudharmo-
ttara prescribes a lengthy mantra of 185 verses for the last consecratory
act of the rājyābhiṣeka, requesting all deities and powers to consecrate
the king. Starting with Brahmā, Viṣṇu and Śiva, the mantra addresses
a host of powers, ranging from the four Pāñcarātra vyūhas (Vāsudeva,
93
Cf., e.g., Atharvaveda Śaunakasaṃhitā 19.9. For studies on the historical formation
and development of śānti, see Hoens 1951; Kane 1930–62, V.2: 719–814; Geslani 2012. See
also the Śāntikāṇḍa of Lakṣmīdhara’s voluminous Kṛtyakalpataru.
94
On this subject, see Sanderson 2004.
95
ViDhP 2.22 has a parallel in AgnP 2.167.
96
Both mantras have been the subject of a recent study by Geslani (2012) on the in-
corporation of śānti rites in the formation of the Purāṇic abhiṣeka. Geslani argues that
the form of the royal consecration (rājyābhiṣeka) found in the Viṣṇudharmottarapurāṇa
originated from Atharvavedic ritual manuals such as the Śāntikalpa and the Atharva-
vedapariśiṣṭa. This concerns in particular the introduction of a śānti rite at the start
of the ritual, the so-called aindrī śānti. The aindrī mahāśānti described in the Śānti-
kalpa forms one of 30 variants of mahāśānti rites meant to appease potential powers
and ward of dangers in various situations. It was particularly suited to the concerns of
kingship. Ritually prepared waters (śāntyudaka), already mentioned in earlier Athar-
van texts such as the Kauśikasūtra, empowered by specific groups of mantras (mantra-
gaṇa), play a central role in this appeasement rite. The five sets of mantras prescribed
(śarmavarman, aparājita, āyuṣya, abhaya, svastyayana: 5.3.5) are the very same sets of
mantras employed by VDhP 2.19.4–5 during what VDhP 2.19.1 calls the paurandarī śānti
(Geslani 2012: 337).

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Introduction 45

Saṃkarṣaṇa, Pradyumna and Aniruddha) to various sets of deities and

sages, as well as astrological conjunctions, abstract principles, texts,
places of pilgrimage and rivers. Bṛhatsaṃhitā 47.54cd–60ab includes
a much smaller mantra to be recited at the king’s puṣyasnāna. The
invocation is uttered by the king’s purohita and also commences with
Brahmā, Viṣṇu and Śiva, before moving on to the Sādhyas, Maruts
and other deities, and includes astronomical principles such as the
Nakṣatras and the Muhūrtas, as well as other units of time. The two
mantras are clearly related and provide a powerful conclusion to the
ritual. By comparison, the Viṣṇudharmottarapurāṇa’s mantra appears
to be an extended version of the mantra taught by Varāhamihira in
the Bṛhatsaṃhitā. Noteworthy is the inclusion of the four Pāñcarātra
vyūhas, following the invocation of the Hindu trinity of Brahmā,
Viṣṇu and Śiva. This is in line with the Pāñcarātra background of the
Viṣṇudharmottarapurāṇa.97
In addition to these two Brahmanical sources, the composition of
the mantra also shares many features with the strings of spells and
incantations that one may find in the Buddhist Dhāraṇī literature.98
A particularly striking case is offered by the Mahāmāyūrīvidyārājñī.
According to the introductory narrative of this ‘Great Peahen’ spell,
the Mahāmāyūrī was given by the Buddha to Ananda to provide help
for a monk suffering from a snakebite. The spell was used for a range
of protective purposes and was highly popular across Asia for many
centuries. Six early Chinese translations of the text exist, ranging from
the fourth to the eighth century.99 The spell includes long strings of
invocations to a host of classes of deities and powers, in which each
deity is individually mentioned by name. Some of these lists, such
as the well-known catalogue of Yakṣas, are very extensive.100 Certain
sections of the spell display remarkable correspondences with parts
of the Śāntyadhyāya. Particularly striking are the invocations to the
Nakṣatras, which, as in the Śāntyadhyāya, are listed in four groups of

97
On the VDhP’s Pāñcarātra ideology, see Inden 2000.
98
See Hidas 2015, for an introductory survey of Dhāraṇī Sūtras.
99
See DesJardins 2002, for an integrated study of the Mahāmāyūrī. On the changes
and expansion of the text reflected in the different Chinese translations, see Sørensen
2006 and Overbey 2016. I refer here only to the Sanskrit text.
100
For the catalogue of Yakṣas, see Lévi 1915 and Sircar 1971/72.

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46 Introduction

seven in accordance with the four directions where they are located.101
A comprehensive study of these correspondences falls outside the scope
of the present study, but they do show that we are dealing with a shared
phenomenon that extends across religious boundaries.
While the Bṛhatsaṃhitā and the Viṣṇudharmottara both include the
śānti mantra in royal consecration rites, the Śāntyadhyāya’s scope and
appeal is much broader and in this sense somewhat more akin to that of
the Dhāraṇī literature. As stated in the concluding section of the text, the
mantra is meant to ward off dangers in general and bring about welfare to
the land and the people. Whereas the Viṣṇudharmottara and the Bṛhat-
saṃhitā repeatedly refer to the abhiṣeka of the king with the refrain ete
tvām abhiṣiñcantu ‘may these consecrate you’, the Śāntyadhyāya’s refrain
has a first-person subject: śāntiṃ kurvantu me sadā ‘may they always be-
stow peace on me’.102 Furthermore, the text makes no reference to an
abhiṣeka nor hints at the involvement of a priest. The concluding verses
of the Śāntyadhyāya rather state the fruits of recitation of the mantra in
very general terms:
One aiming for a girl acquires a girl, one aiming for victory acquires vic-
tory, one aiming for wealth obtains wealth, one aiming for sons obtains
many sons, one aiming for knowledge acquires knowledge, one aiming
for union obtains union. (244)
Results relating to the success of the kingdom are, however, also men-
tioned:
A man who should enter battle, having heard this auspicious chapter,
will conquer his enemies in battle and be honoured with fortunes. (246)
He enjoys [his kingdom] for an undecaying time, with his orders not
rejected. He is not overpowered by diseases and thrives with sons and
grandsons. (247)
101
To give one example, the invocation of the seven Nakṣatras in the east runs
as follows: kṛttikā rohiṇī caiva mṛgaśirārdrā punarvasuḥ | puṣyo maṅgalasaṃpanno
’śleṣā bavati saptamī ∥ ity ete saptanakṣatrāḥ pūrvadvārikāsthitāḥ ye pūrvāṃ diśaṃ
rakṣanti paripālayanti, te ’py anayā mahāmāyūryā vidyārājñyā svāter bhikṣor mama
sarvasatvānāṃ ca rakṣāṃ kurvantu, guptiṃ paritrāṇaṃ parigrahaṃ paripālanaṃ
śāntiṃ svastyayanaṃ daṇḍaparihāraṃ śastraparihāraṃ viṣadūṣaṇaṃ viṣanāśanaṃ
sīmābandhaṃ dharaṇībandhaṃ ca kurvantu, jīvatu varṣaśataṃ paśyatu śaradāśataṃ
(Mahāmāyūrīvidyārājñī, pp. 50–51). This listing of the Nakṣatras invites comparison to
that of the Nakṣatramātṛs in the east in ŚiDhŚ 6.137–139.
102
There are several variations on this phrase throughout the text.

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Introduction 47

While these verses indicate that the mantra was not meant for royal pur-
poses alone, chapter 2 of the Śivadharmottara provides important evi-
dence that it did acquire a prominent place in the Śivadharma’s concep-
tion of royal ritual. This chapter describes an elaborate ritual called ‘the
gift of knowledge’ (vidyādāna).103 The ‘gift of knowledge’ first of all con-
cerns the teacher’s instruction of the Śaiva religion to lay devotees of Śiva,
but most importantly it refers to the ritual donation of a manuscript to a
Śaiva guru along with the support for its recitation. The chapter gives
a fascinating account of how to copy a manuscript, a sort of Sanskrit
philology avant la lettre, in which one is allowed to make corrections on
the spot if one sees fit to do so, and describes a lengthy ritual in which
the donor is a king who has the copied manuscript paraded through the
royal capital before finally handing it over to the Śaiva guru at the temple
of Śiva (ŚiDhU 2.59–60). The scene that follows is relevant to putting the
Śāntyadhyāya’s mantra into context:
To secure pacification (śāntyartham) for the cows, brahmins, the kings
and the towns in the kingdom, the most excellent reciter should recite
one chapter [from the book].
The best reciter of books is proficient with the characteristics of metre,
a true poet, has a sweet voice, is a knower of the art of the Gandharvas
and clever.
Rising up the guru should then sprinkle the king a little with appease-
ment water (śāntitoya) on the head and then also the people present
there.104
There can be little doubt that the manuscript from which a chapter
should be read is in fact a copy of the Śivadharma and that it is the
Śāntyadhyāya that should be recited on this occasion.105 The ritual
103
This chapter of the Śivadharmottara has been the subject of an extensive study,
accompanied by a critical edition and translation, by Florinda De Simini in the context
of her PhD dissertation on the subject of vidyādāna (De Simini 2013). Citations of the
text are from her edition. See also De Simini 2016b.
104
ŚiDhU 2.61–63: śāntyartham ekam adhyāyaṃ gobrāhmaṇamahībhṛtām |
rāṣṭrīyanagarāṇāṃ ca vācayed vācakottamaḥ ∥ chandolakṣaṇatattvajñaḥ satkavir
madhurasvaraḥ | gāndharvavid vidagdhaś ca śreṣṭhaḥ pustakavācakaḥ ∥ śāntitoyena
rājānaṃ samutthāya gurus tataḥ | śirasy abhyukṣayed īṣat tatrasthaṃ ca janaṃ tataḥ ∥.
105
The Śivadharma here may have included both the Śivadharmaśāstra and the Śiva-
dharmottara. See also De Simini (2016b: 204–205), who, however, keeps open ‘the pos-
sibility that the text of the donated manuscript and the one recited during the proce-
dures for appeasement may or may not be the same’.

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48 Introduction

described does not appear to be a rājābhiṣeka as such, but is a more

general pacification rite meant for the entire population of the kingdom
headed by the king. Central to the ritual is a book, a copy of the
Śivadharma, handed over to the Śaiva guru. In this way, the welfare and
success of the kingdom came to be grounded in the king’s donation of a
copy of a Śaiva scripture to the Śaiva guru.
Aside from specifications in the text itself, we may also acquire
information about the mantra’s actual use from epigraphic records.
Most important is the previously mentioned Kannada inscription from
Tāḷagunda, which provides detailed procedures for the recitation of the
Śāntyadhyāya:

From month to month, on the eighth and fourteenth lunar days, on the
new- and full-moon days and on the festive days (parvan) that are called
the Vyatipātayoga and the Saṅkramaṇa [conjunctions], after perform-
ing the constant and occasional worships, the teachers of the śāstras,
having recited the Śāntyadhyāya, the sixth [chapter] of the Śivadharma,
in due succession, having made maṇḍalas on the eight sides of the god,
by means of the mantra from this [text] placing the offering of food, will
be blessing the king who rules the country, [addressing a benediction]
to the cows, the Brahmins, and to the sponsor of the rite. And during
the year [in] the mahāparvans, which are the two equinox days, the two
solstices, on the day of the eclipses of moon or sun, on the full-moon
days of Āṣāḍha, Kārttika, Māgha, and Vaiśākha; thanks to the merits of
worship on each of these days, the fruit of six months will be bestowed.
In these parvans, having erected thousands of platforms to the god, hav-
ing performed the proclamation of a meritorious day, the inhabitants
of the schools (śāstrakhaṇḍikas), having, by means of colours, drawn
three maṇḍalas called the vidyāmaṇḍala, the gurumaṇḍala and the śiva-
maṇḍala, having revered them, they will be reciting the Śāntyadhyāya.106
106
Translation De Simini 2016b: 196. EC 7, Skt 185, ll. 69–74: tiṃgaḷ diṃgaḷoḷ 2
ḍaṣṭami 2 caturddaśiyamāvāsye pārnnamāsye vyatīpātasaṃkramaṇav emba parbbaṃ-
gaḷalu nityanaimittikapūjeyaṃ māḍi śāstradupādhyāyaru śivavarmmadāṟeneya śāṃ-
tyādhyāyamṃ japaṃgeydalli hēḷda kramadiṃ dēvareṇṭudikkinoḷ maṇḍalavaṃ māḍiy
alliya mantradiṃ baliyan ikki dēśava aḷva kṣatriyanumaṃ gōbrāhmaṇarumaṃ ya-
jamānanumaṃ harasuvaru mattaṃ varṣadoḷage baha mahāparvvaṃgaḷ 2 ḍayana 2
viśu sōmasūryyagrahaṇav āśāḍakārttikamāghavaiśākhada puṃṇnamigaḷal oṃdoṃ-
dudivasada pūjey āṟāṟutiṃgaḷa phaḷaman īguv āparbbaṃgaḷoḷ dēvargge sahasra-
gaḍḍugeyaṃ prāraṃbhasi puṃṇyāhavācaneyaṃ māḍi śāstrakhaṃḍikadavaru raṃ-
gadoḷ vidyāmaṃḍaḷagurumaṃḍaḷaśivamaṃḍaḷav eṃba maṃdaḷatrayaman uddha-

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Introduction 49

De Simini (2016b: 196–197) has shown that the inscription includes

many references to technical terminology relating to the vidyādāna
as described in the Śivadharmottara. It attests to that text’s spread in
medieval Karnataka. The inscription indeed takes up several aspects
of this chapter, but it is also worth noting that recitation of the mantra
is not restricted to one particular moment in time, viz. the moment of
donation of the manuscript, but that it was to be recited on a range of
powerful days on the ritual calendar. The inscription thus attests to the
use of the mantra in a variety of ritual settings across history. Indeed,
as late as 1676–77 CE (Nepal Saṃvat 796) we come across a reference
to the public recitation of the Śāntyadhyāya in a document from Nepal
recording the events of the year (Regmi 1966: 322).
The use of the text for recitational purposes is also evinced by the
existence of various manuscripts of the Śāntyadhyāya as single texts or
in bundles with other texts (see Appendix I). One of the manuscripts
(NGMPP, A 1174/14), a bundle of Stotras and Stavas, reports for example
its recitation together with the Devīmāhātmya. Another manuscript
(NGMPP, A 1158/8 = N58K ) transmits the Śāntyadhyāya along with the
Sāttvatabādhapraśamana, a prayer from the Viṣṇudharma against
afflictions, while another (NGMPP, I 54/4) starts with a nyāsa and
introduces the text with the words ‘now the mantra to say next’.
Finally, the Śivadharmavivaraṇa (see Appendix II) provides a few
small hints as well. The start of the commentary states that the Śāntya-
dhyāya is meant to ward off obstacles (antarāya) that may present them-
selves to the worshipper. The concluding statement of the commentary
indicates that it formed part of the ‘daily worship’ (nityapūjā) of the Śiva
devotee. This attests to its broader use on a daily basis.

Introduction to the Edition

The manuscript situation of the Śivadharma is complex and editing the
text presents a major challenge. At the moment of writing, a total of
more than 80 manuscripts of texts belonging to the Śivadharma have
been identified, but this number may easily be expanded as more work

risiy arccisi śāṃtyādhyāyamaṃ japisuvaru vēdakhaṃḍikada nālvaruṃ 4 praśasta

kaḷaśaṃga.

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50 Introduction

is being done on the dissemination of the text.107

To avoid confusion among different scholars working on individual
parts of the corpus and in order to allow for the addition of more
manuscripts in future editions of texts belonging to the Śivadharma
corpus, a standardised way of referencing the manuscripts is required.
In the present edition I have therefore adopted a set of principles for
forming the sigla, which may be followed by current and future editors
of the corpus:108

1. The first element is a capital letter, which stands for the script
used, e.g. B = Bengali, D = Devanāgarī, G = Grantha, M = Malaya-
lam, N = Newari, Ś = Śāradā, T = Telugu. The only exception con-
cerns the paper transcripts from Pondicherry. In order not to con-
fuse these with the Devanāgarī manuscripts proper, capital P =
Pondicherry is used as first element. To refer to an earlier edition
of the text we use capital E = Edition.

2. The second element is a superscripted capital letter in italics,

referring to the place where the manuscript is currently located.
Thus: C = Cambridge, K = Kathmandu, L = Leiden, O = Oxford, S
= Srinagar, V = Varanasi. To avoid possible confusion with other
places that begin with the same letter, two places are referred
to by two letters: Ch = Chennai, Ko = Kolkata. The Pondicherry
transcripts again form an exception: T = transcript. For the
edition of Naraharinātha we use N = Naraharinātha.

3. The third element is a subscripted two-digit number (except in

the case of the Pondicherry transcripts, where we allow for three
digits). This refers to the last two digits of the manuscript’s refer-
ence number in the library collection where it is located, e.g. 67
= Srinagar 1467, 99 = Cambridge Add. 1599. Because the NGMPP
107
For a detailed survey of the transmission of Śivadharma corpus manuscripts in
Nepal, see De Simini 2016a. A separate survey of Śivadharmaśāstra and Śivadharmo-
ttara manuscripts in South India is under preparation by Marco Franceschini. A first
survey was presented by him at the Śivadharma workshop held at Leiden University,
26–30 September 2016: ‘The transmission of the Śivadharma in Tamil Nadu’.
108
This set of principles is the outcome of a meeting between Florinda De Simini,
Dominic Goodall, Nirajan Kafle, Nina Mirnig and myself at the Śivadharma Workshop
held at Leiden University, 26–30 September 2016.

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Introduction 51

reel numbers will often be more familiar to scholars working with

these manuscripts, we rather refer to the last two digits of the first
part of the reel number in the case of these manuscripts, e.g. 82 =
A1082/3.

The objectives of the present edition of the Śāntyadhyāya are modest. It

aims to give the reader an insight into the transmission of the Śāntya-
dhyāya across space and time, without, however, striving for complete-
ness or claiming to reconstruct an underlying original text. Our present
understanding of the composition and transmission of the Śivadharma-
śāstra is still in its infancy and the lines of transmission are exception-
ally complex.109 In the notes accompanying the translation, attention is
drawn to potentially significant variants, omissions, revisions and addi-
tions. General principles of selection are discussed in the sections on the
transmission in Nepal, Bengal, Kashmir and South India.
The selection of sources has been guided by a combination of prac-
tical and scientific concerns. Given the large number of early palm-leaf
manuscripts surviving from Nepal, each one of them hundreds of years
older than any of those from the rest of the subcontinent, preference
has been given to these manuscripts, both in terms of the selection of
manuscripts and in the constitution of the text. From among the avail-
able Nepalese palm-leaf manuscripts, I have selected five manuscripts
that seemed to offer the most potential.110 These comprise the oldest
surviving manuscript to include the Śāntyadhyāya, three eleventh- to
twelfth-century Śivadharma corpus manuscripts and a Malla-period
manuscript in which the Śāntyadhyāya has been included in a bundle
with portions from other texts. From the rest of the subcontinent, I have
included the readings of a seventeenth-century paper manuscript in
old Bengali script, a paper manuscript in Śāradā script and two paper
transcripts from Pondicherry. Finally, I have also reported the readings
of the editio princeps by Naraharinātha.111 A list of sources and the sigla
109
See De Simini 2017, for an attempt to classify the manuscripts into groups and fam-
ilies, primarily on the basis of the transmission of Śivadharmaśāstra 12; she highlights
the presence of horizontal contamination in the transmission of different parts of the
text, making the reconstruction of a stemma inherently problematic.
110
De Simini 2016a provides a detailed survey of the Śivadharma manuscripts from
Nepal.
111
There exists another, more recent edition of the Śivadharmaśāstra, published

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52 Introduction

used in the edition is given below.

Sources for the Edition

N77Ko Asiatic Society, Kolkata, G 4077. Palm leaf, Newari script, dated
[Nepāla] Saṃvat 156 (1035–36 CE).
Contains: Śivadharmaśāstra (47 fols.); Śivadharmottara (65 fols.);
Śivadharmasaṃgraha (58 fols.); Umāmaheśvarasaṃvāda (35
fols.); Śivopaniṣad (22 fols.); Umottara or Uttarottaratantra (fols.
23–42, 46–49); Vṛṣasārasaṃgraha (52 fols.); Lalitavistara (30 fols.,
fol. 28–38).112
Śāntyadhyāya covers fols. 12b–22b in Roman numbering (images
17–25).113

N45C University Library of Cambridge, Add. 1645, 247 folios. Palm leaf,
Newari script, dated [Nepāla] Saṃvat 259 (1139–40 CE).114
Contains: Śivadharmaśāstra (fols. 1r–38r); Śivadharmottara (fols.
38r–87r); Śivadharmasaṃgraha (fols. 87r–132r); Śivopaniṣad
(fols. 132r–150v); Umāmaheśvarasaṃvāda (fols. 150v–180v);
Uttarottaramahāsaṃvāda (fols. 180v–201v); Vṛṣasārasaṃgraha
(fols. 201v–238v); Dharmaputrikā (fols. 238v–247r).
Śāntyadhyāya covers fols. 12r–19r (images 25–39).

N82K National Archives, Kathmandu, 3/393, 274 folios. Microfilmed by

under the name of Śivadharmapurāṇa in the Chowkhamba Sanskrit Series: Jugnu

& Sharma 2014. The readings of this publication show remarkable similarity to the
readings of P32T . The preface of the edition mentions, however, that it was based on
a manuscript from Adyar (Jugnu & Sharma 2014, ix), while P32T was copied from a
manuscript in Kilvelur. I have not reported its readings.
112
Following the description in Shastri 1928: 718–723.
113
The first folio is displaced in the images. The first three syllables, nandike-, are on
image 18a, from which the text continues on image 17b (with the first syllables covered
by another folio). From there the text continues to 18b. One folio is lost in between
folios 16b and 17a (image 19).
114
Available online: http://cudl.lib.cam.ac.uk/view/MS-ADD-01645/1. For a tran-
scription of the colophon on folios 247r–247v, see the online record: http://cudl.lib.
cam.ac.uk/view/MS-ADD-01645/496

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Introduction 53

the NGMPP, A 1082/3.115 Palm leaf, Newari script, dated [Nepāla]

Saṃvat 189 (1069 CE).116
Contains: Śivadharmaśāstra (fols. 1v–41r); Śivadharmottara
(fols. 1v–52v); Śivadharmasaṃgraha (fols. 1v–57v); Umā-
maheśvarasaṃvāda (fols. 1v–32v); Śivopaniṣad (fols. 1v–19r);
Vṛṣasārasaṃgraha (fols. 1v–46r); Dharmaputrikā (fols. 1v–12r);
Uttarottaramahāsaṃvāda (fols. 1v-24r).
Śāntyadhyāya covers fols. 23v–27v (images 14–29).

N12K National Archives, Kathmandu, 5/841, 142 folios. Microfilmed by

the NGMPP, B12/4. Palm leaf, Newari script, apograph(?) dated by
another hand: [Nepāla] Saṃvat 315 (1194–95 CE).117
Contains: Śivadharmaśāstra (fols. 1v–47r); Śivadharmottara (fols.
48v–109v); Śivadharmasaṃgraha (fols. 110r–150v*). Incomplete.
Śāntyadhyāya covers fols. 14v–24r (images 2867–2875). One folio
is missing, covering the text from muniḥ in 154b to nadyaḥ in 187c.

N58K National Archives, Kathmandu, 1/1376, 28 folios. Microfilmed by

the NGMPP, A 1158/8. Palm leaf, Newari script, dated Bhādrapada
[Nepāla] Saṃvat 522 (August–September, 1402 CE).
Contains: Śāntyadhyāya (fols. 1v–20v); Sattvabādhāpraśamana
(fols. 1r–5v in letter numerals).
For more details, see p. 191 below.
115
Thanks to Florinda De Simini, I have been able to work on the basis of high quality
colour photographs of this manuscript.
116
The date is recorded on the final colophon of the Dharmaputrikā (12r):
navottarāśītiyute śate bde āśāḍhaśuklasya tithau tṛtīye | śrīśaṅkarākhye jayati kṣi-
tendre śrīyaṅgalasyottaraṭollake yaḥ | dharmāśayaḥ satkulalabdhajanmā guṇapriyo
rāghavasiṅhanāmā | jñānaprakāśaṃ śivadharmaśāstraṃ śubhapratiṣṭhaṃ kṛtavān
samagraṃ | karttur etena puṇyena bhūyāl lakṣmīr anuttarā | trailokyapūjitaṃ śaivaṃ
vākyaṃ jayati sarvadā |. The first verse is an upajāti, the second anuṣṭubh. See also
Pettech 1984: 46: ‘Written at Kathmandu, of which Yaṅgala was the southern section,
corresponding to the Dakṣiṇakoligrāma of Licchavi times. The date corresponds to May
24th, 1069.’
117
Cf. De Simini 2016a: 230, n. 57, with reference to the date given on folio 47v: samvat
315 anyādṛṣṭapustake samvatsarapramāṇaṃ dṛṣṭvā likhitaṃ ∥; ‘year 315. Having seen
[this] date (lit. ‘year measurement’) in another examined manuscript, [it] was copied
[here]’.

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54 Introduction

B99C University Library of Cambridge, Add. 1599, 80 folios. Paper, Ben-

gali script, dated Śāka Saṃvat 1604 (1682 CE).118
Contains: Śivadharmaśāstra (fols. 1v–37v); Śivadharmottara (fols.
1r–43v).
Śāntyadhyāya covers fols. 12v–18v (images 26–38).
Ś67S Oriental Research Library, Srinagar, 1467, 38 folios. Paper, Śāradā
script. Śivadharmaśāstra, but the text is named Śivadharmacarita.
Śāntyadhyāya covers fols. 12r–19v (images 12–20).
P32T Institut Français de Pondichéry (IFP), T 32, 156 folios. Devanā-
garī paper transcript of a manuscript belonging to Kīvalūr. Śiva-
dharmaśāstra.119
Śāntyadhyāya covers fols. 48–76.
P72T Institut Français de Pondichéry (IFP), T 72b, 155 folios. Devanāgarī
paper transcript of manuscript 75425, written in Grantha script,
belonging to the Adyar Library, Chennai. Śivadharmaśāstra, al-
though the text is ascribed to the Śivadharmottara.120
Śāntyadhyāya covers fols. 50–76.
EN Yogī Naraharinātha, Śivadharma Paśupatimatam Śivadharmamahā-
śāstram Paśupatināthadarśanam, Kathmandu, Saṃvat 2055 (1998
CE).
Śāntyadhyāya covers pages 27–44.

The Transmission in Nepal

N77Ko is the oldest manuscript available for the Śāntyadhyāya and, if only
for this reason, deserves special attention.121 The manuscript belongs
118
Available online: http://cudl.lib.cam.ac.uk/view/MS-ADD-01599/1.
119
Available online: http://muktalib7.org/IFP_ROOT/IFP/transcripts_data/T0032/
PDF/T0032.pdf.
120
Available online: http://muktalib7.org/IFP_ROOT/IFP/transcripts_data/T0072/
PDF/T0072.pdf.
121
As mentioned above, there exists an earlier Nepalese palm-leaf manuscript of the
Śivadharma (NGMPP A 1028/4), which may be dated to the end of the tenth or early

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Introduction 55

to the collection of the Asiatic Society of Kolkata and is dated 1035–36

CE, in the colophon of the Lalitavistara, the last text included in this
codex. N77Ko has several unique features that set it apart from all the other
manuscripts used.122 Most striking is the last of the eight texts in the bun-
dle. In contrast to the rest of the Nepalese tradition, the text included
here is not the Dharmaputrikā, but a longer work named Lalitavistara,
not to be confused with the Buddhist text of the same name.123 Com-
pared to the main text constituted in the edition, it has two striking and
unique omissions, both in the astronomical section: it lacks the invo-
cation of Ketu in the Navagraha section (120–121) and it omits a lengthy
section on Viṣṭi, the Tithis and the Yogas (123–136).124 These omissions
may well point to an earlier stage of transmission of the text, but it is
difficult to assess in the absence of further manuscript evidence. The
possible implications for the dating of the Śāntyadhyāya have been dis-
cussed above (p. 17). N77Ko has five additional omissions shared with some
of the manuscripts: 14ab (with N45C , Ś67S , P72T ), 32bc (with N45C , N12K , Ś67S , P32T ,
P72T ), 142ab (with N12K , Ś67S , P32T , P72T ), 210ab (with Ś67S , P32T , P72T ) and 242ad (with
Ś67S , P72T ). Some of these may be due to eye-skip, but their wide spread sug-
gests that they would already have taken place early in the transmission
of the text because these omissions are shared by manuscripts from dif-
ferent parts of the Indian subcontinent. They are in remarkable agree-
ment with Ś67S , P32T and P72T , all manuscripts that are not from Nepal. N77Ko
has two small additions shared with some of the other manuscripts: two
pādas after 206b (absent only in N82K and B99C ) and two pādas after 217d
(with EN , P32T and P72T ). On the level of individual readings, the picture is
somewhat similar. There are striking parallels with P32T and P72T , and to a
lesser extent with N45C and Ś67S . Lastly it should be observed that N77Ko has
many trivial errors, such as lengthening of -a, dropping of anusvāra and
visarga and dropping of syllables, as well as other bad readings of its own.
The text is not transmitted in good shape.
N45C is one of several Śivadharma manuscripts in the collection of the
University Library of Cambridge. It is a complete Nepalese palm-leaf

eleventh century, but it is incomplete and lacks most of the Śivadharmaśāstra, includ-
ing the Śāntyadhyāya.
122
See also De Simini 2017: 521–522.
123
On the Śivadharma’s Lalitavistara, see De Simini & Mirnig 2017.
124
The latter section is lacking in the Bhaviṣyapurāṇa parallel as well.

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56 Introduction

manuscript, containing all eight texts traditionally associated with the

Śivadharma in the Nepalese tradition. The manuscript is dated 1139–40
CE, in the colophon of the Dharmaputrikā. Although it may be an old
manuscript, the text shows many scribal errors. Of all the manuscripts
used, N45C contains the most trivial errors, as a quick glance at the
apparatus reveals.125 Its position in the transmission of the text is not
easy to identify. Together with the four other early Nepalese palm-leaf
manuscripts used (N77Ko , N82K , N12K , N58K ) it lacks the significant addition
after 27d discussed below. However, along with the non-Nepalese
manuscripts used (Ś67S , P32T and P72T ) it lacks the two verses on the goddess
Lamboṣṭhī (48–49).126 The manuscript has a few accidental omissions
as well: 9b–10d; 14ab (with Ś67S and P72T ); 86ab; 240ad; 244ef (with Ś67S ).
There are also several additions. It adds a significant passage of 14 pādas
after 213d, which is only partly shared in content, but not in wording,
with N58K (18 pādas), B99C (22 pādas by a later hand), EN (4 and 14 pādas)
and Ś67S (18 pādas). After 238d it adds four pādas that are uniquely shared
with Ś67S . It also has a number of additions of its own: two pādas after
132b; two pādas after 132d; eight pādas after 136d; two pādas after 147d;
two pādas after 149b; two pādas after 151d; six pādas after 153d. The large
number of unique additions indicates that, although N45C may be an early
manuscript, it does not transmit a securely established early version of
the text. On the level of individual readings, it is striking that a number
of variants are shared with P32T and P72T , but also, in other cases, with N77Ko
and Ś67S .
N82K , a manuscript from the National Archives Kathmandu dated 1069
CE, is the second oldest manuscript used for this edition. It preserves a
very good state of the text and it has been used as the principal source
for the constitution of the text. Like N45C it contains all eight texts of
the Śivadharma corpus. The manuscript is written in a very good hand
with few scribal errors. It does not have any unique additions. The
same holds true for N12K , another very good early Nepalese palm-leaf
manuscript from the National Archives in Kathmandu, containing

125
I have tried to report the text of the manuscript as precisely as possible, but it
should be noted that N45C does not always distinguish between śa, sa and ṣa, nor be-
tween ṇa and na.
126
The special case of B99C will be discussed below. Unfortunately, because of the loss
of a folio, N77Ko is not available for this part of the text.

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Introduction 57

all eight works belonging to the corpus. N12K is dated towards the end
of the twelfth century (1194–95 CE). N82K and N12K have many readings
in common, although both have readings of their own as well.127 In
general the readings of N82K are closer to those of EN , which appears to
be a transcription of another Nepalese manuscript. The text of N82K is
remarkably close to B99C . A passage for which the manuscript support is
limited is 32bc, two pādas that are only found in B99C , N82K , N58K and EN . It
is quite possible that these two pādas were dropped at an early stage of
the transmission of the text due to eye-skip. Another crucial passage is
120–121, the invocation to Ketu: these eight pādas are found in N82K and
supported by N45C , N58K , B99C and EN . Instead of this, N12K has four different
pādas that are partly shared with Ś67S , P32T and P72T . Significantly, these are
precisely the two pādas missing in N77Ko , as discussed above. Could this
indicate the introduction of Ketu at the end of the Navagraha list at two
independent moments in time? The omission of 142ab in N12K , shared
with N77Ko , Ś67S , P32T and P72T , suggests some shared stage of transmission of
the text of these manuscripts. N12K has one unique omission: 209d–210a.
A significant passage for assessing the position of N82K is the addition
of two pādas after 206b in all manuscripts except for B99C and N82K . It
provides important evidence for their close relation and their unique
status vis-à-vis the other manuscripts.
N58K , a manuscript from the National Archives Kathmandu dated 1402
CE, takes up a special place in the edition, for it is the only one that
contains the text of the Śāntyadhyāya isolated from the rest of the Śi-
vadharma. As such it provides important evidence for the independent
transmission of the Śāntyadhyāya. Being dated more than 200 years af-
ter the other Nepalese palm-leaf manuscripts used, it also attests to a
more developed form of the text. It has only two omissions within the
main text: 103ad (with Ś67S ) and 125. The latter omission is preceded by
a six-pāda verse (124) that forms a complete rewriting of the four-pāda
verse found in the rest of the manuscripts. The manuscript contains the
following passages for which it has already been shown that support of
the manuscripts is comparatively limited: 14ab (with N82K , N12K , EN , B99C );
127
De Simini 2017 reaches a very different conclusion regarding the position of N12K in
the transmission of ŚiDhŚ 12. In her analysis, ‘this manuscript stands out as an excep-
tion among the Nepalese tradition’ (p. 516). This is not corroborated by the evidence of
ŚiDhŚ 6.

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58 Introduction

32bc (with N82K , B99C , EN ); 48–49 (with N82K , N12K , EN , B99C ); 142ab (with N45C ,
N82K , EN , B99C ); 242ad (with N45C , N82K , N12K , B99C , EN ). The manuscript has a
large number of additions, including a number of unique ones: two pā-
das after 13b; 34 pādas after 32d (partly shared with EN and Ś67S ); two pādas
after 47a (partly shared with P32T , P72T ); two pādas after 76d; two pādas af-
ter 101b; two pādas after 102d; 20 pādas after 104d (with Ś67S ); two pādas
after 110d; two pādas after 113d (with P32T , P72T ); eight pādas after 122d; two
pādas after 149b (different from addition in N45C , P32T , P72T ); six pādas after
151f; four pādas after 191d (partly shared with Ś); eight pādas after 192d
(last four pādas shared with Ś67S , P32T , P72T ); two pādas after 194d; two pādas
after 206b (shared with all except N82K , B99C ); 18 pādas after 213d (parts are
shared with N45C , B99Cpc , EN , Ś67S ), and four pādas after 229d. Like P32T and P72T
discussed below, it places 41a–42d after 44d. In general the manuscript
preserves many good readings and it provides us with a glimpse of the
open and fluid transmission of the text in Nepal.
EN stands for the printed text of the Śivadharma by Yogī Narahar-
inātha. Published in Kathmandu under the title of Paśupatimata, this is a
somewhat curious publication, partly typed, partly handwritten and pro-
vided with a partial commentary. No mention is made of the manuscript
used and no variants are reported. According to the information kindly
provided by Diwakar Acharya (personal communication), it may have
been based on a Devanāgarī manuscript from the time of Raṇa Bahādur
Shah (1775–1806).Its readings are often in remarkable agreement with
those of B99C and N82K , to a lesser extent with N12K . There are a number of
cases where B99C , N82K and EN , sometimes backed up by N58K , are in agree-
ment against all the other manuscripts consulted. Attention has already
been drawn above to 32bc, two pādas uniquely found in B99C , N82K , N58K and
EN . Furthermore, the significant verses 48–49 are uniquely shared by B99C ,
N82K , N12K , N58K and EN , while 120–121 are found only in B99C , N82K , N58K and EN .
The above cases indicate that the manuscript used by EN transmits a ver-
sion of the text closely related to that of B99C and N82K . This conclusion is
also borne out by the number of unique readings shared by B99C , N82K and
EN . A telling example is 109c, where only B99C , N82K and EN have the reading
rudrasutāparājita, while N77Ko , N45C , N12K , N58K and Ś67S share the hypermetrical
variant aparājitā rudraratā and P32T and P72T have (a)parājitā śive bhaktā.
While this might suggest that the text in EN represents an old form of the
text, such a conclusion is invalidated by several additions found in EN ,

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Introduction 59

some of which are shared by other manuscripts and some of which are
unique. It is also conceivable that Naraharinātha was in fact using more
than one manuscript and conflated the text. The additions found in EN
are as follows: 12 pādas after 27d (partly shared with Ś67S , P32T and P72T ); 30
pādas after 32d (partly shared with N58K and Ś67S ); two pādas after 91b; four
pādas after 105d; four pādas after 121d; four pādas after 213d and fourteen
pādas after 214d (partly parallel with N45C , N58K , B99Cpc and Ś67S , which add, re-
spectively, 14, 18, 22 and 18 pādas after 213d); two pādas after 217d (with
N77Ko , P32T , P72T ). The fact that some of these additions are shared with other
manuscripts, in particular Ś67S , indicates that Nariharinātha did not com-
pose them himself, but must have found them in his manuscript(s). EN
omits the following pādas: 50cd; 58a–59d; 94cd; 174cd; 199a–200d; 212ab.
These are all unique and most probably accidental omissions.

The Transmission in Bengal

The transmission in Bengal is represented here by a single manuscript
in the collection of the University Library of Cambridge (B99C ).128 The
manuscript is written in Bengali script on yellow dyed paper and is dated
Śāka Saṃvat 1604 (1682 CE). It is complete and contains the text of the
first two works of the corpus, the Śivadharmaśāstra and the Śivadharmo-
ttara. Its readings are very good and, as already indicated above, overall
very close to those of N82K . In this connection it is relevant to note that the
manuscript was in fact bought in Nepal (by D. Wright in 1873–76).129
For a start, all the pādas present in N82K are shared with B99C . The only
exception is 227a–229d, but these pādas have been added later in the
margin. For the rest not a single pāda is missing. The same observa-
tion holds true for those pādas, such as 32bc, 48–49 and 120a–121d noted
128
The only other known manuscript in Bengali script is in the collection of the Asi-
atic Society of Bengal: G 9967, described in Shāstrī 1928, 714–715. It is a manuscript of
the Śāntyadhyāya alone and is dated Śāka 1563 (1641/42 CE). I do not have access to it,
but from Shāstrī’s brief transcription of the beginning and end of the manuscript it ap-
pears that its readings are overall quite close to B99C . According to the line following the
colophon it was written in the town of the Kāṣṭamaṇḍapa, i.e. Kathmandu, in Nepal:
śāke 1563 śrāvaṇakṛṣṇadvādāśyāṃ śanau nepāle kāṣṭamaṇḍapanagare svārtham alekhi
śrīraghudevaśarmmaṇetidik. This points to a link with the Nepalese transmission, as in
the case of B99C .
129
http://cudl.lib.cam.ac.uk/view/MS-ADD-01599/1

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60 Introduction

above, for which support from other manuscripts is limited. Moreover,

the omission of two additional pādas found in all other manuscripts used
after 206b is shared only with N82K . This points to a very close relation.
As for additional passages, B99C has only one additional passage com-
pared to N82K — after 213d, partly shared with N45C , N58K , EN and Ś67S — but
this is one that has been added by a later hand. For the rest B99C follows
the text of N82K throughout.
On the level of individual readings the correspondences are also re-
markable. Aside from the many readings where B99C and N82K are in agree-
ment and supported by one or more other manuscripts, and in partic-
ular EN , there are several instances where both manuscripts uniquely
share or point to the same reading. Some examples of uniquely shared
readings are the following: 40a, 45a, 104b, 113c, 186c (not adopted), 193d
(not adopted), 200a (not adopted), 200b (not adopted) and 242d. On
the other hand, B99C also has a few readings of its own, some of which are
shared with other manuscripts: 108b (with N58K , EN ), 112ab (with N45C , N12K ,
EN ), 121ab (eye-skip), 123b (with N12K , Ś67S , P32T ), 124d (with EN ), 144a (with
N12K , P32T , P72T ), 164a, 185c (with N77Ko , N58K , EN , Ś67S , P32T , P72T ), 210d. While it is con-
ceivable that these have resulted from carelessness, the fact that some of
these readings are shared with other manuscripts indicates that a differ-
ent manuscript than N82K itself must have been its exemplar. That said,
the text transmitted in B99C is remarkably close and must have been based
on a Nepalese manuscript very similar to N82K . Overall we can conclude
that there is as yet no evidence for an independent Bengali recension of
the text.130

The Transmission in Kashmir

Ś67S , a manuscript in the collection of the Oriental Research Library in
Srinagar, is one of three known Śāradā manuscripts of the Śivadharma-
śāstra.131 It has many unique variants. Although it comes from the other
130
On the other hand, the extensive use that the Devīpurāṇa, by all accounts com-
posed in Bengal, has made of the Śivadharmottara would suggest its spread to Bengal
as well. See De Simini 2016b: 73–80.
131
The two other Śārada manuscripts known to me are: 1. ORL 913, Śivadharmacarita,
in the Oriental Research Library of Srinagar; and 2. BHU 7/ 3986, Nandikeśvarasaṃhitā
Śivadharmaśāstra, in the Benares Hindu University.

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Introduction 61

end of the subcontinent, it has a remarkably large number of shared read-

ings with the Southern manuscripts P32T and P72T .
The additions in Ś67S are as follows: two pādas after 6d; two pādas
after 18d; 16 pādas after 27d (partly shared with EN , P32T and P72T ); 30 pādas
after 32d (partly shared with N58K and EN ); two pādas after 36b; two pādas
after 76d; 20 pādas after 104d; six pādas after 108d; 16 pādas after 151f; two
pādas after 171b; four pādas after 191d (partly shared with N58K ); four pādas
after 192d (with P32T and P72T ); 18 pādas after 213d (only partly parallel in
content with N45C , B99C and EN ); six pādas after 235d; four pādas after 238d
(with N45C ); four pādas after 241d (shared with N58K , P32T and P72T ); two pādas
after 256d (partly shared with P32T and P72T ).
As can be observed from this list, Ś67S has a large number of unique
additions, indicating a separate line of transmission. Some additions are
shared with other manuscripts, in particular P32T and P72T . A few of them
are, however, also shared with N45C , N58K and EN . Its omissions display a
somewhat similar pattern: 14ab (with N77Ko , N45C and P72T ); 25cd; 32bc (with
N77Ko , N45C , N12K , P32T , P72T ); 48a–49d (with N45C , P32T , P72T ); 50c–52b; 57ab; 71a–72d;
80ab; 103ad (with N58K ); 142ab (with N77Ko , N12K , Ś67S , P32T , P72T ); 145cd; 154ad;
156ad (with P72T ); 158a–159b; 166cd; 172cd; 197ad (with P72T ); 210ab (with
N77Ko , P32T , P72T ); 220cd; 242ad (with N77Ko , P72T ); 244ef (with N45C ). In three cases
Ś67S reverses the order of the verses: 8cd after 6d; 35ab after 35d; 240ad
after 241d. The overall pattern suggests a contaminated transmission.132

The Transmission in Southern India

For the transmission of the text in the South, I have restricted myself to
two paper transcripts from Pondicherry: P32T and P72T .133 The text in both
manuscripts is in relatively good shape. The two manuscripts clearly
point to a Southern recension of the text. This is easily shown by compar-
ison of shared additions, omissions and revisions. The same is also con-
132
See also De Simini 2017: 525–527.
133
The study of the Southern manuscripts of the Śivadharma is still in its infancy and
the present observations must therefore be considered preliminary. Marco Frances-
chini (University of Bologna) is currently engaged in a study of the transmission of the
manuscripts of the Śivadharmaśāstra and Śivadharmottara in the South. In his presen-
tation, ‘The transmission of the Śivadharma in Tamil Nadu’, at the Śivadharma work-
shop at Leiden University (26–30 September 2016) he presented an overview of ca. 20
manuscripts (palm-leaf and paper) from South India. See also De Simini 2017: 516–520.

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62 Introduction

firmed by the readings of the Malayalam manuscript of the Śivadharma-

vivaraṇa, which shares several common features with P32T and P72T (see Ap-
pendix II).
The following shared additions are found in P32T and P72T : two pādas
after 2d; 12 respectively 14 pādas after 27d (partly shared with EN and Ś67S );
two pādas after 47e; two pādas after 47f; two pādas after 80b; two, re-
spectively four pādas after 84b; 12 pādas in P32T after 102d, respectively 14
pādas in P72T after 103d; two pādas after 123d; two pādas after 127d; two pā-
das after 149b; four pādas after 185d; four pādas after 192d (with N58K , Ś67S );
two pādas after 217d (with N77Ko , EN ); four pādas after 235d; four pādas after
241d (partly parallel with Ś67S ); four pādas after 256d (partly parallel with
Ś67S ). The readings in these additional passages show some variations, but
overall they clearly reflect the same recension of the text.
The shared omissions are as follows: 32bc (with N77Ko , N45C , N12K and Ś67S );
48a–49d (with N45C and Ś67S ); 112ad; 129ab; 142ab (with N77Ko , N12K and Ś67S );
156ad; 210ab (with N77Ko , Ś67S ). The following textual revisions are found
in both manuscripts: 41a–42d is placed after 44d (with N58K ); 120a–121d is
replaced by four pādas (compare N12K and Ś67S , but with different readings);
131c–132d is replaced by two pādas.
There can be little doubt about their common origin, but it is striking
to note that several of these additions and omissions are shared with the
Śāradā manuscript (Ś67S ), and sometimes supported by N77Ko .
Aside from shared readings, both manuscripts also have additions
and omissions of their own. In P32T the following additions occur: two pā-
das after 85d; two pādas after 96b; two pādas after 186d; two pādas after
230d; two pādas after 244f. The omissions in P32T are as follows: 15ad; 87a–
89d; 108ad; 133c–134b; 165ad; 194cd; 223cd. Two passages are replaced:
159c–161b follows after 162d and 229a–230d is found before 223a. P72T has
only one addition (six pādas after 159b) and the following omissions:
14ab (with N77Ko , N45C and Ś67S ); 22ad; 53cd; 59c–65b; 104ad; 148af; 197ad (with
Ś67S ); 228a–229b; 242ad (with Ś67S ). Finally, 20a–27d is placed after the ad-
ditional passage following 27d.
These unique features show that the readings of P32T and P72T do not
derive from one and the same exemplar, but already reflect a longer his-
tory of transmission. A similar conclusion is borne out by comparison of
the variations of readings on an individual level. P32T in particular shows

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Introduction 63

a number of unique additions and alterations of the text.134

Compared to the other manuscripts used, I have been less strict in
reporting the variants of P32T and P72T . Thus, I have refrained from report-
ing ante correctionem readings and also the many cases where P32T and P72T
apply final sandhi to the pāda boundaries (-aḥ for -o etc.).

The Critical Apparatus

The critical apparatus of the edition of the Śāntyadhyāya consists of three
layers. The bottom layer is a positive apparatus, showing first the quoted
portion of the reading adopted in the main text, followed by a lemma-
sign and the sources of the text that support the adopted reading, sepa-
rated by a comma, after which are given the variants and their attesta-
tions. The order of listing of the sources is as follows: N77Ko , N45C , N82K , N12K ,
N58K , Ś67S , P32T , P72T , EN . To save space and make the apparatus more accessi-
ble to the reader, sigma-signs have been used to indicate where different
manuscripts belonging to the same group share the same reading. The
layer above the bottom layer reports omissions and additions in individ-
ual sources of one or more pādas in comparison to the main text of the
edition. If there are different additional pādas, these are separated by a
bullet. The same layer also occasionally reports the loss of folios in indi-
vidual sources. The top layer is reserved for testimonia of the text. The
symbols and abbreviations used in the apparatus are given below.

Symbols and Abbreviations in the Apparatus

Σ Reading in all sources, with only one or two variants.

KΣ Reading in all Kathmandu manuscripts.

NΣ Reading in all Nepalese manuscripts.

PΣ Reading in both Pondicherry transcripts.

⊔ Indicates a gap left by the scribe (if the gap is large a number is
used to indicate number of syllables; e.g. ⊔[-4-]⊔).
134
As mentioned above (n. 111 on p. 52), the readings of P32T are remarkably close to
the text of the Śivadharmaśāstra published in Jugnu & Sharma 2014.

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64 Introduction

– En-dashes indicate a lost or illegible syllable in the manuscript.

( ) Parentheses enclose syllables that are poorly legible in the

manuscript.

+ + Plus-signs enclose syllables that have been added in the

manuscript.

< > Angular brackets enclose syllables that have been deleted in the
manuscript.

• A bullet is used to separate lemmas within the same pāda.

conj. conjecture em. emendation

ac before correction pc after correction
om. omit(s) i.m. in the margin
unmetr. unmetrical hypermetr. hypermetrical

For the sigla see pp. 52 above.

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The Śāntyadhyāya

[Introduction]

nandikeśvara uvāca|

ataḥ param idaṃ guhyaṃ rudrodgītaṃ mahodayam|

mahāvighnapraśamanaṃ mahāśāntikaraṃ śubham|| 1||

akālamṛtyuśamanaṃ sarvavyādhinivāraṇam|
paracakrapramathanaṃ sadāvijayavardhanam|| 2||

1–2 Cf. BhavP 1.175.14–15 : sarvapāpaharaṃ puṇyaṃ mahāvighnavināśanam| mahoda-

yaṃ śāntikaraṃ lakṣahomavidhismṛtam|| apamṛtyuharaṃ vīra sarvavyādhiharaṃ pa-
ram| paracakrapramathanaṃ sadāvijayavardhanam||

2d After this P32T adds two pādas : stambhanaṃ parasainyasya ripusādakaraṃ sadā| •
P72T adds : stambhanaṃ ripusainyasyāpy aprasādakaraṃ sadā|

1 nandikeśvara uvāca ] N82K N12K EN B99C , nandike – – – – – N77Ko , om. N45C , oṃ namaḥ śi-
vāya| nandikeśvara uvāca N58K , śrīnandikeśvaraḥ P32T PTpc S Tac
72 , śrīnandikeśvara uvāca Ś67 P72
Ko K K C S T C K N
1a rudrodgītaṃ ] N77 N82 N12 B99 Ś67 P72 , rudrodgīta° N45 N58 , rudrādgītaḥ E , śivodgī-
ṇaṃ P32T 1c °vighna° ] Σ, °vighnaḥ N77Ko • °praśamanaṃ ] Σ, °praṣamanaṃ N82K 1d
mahā° ] Σ, sarva° Ś67S 2a akālamṛtyuśamanaṃ ] N77Ko N82K N58K EN Ś67S P72T , ākālamityu-
praśamanaṃ N45C (unmetr.), akālamṛtyusamanaṃ B99C , akālamṛtyumathanaṃ N12K P32T
2b °nivāraṇam ] Σ, °vināśanam Ś67S 2c para° ] Σ, prara° N77Ko , vara° B99C • °cakrapra-
mathanaṃ ] N77Ko KΣ B99C P32T , °cakraprathamana N45C , °cakraprathamanaṃ EN , °duḥ-
khapraśamanam Ś67S , °cakrapraśamanam P72T 2d sadāvijaya° ] N77Ko N45C N12K N58K Ś67S PΣ ,
sarvavijaya° N82K , sarvvaṃ vijaya° B99C , sarvadā jaya° EN

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66 The Śāntyadhyāya

sarvadevagrahānīkaṃ samabhīṣṭaphalapradam|
sarvaśāntyadhikārākhyaṃ dharmaṃ vakṣyāmi śāśvatam|| 3||

[Maheśvara]

śaśāṅkārdhadharas tryakṣo nāgayajñopavītakaḥ|

caturmukhaś caturbāhuḥ sitabhasmāvaguṇṭhitaḥ|| 4||

varo vareṇyo varado devadevo maheśvaraḥ|

trailokyanamitaḥ śrīmān śāntim āśu karotu me|| 5||

4–5 Cf. BhavP 1.176.6–8 : śaśikundendusaṃkāśo viśrutābharaṇair iha| caturbhujo ma-

hātejāḥ puṣpārdhakṛtaśekharaḥ|| caturmukho bhasmadharaḥ smaśānanilayaḥ sadā|
gotrārir viśvanilayas tathā ca kratudūṣaṇaḥ|| varo vareṇyo varado devadevo maheśva-
raḥ| ādityadehasaṃbhūtaḥ sa te śāntiṃ karotu vai||

3a °grahānīkam ] Σ, °grahānīka° P72T , °grahāṇāṃ ca Ś67S 3b samabhīṣṭaphala-

pradaṃ ] KΣ EN B99C , samabhīṣṭḥamaśoṣakam N77Ko , satabhīṣṭhamasāsakam N45C , sama-
bhīṣṭāvataṃsakam Ś67S , sarvābhīṣṭāvabhāsakam P32T , samabhīṣṭāvabhāsakam P72T 3c
sarvaśāntya° ] N82Kpc N58K EN Ś67S PΣ , sarvaśāṃtyā° N77Ko , sarvvaśāntyā° B99C , sarvaśantya°
N82Kac , sarvaśāntyā° N12K , sarvāḥ śāntyā° N45C 3d dharmaṃ ] Σ, dharma N45C , dha-
rmma B99 • śāśvataṃ ] K E B99 Ś67 P32 , – – – N77Ko , tattvataḥ N45C P72T 4b tryakṣo ] Σ,
C Σ N C S T

trā<khyo>kṣo B99C • °pavītakaḥ ] N82K N58K EN B99C , °pavītadhṛk N77Ko , °pravītuka N45C , °pa-
vītabhṛt N12K , °pavītadhṛt Ś67S , °pavītavān PΣ 4c caturmukhaś ] Σ, caturmmukha°
N77Ko N45C , caturmukha° N58K , caturmmukhyaś B99Cac • caturbāhuḥ ] Σ, caturbāhu N77Ko EN
4d °guṇṭhitaḥ ] Σ, °kuṇṭitaḥ P72T 5a vareṇyo ] Σ, varetyaṃ N45C 5b maheśvaraḥ ]
Σ, maheśvaram N45C 5c trailokyanamitaḥ ] N77Ko KΣ B99C PΣ , trailokanamitaḥ N45C , trai-
lokyanāthitaḥ Ś67S , trailokye namitaḥ EN

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The Śāntyadhyāya 67

[Umā]

sarvāvayavapūrṇena gātreṇa tanumadhyamā|

pītaśyāmātisaumyena snigdhavarṇena śobhanā|| 6||

lalāṭatilakopetā candrarekhārdhadhāriṇī|
citrāmbaradharā devī sarvābharaṇabhūṣitā|| 7||

varastrīmayarūpeṇa śobhāguṇamahāspadā|
bhāvanāmātrasaṃtuṣṭā umā devī varapradā|| 8||

sākṣād āgatya rūpeṇa śāntenāmitatejasā|

śāntiṃ karotu me prītā bhaktānāṃ bhaktivatsalā|| 9||

6–9 Cf. BhavP 1.177.22–25 : sarvāvayavamukhyena gātreṇa ca sumadhyamā| pītaśyāmā-

tisaumyena snigdhavarṇena śobhanā|| lalāṭatilakopetā candrarekhārdhadhāriṇī| citrā-
mbaradharā devī sarvābharaṇabhūṣitā|| varā strīmayarūpāṇāṃ śobhāguṇasusampadā|
bhāvanāmātrasaṃtuṣṭā umā devī varapradā|| sākṣād āgatya rūpeṇa śāntenāmitatejasā|
śāntiṃ karotu te prītā ādityārādhane ratā||

8cd Ś67S has these two pādas after 6cd 9b–10d Instead of these seven pādas N45C has
sarvaktraśikhivāhanaḥ (sic !)

6a °pūrṇena ] N45C KΣ EN B99C , °mukhyeṇa N77Ko , °mukhyena Ś67S PΣ 6b tanu° ] Σ, tu

N77Ko (unmetr.) 6c °śyāmātisaumyena ] Σ, °śyāmyādisaumyena B99C , °śyāmena de-
hena Ś67S 6d snigdhavarṇena śobhanā ] N45C N82K N12K N58Kpc EN B99C , sni(gdha)varṇṇena
śobhitā N77 , snigdhavarṇe+na+ śobhanā N58K , snigdhavarṇena sarvadā Ś67S , śivarūpeṇa
Ko

sevitaḥ P32T , śivarūpeṇa śobhitā P72T 7a lalāṭa° ] Σ, – – – N77Ko , lalāṭe EN 7b candrare-

khā° ] Σ, citralekhā° N77Ko Ś67S , candralekhā° P32T 7c citrāmbara° ] KΣ B99C Ś67S , divyā-
mbara° N77Ko PΣ , cintrambara° N45C , citrambara° EN 8a °mayarūpeṇa ] KΣ EN B99C Ś67S ,
sarvarūpāṇāṃ N77Ko N45C , sarvanārīṇāṃ PΣ 8b śobhā° ] Σ, sabhau Ś67S , saubhā N45C •
°mahāspadā ] Σ, °mahaspadā B99Cac , °mahāspadam P32T 8d umā devī ] Σ, devy u-
māśu Ś67S , umā devi EN 9a sākṣād ] Σ, sākhyād N45C • āgatya ] Σ, āgamya P32T 9c
prītā ] N77Ko KΣ EN B99C PΣ , bhaktyā Ś67S 9d bhakti° ] N77Ko N12K N58K B99C , vakti° N82K , bha-
kta° EN Ś67S PΣ

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68 The Śāntyadhyāya

[Kārttikeya]

padmarāgadyutiḥ saumyo raktamālyānulepanaḥ|

abālo bālarūpeṇa ṣaḍvaktraḥ śikhivāhanaḥ|| 10||

pūrṇenduvadanaḥ saumyas triśikhaḥ śaktisaṃyutaḥ|

kṛttikomāgnirudrāṅgasamudbhūtaḥ surārcitaḥ|| 11||

kārttikeyo mahātejā varadānaikatatparaḥ|

śāntiṃ karotu me nityaṃ balaṃ saukhyaṃ ca me sadā|| 12||

[Nandīśa]

śvetavastraparīdhānas tryakṣaḥ kanakasuprabhaḥ|

śūlapāṇir mahāprājño nandīśaḥ śivabhāvitaḥ|| 13||

10–12 Cf. BhavP 1.178.1–3ab : abalo bālarūpeṇa khaṭvāṅgaśikhivāhanaḥ| pūrveṇa vada-

naḥ śrīmāṃs triśikhaḥ śaktisaṃyutaḥ|| kṛttikāyāś ca rudrasya cāṅgodbhūtaḥ surārci-
taḥ| kārttikeyo mahātejā ādityavaradarpitaḥ| śāntiṃ karotu te nityaṃ balaṃ saukhyaṃ
ca tejasā|| ātreyī balavān deva ārogyaṃ ca khagādhipa| 13–14 Cf. BhavP 1.178.3cd–5ab :
śvetavastraparīdhānas tryakṣaḥ kanakasuprabhaḥ|| śūlahasto mahāprājño nandīśo ra-
vibhāvitaḥ| śāntiṃ karotu te śānto dharme ca matim uttamām|| dharmetarāv ubhau
nityam acalaḥ saṃprayacchatu|

13b After this N58K adds two pādas : rudrabhakto mahāyogī rudraikāhimānasaḥ (sic,
unmetr.)

10a °rāgadyutiḥ ] KΣ EN B99C Ś67S PΣ , °rāga – – N77Ko 10b °mālyā° ] N82K N12K EN B99C Ś67S PΣ ,
°mālā° N77Ko 10d ṣaḍvaktraḥ ] N12K N58K EN B99C Ś67S P72T , ṣaṭaktra° N77Ko , ṣaḍvaktra N82K , ṣa-
ṇmukhaḥ P32T • °vāhanaḥ ] KΣ B99C Ś67S PΣ , °vāhana EN 11a saumyas ] Σ, saumyās N77Ko ,
saumya N45C , śrīmān N58K , śrīmāṃs Ś67S 11b triśikhaḥ ] N45C KΣ EN B99C Ś67S , tṛśikhaṃ N77Ko ,
triśikhā° P32T , triśivā° P72T 11c kṛttikomāgni° ] Σ, kṛttikomagni° N45C • °rudrāṅga° ] Σ,
°rudrāṃśa° EN 11d °samudbhūtaḥ ] N45C N12K N58K EN B99C Ś67S P72T , °samudbhūta N77Ko , °su-
mudbhūtaḥ N82K , °gaṃgodbhūtaḥ P32T • surārcitaḥ ] Σ, surārccikaḥ EN , surānvitaḥ N45C
12a °tejā ] Σ, °tejo N45C EN 12b varadānaika° ] Σ, varadāneka° N82K • °tatparaḥ ] Σ,
°tatparam N45C 12c śāntiṃ ] Σ, śānti N77Ko N45C • me nityaṃ ] N77Ko N82K EN B99C PΣ , me
prītā N58 , satataṃ N45C N12K Ś67S 12d balaṃ ] Σ, bala° N77Ko N45C • me sadā ] Σ, sarvadā
K

P32T 13a °parīdhānas ] Σ, °parīdhāna N77Ko , °parīdhānās N45C 13b tryakṣaḥ ] Σ, tya-
kṣaḥ N77Ko , tryākṣyāḥ N45C • kanaka° ] Σ, kanakaḥ N12K (unmetr.) • °suprabhaḥ N82K EN B99C ,
°saprabhaḥ N12K N58K Ś67S PΣ , °prabhāḥ N77Ko (unmetr.), °saprabham N45C 13c °pāṇir ] Σ,
°pāṇi N77Ko N45C N58K EN • °prājño ] Σ, °prajñā N45C N12K 13d nandīśaḥ ] Σ, nandīśa N45C ,
nadīśa N58K • °bhāvitaḥ ] Σ, °bhāvitāḥ N45C

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The Śāntyadhyāya 69

śivārcanaparo nityaṃ śivadhyānaikatatparaḥ|

śāntiṃ karotu me śānto dharme ca matim uttamām|| 14||

[Vināyaka]

mahodaro mahākāyaḥ snigdhāñjanacayacchaviḥ|

ekadaṃṣṭrotkaṭo devo gajavaktro mahābalaḥ|| 15||

nāgayajñopavītī ca nāgābharaṇabhūṣitaḥ|
sarvārthasaṃpadādhāro gaṇādhyakṣo varapradaḥ|| 16||

rudrasya tanayo devo nāyako ’tha vināyakaḥ|

karotu me mahāśāntiṃ karmasiddhiṃ ca me sadā|| 17||

15–17 Cf. BhavP 1.178.5cd–7 : mahodaro mahākāyaḥ snigdhāñjanasamaprabhaḥ|| eka-

daṃṣṭrotkaṭo devo gajavaktro mahābalaḥ| nāgayajñopavītena nānābharaṇabhūṣitaḥ||
sarvārthasaṃpadoddhāro gaṇādhyakṣo varapradaḥ| bhīmasya tanayo devo nāyako ’tha
vināyakaḥ| karotu te mahāśāntiṃ bhāskarārcanatatparaḥ||

14ab Omitted in N77Ko N45C Ś67S P72T 15a-d Omitted in P32T

14ab ] N82K N12K EN B99C , śivadhyānaikaparamaḥ śivabhaktiparāyaṇaḥ P32T 14c śā-

ntiṃ ] Σ, śānti N77Ko N45C • śānto ] Σ, śānta N77Ko , nityaṃ Ś67S 14d uttamām ]
N82Kpc N12K N58K B99C Ś67S PΣ , uttamaṃ N77Ko N45C N82Kac EN 15a °kāyaḥ ] KΣ EN B99C Ś67S P72T , °kāya
N77Ko N45C 15b snigdhāñjana° ] N77Ko KΣ EN B99C Ś67S P72T , snigdhañjana° N45C • °cayaccha-
viḥ ] N82 E B99 , °samadyuti N77Ko , °cayacchati N45C , °ca+ya+cchiviḥ N12K , °cayadyutiḥ
K N C

N58K , °nibhaḥ śivaḥ Ś67S , °samadyutiḥ P72T 15d °vaktro N45C KΣ EN B99C Ś67S P72T , °vaktrā N77Ko •
°balaḥ ] N77Ko KΣ EN B99C Ś67S P72T , °balaṃ N45C 16a nāga° ] Σ, bhāga° N77Ko • °yajñopavītī
ca ] N77Ko N45C N82K N58K B99C Ś67S P32T , °yajñopavītena N12K P72T , °yajñopavīti ca EN 16b nāgā-
bharaṇa° ] Σ, nānābharaṇa° EN • °bhūṣitaḥ ] Σ, °bhūsitāḥ N45C 16c °saṃpadā° ]
Σ, °sampradā° N45C 16d gaṇādhyakṣo ] Σ, gaṇādākṣo N45C • °pradaḥ ] Σ, °pradāḥ
N77Ko , °padāḥ N45C 17b nāyako ’tha ] Σ, nāyakeśa° N58K • vināyakaḥ ] Σ, vināyakam
N45C 17d karma° ] Σ, mahā° P72T • me sadā ] N77Ko N82K N58K B99C , sarvadā N45C N12K EN Ś67S PΣ

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70 The Śāntyadhyāya

[Mahākāla]

indranīlanibhas tryakṣo dīptaśūlāyudhodyataḥ|

raktāmbaradharaḥ śrīmān kṛṣṇāṅgo nāgabhūṣaṇaḥ|| 18||

pāpāpanodam atulam alakṣmīmalanāśanam|

karotu me mahāśāntiṃ mahākālo mahābalaḥ|| 19||

[Ambikā]

pītavastraparīdhānā kanyārūpā svalaṅkṛtā|

gaṇamātāmbikā tryakṣā puṇyā gaurī sureśvarī| 20||

18–19 Cf. BhavP 1.178.8–9 : indranīlanibhas tryakṣo dīptaśūlāyudhodyataḥ| raktāmbara-

dharaḥ śrīmān kṛṣṇāṅgo nāgabhūṣaṇaḥ|| pāpāpanodam atulam alakṣyo malanāśanaḥ|
karotu te mahāśāntiṃ prītaḥ prītena cetasā|| 20–21 Cf. BhavP 1.178.10–11 : varāmbara-
dharā kanyā nānālaṃkārabhūṣitā| tridaśānāṃ ca jananī puṇyā lokanamaskṛtā|| sarva-
siddhikarā devī prasādaparamāspadā| śāntiṃ karotu te mātā bhuvanasya khagādhipa||

18d After this Ś67S adds two pādas : mahākāyo mahātejā mahābalapararūpaḥ (sic,
unmetr.) 20a–27d P72T has these verses after the additional passage quoted in the
apparatus to 27d

18a indra° ] Σ, mandra° P72T • °nibhas ] Σ, °nibhās N45C • tryakṣo ] Σ, tryākṣo N45C
18b dīpta° ] Σ, dīptaṃ N45C • °śūlāyudhodyataḥ ] N82Kpc N12K N58K EN B99C Ś67S PΣ , °śūlodya-
tāyudhaḥ N77Ko , °śūlāyuṇyadyatā N45C , °śūlāyudhādyataḥ N82Kac 18c raktāmbaradha-
raḥ śrīmān ] N82K N12K EN Ś67S PΣ , raktāvaradharaḥ śrīmāṃ N77Ko , raktāmbaraḥ śrī N45C (u-
nmetr.), raktāmbaradharaśrīmān N58K , vākṣāṃvaradhavaḥ śrīmān B99C 18d kṛṣṇāṅgo
nāga° ] Σ, kṛṣṇāgo nāga° N77Ko N58K , kṛṣṇāṅgoraga° P72T • °bhūṣaṇaḥ ] Σ, °bhūṣitāṃ N45C ,
°bhūṣitaḥ Ś67S 19a °nodam atulam ] Σ, °nodanamalam EN 19b °malanāśanam ]
N45C KΣ EN B99C P72T , °malanāśakaḥ N77Ko , °nāśanaṃ param Ś67S , °malanāśanaḥ P32T 19c °śā-
ntiṃ ] Σ, °śānti N45C , °kālaḥ P32T 19d mahākālo mahābalaḥ ] N77Ko KΣ EN B99C P72T , pīta-
pītena cetasā N45C , prītaḥ prītena cetasā Ś67S , prītiṃ prīteṇa cetasā P32T 20a pīta° ] Σ,
prīta° N45C • °parīdhānā Σ, °parīdhāna N77Ko N82Kac 20b kanyā° ] Σ, kanya° N77Ko • svala-
ṅkṛtā ] N77Ko N82K N12K EN B99C Ś67S P32T , stvalaṃkṛtā N45C , tvalaṅkṛtā N58K , hyalaṃkṛtā P72T 20c
gaṇamātāmbikā ] Σ, gaṇamambikās N45C (unmetr.), gaṇamātāmbika N12K 20d puṇyā
gaurī sureśvarī ] N82K N58K B99C Ś67S P32T , śāntigaurīśvareṣvarī N77Ko , śāntā gaurīśvareśvarī N45C ,
puṇyā gaurīśvareśvarī N12K EN , puṇyā gaurī maheśvarī P72T

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The Śāntyadhyāya 71

sarvasiddhikarī devī prasādaparamā parā|

śāntiṃ karotu me mātā siddhiṃ cāśu prayacchatu|| 21||

[Mahāmahiṣamardanī]

snigdhaśyāmena varṇena mahāmahiṣamardanī|

dhanucakrapraharaṇā khaḍgapaṭṭisadhāriṇī|| 22||

ātarjanodyatakarā sarvopadravanāśanī|
sarvamaṅgalamātā me śivam ācaratu dhruvam|| 23||

22–23 Cf. BhavP 1.178.12–13 : snigdhaśyāmena varṇena mahāmahiṣamardanī| dhanuśca-

krapraharaṇā khaḍgapaṭṭiśadhāriṇī|| ātarjany āyatakarā sarvopadravanāśinī| śāntiṃ
karotu te durgā bhavānī ca śivā tathā||

22a–23d Omitted in P72T

21a °karī ] Σ, °pradā P32T , °karā P72T 21b prasāda° ] Σ, prasādā° N45C • parā ]
N77 N45 N82 E B99 Ś67 P72 , padā N12 , sadā N58 , śivā P32T 21c śāntiṃ ] Σ, śānti N77Ko N45C •
Ko C K N C S T K K

mātā ] Σ, prītā N58K P32T 21d siddhiṃ cāśu ] N82K N12K B99C Ś67S , siddhi cāśu N77Ko , siddhiṃ
cāstu N45C , siddhiś cānu° EN , siddhim āśu N58K PΣ 22a varṇena ] N77Ko KΣ EN B99C Ś67S P32T ,
varṇṇenā N45C 22b °mardanī ] N77Ko KΣ B99C P32T , °varddhanī N45C , °marddanaṃ EN ,
°mardinī Ś67 22c dhanucakra° ] N77Ko N45C N82K , dhanuścakra° N12K N58K EN B99C Ś67S P32T , •
S

°praharaṇā ] N45C N82K N12K EN B99C P32T , °praharaṇī N58K Ś67S 22d khaḍgapaṭṭisadhāriṇī ]
N77Ko N82Kpc N12K EN B99C Ś67S , khaḍgapaṭṭisadhāraṇī N45C N82Kac N58K , śaṃkhayaṣṭyasidhāriṇī P32T
23a ātarjanodyata° ] N77Ko N45C N58K P32T , ātarjany udyata° N82K EN B99C , ātarjjanyuta° N12K
(unmetr.), ātarjanyudita° Ś67S (unmetr.) 23b °nāśanī ] NΣ EN B99C , °nāśinī Ś67S P32T
23c °mātā ] N45 N82 N12 E B99 Ś67 P32 , °matā N77Ko (unmetr.) 23d ācaratu dhruvam ]
C K K N C S T

N82K EN B99C Ś67S P32T , āśu prayacchatu N77Ko N45C , āvahatu dhruvam N12K N58K

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72 The Śāntyadhyāya

[Bhṛṅgiriṭi]

nirmāṃsena śarīreṇa snāyvasthisunibandhanaḥ|

atisūkṣmo ’tivikrāntas tryakṣo bhṛṅgiriṭir mahān|| 24||

rudrātmajo mahāvīro rudraikāhitamānasaḥ|

so ’pi me śāntabhāvena śāntim āśu prayacchatu|| 25||

[Caṇḍeśvara]

pracaṇḍagaṇasainyeśo mahāṭaṅkākṣadhārakaḥ|
akṣamālārpitakaras tryakṣaś caṇḍeśvaro varaḥ|| 26||

24–25 Cf. BhavP 1.178.14 : atisūkṣmo hy atikrodhas tryakṣo bhṛṅgiriṭir mahān|

sūryātmako mahāvīraḥ sūryaikagatamānasaḥ| sūryabhaktikaro nityaṃ śivaṃ te
saṃprayacchatu|| 26–27 Cf. BhavP 1.178.15–16 : pracaṃḍagaṇasainyeśo mahāghaṇṭā-
kṣadhārakaḥ| akṣamālārpitakaraś cākṣacaṇḍeśvaro varaḥ|| caṇḍapāpaharo nityaṃ bra-
hmahatyāvināśanaḥ| śāntiṃ karotu te nityam ādityārādhane rataḥ| karoti ca mahāyogī
kalyāṇānāṃ paramparām||

25cd Omitted in Ś67S

24a nirmāṃsena ] Σ, nirmāsena N77Ko N58K 24b snāyvasthisunibandhanaḥ ]

N82K EN B99C PΣ , snāyusthisunibandhanāḥ N77Ko , snāyvasthisvanibandhanaḥ N45C , snāyva-
sthibhṛṅganidhvaniḥ N12K , snāvyasthiṣunibaṃdhanaḥ N58K , snāyvaskṛsunibandhanaḥ
Ś67S 24c atisūkṣmo ] Σ, atisūkṣme N77Ko • ’tivikrāntas ] N45C KΣ B99C EN P32T , ’tivikrā-
nta N77 , tiraktāṅgas Ś67S , tyatikrāntaḥ P72T
Ko
24d tryakṣo ] N12K N58K EN B99C Ś67S P32T , tryā-
kṣo N45 , tyakṣo N77 N82 • bhṛṅgiriṭir ] K E B99 P , bhṛṅgiriṭi N77Ko , bhiṅgiriṭir N45C ,
C Ko K Σ N Cpc Σ

bhṛṅgi<ṭi>riṭir B99C , bhṛṅgagiṭī Ś67S 25a rudrātmajo ] Σ, rudrātmaja N45C • mahāvīro ]

Σ, mahāvīryo N12K , rudrabhakto P32T 25b rudraikāhita° ] N82K N58K EN B99C , rudraikagata°
N77Ko N45C N12K Ś67S PΣ 25c me śānta° ] KΣ EN B99C , me śānti° N77Ko N45C , śāntātma° PΣ 25d
śāntim āśu ] N45C KΣ EN B99C PΣ , śātiñcāśu N77Ko 26a °sainyeśo ] Σ, °sainyastho P32T ,
°sainyena P72T 26b °ṭaṅkākṣadhārakaḥ ] Σ, °ṭaṃkṣadhārakaṃ N45C (unmetr.) 26c
°mālārpita° ] Σ, °mālādhṛta° P72T • °karas ] Σ, °kara N45C EN 26d tryakṣaś caṇḍe-
śvaro varaḥ ] KΣ EN B99C , tyakṣacaṇḍośvaro varam N45C , tyakṣacaṇḍeśvareśvaraḥ N77Ko ,
trya(kṣa)ścaṇḍeśvaro gaṇaḥ Ś67S , tryakṣaścaṇḍeśvaraḥ prabhuḥ PΣ

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The Śāntyadhyāya 73

caṇḍapāpāpaharaṇo brahmahatyādiśodhanaḥ|
karotu me mahāyogī kalyāṇānāṃ paramparām|| 27||

[Brahmā]

padmāsanaḥ padmanibhaś caturvadanapaṅkajaḥ|

kamaṇḍaludharaḥ śrīmān devagandharvapūjitaḥ|| 28||

28–29 Cf. BhavP 1.176.1–2 : padmāsanaḥ padmavarṇaḥ padmapatranibhekṣaṇaḥ| ka-

maṇḍaludharaḥ śrīmān devagandharvapūjitaḥ|| caturmukho devapatiḥ sūryārcanapa-
raḥ sadā| surajyeṣṭho mahātejāḥ sarvalokaprajāpatiḥ| brahmaśabdena divyena brahmā
śāntiṃ karotu te||

27d After this EN adds 12 pādas : śaṅkhakundendutulyābhaḥ kaṇṭhe marakataprabhaḥ|

akṣamālī śivāgrasthaḥ svasaṃjñena vyavasthitaḥ| caturmukhaś catuḥpādas trinetraḥ
sarvadojjvalaḥ| kṣitipatir vṛṣo devo dharmo dharmatamottamaḥ| īśaṃ vahati pṛṣṭhena
tasmād dharmo jagatprabhuḥ| vṛṣo vṛṣavaraḥ śrīmān karotu mama śāntikam| • Ś67S
adds 16 pādas : ghaṇṭātaṅkārasaṃyukto ghaṇṭānādo mahāpriyaḥ| paraśvasigadāhasta
śūlāṅgaś ca dhanurdharaḥ| rudraśaktidharopetaḥ sarvavyādhiharo haraḥ| ghaṇṭākarṇo
gaṇaḥ śrīmān karotu mama śāntikam| śaṅkhakundendutulyābhaḥ kaṇṭhe raktapra-
bhaḥ śubhaḥ| kṛṣṇaḥ samukuṭaḥ śrīmān svayaṃ viṣṇur vyavasthitaḥ| caturmukhaś ca-
turbāhuḥ pṛthuvakṣāḥ kṣitīśvaraḥ| śāntiṃ karotu me nityaṃ kalyāṇaṃ ca prayacchatu|
• P32T adds 12 pādas : śaṃkhakundendutulyābhaḥ kaṇṭhe marakataprabhaḥ| akṣamālā-
śirogras tu svayaṃ jñāne vyavasthitaḥ| caturmukhaś catuṣpādaḥ triṇetraḥ sarvadojva-
laḥ| kṣiteḥ patir varayo devaḥ sarvadharmottamottamaḥ| īśaṃ vahati pṛṣṭhena tasmād
dharmo jagatprabhuḥ| vṛṣo vṛṣapatiḥ śrīmān karotu mama śāntikam| • P72T adds 14 pā-
das (following from 19f !) : śaṅkhakundenduvarābhaḥ kaṇṭhe marakataprabhaḥ| akṣa-
mālādharograś ca svayaṃ viṣṇur iva sthitaḥ| caturmukhaś caturbāhuḥ triṇetraḥ sata-
tojvalaḥ| kṣityāḥ patir vṛṣo dharmaḥ sarvadharmottamottamaḥ| īśaṃ vahati pṛṣṭhena
tasmād dharmo jagatpatiḥ| vṛṣo vṛṣadharaḥ śrīmān karotu mama śāntikam| sarvajñas
sarvasadṛśaḥ sarvagaḥ śīrṣajaḥ prabhuḥ| śamanaś śatrusainyānāṃ śāstā śāntiṃ karotu
me|

27a caṇḍapāpāpaharaṇo ] N82Kpc N58K EN PΣ , caṇḍapāpāpataraṇe N77Ko , caṇḍapāpāpahā-

raṇaṃ N45C , caṇḍapāpāpaharaṇe N82Kac , caṇḍapāpāpraharaṇo N12K B99C , prayacchanpāpa-
haraṇam Ś67S 27b °hatyādiśodhanaḥ ] KΣ EN B99C P32T , °hatyādiśodhakam N77Ko , °tyādi-
śodhanam N45C (unmetr.), °hatyādiśodhanam Ś67S , °hatyādiśodhakaḥ P72T 27c °yogī ]
Σ, °śāntiṃ Ś67S 27d kalyāṇānāṃ paramparām ] N82Kpc N12K EN B99C Ś67S , kalyāṇanparama-
mpadam N45C , kalyaṇānāṃ paraṃparāṃ N82Kac , kalyānām paramaṃ śubham N58K , nityaṃ
kalyāṇavardhanam P32T , kalyāṇaṃ paramaṃ śubham N77Ko P72T 28a padmāsanaḥ pa-
dmanibhaś ] Σ, padmāsanapadmanibhaś N12Kac (unmetr.), padmāsano mahāpadmaś
Ś67S 28b caturvadana° Σ, caturvvedena B99C • °paṅkajaḥ ] Σ, °paṅkaja N45C 28c °dha-
raḥ ] Σ, °dhara N77Ko N58K , °dharāṃ N45C 28d deva° ] Σ, siddha° P72T

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74 The Śāntyadhyāya

śivadhyānaikaparamaḥ śivasadbhāvabhāvitaḥ|
brahmaśabdena divyena brahmā śāntiṃ karotu me|| 29||

[Viṣṇu]

tārkṣyāsanaś caturbāhuḥ śaṅkhacakragadādharaḥ|

śyāmaḥ pītāmbaradharo mahābalaparākramaḥ|| 30||

yajñadehottamo devo mādhavo madhusūdanaḥ|

śivaprasādasampannaḥ śivadhyānaparāyaṇaḥ|| 31||

30–32 Cf. BhavP 1.176.3–5 : pītāmbaradharo deva ātreyīdayitaḥ sadā| śaṅkhacakragadā-

pāṇiḥ śyāmavarṇaś caturbhujaḥ|| yajñadehaḥ kramo deva ātreyīdayitaḥ sadā| śaṅkha-
cakragadāpāṇir mādhavo madhusūdanaḥ|| sūryabhaktānvito nityaṃ vigatir vigatatra-
yaḥ| sūryadhyānaparo nityaṃ viṣṇuḥ śāntiṃ karotu te||

29a śiva° ] Σ, śive EN • °paramaḥ ] N45C N82K N12K EN B99C , °manasa N77Ko , °manasaḥ N58K ,
°nirataḥ Ś67S PΣ 29b śivasadbhāvabhāvitaḥ ] N77Ko KΣ EN Ś67S P32T , śivaṃ sambhāvabhā-
vinaḥ N45C , śivavadbhāvabhāvitaḥ B99C , śivasadbhāvakovidaḥ P72T 29c divyena ] Σ,
davyena N45C 29d brahmā ] N82K B99C Ś67S PΣ , brahma N77Ko N12K N58K EN , brāhma° N45C • śā-
ntiṃ ] Σ, sānti N77Ko , śānti N45C 30a tārkṣyāsanaś ] NΣ PΣ , tārkṣāsanaś EN B99C , tārkṣyā-
rūḍhaś Ś67S • °bāhuḥ ] Σ, °bāhu N77Ko 30b °gadādharaḥ ] Σ, °gajādhara N45C 30c
śyāmaḥ ] Σ, śyāma° N77Ko • °radharo ] Σ, °rādhāro N45C 30d mahābalaparākramaḥ ]
KΣ EN B99C Ś67S , mahābalākramaḥ N77Ko (unmetr.), mahābalaparākramām N45C , vanamālā-
vibhūṣitaḥ PΣ 31a °dehottamo ] N77Ko KΣ EN B99C Ś67S , °devottamo N45C PΣ 31c °prasā-
dasampannaḥ ] Σ, °prasādasampanna N45C , °praṇāmaparamaḥ P32T 31d °dhyānapa-
rāyaṇaḥ ] Σ, °dhyānaikatatparaḥ P32T

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The Śāntyadhyāya 75

sarvapāpapramathanaḥ sarvāsuranikṛntakaḥ|
sarvadā śāntabhāvena viṣṇuḥ śāntiṃ karotu me|| 32||

32bc Omitted in N77Ko N45C N12K Ś67S PΣ 32d After this N58K adds 34 pādas : arhantaḥ śānta-
rūpī ca piñcikā(janva)pāṇinaḥ| digvāsā jatruvāsāś ca saumyacittaḥ samāhitaḥ| savṛtta-
locanaśāntaḥ śivadhyānaikacittakaḥ| śāntiṃ karotu me nityaṃmarhantaḥ śivabhāvi-
taḥ| jñānacī+va+rasampannā mahāmārapramarddakaḥ| vajradehaḥ surūpī ca tuṣitā-
yāḥ sureśvaraḥ| jitedriyasamāvastho varadābhayapāṇikaḥ| jñānadhyānarataḥ śāntaḥ
śivayogaikamānasaḥ| buddhaḥ svabhāvabuddhena śāntim āśu prayacchati| śaṃkha-
kuḍenduvarṇṇābhaḥ kaṇṭhe marakataprabhaḥ| tryakṣaś ca makuṭī śrīmān svayaṃ vi-
ṣṇur vyavasthitaḥ| caturyugaś catuṣpādaḥ pṛthuvatsaḥ kṣiteḥ patiḥ| vṛṣo hi bhagavān
dharmmaḥ sarvvadharmapurasthataḥ| īśam vahati pṛṣṭhena tasmād dharmo jagatpra-
bhuḥ| vṛṣo vṛṣavara śrīmān karotu mama śāntikam| naṃdā su+bha+drā surabhī suśīlā
sumanā tathā| gāva śivapure pañca sthitāḥ kurvvantu śāntikam| • EN adds 30 pādas :
ārhantaḥ śāntacetaṣkaviśvātman viśvayātitaḥ| digvāsā malapaṅkaś ca saumyacittasa-
māhitaḥ| samvartalocanaḥ śāntaḥ śivajñānaikacintakaḥ| śāntiṃ karotu me śāntaḥ śi-
vayogena bhāvitaḥ| jitendriyaḥ samādhisthaḥ pātracīvarabheṣitaḥ| varadābhayapāṇiś
ca jñānadhyānarataḥ sadā| yogadṛṣṭiḥ sadāyuktaḥ śivajñānena bhāvitaḥ| śāntiṃ karotu
me deva sarvasattvahite rataḥ| pītavarṇena dehena hāreṇa suvicitriṇā| sarvāṅgasundarī
devi vijayā jayakāriṇī| śivārcanaratā nityaṃ śivajāpyaparāyaṇā| dharitrī lokamātā ca ni-
tyaṃ rakṣāṅ karotu me| kṣīrodād utthito gāvo lokānāṃ hitakāmyayā| prīṇayanti sadā
devān viprāṃś caiva viśeṣataḥ| nityan tu devatātmānaḥ kurvantu mama śāntikam| •
Ś67S adds 30 pādas : arhan devaḥ śāntarūpī piñchakañcukapāṇikaḥ| digvāsāḥ kṛttivāsāś
ca saumyacittas samāhitaḥ| saṃvṛttalocanaḥ śāntaḥ śivajñānaikacintakaḥ| śāntiṃ ka-
rotu me śāntaḥ śivajñānaikatānvitaḥ| jitendriyaḥ samādhisthaḥ pātracīvarabhūṣitaḥ|
varadābhayapāṇiś ca jñānadhyānaratas sadā| yogadṛṣṭisamāyuktaḥ śivajñānaparāya-
ṇaḥ| śāntiṃ karotu me bauddhaḥ sarvasattvahite rataḥ| pītavarṇena dehena hāreṇa
suvicitritā| sarvāṅgasundarī devī jayā vijayakāṅkṣiṇī| śivārcanaratā nityaṃ śivapūjāpa-
rāyaṇā| dharitrī lokamātā ca nityaṃ rakṣāṃ karotu me| kṣīrodād utthitā gāvo lokānāṃ
hitakāmyayā| prīṇayanti sadā devān viprāś caiva viśeṣataḥ| nityaṃ ca devatātmānaḥ
kurvantu mama śāntikam|

32a sarvapāpapramathanaḥ ] N77Ko N58K , sarvapāpapramāthakaḥ N82K (unmetr.), sarva-

pāpapramasthāno N45C , sarvapāpapramathakaḥ B99C , sarvapāpapraśamakaḥ EN , sarva-
pāpapraśamano N12K Ś67S , śivārcanaparo nityaṃ P32T , śivārcanaparaḥ śrīmān P72T 32b
°kṛntakaḥ ] N82K B99C EN , °kṛtaktaḥ N58K (unmetr.) 32d viṣṇuḥ ] Σ, viṣṇu N12K N58K • śā-
ntiṃ ] Σ, śānti N45C N58K

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76 The Śāntyadhyāya

[Mātṛs]

[Brahmāṇī]

padmarāgaprabhā devī caturvadanapaṅkajā|

akṣamālārpitakarā kamaṇḍaludharā śubhā|| 33||

brahmāṇī saumyavadanā śivapūjāparāyaṇā|

śāntiṃ karotu me prītā brahmaśabdena sarvadā|| 34||

[Rudrāṇī]

himaśailanibhā devī mahāvṛṣabhavāhanī|

triśūlahastā varadā nāgābharaṇabhūṣitā|| 35||

caturbhujā caturvaktrā trinetrā pāpahāriṇī|

ārtiṃ haratu me prītā rudrāṇī nityam ujjvalā|| 36||

33–34 Cf. BhavP 1.177.1–2 : padmarāgaprabhā devī caturvadanapaṅkajā| akṣamālārpita-

karā kamaṇḍaludharā śubhā|| brahmāṇī saumyavadanā ādityārādhane ratā| śāntiṃ ka-
rotu suprītā āśīrvādaparā khaga|| 35–34 Cf. BhavP 1.177.3–4 : mahāśveteti vikhyātā ādi-
tyadayitā sadā| himakundendusadṛśā mahāvṛṣabhavāhinī|| triśūlahastāvaraṇā viśrutā-
bharaṇā satī| caturbhujā caturvaktrā trinetrā pāpanāśinī| vṛṣadhvajārcanaratā rudrāṇī
śāntidā bhavet||

35a-d Ś67S reverses the order of 35cd and 35ab 36b After this Ś67S adds two pādas :
rudraśaktir mahāvīrā rudrārcanaparāyaṇā|

33a °rāgaprabhā ] N77Ko KΣ EN B99C P32T , °rāgāprabhā N45C , °rāganibhā Ś67S P72T 33b devī ]
Σ, daivī N45C , devi EN • paṅkajā ] Σ, paṃkajāḥ N77Ko 34b °parāyaṇā ] Σ, °parāyaṇām
N45C 35a devī ] Σ, daivī N45C , devi EN 35b °vāhanī ] N45C KΣ , °vāhinī N77Ko P72T , °vāhanā
EN B99C Ś67Spc P32T , °nistvanā Ś67Sac 35d nāgā° ] Σ, nāga° N58K , sarvā° P32T • °bhūṣitā ] Σ,
°bhūṣitām N45C N12K 36b trinetrā ] Σ, tṛṇetrā N77Ko , tinetrā N45C 36c ārtiṃ haratu ]
N12K B99C PΣ , arttiharā tu N45C , arttiṃ haratu N82K , ārtti haratu N58K EN , śāntiṃ karotu N77Ko Ś67S
36d rudrāṇī nityam ujjvalā ] NΣ EN B99C , māheśī nityam ujjvalā Ś67S P72T , brahmaśabdena
sarvadā ⊔[-8-]⊔ īśvarī nityam ujvalā P32T

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The Śāntyadhyāya 77

[Kaumārī]

mayūravāhanī devī sindūrāruṇavigrahā|

śaktihastā mahārūpā sarvālaṅkārabhūṣitā|| 37||

rudrabhaktā mahāvīryā rudrārcanaratā sadā|

kaumārī varadā devī śāntim āśu dadātu me|| 38||

[Vaiṣṇavī]

śaṅkhacakragadāhastā śyāmā pītāmbarapriyā|

caturbhujā tārkṣyayānā vaiṣṇavī surapūjitā|| 39||

37–38 Cf. BhavP 1.177.5–6 : mayūravāhanā devī sindūrāruṇavigrahā| śaktihastā mahā-

kāyā sarvālaṅkārabhūṣitā|| sūryabhaktā mahāvīryā sūryārcanaratā sadā| kaumārī va-
radā devī śāntim āśu karotu te|| 39–40 Cf. BhavP 1.177.7–8 : gadācakradharā śyāmā
pītāmbaradharā khaga| caturbhujā hi sā devī vaiṣṇavī surapūjitā|| sūryārcanaparā ni-
tyaṃ sūryaikagatamānasā| śāntiṃ karotu te nityaṃ sarvāsuravimardinī||

37ab °vāhanī devī ] N77Ko N45C N82K N58K , °vāhanā devi EN , °vāhanā devī N12K B99C Ś67S PΣ 37c
°rūpā ] Σ, °vīryā P72T 37d sarvālaṅkāra° ] Σ, sarvābharaṇa° N77Ko P32T 38a °vīryā ] Σ,
°puṇyā P32T , °devī P72T 38c devī ] Σ, daivī N45C , devi EN 38d āśu dadātu ] N82K N58K EN ,
āśurddadātu N77Ko , āśu karotu N45C N12K EN B99C Ś67S PΣ 39a °gadā° ] Σ, °gajā° N45C 39c
tārkṣyayānā ] N12K Ś67S , tākṣyayānā N77Ko , tārkṣyāyanā N45C (unmetr.), tārkṣyāsanā N82K N58K
(unmetr.), tārkṣayānā EN B99C , tārkṣyavāhā P32T , tārkṣyagatā P72T 39d sura° ] Σ, śubha°
N12K

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78 The Śāntyadhyāya

śivārcanaratā nityaṃ śivaikāhitamānasā|

śāntiṃ karotu me nityaṃ sarvāsuravimardanī|| 40||

[Aindrī]

airāvatagajārūḍhā vajrahastā mahābalā|

netrāṇāṃ tu sahasreṇa bhūṣitā kanakaprabhā|| 41||

siddhagandharvanamitā sarvālaṅkārabhūṣitā|
aindrī devī sadākālaṃ śāntim āśu karotu me|| 42||

[Vārāhī]

varāhaghoṇā vikaṭā varāhavaravāhanī|

śyāmāvadātavipulā śaṅkhacakragadāyudhā|| 43||

41–42 Cf. BhavP 1.177.9–10 : airāvatagajārūḍhā vajrahastā mahābalā| sarvatralocanā

devī varṇataḥ karburāruṇā|| siddhagandharvanamitā sarvālaṃkārabhūṣitā| indrāṇī te
sadā devī śāntim āśu karotu vai|| 43–44 Cf. BhavP 1.177.11–12 : varāhaghoravikaṭā va-
rāhavaravāhinī| śyāmāvadātā yā devī śaṅkhacakragadādharā|| tejayantī tu nimiṣān pū-
jayantī sadā ravim| vārāhī varadā devī tava śāntiṃ karotu vai||

41a–42d N58K and PΣ has these eight pādas after 44

40a °ratā ] N77Ko N45C N12K N58K EN Ś67S PΣ , °parā N82K B99C • nityaṃ ] Σ, bhaktā P32T 40b śivai-
kāhita° ] N82K N58K EN B99C , rudraikagata° N77Ko N45C N12K Ś67S PΣ • °mānasā ] N82K N58K EN Ś67S PΣ ,
°mānasaḥ N45C 40c śāntiṃ ] Σ, śānti EN • nityaṃ ] Σ, prītā P32T 40d sarvāsu-
ravimardanī ] N77 K B99 , sarvāsuravimarddhaṇī N45C , sarvāsuravimardinī EN PΣ , sa-
Ko Σ C

rvadāsuramardinī Ś67S 41a airāvata° ] Σ, airāvaṇā° Ś67S • °gajārūḍhā ] Σ, °gajārū-

ḍhas N77 , °gajārūḍha E , °samārūḍha P72T 41b °balā ] Σ, °prabhā Ś67S 41c netrā-
Ko N

ṇāṃ ] Σ, netānan N45C 41d kanaka° ] Σ, kāñcana° P72T 42a siddha° ] Σ, siddhi°
N45C 42b sarvālaṅkāra° ] Σ, sarvābharaṇa° P32T 42c °kālaṃ ] KΣ EN Ś67S PΣ , °kāla
N77Ko N45C B99C 42d śāntim āśu ] N82K N12Kpc N58K EN B99C Ś67S PΣ , śāntiṃmāśu N77Ko , śāntiśasu
N45 , śāntimaśu N82Kac 43a varāhaghoṇā ] Σ, varāhaghorā N45C , vārāhaghoṇa° P72T 43b
C

varāha° ] Σ, varāhāvarāha° N82Kac (unmetr.) • °vāhanī ] N45C KΣ , °vāhinī N77Ko Ś67S PΣ ,

°vāhanā EN B99C 43c śyāmāvadātavipulā ] N77Ko KΣ B99C , śyāmāvadānavipulā N45C , śyā-
māvadātāṃ vipulā EN , śyāmāvadātā vipulā Ś67S P32T , śyāmābhā sarvavaradā P72T 43d °ga-
dāyudhā ] KΣ EN B99Cpc Ś67S P72T , °gadādharā N77Ko , °gajādharā N45C P32T , °gadā<dharā>yudhā
B99C

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The Śāntyadhyāya 79

tarjayantī sadā vighnān arcayantī sadā śivam|

vārāhī varadā devī kṣemārogyaṃ dadātu me|| 44||

[Cāmuṇḍā]

ūrdhvakeśā koṭarākṣā nirmāṃsā snāyubandhanā|

karālavadanā ghorā khaḍgakaṭṭārakodyatā|| 45||

kapālamālinī kruddhā khaṭvāṅgavaradhāriṇī|

āraktapiṅganayanā gajacarmāvaguṇṭhitā|| 46||

45–47 Cf. BhavP 1.177.13–16 : ardhakośā kaṭīkṣāmā nirmāṃsā snāyubandhanāt| ka-

rālavadanā ghorā khaḍgaghaṇṭodgatā satī|| kapālamālinī krūrā khaṭvāṅgavaradhā-
riṇī| āraktā piṅganayanā gajacarmāvaguṇṭhitā|| gośrutābharaṇā devī pretasthāna-
nivāsinī| śivārūpeṇa ghoreṇa śivarūpabhayaṃkarī| cāmuṇḍā caṇḍarūpeṇa sadā śā-
ntiṃ karotu te|| caṇḍamuṇḍakarā devī muṇḍadehagatā satī| kapālamālinī krūrā
khaṭvāṅgavaradhāriṇī||

46d–77c One folio is missing in N77Ko , covering the text from °carmāvaguṇṭhitā up to
vidyā° in 77c

44a tarjayantī sadā vighnān arcayantī ] N82K N12K EN B99C Ś67S P72T , tarjjayanti mahāvighnām
arcayanti N77Ko N45C , tarjjayaṃtī mahāvighnān arccayantī N58K , tarjayantī sadā vighnaṃ a-
rvayantī P72T 44c devī ] Σ, devi EN 44d kṣemā° ] N77Ko KΣ B99C Ś67S P32T , kṣama° N45C ,
kṣamā° EN P72T • dadātu ] N45C KΣ EN B99C P72T , karotu N77Ko Ś67S P32T 45a ūrdhvakeśā ko-
ṭarākṣā ] N82K B99C , ūrdhvakeśotkaṭākṣāṇi N77Ko , ūrdhvakeśotkaṭākṣāmā N45C N12K N58K P32T , a-
rddhakeśā koṭarākṣā EN , ūrdhvakeśaṅkoṭakṣāmā Ś67S , ūrdhvakeśotkaṭā śyāmā P72T 45b
nirmāṃṣā ] N82K N12K EN P72T , nirmāṃśā N77Ko , nirmāṃsaṃ N45C , nirmāsā N58K , nirmmāṃśā
B99C , nirmāṃsa° Ś67S P32T 45c karāla° ] Σ, karālā N12K 45d khaḍgakaṭṭārakodyatā ]
N82Kac N12K EN B99C , khaḍgakaṭārikodyatā N77Ko , khaḍgakaṭarakodyatā N45C , khaḍgakaṭṭāriko-
dyatā N82Kpc N58K , khaṭvāṅgāsikarodyatā Ś67S , khaḍgaghaṇṭāyudhodyatā P72Tpc , khaḍgagha-
ṇṭāyudhojvalā P72Tac , khaḍgakheṭakadhāriṇī P72T 46a kruddhā ] N82K EN B99C , krūrā
C K K S Ko Σ
N45 N12 N58 Ś67 , devī N77 P 46b khaṭvāṇgavara° ] N82K N12K B99C , krūrā khaṭvāṅga°
N77 P , khaṭvāṅgāvara° N45 , khaṭvāṅgakara° N58K , khaṭāṅgavara° EN , śūlapaṭṭisa° Ś67S
Ko Σ C

46c ārakta° ] Σ, āraktā° B99C • °nayanā ] Σ, °nayayanā N45C (unmetr.) 46d °carmā-
vaguṇṭhitā ] KΣ EN B99C Ś67S P32T , °carmavaguṇṭhitā N45C , °carmāvakuṇṭhitā P72T

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80 The Śāntyadhyāya

nānānāgaparītāṅgī pretasthānanivāsinī|
śivarūpeṇa ghoreṇa śivārāvabhayaṅkarī|
cāmuṇḍā caṇḍarūpeṇa mahārakṣāṃ karotu me|| 47||

[Lamboṣṭḥī]

āpītena śarīrena nānābharaṇabhūṣitā|

ātarjayantī vighnāni jvalatkhaḍgāgradhāriṇī|| 48||

dhvāṅkṣāsanā mahāvīrā sarvapāpapraṇāśanī|

lamboṣṭhī varadā devī śāntim āśu karotu me|| 49||

47e After this N58K adds two pādas : ditijatrāsanena tu| bhūtapretapiśācāś ca • P32T a-
dds : citrayaṃtrā sanotu me| pretapretapiśācebhyaḥ • P72T adds : citrayantrāsanena tu|
bhūtapretapiśācebhyaḥ 47f After this P32T adds two pādas : āyuḥ striyaṃ balaṃ
saukhyaṃ prītā bhūtvā dadātu me| • P72T adds : āyuḥ śriyaṃ balaṃ saukhyaṃ yaśo
vṛddhiśriyāvaham| 48a–49d Omitted in N45C Ś67S PΣ

47a °nāgaparītāṅgī ] N45C N12K PΣ , °ṭopavatāṅgī tu N82K , °nāgopavītāṅgī EN B99C N58K , °rūpa-
parītāṅgī Ś67S 47b preta° ] KΣ EN B99C Ś67S PΣ , pretā° N45C 47c śiva° ] N45C N82K B99C Ś67S PΣ ,
śivā N12K N58K EN 47d śivārāva° ] N45C KΣ EN B99C Ś67S P32T , ⊔ghorā ca P72T • °bhayaṅkarī ]
N45C N82K N12K B99C Ś67S PΣ , °bhayakarī N58K (unmetr.), °bhayaṅkarā EN 47e cāmuṇḍā ]
KΣ EN B99C Ś67S PΣ , cāmuṇḍa N45C 47f mahārakṣāṃ ] N82K N12K EN B99C Ś67S , mahārakṣa N45C ,
mama rakṣāṃ N58K PΣ • karotu me ] N45C N82K EN B99C Ś67S , karoti hi N58K , karotviha PΣ 48a
āpītena ] KΣ B99C , apītena EN 48d °khaḍgāgra° ] KΣ B99Cac , °khaṭvāṅga° EN B99Cpc 49a
mahāvīrā ] N82K N12K EN B99C , mahāvīryā N58K 49c lamboṣṭhī ] N82K N12K , lamboṣṭhā N58K ,
lambauṣṭḥī B99C , lambauṣṭhi EN • varadā ] N82K N12K EN B99C , paramā N58K

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The Śāntyadhyāya 81

[All Mātṛs]

ākāśamātaro divyās tathānyā lokamātaraḥ|

bhūtānāṃ mātaraḥ sarvās tathānyāsuramātaraḥ|| 50||

sarvamātṛmahādevyaḥ svāyudhavyagrapāṇayaḥ|
jagad vyāpyāvatiṣṭhante balikāmā mahodayāḥ|| 51||

rudrabhaktā mahāvīryā rudrārcāhitamānasāḥ|

śāntiṃ kurvantu me nityaṃ mātaraḥ surapūjitāḥ|| 52||

50–52 Cf. BhavP 1.177.17–21 : ākāśamātaro devyas tathānyā lokamātaraḥ| bhūtānāṃ mā-
taraḥ sarvās tathānyāḥ pitṛmātaraḥ|| vṛddhiśrāddheṣu pūjyante yās tu devyo manīṣi-
bhiḥ| mātre pramātre tanmātre iti mātṛmukhās tathā|| pitāmahī tu tanmātā vṛddhā yā
ca pitāmahī| ity etās tu pitāmahyaḥ śāntiṃ te pitṛmātaraḥ|| sarvā mātṛmahādevyaḥ svā-
yudhāvyagrapāṇayaḥ| jagad vyāpya pratiṣṭhantyo balikāmā mahodayāḥ|| śāntiṃ ku-
rvantu te nityam ādityārādhane ratāḥ| śāntena cetasā śāntyaḥ śāntaye tava śāntidāḥ|| •
BhavP 1.178.17 : ākāśamātaro divyās tathānyā devamātaraḥ| sūryāyaṇaparā devyo jagad
vyāpya vyavasthitāḥ| śāntiṃ kurvantu me nityaṃ mātaraḥ surapūjitāḥ||

50cd Omitted in EN 50c–52b Omitted in Ś67S

50a ākāśamātaro ] KΣ EN B99C Ś67S P72T , ākāśamātarā N45C , ākāśe mātaro P32T • divyās ]
N45C N82K N12K EN B99C PΣ , devyas N58K Ś67S 50b °mātaraḥ ] KΣ EN B99C Ś67S PΣ , °mātarāḥ N45C
50c bhūtānāṃ ] N45C KΣ PΣ , bhūtāṇā B99C • mātaraḥ ] KΣ B99C PΣ , mātarās N45C 50d
tathānyāsuramātaraḥ ] N82K B99C , tathānyā devamātarāḥ N45C P72T , tathānyā daivamāta-
raḥ N12K , tathānyāḥ suramātaraḥ N58K , tathānyā pitṛmātarah P32T 51a °mahādevyaḥ ]
KΣ EN B99C P72T , °mahādevyāḥ N45C , °gaṇā devyaḥ P32T 51b svāyudhavyagra° ] KΣ P32T ,
svāyudravyāgra° N45 , smāyudhaḥvyagra° B99 , ssāyudhavyagra° EN (sic), svāyudhāsakta°
C C

P72T 51c °tiṣṭhante ] N82K N58K EN B99C , °tiṣṭhanti N45C N12K , °tiṣṭhantyo PΣ 51d maho-
dayāḥ ] N45C KΣ B99C P32T , mahodayā EN , mahodarāḥ P72T 52a °bhaktā ] N45C KΣ B99C PΣ ,
°bhaktyā EN 52b rudrārcāhitamānasāḥ ] N45C N82K N12K B99C , rudrasyārccanatasyarāḥ N58K ,
rudrārcāhitamānasā EN , rudrārcanaparāyaṇāḥ P32T , raudrā rudrārcane ratāḥ P72T 52c
śāntiṃ ] KΣ EN B99C Ś67S PΣ , śānti N45C • kurvantu ] KΣ EN Ś67S PΣ , kurvanti N45C , karotu B99C
• nityaṃ ] N45C KΣ EN Ś67S PΣ , nityā B99C 52d mātaraḥ ] N45C N82K N12K EN B99C Ś67S PΣ , māta-
rāḥ N58K • °pūjitāḥ ] N82K N12K EN B99C Ś67S PΣ , °pūjitām N45C , °pūjitā N58K

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82 The Śāntyadhyāya

[Rudras, Mātṛs and Gaṇādhipas]

ye rudrā raudrakarmāṇo rudrasthānanivāsinaḥ|

saumyāś caiva tu ye kecit sthāṇusthānanivāsinaḥ|| 53||

mātaro rudrarūpāś ca gaṇānām adhipāś ca ye|

vighnabhūtās tathā cānye digvidikṣu samāśritāḥ|| 54||

sarve suprītamanasaḥ pratigṛhṇantu me balim|

siddhim āśu prayacchantu bhayebhyaḥ pāntu māṃ sadā|| 55||

53–55 Cf. BhavP 1.177.18–19 : ye rudrā raudrakarmāṇo raudrasthānanivāsinaḥ| mātaro

rudrarūpāś ca gaṇānām adhipāś ca ye|| vighnabhūtās tathā cānye digvidikṣu samāśri-
tāḥ| sarve te prītamanasaḥ pratigṛhṇantu me balim| siddhiṃ kurvantu te nityaṃ bhaye-
bhyaḥ pāntu sarvataḥ|| • Mṛgendra, Kriyāpāda 7.33–35 : ye rudrā raudrakarmāṇo rudra-
sthānanivāsinaḥ| saumyāś caiva tu ye kecit saumyasthānanivāsinah|| mātaro rudrarū-
pāś ca gaṇānām adhipāś ca ye| vighnabhūtās tathā cānye digvidikṣu samāśritāḥ|| sarve
suprītamanasaḥ pratighṛṇantv imaṃ balim| siddhiṃ juṣantu naḥ kṣipraṃ bhayebhyaḥ
pāntu nityaśaḥ|| • ĪśgP, Sāmānyapāda 14.178–180ab = Mantrapāda 28.96cd–98 = Kriyā-
pāda 15.4–16ab : ye rudrā raudrakarmāṇo raudrasthānanivāsinaḥ| saumyāś caiva tu ye
kecit saumyasthānanivāsinaḥ|| mātaro raudrarūpāś ca gaṇānām adhipāś ca ye| sarve
suprītamanasaḥ pratighṛṇantv imaṃ balim|| siddhiṃ yacchantu me kṣipraṃ bhaye-
bhyaḥ pāntu māṃ sadā|

53cd Omitted in P72T

53a raudrakarmāṇo ] N45C N82Kpc N58K EN B99C P72T , raudrakarmāṇa N82Kac , radrakarmāṇo N12K ,
rudrakarmāṇo Ś67S P32T 53b rudrasthāna° ] N45C N82K N12K EN B99C Ś67S , raudrasthā° N58K (u-
nmetr.), raudrasthāna° PΣ • °vāsinaḥ ] KΣ EN B99C Ś67S PΣ , °vāsinaṃ N45C 53c saumyāś
caiva tu ye kecit ] N45C KΣ EN B99C P32T , ye rudrāḥ saumyavadanāḥ Ś67S 53d sthāṇu° ]
N45C KΣ EN B99C , saumya° Ś67S P32T 54a rudrarūpāś ] N45C N82K N12K EN B99C PΣ , raudrarūpāś N58K ,
lokapālāś Ś67S 54b adhipāś ca ] KΣ EN B99C Ś67S PΣ , adhipāra N45C 54c tathā cānye ]
N82K N12K EN B99C P72T , tathāścānye N45C , tathā cānyā N58K , tathānye ca Ś67S , tathā ye ca P32T 54d
digvidikṣu ] KΣ EN B99C Ś67S P32T , daśadikṣu N45C P72T 55a sarve suprīta° ] N45C KΣ EN PΣ ,
sarvve suprīti° B99C , sarve te prīta° Ś67S • °manasaḥ ] N82Kpc N12K N58K EN B99C Ś67S PΣ , °manasā
N45C , °manasa N82Kac 55b °gṛhṇantu me balim ] N82Kpc N12K EN B99C , °gṛhṇantu me baliḥ
N45C N82Kac , °gṛhṇa me baliṃ N58K (unmetr.), °gṛhṇantvimaṃ balim Ś67S P72T , °gṛhṇantvi-
māṃ balim P32T 55c siddhim āśu prayacchantu ] KΣ EN B99C , siddhi(ṅga)santu me ni-
tyaṃ N45C , siddhiṃ dadantu me nityaṃ Ś67S , siddhiṃ kurvantu me nityam P32T , siddhiṃ
kurvantu me kṣipraṃ P72T 55d bhayebhyaḥ ] N82K N12K EN B99C Ś67S PΣ , dayebhya N45C • pā-
ntu ] N45C EN B99C Ś67S PΣ , pātu KΣ • māṃ ] KΣ EN B99C Ś67S PΣ , me N45C

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The Śāntyadhyāya 83

[Gaṇas : E]

aindryāṃ diśi gaṇā ye tu vajrahastā mahābalāḥ|

suśvetākṣāḥ śvetanibhās tathā vai śvetalohitāḥ|| 56||

divyāntarikṣabhaumāś ca pātālatalavāsinaḥ|
rudrārcanaratā hṛṣṭāḥ śāntiṃ kurvantu me sadā|| 57||

[Gaṇas : SE]

āgneyāṃ ye gaṇāḥ sarve sruvahastā niṣaṅgiṇaḥ|

āraktākṣā raktanibhās tathā vai raktalohitāḥ|| 58||

56ab Cf. ĪśgP, Kriyāpāda 51.68cd = 52.42cd = 55.85ab = 57.83ab = 58.83cd = 60.82ab : ai-
ndryāṃ diśi gaṇā ye tu vajrahastā mahābalā 56–57 Cf. BhavP 1.177.20–21 : aindrādayo
gaṇā ye tu vajrahastā mahābalāḥ| himakundendusadṛśā nīlakṛṣṇāṅgalohitāḥ|| divyā-
ntarikṣā bhaumāś ca pātālatalavāsinaḥ| aindrāḥ śāntiṃ prakurvantu bhadrāṇi ca pu-
naḥ punaḥ|| • ĪśgP, Mantrapāda 30.84 : tadbāhye daśadiksthebhyo gaṇebhyo vikared
balim| pūrvasyāṃ diśi śivasya bhagavato ye gaṇā vajrapāṇayaḥ śvetāḥ śvetākṣāḥ śve-
talohitāḥ divyantarikṣabhaumāḥ pātālanivāsinaś ca tebhyas tābhyo namo namaḥ ṭha
ṭha| 58–59 Cf. BhavP 1.177.22–24ab : āgneyyāṃ ye bhṛtāḥ sarve dhruvahatyānuṣaṅgi-
ṇaḥ| sūryānuraktā raktābhā japāsumanibhās tathā|| viraktalohitā divyā āgneyyāṃ bhā-
skarādayaḥ| ādityārādhanaparā ādityagatamānasāḥ|| śāntiṃ kurvantu te nityaṃ praya-
cchantu baliṃ mama| • ĪśgP, Mantrapāda 30.84 (cont.) : āgneyyāṃ diśi śivasya bhaga-
vato ye gaṇāḥ śaktipāṇayaḥ raktā raktākṣāḥ raktalohitā ityādi|

57ab Omitted in Ś67S 58a–59d Omitted in EN

56a aindryāṃ ] N82K N12K EN Ś67S PΣ , aindrān N45C B99C , aindryo N58K 56b °balāḥ ]
N45C N82K N12K EN B99C Ś67S PΣ , °balā N58K 56c suśvetākṣāḥ ] N82K N58K EN B99C Ś67S PΣ , śvetākṣā
N45C (unmetr.), śvetākṣāḥ N12K (unmetr.) 56d °lohitāḥ ] KΣ EN B99C Ś67S PΣ , °lohitāṃ
N45C 57a divyāntarikṣa° ] N45C N82K N12K EN P32T , divyantarīkṣa° N58K B99C , divyantarikṣā P72T
• °bhaumāś ] KΣ EN B99C PΣ , °bhaumā N45C 57b pātālatalavāsinaḥ ] KΣ EN B99C PΣ , pā-
latalavāsināṃ N45C (unmetr.) 57c rudrārcanaratā hṛṣṭāḥ ] N12K B99C P72T , rudrārcanaratā
hṛṣṭā N45C N82K , rudrārcca+na+parā hṛṣṭāḥ N58K , rudrapraṇāmamanasaḥ EN , rudrārcana-
ratā hyaṣṭaḥ Ś67S , rudrārcanaratā nityaṃ P32T 57d śāntiṃ ] KΣ EN B99C Ś67S PΣ , śānti N45C
• sadā ] KΣ EN B99C Ś67S PΣ , sadāḥ N45C 58a āgneyāṃ ye gaṇāḥ sarve ] N82K N58K P32T B99C ,
āgneyā ye gaṇā sarvā N45C , āgneyā ye gaṇāḥ sarve N12K , āgneyyāṃ ye diśi gaṇāḥ Ś67S , ā-
gneyyāṃ ca gaṇās sarve P72T 58b niṣaṅgiṇaḥ ] KΣ Ś67S PΣ , nisaṅginaṃ N45C 58c ā-
raktākṣā ] N45C KΣ B99C , āraktābhā Ś67S , suraktākṣā PΣ 58d °lohitāḥ ] N45C B99C Ś67S KΣ ,
°lomabhiḥ P32T , °locanāḥ P72T

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84 The Śāntyadhyāya

divyāntarikṣabhaumāś ca pātālatalavāsinaḥ|
rudrapraṇāmamanasaḥ śāntiṃ kurvantu me sadā|| 59||

[Gaṇas : S]

yāmyāṃ diśi gaṇā ye tu satataṃ daṇḍapāṇayaḥ|

kṛṣṇāḥ kṛṣṇanibhāḥ kruddhās tathā vai kṛṣṇalohitāḥ|| 60||

divyāntarikṣabhaumāś ca pātālatalavāsinaḥ|
rudraikāhitacetaskāḥ śāntiṃ kurvantu me sadā|| 61||

[Gaṇas : SW]

nairṛtyāṃ tu gaṇāḥ krūrā rākṣasāḥ khaḍgapāṇayaḥ|

sunīlākṣā nīlanibhās tathā vai nīlalohitāḥ|| 62||

60–61 Cf. BhavP 1.177.24cdef : bhayādityasamā ye tu satataṃ daṇḍapāṇayaḥ| ādityārā-

dhanaparāḥ kaṃ prayacchantu te sadā|| • ĪśgP, Mantrapāda 30.84 (cont.) : yāmyāṃ diśi
śivasya bhagavato ye gaṇā daṇḍapāṇaya kṛṣṇāḥ ityādi| 62–63 Cf. ĪśgP, Mantrapāda
30.84 (cont.) : oṃ nairṛtyāṃ diśi śivasya bhagavato ye gaṇāḥ khaḍgapāṇayaḥ śyāmāḥ
śyāmākṣāḥ śyāmalohitāḥ ityādi|

59c–65b Omitted in P72T

59a divyāntarikṣa° ] N82K N12K Ś67S P32T , divyāntirikṣa° N45C , divyantarīkṣa° N58K B99C , divya-
ntarikṣā° P72T 59c rudrapraṇāmamanasaḥ ] KΣ B99C , rudrapraṇāmaparamāḥ N45C , ru-
drapraṇāmaparamāḥ Ś67S , rudraikāhitacetaskāḥ P32T 59d śāntiṃ ] KΣ B99C Ś67S P32T , śā-
nti N45C • kurvantu me sadā ] N82K N58K B99C Ś67S P32T , kurvanti me ṣadā N45C , kurvantu me sa-
dāḥ N12K 60a yāmyāṃ ] N82K N12K EN B99C Ś67S P32T , yamyāṃ N58K , yāmyā N45C 60c kṛṣṇāḥ
kṛṣṇanibhāḥ kruddhās ] N82K , kṛṣṇākṛṣṇanibhāḥ krūrās N45C N58K , kṛṣṇaḥ kṛṣṇanibhāḥ
kruddhās B99C , kṛṣṇaḥ kṛṣṇanibhāḥ kruddhās EN , kṛṣṇāḥ kṛṣṇanibhāḥ krūrās N82K Ś67S , su-
kṛṣṇākṣāḥ kṛṣṇanibhāḥ P32T 61a divyāntarikṣa° ] N45C N82K N12K EN Ś67S P32T , divyantarikṣa°
N58K B99C 61c rudraikāhitacetaskāḥ ] N82K N12K B99C P32T , rudraikāhitacetaskā N77Cpc N58K EN ,
rudraikāhitañcataskā N77Cac , parameśarcanaratāḥ Ś67S 61d śāntiṃ kurvantu me sadā ]
N82K N58K EN B99C P32T , śivaṅkurvantu me dhruvam N45C , śivaṃ kurvantu me sadā N12K , kurva-
ntv ārogyam uttamam Ś67S 62a nairṛtyāṃ ] N82K N12K EN B99C Ś67S P32T , nairityān N45C , nai-
rityāṃ N58K • tu gaṇāḥ krūrā ] N45C N82K N12K EN B99C Ś67S , diśi gaṇāḥ krūrā N58K , tu gaṇā ye
tu P32T 62b rākṣasāḥ khaḍgapāṇayaḥ ] N58K Ś67S P32T rākṣasā mṛtyurūpiṇaḥ N82K EN B99C ,
rākṣasā daṇḍapāṇayaḥ N45C , rākṣasā mṛtyupāṇayaḥ N12K 62c sunīlākṣā nīlanibhās ]
KΣ EN B99C Ś67S P32T , supītākṣā pītākṣā N45C 62d tathā vai ] N45C KΣ EN B99C P32T , tathānye Ś67S
• nīla° ] KΣ EN B99C Ś67S P32T , pīta° N45C

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The Śāntyadhyāya 85

divyāntarikṣabhaumāś ca pātālatalavāsinaḥ|
rudrapradhyānaniratāḥ śāntiṃ kurvantu me sadā|| 63||

[Gaṇas : W]

vāruṇyāṃ vai gaṇā ye tu satataṃ pāśapāṇayaḥ|

suśyāmākṣāḥ śyāmanibhās tathā vai śyāmalohitāḥ|| 64||

divyāntarikṣabhaumāś ca pātālatalavāsinaḥ|
parameśārcanaratāḥ kurvantu mama śāntikam|| 65||

[Gaṇas : NW]

vāyavyāṃ diśi gaṇā ye tu satataṃ dhvajapāṇayaḥ|

supītākṣāḥ pītanibhās tathā vai pītalohitāḥ|| 66||

64–65 Cf. ĪśgP, Mantrapāda 30.84 (cont.) : vāruṇyāṃ diśi śivasya bhagavato ye gaṇāḥ
pāśapāṇayaḥ śabalāḥ śabalākṣāḥ ityādi| 66–67 Cf. ĪśgP, Mantrapāda 30.84 (cont.) :
vāyavyāṃ diśi śivasya bhagavato ye gaṇāḥ aṅkuśapāṇayaḥ pītāḥ ityādi|

63a divyāntarikṣabhaumāś ] N82K N12K EN Ś67S P32T , divyāntarikṣabhūmāś N45C , divyānta-

rīkṣabhaumāś N58K B99C 63c rudrapradhyānaniratāḥ ] N82K N12K B99C , śivabhaktā ma-
hātmānaḥ N45C , rudraikadhyānaniratā N58K , rudrasya dhyānaniratāḥ EN , rudradhyāna-
parā nityaṃ Ś67S , rudradhyānaikaparamāḥ P32T 63d śāntiṃ kurvantu me sadā ]
KΣ EN B99C Ś67S P32T , kurvantu mama śāntikam N45C 64a vāruṇyāṃ vai gaṇā ye tu ]
N82K EN B99C , aparāsāṅgaṇā ye tu N45C , aparasyāṃ gaṇā ye tu N12K , paścimāyāṃ gaṇā ye
tu Ś67S , vāruṇyāṃ ye gaṇāḥ sarve N58K P32T 64b pāśa° ] N45C KΣ EN B99C P32T , megha° Ś67S
64c suśyāmākṣāḥ ] KΣ EN B99C Ś67S , suśyāmākṣā N45C , sumuktākṣā P32T • śyāmanibhās ]
KΣ EN B99C Ś67S , śyāmanibhā N45C , muktanibhāḥ P32T 64d śyāmalohitāḥ ] KΣ EN B99C Ś67S ,
śyāmalohitā N45C , muktalohitāḥ P32T 65a divyāntarikṣa° ] N45C N82K N12K B99C Ś67S P32T , divya-
ntarīkṣa° N58K EN 65c parameśārcanaratāḥ ] N45C KΣ B99C Ś67S P72T , śivabhaktiparāḥ sarve
EN , śivabhaktā mahātmānaḥ P32T 65d kurvantu mama śāntikaṃ ] N82K N58K EN B99C Ś67S ,
kurvantv ārogyam uttamām N45C , kurvantv ārogyam uttamaṃ N12K P72T , śāntiṃ kurva-
ntu me sadā P32T 66a vāyavyāṃ ] KΣ EN B99C Ś67S PΣ , vāyavyā N45C • diśi gaṇā ye tu ]
N82K N58K B99C , tu gaṇā ye tu N12K EN P72T , tu gaṇā ye vai N45C , ye diśi gaṇāḥ Ś67S , ye gaṇāḥ sarve
P32T 66c supītākṣāḥ pītanibhās ] KΣ EN , supītākṣā pītanibhā N45C B99C , āpītākṣāḥ pī-
tanibhās Ś67S , sudhūmrākṣā dhūmranibhāḥ P32T , supadmākṣāḥ padmanibhāḥ P72T 66d
tathā vai ] N45C KΣ EN B99C PΣ , tathānye Ś67S • pītalohitāḥ ] N82K N12K EN B99C Ś67S , pītalohitām
N45C , pitalohitāḥ N58K , dhūmralohitāḥ P32T , padmalohitāḥ P72T

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86 The Śāntyadhyāya

divyāntarikṣabhaumāś ca pātālatalavāsinaḥ|
śivabhaktiparāḥ sarve kṣemaṃ kurvantu me sadā|| 67||

[Gaṇas : N]

uttarasyāṃ gaṇā ye tu satataṃ nidhipāṇayaḥ|

śavalākṣāḥ śavalanibhās tathā śavalalohitāḥ|| 68||

divyāntarikṣabhaumāś ca pātālatalavāsinaḥ|
śivapūjāsamudyuktāḥ kṣemaṃ kurvantu me sadā|| 69||

68–69 Cf. ĪśgP, Mantrapāda 30.84 (cont.) : oṃ kauberyāṃ diśi śivasya bhagavato ye
gaṇāḥ gadāpāṇayaḥ sitāḥ sitākṣāḥ sitalohitā ityādi|

67a divyāntarikṣa° ] N45C N12K Ś67S P32T , divyantarikṣa° B99C , divyantarīkṣa° N82K N58K EN , di-
vyantarikṣā° P72T • °bhaumāś ] KΣ EN B99C Ś67S PΣ , °bhaumāṃś N45C 67b pātāla° ]
KΣ EN B99C Ś67S PΣ , pātālā N45C 67c śivabhaktiparāḥ sarve ] N45C N82K N58K EN B99C Ś67S , śiva-
bhaktā mahātmānaḥ N12K , śivapūjāsamāyuktāḥ P32T , parameśārcanaratāḥ P72T 67d kṣe-
maṃ kurvantu me sadā ] N82K N58K B99C Ś67S , kṣemaṃ kurvāntu me sadā N45C , kurvantu
mama śāntikaṃ N12K , kṣamaṃ kurvantu me sadā EN , kṣemaṃ kurvantu sarvadā P32T , śā-
ntiṃ kurvantu me sadā P72T 68a uttarasyāṃ gaṇā ye tu ] N82K N58K EN B99C , uttarā dig
gaṇā ye tu N45C , uttarāyā gaṇā ye vai N12K , bhaumyāṃ diśi gaṇā ye tu Ś67S , kauberyāṃ ye
gaṇāḥ sarve PΣ 68c śavalākṣāḥ śavalanibhās ] KΣ EN , supītākṣā pītanibhā N45C , śa-
valākṣāḥ śavanibhās B99C , supītākṣāḥ pītanibhāḥ PΣ , āpiṅgākṣāḥ piṅganibās Ś67S 68d
tathā śavalalohitāḥ ] N12K B99C , tathā vai pītalohitāḥ N45C PΣ , tathā vai śavalohitāḥ N82Kac ,
tathā vai śavalalohitāḥ N82Kpc N58K EN (unmetr.), tathānye piṅgalohitāḥ Ś67S 69a divyā-
ntarikṣa° ] N45C N82K N12K Ś67S P32T , divyantarīkṣa° N58K EN , divyantarikṣa° B99C P72T 69b pātā-
latalavāsinaḥ ] KΣ EN Ś67S PΣ , pātālātalavāsināḥ N45C , pātālatalavāśinaḥ B99C 69c śiva-
pūjāsamudyuktāḥ ] KΣ EN B99C , parameśārcanaratāḥ N45C Ś67S P72T , śivabhaktiparāḥ sarve
P32T 69d kṣemaṃ kurvantu me sadā ] KΣ EN B99C , kurvantv ārogyam uttamam N45C Ś67S ,
śāntiṃ kurvantu me sadā PΣ

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The Śāntyadhyāya 87

[Gaṇas : NE]

aiśānyāṃ vai gaṇā ye tu praśāntāḥ śūlapāṇayaḥ|

sūkṣmāḥ susūkṣmasadṛśās tathā vai sūkṣmalohitāḥ|| 70||

divyāntarikṣabhaumāś ca pātālatalavāsinaḥ|
śivapūjāsamudyuktāḥ kṣemaṃ kurvantu me sadā|| 71||

[Gaṇas : Below]

adhobhāge gaṇā ye tu satataṃ śūlapāṇayaḥ|

dhūmrā dhūmranibhāḥ sarve tathā vai dhūmralohitāḥ|| 72||

70–71 Cf. BhavP 1.178.25–27 : aiśānyāṃ saṃsthitā ye tu praśāntāḥ śūlapāṇayaḥ| bhasmo-

ddhūlitadehāś ca nīlakaṇṭhā vilohitāḥ|| divyāntarikṣā bhaumāś ca pātālatalavāsinaḥ|
sūryapūjākarā nityaṃ pūjayitvāṃśumālinam|| tataḥ suprītamanaso lokapālaiḥ sama-
nvitāḥ| śāntiṃ kurvantu me nityaṃ kaṃ prayacchantu pūjitāḥ|| • ĪśgP, Mantrapāda
30.84 (cont.) : om aiśānyāṃ diśi śivasya bhagavato ye gaṇāḥ śūlapāṇayaḥ kapilā ityādi|
72–73 Cf. ĪśgP, Mantrapāda 30.84 (cont.) : om adhastād diśi śivasya bhagavato ye gaṇāḥ
cakrapāṇayaḥ dhūmrā dhūmrākṣā dhūmralohitā divyantarikṣabhaumāḥ ityādi|

71a–72d Omitted in Ś67S

70a aiśānyāṃ vai gaṇā ye tu ] N82K EN B99C P32T , īsānyā diśi gaṇā ye tu N45C (unmetr.), aiśā-
nyā vai gaṇā ye tu N12K , aiśānyāṃ diśi gaṇā ye tu N58K , aiśānyāṃ ye diśi gaṇā+ḥ+ Ś67S , aiśā-
nyāṃ tu gaṇā ye tu P72T 70b praśāntāḥ ] N45C N82K N58K EN B99C PΣ , praśāntā N12K Ś67S • °pā-
ṇayaḥ ] KΣ EN B99C Ś67S PΣ , °pāṇayaṃ N45C 70c sūkṣmāḥ susūkṣmasadṛśās ] N82K EN B99C ,
susūkṣmākṣā sūkṣmanibhā N45C , susūkṣmāḥ sūkṣmasadṛśāḥ N12K , susūkṣmākṣā sūkṣma-
nibhās Ś67S , suśvetākṣāḥ śvetanibhāḥ P32T , susūkṣmākṣāḥ sūkṣmanibhās N58K P72T 70d
tathā vai ] N45C KΣ EN B99C PΣ , tathānye Ś67S • sūkṣma° ] N45C KΣ EN B99C Ś67S P72T , śveta° P32T
71a divyāntarikṣa° ] N45C N82K N12K P32T , divyantarīkṣa° N58K EN , divyantarikṣa° B99C P72T •
°bhaumāś ] KΣ EN B99C PΣ , °bhaumāṃś N45C 71c śivapūjāsamudyuktāḥ ] KΣ B99C P72T ,
śivapūjāsamudyuktā N45C EN , parameśārcanaratāḥ P32T 71d kṣemaṃ kurvantu me
sadā ] N45C KΣ EN B99C P72T , śāntiṃ kurvantu me sadā P32T 72a adhobhāge ] KΣ EN B99C ,
anābhāge N45C , aiśānyāṃ vai P32T , adhobhāga° P72T 72b satataṃ śūlapāṇayaḥ ]
N82K N58K EN B99C , dhūmāṅkā dhūmasannibhāḥ N45C , dhūmrākṣā dhūmrasannibhāḥ N12K , sa-
tataṃ cakrapāṇayaḥ PΣ 72cd ] N82K N58K EN B99C , dhūmā sulohitā nityaṃ dhūmā yā
dhūmavavarcasāḥ N45C , dhūmrās sulohitā nityaṃ dhūmrābhrādhūmravarcasāḥ N12K , su-
nīlākṣā nīlanibhāḥ tathā vai nīlalohitāḥ P32T , sudhūmrākṣā dhūmranibhāḥ tathā vai
dhūmralohitāḥ P72T

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88 The Śāntyadhyāya

divyāntarikṣabhaumāś ca pātālatalavāsinaḥ|
śivaṃ kurvantu me nityam alakṣmīmalanāśanam|| 73||

[Gaṇas : Above]

ūrdhvabhāge gaṇā ye tu mahābalaparākramāḥ|

susūkṣmākṣāḥ sūkṣmanibhās tathā vai sūkṣmalohitāḥ|| 74||

divyāntarikṣabhaumāś ca pātālatalavāsinaḥ|
śivapūjāsamudyuktā aśubhaṃ nāśayantu me|| 75||

74–75 Cf. ĪśgP, Mantrapāda 30.84 (cont.) : ūrdhvāyāṃ diśi śivasya bhagavato ye gaṇāḥ
padmapāṇayaḥ sūkṣmāḥ sūkṣmākṣāḥ sūkṣmalohitā ityādi|

73a divyāntarikṣa° ] N45C N82K N12K Ś67S P32T , divyantarīkṣa° N58K EN , divyantarikṣa° B99C P72T •
°bhaumāś ] KΣ EN B99C Ś67S PΣ , °bhūmāś N45C 73b °vāsinaḥ ] KΣ EN B99C Ś67S PΣ , °vāsi-
nāḥ N45C 73c śivaṃ kurvantu me nityam ] KΣ EN B99C , śiva kurvantu me nityam N45C ,
śivapūjāsamāyuktā Ś67S , śivapūjāsamāyuktāḥ P32T , śivapūjāsamudyuktāḥ P72T 73d a-
lakṣmīmalanāśanam ] N45C N82K EN B99C , alakṣmīmalanāśanāḥ N12K , alakṣmīmalanāśanaḥ
N12K , aśubhaṃ nāśayantu me Ś67S P32T , śāntiṃ kurvantu me sadā P72T 74a ūrdhvabhāge ]
KΣ B99C Ś67S P32T , ūdhvabhāge N45C , arddhabhāge EN , ūrdhvabhāga° P72T 74b mahābala-
parākramāḥ ] N82K EN B99C Ś67S , svatantā dhyāyinaḥ parāḥ N45C , svatantradhyāyino parāḥ
N12K , svatantradhyāyinaḥ parāḥ N58K , satataṃ pāśapāṇayaḥ P32T , satataṃ padmapāṇa-
yaḥ P72T 74c susūkṣmākṣāḥ sūkṣmanibhās ] N82K EN B99C Ś67S P32T , sūkṣmāḥ sūkṣmani-
bhāś caiva N12K N58K , susūkṣmā sūkṣmanibhā N45C (unmetr.), susū⊔ṣāḥ sūkṣma⊔⊔ḥ P72T
74d tathā vai ] N45C N82K N58K EN B99C PΣ , tathā ca N12K , tathānye Ś67S 75a divyāntarikṣa° ]
N45C N82K N12K Ś67S P32T , divyantarīkṣa° N58K B99C , divyantarikṣa° EN P72T 75c °samudyuktā ]
N45C KΣ B99C , °samādyukta EN , °sadodyuktā Ś67S , °samāyuktāḥ P32T , °samāsaktāḥ P72T 75d
aśubhaṃ nāśayantu me ] KΣ EN B99C Ś67S P32T , aśubhaṃ yāntu yāta me N45C , śāntiṃ kurva-
ntu me sadā P72T

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The Śāntyadhyāya 89

[Gaṇas : Conclusion]

ete gaṇā mahātmāno mahābalaparākramāḥ|

śivaṃ saṃpūjya yatnena baliṃ teṣāṃ vinikṣipet|
tataḥ suprītamanasaḥ śāntiṃ kurvantu me sadā|| 76||

[Dikpālas]

[Indra in Amarāvatī]

amarāvatī nāma purī pūrvabhāge vyavasthitā|

vidyādharasamākīrṇā siddhagandharvasevitā|
ratnaprākārarucirā sarvaratnopaśobhitā|| 77||

76 Cf. ĪśgP, Mantrapāda 30.84 (cont.) : ebhir vikārya prīṇāti mantraiḥ pāriṣadāṃ balim||
77–80 Cf. BhavP 1.178.28–31 : amarāvatī purī nāma pūrvabhāge vyavasthitā| vidyādhara-
gaṇākīrṇā siddhagandharvasevitā|| ratnaprākārarucirā mahāratnopaśobhitā| tatra de-
vapatiḥ śrīmān vajrapāṇir mahābalaḥ| gopatir gosahasreṇa śobhamānena śobhate|| ai-
rāvatagajārūḍho gaurikābho mahādyutiḥ| devendraḥ satataṃ hṛṣṭa ādityārādhane ra-
taḥ|| sūryajñānaikaparamaḥ sūryabhaktisamanvitaḥ| sūryapraṇāmaḥ paramāṃ śāntiṃ
te ’dya prayacchatu||

76d After this Ś67S adds two pādas : te pi me prītamanasaḥ pratigṛhṇantv imāṃ balim|
76f After this N58K adds two pādas : prayacchanty āśu martyānāṃ tadbhaktānāṃ
viśeṣataḥ

76a gaṇā ] N45C KΣ B99C Ś67S PΣ , gaṇāḥ EN 76b mahābalaparākramāḥ ]

N45C KΣ EN B99C Ś67S P32T , mahābala⊔[-4-]⊔ḥ P72T 76c śivaṃ ] N45C N82K N12K EN B99C Ś67S PΣ , śiva
N58K • saṃpūjya yatnena ] N82K EN B99C Ś67S PΣ , saṃpūjya yaṃnena N45C , saṃpūjayantena
N12K 76d baliṃ teṣāṃ ] KΣ EN B99C , balintathā N45C , balim eṣāṃ Ś67S PΣ • vinikṣipet ]
KΣ EN B99C Ś67S PΣ , vinikṣepayet N45C (unmetr.) 76e suprītamanasaḥ ] N82K N12K EN B99C P72T ,
supītamanasaḥ N45C , prītā mahātmānaḥ N58K , saṃprītamanasaḥ Ś67S , suprītamanasā P32T
76f śāntiṃ kurvantu me sadā ] N82K N12K EN B99C Ś67S P72Tpc P72T , śāntiṃ kurvantu sārvataḥ
N45C , śāntim āśu balaśriyaṃ N58K , śāntiṃ kurvantu naḥ sadā P72Tac 77a amarāvatī
nāma purī ] N82K N12K EN B99C Ś67S , amarāvatī purī nāmā N45C , amarāvatī purī nāma N58Kpc P32T ,
amavatī purī nāma N58Kac (unmetr.), nāmnāmarāvatī puryāḥ P72T 77b vyavasthitā ]
N45C N12K EN B99C Ś67S PΣ , vyavasthitāḥ N82K N58K 77c °samākīrṇā ] N82K N58K EN B99C , °gaṇā-
kīrṇṇṇa° N77Ko , °gaṇākīrṇṇe N45C , °gaṇākīrṇa° N12K Ś67S PΣ 77d °gandharvasevitā ] Σ,
°gāndharvasevitā N45C , °gandhasevitāḥ N58K (unmetr.) 77e °rucirā ] N82K N12K EN B99C ,
°racitā N77Ko N45C N58K Ś67S , °nicitāḥ P32T , °khacitā P72T 77f sarva° ] N45C KΣ EN B99C , mahā°
N77Ko Ś67S PΣ • °śobhitā ] Σ, °śotā N45C (unmetr.), °śobhitāḥ P32T

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90 The Śāntyadhyāya

tatra devapatiḥ śrīmān vajrapāṇir mahābalaḥ|

netrāṇāṃ tu sahasreṇa śobhanena virājate|| 78||

airāvatagajārūḍho hemavarṇo mahādyutiḥ|

devendraḥ satataṃ hṛṣṭaḥ parameśārcane rataḥ|| 79||

śivadhyānaikasampannaḥ śivabhaktisamanvitaḥ|
śivapraṇāmaparamaḥ karotu mama śāntikam|| 80||

[Agni in Tejovatī]

āgneye digvibhāge tu purī tejovatī śubhā|

nānādevasamākīrṇā ratnajvālāsamujjvalā|| 81||

81–83 Cf. BhavP 1.178.32–34 : āgneyadigvibhāge tu purī tejasvatī śubhā| nānādevaga-

ṇākīrṇā nānāratnopaśobhitā|| tatra jvālāsamākīrṇo dīptāṅgārasamadyutiḥ| purago da-
hano devo jvalanaḥ pāpanāśanaḥ|| ādityārādhanarata ādityagatamānasaḥ| śāntiṃ ka-
rotu te devas tathā pāpaparikṣayam||

80ab Omitted in Ś67S 80b After this P32T adds two pādas : śivabhaktaiḥ surādyaiś ca
devair api sahānugaiḥ| • P72T adds : śivabhaktais tathānyaiś ca devair api sahānugaiḥ|

78a °patiḥ ] Σ, °patiṃ N45C , °pati N12K 78b °pāṇir N82K N12K EN B99C Ś67S P32T , °hasto N77Ko P72T ,
°hastau N45C , °pāṇi N58K • °balaḥ ] Σ, °balāḥ N45C N12K 78d śobhanena virājate ]
N77Ko N82K N58K B99C Ś67S P72T , śobhatena virājate EN , śobhamānena rājate N45C , śobhanena vi-
rāte N12K (unmetr., vertical stroke after -śo-), śobhanena virājite P32T 79a airāvata° ]
Σ, airāvaṇa° Ś67S • °rūḍho ] Σ, °rūḍhā N45C P72T 79b °varṇo ] N45C KΣ B99C Ś67S P72T , °va-
rṇṇā N77Ko , °varṇa° EN , °vastro P32T • °dyutiḥ ] Σ, °dyuti N77Ko 79c devendraḥ ]
N82K N12K EN Ś67S PΣ , devenda N77Ko N45C N58K B99C • satataṃ ] Σ, sataṃtaṃ Ś67S (unmetr.) •
hṛṣṭaḥ ] Σ, hṛṣṭa N77Ko 79d parameśārcane rataḥ ] Σ, parameśānatatparaḥ N77Ko ,
parameśārcanatatparaḥ N58K (unmetr.), parameśārcane rata N45C 80a °dhyānaika-
sampannaḥ ] N45C N12K N58K P32T , °dhyānena saṃpannaḥ N82K EN B99C , °dhyā(nai)kasampana
N77Ko (unmetr.), °dhyānaikaparyāptaḥ P72T 80b °samanvitaḥ ] Σ, °samanvita N77Ko ,
°samānvitaḥ N45 80c °praṇāmaparamaḥ ] Σ, °praṇāmaparamaṃ N77Ko , °pramāma-
C

paramaḥ N45C 81a āgneye digvibhāge tu ] N82K EN B99C Ś67S , āgneyā diśi bhāge tu N77Ko ,
agneyāṃ digbhāge tuḥ N45C (unmetr.), agneyyāṃ digvibhāge tu N12K , āgneyyāṃ digvi-
bhāge tu N58K , āgneyyāṃ divi bhāge tu P32T , āgneye tu vibhāge tu P72T 81b tejovatī ]
Σ, tejavatī N77Ko N58K 81c °devasamākīrṇā ] N82K N12K EN B99C P72T , °devagaṇākīrṇṇa N77Ko ,
°devagaṇākīrṇā N45 N58 , °ratnagaṇākīrṇā Ś67S , °ratnasamākīrṇā P32T 81d °samujjvalā ]
C K

KΣ EN B99C P32T , °samākulāḥ N77Ko , °samajvalā N45C , °mahājvalā Ś67S , °samākulā P72T

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The Śāntyadhyāya 91

tatra jvālāparītāṅgo dīptāṅgārasamadyutiḥ|

bhūtikṛd dehināṃ devo jvalanaḥ pāpanāśanaḥ|| 82||

śivapūjājapodyuktaḥ śivasmaraṇabhāvitaḥ|
śāntiṃ karotu me devas tathā pāpaparikṣayam|| 83||

[Yama in Vaivasvatī]

vaivasvatī nāma purī dakṣiṇena vyavasthitā|

surāsuraśatānīkapitṛrakṣoragālayā|| 84||

tatrendranīlasaṃkāśo raktāntāyatalocanaḥ|
mahāmahiṣam ārūḍhaḥ kṛṣṇasragvastrabhūṣaṇaḥ|| 85||

84–86 Cf. BhavP 1.178.35–37 : vaivasvatī purī ramyā dakṣiṇena mahātmanaḥ| surāsu-
raśatākīrṇā nānāratnopaśobhitā|| tatra kundendusaṃkāśo haripiṅgalalocanaḥ| mahā-
mahiṣam ārūḍhaḥ kṛṣṇasragvastrabhūṣaṇaḥ|| antako ’tha mahātejāḥ sūryadharmapa-
rāyaṇaḥ| ādityārādhanaparaḥ kṣemārogye dadātu te||

84b After this P32T adds two pādas : lohaprākārasaṃyuktā prāsādair gopuraiḥ śubhaiḥ|
• P72T adds four pādas : lohaprākārasaṃyuktā prāsādair upaśobhitā| tasya tasyāṃ ma-
dhye sthitaḥ sarvakāmado harmyagas tathā| 85d After this P32T adds two pādas :
kālāntakamahākālacaṇḍakodaṇḍasaṃyutaḥ|

82a °parītāṅgo ] N82K N12K EN B99C Ś67S P72T , °parītāṅgā N77Ko P32T , °paritāṃgo N58K , °parītāṅgī
N45C 82b °dyutiḥ ] Σ, °dyuti N77Ko 82c bhūtikṛd ] Σ, bhūtakṛ N77Ko • dehi-
nāṃ ] Σ, dehinā N45C N58K 82d jvalanaḥ ] Σ, jvalanā N77Ko 83a °japodyuktaḥ ]
N77Cpc N82K N12K EN P72Tpc P72T , °japodyukta N77Ko , °japodyuktiḥ N77Cac , °sa – – – – N58K , °jayedyu-
jtaḥ B99C , °samāyuktaḥ Ś67S , °japodyuktā P72Tac 83b śiva° ] Σ, śivā° N45C • °smaraṇa° ]
Σ, °sabhāva° Ś67S • bhāvitaḥ ] N77Ko KΣ EN B99C Ś67S P72Tpc , °bhāvitāḥ N45C P72Tac , °pāvitaḥ P72T
83c śāntiṃ karotu me devas ] N82K N12K EN B99C PΣ , śāntiṅkarotu me deva N77Ko , śāntika-
rme tu me deva N45C , śānti karotu me devas N58K , śāntiṃ karotu me vahnis Ś67S 83d
°kṣayam ] Σ, °kṣayāṃ N45C 84a vaivasvatī nāma purī ] N77Cpc N82K N12K EN B99C Ś67S , vai-
vaṃsvatapurī nāma N77Cac , vaivasvatī purī nāma N77Ko N58Kpc P32T , vaivasvatī purī nā N58Kac
(unmetr.), vaivasvatapurī nāma P72T 84b dakṣiṇena ] Σ, dakṣiṇe tu P32T • vyava-
sthitā ] N77 E B99 Ś67 P , vyavasthitāḥ N45C N58K , vivasthitā N82Kpc , vivasvataḥ N12K , viva-
Ko N C S Σ

sthatā N82Kac 84c surāsura° ] Σ, yamarūpa° P32T • °śatānīka° ] Σ, śatānīkā N77Ko , °sa-
mākīrṇā Ś67S 84d °rakṣoragālayā ] N82K N12K B99C P32T , °yakṣoragālayā N77Ko N45C Ś67S P72T , °ra-
kṣoragālayā N82K N12K B99C P32T , °yakṣoragālayāḥ N58K , °rakṣoragālayāḥ EN 85a tatrendra° ]
Σ, tantrendra° N45C 85b raktāntāyata° ] Σ, raktaāyata° EN (sic) • °locanaḥ ] Σ, °lo-
canā N77Ko , °nocanaḥ N45C 85c ārūḍhaḥ ] Σ, ārūḍha N77Ko , ārūdhāḥ N45C N58K

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92 The Śāntyadhyāya

antako ’tha mahātejāḥ śivadharmaparāyaṇaḥ|

śivapūjāsamudyuktaḥ kṣemārogyaṃ dadātu me|| 86||

[Nirṛti in Kṛṣṇā]

nairṛte tu diśo bhāge purī kṛṣṇeti viśrutā|

mahārakṣogaṇākīrṇā piśācapretasaṃkulā|| 87||

tatra jīmūtasaṃkāśo raktasragvastrabhūṣaṇaḥ|

khaḍgapāṇir mahātejāḥ karālavadanojjvalaḥ|| 88||

rakṣendro nirṛtir nityaṃ śivārcanarataḥ sadā|

karotu me mahāśāntiṃ śivabhaktisamutsukaḥ|| 89||

87–89 Cf. BhavP 1.178.38–40 : nairṛte digvibhāge tu purī kṛṣṇeti viśrutā| moharakṣo-
gaṇāśaucapiśācapretasaṃkulā|| tatra kundanibho devo raktasragvastrabhūṣaṇaḥ| kha-
ḍgapāṇir mahātejāḥ karālavadanojjvalaḥ|| rakṣendro vasate nityam ādityārādhane ra-
taḥ| karotu me sadā śāntiṃ dhanaṃ dhānyaṃ prayacchatu||

86ab Omitted in N45C 87a–89d Omitted in P32T

86a antako ’tha ] N77Ko KΣ EN B99C Ś67S , śrīmān yamo PΣ • °tejāḥ ] KΣ B99C PΣ , °tejā
N77Ko Ś67S , °tejaḥ EN 86b °dharmaparāyaṇaḥ ] N77Ko KΣ EN B99C PΣ , °dhyānaikatatparaḥ
Ś67S 86c °samudyuktaḥ ] N82K N58K EN B99C P72T , °samāyuktaḥ N77Ko Ś67S , °samāyukta N45C ,
°samāsaktaḥ N12K , °japodyuktaḥ P32T 86d kṣemārogyaṃ ] Σ, kṣemarogyaṃ N45C , kṣe-
mārogā B99C • dadātu ] Σ, karotu Ś67S P32T 87a nairṛte ] N77Ko N45C N58K EN B99C Ś67S P72T , nai-
rṛtyāṃ N82K , nairṛtye ] N12K • diśo ] N82K N12K EN B99C Ś67S , disā N77Ko N45C N58K , śiśo P72T 87b
purī ] N45C KΣ B99C Ś67S P72T , purā EN • kṛṣṇeti viśrutā ] N82K N12K B99C Ś67S , kṛṣṇe tu viśrutā
N77Ko N45C , kṛṣṇeti viśrutāḥ EN , kṛṣṇavatī śubhā N58K , kṛṣṇāvatī śubhā P72T 87c °rakṣo° ]
N77Ko N82K N58K EN B99C P72T , °yakṣa° N45C N12K Ś67S • °rakṣogaṇākīrṇā ] N45C N82K N12K EN B99C Ś67S P72T ,
°rakṣogaṇākīrṇa N77Ko , °rakṣoragākīrṇā N58K 87d piśācapreta° ] N58K P72T , piśāca-
bhūta° N82 E B99 Ś67 (unmetr.), piśācāpeta° N45 , piśācāpreta° N77Ko N12K • °saṃkulā ]
K N C S C

N45C KΣ EN Ś67S P72T , °saṃ<yutā>kulā B99C 88a jīmūta° ] N77Ko KΣ EN B99C Ś67S P72T , jīmūrtta°
N45C 88b rakta° ] NΣ EN B99C Ś67S , kṛṣṇa° P72T • °bhūṣaṇaḥ ] NΣ EN P72T , °bhūṣaṇa B99C ,
°bhūṣitaḥ Ś67S 88c °pāṇir ] N45C KΣ EN P72T , °pāṇi N77Ko B99C • °tejāḥ ] KΣ EN P72T , °te(jā)
N77Ko , °te N45C (unmetr.), °prājñaḥ Ś67S 88d °jjvalaḥ ] NΣ Ś67S P72T , °jvalāḥ EN B99C 89a
rakṣendro ] NΣ EN B99C Ś67S , rakṣarāṭ P72T • nirṛtir ] B99C , nairṛti N82K , nirṛti N12K N58K nairṛtir
EN Ś67S P72T , niriti N77Ko N45C , • nityaṃ ] N12K N58K EN B99C Ś67S P72T , nitya N45C N82K 89d °samutsu-
kaḥ ] N45C KΣ EN B99C P72T , °samudbhavaḥ N77Ko , °parāyaṇaḥ Ś67S

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The Śāntyadhyāya 93

[Varuṇa in Śuddhavatī]

paścime tu diśo bhāge purī śuddhavatī śubhā|

nānāgaṇasamākīrṇā nānākiṃnarasaṃkulā|| 90||

tatra mauktikasaṃkāśaḥ paripiṅgalalocanaḥ|

śuklavastraparīdhānaḥ pāśahasto mahābalaḥ|| 91||

varuṇaḥ parayā bhaktyā śivaikāhitamānasaḥ|

rogaśokārtisaṃtāpaṃ nirnāśayatu me sadā|| 92||

[Vāyu in Gandhavatī]

vāyavye digvibhāge tu purī gandhavatī śubhā|

ṛṣisiddhagaṇādhyuṣṭā hemaprākāratoraṇā|| 93||

90–92 Cf. BhavP 1.178.41–42 : paścime tu diśo bhāge purī śuddhavatī sadā| nānābho-
gisamākīrṇā nānākiṃnarasevitā|| tatra kundendusaṃkāśo haripiṅgalalocanaḥ| śāntiṃ
karotu me prītaḥ śāntaḥ śāntena cetasā||

91b After this EN reads 94cd

90a paścime ] Σ, nairṛte P32T • diśo ] Σ, diśā N77Ko N58K 90b śuddhavatī ] Σ, śu-
ddhāvatī EN 90c °gaṇa° ] Σ, °ratna° N77Ko P72T • °samākīrṇā ] Σ, °samākīrṇṇa N77Ko
90d °kiṃnarasaṃkulā ] N77Ko N45C N12K N58K PΣ , °kiṃnaraśobhitā N82K EN B99C , °kiraṇasaṃ-
kulā Ś67S 91a mauktika° ] Σ, mūktaka° N45C • °saṃkāśaḥ ] Σ, °saṃkāśa N77Ko , °saṃ-
kāśā N82Kac 91c °parīdhānaḥ ] N82K N12K EN B99C Ś67S PΣ , °parīdhāna N77Ko , °parīdhānā N45C ,
°paridhānaḥ N58K (unmetr.), °parīdhāneḥ B99Cac 91d °balaḥ ] Σ, °balā N45C , °dyutiḥ
P32T 92a parayā ] Σ, paramā N45C 92b śivaikāhitamānasaḥ ] Σ, śivaikāntitamāna-
sām N45C , śivakagatamānasaḥ Ś67S 92c °śokārti° ] Σ, °śokārtta° N77Ko • °saṃtāpaṃ ]
KΣ EN P32T , °santāpa° N77Ko P72T °santāpāṃ N45C , °śantāpaṃ B99C 92d nirnāśayatu me sadā ]
N12K Ś67S , nirnāśayaṃtu me N77Ko (unmetr), nityaṃ nirnāśayatu me N82K (unmetr.), nirṇṇā-
śayaṃtu sarvadā N45C , nirnāśayaṃtu me sadā N58K , nityaṃ nirnnāśyantu me B99C , nityaṃ
nirṇṇāśayantu me EN , vināśayatu me sadā P32T , bhayaṃ nirnāśayantu me P72T 93a
vāyavye ] N77Ko N58K EN B99C Ś67S PΣ , vāyavyān N45C N12K , vāyave N82K • digvibhāge ] Σ, diśo
bhāge P72T 93c ṛṣisiddha° ] Σ, riṣisiddhi° N77Ko N58K , iṣisiddha° N45C • °gaṇādhyuṣṭā ]
N82K N12K EN B99C , °gaṇākīrṇṇe N77Ko , °gaṇājuṣṭā N45C , °gaṇākīrṇṇā N58K , °gaṇairjuṣṭā Ś67S , °ga-
ṇākīrṇā PΣ 93d °toraṇā ] Σ, °toraṇāḥ EN

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94 The Śāntyadhyāya

tatra tāmreṇa dehena kṛṣṇapiṅgalalocanaḥ|

paṭavyāptāntarālīno dhvajayaṣṭyāyudhodyataḥ|| 94||

pavanaḥ paramo devaḥ parameśvarabhāvitaḥ|

kṣemārogyaṃ balaṃ śāntiṃ karotu satataṃ mama|| 95||

[Kubera in Mahodayā]

mahodayā nāma purī uttareṇa mahojjvalā|

anekayakṣasaṃkīrṇā nānāratnopaśobhitā|| 96||

tatra devo gadāhastaś citrasragvastrabhūṣaṇaḥ|

hrasvabāhur mahātejāḥ paripiṅgalalocanaḥ|| 97||

kubero varadaḥ śrīmān harapādārcane rataḥ|

śāntiṃ karotu me prītaḥ śāntaḥ śāntena cetasā| | 98||

94cd EN reads these two pādas after 91b 96b After this pāda P32T adds two pādas :
hemaprākārasaṃyuktā ratnaprāsādasaṃyutā|

94a tatra ] Σ, tiṣṭhan EN • tāmreṇa ] Σ, dhūmreṇa P32T • dehena ] Σ, lohena P72T

94b °locanaḥ ] Σ, °locanāḥ N45C , °lohitaḥ P72T 94c paṭavyāptā° ] N77Ko KΣ EN B99C Ś67S ,
paṭuvyāptā° N45C , paṭavyāptya° P32T , nabhovyāptā° P72T 94d °yaṣṭyā° ] KΣ EN B99C Ś67S PΣ ,
°yaṣṭā° N77Ko , °caṣṭa° N45C , °chatrā° EN 95a pavanaḥ ] Σ, pavana N45C • devaḥ ]
Ko C
Σ, devo N77 , deva N45 95b °bhāvitaḥ ] Σ, °bhāvitā N45C 95c kṣemārogyaṃ ]
N77 K B99 Ś67 P72 , kṣemarogam N45C , kṣamārogyaṃ EN , kṣemārogya° P32T • śāntiṃ ] Σ,
Ko Σ C S T

śānti N45C 95d satataṃ ] Σ, vijayaṃ P32T • mama ] KΣ EN B99Cpc Ś67S PΣ , mamaḥ N77Ko N45C ,
mamā B99Cac 96a mahodayā nāma purī ] Σ, mahodadhipurī nāma P72T 96b utta-
reṇa ] Σ, uttare ca P72T • mahojjvalā ] Σ, mahojvalaḥ N77Ko 96c °saṃkīrṇā ] Σ, °saṃ-
kīrṇṇa N77Ko 97a gadāhastaś ] Σ, gaḍāhastā N77Ko N45C N58K 97b citra° ] Σ, cintrā° N45C
• °bhūṣaṇaḥ ] KΣ EN B99C Ś67S PΣ , °bhūṣitā N77Ko , °bhūṣaṇa N45C , °bhūṣitaḥ Ś67S 97c hra-
svabāhur ] Σ, hasvavāhur EN , hrasvavāhu N45C • °tejāḥ ] KΣ EN B99C PΣ , tejā N77Ko N45C Ś67S
97d °locanaḥ ] Σ, °locanā N77Ko , °locanāḥ N45C 98a varadaḥ ] Σ, varada N12K 98b
rataḥ ] Σ, ratā N77Ko , ratāḥ N45C 98c śāntiṃ ] Σ, śānti N45C 98cd prītaḥ śāntaḥ ]
Ś67S PΣ , śāntaḥ prītaḥ N82K N12K B99C , prītā śānta N77Ko , prītā śāntaḥ N45C , prītāḥ śāntaḥ N58K ,
śāntaḥ prīta EN 98d śāntena cetasā ] N77Ko N45C N58K Ś67S PΣ , prītena tejasā N82K EN B99C , prī-
tena cetasā N12K

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The Śāntyadhyāya 95

[Īśāna in Yaśovatī]

yaśovatī purī ramyā aiśānīṃ diśam āśritā|

nānāgaṇasamākīrṇā nānāsurakṛtālayā|
tejaḥprākāraparyantā niraupamyā mahodayā|| 99||

tatra mauktikasaṃkāśaḥ śaśāṅkakṛtabhūṣaṇaḥ|

trinetraḥ śāntarūpātmā akṣamālādharo haraḥ|| 100||

īśānaḥ paramo devaḥ sarvadevottamottamaḥ|

so 'pi sarvātmabhāvena śāntim āśu karotu me|| 101||

99–101 Cf. BhavP 1.178.43–44 : yaśovatī purī ramyā aiśānīṃ diśam āśritā| nānāgaṇa-
samākīrṇā nānākṛtaśubhālayā| tejaḥprākāraparyantā anaupamyā sadojvalā|| tatra ku-
ndendusaṃkāśaś cāmbujākṣo vibhūṣitaḥ| trinetraḥ śāntarūpātmā akṣamālādharādha-
raḥ| īśānaḥ paramo devaḥ sadā śāntiṃ prayacchatu||

101b After this N58K adds two pādas : siddhānāñcaiva yogīnāṃ sarvvadā ca namaskṛtaḥ|

99a yaśovatī ] Σ, yaśovati EN • purī ramyā ] Σ, purī ramye N45C , nāma purī Ś67S 99b
aiśānīṃ ] N82K N12K , īśānyā N77Ko , aiśānyān N45C N58K , aiśānan B99C , īśānīṇ EN , aiśāna° Ś67S , ai-
śānyāṃ P72Tpc P72T , saumyāyāṃ P72Tac • diśam āśritā ] N82K EN Ś67S , diśim āśritā N77Ko N12K N58K ,
diśim āśritāḥ N45C , diśam āśritā B99C , diśi saṃsthita PΣ 99c °gaṇa° ] Σ, °deva° N58K •
°samākīrṇā ] Σ, °samākīrṇṇa N77Ko , °samākīrṇa EN 99d °surakṛtālayā ] KΣ EN B99C ,
°kṛtasurālayā N77Ko Ś67S P32T , °kṛtasurālaya N45C , °ratnasurālayā P72T 99e °tejaḥ° ] Σ,
°teja° N77Ko N45C • °prākāra° ] N77Ko N45C N12K N58K EN PΣ , °prākīra° B99C , °prakāra° N82K , °pra-
kāśa° Ś67S P32T 99f niraupamyā mahodayā ] N82K EN B99C , niraupamyā sadojvalāḥ N77Ko ,
niropamyā sadojvalā N45C , niraupamyā mahojjvalā N12K Ś67S , niraupamyā guṇānvitā N58K ,
durnnirūpaguṇojvalā P32T , niraupamyā sadaujvalā P72T 100a tatra ] Σ, yatra EN •
°mauktika° ] Σ, °maukti° N58 (unmetr.) • °saṃkāśaḥ ] Σ, °saṃkāśa N77Ko 100b śaśā-
K

ṅka° ] Σ, śaśāṅkaḥ N45C • °bhūṣaṇaḥ N45C N82K N12K EN B99C Ś67S , °śekharaḥ N77Ko N58K PΣ 100c
trinetraḥ ] Σ, trinetra° N12K N58K EN • °rūpātmā ] Σ, °rūpāṅgo P72T 100d akṣamālā-
dharo haraḥ ] N82K N58K EN B99C Ś67S , akṣamālādharaḥ śubhā N77Ko , amāladharaḥ sadā N45C (u-
nmetr.), akṣamālādharo varaḥ N12K , akṣamālākarodyataḥ P32T , pyakṣamālādharo haraḥ
P72T 101a īśānaḥ ] N82K N12K Ś67S PΣ , īśāna N77Ko N45C N58K EN B99C • devaḥ ] Σ, deva N77Ko N12K
101b °mottamaḥ ] Σ, °mottamā N45C , °momaḥ N58K (unmetr.) 101d karotu me ]
N77Ko N45C N58K Ś67S PΣ , prayacchatu ] N82K N12K EN , prayacchantu B99C

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96 The Śāntyadhyāya

[Devas in the Seven Worlds]

bhūrloke ’tha bhuvarloke svarloke nivasanti ye|

devā divyaprabhāyuktāḥ śāntiṃ kurvantu me sadā|| 102||

maharloke janarloke tapoloke sthitāś ca ye |

te ’pi pramuditā devāḥ śivaṃ kurvantu me sadā|| 103||

102–103 Cf. BhavP 1.178.45–46 : bhūloke tu bhuvarloke nivasanti ca ye sadā| devāde-

vāḥ śubhāyuktāḥ śāntiṃ kurvantu te sadā|| maharloke janoloke paraloke gatāś ca ye| te
sarve muditā devāḥ śāntiṃ kurvantu te sadā||

102d After this N58K adds two pādas (eye-skip 101cd) : so pi sarvvātmabhāvena śāntim
āśu karotu me| • P32T adds (with an insertion mark ; originally after 109ab) 12 pādas : ta-
poloke ca ye devāḥ śuddhasphaṭikasaṃnibhāḥ| rudrabhaktāḥ mahātmānaḥ śivaṃ ku-
rvantu me sadā| janoloke ca ye devā dhautacāmīkaraprabhāḥ| īśānaṃ praṇatā nityaṃ
śāntiṃ kurvantu me sadā| maharloke ca ye devā vimānojvalasaṃsthitāḥ| śivaikāhitace-
taskāḥ pāpaṃ praśamayantu me| 103a-d Omitted in N58K and Ś67S 103d After this P72T
adds 14 pādas : janaloke ca ye devāḥ dhautacāmīkaraprabhāḥ| īśānaṃ praṇatā nityaṃ
śāntiṃ kurvantu me sadā| maharloke ca ye devā vimānojvalasaṃsthitāḥ| bhavapraṇā-
maparamāḥ nāśayantu bhayaṃ sadā| svarlokasthāś ca ye devā dīptimanto mahājvalāḥ|
śaṅkaraṃ praṇatā nityaṃ kurvantu vijayaṃ mama| bhūloke caiva ye devā bhāsayanto
diśo daśa| śivaikāhitacetaskāḥ pāpaṃ praśamayantu me|

102a bhūrloke ’tha ] N82K N12K EN B99C Ś67S , bhūloko tha N77Ko , bhūrloke rtha N45C , bhūloke tha
N58K P32T , bhūloke ca P72T • bhuvarloke ] N45C N12K EN PΣ , bhuvaloka N77Ko (unmetr.), bhuvo-
loke N82K N58K B99C Ś67S 102b svarloke nivasanti ye ] KΣ EN B99C Ś67S , svalo(ke) nivasanti ye
N77Ko , svaraloke nivasānti ye N45C (unmetr.), svarloke ’pi ca saṃsthitaḥ P32T , svargaloke va-
santi ye P72T 102c devā divyaprabhāyuktāḥ ] N45C N12K P72T , devā divyaprabhāyuktā N77Ko ,
devatā divyasaṃyuktāḥ N82K N58K EN B99C , divyā divyaprabhāyuktāḥ Ś67S , devo divyaprabhā-
yuktaḥ P32T 102d śāntiṃ kurvantu ] Σ, śānti kurvāntu N45C , śānti kurvantu N58K , śā-
ntiṃ kurvatu P32T 103a maharloke ] N77Ko N82K EN PΣ , mahāloker N45C , mahalloke N12K B99C
• janarloke ] N77Ko N82K N12K , janalloke N45C , janaloke B99C (unmetr.), janoloke EN PΣ 103b
tapoloke sthitāś ca ye ] N77Ko N82K N12K EN B99C , taporloke ca ye sthitāḥ N45C , tapoloke ca saṃ-
sthitāḥ P32T , tapoloke ca ye sthitāḥ P72T 103c te ’pi pramuditā devāḥ ] N45C N82K N12K EN B99C ,
te pi me muditā devā N77Ko , te devā nirātaṃkāḥ P32T , te pi pramudyatā devāḥ P72T 103d
śivaṃ kurvantu me sadā ] N77Ko N82K N12K EN , śiva kurvanttri sarvadā N45C , śiva kurvvantu
me sadā B99C , śāntiṃ kurvantu me sadā PΣ

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The Śāntyadhyāya 97

satyaloke ca ye devāḥ svaprabhojjvalavigrahāḥ|

śivabhaktāḥ sumanaso bhayaṃ nirnāśayantu me|| 104||

[Devas in Caves, Forests etc.]

girikandaradurgeṣu vaneṣu nivasanti ye|

rudrārcanaparā devā rakṣāṃ kurvantu me sadā|| 105||

104a-d Omitted in P72T 104d After this N58K adds 20 pādas : tapoloke ca ye devāḥ śu-
ddhasphaṭikasannibhāḥ| rudrabhaktā mahātmānaḥ śivaṃ kurvvantu me sadā| jana-
loke ca ye devā dhautacāmīkaraprabhāḥ| īśvaram praṇatān nityaṃ kṣemaṃ kurvvantu
me sadā| mahaloke ca ye devā vimānorddhvasaṃsthitāḥ| rudrapraṇāmaparamā bha-
yam nirṇṇāśayantu me| svarggaloke ca ye devā dīptamantā mahojjvalāḥ| śaṅkarapra-
ṇatā nityaṃ kurvvantu vijayam mama| bhuvaloke ca ye devā bhāsamānā diśo daśa| śi-
vaikāhitacetaskāḥ mayantu mahābhayaṃ| • Ś67S adds twenty pādas : tapoloke tha ye
devāḥ sphaṭikojjvalavigrahāḥ| rudrabhaktā mahātmānaḥ śāntiṃ kurvantu me sadā| ja-
naloke ca ye devā dhautacāmīkaraprabhāḥ| īśānapraṇatā nityaṃ śāntiṃ kurvantu me
sadā| mahalloke ca ye devās taptakāñcanasannibhāḥ| śivārcanaratā nityaṃ kṣemaṃ
kurvantu me sadā| svarloke ye sthitā devā dīptavarṇā mahābalāḥ| śaṃkarapraṇatā ni-
tyaṃ kurvantu vijayaṃ mama| bhūrloke caiva ye devā bhāsayanto diśo daśa| śivaikāhi-
tacetaskā bhayaṃ praśamayantu me| 105d After this EN adds eight pādas : mahātale
ca santi sma rasātaleṣu saṃsthitāḥ| talātale ca ye santi ye santi sutale janāḥ| nitale saṃ-
sthitā bhūtvā vitale nivasanti ye| tale ca nilayā ye ca rakṣāṃ kurvantu sarvvadā|

104a devāḥ ] N45C N82K N12K EN B99C Ś67S , devā N77Ko P32T 104b svaprabhojvala° ] N77Ko N45C N12K ,
prabhāvojjvala° N82K B99C , suprabhojvala° N58K , svaprabhojjvala° Ś67S , prabhājojjvala° EN ,
bhavanty ujvala° P32T • °vigrahāḥ ] N82K N12K EN Ś67S P32T , °vigrahā N77Ko N45C , °sannibhā N58K
104c °bhaktāḥ ] N82K N12K EN B99C Ś67S P32T , °bhaktā N77Ko N45C N58K 104d bhayaṃ nirnāśaya-
ntu me ] N77Ko N82K N12K EN B99C Ś67S , bhayannināśayantu me N45C , śāntiṃ kurvantu me sadā
N58K P32T 105b vaneṣu ] Σ, vareṣu EN • nivasanti ] Σ, nivasānti N45C , niśanti N12K
(unmetr.) 105c °parā ] N77Ko KΣ EN B99C , °parāḥ N45C , °ratā Ś67S PΣ 105cd devā rakṣāṃ
kurvantu ] N82K N12K EN B99C Ś67S , devā śānti kurvantu N77Ko , devāḥ rakṣa kurvāntu N45C , devā
rakṣā kurvvantu N58K , devāḥ śāntiṃ kurvantu P32T , nityaṃ śāntiṃ kurvantu P72T

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98 The Śāntyadhyāya

[Sarasvatī]

śaraccandrāṃśugaureṇa dehenāmalatejasā|
sarasvatī śive bhaktā śāntim āśu karotu me|| 106||

[Śrī]

cārucāmīkaracchāyā sarojakarapallavā|
śivabhaktā tu śrīr devī śrīmadbhūtiṃ dadātu me|| 107||

[Jayā]

cāruṇā mukhacandreṇa vicitrakanakojjvalā|

jayā devī śive bhaktā sarvakāmaṃ dadātu me|| 108||

106 Cf. BhavP 1.178.47ab : sarasvatī sūryabhaktā śāntidā vidadhātu me| 107 Cf. BhavP
1.178.47cdef : cārucāmīkarasthā yā sarojakarapallavā| sūryabhaktyāśritā devī vibhūtiṃ
te prayacchatu||

108a-d Omitted in P32T 108d After this Ś67S adds six pādas : vijayā ca mahābhāgā ka-
rotu mama śāntikam| triśūla vyagrahastā ca śārdūlāmbaravāsinī| jayantī ca mahābhāgā
śivabhāvitacetanā|

106a śaraccandrāṃśu° ] N82K N58K EN B99C PΣ , śaracandrāśu° N77Ko , saracandrāti° N45C , śa-
raścandrātsu° N12K , śaraccandrāṅka° Ś67S 106b dehenāmala° ] N45C N82K N12K EN B99C PΣ ,
dehenāmita° N77 N58 Ś67 , dehenāmṛta° Ś67 • °tejasā ] Σ, °tejasāḥ N45C
Ko K Spc Sac
106c sa-
rasvatī ] Σ, sarāsatī N45C , saraśvatī N58K • śive bhaktā ] N45C N58K B99C Ś67S PΣ , śivabhaktā
N77Ko N82K N12K EN 107a °cchāyā ] Σ, °hastā EN 107b sarojakarapallavā ] Σ, sarojakara-
palavā N77Ko (unmetr.), sarojvakarapannavā N45C , sarojotpalapallavā EN 107c śivabhaktā
tu śrīr devī ] N82K N58K B99C , śivabhaktā tu śrī devī N12K EN , śivabhaktā śriyā devī N77Ko N45C , śi-
vabhaktā sadā devī Ś67S , śrī devī ca śive bhaktā PΣ 107d śrīmadbhūtiṃ ] Σ, śrīmāṃ
bhūtin N77Ko , śrīḥ sadbhūtiṃ Ś67S • dadātu ] Σ, dadāntu N45C 108a cāruṇā ] Σ, cārutā
P72T • mukha° ] Σ, mukhya° B99C 108b vicitra° ] N77Ko KΣ EN Ś67S P72T , vicitrā N45C B99C •
°kanakojjvalā ] NΣ Ś67S P72T , °kuśumojjvalā N58K , °kusumojjvalā EN B99C 108c jayā devī ]
N82K N58K EN B99C Ś67S P72T , subhagāpi N77Ko N45C N12K • śive bhaktā ] N77Ko N45C N82K N58K EN B99C P72T ,
mahābhāgā Ś67S 108d sarvakāmaṃ dadātu me ] N77Ko KΣ EN B99C , sarvalokān dadātu
me N45 , śivabhaktā sucetanā Ś67S , sarvān kāmān dadātu me N12K
C

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The Śāntyadhyāya 99

[Aparājitā]

hāreṇa suvicitreṇa bhāsvatkanakamekhalā|

aparājitā rudraratā karotu vijayaṃ mama|| 109||

[Navagrahas]

[Sūrya]

sindūrarāgaraktena varṇenāyatalocanaḥ|
kiraṇadvayasaṃyuktaḥ saptasaptikavāhanaḥ|| 110||

gabhastimālī bhagavān śivapūjārcane rataḥ|

karotu me mahāśāntiṃ grahapīḍānivāraṇīm|| 111||

109 Cf. BhavP 1.178.48 : hareṇa suvicitreṇa bhāsvatkanakamekhalā| aparājitā sūrya-

bhaktā karotu vijayaṃ tava|| 110–111 Cf. BhavP 1.175.36cd–38ab : sindūrāsanaraktā-
bhaḥ padmaraktābhalocanaḥ|| sahasrakiraṇo devaḥ saptāśvarathavāhanaḥ| gabhasti-
mālī bhagavān sarvadevanamaskṛtaḥ|| karotu te mahāśāntiṃ grahapīḍānivāriṇīm|

110d After this N58K adds two pādas : kamaladvayasaṃyuktaḥ surāsuranamaskṛtaḥ|

109a °citreṇa ] Σ, °cintreṇa N45C , °(-i) – – N12K 109b bhāsvatkanakhame-

khalā ] N12K Ś67S PΣ , bhāskarojjvalatejasā N82K N58K EN B99C , bhāsvatakanakamekhalāḥ N77Ko
(unmetr.), bhānyatkanakamekhalāṃ N45C 109c aparājitā rudraratā N77Ko N45C N12K N58K Ś67S ,
rudrasutāparājitā N82K EN B99C (unmetr.), aparājitā śive bhaktā P32T , parājitā śive bhaktā
P72T 109d mama ] Σ, mamaḥ N77Ko 110a sindūrarāgaraktena ] N45C N82K N58K B99C , si-
ndūrarāgayuktena N77Ko , sindūrāruṇaraktena N12K , sindūrarājaratnena EN , sindūrāruṇa-
vaktrābjaḥ Ś67S , sindūrāruṇaraktāṃgaḥ PΣ 110b varṇenāyata° ] N12K N58K B99C , varṇṇa-
nāyata° N82K , karṇāntāyata° ] N77Ko N45C EN Ś67S PΣ • °locanaḥ ] N82K N58K EN Ś67S PΣ , °locanā
N77Ko , °locana N45C 110c kiraṇadvayasaṃyuktaḥ ] N82K N12K EN Ś67S , sahasrakiraṇa śrīmā
N77Ko , sahasrakiraṇaḥ śrīmān N45C P32T , sahasrakiraṇa śrīmān N58K , kiraṇādvayasaṃyuktaḥ
B99C , kiraṇāvalisaṃyuktaḥ P72T 110d saptasaptika° ] Σ, saptasaptyeka° Ś67S , saptasa-
ptaṃka° N82Kac • °vāhanaḥ ] Σ, °vāhanaṃ N45C 111a bhagavān ] Σ, bhagavā N45C 111b
śivapūjārcane rataḥ ] N77Ko KΣ EN B99C Ś67S , śivapūjārcane ratāḥ N45C , śivārcanarataḥ sadā
P32T , harapādārcane rataḥ P72T 111d grahapīḍā° ] N45C N12K N58Kpc EN B99C Ś67S , grahapīḍāṃ
N82K PΣ , gra+ha+pīḍā° N58K • °nivāraṇīm ] N82K B99C , °nivāriṇīṃ N77Ko , °nivāraṇī N45C N12K EN ,
°nivāraṇaḥ N58K , °nivāraṇam Ś67S , vyapohatu PΣ

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100 The Śāntyadhyāya

[Soma]

jagadāpyāyanakara amṛtādhāraśītalaḥ|
somaḥ saumyena bhāvena grahapīḍāṃ vyapohatu|| 112||

[Aṅgāraka]

padmarāganibhāṅgena dehenāpiṅgalocanaḥ|
aṅgārakas tu me nityaṃ grahapīḍāṃ vyapohatu|| 113||

112 Cf. BhavP 1.175.38cd–39 : tricakraratham ārūḍha apāṃsāramayaṃ tu yaḥ|| daśāśva-

vāhano deva ātreyaś cāmṛtasravaḥ| śītāṃśur amṛtātmā ca kṣayavṛddhisamanvitaḥ| so-
maḥ saumyena bhāvena grahapīḍāṃ vyapohatu|| 113 Cf. BhavP 1.175.40 : padmarāga-
nibho bhaumo madhupiṅgalalocanaḥ| aṅgārako ’gnisadṛśo grahapīḍāṃ vyapohatu||

112a-d Omitted in PΣ 113d After this N58K adds four pādas (hypermetr.) : rudrasaṃ-
bhāvasampanno rudradhyānaikamānasaḥ| grahapīḍām bhayaṃ sarvva nirnnāsayantu
me| • PΣ add : rudrasadbhāvasaṃpanno rudradhyānaikamānasaḥ| grahapīḍābhayaṃ
sarvaṃ vināśayatu me sadā|

112ab °kara amṛtādhāra° ] N45C N12K EN B99C , °karo hyāmṛtādhāra° N77Ko , °dhāro hya-
mṛtādhāra° N82K , °karo amṛtādhāraḥ N58K , °karo mṛtadīpita° Ś67S 112b °śītalaḥ ]
N77Ko KΣ EN B99C Ś67S , °sītalāḥ N45C 112c somaḥ ] KΣ EN B99C Ś67S , soma N77Ko N45C • saumyena
bhāvena ] N45C N82K N12K EN B99C Ś67S , syaumyena bhāvena N77Ko , saumye<–> śivabhakto N58K
112d °pīḍāṃ ] KΣ EN B99C Ś67S , °pīḍā N77Ko N45C 113a °nibhāṅgena ] N82K N12K EN B99C , °nibho
bhāti N77Ko N45C , °nibhā bhāti N58K , °nibho yasya Ś67S , °nibhenāpi PΣ 113b dehenāpiṅga-
locanaḥ ] N12K N58K B99C P32T , dehe piṃgalalocanaḥN77Ko , dehe piṅgalalocanā N45C , dehenā-
piṅgalocanā N82Kpc , dehena piṅgalocanā N82Kac EN , dehaḥ piṅgalalocanaḥ Ś67S , dehānāpi-
ṅgalocanaḥ P72T 113c aṅgārakas tu me nityaṃ ] N82K B99C , aṃgāraka śive bhaktā N77Ko , a-
ṅgārakās tu satataṃ N45C N12K , aṅgāras tu satataṃ N58K (unmetr.), aṅgārakantu me nityaṃ
EN , aṅgārakaḥ śive bhakto Ś67S PΣ 113d grahapīḍāṃ vyapohatu ] N45C N82K N12K EN B99C Ś67S ,
grahapīḍā vyapohatu N77Ko , rudrapūjārccane rataḥ N58K , rudrārcanaparāyaṇaḥ PΣ

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The Śāntyadhyāya 101

[Budha]

kuṅkumacchavidehena cāpodyatakaraḥ sadā|

śivabhakto budhaḥ śrīmān grahapīḍāṃ vyapohatu|| 114||

[Bṛhaspati]

dhātucāmīkaracchāyaḥ sarvajñānakṛtālayaḥ|
bṛhaspatiḥ sadākālam īśānārcanatatparaḥ|| 115||

so ’pi me śāntacittena parameṇa samāhitaḥ|

grahapīḍāṃ vinirjitya karotu vijayaṃ sadā|| 116||

114 Cf. BhavP 1.175.41 : puṣparāganibheneha dehena paripiṅgalaḥ| pītamālyāmbara-

dharo budhaḥ pīḍāṃ vyapohatu|| 115–116 Cf. BhavP 1.175.42–44ab : taptagaurikasaṃ-
kāśaḥ sarvaśāstraviśāradaḥ| sarvadevagurur vipra atharvaṇavaro muniḥ|| bṛhaspatir iti
khyāta arthaśāstraparaś ca yaḥ| śāntena cetasā so ’pi pareṇa susamāhitaḥ|| grahapīḍāṃ
vinirjitya karotu tava śāntikam|

114a kuṅkumacchavidehena ] N82K N58K EN B99C , kuṅkumacchavinācchena N77Ko N45C N12K ,

kuṅkumāruṇagātreṇa Ś67S , kuṅkumacchavinā śrīmad PΣ 114b cāpodyatakaraḥ sadā ]
N82K N58K EN B99C , dehena parimaṇḍalaḥ N77Ko N45C N12K , dehena parimaṇḍitaḥ Ś67S PΣ 114c
śivabhakto budhaḥ śrīmān ] Σ, budho ’pi śivabhaktātmā P32T 114d vyapohatu ]
Σ, vyapotu N45C (unmetr.) 115a dhātu° ] Σ, dhauta° N58K , tapta° PΣ • °cchāyaḥ ]
KΣ B99C Ś67S PΣ , °cchāḥ EN (unmetr.), °cchāyā N77Ko N45C 115c bṛhaspatiḥ ] Σ, bṛha-
spati N77Ko N45C N58K • sadākālaṃ ] Σ, mahātejāḥ N58K , sadāśānta Ś67S 115d īśānārcana-
tatparaḥ ] Σ, īśānārcanatatparām N45C , śicārccanavidhipriyaḥ N58K 116a me śāntaci-
ttena ] N77Cpc KΣ EN B99C Ś67S , śāntena cittena N77Ko , me śānticittena N77Cac , śāntātmabhāvena
PΣ 116b parameṇa ] Σ, om. N58K (unmetr.) • samāhitaḥ ] N82K N12K EN B99C Ś67S , samā-
dhinā N77Ko N45C N58K P72T , subhāvitaḥ P32T 116c °pīḍāṃ ] Σ, °pīḍā N77Ko N45C 116d sadā ]
N82K N12K EN B99C , mamaḥ N77Ko , ca me N45C , mama N58K Ś67S PΣ

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102 The Śāntyadhyāya

[Śukra]

himakundendutulyābhaḥ suradaityendrapūjitaḥ|
śukraḥ śivārcanarato grahapīḍāṃ vyapohatu|| 117||

[Śanaiścara]

bhinnāñjanacayacchāyaḥ suraktanayanadyutiḥ|
śanaiścaraḥ śive bhakto grahapīḍāṃ vyapohatu|| 118||

[Rāhu]

nīlāñjananibhaḥ śrīmān saiṃhikeyo mahābalaḥ|

śivapūjāparo rāhur grahapīḍāṃ vyapohatu|| 119||

117 Cf. BhavP 1.175.44cd–46 : sūryārcanaparo nityaṃ prasādād bhāskarasya tu|| hima-
kundenduvarṇābho daityadānavapūjitaḥ| maheśvaras tato dhīmān mahāsauro mahā-
matiḥ|| sūryārcanaparo nityaṃ śukraḥ śuklanibhas tadā| nītiśāstraparo nityaṃ graha-
pīḍāṃ vyapohatu||

117ab °tulyābhaḥ sura° ] KΣ EN B99C P32T , °varṇṇābha sura° N77Ko , °varṇṇābhaḥ svara°
N45C , °varṇābhaḥ sura° Ś67S P72T 117b °daityendra° ] N77Ko N12K N58K EN B99C Ś67S P72T , °daityai-
ndra° N45C , °daisyendra° N82K , °daityaiḥ su° P32T • °pūjitaḥ ] Σ, °pūjakaḥ N77Ko 117c śu-
kraḥ ] Σ, śukra N77Ko N58K • śivārcanarato ] Σ, śivārccane nityaṃ N45C , śivārcane bhakto
Ś67S 118a bhinnāñjanacayacchāyaḥ ] N45C KΣ EN Ś67S , bhinnājanasamacchāyā N77Ko , bhi-
nnājanacayachāyāḥ B99C , bhinnāñjanasamachāyaḥ P32T , nīlajīmūtasaṅkāśaḥ P72T 118b
surakta° ] N45C KΣ B99C Ś67S P72T , surakto N77Ko , sarakta° EN , saṃrakta° P32T • °nayanadyu-
tiḥ ] Σ, °nayanadyuti N77Ko , °nayanodyutiḥ N58K 118c śanaiścaraḥ ] N82K B99C Ś67S PΣ , śa-
naiścara N77Ko N45C N12K N58K EN • bhakto ] Σ, bhaktāḥ N45C 118d °pīḍāṃ ] Σ, °pīḍā B99C
119a nīlāñjananibhaḥ śrīmān ] N77Ko N82K N12K B99C Ś67S , jambuvarṇṇānibho tugraḥ N45C , nīlā-
ñjananibha śrīmān N58K , nilāñjananibhaḥ śrīmān EN , nīlāṃjanasamaḥ śrīmān P32T , nīla-
meghāṃjanachāyaḥ P72T 119b saiṃhikeyo mahābalaḥ ] N82K N12K EN Ś67S PΣ , seṅghikeyo
mahābalaḥ N77Ko , arddhakāyaḥ kṛtāñjaliḥ N45C , saihikeyo mahābalaḥ N58K , śaiṃhikeyo ma-
hābalaḥ B99C 119c °paro ] Σ, °rato P32T • rāhur ] Σ, rāhu N77Ko N45C 119d °pīḍāṃ ] Σ,
°pīḍā N77Ko N45C N12K

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The Śāntyadhyāya 103

[Ketu]

dhūmākāro grahaḥ ketur aiśānyāṃ diśi saṃsthitaḥ|

vartulātīvavistīrṇair locanaiś ca subhīṣaṇaḥ|| 120||

palāladhūmasaṃkāśo grahapīḍāpahārakaḥ|
ghoradaṃṣṭrākarālī ca karotu vijayaṃ mama|| 121||

[Grahas : Conclusion]

ete grahā mahātmāno maheśārcanabhāvitāḥ|

śāntiṃ kurvantu me hṛṣṭāḥ sadākālaṃ hitaiṣiṇaḥ|| 122||

120–121 Cf. BhavP 1.175.47–49 : nānārūpadharo ’vyakta avijñātagatiś ca yaḥ| notpattir

jāyate yasya nodayaṃ pīḍitair api|| ekacūlo dvicūlaś ca triśikhaḥ pañcacūlakaḥ| saha-
sraśirarūpas tu candraketur iva sthitaḥ|| sūryaputro ’gniputras tu brahmaviṣṇuśivātma-
kaḥ| anekaśikharaḥ ketuḥ sa te pīḍāṃ vyapohatu|| 122 Cf. BhavP 1.175.50 : ete grahā
mahātmānaḥ sūryārcanaparāḥ sadā| śāntiṃ kurvantu te hṛṣṭāḥ sadākālaṃ hitekṣaṇāḥ||

120a–121d Omitted in N77Ko • Instead of this N12K has four pādas reading : śvetapītaśikhā-
jyotikiñcinīlāñjanaprabhaḥ| śivārcanarataḥ ketur grahapīḍāṃ vyapohatu| • Ś67S has :
śvetapītāruṇakṛṣṇaḥ kvaciccāmīkaraprabhaḥ| śivārcanarataḥ ketur grahapīḍāṃ vyapo-
hatu| • PΣ has : dhūmradehayutaḥ krūraḥ sarvotpātasamanvitaḥ| śivārcanarataḥ ketuḥ
grahapīḍāṃ vyapohatu| 121d After this EN adds four pādas : khaḍgasphaṭikahastā ca
vareṇyo varadaḥ śubhaḥ| śivabhaktaś ca janmā ca grahapīḍāṃ vyapohatu| 122d After
this N58K adds eight pādas reading : (bava ca) – (bha) – ścaiva kau – (va) – (tilaṃ) garaṃ|
vanigviṣṭisākarttaghno nāgaḥ śakunir eva ca| karaṇāni daśetāni tithibhāgānugāminaḥ|
śivapūjābhiyuktāni śānti kurvvantu me sadā|

120a dhūmākāro grahaḥ ketur ] N82K N58K EN B99C , ketur(nn)āma graho tyugra N45C
120b saṃsthitaḥ ] N82K N58K EN B99C , saṃsthitāḥ N45C 120c °vistīrṇair ] N58K , °vistī-
K N C C
rṇe N82 E B99 , °vistīrṇṇo N45 120d locanaiś ca ] N82K N58K B99C , locaneśca EN , loca-
nena N45 121ab °saṃkāśo grahapīḍāpahārakaḥ ] N82K EN , °sastārakagrahamastakaḥ
C

N45C (unmetr.), °saṃkāśo grahapīḍāṃ vyapohatu N58K , °saṃkāśo grahapīḍāṃ vyapo-

hatu <bhinnājanacayachāyo> B99C 121c °daṃṣṭrākarālī ] N82K B99C , °daṣṭākarālī N45C ,
°(draṣṭṛā)karālī N58 , °daṃṣṭro karālaś EN 121d mama ] N82K N58K EN B99C , mamaḥ N45C
K

122b maheśārcanabhāvitāḥ ] N77Ko N45C N82K N12K EN B99C , maheśārccanabhāvitaḥ N58K , ma-
heśārcanatatparāḥ Ś67S , śivārcanaratāḥ sadā PΣ 122c kurvantu ] Σ, karotu N58K •
hṛṣṭāḥ ] N12 N58 E P32 , hṛṣṭā N77 N45 N82 B99 , prītāḥ Ś67S , nityaṃ P72T 122d sadākālaṃ ]
K K N T Ko C K C

Σ, sarvakālaṃ N45C , sarvakāla° Ś67S • hitaiṣiṇaḥ ] Σ, hitaiśinaḥ N77Ko N45C N58K

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104 The Śāntyadhyāya

[Viṣṭi]

mukhe yasya sthito mṛtyur viṣṭir nāma mahābalā|

ṣaṇṃukhā vighnakarī ca pucche ca vijayaṃkarī|| 123||

tṛtīyā saptamī caiva daśamī tu caturdaśī|

caturthī aṣṭamī caiva ekādaśī tu pūrṇimā|| 124||

eteṣu vighnapātreṣu kṛṣṇe śukle samāvahā|

kurvantu me labdhavarāḥ śāntiṃ ca paramepsitām|| 125||

123a–136d Omitted in N77Ko 123d After this PΣ add two pādas : rudrapraṇāmaparamā
śāntim āśu karotu me| 124a-d Instead of this N58K has six pādas reading : tṛtīyāyāṃ
smṛte rātrau saptamyā – – – divā| daśamyā rātribhāge ca caturdaśyāṃ divā tathā| catu-
rthyāṃ niśibhāge tu aṣṭamyān nise tathā| 125a-d Omitted in N58K

123a yasya ] N45C KΣ EN B99C P32T , yasyāḥ Ś67S P72T • sthito ] N45C KΣ EN B99C PΣ , smṛto Ś67S
123b viṣṭir ] N12K B99C Ś67S P32T , viṣṭi N58K , vṛṣṭir N45C N82K EN P72T 123c ṣaṇmukhā ]
N82K N12K EN , samukhā N45C , saṃmukhe N58K , saṃmukhā Ś67S , sumukhā PΣ • vighna-
karī ] N45C KΣ EN Ś67S P32T , vighnakī B99C (unmetr.), vighnakartrī P72T 123d pucche ca ]
N82K N12K EN B99C Ś67S P32T , puṃcche ca N45C , pucchena N58K , puṣṭyai ca P72T 124a tṛtīyā sa-
ptamī ] N45C N82K N12K EN B99C PΣ , tṛtīyāṃ saptamīṃ Ś67S 124b daśamī tu caturdaśī ]
N82K N12K EN B99C , daśamī ca caturdaśī N45C PΣ , daśamīṃ ca caturdaśīm Ś67S 124c caturthī a-
ṣṭamī caiva ] N82K N12K B99C , caturthī cāṣṭamī caiva N45C EN , caturthīm aṣṭamīm ekā° Ś67S , ca-
turthī tv aṣṭamī caiva PΣ 124d ekādaśī tu pūrṇimā ] EN B99C , ekādaśyāṃṣayottamāṃ
N45C , ekādaśī tu pūrṇṇamī N82K N12K , °daśīṃ caiva tu pūrṇimām Ś67S , ekādaśī ca paurṇimā
P32T , ekādaśyā tu pūrṇimā P72T 125a eteṣu vighnapātreṣu ] N82K N12K EN B99C , etā śubhā-
vahā sarvā N45C , vyāptāttayā ca satataṃ Ś67S , etā vighnakarā bhaktāḥ P32T , etā vighnakarā
bhadrāḥ P72T 125ab kṛṣṇe śukle samāvahā N82K N12Kpc EN , kṛṣṇā śuklā ca pakṣayoḥ N45C ,
kṛṣṇe śukle samāvahāḥ N12Kac B99C , pakṣayoḥ śuklakṛṣṇayoḥ Ś67S , śuklakṛṣṇasamudbhavāḥ
PΣ 125c kurvantu me labdhavarāḥ ] N82K N12K EN B99C , kurvantu me lavarā N45C (unmetr.),
dadātu me labdhavarā Ś67S , bhavantu me śriyai nityaṃ P32T , nāśayantu bhayaṃ nityaṃ
P72T 125d śāntiṃ ca paramepsitām ] N12K B99C , śāntiṃ ca manasepsitāṃ N45C , śānti ca
paramepsitām N82K , śāntiś ca paramipsitam EN , śāntiṃ me manasepsitām Ś67S , kurvantu
vijayaṃ sadā P32T , kurvantu vijayaṃ mama P72T

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The Śāntyadhyāya 105

[Tithis]

amāvāsī mahāpuṇyā pitṛdevasamanvitā|

śāntiṃ ca paramāṃ puṇyāṃ śivasya paramātmanaḥ|
śivatejaḥsamāyuktā karotu mama śāntikam|| 126||

pratipac ca mahāśāntā dvitiyā ca manoharā|

tṛtīyā ca tithiḥ śrīmān caturthī ca mahāyaśāḥ|| 127||

pañcamī nāma śāntātmā ṣaṣṭhī ca tithir uttamā|

saptamī tu tithiḥ puṇyā aṣṭamī ca mahābalā|| 128||

127d After this P32T adds two pādas : caturthī ca mahāpuṇyā gajavaktrādhidaivatam| •
P72T adds : caturthī ca mahāpuṇyā gajavaktrādhidevatā|

126a amāvāsī ] EN , amāvāsyāṃ N45C , amāvāsyī N82K , amāvāśī N12K B99C , ekādasyā N58K (e-
yeskip), amāvāsyā ] PΣ , amāvasyā Ś67S • mahāpuṇyā ] N82Kpc N12K N58K EN B99C Ś67S PΣ , ma-
hāpuṇyāṃ N45C , puṇyā N82Kac (unmetr.) 126b °samanvitā ] N45C KΣ EN Ś67S PΣ , °sa-
nvitā B99C (unmetr.) 126c śāntiṃ ca paramāṃ puṇyāṃ ] N82K N12K B99C , śāntā ca pa-
ramā pakvā N45C , śāntiñca paramaṃ puṇyaṃ N58K , śāntiś ca paramāṃ puṇyāṃ EN , śā-
ntā hyeṣa tu paramā Ś67S P72T , priyā hyaiṣā tu paramā P32T 126d śivasya paramātma-
naḥ ] N45C N82Kpc N12K N58K EN B99C P32T , śivasyāparamātmanaḥ N82Kac , śivārcāyāṃ tu tatparā Ś67S ,
śivasya ca mahāpriyā P72T 126e °tejaḥ° ] KΣ EN B99C Ś67S PΣ , °teja° N45C • °yuktā ]
N45C KΣ B99C Ś67S PΣ , °yuktāḥ EN 127a pratipac ca mahāśāntā ] N82K N12K EN B99C Ś67S , prati-
padā ca mahāśāntī N45C (unmetr.), pratipac ca mahāśāntiṃ N58K , pratipad vahnisaṃyu-
ktā PΣ 127b dvitīyā ca manoharā ] N82K N12K N58Kpc EN B99C Ś67S , dvitīyā ca mahoragāḥ N45C ,
dvitīyā +ca+ mahonarā N58K , dvitīyārkādhidevatā P32T , dvitīyā cādhidaivatā P72T 127cd
tithiḥ śrīmān caturthī ca mahāyaśāḥ ] N45C N82K EN B99C , tithiḥ śrīmāṃ catu – – mahāya-
sāḥ N12K , tithiḥ śrīmāṃścaturthī +ca+ mahāyaśā N58K , tithiḥ somyā caturthī ca mahā-
yaśāḥ Ś67S , mahāpuṇyā dhanadena samanvitā PΣ 128a pañcamī nāma śāntātmā ]
N45C N82K N58Kpc EN B99C , pañcamī nā śāntātmā N12K (unmetr.), pañcamī nāma śā+ntā+tmā
N58K , pañcamī nāgavṛndeṣṭā Ś67S , pañcamī śrīyutā nityaṃ PΣ 128b ca tithir uttamā ]
KΣ EN B99Cpc Ś67S , tithir uttamā N45C (unmetr.), ca tir uttamā B99Cac (unmetr.), skandādhidai-
vatam P32T , skandādhidevatā P72T 128c saptamī tu tithiḥ puṇyā ] N82K N12Kpc B99C , saptī ca
tathā puṇyāṃ N45C (unmetr.), saptamī tu tithi puṇyā N12Kac N58K , saptamī ca tithiḥ puṇyā
EN , saptamī ca mahābhāgā Ś67S , saptamī ravisaṃyuktā PΣ 128d aṣṭamī ca mahābalā ]
KΣ EN B99C Ś67S , aṣṭamī ca mahāphalā N45C , hy aṣṭamī rudradevatā P32T , hy aṣṭamī rudradai-
vatā P72T

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106 The Śāntyadhyāya

tithiḥ śūlabhṛtaś caiṣā pāpahā paramā smṛtā|

navamī tithir atyugrā durgāyāḥ parikīrtitā|| 129||

daśamī śobhanā caiva tithir ekādaśī tathā|

dvādaśī caiva śāntātmā tathā tithis trayodaśī|| 130||

caturdaśī mahāvīryā tithiḥ śaṅkarajātmajā|

pūṛnamā paripūrṇātmā tithiś ca satatojjvalā|| 131||

satataṃ tu śubhātmānas tithayaś ca krameṇa tu|

pakṣadvaye sadā hy ete candragatyānugāminaḥ|
śāntiṃ kurvantu me nityaṃ śivājñānuvidhāyinaḥ|| 132||

129ab Omitted in PΣ 131c–132d Instead of this PΣ has two pādas : etās tu tithayaḥ
sarvā īśānārcanatatparāḥ| 132b After this N45C adds two pādas : nandā rudrā jayāriktā
pūrṇṇāyāñca pṛthak pṛthak| 132d After this N45C adds two pādas : śivapūjāsamāyuktā
śivadhyānaparāyaṇā|

129a tithiḥ śūlabhṛtaś caiṣā ] N12K EN B99C , tithi triśūlina śāntā N45C , tithi śūlabhṛtaś
caiṣā N82K , tithis triśūlina+ḥ+ śāntā N58K , tithis triśūlahastā yā Ś67S 129b pāpahā ]
N45C KΣ EN , pāpāhā B99C , pāpaghnī Ś67S • smṛtā ] N45C N82K N58K EN B99C Ś67S , smṛtāḥ N12K 129c
tithir atyugrā ] N45C KΣ EN B99C PΣ , sarvabhūtāṃḍā Ś67S 129d durgāyāḥ parikīrtitā KΣ ,
durgāyā parikīrttitāḥ N45C , durgāyāḥ parikīrttitāḥ B99C , durgrāhyā parikīrtitāḥ EN , du-
rjayā parikīrtitā Ś67S , durgā devyadhidevatā P32T , durgā devyadhidaivatā P72T 130a da-
śamī ] KΣ EN B99C Ś67S PΣ , daśamo N45C • śobhanā caiva ] N45C KΣ EN B99C , yamasaṃyuktā
PΣ 130b tithir ekādaśī tathā ] N45C KΣ B99C , tithi ekādaśī tathā EN , tithir ekādaśī
śubhā Ś67S , indreṇaikādaśī matā P32T , caindreṇaikādaśī yutā P72T 130c caiva śāntā-
tmā ] N45C KΣ EN B99C , śāntabhūpātmā Ś67S , viṣṇusaṃyuktā PΣ 130d tathā tithis ] B99C ,
tithi cāpi N45C , tathā tithi KΣ EN , tithiś cāpi Ś67S , madanena PΣ 131a mahāvīryā ]
KΣ EN B99C Ś67S , mahāpuṇyā N45C , manaḥsthena P32T , maheśena P72T 131b tithiḥ śaṅkara-
jātmajā ] N82K N12K , tithi śaṅkarabhāvitā N45C , tithiḥ sā śakarātmajā N58K , tithi śaṅkarajā-
tmajā EN B99C , satataṃ śaṃkarapriyā Ś67S , paurṇamāsī himāṃśunā PΣ 131c pūrṇamā ]
N82K B99C , pūrṇṇamī N45C , pūrṇṇāmā N12K , śumā (ca) N58K , pūrṇamāsyā EN (unmetr.), pū-
rṇimā Ś67S 131d tithiś ca satatojjvalā ] N82K N12K Ś67S , tithi tvesatatojjvalā B99C , tithi tvasa-
tatojjvalā N58K , tithayaḥ satatojjvalā EN , tithir eṣām sadojvalā N45C 132a satataṃ tu ]
N82K N12K EN B99C , satatañca N45C N58K , ity evaṃ ca Ś67S • śubhātmanas ] KΣ EN B99C Ś67S , śubhā-
tmā N45C (unmetr.) 132b tithayaś ca ] N82K N58K Ś67S , tithipañca N45C , tithiyaśca N12K B99C ,
tithayeśca EN 132c °dvaye sadā hy ete ] KΣ EN B99C , °dvaye mahāpuṇyā N45C , °dva-
yasamā hy etāś Ś67S 132d candra° ] KΣ EN B99C Ś67S , candrā° N45C • °gatyānugāminaḥ
N45 K E B99 , °gatyāpratiṣṭhitāḥ Ś67S 132f śivājñānuvidhāyinaḥ ] N82Kpc EN B99C , śivajñā-
C Σ N C

nuvidhāyinaḥ N82Kac N58K , śivadhyānāvidhāyiṇaḥ N45C , śivajñānavidhāyinaḥ N12K Ś67S , sadā-

kālaṃ hitaiṣiṇaḥ P32T , sadākālaṃ hite ratāḥ P72T

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The Śāntyadhyāya 107

[Yogas]

viṣkambhaḥ prītir āyuṣmān saubhāgyaṃ śobhanas tathā|

atigaṇḍaḥ sukarmā ca dhṛtiḥ śūlas tathaiva ca|| 133||

gaṇḍo vṛddhir dhruvaś caiva vyāghāto harṣaṇas tathā|

vajrasiddhir vyatīpāto variyān parighaḥ śivaḥ|| 134||

siddhiḥ sādhyaḥ śubhaḥ śuklo brahmā aindraś ca vaidhṛtiḥ|

candrasya bhānoś cotpannā yogāś caite mahābalāḥ|| 135||

133c-134b Omitted in P32T

133a viṣkambhaḥ ] N82K N58K B99C Ś67S PΣ , viskambha N45C N12K , viṣkumbhaḥ EN • prītir ]
KΣ EN B99C Ś67S PΣ , prīti N45C 133b saubhāgyaṃ ] KΣ , saubhāgya° N45C EN , saubhāgyaḥ
Ś67S P32T , saubhāgyaś P72T • śobhanas ] N45C N82K EN B99C Ś67S PΣ , śobhanan N12K , śobhanaṃ
N58K 133c °gaṇḍaḥ ] KΣ EN B99C Ś67S P72T , °gaṇḍa N45C • sukarmā ca ] KΣ EN B99C Ś67S P72T ,
sukarmāñca N45C 133d dhṛtiḥ ] N12K N58K EN B99C Ś67S P72T , dhṛti° N45C N82K • śūlas ]
KΣ EN B99C Ś67S P72T , śūla N45C 134a vṛddhir ] N82K EN B99C Ś67S P72T , vṛddhi N45C N12K N58K • caiva ]
N45C N82K N12K EN B99C Ś67S PΣ , ce N58K (unmetr.) 134b harṣaṇas ] KΣ EN B99C Ś67S P72T , hrasvanas
N45C 134c vajrasiddhir ] N82K B99C Ś67S , vajraḥ siddhir N58K EN , vajrasiddhi N45C N12K P32T , vajras
siddhir P72T • vyatīpāto ] N45C KΣ EN B99C Ś67S P72T , vyatīpātā P72Tac , vyatīghātā P72Tpc 134d va-
riyān ] N45C N82K N12K EN Ś67S , varīyān N58K B99C PΣ • parighaḥ ] N45C N12K N58K EN B99C Ś67S PΣ , pari-
dhāḥ N82K 135a siddhiḥ sādhyaḥ śubhaḥ śuklo ] N45C KΣ EN B99C , siddhaḥ sādhyaḥ śuciḥ
śuklo Ś67S , siddhaḥ sādhyaḥ śubhaḥ śubhro P32T , siddhaṃ sādhyaṃ śubhaṃ śubhraṃ P72T
135b brahmā aindraś ca vaidhṛtiḥ ] N82K B99C , brahmaindro vaidhṛtis tathā N45C , brahmā
aindrāś ca vaidhṛtiḥ N12K , (brahmā ai) – śca vaidhṛtis tathā N58K (unmetr.) brahma ai-
ndraś ca vaidhṛti EN , brahmendro vaidhṛtiḥ kramāt Ś67S , brāhmo māhendravaidhṛtī P32T ,
brāhmo māhendravaidhṛtiḥ P72T 135c candrasya bhānoś cotpannā ] N82K N12K EN B99C ,
candrāgatyā ca bhānoś ca N45C , caṇḍabhānoś cotpannā N58K (unmetr.), candrasya bhā-
nvoś cotpannā Ś67S , candrasya bhānor utpannā PΣ 135d yogāś caite ] KΣ EN B99C , yogā
hy ete N45C Ś67S , hy ete yogā PΣ • °balāḥ ] KΣ EN B99C Ś67S PΣ , °balā N45C

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108 The Śāntyadhyāya

śivabhaktiparāḥ sarve śivājñānuvidhāyinaḥ|

śāntiṃ kurvantu me nityaṃ tathā kilbiṣanāśanam|| 136||

[Nakṣatramātṛs : E]

kṛttikā paramā devī rohiṇī rucirānanā|

śrīmān mṛgaśirā bhadrā ārdrā ca paramojjvalā|| 137||

punarvasus tathā puṣyā aśleṣā ca mahābalā|

nakṣatramātaro hy etāḥ prabhāmālāvibhūṣitāḥ|| 138||

137–139 Cf. BhavP 1.179.1–3 : kṛttikā paramā devī rohiṇī ca varānanā| śrīman mṛgaśiro
bhadrā ārdrā cāpy aparojjvalā|| punarvasus tathā puṣya āśleṣā ca tathādhipa| sūryārca-
naratā nityaṃ sūryabhāvānubhāvitāḥ|| arcayanti sadā devam ādityaṃ surate sadā| na-
kṣatramātaro hy etāḥ prabhāmālāvibhūṣitāḥ||

136d After this N45C adds eight pādas : saptāviṃsatiyogāś ca vyāghātas tu mayāpurāḥ|
tatha dīne prajāyāntu tathā kurvantu me śubham| bavabālavakaulaḥ va tautilagarava-
ṇijāḥ| karaṇānyamahāvīryyāḥ śānti kurvantu me sadā|

136a °bhaktiparāḥ sarve ] N82K N58K EN B99C , °bhaktiratā sarve N45C , °bhaktiḥparāḥ sarve
N12K , °bhaktiparā hyete Ś67S , °bhaktiyutāḥ sarve P32T , °bhaktiratās sarve P72T 136b śivā-
jñānu° ] N82K EN B99C , śivajñānā° N45C N12K Ś67S , śivajñānu° N58K , śivabhakti° PΣ 136c śā-
ntiṃ kurvantu me nityaṃ ] N82K N12K EN B99C Ś67S P32T , śānti kurvantu me nityaṃ N45C , ete śi-
vārcanaratāḥ P72T 136d tathā kilbiṣanāśanam ] KΣ EN B99C Ś67S , sarve śāntiparāyaṇāḥ
N45C , śivadhyānaparāyaṇāḥ P32T , kurvantu mama śāntikam P72T 137a devī ] Σ, devyauḥ
N45C 137c śrīmān mṛgaśirā bhadrā ] N45C N58K EN , śrīman mṛgiśirā bhadrā N77Ko , śrīmat
mṛgaśirā bhadrā N82K B99C , – – – – – – – – N12K , śrīmān mṛgaśirā bhadra Ś67S , mṛgaśīrṣā
śive bhaktā P32T , śrīman mṛgaśiro bhadrā P72T 137c ārdrā ] Σ, ādrā N77Ko 137d pa-
ramojjvalā ] Σ, pamojjvalā EN (unmetr.) 138a punarvasus ] Σ, punarvvasū N58K B99C ,
punarvasu N82K 138ab puṣyā aśleṣā ca ] N82K , puṣyā aśleṣātha N77Ko N45C EN B99C , puṣya a-
śleṣā ca N12K , puṣyā a – (śā) ca N58K , tiṣyaś cāśleṣā ca Ś67S , puṣyā āśleṣā ca P32T , puṣyaḥ āśleṣā
ca P72T 138b mahābalā ] Σ, mahābalāḥ N77Ko , mahojvalā P32T 138c hy etāḥ ] Σ, hy ete
N77Ko , devyaḥ Ś67S 138d °mālāvibhūṣitāḥ ] N82K N58K EN B99C , °mālāvabhāsitā N77Ko , °tmālā-
bhibhāṣitāḥ N45C , °mālānubhāsakāḥ Ś67S , °mālāvabhāsitāḥ N12K P32T , °mālāvabhāsakāḥ P72T

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The Śāntyadhyāya 109

mahādevārcane saktā mahādevānubhāvitāḥ|

pūrvabhāge sthitā hy etāḥ śāntiṃ kurvantu me sadā|| 139||

[Nakṣatramātṛs : S]

maghā sarvaguṇopetā pūrvā caiva tu phālguṇī|

uttarā phālguṇī śreṣṭhā hastā citrā tathottamā|| 140||

svātī viśākhā varadā dakṣiṇasthānasaṃśritāḥ|

arcayanti sadākālaṃ devaṃ tribhuvaneśvaram|| 141||

nakṣatramātaro hy etās tejasā paribhūṣitāḥ|

mamāpi śāntikaṃ nityaṃ kurvantu śivacoditāḥ|| 142||

140–142 Cf. BhavP 1.179.4–5 : maghā sarvaguṇopetā pūrvā caiva tu phālgunī| svātī viśā-
khā varadā dakṣiṇāṃ diśam āśritāḥ|| arcayanti sadā devam ādityaṃ surapūjitam| tavāpi
śāntikaṃ dyotaṃ kurvantu gaganoditāḥ||

142ab Omitted in N77Ko N12K Ś67S PΣ

139a mahādevārcane saktā ] N82K EN B99C , mahādevārcanaratā N77Ko N58K , mahādevārcane

ratā N45C P32T (unmetr.), mahādevārcane śaktā N12K , mahārcāniratānetya Ś67S , mahādevā-
rcanaratāḥ P72T 139b °devānubhāvitāḥ ] Σ, °devānubhāvitā N77Ko N45C , °devānubhāvi-
naḥ N58K , °devātmabhāvanāḥ P32T 139c hy etāḥ ] Σ, hy ete N77Ko , ete N82K 139d kurva-
ntu ] Σ, kurvvanti B99C 140a maghā ] Σ, magha N58K , makhā P72T 140b pūrvā caiva
tu phālguṇī ] N82Kpc EN Ś67S P32T , pūrvaphalguṇi uttamā N45C , pūrvvā caiva tu phalgunī B99C ,
pūrvā caiva tu phalguṇī N77Ko N82Kac N58K , pūrvā caiva – – – – N12K , pūrvā caiva tu phālgunī
P72T 140c phālguṇī ] EN Ś67S P32T , phalguṇī N77Ko N45C , phālgūnī N82Kpc P72T , phalgunī N82Kac B99C
• śreṣṭhā ] N45C N82K N58K EN B99C Ś67S P72T , prerthā Ś67S 140d hastā ] N45C N82K N58K EN B99C P72T ,
hasta° N77 P32 – (-tā) N12 , hasttaś Ś67 • tathottamā ] N82K N58K EN B99C Ś67S P72T , tathaiva ca
Ko T K S

N77Ko , tathotamā N45C , tathottarā N12K P32T 141a svātī ] N45C N12K N58K PΣ , svātmā N77Ko , svāti
N82K , svātir EN B99C Ś67S • viśākhā ] Σ, viśākha N77Ko 141b °saṃśritāḥ ] N82K B99C , °māśritā
N45C , °saṃśritā EN , °māsthitā N77Ko Ś67S , °saṃsthitā N58K , °saṃsthitāḥ N12K PΣ 141c arca-
yanti sadākālaṃ ] NΣ B99C , arcayanti mahākālaṃ EN , ahirbudhnyam arcayanti Ś67S , a-
rcayantaḥ sadākālaṃ P32T , arcayantī sadākālaṃ P72T 141d devaṃ tribhuvaneśvaram ]
N82K N58K EN B99C , devantṛṇayanaṃ param N77Ko , devaṃ triṇayanaṃ param N45C P32T , devaṃ
trinayanam param N12K , sadāhitaṃ paraṃ śivam Ś67S , deva⊔[-4-]⊔param P72T 142b
°bhūṣitāḥ ] N45C EN B99C , °bhūṣitā N82K N58K 142c nityaṃ ] N45C N82K N58K EN B99C , hy etā N77Ko ,
hy etāḥ N12K Ś67S PΣ 142d °coditāḥ ] Σ, °coditā N77Ko N58K

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110 The Śāntyadhyāya

[Nakṣatramātṛs : W]

anurādhā tathā jyeṣṭhā mūlā ṛddhibalānvitā|

pūrvāṣāḍhā mahāvīryā āṣāḍhā cottarā śubhā|| 143||

abhijinnāma nakṣatraṃ śravaṇā paramojjvalā|

etāḥ paścimato dīptā rājante rājamūrtayaḥ|| 144||

īśānaṃ pūjayanty etāḥ sarvakālaṃ subhāvitāḥ|

mama śāntiṃ prakurvantu vibhūtībhiḥ samanvitāḥ|| 145||

143–145 Cf. BhavP 1.179.6–8 : anurādhā tathā jyeṣṭhā mūlaṃ sūryapuraḥsarā| pūrvāṣā-
ḍhā mahāvīryā āṣāḍhā cottarā tathā|| abhijinnāma nakṣatraṃ śravaṇaṃ ca bahuśru-
tam| etāḥ paścimato dīptā rājante cānumūrtayaḥ|| bhāskaraṃ pūjayanty etāḥ sarvakā-
laṃ subhāvitāḥ| śāntiṃ kurvantu te nityaṃ vibhūtiṃ ca maharddhikām||

145cd Omitted in Ś67S

143a jyeṣṭhā ] Σ, jeṣṭhā N77Ko 143b mūlā ṛddhi° ] NΣ B99C P72T , mūla ṛddhi° EN , mū-
lamṛddhi° Ś67S , mūlā vṛści° P32T 143c pūrvāṣāḍhā ] Σ, pūrvāśāḍhā N77Koac N45C 143d
āṣāḍhā ] Σ, āśāḍhā N45C • śubhā ] Σ, tathā N12K Ś67S 144a abhijinnāma nakṣatraṃ ]
N12K B99C PΣ , abhiji<tā>nāma nakṣatraṃ N77Ko , avīcīnāma nakṣatraṃ N45C , abhijirnāma na-
kṣatraṃ N82K , abhivirnnāma nakṣatraṃ N58K , abhijinnātmana kṣetraṃ EN , abhirnāma
nakṣatraṃ Ś67S (unmetr.) 144b śravaṇā paramojjvalā ] KΣ B99C EN , śravaṇaḥ paramo-
jvalaḥ N77Ko Ś67S P32T , śravaṇo paramojvalā N45C , śravaṇaṃ paramojvalā P72T 144c etāḥ ]
N45C N82K B99C PΣ , etā N77Ko N12K N58K EN , ete Ś67S 144d rājante Σ, rājatai N45C , rājantyaḥ P72T •
rāja° ] N77Ko N82K N12K EN B99C , cāru° N45C N58K Ś67S PΣ 145a īśānaṃ ] Σ, īśāna N77Ko • pūja-
yanty etāḥ ] N82K N12K EN Ś67S P72T , pūjayaṃty etā N77Ko , pūjayety etāḥ N45C , pūjanty etaḥ N58Kac
(unmetr.), pūjanty etāḥ N58Kpc (unmetr.), pūjayanty etā B99C , pūjayanty etat P32T 145b sa-
rvakālaṃ subhāvitāḥ ] N45C KΣ B99C P32T , sarvakāliṣu bhāvitā N77Ko , sarvakālaṃ śubhāvitāḥ
EN , sarvakāleṣu bhāvitāḥ Ś67S , sārvakālaṃ subhāvitāḥ P72T 145c mama śāntiṃ praku-
rvantu ] N82K N58K EN B99C , śāntikamma prakurvantu N77Ko , śānti kurvantu me nityaṃ N45C ,
śāntikaṃ me prakurvanti N12K , śāntiṃ kurvantu me nityaṃ P32T , śāntiṃ kurvantu me
prītāḥ P72T 145d vibhūtībhiḥ samanvitāḥ ] N12K , vibhūtiñca samāhitā N77Ko , vibhūti-
ñca samāhitāḥ N45C P72T , vibhūtibhiḥ samanvitāṃ B99C (unmetr.), vibhūtibhiḥ samanvitā
N82K N58K EN (unmetr.), vibhūtiṃ ca mahāhitāḥ P72Tpc , vibhūtiṃ ca mahābalāḥ P72Tac

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The Śāntyadhyāya 111

[Nakṣatramātṛs : N]

dhaniṣṭhā śatabhiṣā ca pūrvabhādrapadā tathā|

uttarābhādrarevatyau aśvinī ca maharddhikā|| 146||

bharaṇī ca mahāvīryā nityam uttarataḥ sthitāḥ|

śivārcanaparā nityaṃ śivadhyānaikamānasāḥ|
śāntiṃ kurvantu me nityaṃ sarvakālaṃ śubhodayām|| 147||

146–147 Cf. BhavP 1.179.9–11 : dhaniṣṭhā śatabhiṣā tu pūrvabhādrapadā tathā|| utta-

rābhādrarevatyau cāśvinī ca mahāmate| bharaṇī ca mahādevī nityam uttarataḥ sthi-
tāḥ|| sūryārcanaratā nityam ādityagatamānasāḥ| śāntiṃ kurvantu te nityaṃ vibhūtiṃ
ca maharddhikām||

147d After this N45C adds two pādas : etā pramuditā nityam dīpamānā sutejasāṃ|

146a dhaniṣṭhā śatabhiṣā ca ] N82K EN B99C P32T , dhaniṣṭhā śatabhiṣā caiva N77Ko (unmetr.),
dhaniṣṭhā satabhiṣā N45C (unmetr.), dhaniṣṭhā śatavṛṣā ca N12K , dhaneṣṭhā śatavṛṣā ca
N58K , dhaniṣṭhānyā śatabhiṣak Ś67S , śraviṣṭhayāṃ śatabhiṣak P72T 146b pūrvabhādrapadā
tathā ] conj., pūrvabhadrapadas tathā N77Ko , pūrvabhadrapadā tathā N58K B99C Ś67S , pūrvā
uttarabhādrapadā saha N45C (unmetr.), pūrvapadās tathā N82Kac (unmetr.), pūrvabhādra-
padās tathā N82Kpc EN P32T , pūrvā bhadrapadā tathā N12K , pūrvabhādrapadā tathā P72T 146c
uttarābhādrarevatyau ] N82K B99C , revatī cāśvinī caiva N45C , uttarābhadraraivatyo N12K , u-
ttarābhadraraivatyau N58K , uttarābhadrarevatyāv Ś67S , uttarābhadrarevatyā N77Ko P32T , reva-
tyuttarabhādrā ca P72T 146d aśvinī ca maharddhikā ] N82Kpc N12K N58K B99C Ś67S P72T , aśvinyaś
ca maharddhikā N77Ko , aśvinī ca marddhikā N82Kac (unmetr.), aśvinī ca maharddhikāḥ EN ,
maṇḍalena vyavasthitāḥ N45C , hy aśvatī sumarddhikā P32T 147a bharaṇī ca ] Σ, bhara-
ṇyaś ca N77Ko 147b uttarataḥ sthitāḥ ] KΣ B99Cpc Ś67S , uttarata sthitā N77Ko , muttarata sthitā
N45C , uttarataḥ sthitaḥ B99Cac , untarataḥ sthitāḥ EN , uttarasaṃsthitāḥ PΣ 147c °parā ni-
tyaṃ ] KΣ EN B99C , °ratā nitya N77Ko , °ratā nityaṃ N45C P32T , °ratā devyaḥ Ś67S , °ratāḥ nityaṃ
P72T 147d °mānasāḥ ] Σ, °mānasaḥ N77Ko , °mānasā N58K 147e śāntiṃ kurvantu me ni-
tyaṃ ] KΣ EN B99C Ś67S PΣ , harapādārcanaratā N77Ko , śānti kurvantu te nityaṃ N45C , śāntiṃ
karotu me nityaṃ EN 147f sarvakālaṃ śubhodayām ] N82K N58K , śāntiṃ kurvantu me
sadā N77Ko , sarvakālaṃ mahodayā N45C , sarvakālaṃ subhodayam N12K B99C , sarvakālaśubho-
dayām EN , sarvakālaṃ śivodayaḥ Ś67S , sarvakālaṃ śubhodayāḥ P32T , balaṃ saubhāgyam
eva ca P72T

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112 The Śāntyadhyāya

[Rāśis : E]

meṣo mṛgādhipaḥ siṃho dhanur dīptimatām varaḥ|

pūrveṇa bhāsayanty ete śivayogaparāḥ śubhāḥ|
śāntiṃ kurvantu me nityaṃ śivabhaktiparāyaṇāḥ|| 148||

[Rāśis : S]

vṛṣaḥ kanyā ca paramā makaraś cāpi ṛddhimān|

ete dakṣiṇabhāge tu pūjayanti sadā śivam|
bhaktyā paramayā nityaṃ śāntiṃ kurvantu me sadā|| 149||

148 Cf. BhavP 1.179.12 : meṣo mṛgādhipaḥ siṃho dhanur dīptimatāṃ varaḥ| pū-
rveṇa bhāsayanty ete sūryayogaparāḥ śubhāḥ| śāntiṃ kurvantu te nityaṃ bhaktyā
sūryapadāṃbuje|| 149 Cf. BhavP 1.179.13 : vṛṣaḥ kanyā ca paramā makaraś cāpi bu-
ddhimān| ete dakṣiṇabhāge tu pūjayanti raviṃ sadā| bhaktyā paramayā nityaṃ śāntiṃ
kurvantu te sadā||

148af Omitted in P72T 149b After this N45C adds two pādas : vṛṣaḥ sarvahitodyuktaḥ
sarvaṛddhisamanvitaḥ| • N58K adds harapādaratā nityaṃ śivabhāvena bhāvitā| • P32T a-
dds : ṛṣabhaś ca mahāvīryāḥ śivabhāvasubhāvitāḥ| • P72T adds : ṛṣabhaś ca mahāvīryaḥ
śivabhāvasubhāvitaḥ|

148a meṣo mṛgādhipaḥ siṃho ] Ś67S , meṣo vṛṣādhipaḥ siṃho N82K N12K B99C , meṣo vṛṣā-
dhipasiṃho N77Ko , meṣo vṛṣādhipaḥ siṃhā N45C , meṣo mahāhikaḥ siṃho EN , meṣā mṛgā-
dhipaḥ siṃhā N58K , meṣo mṛgādhipasthaṃ yo P32T 148b dhanur ] N58K EN B99C Ś67S P32T ,
dhanu NΣ • varaḥ ] NΣ B99C Ś67S P32T , varāḥ EN 148c pūrveṇa ] NΣ EN B99C Ś67S , pūrve
ca P32T • bhāsayanty ] N12K N58K Ś67S P32T , bhāgasaty N77Ko , bhāṣayanty N45C N82K EN B99C 148d
yogaparāḥ śubhāḥ ] Ś67S , °pūjāparāyaṇāḥ N82K EN B99C , °yogaparā śubhā N77Ko , °dhyānapa-
rāyaṇā N45C , °yogaparā śubhāḥ N12K , °pūjāparāyaṇā N58K , °pūjāparāyaṇaḥ P32T 148e śā-
ntiṃ ] KΣ EN B99C Ś67S P32T , śānti N77Ko N45C • nityaṃ ] N45C KΣ EN B99C P32T , bhaktā N77Ko N12K , bha-
ktāḥ Ś67S 148f śivabhaktiparāyaṇāḥ ] N82K EN B99C , harapādā<bja>bjapū(ja)kā N77Ko , ha-
rapādābjapūjakāḥ N45C N12K P32T , śivabhaktiparāyaṇā N58K , śivapādābjapūjakāḥ Ś67S 149a
vrṣaḥ kanyā ca paramā ] N58K , kanyā ca paramā devī NΣ B99C P72T , kanyā ca vṛṣabhaḥ śrī-
mān EN , vṛṣā cānyā ca paramā Ś67S , vṛṣaś ca varadaḥ kanyā P32T 149b cāpi ṛddhimān ]
N45C N82K N58K EN B99C Ś67S , cātibuddhimān N77Ko , cātidṛddhimān N12K , ca mahardhikāḥ P32T , ca
mahardhikaḥ P72T 149c ete ] N77Ko N45C N58K EN Ś67Spc PΣ , etau N82K B99C , etā N12K , etena Ś67Sac
(unmetr.) • °bhāge ] Σ, °deśe P32T 149d pūjayanti ] N77Ko N45C Ś67S PΣ , pūjayataḥ N82K , pū-
jayetaḥ B99C , pūjayanto N12K , pūjayantaḥ N58K EN • sadā śivam ] Σ, śidā śi(vaṃ) N58K 149e
bhaktyā paramayā ] Σ, bhaktyā parayā N77Ko (unmetr.), bhaktyā ca parayā P72T 149f śā-
ntiṃ ] Σ, śānti N45C N82K • kurvantu me sadā ] N45C N12K N58K B99C Ś67S PΣ , me kurutāṃ sadā
N82K EN , kurva me sadā N77Ko (unmetr.), kurvvantu me dā N58K

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The Śāntyadhyāya 113

[Rāśis : W]

mithunas tulā kumbhaś ca paścimena vyavasthitāḥ|

śivapādārcanaratāḥ kṣemaṃ kurvantu me sadā|| 150||

[Rāśis : N]

karkaṭo vṛściko mīna ete hy uttarataḥ sthitāḥ|

pūjayanti sadākālaṃ rudraṃ bhuvananāyakam|
śāntiṃ kurvantu me nityaṃ śivājñānuvidhāyinaḥ|| 151||

150 Cf. BhavP 1.179.14ab : mithunaṃ ca tulā kuṃbhaḥ paścime ca vyavasthitāḥ| 151
Cf. BhavP 1.179.14cd–15 : japanty ete sadākālam ādityaṃ grahanāya kam|| śāntiṃ ku-
rvantu te nityaṃ khakholkājñānatatparāḥ| satapodattapuṣpābhyāṃ ye smṛtāḥ satataṃ
budhaiḥ||

151d After this N45C adds two pādas : rudrabhaktā mahātmāno rudrārccaṇaparāyaṇā|
151f After this N58K adds six pādas (unmetr.) : janmasampadvipat kṣemah pa – – –
– – dhanaḥ| naiṣanam metro ’timetrañ ca ity etā tārakagaṇā| śivabhaktā mahātmā-
naḥ kurvvantu mama śāntikaṃ| • Ś67S adds sixteen pādas : ādityavāre saṃkrāntir ghorā
(śamra)tu bhītidā| śītaraśmidine proktā dhvāṅkṣī salilavāhinī| bhaume mahodarī sā
tu rājaghnī viditā matā| budhe mandākinī sā tu dviṭoghā nandakāriṇī| bṛhaspatiyute
vāre nandanā vyaṣṭikāriṇī| śukravāre miśrikarā vyāsasannasarvapradāyinī| śanaiścarī
rākṣasī tu janapītākarī smṛtā| iti saṃkrāntayor nāma phalagrahayutās sadā|

150a mithunas tulā kumbhaś ca ] N82K B99C , tulā mithunakumbhaś ca N77Ko , mithunāñca
tulā kumbhā N45C , mithunas tulā ca kumbhaś ca N12K (unmetr.), mithunas tulā kumbhaḥ
N58K (unmetr.), mithunaś ca tulā kumbhaḥ EN Ś67S P72T , mithunaś ca tulākuṃbhau P32T
150b paścimena ] Σ, paścime tu P32T • vyavasthitāḥ ] Σ, vyavasthitā N77Ko EN , vyava-
sthitaḥ P72T 150c °pādārcanaratāḥ ] N12K Ś67S , °padārcanaparāḥ N82K B99C (unmetr.), °pū-
jārcanaratā N77Ko , °pādārccaṇaratā N45C , °pūjārcanaparāḥ EN , °pādārcane yuktāḥ N58K P32T ,
°pūjārcanaratāḥ P72T 150d kṣemaṃ ] NΣ B99C , kṣamaṃ EN , śāntiṃ Ś67S PΣ 151a mīna ]
N77Ko N45C N82Kac N12K N58K EN B99C Ś67S , mīnā N82Kpc , mīno P32T , mīnaḥ P72T 151b ete hy uttarataḥ
sthitāḥ ] N82K EN B99C , ete uttarata sthitā N77Ko , ete uttarata sthitāḥ N45C , ete uttarataḥ sthi-
tāḥ N12K N58K , ete cottarataḥ sthitāḥ Ś67S , yenta uttarataḥ sthitāḥ P32T , ete cottarasaṃsthitāḥ
P72T 151c pūjayanti ] N82K N58K EN B99C , yajante ca N77Ko , yajanty ete N45C N12K PΣ , yajanti te Ś67S
151d sadākālaṃ ] N77Ko N82K N58K EN B99C PΣ , sadākālā N45C , mahākālaṃ N12K , mahādevaṃ Ś67S
• rudraṃ ] Σ, rudra N58K • bhuvananāyakam ] Σ, tribhuvanādhipam P72Tpc , tribhuva-
neśvaram P72Tac 151e śāntiṃ kurvantu ] Σ, śānti kurvantu N45C , śāntiṃ kurvanti N82K •
nityaṃ ] Σ, nitya N77Ko 151f śivājñānuvidhāyinaḥ ] N82K EN B99C P72Tac , rudrajñānavidhā-
yinaḥ N77Ko N45C , śivajñānuvidhāyinaḥ N58K , rudrājñānavidhāyakaḥ Ś67S , rudrājñānuvidhā-
yinaḥ N12K P72Tpc , rudrajñānaparāyaṇāḥ P72T

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114 The Śāntyadhyāya

[Saptaṛṣis]

ṛṣayaḥ sapta vikhyātā dhruvāntāḥ paramojjvalāḥ|

śivaprasādasampannāḥ śāntiṃ kurvantu me sadā|| 152||

[Mahāvrataṛṣis]

kāśyapo gālavo gārgyo viśvāmitro mahāmuniḥ|

manur dakṣo vasiṣṭho ’tha mārkaṇḍaḥ pulahaḥ kratuḥ|| 153||

nārado bhṛgur ātreyo bharadvājo ’ṅgirā muniḥ|

vālmīkaḥ kauśikaḥ kaṇvaḥ śākalyo ’tha punarvasuḥ|| 154||

152 Cf. BhavP 1.179.16 : ṛṣayaḥ sapta vikhyātā dhruvāntāḥ paramojjvalāḥ| bhānuprasādāt
sampannāḥ śāntiṃ kurvantu te sadā|| 153–155 Cf. BhavP 1.179.17–19 : kaśyapo gālavo
gārgyo viśvāmitro mahāmuniḥ| munir dakṣo vaśiṣṭhaś ca mārkaṇḍaḥ pulahaḥ kratuḥ||
nārado bhṛgur ātreyo bhāradvājaś ca vai muniḥ| vālmīkiḥ kauśiko vātsyaḥ śākalyo ’tha
punarvasuḥ|| śālaṃkāyana ity ete ṛṣayo ’tha mahātapāḥ| sūryadhyānaikaparamāḥ śā-
ntiṃ kurvantu te sadā||

153d After this N45C adds six pādas : aśintādvālakilyorvā durvāśāpippalādanaḥ| ṛcīko
bharato ’gasti parāśaryo vibhāṇḍakaḥ| matāṅgo jaiminivyāśo devalo darbharomakaḥ|
154a-d Omitted in Ś67S 154b–187c One folio is missing in N12K , covering the text from
muniḥ up to 187c

152a ṛṣayaḥ ] Σ, ṛsaya N45C N12K (unmetr.) • vikhyātā ] Σ, saṃkhyātā P32T 152b dhru-
vāntāḥ ] Σ, dhruvantā N77Ko N45C N58K • paramojjvalāḥ ] Σ, paraparamojjvalā N58K 152c
°sampannāḥ śāntiṃ kurvantu me sadā ] N82K N12K EN B99C Ś67S PΣ , °sampaṃnā śānti ku-
rvantu me sadā N77Ko , °saṃpannāḥ kurvvantu mama śāntikaṃ N58K , °saṃpanā śānti
kurvantu me sadā N45C (unmetr.) 153a kāśyapo ] Σ, kaśyapo EN Ś67S • gālavo gā-
rgyo ] N77Ko N82K N58K EN B99C Ś67S P72Tpc P72T , gāvo gargyo N45C (unmetr.), gālavo gārgo N12K , bhā-
rgavo gārgyo P72Tac 153b °mitro ] Σ, °vitro N58K , °mitra P32T • °muniḥ ] Σ, °muni
Ko
N77 N45C
153c manur ] N82K N58K EN B99C Ś67S PΣ , manu N77Ko N45C N12K • vasiṣṭho ’tha ] Σ,
vasiṣṭhā ca N77Ko , vaśiṣṭhaś ca N58K , vasiṣṭhaś ca P72T 153d mārkaṇḍaḥ pulahaḥ kra-
tuḥ ] N82K N12K EN B99C P72T , mataṅga pulaha kratuḥ N77Ko , mārkaṇḍa pulaha kratu N45C , mā-
rkaṇḍa pulahaḥ kratuḥ N58K , mārkaṇḍo tha punarvasuḥ Ś67S , pulastyaḥ pulahaḥ kratuḥ
P32T 154b bharadvājo ] NΣ EN B99C , bhāradvājo PΣ • ’ṅgirā ] N77Ko KΣ EN B99C PΣ , ’ṅgiro
N45C • muniḥ ] N77Ko N82K N58K P72T , muni N45C EN P32T 154c vālmīkaḥ ] N77Ko N45C N82Kpc N58K B99C ,
vālmikaḥ N82Kac , vālmīki EN , vālmīkiḥ P32T , śālmīkaḥ P72T • kaṇvaḥ ] N45C N82K N58K EN B99C PΣ ,
kaṇṭḥāḥ N77Ko 154d śākalyo ] N77Ko N45C N82K N58K EN P72Tpc P72T B99C , jābalyo P72Tac • punarvasuḥ
] N77Ko N58K PΣ , punarvasu N45C N82K B99C , punarvaśu EN

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The Śāntyadhyāya 115

śālaṅkāyana ityādyā ṛṣayo ’tha mahāvratāḥ|

śivadhyānārcanodyuktāḥ śāntiṃ kurvantu me sadā|| 155||

[Ṛṣipatnīs, Ṛṣikumārikās]

ṛṣipatnyo mahāpuṇyās tathā ṛṣikumārikāḥ|

śivārcanaparā nityaṃ śāntiṃ kurvantu me sadā|| 156||

[Siddhas, Gandharvas, Apsarases, Vidyādharas, Garuḍas]

siddhāḥ saṃsiddhatapaso gandharvāpsarasāṃ gaṇāḥ|

vidyādharā mahātmāno garuḍāś ca maharddhikāḥ|| 157||

156 Cf. BhavP 1.179.20 : munikanyā mahābhāgā ṛṣikanyāḥ kumārikāḥ| sūryārcanaratā

nityaṃ śāntiṃ kurvantu te sadā|| 157–158 Cf. BhavP 1.179.21–22 : siddhāḥ samṛddha-
tapaso ye cānye vai mahātapāḥ| vidyādharā mahātmāno garuḍaś ca tvayā saha|| āditya-
paramā hy ete ādityārādhane ratāḥ| siddhiṃ te saṃprayacchantu āśīrvādaparāyaṇāḥ||

156a-d Omitted in Ś67S and P72T

155a śālaṅkāyana ] N77Ko N45C N82K N58K B99C Ś67S PΣ , śākalyāyana EN • ityādyā ]
N77Ko N45C N82K B99C Ś67S P32T , ityādā EN , ityete P72T 155b ṛṣayo ] N77Ko N45C N82K N58K EN B99C Ś67S P32T ,
munayo P72T • °vratāḥ ] N45C N82K N58K EN B99C , °tapā N77Ko , °balāḥ Ś67S P32T , °tapāḥ P72T 155c
śiva° ] N77Ko N45C N82Kpc N58K EN B99C Ś67S PΣ , śivā° N82Kac • °rcanodyuktāḥ ] N45C N82K B99C P72T ,
°rcanaratā N77Ko , °rcanā ratāḥ N58Kac , °rcanaratāḥ N58Kpc , °rccane dyuktāḥ EN , °rcane
yuktāḥ Ś67S P32T 155d śāntiṃ ] N77Ko N82K EN B99C Ś67S PΣ , śānti N45C N58K • sadā ]
N77Ko N82K N58K EN B99C Ś67S PΣ , sadāḥ N45C 156a °patnyo ] N82K N58K B99C P32T , °panyo N77Ko ,
°puṇyā N45C , °patnyā EN 156ab °puṇyās tathā ṛṣikumārikāḥ ] N82K N58K B99C , °puṇyā ṛṣi-
kanyākumārikā N77Ko , °bhāgāḥ ṛṣikanyāḥ kumārikāḥ N45C , °puṇyā ṛṣikanyākumārikāḥ EN ,
°bhāgā ṛṣikanyāḥ kumārikāḥ P32T 156c °parā ] N82K N58K B99C , °ratā N77Ko N45C P32T , °parān
EN 156d śāntiṃ ] N77Ko N82K EN B99C P32T , śānti N45C N58K • kurvantu ] N45C N82K N58K EN B99C P32T ,
kurvatu N77Ko 157a siddhāḥ saṃsiddhatapaso ] N82K B99C , siddhāś ca siddhatapaso
N77 P72 siddhā saṃsiddhatapaso N45C , siddhāḥ saṃsiddhatapasā EN , siddhā susiddha-
Ko T

tapaso Ś67S , siddhāḥ samṛddhatapaso N58K P32T 157b gandharvāpsarasāṃ gaṇāḥ ] Ś67S ,
gaṇavidyādharas tathā N77Ko , gandharvāpsaraso gaṇā N45C , gaṇavidyādharā grahāḥ N82K ,
sarvvāpsarasā gaṇāḥ N58K (unmetr.), gaṇo vidyādharāgrahāḥ EN , gaṇā vidyādharā gra-
hāḥ B99C , gandharvāś cāpsarogaṇāḥ P32T , gandharvāpsaraso gaṇāḥ P72T 157c vidyādharā
mahātmāno ] N58K Ś67S P32T , mahātmāho mahātmāno N77Ko , vidyādharamahātmāno N45C ,
mahātmāno mahotsāhā N82K B99C , mahātmāno mahotsāha EN , vidyā⊔[-4-]⊔tmānaḥ
P72T 157d garuḍāś ca maharddhikāḥ ] N82K N58K B99C P72T , garuḍaś ca mahaddhikāḥ N77Ko ,
garuḍaś ca maharddhikaḥ N45C P32T , garuḍāś ca maharddhikā EN , garuḍaś ca mahābalaḥ
Ś67S

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116 The Śāntyadhyāya

maheśvaraparā hy ete maheśvarapadārcakāḥ|

siddhim āśu prayacchantu āśirvādaparāyaṇāḥ|| 158||

[Daityas : 1]

namucir daityarājendraḥ śaṅkukarṇo mahābalaḥ|

mahānādo ’tha vikhyāto daityaḥ paramavīryavān|| 159||

hāṭakeśvaradevasya nityaṃ pūjāparāyaṇāḥ|

balaṃ vīryaṃ ca me kṣipraṃ prayacchantu maharddhikāḥ|| 160||

159–160 Cf. BhavP 1.179.23–24 : namucir daityarājendraḥ śaṅkukarṇo mahābalaḥ| ma-

hānātho ’tha vikhyāto daityaḥ paramavīryavān|| grahādhipasya devasya nityaṃ pūjā-
parāyaṇāḥ| balaṃ vīryaṃ ca te ṛddhim ārogyaṃ ca bruvantu te||

158a–159b Omitted in Ś67S 159b After this P72T adds six pādas : jaṃbho nikuṃbhaś
śakaṭaḥ śivabhaktiparāyaṇāḥ| ete daityā mahātmānaḥ śivasadbhāvabhāvitāḥ| puṣṭiṃ
baliṃ tathā vīryaṃ prayacchantu sukhodayam| 159c–161b P32T has these eight pādas
after 162d

158a °parā hy ete ] N77Ko N45C N82K N58K EN P72T , °paro hy ete B99C , °parā nityaṃ P32T 158b
maheśvarapadārcakāḥ ] N77Ko N58K PΣ , maheśvarasadārccakāḥ N45C , maheśapādapūja-
kāḥ N82K EN B99C (unmetr.) 158c siddhim āśu ] N77Ko B99C N82K EN B99C PΣ , siddhiñcāśu
N45 N58 • prayacchantu ] N45 N82K N58K EN B99C PΣ , prayacchanto N77Ko 158d āśirvāda° ]
C K C

N77Ko N45C N82K EN B99C , āśīrvāda° N58K , śivadharma° PΣ • °parāyaṇāḥ ] N45C N82K N58K EN B99C PΣ ,
°parāyaṇā N77Ko 159a namucir ] N45C KΣ EN B99C PΣ , namuci N77Ko • daityarājendraḥ ]
N77Ko N45C N82K EN B99C P72T , nāma daityendraḥ N58K P32T 159b °balaḥ ] N77Ko N45C N82K EN PΣ , °ba-
lāḥ N58K B99C 159c °nādo ] N77Ko N82K N58K N45C B99C PΣ , °dāno EN , °nātho Ś67S • vikhyāto ]
N77 N45 N82 N58 B99C Ś67S P72T , vikhyātā EN , vitataḥ P32T 159d daityaḥ ] N82K N58K EN B99C Ś67S PΣ ,
Ko C K K

daitya N77Ko N45C 160b nityaṃ ] N77Ko N45C N82K N58K Ś67S PΣ , nitya° EN 160c balaṃ ]
N77 N45 N82 B99 Ś67 P , bala° N58K , varaṃ EN • kṣipraṃ ] N77Ko N45C N82K N58K B99C Ś67S PΣ , nityaṃ
Ko C K C S Σ

EN 160d prayacchantu ] N77Ko N45C N82K EN B99C Ś67S , prayacchatu PΣ • maharddhikāḥ ]

N77Ko N45C N82K N58K EN B99C P72T , maharddhikā Ś67S , mahardhikaḥ P32T

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The Śāntyadhyāya 117

[Daityas : 2]

mahājambho hayagrīvaḥ prahlādo hy anuhlādakaḥ|

tārako ’gnimukho daityaḥ kālanemir mahotkaṭaḥ|| 161||

ete daityā mahātmānaḥ śivasadbhāvabhāvitāḥ|

puṣṭiṃ balaṃ tathā vīryaṃ prayacchantu sukhodayam|| 162||

[Daityas : 3]

virocano hiraṇyākṣaḥ suparvaś ca sulomakaḥ|

mucukundaḥ sukundaś ca daityo revatakas tathā|| 163||

161–162 Cf. BhavP 1.179.25–26 : mahāḍhyo yo hayagrīvaḥ prahlādaḥ prabhayānvitaḥ| tā-

naikāgnimukho daityaḥ kālanemir mahābalaḥ|| ete daityā mahātmānaḥ sūryabhāvena
bhāvitāḥ| tuṣṭiṃ balaṃ tathārogyaṃ prayacchantu surārayaḥ|| 163–164 Cf. BhavP
1.179.27–28 : vairocano hiraṇyākṣas turvasuś ca sulocanaḥ| mucakundo mukundaś ca
daityo raivatakas tathā|| bhāvena parameṇemaṃ yajante satataṃ ravim| satataṃ ca śu-
bhātmānaḥ puṣṭiṃ kurvantu te sadā||

162a-d Omitted in P72T

161a hayagrīvaḥ ] N82K N58K EN Ś67S PΣ , hayagrīva N77Ko N45C , bhayagrīvaḥ B99C 161b pra-
hlādo hy anuhlādakaḥ N45C Ś67S , prahlādaś cā(tu)śūdakaḥ N77Ko , prahlādo vyaktahlādakaḥ
N82K EN B99C , prahlādo dhanuhlādakaḥ N58K , prahlādo daityarāṭ prabhuḥ P32T , prahlādo
daityapuṃgavaḥ P72T 161c tārako ’gnimukho daityaḥ ] N77Ko N82K N58K EN B99C Ś67S P32T ,
tārakāgnimukho daityaḥ N45C , tārakākṣamukhā daityāḥ P72T 161d kālanemir ]
N45C N82K N58K EN B99C Ś67S PΣ , kālanemi N77Ko • mahotkaṭaḥ ] N82K EN B99C , mahābalaḥ
N77Ko N58K Ś67S , vvalottamaḥ N45C , balis tathā P32T , mahātmavān P72T 162a mahā-
tmānaḥ ] N45C N82K N58K EN B99C Ś67S P32T , mahātmāna N77Ko 162b °sadbhāvabhāvitāḥ ]
N82Kpc N58K EN B99C Ś67S P32T , °sadbhāvabhāvitā N77Ko , °sambhāvabhāvitāḥ N45C , °sadbhāvabhā-
vitaḥ N82Kac 162c puṣṭiṃ ] N77Ko N82K N58K EN B99C Ś67S P32T , puṣṭi° N45C 162d sukhodayam ]
N82K N58K EN B99C Ś67S P32T , surārayaḥ N77Ko N45C 163a virocano ] N82Kpc B99C , vairocano
N77 N58 N45 Ś67 P72 , vicano N82 (unmetr.), vilocano EN , vairocano P32T • hiraṇyākṣaḥ ]
Ko K C S T Kac

N77Ko N82K N58K EN B99C Ś67S PΣ , hiraṇākṣaḥ N45C 163b suparvaś ca sulomakaḥ ] N82K N58K ,
suparṇṇā ca sulomakaṃ N77 , survvācaivavalomakaḥ N45C , saparvaś ca sulomakaḥ
Ko

B99C , suparvāś ca sulomakaḥ EN Ś67S , suparvā ca sulomajaḥ P32T , suparvā ca sulomakaḥ

P72T 163c mucukundaḥ ] N82K N58K EN B99C Ś67S PΣ , mucukunda N77Ko N45C 163d daityo
revatakas ] N77Ko N45C N82K N58K EN B99C P32T , daityāraivatakas Ś67S , daityo rocanakas P72T

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118 The Śāntyadhyāya

bhāvena parameṇāśu yajante sarvadā śivam|

satataṃ ca śubhātmānaḥ puṣṭiṃ kurvantu me sadā|| 164||

[Daityapatnīs, Daityakanyakās, Daityakumāras]

daityapatnyo mahābhāgā daityānāṃ kanyakāḥ śubhāḥ|

kumārāś caiva daityānāṃ śāntiṃ kurvantu me sadā|| 165||

[Eight Nāgarājas]

[1. Ananta]

āraktena śarīreṇa raktāntāyatalocanaḥ|

mahābhogakṛtāṭopaḥ śaṅkhābjakṛtalāñchanaḥ|| 166||

165 Cf. BhavP 1.179.29 : daityapatayo mahābhāgā daityānāṃ kanyakāḥ śubhāḥ| kumārā
ye ca daityānāṃ śāntiṃ kurvantu te sadā|| 166–167 Cf. BhavP 1.179.30–31 : āraktena śa-
rīreṇa raktāntāyatalocanāḥ| mahābhāgāḥ kṛtāṭopāḥ śaṅkhādyāḥ kṛtalakṣaṇāḥ|| ananto
nāgarājendra ādityārādhane rataḥ| mahāpāpaviṣaṃ hatvā śāntim āśu karotu te||

165a-d Omitted in P32T 166cd Omitted in Ś67S

164a bhāvena parameṇāśu ] N77Ko N45C N58K Ś67S PΣ , bhāvena ca pareṇāśu N82K EN , bhāve ca
na pareṇyāśu B99C 164b yajante sarvadā ] N77Ko N82K N58K EN B99C Ś67S P72T , yaṃjanti parama°
N45C , yajantaḥ sarvadā P32T 164c satataṃ ca śubhātmānaḥ ] N77Ko N45C N82K N58K , satatañca
subhātmānaḥ B99C , satataś ca śubhātmānaḥ EN , satataṃ ca śubhānandāḥ Ś67S , satataṃ
ca śivātmānaṃ P32T , sadāśivātmabhāvena P72T 165a °patnyo ] N77Ko N82K N58K B99C Ś67S P72T ,
°padmo N45C , °patnyā EN 165b kanyakāḥ śubhāḥ ] N82K N58K EN B99Cpc Ś67S P72T , kanyakā
śubhā N77 , kanyakā śubhāḥ N45C B99Cac 165c kumārāś caiva ] N82K EN B99C , kumārā ye
Ko

pi N77Ko , kumārā yaiva N45C , kumārā ye ca P32T , kumārakāś ca P72T 165d śāntiṃ ]
N77Ko N45C N82K EN B99C Ś67S PΣ , śānti N58K 166a āraktena ] N77Ko N82K N58K EN B99C Ś67S PΣ , raktā-
yata° N45C 166b °locanaḥ ] N77Ko N82K N58K EN B99Cpc PΣ , °locanāḥ N45C B99Cac Ś67S 166c
°kṛtāṭopaḥ ] N45C N82K N58K EN B99C PΣ , °kṛtāṭopa N77Ko 166d śaṅkhābjakṛtalāñchanaḥ ]
N77Ko N82K N58K EN PΣ , śaṅkhābjakṛbhūṣaṇaḥ N45C (unmetr.), śakhābjakṛtalācchanaḥ B99C

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The Śāntyadhyāya 119

ananto nāgarājendraḥ śivapādārcane rataḥ|

mahāpāpaviṣaṃ hatvā śāntim āśu karotu me|| 167||

[2. Vāsuki]

suśvetena tu dehena suśvetotpalaśekharaḥ|

cārubhogakṛtāṭopo hāracāruvibhūṣaṇaḥ|| 168||

vāsukir nāgarājendraḥ rudrapūjāparo mahān|

mahāpāpaviṣaṃ hatvā śāntim āśu karotu me|| 169||

[3. Takṣaka]

atipītena dehena visphuradbhogasampadā|

tejasā cātidīptena kṛtasvastikalāñchanaḥ|| 170||

170–171 Cf. BhavP 1.179.32–33 : atipītena dehena visphuradbhogasaṃpadā| tejasā cātidī-

ptena kṛtasvastikalāñchanaḥ|| nāgarāṭ takṣakaḥ śrīmān nāmakoṭyā samanvitaḥ| karotu
te mahāśāntiṃ sarvadoṣaviṣāpahām||

167a ananto ] N77Ko N82K N58K EN B99C Ś67S PΣ , anto N45C (unmetr.) • nāgarājendraḥ ]
N82K N58K B99C Ś67S P72T , nāgarājendra N77Ko EN , nāgarājendrāḥ N45C , nāma nāgendraḥ P32T
167b °pādārcane rataḥ ] N82K EN B99C P72T , °pūjārcane ratā N77Ko , °pūjārccane rataḥ N45C ,
°pādarccane rataḥ N58K , °pūjāparo mahān Ś67S , °pūjārataḥ sadā P32T 167d śāntim
āśu ] N45C N82K N58K EN B99C Ś67S P72T , śāntim āśuḥ N77Ko , kṣemārogyaṃ P32T 168a suśve-
tena tu ] N77Ko N82K EN B99C Ś67S PΣ , āśvetena tu N45C , suśvetena N58K (unmetr.) 168b
°śekharaḥ ] N77Ko N45C N82K N58K B99C PΣ , °śekharā EN , °locanaḥ Ś67S 168c °bhoga° ]
N77Ko N45C N82K N58K B99C Ś67S PΣ , °bhogo EN • °ṭopo ] N82K N58K EN B99C Ś67S PΣ , °ṭopa N77Ko N45C
168d hāracāruvibhūṣaṇaḥ ] N45C N82K N58K EN B99C P32T , haracāruvibhūṣaṇaḥ N77Ko , hārake-
yūrabhūṣitaḥ Ś67S , haracāruvibhūṣitaḥ P72T 169a vāsukir ] N82K EN B99C Ś67S PΣ , vāsuki
N77 N58 , vāsukī N45 • nāgarājendraḥ ] N77 N45C N82K B99C P72T , nāgarājedro N58K , nāma
Ko K C Ko

rājendraḥ EN , nāma nāgendro Ś67S , nāma nāgendraḥ P32T 169b rudrapūjāparo

mahān ] N45C N82K N58K EN B99C , śivapādārcane rataḥ N77Ko P72T , rudrapūjārate sadā Ś67S ,
śivapūjāparo mahān P32T 169d śāntim āśu karotu me ] N45C N82K EN B99C , kṣemam āśu
karotu me N77Ko , karotu mama śāntikam Ś67S , kṣemārogyaṃ karotu me P32T , kṣemāro-
gyaṃ dadātu me N58K P72T 170b visphuradbhoga° ] N45C N82K N58K EN B99C Ś67S , visphuraṃ
bhoga° N77 , prasphuradbhoga° P72Tpc , prasphuraddeha° P72Tac , prakṣuradbhoga° P72T
Ko

170c tejasā cātidīptena ] N77Ko N82K N58K B99C Ś67S P72T , tejasāñcātidīpteṇa N45C , tejasā cāti-
diptena EN , tejasā cātisaptena P32T 170d °kṛta° ] N45C N82K N58K EN B99C Ś67S PΣ , °kṛtaḥ
N77 • °svastika° ] N77 N82 N58 E B99 Ś67 P , °svaka° N45C (unmetr.) • °lāñchanaḥ ]
Ko Ko K K N C S Σ

N77Ko N45C N82K N58K EN B99C PΣ , °lakṣaṇaḥ Ś67S

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120 The Śāntyadhyāya

nāgarāṭ takṣakaḥ śrīmān nāgakoṭyā samanvitaḥ|

karotu me mahāśāntiṃ sarvadoṣaviṣāpahām|| 171||

[4. Karkoṭaka]

atikṛṣṇena varṇena sphaṭāvikaṭamastakaḥ|

kaṇṭhe rekhātrayopeto ghoradaṃṣṭrāyudhodyataḥ|| 172||

karkoṭako mahānāgo viṣadarpabalānvitaḥ|

viṣaśastrāgnisaṃtāpaṃ hatvā śāntiṃ karotu me|| 173||

172–173 Cf. BhavP 1.179.34–35 : atikṛṣṇena varṇena sphuṭādhikaṭamastakaḥ| kaṇṭhare-

khātrayopeto ghoradaṃṣṭrāyudhodyataḥ|| karkoṭako mahānāgo viṣadarpabalānvitaḥ|
viṣaśastrāgnisaṃtāpaṃ hatvā śāntiṃ karotu te||

171b After this Ś67S adds two pādas : śivarcanarato nityaṃ śivaikagatamānasaḥ| 172cd
Omitted in Ś67S

171a nāgarāṭ takṣakaḥ ] N77Ko N82K N58K B99C Ś67S P32T , nāgarāṭakṣaka N45C , nāgarāḍrakṣakaḥ
EN , nāgendras takṣakaḥ P72T 171b °koṭyā ] N77Ko N82K N58K B99C P72T , °koṭī° N45C , °koṭyo
E , °koṭi° Ś67 P32 • samanvitaḥ ] N77Ko N45C N82K N58K B99C Ś67S P32T , samanvitāḥ EN , samadyu-
N S T

tiḥ P72T 171d °doṣaviṣāpahām ] N82K N58K B99C , °doṣaviśāpahaṃ N77Ko , °pāpaviṣāpa-
haḥ N45 , °doṣāviṣāpahān EN , °doṣaviṣāpaham Ś67S , °doṣaviṣāpahaḥ P32T , °doṣavināśa-
C

nam P72T 172a varṇena ] N77Ko N45C N82K N58K EN B99C P72T , dehena Ś67S P32T 172b sphaṭā-
vikaṭa° ] N77 N82 B99C , sphuṭāvikaṭa° N45C N58K , sphītavikaṭa° EN , sphuranmukuṭa° Ś67S ,
Ko K

sphuradvikaṭa° P32T , kṣīradvikaṭa° P72T 172c °peto ] N45C B99C Ś67S PΣ , °petā N77Ko N82K N58K EN
172d °daṃṣṭrāyudhodyataḥ ] N82K B99C PΣ , °draṣṭāyudhodyataḥ N77Ko , °draṣṭoyudho-
dyataḥ N45C , °draṃṣṭrāyudoyutaḥ N58K , °daṃṣṭrāyutodyataḥ Ś67S , °daṃṣṭrāyudhādya-
taḥ EN 173a karkoṭako ] N77Ko N82K N58K EN B99C Ś67S , karkkauṭako N45C , kālakūṭo P32T , kā-
rkoṭako P72 • °nāgo ] N77Ko N45C N82K N58K EN B99C Ś67S P32T , °tejā P72T
T
173b °balānvitaḥ ]
N77Ko N45C N82K N58K B99C , °balānvitāḥ EN , °santāpam Ś67S , °samanvitaḥ PΣ 173c viṣaśastrā-
gnisaṃtāpaṃ ] N77Ko N45C N82K N58K EN B99C Ś67S P32T , viṣāṇy ugrāṇi sahasā P72T 173d śāntiṃ ]
N45C N82K N58K EN B99C Ś67S PΣ , śānti N77Ko

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The Śāntyadhyāya 121

[5. Padma]

padmavarṇena dehena cārupadmāyatekṣaṇaḥ|

pañcabindukṛtābhāso grīvāyāṃ śubhalakṣaṇaḥ|| 174||

khyātapadmo mahānāgo harapādārcane rataḥ|

karotu me mahāśāntiṃ mahāpāpaviṣakṣayam|| 175||

[6. Mahāpadma]

puṇḍarīkanibhenāpi dehenāmitatejasā|
śaṅkhaśūlābjarucirair bhūṣito mūrdhni sarvadā|| 176||

mahāpadmo mahānāgo nityaṃ paśupater nataḥ|

vinikṛtya viṣaṃ ghoraṃ śāntim āśu karotu me|| 177||

174–175 Cf. BhavP 1.179.36–37 : padmavarṇaḥ padmakāntiḥ phullapadmāyatekṣaṇaḥ|

khyātaḥ padmo mahānāgo nityaṃ bhāskarapūjakaḥ|| sa te śāntiṃ śubhaṃ śīghram a-
calaṃ saṃprayacchatu| śyāmena dehabhāreṇa śrīmatkamalalocanaḥ||

174cd Omitted in EN

174b cārupadmā° ] N77Ko N82K N58K EN B99C Ś67S PΣ , padmapatrā° N45C • °tekṣaṇaḥ ]
N45C N82K N58K EN B99C Ś67S PΣ , °tekṣaṇā N77Ko 174c °kṛtābhāso ] N77Ko N82K N58K B99C P32T , °kṛtā-
bhogo N45 , °yutābhāso Ś67 , °kṣatābhāso P72 174d grīvāyāṃ ] N77Ko N45C N82K N58K B99C Ś67S P72T ,
C S T

grīvāyāḥ P32T 175a khyātapadmo ] N77Ko N45C N82K N58K B99C , khyātaḥ padmo EN Ś67S P72T ,
khyātaḥ padma° P32T • °nāgo ] N77Ko N45C N82K N58K EN B99C Ś67S P32T , °bhogo P72T 175c
karotu me ] N77Ko N45C N82K N58K EN B99C P32T , karotu sa Ś67S , karotu⊔ P72T • °śāntiṃ ]
N77Ko N45C N82K N58K B99C PΣ , °śānti EN 175d mahā° ] N77Ko N45C N82K N58K EN B99C PΣ , sarva°
Ś67 • °viṣakṣayam ] N77 N45 N82 N58 E B99 Ś67 P32T , °vi⊔⊔yam P72T
S Ko C K K N C S
176a puṇḍarīka° ]
N45C N82K N58K EN B99C Ś67S PΣ , pauṇḍarīka° N77Ko • °nibhenāpi ] N82K N58K EN B99C Ś67S P32T , °nibho
bhāti N77Ko , °nibhenāti N45C , ⊔⊔nāpi P72T 176c °śūlābjarucirair ] N82K EN B99C P32T , °śūlā-
bjaruciro N77Ko P72T , °śūlāruciraiḥ N45C (unmetr.), °śūlabjarucirair N58K , °śuklābjarucirair
Ś67S 176d sarvadā ] N77Ko N45C N82K N58K EN B99C Ś67S P72T , bindubhiḥ P32T 177a °nāgo ]
N77 N45 N82K N58K EN B99C Ś67S P32T , °bhogo P72T 177b °pater nataḥ ] N82K EN B99C , °pate rataḥ
Ko C

N77Ko N45C N58K , °patau rataḥ Ś67S PΣ 177c vinikṛtya ] N82K B99C Ś67S , vinihatya N77Ko N58K PΣ ,
vinirhatyaṃ N45C , viniṣkṛtya EN 177d āśu ] N45C N82K N58K EN B99C Ś67S PΣ , āśuḥ N77Ko

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122 The Śāntyadhyāya

[7. Śaṅkhapāla]

śyāmena dehabhāreṇa śrīmatkamalalocanaḥ|

viṣadarpabalonmatto grīvāyām ekarekhayā|| 178||

śaṅkhapālaḥ śriyā dīptaḥ śivapādābjapūjakaḥ|

mahāviṣaṃ mahāpāpaṃ hatvā śāntiṃ karotu me|| 179||

[8. Kulika]

atighoreṇa dehena candrārdhakṛtamastakaḥ|

dīptabhogakṛtāṭopaḥ śubhalakṣaṇalakṣitaḥ|| 180||

178–179 Cf. BhavP 1.179.38–39ab : viṣadarpabalonmatto grīvāyāṃ rekhayānvitaḥ| śa-

ṅkhapālaśriyā dīptaḥ sūryapādābjapūjakaḥ|| mahāviṣaṃ garaśreṣṭhaṃ hatvā śāntiṃ
karotu te| 180–181 Cf. BhavP 1.179.39cd–40 : atigaureṇa dehena candrārdhakṛtaśe-
kharaḥ|| dīpabhāge kṛtāṭopaśubhalakṣaṇalakṣitaḥ| kuliko nāma nāgendro nityaṃ sū-
ryaparāyaṇaḥ| apahṛtya viṣaṃ ghoraṃ karotu tava śāntikam||

178a śyāmena dehabhāreṇa ] N82K EN B99C P32T , śyāmena dehadehabhāreṇa N77Ko (u-
nmetr.), śyāmena vihānāpi N58K (unmetr.), atiśyāmena dehena Ś67S , śyāmena dehabhā-
vena N45C , śyāmena dehābharaṇaiḥ P72T 178b śrīmat ] N77Ko N45C N82K EN B99C Ś67S P32T , śrīmān
N58K P72T 178c °darpabalonmatto ] N77Ko N82K N58K B99C PΣ , °darpabalotmatto N45C , °da-
rpābalonmatto EN , °darpabalopeto Ś67S 178d ekarekhayā ] N77Ko N82K N58K EN B99C Ś67S PΣ ,
ekarekhayoḥ N77Ko , ekharekhayā N45C 179a °pālaḥ śriyā ] N77Ko N45C N82K N58K EN B99C Ś67S P32T ,
°vālakṣiyā P72T • dīptaḥ ] N45C N82K N58K EN B99C Ś67S PΣ , dīpta N77Ko 179b °pūjakaḥ ]
N77Ko N45C N82Kpc N58K EN B99C Ś67S PΣ , °pūjaḥ N82Kac (unmetr.) 179c °viṣaṃ mahāpaṃ ]
N45C N82K N58K EN B99C , °viṣaṃ mahāghoraṃ N77Ko Ś67S , °ghoraṃ viṣaṃ hatvā PΣ 179d
hatvā śāntiṃ karotu me ] N45C N82K N58K EN B99C Ś67S , hutvā śāntiṃ karotu me N77Ko ,
karotu mama śāntikam PΣ 180a atighoreṇa ] N82K N58K EN B99C Ś67S , atigaureṇa
N77 N45 P • dehena ] N45 N82 N58 E B99 Ś67 P , dehe N77Ko (unmetr.)
Ko C Σ C K K N C S Σ
180b ca-
ndrārdhakṛta° ] N77Ko N82K N58K EN B99C Ś67S PΣ , candrārddhāṅkita° N45C • °mastakaḥ ]
N77Ko N45C N82K N58K EN B99C Ś67S P32T , °śekharaḥ P72T 180c °bhoga° ] N45C N82K N58K EN B99C PΣ ,
°bhogo Ś67 180cd °kṛtāṭopaḥ śubha° ] N45 N82K N58K EN PΣ , °kṛtāṭopa śubha° N77Ko B99C ,
S C

°kṛtārvāpaś śaṃbhu° P72T 180d °lakṣitaḥ ] N82K N58K EN B99C Ś67S PΣ , °lakṣitā N77Ko ,
C
°lāṃcchitam N45

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The Śāntyadhyāya 123

kuliko nāgarājendro nityaṃ haraparāyaṇaḥ|

apahṛtya viṣaṃ ghoraṃ karotu mama śāntikam|| 181||

[other Nāgas]

antarīkṣe ca ye nāgā ye nāgāḥ svargasaṃsthitāḥ|

girikandaradurgeṣu ye nāgā bhuvi saṃsthitāḥ|| 182||

pātāle ye sthitā nāgāḥ sarve ’py atra samāhitāḥ|

rudrapādārcane saktāḥ kurvantu mama śāntikam|| 183||

[Nāginīs, Nāgakanyās, Nāgakumārikās]

nāginyo nāgakanyāś ca tathā nāgakumārikāḥ|

śivabhaktāḥ sumanasaḥ śāntiṃ kurvantu me sadā|| 184||

182–183 Cf. BhavP 1.179.41–42 : antarikṣe ca ye nāgā ye nāgāḥ svargasaṃsthitāḥ| girika-

ndaradurgeṣu ye nāgā bhuvi saṃsthitāḥ|| pātāle ye sthitā nāgāḥ sarve yatra samāhitāḥ|
sūryapādārcanāsaktāḥ śāntiṃ kurvantu te sadā|| 184 Cf. BhavP 1.179.43 : nāginyo nā-
gakanyāś ca tathā nāgakumārakāḥ| sūryabhaktāḥ sumanasaḥ śāntiṃ kurvantu te sadā||

181a kuliko ] N77Ko N45C N82K N58K B99C Ś67S , kulike EN , guliko PΣ • nāgarājendro ]
N77Ko N58K Ś67S P32T nāma rājendro N45C , nāgarājeśo N82K EN B99C , nāma nāgendraḥ P72T 181b
nityaṃ haraparāyaṇaḥ ] N45C N82K N58K EN B99C Ś67S PΣ , nityaharapāyaṇa N77Ko 181c apa-
hṛtya ] N77Ko N82K N58K EN B99C Ś67S PΣ , ayaṃ kṛtya N45C • viṣaṃ ] N45C N82K N58K EN B99C Ś67S PΣ ,
viṣa N77Ko (unmetr.) 182a antarīkṣe ] N45C N82K EN B99C Ś67S P32T , antarikṣe N77Ko N58K P72T
182b nāgāḥ svargasaṃsthitāḥ ] N45C N82K N58K EN B99C Ś67S PΣ , nāgā svarggasaṃsthitā
N77Ko 182c °kandara° ] N77Ko N45C N82K EN B99C Ś67S PΣ , °gandara° N58K 182d bhuvi ]
N77 N45 N82K N58K EN B99C Ś67S , bhūmi° PΣ • saṃsthitāḥ ] N45C N82K N58K EN B99C Ś67S PΣ ,
Ko C

sasthitā N77Ko 183a ye sthitā ] N45C N82K N58K EN B99C PΣ , saṃsthitā N77Ko Ś67S • nā-
gāḥ ] N82 N58 E B99 P , nāgā N77Ko N45C
K K N C Σ
183b atra ] N77Ko N82K N58K EN B99C Ś67S PΣ , atha
N45 • samāhitāḥ ] N45 N82 N58 E B99 Ś67 P , samāhitā N77Ko
C C K K N C S Σ
183c °pādārcane ]
N77Ko N45C N82K EN B99C PΣ , °pādārcanā° N58K Ś67S • saktāḥ ] N82K B99C Ś67S P72T , saktā N77Ko , śa-
ktāḥ N45C EN , yuktāḥ N58K P32T 183d kurvantu mama śāntikam ] N82K N58K EN B99C ,
śāntiṃ kurvantu me sadā N77 Ś67 P , śānti kurvantu me sadā N45C
Ko S Σ
184b °kumāri-
kāḥ ] N45C N82K N58K EN P32T , °kumārakāḥ N77Ko B99C Ś67S P72T 184c °bhaktāḥ sumanasaḥ ]
N82K N58K EN B99C Ś67S PΣ , °bhaktā sumanasaḥ N77Ko , °bhaktāśumanasāḥ N45C 184d śāntiṃ ]
N77Ko N82K N58K EN B99C Ś67S PΣ , śānti N45C

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124 The Śāntyadhyāya

[Śrutiphala of Nāga section]

ya idaṃ nāgasaṃsthānaṃ kīrtayec chṛṇuyād api|

na tasya sarpā hiṃsanti na viṣaṃ kramate sadā|| 185||

[Rivers : 1]

gaṅgā puṇyā mahādevī yamunā narmadā nadī|

gomatī cāpi kāverī varuṇā devikā tathā|| 186||

sarvabhūtapatiṃ devaṃ parameśaṃ maheśvaram|

pūjayanti sadā nadyaḥ śivasadbhāvabhāvitāḥ|| 187||

185 Cf. BhavP 1.179.44 : ya idaṃ nāmasaṃsthānaṃ kīrtayec chṛṇuyāt tathā| na taṃ sarpā
vihiṃsati na viṣaṃ kramate sadā|| 186–188 Cf. BhavP 1.180.1–2 : gaṅgā puṇyā mahā-
devī yamunā narmadā nadī| gautamī cāpi kāverī varuṇā devikā tathā|| sarvagrahapatiṃ
devaṃ lokeśaṃ lokanāyakam| pūjayanti sadā nadyaḥ sūryasadbhāvabhāvitāḥ| śāntiṃ
kurvantu te nityaṃ sūryadhyānaikamānasāḥ||

185d After this P32T adds four pādas : cintitaṃ sidhyate nityaṃ tathā pāpaparikṣayaḥ|
siddhim āśu prayacchanti sarvavighnavivarjitāḥ| • P72T adds : cintitaṃ labhate nityaṃ
tathā pāpaparikṣayam| siddhim āśu prayacchanti sarvavighnavivarjitām| 186d After
this P32T adds two pādas : kauśikā ca sarasvatī tāmraparṇī ca sarayūḥ|

185a idaṃ ] N77Ko N45C N82K EN B99C PΣ , iman N58Kpc , imān N58Kac , imaṃ Ś67S • °saṃsthā-
naṃ ] N45C N82K N58K EN B99C Ś67S PΣ , °saṃsthāna N77Ko 185b kīrtayec chṛṇuyād api ]
N82K N58K EN B99C Ś67S P32T , kīrttaye śṛṇuyāpi vā N77Ko , kīrttiye śṛṇuyād api N45C , kīrtayed
vā śṛṇoti vā P72T 185c sarpā ] N77Ko N82K N58K EN Ś67S , rppā N45C (unmetr.), nāgā P32T
• hiṃsanti ] N77 N58 E B99 Ś67 P , hi santi N45C N82K
Ko K N C S Σ
185d na viṣaṃ kramate ]
N82K N58K EN B99C , viṣan na kramate N77Ko , viṣaṃ na kramate N45C , viṣam nākramate
Ś67S PΣ • sadā ] N77Ko N45C N82K N58K EN B99C P32T , kvacit Ś67S , ca taṃ P72T 186a mahādevī ]
N77Ko N82K N58K EN B99C Ś67S PΣ , madevī N45C (unmetr.) 186c cāpi kāverī ] PΣ , bhāśikāvīrī
N77Ko , dāvikāverī N82K B99C , nāma kāverī N45C , devakāvairī N58Kac , devikāvairī N58Kpc , tāpikāverī
EN , cāmbikāndevī Ś67S 186d varuṇā ] N77Ko N45C N82K N58K EN Ś67S PΣ , varaṇā B99C • devikā ]
N82K EN B99C Ś67S PΣ , devikās N77Ko N58K , devikas N45C 187a °bhūta° ] N77Ko N45C N82K EN B99C PΣ ,
°bhūtaḥ N58K , °deva° Ś67S 187b parameśaṃ ] N82K N58K EN B99C Ś67S PΣ , parameśa° N77Ko , pa-
rameṣam N45C 187c pūjayanti ] N77Ko N45C N82K N58K EN B99C , pūjayantyo PΣ • sadā nadyaḥ ]
N82K B99C , mahānadya N77Ko , sadā nadyāḥ N45C , mahānadyaḥ N58K , mahānadyaḥ EN Ś67S PΣ
187d °bhāvitāḥ ] N45C KΣ B99C Ś67S P72T , °bhāvitā N77Ko EN

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The Śāntyadhyāya 125

śāntiṃ kurvantu me nityaṃ tathā pāpaparikṣayam|

siddhim āśu prayacchantu sarvavighnavivarjitāḥ|| 188||

[Rivers : 2]

candrabhāgā mahāpuṇyā nadī godāvarī śubhā|

sarayū gaṇḍakī śreṣṭhā kauśikī ca sarasvatī|| 189||

etā nadyo mahābhāgāḥ śivapādārcane ratāḥ|

śāntiṃ kurvantu me prītāḥ śivadhyānaikamānasāḥ|| 190||

[Rivers : 3]

nairañjanā nāma nadī śoṇaś cāpi mahānadaḥ|

mandākinī ca paramā tathā saṃnihitā śubhā|| 191||

191–192 Cf. BhavP 1.180.3–4 : nirañjanā nāma nadī śoṇaś cāpi mahānadaḥ| maṃdākinī
ca paramā tathā sannihitā śubhā|| etāś cānyāś ca bahavo bhuvi divyantarikṣake| sūryā-
rcanaratā nadyaḥ kurvantu tava śāntikam||

191d After this N58K adds four pādas (hypermetr.) : sindhu śatadrū vikhyātā lohitāś
ca mahānadaḥ| mahāhradasutas tathā vaiṇyābhavā vaitaraṇi nadī| • Ś67S adds (hype-
rmetr.) : śatanadrū vipāṭā sindhur lauhitaś ca mahānadaḥ| airāvatī ca veṇvādyā puṇyā
vaitaraṇī nadī|

188a śāntiṃ ] Σ, śānti N45C • me nityaṃ ] Σ, metyaṃ N58K (unmetr.) 188b °kṣa-
yam ] Σ, °kṣayaḥ EN 188c siddhim āśu ] Σ, siddhiñcāśuḥ N77Ko , siddhiñcāsu N45C •
prayacchantu ] Σ, prayacchanti N77Ko 188d °vivarjitāḥ ] N45C N82K N58Kac EN B99C Ś67S , °vi-
varjitā N77Ko , °vivarjitāṃ N12K N58Kpc , °vināśanam PΣ 189b godāvarī ] Σ, godārī N58K (u-
nmetr.) • śubhā ] Σ, śubhāḥ N45C 189c sarayū gaṇḍakī ] N77Ko N12K EN B99C P72T , śarayū
gaṇḍakī N45 N58 , sarayū gaṇḍikā N82 , sarayū naṇḍakī Ś67S , sarayūrgaṇḍakī P32T
C K K
189d
kauśikī ] Σ, kauśakī N58K 190a nadyo ] Σ, nadyā N77Ko N45C • °bhāgāḥ ] KΣ EN B99C Ś67S ,
°bhāgā N77Ko N45C , °puṇyāḥ PΣ 190b °pādārcane ratāḥ ] N82K N58K EN B99C PΣ , °pūjāparā-
yaṇā N77Ko , °pūjārcane ratā N45C , °pūjārcane ratāḥ N12K Ś67S 190c śāntiṃ ] KΣ EN B99C PΣ ,
śānti N77Ko N45C • me prītāḥ ] NΣ B99C Ś67S , geprītāḥ EN , me nityaṃ PΣ 190d °dhyānaika° ]
N77Ko N82Kpc N12K N58K EN B99C Ś67S PΣ , °dhyāneka° N45C , °dhyānai° N82Kac (unmetr.) 191a naira-
ñjanā ] KΣ EN Ś67S PΣ , nairājanā N77Ko , nairañjano N45C , nirañjanā B99C 191b śoṇaś cāpi ]
Σ, śroṇasyāpi N77Ko , lonaś cāpi N12K • mahānadaḥ ] Σ, mahānadī N77Ko N58K 191c mandā-
kinī ] Σ, mandāginī N45C • paramā ] Σ, paramāḥ N45C , parama B99C 191d tathā ] Σ,
tena Ś67S • saṃnihitā śubhā ] N82K N12K EN B99C Ś67S P32T , sahinitāśu N77Ko (unmetr.), saṃnihatā
śubhāḥ N45C , sannihitā nadī N58K , ⊔nihitā śubhā P72T

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126 The Śāntyadhyāya

etāś cānyāś ca bahavo bhuvi divyāntarikṣagāḥ|

rudrārcanaparā nadyaḥ kurvantu mama śāntikam|| 192||

[Yakṣas]

[1. Mahāvaiśravaṇa]

mahāvaiśravaṇo devo yakṣarājo maharddhikaḥ|

yakṣakoṭiparīvāro yakṣasaṃghena saṃyutaḥ|| 193||

193–194 Cf. BhavP 1.180.5–7ab : mahāvaiśravaṇo devo yakṣarājo maharṣikaḥ| ya-

kṣakoṭiparīvāro yakṣasaṃkhyeyasaṃyutaḥ|| mahāvibhavasaṃpannaḥ sūryapādārcane
rataḥ| sūryadhyānaikaparamaḥ sūryabhāvena bhāvitaḥ|| śāntiṃ karotu te prītaḥ
padmapatrāyatekṣaṇaḥ|

192d After this N58K adds eight pādas : saptadvīpayutā dhātrī siddhagandharvapūjitā|
śāntiṃ kurvvantu me nityaṃ sarvasiddhipradāyukā| guhyāni tīrthāṇi yāni āsamudrāt
sarāṃsi ca| kurvvantu śāntikaṃ jagaṃ śrīkaṇṭhādhiṣṭhitāni tu| • Ś67S adds four pādas :
guhyāni yāni tīrthāṇi āsamudrasarāṃsi ca| kurvantu śāntikaṃ tāni śrīkaṇṭḥādhiṣṭhi-
tāni ca| • PΣ adds : guhyāni yāni tīrthāni āsamudrāt sarāṃsi ca| kurvantu śāntikaṃ
tāni śrīkaṇṭhādhiṣṭhitāni tu|

192a etāś cānyāś ] KΣ EN B99C PΣ , etānyāś N77Ko (unmetr.), etā cānyāś N45C , etāścanyāś
Ś67S • bahavo ] NΣ EN B99C Ś67S , bahyopa P32T , yā nadyaḥ P72T 192b bhuvi divyāntari-
kṣagāḥ ] N45C N82K B99C , bhuvi divyāntarikṣagā N77Ko , bhuvi divyāntarīkṣagāḥ N12K N58K , divi
bhuvi divyāntarīkṣugāḥ EN , divi bhuvyantarigāḥ Ś67S (unmetr.), bhūmidivyāntarikṣa-
gāḥ P32T , bhuvi divyantarikṣagāḥ P72T 192c nadyaḥ ] Σ, nadyā N45C 192d kurva-
ntu mama śāntikam ] Σ, śāntiṃ kurvantu me sadā P72T 193a mahā° ] Σ, mahān
P32T 193b °rājo ] Σ, °rājā N77Ko N45C • maharddhikaḥ ] Σ, maharddhikā N77Ko 193c ya-
kṣakoṭi° ] Σ, yakṣakoṭī° N45C , yakṣaṭī° N58K 193d yakṣasaṃghena ] N12K N58K EN , yakṣa-
saṃkhyena° N77Ko , yakṣasaṃkṣaya° N45C , yakṣasaṃhena N82K B99C , yakṣasaṃ(gghe)na Ś67S ,
yakṣāsaṃkhyeya° PΣ • saṃyutaḥ ] N77Ko N82K N12K EN PΣ , saṃyutāḥ N45C , saṃvṛtaḥ Ś67S

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The Śāntyadhyāya 127

mahāvibhavasampanno harapādārcane rataḥ|

haradhyānaikaparamo harapādanatottamaḥ|
śāntiṃ karotu me prītaḥ padmapatrāyatekṣaṇaḥ|| 194||

[2. Maṇibhadra]

maṇibhadro mahāyakṣo maṇiratnavibhūṣitaḥ|

manohareṇa hāreṇa kaṇṭhalagnena rājate|| 195||

195–196 Cf. BhavP 1.180.7cd–8 : māṇibhadro mahāyakṣo maṇiratnavibhūṣitaḥ| mano-

hareṇa hāreṇa kaṇṭhalagnena rājate|| yakṣiṇīyakṣakanyābhiḥ parivāritavigrahaḥ| sū-
ryārcanasamāsaktaḥ karotu tava śāntikam||

194cd Omitted in P32T 194d After this N58K adds two pādas : yakṣiṇīyakṣakanyābhiḥ
sevyate kāmyamokṣayoḥ|

194a °sampanno ] Σ, °saṃpanna N45C 194b °pādārcane ] Σ, °padārcane N82Kac • ra-

taḥ ] N77Ko KΣ B99C Ś67S PΣ , ratāḥ N45C , ratoḥ EN 194c haradhyānaika° ] N77Ko KΣ EN B99C Ś67S ,
haradhyāneka° N45C , śivadhyānaika° P72T 194d °pādanatottamaḥ ] N77Ko KΣ EN B99C Ś67S ,
°pādāratottamaḥ N45C P72T 194e śāntiṃ karotu ] Σ, śānti kurvantu N45C , śānti kurvva-
ntu N58K • me prītaḥ ] N82K N12K EN B99C PΣ , me prīta N77Ko , me prītāḥ N45C N58K , me prītyā Ś67S
194f °kṣaṇaḥ ] Σ, °kṣaṇāḥ N45C N58K 195b °vibhūṣitaḥ ] Σ, °vibhūṣaṇaḥ N45C 195c
manohareṇa ] Σ, manohāreṇa N82Kac , manoraheṇa EN 195d kaṇṭhalagnena ] Σ, ka-
ṇṭhalagno na N77Ko , kaṇṭhe lagnena B99C • rājate ] Σ, rājatāṃ N45C

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128 The Śāntyadhyāya

yakṣiṇīyakṣakanyābhiḥ parivāritavigrahaḥ|
rudrārcanaparodyuktaḥ karotu mama śāntikam|| 196||

[3. Suviroma]

suviromo ’tha yakṣendro maṇikuṇḍalabhūṣitaḥ|

lalāṭe hemapaṭṭena śobhanena virājate|| 197||

bahuyakṣasamākīrṇo yakṣair namitavigrahaḥ|

śivapūjāparo bhaktaḥ karotu mama śāntikam|| 198||

197–198 Cf. BhavP 1.180.9–10 : suciro nāma yakṣendro maṇikuṇḍalabhūṣitaḥ| lalāṭe he-
mapaṭalaprabaddhena virājate|| bahuyakṣasamākīrṇo yakṣair namitavigrahaḥ| sūrya-
pūjāparo yuktaḥ karotu tava śāntikam||

197a-d Omitted in Ś67S and P72T

196a yakṣiṇī° ] Σ, yakṣaṇī° N45C • °kanyābhiḥ ] Σ, °kanyāś ca N77Ko 196b parivā-

ritavigrahaḥ ] KΣ EN B99C Ś67S P32T , parivāraparigrahaḥ N77Ko , parivārantu vigrahāḥ N45C , pa-
rivāritavigrahā P72T 196c rudrārcanaparodyuktaḥ ] N82K N58K , rudrārcanaparodyukta
N77 , rudrārcanaparo bhaktāḥ N45C , rudrārcanaparo yakṣaḥ B99C , rudrārcanaparo bha-
Ko

ktaḥ N12K P32T , rudrārcanaparo yuktaḥ EN , śivapūjāparodyuktaḥ Ś67S , śivapūjārcanodyu-

ktaḥ P72T 197a suviromo ’tha ] N82K EN B99C , suvīro nāma N77Ko N45C N12K P32T , suviro nāma
N58K 197b °bhūṣitaḥ ] NΣ EN B99C , °bhūṣaṇāḥ N58K , °bhūṣaṇaḥ P32T 197c °paṭṭena ]
N77Ko KΣ EN B99C P32T , °paṭena N45C 197d śobhanena virājate ] N82K N12K EN B99C , kāñcanena
virājate N77Ko , kāñcanena virājatāṃ N45C , śobhanena virājite N58K , śobhanena virājitaḥ P32T
198a °yakṣa° ] N77Ko KΣ EN B99C P32T , °yakṣā° N45C • °samākīrṇo ] N45C N82K N12K EN B99C P32T , °sa-
mākīrṇṇa N77Ko , °samākīrṇṇā N58K 198b yakṣair namita° ] KΣ EN B99C P32T , yakṣai nāmita°
N77Ko , yakṣai ṇamita° N45C 198c śivapūjāparo bhaktaḥ ] N82K EN B99C , śivapūjāparodyukta
N77Ko , śivapūjājapodyuktaḥ N45C N12K , śivapūjāparodyuktaḥ N58K , śivaḥ parāparo nityaṃ P32T

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The Śāntyadhyāya 129

[4. Pāñcika]

pāñciko nāma yakṣendraḥ kaṇṭhikākaṭakojjvalaḥ|

makuṭena vicitreṇa keyūrābhyāṃ virājate|| 199||

yakṣasaṃghaiḥ samāyukto yakṣakoṭisamanvitaḥ|

harārcanaparaḥ śrīmān karotu mama śāntikam|| 200||

[5. Vibhāṇḍaka]

śrīmān vibhāṇḍako yakṣo nānāratnavibhūṣitaḥ|

cāruṇā kuṇḍalendreṇa karṇe nityaṃ virājate|| 201||

yakṣeśvaro yakṣapatir yakṣasenāpatir dhruvaḥ|

harapādārcakaḥ śrīmān karotu mama śāntikam|| 202||

199–200 Cf. BhavP 1.180.11–12 : pāñciko nāma yakṣendraḥ kaṇṭhābharaṇabhūṣitaḥ| ku-

kkuṭena vicitreṇa bahuratnānvitena tu|| yakṣavṛndasamākīrṇo yakṣakoṭisamanvitaḥ|
sūryārcanakaraḥ śrīmān karotu tava śāntikam||

199a–200d Omitted in EN

199a pāñciko nāma yakṣendraḥ ] N82K B99C P72T , pañciko nāma yakṣendro N77Ko , pañciko
nāma yakṣendroḥ N45C pañciko nāma yakṣendrāḥ N12K N58Kac , pañciko nāma yakṣendraḥ
N58K , yakṣarājaḥ pañcaśikhaḥ Ś67S , vaṃciko nāma yakṣendraḥ P32T 199b kaṇṭhikākaṭako-
jjvalaḥ ] KΣ B99C Ś67S , kaṇṭhiko kaṭakojvalaḥ N77Ko , karṇṇikākanakojvalaḥ N45C , karṇikāka-
ṭakojvalaḥ PΣ 199c makuṭena vicitreṇa ] N77Ko N58K PΣ , hāreṇa suvicitreṇa N82K N12K B99C ,
makuṭena vicitreṇaḥ N45C , mukuṭena vicitreṇa Ś67S 199d virājate ] N77Ko KΣ B99C Ś67S P72T ,
virājatāṃ N45C , virājitaḥ P32T 200a yakṣasaṃghaiḥ samāyukto ] N58K , yakṣāsaṃkhyeya-
saṃyukto N77Ko P32T , yakṣasaṃhaiḥ samāyukto N82K B99C , yakṣasaṃghai samāyujto N12K , ya-
kṣasaṃkṣeyasaṃyukto N45C , yakṣasaṃkhyeyasaṃyukto Ś67S , yakṣāsaṃkhyeyayuktaś ca
P72T 200b °koṭisamanvitaḥ ] N77Ko N12K N58K Ś67S PΣ , °koṭīsamanvitaḥ N45C , °koṭisamāvṛtaḥ
N82K B99C 200c harārcanaparaḥ śrīmān ] KΣ B99C , harārcanaparaḥ śrīṅ N77Ko (unmetr.),
harapādārccaṇe raktaḥ N45C , harārcanarato nityaṃ Ś67S P32T , harārcanaparo nityaṃ P72T
200d karotu ] NΣ B99C PΣ , kurvantu Ś67S 201a vibhāṇḍako ] N77Ko N82K EN Ś67S , vibha-
C K K C Σ
ṇḍako N45 N12 N58 B99 P 201c kuṇḍalendreṇa ] Σ, kuṇḍalenaiva P72T 201d nityaṃ ]
Σ, nitya N58 • virājate ] Σ, virājitaḥ P32T 202a yakṣeśvaro yakṣapatir ] Σ, yakṣeśvaro
K

yakṣapati N77Ko N45C , yakṣo yakṣapatirdevo P32T 202b °patir dhruvaḥ ] N82K N12K EN B99C Ś67S ,
°pati prabhuḥ N77Ko , °pati dhruvam N45C , °patir varaḥ N58K , °patir budhaḥ PΣ 202c ha-
rapādārcakaḥ śrīmān ] N77Ko N82K N12K EN B99C , harapādārccaṇe paraḥ N45C , harapādārccaka
śrīmān N58K , harārcanarataḥ śrīmān Ś67S , harapādārcanarataḥ PΣ

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130 The Śāntyadhyāya

[6. Dhṛtarāṣṭra]

dhṛtarāṣṭro mahātejāḥ yakṣo yakṣādhipaḥ prabhuḥ|

divyapaṭṭāṃśukacchanno maṇikāñcanabhūṣitaḥ|| 203||

śivabhaktaḥ śivadhyātā śivapūjāparāyaṇaḥ|

śivaprasādasampannaḥ karotu mama śāntikam|| 204||

[7. Pūrṇabhadra]

pūrṇabhadro mahāyakṣaḥ sarvālaṅkārabhūṣitaḥ|

ratnapradīptapatṭena hemnātīva virājate|| 205||

203–204 Cf. BhavP 1.180.13–14 : dhṛtarāṣṭro mahātejā nānāyakṣādhipaḥ khaga| divya-

paṭṭaḥ śuklacchatro maṇikāñcanabhūṣitaḥ|| sūryabhaktaḥ sūryarataḥ sūryapūjāparā-
yaṇaḥ| sūryaprasādasampannaḥ karotu tava śāntikam||

203d After this N58K adds four pādas : ratnasampannapaṭṭena dehenādhivirājate| yakṣa-
koṭisahasrais tu parivāritavigrahah|

203a °rāṣṭro ] Σ, °rāṣṭo N77Ko N45C • °tejāḥ ] N45C PΣ , °rājo N77Ko , °tejo N82K , °tejā
N12K B99C Ś67S , °rājā N58K , °rājo EN 203b yakṣo yakṣādhipaḥ ] N45C N12K N58K EN B99C Ś67S PΣ ,
yakṣa yakṣādhipaḥ N77 , yakṣarājādhipa N58K , yakṣo yakṣādhipa° N82K
Ko
203c °pa-
ṭṭāṃśukachanno ] N77Ko N82K B99C Ś67S PΣ , °paṭṭāśukacchano N45C N12K , °paṭṭāśuṃkacchanno
N58K , °padmāṅgukachanno EN 203d °kāñcana° ] Σ, °kuṇḍala° Ś67S 204a śi-
vabhaktaḥ śivadhyātā ] N82 B99 P32 , śivabhakto śivadhyātā N77Ko , śivadhyātā śivabha-
K C T

ktāḥ N45C , śivabhaktaḥ śivadhyāna° N12K EN , rudrapraṇāmaparamo N58K , śivabhaktiśiva-

dhyāna° Ś67S , śivabhaktaḥ śivadhyāyī P72T 204b śivapūjāparāyaṇaḥ ] Σ, rudrabha-
ktiparaḥ sadā N58K 204c śivaprasādasampannaḥ ] Σ, śivaprasādāsampannaḥ N77Ko ,
rudrārccanasamāyuktaḥ 205a pūrṇabhadro ] Σ, pūrṇacandro N45C , pūrvabhadro Ś67S
• °yakṣaḥ ] N45C N12K N58K EN B99Cpc Ś67S PΣ , °yakṣo N77Ko , °yakṣeḥ B99Cac , °yakṣāḥ N82K 205c
°pradīptapaṭṭena ] N82K N58K B99C , °pradīpapaṭṭena N77Ko , °pradīptavarṇṇeṇa N45C , °pradī-
papaṭṭena N12K , °pradīptataptena EN , °pradīpamātreṇa Ś67S , °dīptena paṭṭena PΣ 205d
hemnātīva virājate ] KΣ EN B99C , hemenātivirājate N77Ko , deheṇāpi virājatā N45C , dehenāpi
virājate Ś67S , haimenātīvarājite P32T , haimenaiva virājate P72T

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The Śāntyadhyāya 131

yakṣakoṭisahasreṇa parivāreṇa saṃyutaḥ|

rudrārcanasamāyuktaḥ karotu mama śāntikam|| 206||

[8. Virūpākṣa]

virūpākṣaś ca yakṣendraḥ śvetavāso mahādyutiḥ|

cārukāñcanamālābhiḥ kiṅkiṇīravakānvitaiḥ|| 207||

vibhūṣitaḥ sadākālaṃ varadānaikatatparaḥ|

rudrapūjāparo bhaktaḥ karotu mama śāntikam|| 208||

207–208 Cf. BhavP 1.180.15–16 : virūpākṣaś ca yakṣendraḥ śvetavāsā mahādyutiḥ| nā-

nākāñcanamālābhir upaśobhitakandharaḥ|| sūryapūjāparo bhaktaḥ kañjākṣaḥ kañja-
saṃnibhaḥ| tejasādityasaṃkāśaḥ karotu tava śāntikam||

206b After this N77Ko adds two pādas : rudrapraṇāmaparamo rudrabhakityutaḥ puraḥ| •
N45C adds : rudrapraṇāmaparamo rudraikagatamānasaḥ| • N12K adds : rudrapraṇāmapa-
ramo rudrabhaktiparaḥ sadā| • N58K adds : rudrapraṇāmaparamo rudrabhakto tibhāvi-
taḥ| • EN adds : rudrapraṇāmaparamo rudrabhaktiyutaḥ punaḥ| • Ś67S adds : rudrapra-
ṇāmaparamo rudrabhaktipurassaraḥ| • P32T adds : saṃyato rudrapraṇato rudrabhaktaḥ
punaḥ punaḥ| • P72T adds : rudrapraṇāmaparamo rudrabhaktiratas sadā

206a °koṭisahasreṇa ] Σ, °koṭīsahasreṇaḥ N45C 206b parivāreṇa saṃyutaḥ ] Σ, pa-

rivāritavigrahaḥ PΣ 206c °samāyuktaḥ ] N45C N82K N58K EN B99C , °samāyukta N77Ko , °sa-
mudyuktaḥ Ś67S N12K PΣ 206d śāntikam ] Σ, sāntim N45C (unmetr.) 207a ca ya-
kṣendraḥ ] N82 N12 E B99 Ś67 P , ca yakṣendro N77Ko , ca yakṣendrāḥ N45C , mahāyakṣaḥ
K K N C S Σ

N58K 207b °vāso ] N82K N12K EN B99C , °vāsā N77Ko N82K Ś67S PΣ , °vāsa N45C • °dyutiḥ ] Σ, °dyuti
N45C 207c °mālābhiḥ ] N77Ko N45C N12K N58K Ś67S PΣ , °varṇābhiḥ N82K EN B99C 207d kiṅkiṇī-
ravakānvitaiḥ ] N77Ko N12K N58K P32T , kiṅkiṇīravakānvitaḥ N45C Ś67S P72T kiṅkiṇībhiḥ samanvitaḥ
N82K EN B99C 208a vibhūṣitaḥ ] N12K Ś67S PΣ , vibhūṣita N77Ko N45C , bhūṣitaś ca ] N82K EN B99C ,
bhūṣitaḥ N58K (unmetr.) • °kālaṃ ] N77Ko KΣ B99C Ś67S PΣ , °kāla° N77Cpc EN , °kālā N77Cac 208c
°paro bhaktaḥ ] N45C N82K N12K EN B99C , °karo nityaṃ N77Ko , °rato nityaṃ Ś67S , °paro nityaṃ
N58K PΣ

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132 The Śāntyadhyāya

[other Yakṣas]

antarīkṣagatā yakṣā ye yakṣāḥ svargavāsinaḥ|

girikandaradurgeṣu ye yakṣā bhūnivāsinaḥ|| 209||

antarīkṣe ca ye yakṣāḥ pātālatalavāsinaḥ|

nānārūpāyudhā yakṣā nānāveṣadharās tathā|| 210||

śivabhaktāḥ sumanasaḥ śivapūjāsamutsukāḥ|

śāntiṃ kurvantu me hṛṣṭāḥ śāntāḥ śāntiparāyaṇāḥ|| 211||

209–211 Cf. BhavP 1.180.17–18 : antarikṣagatā yakṣā ye yakṣāḥ svargagāminaḥ| nānārū-

padharā yakṣāḥ sūryabhaktā dṛḍhavratāḥ|| tadbhaktās tadgamanasaḥ sūryapūjāsamu-
tsukāḥ| śāntiṃ kurvantu te hṛṣṭāḥ śāntāḥ śāntiparāyaṇāḥ||

209d–210a Omitted in N12K 210ab Omitted in N77Ko Ś67S PΣ 210cd Omitted in N45C

209a antarīkṣagatā ] N77Ko KΣ EN B99C , antarīkṣe ca ye N45C , antarikṣe ca ye Ś67S P72T , antari-
kṣagatā P32T 209b ye yakṣāḥ ] Σ, ye yakṣā N77Ko N45C • °vāsinaḥ ] KΣ EN B99C Ś67S , °saṃ-
sthitā N77Ko , °gāminaḥ N45C , °saṃsthitāḥ PΣ 209d ye yakṣā bhūnivāsinaḥ ] N82K EN B99C ,
ye yakṣā bhuvi vāsinaḥ N77Ko N58K , pātālatalavāsinaḥ N45C Ś67S , yakṣāḥ pātālavāsinaḥ P32T ,
ye yakṣā bhūtavāsinaḥ P72T 210a antarīkṣe ] N82K N58K EN B99C , sarvadikṣu N45C 210b
pātālatalavāsinaḥ ] K E B99 , nānārūpāyudhopamāḥ N45C
Σ N C
210c nānārūpāyudhā ]
N82K EN B99C , pātālavāsino N77Ko P72T , nānārūpadharā N12K Ś67S , nānārūpāvidhā N58K , nānārūpa-
yutā P32T • yakṣā ] N82K N12K EN P72T , yakṣāḥ Ś67S P32T 210d nānāveṣadharās tathā ] conj.,
nānārūpāyudhādharā N77Ko , nānāveśadharās tathā N82K N58K EN , nānārūpadharās tathā B99C ,
anekārthavarapradāḥ N12K , śivabhaktā dṛḍhavratāḥ Ś67S P32T , nānārūpodyatāyudhāḥ P72T
211a śivabhaktāḥ sumanasaḥ ] N12K N58K EN B99C P72T , śivabhaktā sumanasaḥ N77Ko N82K , śiva-
bhaktā sumanasāḥ N45C , yogaiśvaryayutāḥ sarve P32T , ye vai sumanasaḥ sarve Ś67S 211b
°samutsukāḥ ] N12K N58K EN Ś67S PΣ , °samutsukā N77Ko N45C , °samutsukaḥ N82K B99C 211c śā-
ntiṃ kurvantu ] Σ, śānti karotuN77Ko , śānti kurvvantu N58K • hṛṣṭāḥ ] Σ, hṛṣṭā N77Ko , ni-
tyaṃ P32T 211d śāntāḥ ] N12K EN B99C Ś67S PΣ , śāntā N77Ko N82Kpc N58K , śānti° N45C , śānta° N82Kac •
śāntiparāyaṇāḥ ] Σ, śāntiparāyaṇā N77Ko N58K , śāntena cetasā P32T

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The Śāntyadhyāya 133

[Yakṣiṇīs, Yakṣakumārikās, Yakṣakanyās]

yakṣiṇyo vividhākārās tathā yakṣakumārikāḥ|

yakṣakanyā mahābhāgāḥ śivapūjārcane ratāḥ|| 212||

212–213 Cf. BhavP 1.180.19–20 : yakṣiṇyo vividhākārās tathā yakṣakumārakāḥ| yakṣaka-

nyā mahābhāgāḥ sūryārādhanatatparāḥ|| śāntiṃ svastyayanaṃ kṣemaṃ balaṃ kalyā-
ṇam uttamam| siddhiṃ cāśu prayacchantu nityaṃ ca susamāhitāḥ||

212ab Omitted in in EN

212a yakṣiṇyo ] N77Ko KΣ Ś67S PΣ , yakṣiṇyā N45C , yakṣiṇo B99C 212ab vividhākārās ta-
thā ] N45C N82Kpc N12K N58K B99C PΣ , vividhākārā tathā N77Ko , vivikārās tathā N82Kac (unmetr.), vi-
vidhākārāyudhā Ś67S 212b yakṣakumārikāḥ ] N12K N58K B99Cac P32T , yakṣā kumārakā N77Ko ,
yakṣakumārakāḥ N45 N82 B99Cpc Ś67S P72T
C K
212c mahābhāgāḥ ] N45C KΣ EN B99Cpc Ś67S P32T , ma-
hābhāgā N77 , mahābhāḥ B99 (unmetr.), mahābhogāḥ P72T
Ko Cac
212d śivapūjārcane ra-
tāḥ ] N82Kpc EN B99C , śivārcanasutatparā N77Ko , śivaikārccaṇatatparāḥ N45C , śivapūjārcane ra-
taḥ N82Kac , śivārcājapatatparāḥ N12K , śivapūjārccanetāḥ N58K (unmetr.), śivārcaṇopamāna-
sāḥ Ś67S , śivārcanaparāyaṇāḥ P32T , śivadhyāna⊔[-4-]⊔.h P72T

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134 The Śāntyadhyāya

śāntiṃ svastyayanaṃ kṣemaṃ balaṃ kalyāṇam uttamam|

siddhiṃ cāśu prayacchantu nityam eva samāhitāḥ|| 213||

213d After this N45C adds 14 pādas : jambuṭīpaśākadvīpaḥ kuśadvīpaḥ krauñcam eva ca|
śalmalīkas tathā dvīpaḥ plakṣadvīpās tathaiva caḥ| gomedhaś ca mahādvīpaḥ puṣkara-
ntus tathaiva ca| ete dvīpā mahātmāno rudreṇa parikīrttitāḥ| śāntiṅkurvantu me hṛṣṭāḥ
tathā pāpaparikṣayaḥ| mairumandarakailāso malayo gandhamārddhaṇaḥ| śrīparvato
hemakūṭāś ca mālyavantas tathaiva ca| • N58K adds 18 pādas : jambūdvīpaḥ kuśadvī-
paḥ śākakrauṃco tha dvīpakaḥ| śālmalīkas tathā dvīpo⊔⊔medho tha dvīpakaḥ| puska-
rantu mahādvīpo yathā<tmavya>sthitāḥ| rudrabhakti sadā sarvve śānti kurvvantu me
sadā| kṣārakṣīrodadhiś caiva dadhno dadhṛtam eva ca| suroda garbhodaś caiva īkṣusvā-
dras tatthaiva ca| saptasamudrānāmānaḥ kurvvantu mama śāṃtikaṃ| merumandara-
kailāsamalayagandhamādanāḥ| mahendraḥ śrīparvvatāś ca hemakūṭas tathaiva ca| •
B99C adds 22 pādas in margin with an insertion mark (second hand, with many errors) :
merumandarakailāśa malayo gandhamādana| śrīparvvato mamāhendraś ca himakūṭas
tathaiva ca| parvvatā sarvvadā sarvve parvvatāś ca maharddhikāḥ| śivabhaktāḥ sadākā-
raṃ kṣemaṃ kurvvantu me sadā| jambudvīpa plakṣadvīpaḥ kuṣadvīpakaṃ| krauñca-
dvīpa śākadvīpaṃ gomedhodvīpako mahān| puṣkarantu mahādīpamedadvīpā mahā-
tmana| rudrabhaktiratā+ḥ+ sarvve śāntiṃ kurvvantu me sadā| kṣāroda kṣīrodaś caiva
dadhno ghṛtoda eva ca| surodo da(hva)daṃbhaś ca ikṣuḥsvādras tathaiva ca| saptasa-
mudranāmānaḥ kurvvantu mama śāntikaṃ| • EN adds four pādas : merūmandarakai-
lāśo malayo gandhamādanaḥ| śrīparvato mahendraś ca himakūṭas tathaiva ca| • Ś67S a-
dds 18 pādas : jambudvīpaś ca śākalyaḥ kuśaḥ krauñcābhidhas tathā| śalmaliś ca mahā-
dvīpo gomedhānyas tathaiva ca| puṣkaraś ca mahādvīpa ete dvīpā mahotsukāḥ| śiva-
bhaktiratās sarve śānti kurvantu me sadā| kṣārodadhiś ca kṣīrododadhi pūrṇo ghṛtoda-
kaḥ| ikṣupūrṇaḥ surodaś ca svādudo garbhasaṃyutaḥ| ete samudrās sarve pi kurvantu
mama śāntikam| merunmandirakailāso malayo gandhamadanaḥ| mahendraḥ śrīgiriś
caiva hemakūṭādayo nagāḥ|

213a śāntiṃ ] Σ, śānti N77Ko N45C 213b balaṃ ] Σ, bala° N77Ko , baliṃ Ś67S 213c siddhiṃ
cāśu ] KΣ EN B99C Ś67S , siddhiṃ cāśuḥ N77Ko , siddhiñ cāsu N45C , siddhim āśu PΣ 213d ni-
tyam eva ] Σ, nitye sarve N45C • samāhitāḥ ] Σ, samāhitā N77Ko

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The Śāntyadhyāya 135

[Mountains]

parvatāḥ sarvadā sarve parvatāś ca maharddhikāḥ|

śivabhaktāḥ sadākālaṃ kṣemaṃ kurvantu me sadā|| 214||

[Oceans]

sāgarāḥ sarvataḥ sarve sāgarāḥ sarvataḥ sthitāḥ|

rudrapūjāparā nityaṃ kurvantu mama śāntikam|| 215||

[Rākṣasas]

rākṣasāḥ sarvataḥ sarve rākṣasā ghorarūpiṇaḥ|

rākṣasā ye mahāvīryā rākṣasāś ca mahābalāḥ|| 216||

214 Cf. BhavP 1.180.21 : parvatāḥ sarvataḥ sarve vṛkṣāś caiva maharddhikāḥ| sūryabha-
ktāḥ sadā sarve śāntiṃ kurvantu te sadā|| 215 Cf. BhavP 1.180.22 : sāgarāḥ sarvataḥ sa-
rve gṛhāraṇyāni kṛtsnaśaḥ| sūryasyārādhanaparāḥ kurvantu tava śāntikam|| 216–218
Cf. BhavP 1.180.23–24 : rākṣasāḥ sarvataḥ sarve ghorarūpā mahābalāḥ| sthalajā rākṣasā
ye tu antarikṣagatāś ca ye|| pātāle rākṣasā ye tu nityaṃ sūryārcane ratāḥ| śāntiṃ kurva-
ntu te sarve tejasā nityadīpitāḥ||

214d After this EN adds 14 pādas : jambudvīpaḥ plakṣadvīpaḥ śālmaliḥ kuśadvīpakam|

krauñcadvīpaḥ śākadvīpaḥ gomadhye dvīpako mahān| puṣkaran tu mahādvīpam eta-
ddvīpā mahātmanāḥ| rudrabhaktiratāḥ sarve śāntiṃ kurvvantu me sadā| kṣārodaḥ kṣī-
rodaś caiva dadhno ghṛtoda eva ca| surodaḥ svādudakaś ca ikṣusvādas tathaiva ca| sa-
ptasamudranāmānaḥ kurvantu mama śāntikam|

214a parvatāḥ ] Σ, parvatā N77Ko , ityādyāḥ Ś67S • sarvadā ] N82K N12K EN B99Cpc , sarvata
N77Ko N45C , sarvvataḥ N58K , sarvvadāḥ B99Cac , sarvataḥ PΣ , parvatās Ś67S • sarve ] Σ, sarva°
EN 214b parvatāś ca ] Σ, parvatāḥ śrī° N45C , parvatyaś ca P32T • maharddhikāḥ ] Σ,
maharddhikā N58K 214c śivabhaktāḥ ] Σ, śivabhaktā N77Ko N45C , śive bhaktās P72T • sadā-
kālaṃ ] Σ, sumanasaḥ N77Ko P72T , sarvakālaṃ Ś67S 214d kṣemaṃ ] Σ, śāntiṅ N45C 215a
sāgarāḥ sarvataḥ ] N45C N12K N58K EN B99C P72T , sāgarā saritā N77Ko , sāgarāḥ sarvata N82K , samu-
drāḥ sarvataḥ P32T , sāgarāḥ sarvatāḥ Ś67S • sarve ] Σ, sarvā N77Ko 215b sāgarāḥ sarvataḥ
sthitāḥ ] N82K N12K EN B99C , sāgarā sarvata sthitā N77Ko , sāgarāḥ sarvata sthitāḥ N45C , sāgarā
sarvvataḥ sthitāḥ N58K , ye cānye sāgarā bhuvi PΣ , yatra tatra ca saṃsthitāḥ Ś67S 215c
rudrapūjā° ] Σ, rudrayajña° EN , rudrārcana° P32T • °parā Σ, °ratā N77Ko Ś67S P72T 216a rā-
kṣasāḥ sarvataḥ ] Σ, rākṣasā sarvata N77Ko 216b rākṣasā ghora° ] Σ, rākṣasāḥ para°
Ś67S • °rūpiṇaḥ ] Σ, °rūpiṇa N77Ko 216c rākṣasā ye ] Σ, rākṣasāś ca N45C • mahāvīryā ]
Σ, mavīrā N58K (unmetr.) 216d rākṣasāś ca ] Σ, rākṣasā ye Ś67S • mahābalāḥ ] Σ, ma-
hābalā N77Ko

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136 The Śāntyadhyāya

sthalasthā rākṣasā ye tu antarīkṣe ca rākṣasāḥ|

pātāle bhūtale ye ca nityaṃ rudraparāyaṇāḥ|| 217||

bhairavaṃ yasya rūpaṃ tu pretabhasmāvaguṇṭhitam|

tejasā tasya devasya śāntiṃ kurvantu me sadā|| 218||

[Yoginīs, Ḍākinīs]

nityam ujjvalaveṣeṇa yoginyo ’tha mahābalāḥ|

rūpiṇyo vividhākārā ḍākinyaś ca maharddhikāḥ|| 219||

rudrapraṇāmaniratā rudrapūjārcane ratāḥ|

rudraikāhitacetaskāḥ kurvantu mama śāntikam|| 220||

217ab Instead of this P32T has : svargaṃ jalasthā nāgayakṣā ye tu yentarikṣe tu rākṣa-
sāḥ| (unmetr.) 217d After this N77Ko EN PΣ add two pādas : śāntiṃ kurvantu me nityaṃ
satataṃ śivabhāvitāḥ| 220cd Omitted in Ś67S

217a sthalasthā ] N77Ko KΣ EN B99C Ś67S , sthalastha° N45C , jalasthā P72T 217b antarīkṣe ]
N77Ko KΣ EN B99C , antarikṣe N45C , ye ntarikṣe Ś67S P72T • ca ] NΣ B99C , tu EN Ś67S P72T • rākṣasāḥ ]
Σ, rākṣasā N77Ko N58K 217c pātāle bhūtale ] KΣ EN B99C , pātāle rākṣasā N77Ko N45C Ś67S P32T , pā-
tālarākṣasā P72T • ye ca ] N45C KΣ B99C , ye tu N77Ko Ś67S PΣ , ye EN (unmetr.) 217d nityaṃ ru-
draparāyaṇāḥ ] N82K N12K EN B99C , nitya rudrārcane ratā N77Ko N58K , nityaṃ rudrārcane ratāḥ
N45C Ś67S PΣ 218a bhairavaṃ ] Σ, bhairava N77Ko • tu ] Σ, ca N45C 218b °guṇṭhitam ]
Σ, °guṇṭhitaḥ N77Ko , °guṇṭhitāḥ N45C 218c tejasā tasya ] Σ, tejasāntasya N45C • deva-
sya ] Σ, deva N58K (unmetr.) 218d sadā ] Σ, sadāḥ N45C 219a °veṣeṇa ] PΣ , °veśena
N77Ko KΣ EN B99C , °veśenaḥ N45C , °veśinyo Ś67S 219b yoginyo ’tha ] N77Ko KΣ EN B99C P72Tpc P72T ,
yoginyātha N45C , yogino ’tha P72Tac , yoginyaś ca Ś67S • °balāḥ ] Σ, °balā EN 219c rūpiṇyo
vividhākārā ] N77Ko KΣ B99C Ś67S , rūpiṇyā vividhākārāḥ N45C , rūpiṇyo vividhākāro EN , ane-
karūpadhāriṇya P32T , anekarūpadhāriṇyo P72T 219d ḍākiṇyaś ] N77Ko N82K B99C Ś67S PΣ , ḍāgi-
ṇyaś N45C , ḍākiṇyāś N12K EN , ḍākiś N58K (unmetr.) • maharddhikāḥ ] Σ, mahaddhikā N77Ko ,
marharddhikāḥ N58K 220a °niratā ] N82K N12K EN B99C , °paramā N77Ko N45C N58K Ś67S PΣ 220b
rudrapūjārcane ratāḥ ] KΣ EN B99C , pūjārcanaratā sadā N77Ko , rudrapādārccaṇe ratāḥ N45C ,
rudrapūjāratāḥ sadā PΣ , rudrārcanaratāḥ sadā Ś67S 220c °cetaskāḥ ] KΣ EN B99C PΣ ,
°cetaskā N77Ko N45C 220d kurvantu mama śāntikam ] NΣ EN B99C , śāntiṃ kurvantu me
sadā PΣ

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The Śāntyadhyāya 137

antarīkṣagatā yāś ca ḍākinyaḥ svargasaṃsthitāḥ|

pātāle yās tu ḍākīnyo giridurgeṣu yāḥ sthitāḥ|| 221||

tṛtīyaṃ locanaṃ yasya triśūlaṃ bhasma bhāsuram|

tejasā tasya devasya śāntiṃ kurvantu me sadā|| 222||

[Bhūtas]

sarve bhūtā mahārūpāḥ sarve bhūtā mahojjvalāḥ|

sarve bhūtāḥ sthitāḥ saumyāḥ sarve bhūtā manojavāḥ|| 223||

antarīkṣe ca ye bhūtā ye bhūtā divi saṃsthitāḥ|

pātāle bhūtale ye tu bhūtā bhūtividhāyikāḥ|| 224||

223a Before this P32T inserts verses 229–231 223a–225d Added in the margin with an
insertion mark in N12K 223cd Omitted in P32T

221a antarīkṣa° ] NΣ EN B99C , antarīkṣā° N58K , antarikṣa° Ś67S PΣ • yāś ca ] Σ, ye ca N77Ko

221b ḍākiṇyaḥ ] KΣ EN B99C PΣ , ḍākiṃnya N77Ko , ḍāgiṇyaḥ N45C , śākinyaḥ Ś67S • svarga° ]
Σ, sarga° N12K • °saṃsthitāḥ ] Σ, °saṃsthitā N82K 221c pātāle ] Σ, pātale N58K • yās tu
ḍākiṇyo ] KΣ B99C , °saṃsthitā yāś ca N77Ko , bhūtale yās tu N45C , yās tu ḍākiṇyā EN , bhūtale
yāś ca PΣ , yās tu śākinyo Ś67S 221d °durgeṣu ] Σ, °durggaṣu EN • yāḥ sthitāḥ ] Σ,
yā sthitā N77Ko , yā sthitāḥ N45C N58K B99C 222a tṛtīyaṃ ] Σ, tṛtīya° EN • yasya ] Σ, yasyā
N45C 222b °śūlaṃ bhasma bhāsuram ] N77Ko N82K N12K EN B99C Ś67S P32T , °śūlakarapahlave N45C ,
°śūla bhaśma bhāsuraṃ N58K , °śūlaṃ yasya bhāsuram P72T 222c tejasā tasya ] Σ, te-
jasāntasya N45C 222d śāntiṃ ] Σ, śānti N45C • sadā ] Σ, sadāḥ N45C 223a sarve ] Σ,
sarvva° EN • °rūpāḥΣ, °rūpā N77Ko N45C , °vīryāḥ Ś67S 223b sarve ] Σ, sarvva° EN • ma-
hojjvalāḥ ] N82K EN B99C PΣ , mahojvalā N77Ko , manojvalā N45C , manojvalāḥ N12K , mahojjvalā
N58K Ś67S 223c sarve ] NΣ Ś67S P72T , sarvva° EN • bhūtāḥ sthitāḥ saumyāḥ ] N82K EN B99C ,
bhūtaśitā saumyā N77Ko , bhūtā sthitā saumyāḥ N45C , bhūtāḥ śitā+ḥ+ saumyāḥ N12K , bhūtā
+sthitā+ḥ saumyāḥ N58K , bhūtā mahāsaumyāḥ Ś67S , bhūtāḥ sthitā ye tra P72T 223d sarve
bhūtā manojavāḥ ] N45C KΣ B99C Ś67S , sarve bhūtā manojavā N77Ko , sarve bhūtamanojvalāḥ
EN , bhūtā ye nye paratra ca P72T 224a antarīkṣe ] Σ, antarikṣe Ś67S P72T 224b divi ] Σ,
dikṣu EN • saṃsthitāḥ ] Σ, saṃsthitā N77Ko B99C 224c pātāle ] Σ, pātāla° N77Ko • ye tu ]
Σ, ye ca N45C , bhūtā N58K 224d bhūtā Σ, bhūtābhūtā N45C (unmetr.), ye tu N82K • bhūtivi-
dhāyikāḥ ] N82K N12K EN B99C , bhūtavidhāyikā N77Ko , bhūtividhāyikaḥ N45C , bhūtividhāyinaḥ
N58K Ś67S PΣ

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138 The Śāntyadhyāya

khaṭvāṅgaṃ vimalaṃ yasya triśūlaṃ bhasma bhāsuram|

tejasā tasya devasya śāntiṃ kurvantu me sadā|| 225||

[Pretas]

pretāḥ pretagaṇāḥ sarve ye pretāḥ sarvatomukhāḥ|

atidīptāś ca ye pretā ye pretā rudhirāśanāḥ|| 226||

antarīkṣe ca ye pretā ye pretāḥ svargavāsinaḥ|

pātāle bhūtale pretā ye pretāḥ kāmarūpiṇaḥ|| 227||

śmaśāne nilayo yasya vṛṣabho yasya vāhanam|

tejasā tasya devasya śāntiṃ kurvantu me sadā|| 228||

226–228 Cf. BhavP 1.180.25–27 : pretāḥ pretagaṇāḥ sarve ye pretāḥ sarvatomukhāḥ| ati-
dīptāś ca ye pretā ye pretā rudhirāśanāḥ|| antarikṣe ca ye pretās tathā ye svargavāsinaḥ|
pātāle bhūtale vāpi ye pretāḥ kāmarūpiṇaḥ|| ekacakro ratho yasya yas tu devo vṛṣadhva-
jaḥ| tejasā tasya devasya śāntiṃ kurvantu te sadā ||

227a–229d Omitted in B99C , but added in margin by a second hand (= B99Cpc ) 228a–229b
Omitted in P72T

225a khaṭvāṅgaṃ ] N77Ko N45C N82K N58K B99C P32T , khaṭvaṃga N12K , khaṭvāṅkāṃ EN • vimalaṃ
yasya ] N82K N58K EN B99C , yasya vimalaṃ N77Ko N45C N12K Ś67S PΣ 225b bhasma bhāsuram ]
N82K EN B99C , karapalave N77Ko , karapahlave N45C , karapallave N12K Ś67S PΣ , bhasma bhāsvaraṃ
N58K 225c tejasā tasya ] Σ, tejasāntasya N45C 225d śāntiṃ ] Σśānti B99C 226a pre-
tāḥ ] Σ, pretā N77Ko N45C • °gaṇāḥ ] Σ, °gaṇā N77Ko N58Kac 226b ye pretāḥ ] Σye pretā
N77Ko , +ye+ pretāḥ N58K • sarvatomukhāḥ ] Σ, sarvatomukhā N77Ko , sarvadiṅmukhāḥ EN
226c atidīptāś ca ye pretā ] N77Ko N45C N82Kpc EN B99C PΣ , atidīptā ye pretā N82Kac (unmetr.),
atidīptaś ca ye pretā N12K , atidīptā ca ye pretā N58K , atidīptasthale prītāḥ Ś67S 226d
ye pretā ] Σ, om. N82Kac (unmetr.), yasyaitā Ś67S • rudhirāśanāḥ ] KΣ EN PΣ , rudhirā-
śanā N77Ko , rudhirāsanā N45C , ruhirāśayaḥ B99C , rudhirās sadā Ś67S 227a antarīkṣe ca ]
NΣ EN B99Cpc , antarīkṣe tu P32T , antarikṣe ca Ś67S P72T 227b pretāḥ ] Σ, pretā N77Ko N45C B99Cpc
• °vāsinaḥ ] N45C N82K N58K EN B99Cpc P32T , °saṃsthitā N77Ko , °vāsivāsinaḥ N12K (unmetr.), °gā-
minaḥ Ś67S , °saṃsthitāḥ P72T 227c bhūtale pretā ] NΣ Ś67S P32T , bhūtale pretāḥ B99Cpc ,
N
bhūtapretā ye E 227d ye pretāḥ ] N12K N58K EN Ś67S P32T , ye pretā N77Ko N45C N82K B99Cpc , ye ye
pretāḥ P72 (unmetr.) 228a śmaśāne ] KΣ EN B99Cpc Ś67S , śmaśāna° N77Ko P32T , śmaśānaṃ
T

N45C • nilayo ] NΣ EN B99Cpc P32T , nilayaṃ N58K Ś67S 228b vāhanam ] N82K Ś67S P32T , vāhanaḥ
N77Ko N45C N12K N58K EN B99Cpc 228c tejasā tasya ] N77Ko KΣ EN B99Cpc P32T , tejasāntasya N45C 228d
śāntiṃ kurvantu me sadā ] NΣ EN B99Cpc P32T , śāntim āśu karotu me N58K Ś67S

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The Śāntyadhyāya 139

[Piśācas]

ye piśācā mahāvīryā ṛddhimanto mahābalāḥ|

nānārūpadharāḥ sarve sarve ca guṇavattarāḥ|| 229||

antarīkṣe piśācā ye svarge ye ca piśācakāḥ|

bhūpātāle piśācāś ca bahurūpā manojavāḥ|| 230||

candrārdhaṃ mastake yasya gaṅgā yena jaṭādhṛtā|

tejasā tasya devasya śāntiṃ kurvantu me sadā|| 231||

229–231 Cf. BhavP 1.180.28–30 : ye piśācā mahāvīryā vṛddhimanto mahābalāḥ| nānā-

rūpadharāḥ sarve sarve ca guṇavattarāḥ|| antarikṣe piśācā ye svarge ye ca mahābalāḥ|
pātāle bhūtale ye ca bahurūpā manojavāḥ|| yasyāhaṃ sārathir vīra yasya tvaṃ turagaḥ
sadā| tejasā tasya devasya śāntiṃ kurvantu te ’ñjasā||

229a–231 P32T has this after 223 229b After this N58K adds four pādas : piśācā ye mahā-
vīryā piśācā ye maharddhikāḥ| piśācā ye mahātmānaḥ piśācāḥ kāmarūpiṇaḥ| 230d
After this P32T adds two pādas reading : nānārūpadharāḥ sarve sarve ca guṇavattarāḥ (cf.
229cd)

229a °vīryā ] NΣ EN B99Cpc , °vīryāḥ P32T , °vīrā Ś67S 229b ṛddhimanto mahābalāḥ ]
N82K N58K EN , riddhivantodyataprabhā N77Ko , ṛddhimanto dyutiprabhāḥ N45C Ś67S , ṛddhivanto
mahābalāḥ N12K B99Cpc , ye piścācā maharddhikāḥ P32T 229c nānārūpadharāḥ sarve ]
N45C N12K N58K EN B99Cpc P72T , nānārūpadharā sarve N77Ko N82K , ye piśācāḥ mahātmāno Ś67S , ye pi-
śācā mahātmānaḥ P32T 229d sarve ca guṇavattarāḥ ] N45C KΣ EN , sarve ca guṇava-
ttarā N77 , sarvve sarvve ca guṇavattarāḥ B99Cpc (unmetr.), ye pi te kāmarūpiṇaḥ Ś67S , piśā-
Ko

cāḥ kāmarūpinaḥ P32T , piśācā guṇavattarāḥ P72T 230a antarīkṣe ] KΣ EN B99C , antarikṣe
N77Ko N45C Ś67S PΣ • piśācā ye ] Σ, piśāca ye N77Ko 230b svarge ye ca ] Σ, ye svarge pi Ś67S •
piśācakāḥ ] Σ, piśācakā N77Ko 230c bhūpātāle piśācāś ca ] KΣ EN B99C , bhūtale ye piśā-
cāś ca N77Ko PΣ , bhūpātāle piśācā ye N45C Ś67S 230d bahurūpā manojavāḥ ] Σ, bahurūpā
manojavā N77Ko , pātālatalavāsinaḥ P32T 231a candrārdhaṃ ] N12K EN B99C Ś67S PΣ , candrā-
rddha° N77Ko N45C N82K N58K • mastake ] Σ, °mastako N45C , °mastakaṃ N58K 231b gaṅgā yena
jaṭādhṛtā ] N82K N58K EN , yasyāciṃntyā śivā tanu N77Ko , yasya cinto tanuḥ śivaḥ N45C , gaṅgā
yena jaṭā dhṛtāḥ N12K B99C , bhasma yasya vibhūṣaṇam PΣ , yasya bhasma vibhūṣaṇam Ś67S
231c tejasā tasya devasya ] Σ, tejasāntasya deva+sya+ N45C 231d śāntiṃ ] Σ, śānti
N58K

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140 The Śāntyadhyāya

[Grahas]

apasmāragrahāḥ sarve sarve cāpi jvaragrahāḥ|

garbhabālagrahā ye tu nānārogagrahāś ca ye|| 232||

antarīkṣe grahā ye tu svarge ye tu grahottamāḥ|

bhūpātāle grahā ye tu ye grahāḥ sarvatodiśaḥ|| 233||

kaṇṭhe yasya mahānīlaṃ bhūṣaṇaṃ yasya pannagaḥ|

tejasā tasya devasya śāntiṃ kurvantu me sada|| 234||

232–234 Cf. BhavP 1.180.31–33 : apasmāragrahāḥ sarve sarve cāpi jvaragrahāḥ| ye ca sva-
rgasthitāḥ sarve bhūmigā ye grahottamāḥ| pātāle tu grahā ye ca ye grahāḥ sarvato ga-
tāḥ| dakṣiṇe kiraṇe yasya sūryasya ca sthito hariḥ|| haro yasya sadā vāme lalāṭe kañjajaḥ
sthitaḥ| tejasā tasya devasya śāntiṃ kurvantu te sadā||

232a apasmāra° ] Σ, apasmārā P32T • °grahāḥ ] Σ, °grahā N77Ko N45C 232b jva-
ragrahāḥ ] Σ, jvaragrahā N77Ko , grahajvarāḥ Ś67S 232c tu ] N77Ko N82K EN B99C PΣ , ca
N45C N12K N58K Ś67S 232d nānārogagrahāś ca ] N77Ko N82K N58K EN B99C Ś67S P32T , nānārogā grahāś
ca N45 , nānārūpadharāś ca N12K , nānārogagrahās tu P72T 233a antarīkṣe ] KΣ EN B99C , a-
C

ntarikṣa° N77Ko , antarikṣe N45C Ś67S PΣ • tu ] N77Ko N45C N82K EN B99C PΣ , ca N12K N58K Ś67S 233b sva-
rge ye tu ] N77Ko N82K EN B99C P72T , svargga ye (tu) N45C , ye ca svarge P32T , svarge ye ca N58K Ś67S •
grahottamāḥ ] Σ, grahottamā N77Ko 233c bhūpātāle grahā ] Σ, bhūpātālagrahā N77Ko ,
pātāle bhūtale P72T • ye tu ] N77Ko KΣ EN B99C P72T , sarve N45C , ye ca Ś67S P32T 233d grahāḥ sa-
rvatodiśaḥ ] N82K N58K EN B99C P72T , grahā sarvatodisaḥ N77Ko , grahā sarvacoditāḥ N45C , grahās
sarvatoditāḥ N12K , grahāḥ sarvato diśi P32T , grahāḥ sarvataḥ sthitāḥ Ś67S 234a kaṇṭhe ]
NΣ EN B99C P32T , kaṇṭho Ś67S , kaṇṭhaṃ P72T • °nīlaṃ ] N77Ko KΣ EN B99C P72T , °nīyaṃ N45C , °nīla°
P32T , °kālo Ś67S 234b pannagaḥ ] N82K N12K EN B99C , paṃnagaṃ N77Ko N45C , pannaṅgaṃ N58K
(unmetr.), pannagāḥ Ś67S PΣ 234c tejasā tasya ] Σ, tejasāntasya N45C , tejasā tasa N12K
234d śāntiṃ ] Σ, śānti N77Ko , pauṣṭiṃ N58K

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The Śāntyadhyāya 141

[All Deities]

iti devādayaḥ sarve śivājñānuvidhāyinaḥ|

kurvantu jagataḥ śāntiṃ śivabhakteṣu sarvadā|| 235||

[Jaya]

jayātmayogasaṃsthāya jaya saṃśuddhacetase|

jaya dānaikaśūrāya jayeśāya namo ’stu te|| 236||

jayottamāya devāya jaya kalyāṇakāriṇe|

jaya prakaṭadehāya jaya japyāya te namaḥ|| 237||

235 Cf. BhavP 1.180.34 : iti devādayaḥ sarve sūryayajñavidhāyinaḥ| kurvantu jagataḥ śā-
ntiṃ sūryabhakteṣu sarvadā|| 236–242 Cf. BhavP 1.180.35–39 : jayaḥ sūryāya devāya
tamohantre vivasvate| jayapradāya sūryāya bhāskarāya namo ’stu te|| grahottamāya de-
vāya jayaḥ kalyāṇakāriṇe| jayaḥ padmavikāśāya budharūpāya te namaḥ|| jayaḥ dīpti-
vidhānāya jayaḥ śāntividhāyine| tamoghnāya jayāyaiva ajitāya namo namaḥ|| jayārka
jaya dīptīśa sahasrakiraṇojjvala| jaya nirmitalokas tvam ajitāya namo namaḥ|| gāyatrī-
deharūpāya sāvitrīdayitāya ca| dharādharāya sūryāya mārtaṇḍāya namo namaḥ||

235d After this Ś67S adds ten pādas : itthaṃ nānāvidhair rūpaiḥ sthāvarair jaṅgamair api|
krīḍayā prasṛto nityam eka eva śivaḥ prabhuḥ| śāntiṃ karotu me nityam āyuḥ kalyāṇam
eva ca| sampadaṃ bhogamokṣau ca ya icched ātmane janaḥ| stotraṃ mamaitat sa na-
raḥ śṛṇotu ca paṭhed api| • P32T adds four pādas : ity uktvā devadevasya saṃnidhau ca
kṛtāṃjaliḥ| śivadhyānaparo bhūtvā bhaktyā stotram udairayat| • P72T adds : ity uktvā de-
vadevasya sannidhau ca kṛtāñjaliḥ| śivadhyānaparo bhūtvā bhaktyā stotram udīrayan|

235a devādayaḥ ] Σ, devādaya N77Ko , devāyaḥ N77Cac N58K (unmetr.) 235b śivājñānu° ]
N82K EN B99C Ś67S P72T , śivā jñāna° N77Ko , śivajñāna° N45C N58K , śivajñānu° N12K , śivadhyāna° P32T
235c jagataḥ śāntiṃ ] KΣ EN B99C , sānti jagataḥ N77Ko , jagata śāntiṃ N45C (unmetr.), śā-
ntiṃ jagataḥ Ś67S PΣ 235d sarvadā ] Σ, sarvadāḥ N45C 236a jayātma° ] Σ, jayātmā°
N45C N12Kac 236b jaya saṃśuddhacetase ] N82K N58K EN B99C Ś67S P32T , saṃśuddhānantatejasā
N77Ko , ja saṃśuddhatejase N45C (unmetr.), jaya saṃśuddhatejase N45C N12K Ś67S , jaya saṃsi-
ddhacetase P72T 236cd °śūrāya jayeśāya ] N77Ko KΣ B99C P32T , °sūrāyaḥ īśānāya N45C , °śū-
leśāya jaleśāya EN , °śūrāya jayeśāna Ś67S P72T 237a jayottamāya ] Σ, jayotamāya N77Ko
237b °kāriṇe ] N45C KΣ EN B99C Ś67S , °dhāriṇe N77Ko , °dāyine P32T , °kīrtaye P72T 237c °de-
hāya ] Σ, °devāya P32T 237d jaya japyāya te namaḥ ] KΣ EN B99C P32T , jitajapyāya te na-
maḥ N77Ko N45C P72T , viśveśāya namo namaḥ Ś67S

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142 The Śāntyadhyāya

jaya lakṣmīnidhānāya jaya kāntividhāyine|

jaya vākyaviśuddhāya ajitāya namo namaḥ|| 238||

jaya triśūlahastāya jaya khaṭvāṅgadhāriṇe|

jaya nirjitalokāya jaya rūpāya te namaḥ|| 239||

jaya kāntārdhadehāya jaya candrārdhadhāriṇe|

jaya devātidevāya jaya rudrāya te namaḥ|| 240||

jaya tribhuvaneśāya jaya vikhyātakīrtaye|

jayādhārāya sarvāya jaya kartre namo namaḥ|| 241||

jaya mokṣapradātāya sṛṣṭisaṃhārakāriṇe|

brahmaviṣṇvindravandyāya śiva śāntāya te namaḥ|| 242||

238d After this N45C adds four pādas : jaya jñānaviśuddhāya sarvadhyāyī namo stu te|
jaya sarvāya śuddhāya aṣṭamūrtti namo stu te| • Ś67S adds : yajñajñānaviśuddhāya sa-
rvadhyāyin sadāśiva| jaya sarvātmaśuddhāya aṣṭamūrtte namo stu te| 240a-d These
four pādas are omitted in N45C , while Ś67S has them after 241d 241d After this Ś67S adds
four pādas : jaya niṣkāladehāya jaya sarvārthakāriṇe| jaya nirdagdha(kau)māya jaya ru-
dra namo stu te| • P32T adds : jaya nirmaktadehāya jaya sarvārthakāriṇe| jaya manmatha-
nāśāya īśānāya namo namaḥ| • P72T adds : jaya nirmaladehāya jaya sarvārthakāriṇe| jaya
manmathanāśāya īśānāya namo stu te| 242a-d Omitted in N77Ko , Ś67S and P72T 242ab
Omitted in P32T 242d After this P32T adds two pādas : jaya jātaviśuddhāya sarvavyāpin
namo ’stu te|

238a °nidhānāya ] N77Ko N82K N12K B99C Ś67S , °vidhānāya N45C N58K PΣ , °dhanādhyakṣa EN
238b kāntividhāyine ] Σ, kāntividhāyinī N77Ko , kīrttividhāyine N58K 238c vākyavi-
śuddhāya ] Σ, te vākyaśuddhāya N77Ko 239a jaya triśūlahastāya ] Σ, jaya tṛśūlaha-
stāya N77Ko , namaḥ triśūlahastā N45C (unmetr.) 239c nirjita° ] Σ, nirmita° P32T 240b
°dhāriṇe ] N77Ko KΣ EN B99C PΣ , °maulaye Ś67S 240c devāti° ] N82K N12K EN B99C Ś67S P72T , de-
vānta° N77Ko , devādhi° N58K , devādi° P32T 240d jaya rudrāya ] N77Ko N82K N58K EN B99C Ś67S P72T ,
jaya sarvātmane N12K , mahādevāya P32T 241a jaya tri° ] Σ, jayastṛ° N77Ko 241b
jaya vikhyāta° ] Σ, vikhyātāya ca N77Ko , japrakhyāta° N45C (unmetr.) 241c jayādhā-
rāya ] N82Kpc N12K N58K Ś67S PΣ , jayādharāya N77Ko N45C N82Kac , jaya dhārāya EN B99C • sarvāya ]
NΣ EN B99C , devāya P32T , śarvāya Ś67S P72T 241d kartre namo ] Σ, kāntāya te N45C • namaḥ ]
NΣ EN B99Cpc , ’stu te B99Cac Ś67S PΣ 242a °pradātāya ] N82K EN , °pradātre ca N45C , °pradā-
nāya N12K N58K B99C 242b °kāriṇe ] KΣ EN B99C , °kāraṇe N45C 242c brahmaviṣṇvindra° ]
N82K B99C P32T , brahmaviṣṇundra° N77Cpc , brahmāviṣṇundra° N77Cac , brahmāviṣṇvendra° N58K ,
brahmaviṣṇvīndra° N12K EN • °vandvāya ] N45C KΣ EN B99C , °rūpāya P32T 242d śiva śāntāya
te namaḥ ] N12K EN , śiva śānta namo ’stu te ] N45C , śiva śāntāya namo stu te N82K B99C (u-
nmetr.), śiva śāṃtāya namaḥ N58K , jaya śāntāya te namaḥ P32T

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The Śāntyadhyāya 143

[Śrutiphala]

ity evaṃ śāntikādhyāyaṃ yaḥ paṭhec chṛṇuyād api|

sa vidhūyāśu pāpāni śivaloke mahīyate|| 243||

kanyārthī labhate kanyāṃ jayakāmo jayaṃ labhet|

arthakāmo labhed arthān putrakāmaḥ sutān bahūn|
vidyārthī labhate vidyāṃ yogārthī yogam āpnuyāt|| 244||

yān yān prārthayate kāmān mānavaḥ śravaṇād iha|

tat sarvaṃ śīghram āpnoti devānāṃ ca priyo bhavet|| 245||

243 Cf. BhavP 1.180.49–50ab : ity evaṃ śāntikādhyāyaṃ yaḥ paṭhec chṛṇuyād api| vi-
dhinā sarvalokas tu dhyāyamāno divākaram|| sa vijitya raṇe śatruṃ mānaṃ ca para-
maṃ labhet |

244ef Omitted in N77Ko , N45C and Ś67S 244f ] After this P32T adds two pādas : garbhiṇī
labhate putraṃ kanyā vindati satpatim|

243a ity evaṃ ] KΣ EN Ś67S P72T , ityeva N77Ko B99C , itevaṃ N45C , ityetac P32T • śāntikā° ] Σ,
sāntikā° N77Ko , śāntika° N12K 243b yaḥ paṭhec chṛṇuyād api ] KΣ B99C Ś67S P32T , ya pa-
ṭhe śṛṇuyād api N77 , yaḥ paṭhe śṛṇuyād api N45C , ya paṭhec chṛṇuyād api EN , yaḥ pa-
Ko

ṭhec chṛṇuyāt tathā P72T 243c sa vidhūyāśu pāpāni ] N82K N58K B99C , vidhūya sarvapā-
pānā N77Ko , vihāya sarvapāpāni N45C N12K P72T , suvidhūyāśu pāpāni EN , vihāya sarvalokāṃś
ca Ś67S , vidhūya sarvapāpāni P32T 244a kanyārthī ] Σ, kanyāthī N77Ko • kanyāṃ ] Σ,
kanyaṃ N77Ko , kanyā N45C 244b labhet ] Σ, labhe N77Ko 244c labhed ] Σ, bhaved
N58K B99C • arthān ] N45C N82K N58K EN B99C Ś67S , artha N77Ko , arthaṃ N12K PΣ 244d °kāmaḥ su-
tān bahūn ] N82K N58Kpc B99C , °kāmo bahusutāṃ N77Ko , °kamo sutān bahūn N45C (unmetr.),
°kāmo ’tha putravān N12K , °kāmāḥ sutān bahūn N58Kac , °kāmaḥ sutābahūn EN , °kāmaḥ
bahūn sutān P32T , °kāmo bahūn sutān Ś67S P32T , °kāmo labhet sutān P72T 244e vidyāṃ ]
KΣ EN PΣ , vidyā B99C 245a yān yān ] KΣ B99C PΣ , yo yaṃ N77Ko N45C , yat yat EN , yo yān Ś67S
• prārthayate ] Σ, kāmayate Ś67S P32T • kāmān ] Σ, kāmaṃ N77Ko 245b mānavaḥ śrava-
ṇād iha ] Σ, mānavaśravaṇād iha N45C , manasā ca yathepsitān Ś67S 245c tat sarvaṃ ]
N77Ko N45C N12K N58K EN B99C P72T , tatsarva N82K , tān sarvān P32T , tān sarvāṃs Ś67S

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144 The Śāntyadhyāya

śrutvādhyāyam idaṃ puṇyaṃ saṃgrāmaṃ praviśen naraḥ|

sa nirjityāhave śatrūn kalyāṇaiḥ paripūjyate|| 246||

akṣayaṃ modate kālam atiraskṛtaśāsanaḥ|

vyādhibhir nābhibhūyeta putrapautrapratiṣṭhitaḥ|| 247||

paṭhyamānam idaṃ puṇyaṃ yam uddiśya ca paṭhyate|

na tasya rogā bādhante vātapittādisaṃbhavāḥ|| 248||

247–256 Cf. BhavP 1.180.50cd–60ab : akṣayaṃ modate kālam atiraskṛtaśāsanaḥ|| vyā-

dhibhir nābhibhūyeta putrapautraiḥ pratiṣṭhitaḥ| bhaved ādityasadṛśas tejasā pra-
bhayā tathā|| yān uddiśya paṭhed vīra vācako mānavo bhuvi| na pīḍyate ca tai rogair
vātapittakaphātmakaiḥ|| nākāle maraṇaṃ tasya na sarpaiś cāpi daśyate| na viṣaṃ kra-
mate dehe na jaḍāndhyaṃ na mūkatā|| na cotpattibhayaṃ tasya nābhicārakajaṃ bha-
vet| ye rogā ye mahotpātā ye ’hayaś ca mahāviṣāḥ| te sarve praśamaṃ yānti śravaṇād
asya bhārata|| yat puṇyaṃ sarvatīrthānāṃ gaṅgādīnāṃ viśeṣataḥ| tat puṇyaṃ koṭigu-
ṇitaṃ prāpnoti śravaṇādibhiḥ|| daśānāṃ rājasūyānām anyeṣāṃ ca viśeṣataḥ| jīved va-
rṣaśataṃ sāgraṃ sarvavyādhivivarjitaḥ|| goghnaś caiva kṛtaghnaś ca brahmahā guru-
talpagaḥ| śaraṇāgatadīnārtamitraviśraṃbhaghātakaḥ|| duṣṭaḥ pāpasamācāraḥ pitṛhā
mātṛhā tathā| śravaṇād asya pāpebhyo mucyate nātra saṃśayaḥ|| itihāsam imaṃ pu-
ṇyam agnikāryam anuttamam| na dadyāt kasyacid vīra mūrkhasya kaluṣātmanaḥ|| sū-
ryabhakte sadā deyaṃ sūryeṇa kathitaṃ purā|

246a śrutvādhyāyam idaṃ puṇyaṃ ] N77Ko N45C N12K N58K P32T , śāntyadhyāyaṃ paṭhan yas
tu N82K , śāntyādhyāyaṃ paṭhed yas tu B99C , śāntyādhyāyam imaṃ puṇyam Ś67S , śāntyā-
dhyāyaṃ paṭhan yas tu EN , śrutvādhyāyam imaṃ puṇyam P72T 246b saṃgrāmaṃ ]
Σ, saṃgrāme N77Ko EN • praviśen naraḥ ] N82K EN B99C Ś67S P72T , praviśe nṛpaḥ N77Ko , praviśen
nṛpaḥ N45C N12K N58K P32T 246c sa nirjityāhave śatrūn ] N82K N58K EN B99C , sa vijityā ca tāṃ śa-
trūṃ N77Ko , sarvaśatrū vinirjityāṃ N45C , sa vijityāhave śatrūn N12K , vinirjityāśu tān śatrūn
P32T , vinirjitya svakān śatrūn Ś67S , sa nirjityākhilān śatrūn P72T 246d kalyāṇaiḥ ] Σ, ka-
lyāṇai N45C , kalpāśaiḥ EN • paripūjyate ] N45C KΣ EN , paripūryate N77Ko B99C P32T , paripūritaḥ
Ś67S , pratipūryate P72T 247a akṣayaṃ ] Σ, antaraṃ EN 247b atiraskṛtaśāsanaḥ ]
N82 N58 E B99 P32 , atiraskṛtaśāsane N77Ko , atiraskṛtamānavaḥ N45C , atiraskṛtasāśanaḥ N12K ,
K K N C T

atiraskṛtamānasaḥ Ś67S , itarastutaśāsanaḥ P72T 247c vyādhibhir ] Σ, vyādhibhi N77Ko N58K

247d putrapautra° ] NΣ EN Ś67S , putrapautraiḥ PΣ • °pratiṣṭhitaḥ ] Σ, °samanvitaḥ Ś67S
248a paṭhyamānam ] N45C KΣ B99C P32T , paṭhamānam N77Ko , pāṭhyamānam EN Ś67S , śrutvā-
dhyāyam P72T • idaṃ ] Σ, imaṃ Ś67S 248b uddiśya ] Σ, udiśya N77Ko N45C N12K • ca pa-
ṭhyate ] N77Ko KΣ EN B99C Ś67S , paṭhe naraḥ N45C , paṭhennaraḥ PΣ 248c na tasya rogā bā-
dhante ] N45C N82K N58K EN Ś67S , na tasya roga bādhyante N77Ko B99C , na tasya rogā bādhyante
N45C , na taṃ rogāḥ prabādhante N12K , tasya rogā na bādhante PΣ 248d °pittādisaṃ-
bhavāḥ ] N82K EN B99C Ś67S PΣ , °pitādisambhavā N77Ko N45C , °pitādisambhavāḥ N12K , °pīttādi-
saṃbhavā N58K

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The Śāntyadhyāya 145

nākālamaraṇaṃ tasya na sarpaiś cāpi daṃśyate|

na viṣaṃ kramate dehe na jaḍāndhatvamūkatā|| 249||

nopasargabhayaṃ tasya notpātasya bhayaṃ bhavet|

nābhicārakṛtair doṣair lipyate sa kadācana|| 250||

yat puṇyaṃ sarvatīrthānāṃ gaṅgādīnāṃ viśeṣataḥ|

tat puṇyaṃ koṭiguṇitaṃ prāpnoti śravaṇād iha|| 251||

daśānāṃ rājasūyānām agniṣṭomaśatasya ca|

śravaṇāt phalam āpnoti koṭikoṭiguṇottaram|| 252||

avadhyaḥ sarvadevānām anyeṣāṃ ca viśeṣataḥ|

jīved varṣaśataṃ sāgraṃ sarvavyādhivivarjitaḥ|| 253||

goghnaś caiva kṛtaghnaś ca brahmahā gurutalpagaḥ|

śaraṇāgataghātī ca mitraviśrambhaghātakaḥ|| 254||

249a nākāla° ] N77Ko KΣ EN B99C , nākāle N45C Ś67S PΣ 249b sarpaiś cāpi daṃśyate ]
N82K EN PΣ , sarpaiś cāpi daśyate N77Ko N12K , sarppoś cāpi dasyate N45C , sarppaiś cāpi dṛśyate
N58K , sarpaiś cāpi duśyate B99C , sarpair nāpi daśyate Ś67S 249c na viṣaṃ kramate ]
Σ, viṣaṃ nākramate Ś67S 249d jaḍāndhatvamūkatā ] N82K N12K EN B99C P72T , jaḍandhatva-
mūkatā N77Ko , jaḍāndhatvamūkadhā N45C , jaḍāndhatvamūkatāḥ N58K , jalāndhatvamūka-
taḥ P32T , jaḍo ndho na mūkatā Ś67S 250a nopasarga° ] Σ, na hi sarpa° P32T 250b
notpātasya ] N82 N12 E B99 , notpātādi° N77Ko N45C , notpādita° N58K , na cotpāta° Ś67S PΣ •
K K N C

bhavet ] Σ, tathā P32T 250c °kṛtair ] Σ, °kṛte N77Ko 250cd doṣair lipyate sa
kadācana ] N12 E B99 Ś67 P , doṣai lipyate na kadācanaḥ N77Ko , dośenna lipyeta kāca-
K N C S Σ

naḥ N45C (unmetr.), doṣair lipyate sa kadācanaḥ N82K , doṣair lipyate na kadācana N58K
251a puṇyaṃ ] Σ, puṇya N58K • °tīrthānāṃ ] N77Ko N45C N12K N58Kpc EN B99C PΣ , °tīrthānā N82K ,
°tī+rthā-nāṃ N58K , °tīrtheṣu Ś67S 251c tat ] Σ, yat N77Ko N58K 251d iha ] Σ, ihaḥ N77Ko B99C ,
itaḥ Ś67S 252a daśānāṃ ] Σ, daśānā N12K N58K • °sūyānām ] Σ, °sūryāṇāṃm N45C , °sū-
ryānām N12K 252b agniṣṭoma° ] N77Ko N45C N12K EN B99C PΣ , maṣṭiṣṭoma° N82K , agniṣṭo° N58K
(unmetr.), jyotiṣṭoma° Ś67S • °śatasya ] Σ, °śatāni Ś67S 252c āpnoti ] Σ, avāpnoti N45C
252d koṭikoṭi° ] Σ, koṭikauṭi° N45C , koṭī koṭī EN 253a avadhyaḥ ] Σ, avadhya N77Ko N12K
• °devānāṃ ] Σ, °bhūtānāṃ EN Ś67S 253c jīved varṣaśataṃ ] Σ, jīve varṣaśata° N45C ,
jīve varṣaśataṃ N12K 253d °vyādhi° ] Σ, °vighna° N45C 254b °talpagaḥ ] Σ, °talpa-
gaḥ N12K 254d °viśrambhaghātakaḥ ] Σ, °viśvāsaghātakā N45C

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146 The Śāntyadhyāya

duṣṭapāpasamācāro mātṛhā pitṛhā tathā|

śravaṇād asya bhāvena mucyate sarvapātakaiḥ|| 255||

śāntyadhyāyam idaṃ puṇyaṃ na deyaṃ yasya kasyacit|

śivabhaktāya dātavyaṃ śivena kathitaṃ purā|| 256||

iti śivadharmaśāstre śāntyadhyāyaḥ ||

256d After this Ś67S adds two pādas : sarvakāmasamṛddhiś ca yaḥ paṭhec ca dine
dine| • P32T adds four pādas : nityaṃ khacitacittaḥ syāc chaktivyāghātavarjitaḥ| sar-
vakāmasamṛddhas tu yaḥ paṭheta dine dine| • P72T adds : nityaṃ khacitaśaktiś ca śak-
tivyāghātavarjitaḥ| sarvakāmasamṛddhaḥ syāt yaḥ paṭheta dine dine|

255a duṣṭapāpa° ] N77Ko N82K N58K EN Ś67S P72T , duṣṭapāpāpa° N45C (unmetr.), duṣṭaḥ pāpa°
N12K P32T • °samācāro ] Σ, °samācārā N77Ko 255b mātṛhā pitṛhā ] KΣ EN P72T , pitṛhā
mātṛhās N77 , mātṛhā pitṛhās N45 , pitṛhā mātṛhā Ś67S P32T
Ko C
256a śāntyadhyāyam ]
N82K EN Ś67S PΣ , śāntyādhyāyam N77Ko N45C N12K N58K B99C • idaṃ ] Σ, imaṃ P72T 256b na
deyaṃ ] Σ, tadeya N77Ko , na dadyād P72T 256c °bhaktāya dātavyaṃ ] KΣ EN B99C Ś67S ,
°bhakte sadā deyaṃ N77Ko P32T , °bhaktā sadā deyaṃ N45C , °bhakte samādeyaḥ P72T 256d
kathitaṃ ] Σ, kathitaḥ P72T • purā ] Σ, purāḥ N45C Col. iti śivadharme śāṃtyād-
hyāṃ samāptañ ca ṣaṣṭhamaḥ N77Ko , iti śivadharmaśāstre śāṃtyādhyāya ṣaṣṭhamaḥ
N45C , iti śivadharmmaśāstre śāntyadhyāyaḥ ṣaṣṭḥaḥ B99C , iti śivadharmaśāstre śāntyad-
hyāyaḥ ṣaṣṭhaḥ N82K , iti śivadharme nandiprokte śāntyadhyāyaḥ ṣaṣṭhaḥ N12K , iti śi-
vadharmmaśāstre naṃdikeśvaraproktaśāntyādhyāyaḥ ṣaṣṭha samāptaḥ N58K , iti śi-
vadharmaśāstre nandikeśvarapraṇite śāntyadhyāyo nāma ṣaṣṭho ’dhyāyaḥ EN , iti
nandikeśasaṃhitāyāṃ śāntyadhyāyaḥ ṣaṣṭhaḥ Ś67S , iti śāntyadhyāyaḥ ṣaṣṭhaḥ P32T ,
iti śivadharmaśāstre śivadharmottare nandikeśvaraprokte śāntipāṭhakathanan nāma
ṣaṣṭho dhyāyaḥ P72T

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The Chapter on Appeasement

[Introduction]
Next I will proclaim this supreme secret, which has been extolled by
Rudra,1 which confers great fortune, pacifies great obstacles, causes great
appeasement, is auspicious, extinguishes untimely death, wards off all
diseases, destroys the enemies’ armies, always increases victory2 — an
army of all deities and seizers,3 granting the desired results, the eternal
law called the power of complete appeasement. (1–3)
[Maheśvara]
He who bears the half moon, who has three eyes, who is invested with
the sacred thread of a snake, who is four-faced,4 four-armed, covered
1
The compound rudrodgīta is attested elsewhere in SkP Revākhaṇḍa 93.21, SkP
‘Vāyu’ Revākhaṇḍa 4.51 and SkP ‘Vāyu’ Revākhaṇḍa 60.8. In all these passages the com-
pound is clearly a tatpuruṣa with an instrumental relation. The same meaning must
underlie its use here. The Śivadharma is told to the sages by Nandikeśvara at the re-
quest of Sanatkumāra. In the opening verses of the Śivadharmaśāstra (ŚiDhŚ 1.10–11),
Nandikeśvara indicates that the original teaching was given by Śiva to Pārvatī, Skanda,
the Gaṇas and Nandikeśvara himself. Presumably Nandikeśvara refers to this initial
moment of teaching with the reference rudrodgīta. Cf. also the analysis of the Śiva-
dharmavivaraṇa (appendix): rudreṇotkṛṣṭatvena kathitaṃ ‘taught as being supreme by
Rudra’.
2 T
P32 , and P72T with variant readings, adds: ‘paralyzing the enemy’s army, always de-
stroying the enemy’.
3
The author of the Śivadharmavivaraṇa takes this to mean ‘an army against all
deities and seizers’.
4
Śiva is described here as four-faced, which is a relatively archaic feature of his
iconography. For the historical development of the number of heads of Śiva, see Bakker
1997 and Törzsök 2013. Sadāśiva, the central deity of the Śaiva Siddhānta, is considered
to be five-headed, but in early literature Śiva is said to be four-headed.

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148 The Chapter on Appeasement

with white ash, the best, the excellent, bestower of boons,5 God of gods,
Maheśvara, worshipped in the three worlds, glorious — may he quickly
bestow peace on me! (4–5)
[Umā]
With a body possessed of all limbs,6 and slender-waisted, with a very gen-
tle smooth complexion that is both golden and dark, beautiful, furnished
with a tilaka on her forehead, bearing the sickle of the moon,7 wearing
bright clothes, the goddess, adorned with all ornaments, who has a most
beautiful feminine form, great abode of beauty and of virtues, pleased
simply by devotion, Umā, the goddess, bestower of boons, having arrived
in person, with a peaceful form, of immeasurable splendour — may she
bestow peace on me, she who is loved by her devotees and fond of devo-
tion!8 (6–9)
[Kārttikeya]
With a ruby-coloured lustre, gentle, with a red garland and red unguent,9
not a child, yet with the appearance of a child,10 six-faced, riding on a pea-
cock, with a face like the full moon, tranquil, with three tufts of hair, fur-
nished with a spear, sprung from the body of the Kṛttikās, Umā, Agni and
5
The sequence vara, vareṇya, varada is well attested in Purāṇic literature. It does
not appear in the epics.
6
The choice between sarvāvayavapūrṇena and sarvāvayavamukhyena is an arbi-
trary one.
7
Like Śiva, Umā is decorated with the sickle of the moon.
8
The manuscripts are divided between bhaktivatsalā and bhaktavatsalā. The
phrase bhaktānāṃ bhaktavatsala (with variant bhaktivatsala) is well attested. An early
epigraphic reference may be found in the Cchoti Sadri inscription, dated [Vikrama]
Saṃvat 597 (491 CE), which mentions Devī’s bhaktavatsalatā: yā bhaktavatsalatayā pra-
bibhartti lokān māteva [svā]kyasutapremṇavivriddhasnehā ‘who, out of her kindness to
her devotees, sustains the worlds just like a mother full of tenderness arising from her
affection to her own children’ (Sircar, EI 30: 120–127, verse 2cd). BhavP 1.177.25d has
given the pāda a Saura twist: ādityārādhane ratā.
9
As a war god, Kārttikeya-Skanda is associated with the colour red. Mann (2012:
92), commenting on Kārttikeya’s red colour, writes: ‘Skanda as a red-coloured being fits
his Graha-like character, but not his auspicious Senāpati character.’ This argument does
not seem very convincing and the present passage certainly does not contain any hints
that Skanda is invoked here as a Graha.
10
A similar phrase is used with reference to Kṛṣṇa in HV 62.10ab, *721:21, HV App. I,
No. 11, *8 and ViDh 19.18a.

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The Chapter on Appeasement 149

Rudra,11 worshipped by the gods, Kārttikeya, of great splendour, solely in-

tent on granting boons — may he constantly bestow peace, power and
welfare on me, always! (10–12)
[Nandīśa]
Wearing a garment of white cloth, three-eyed, with a beautiful golden
lustre,12 a trident in his hand,13 very wise, Nandīśa, devoted to Śiva, con-
stantly intent upon worship of Śiva, solely intent upon meditation upon
Śiva — may he, appeased, bestow peace on me, and supreme resolve to-
wards the [Śiva]dharma!14 (13–14)
[Vināyaka]
With a big belly, a big body, a skin like a heap of smooth collyrium,15 en-
dowed with a single tusk,16 the god who has an elephant head, very pow-
erful, invested with the sacred thread of a snake, adorned with snakes
as ornaments, the support of the accomplishment of all aims, overlord
of the Gaṇas, granter of boons, son of Rudra,17 god, leader, Vināyaka —
may he bestow great peace and success in action for me always!18 (15–17)
11
A reference to the complex birth of Skanda, as narrated, for example, in the Mahā-
bhārata and the Rāmāyaṇa.
12
After this, N58K adds: ‘devoted to Rudra, great Yogin, his mind solely dedicated to
Rudra’ (corr. rudraikāhitamānasaḥ).
13
I take śūlapāṇir to be short for triśūlapāṇir. Nandin’s main attribute is the triśūla.
14
Nandīśvara is invoked here as the promulgator of the Śivadharma.
15
I have not found other textual references to Vināyaka’s dark body. Could this relate
to his birth from the dirt (mala) of Pārvatī’s dark skin or simply to the colour of an
elephant in general?
16
Alternatively this may be taken as an inverted bahuvrīhi: ‘with a gigantic single
tusk’.
17
Elsewhere I have argued that the reference to Vināyaka as ‘Rudra’s son’ could be
significant for the dating of the text (Bisschop 2010: 244). Early Purāṇas, such as the
Vāyupurāṇa and the Skandapurāṇa, do not yet regard him as the son of Śiva and Pārvatī.
There is, however, one exception: in SP 32.116, in a hymn of praise, Devī is addressed as
the mother of Skandacandra and Hastivaktra. On the other hand, there is no reference
to this in the rest of the text, which could indicate that this notion may have started
to spread around the time of composition of the Skandapurāṇa. On the adoption of
Vināyaka/Gaṇeśa as a member of Śiva’s household, see SP IIB: 50, n. 147, and Törzsök
2004.
18
The manuscript tradition is divided in 17d. The repetition of me (17c) in me sadā
(17d) may have led to the smoother sarvadā in several manuscripts.

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150 The Chapter on Appeasement

[Mahākāla]
Resembling sapphire, three-eyed, with a blazing trident and [other]
weapons raised,19 wearing a red garment, eminent, with a black body,
adorned with snakes — may Mahākāla, very powerful, bestow great
peace on me,20 removing evil, unequalled, destroying the taint of
misfortune!21 (18–19)
[Ambikā]
Wearing a garment of yellow cloth, with the appearance of a girl,
well-adorned, mother of the Gaṇas,22 Ambikā, three-eyed, auspicious,
white (Gaurī), mistress of the gods, causing all success, the goddess,
intent upon favour, supreme — may the Mother bestow peace on me
and quickly grant success! (20–21)
[Mahāmahiṣamardanī]
With a smooth dark colour,23 Mahāmahiṣamardanī (Crusher of the
Great Buffalo), she who strikes with bow and discus, bearing a sword and
a spear,24 with one hand raised in threat,25 destroying all misfortunes,
19
For the iconography of Nandīśvara and Mahākāla, see Goodall et al. 2005: 102–108.
20
The manuscripts show quite some variation, with several of them suggesting
prītena cetasā (including also the parallel in the Bhaviṣyapurāṇa), in which case, how-
ever, Mahākāla is not mentioned by name.
21
The compound alakṣmīmalanāśana, also found in 73d, reappears in the Śiva-
dharma corpus in ŚiUp 5.1, with reference to the bath in ashes.
22
For Ambikā/Gaurī as mother of the Gaṇas, cf. SP 60.40b (gaṇamātā gaṇāmbikā).
See also Coburn 1984: 98–106.
23
The fact that the Warrior Goddess is described here as dark-skinned may be rele-
vant for the time of composition of the text, for it shows that it was not yet influenced
by the Devīmāhātmya. According to the Skandapurāṇa Kauśikī-Mahiṣāsuramardinī
emerged from the dark skin left behind by Pārvatī, but in the Devīmāhātmya the colour
scheme is reversed. See Yokochi 1999: 83–84.
24
The bow does not occur in the earliest images of Mahiṣāsuramardinī, but it is
found on the images executed in caves 6 and 17 at Udayagiri around the beginning of the
fifth century (Harle 1971–72: 45; Yokochi 1999: 77). P32T has a significant variant: instead
of the sword (khaḍga) and the spear (paṭṭisa), it mentions the conch (śaṅkha), stick
(yaṣṭi) and knife (asi). The conch as one of her attributes appears to be characteristic
of the Deccan (Yokochi 1999: 71). Schmid (2003: 27–29) observes that the earliest in situ
images of Mahiṣāsuramardinī are found in a Vaiṣṇava context and that it is only from
the sixth century onwards that this form of the Goddess gets associated with Śaivism.
25
The manuscripts are divided, with some suggesting rather a separate feminine

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The Chapter on Appeasement 151

mother of all happiness — may she constantly act auspicious towards

me! (22–23)
[Bhṛṅgiriṭi]
With a body without flesh, composed of sinews and bones, completely
emaciated, very mighty, three-eyed, the great Bhṛṅgiriṭi,26 son of Rudra,
great hero, his mind solely directed towards Rudra — may he too, with a
peaceful disposition, quickly bestow peace on me! (24–25)
[Caṇḍeśvara]
The fierce general of the Gaṇas, who holds the great shaft of an axe,27 his
ātarjanī (also supported by the Bhaviṣyapurāṇa parallel), which should then be taken
in the sense of tarjanī ‘threatening’.
26
The reference to the emaciated Bhṛṅgiriṭi/Bhṛṅgin is significant. His name is not
attested in literary works before the Skandapurāṇa (Bisschop 2010: 244–246). The ema-
ciated figure identified as Bhṛṅgin begins to appear in material culture in the caves of
Elephanta, Ellora, Badami and Aihole from the sixth century onwards (Bautze-Picron
2010: 104–107). The first epigraphical reference to Bhṛṅgin appears in the second verse
of the Senakapat stone inscription of the time of Śivagupta Bālārjuna (beginning of the
7th c.?):
nirdagdho ’py atra netrajvalanakavalanais tāvakīnair manobhūr
bhūyo janmānayā te gamita iti ruṣā rūkṣitena tvayeyam |
kiṃ bhoḥ śambho raṇāmbhonidhim adhiśayitā tyajyate lajjyate no
bhṛṅgīti proktikārī ripur aśami yayā sāvatāt pārvatī vaḥ ∥
(Dikshit & Sircar, EI 31: 31–36; Shastri 1995 II, 154–159; normalized)

May Pārvatī protect you, she who subdued [her] adversary Bhṛṅgin, who
is in the habit of speaking: ‘Why, oh Śambhu, don’t you abandon and
shame this woman (i.e. Pārvatī), who is reposing upon the ocean of de-
light of love-battle, you, stiffened with anger because the Mind-born
(Kāma) has been restored to life by her for you, although he had been
burned in this world by gulps of fire from your [third] eye?’
The inscription actually reads śṛṅgīti but, as Yuko Yokochi has suggested to me (per-
sonal communication), this is no doubt a mistake for bhṛṅgīti. Dikshit & Sircar, fol-
lowed by Shastri, conjecture janmānuyāne, but the inscription appears to read janmā-
nayā te. An alternative conjecture janmānaye ‘on the path of rebirth’ may be consid-
ered.
27
I have taken akṣa in the sense of ‘shaft’, although this meaning is not reported in
the dictionaries. The rosary is already mentioned in 26c, which precludes taking it as
short for akṣamālā. The manuscripts are unanimous.

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152 The Chapter on Appeasement

hand fixed to the rosary, three-eyed, the excellent Caṇḍeśvara,28 remover

of fierce crimes, who purifies from killing a brahmin and the like — may
the Great Yogin prepare a succession of fortunes for me!29 (26–27)

[Brahmā]

Seated on a lotus, resembling a lotus, with four lotus-faces, bearing

a water-jar, eminent, worshipped by Devas and Gandharvas, solely
intent upon meditation on Śiva, devoted to the true reality of Śiva
— may Brahmā bestow peace on me, with the divine Vedic word
(brahmaśabda)!30 (28–29)
28
Caṇḍeśvara has played various roles in Śaivism, as consumer of offerings, punisher
of transgressions of Śaiva initiates and, in the South, as super-bhakta who cuts off his
father’s legs through devotion (after worshipping Śiva with milk, at which his father
gets angry). In South India he has a shrine to the northeast of the central icon. Here
he appears as general of the Gaṇas as well as chastiser of crimes. For a general study
of Caṇḍeśvara, see Goodall 2009. On the broader significance of this description of
Caṇḍeśvara in the Śivadharmaśāstra, see Bisschop 2010: 240–241.
29
After this, EN , P32T and P72T add 12 to 14 pādas, which run approximately (translation
largely based on EN ):

With the [white] splendour of conch-shell, jasmine and the moon, with
a blazing emerald around his neck, holding a rosary, standing in front
of Śiva, intent upon his own knowledge (= the Śivadharma), four-faced,
four-armed, three-eyed, constantly shining, lord of the earth, the god
Vṛṣa, supreme among all dharmas, carries the lord on his back. Therefore
dharma is the master of the world. May Vṛṣa, lord of the bulls, bestow
peace on me!

This is almost certainly a later addition, as can be gleaned from the different phras-
ing in the various manuscripts. The addition is also found in several of the single-text
manuscripts of the Śāntyadhyāya and it is also commented upon in the Śivadharma-
vivaraṇa (see appendix). The verses may have been added to bring the present passage
in line with the set of eight Gaṇeśas known from Śaiva Siddhānta literature (cf. Biss-
chop 2010: 243). Vṛṣa, the bull of dharma, is invoked here as the embodiment of the
Śivadharma. Ś67S has a similar addition, but it takes the subject to be Kṛṣṇa rather than
Vṛṣa. Its invocation of Kṛṣṇa is preceded by two verses dedicated to the Gaṇa Ghaṇṭā-
karṇa. This Gaṇa is referred to in ŚiDhŚ 8.85 and 8.87. For Ghaṇṭākarṇa’s iconography
in the Agnipurāṇa, see de Mallmann 1963: 60–62.
30
Cf. ŚiDhŚ 8.81: brahmaṇā brahmaśabdena stūyate yaḥ sadā haraḥ | sa śivaḥ śāsvato
devo goṣu mārīṃ vyapohatu ∥.

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The Chapter on Appeasement 153

[Viṣṇu]

Seated on Garuḍa (Tārkṣya), four-armed, bearing a conch, discus and

mace, dark, wearing a yellow garment,31 of great power and heroism, the
god who is supreme as the body of sacrifice,32 the god Mādhava, killer of
Madhu, endowed with the grace of Śiva, devoted to meditation on Śiva,
destroyer of all evils, destroyer of all demons — may Viṣṇu at all times
bestow peace on me, with a peaceful disposition!33 (30–32)
31
The yellow garment is also listed as a characteristic of Viṣṇu’s appearance in Bṛhat-
saṃhitā 24.18c and 58.32ab. Bṛhatsaṃhitā 58.34 further specifies that a four-armed
image of Viṣṇu should have the conch and discus in the left hand and the mace and
śāntimudrā in the right hand. Instead of the śāntimudrā, the more common attribute
from the Gupta period onwards is the lotus (Shastri 1969: 134). No fourth attribute
is mentioned in the Śivadharmaśāstra. Cf. also ‘Kāśyapa’ quoted by M.R. Bhat (1982:
562) from Utpaladeva’s commentary on the Bṛhatsaṃhitā: viṣṇuś caturbhujaḥ śārṅgī
śaṅkhacakragadādharaḥ | śrīvatsāṅkaḥ pītavāsā vanamālāvibhūṣitaḥ ∥ (the last pāda
is shared with the variant in P32T and P72T ).
32
Alternatively, yajñadehottamo may be taken to mean ‘supreme with a body con-
sisting of sacrifice’. The close relation between Viṣṇu and sacrifice is well established, as
in the notions of yajñavarāha and yajñapuruṣa. Perhaps this is a reference to Viṣṇu as
the supreme Puruṣa, whose body constitutes the sacrifice in the Puruṣasūkta (Ṛgveda
10.90).
33
A large number of manuscripts omit 32bc. The wide distribution of readings in
the ending of 32a may be related to this omission as well.
After this verse, EN and Ś67S add 30 pādas dedicated to Arhant, Buddha, Jayā/Vijayā,
Pṛthivī (Dharitrī) and the cows of Kṣīroda. There are significant differences in phrasing.
N58K has a similar addition, of 34 verses, dedicated to Arhant, Buddha, Vṛṣabha, and
the five cows in Śivapura (Nandā, Subhadrā, Surabhī, Suśīlā, Sumanā). The following
provisional translation is based largely on Ś67S :

The Arhant, the god with a peaceful form, a feather-brush and a cloth in
his hands, naked, covered with dust and mire (EN ), steady-minded and
concentrated, his eyes turned inwards, peaceful, contemplating only the
knowledge of Śiva—may he, appeased, endowed with oneness with Śiva,
bestow peace on me!
In control of his senses, absorbed in intense concentration, adorned with
a vessel and a monk’s robe, his fingers in the gestures of granting a boon
and freedom from fear, always delighting in reflection on knowledge, fur-
nished with yogic perception, devoted to the knowledge of Śiva — may
the Buddha, delighting in the welfare of all beings, bestow peace on me!

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154 The Chapter on Appeasement

[Mātṛs]34

[1. Brahmāṇī]

With a ruby-coloured appearance, the goddess with four lotus-faces, her

With a ravishing, very wonderful (EN ) yellow-coloured body, beautiful in
all her limbs, the goddess, Jayā, wishing for victory, constantly delight-
ing in the worship of Śiva, devoted to the worship of Śiva, and the Earth
(Dharitrī), mother of the people — may she always protect me!
The Cows arisen from the milk ocean (Kṣīroda), desiring the welfare of
the people, always delighting the gods and brahmins in particular, fur-
nished with a divine soul — may they always bestow peace on me!
On the adoption of the Arhant and the Buddha in the lists of deities in the Śiva-
dharmaśāstra, see Bisschop forthc. a. Note that the Buddha and the god of the Arhants
(arhatāṃ devaḥ) are mentioned in Bṛhatsaṃhitā 58.44–45.
34
The iconography of the Mātṛkās described in this section supports a date of the
sixth century at the earliest for the composition of the text. For example, the text refers
to the Mātṛkās’ vehicles, which start to appear in sculpture only from around this time.
Among the earliest sets of Mātṛkās with vehicles are the ones from Śāmalājī dated from
ca. 520 CE, and two sets from Deogarh (Schastok 1985: 70–71). See also Panikkar 1997, for
a historical overview of Mātṛkā iconography. The Kāpālika iconography of the last two
Mātṛs is quite striking. Also noteworthy is the addition of an eighth goddess, Lamboṣṭhī,
and the mix-up of the regular and well-established order of Vārāhī and Aindrī. Some
instances of groups of Mātṛs that do have Aindrī followed by Vārāhī are known, however,
e.g.:
1. a broken panel from Nagar, Bharatpur, in Rajasthan, ca. 6th/7th c. CE (AIIS
016855, now at the archaeological museum of the Amber fort outside Jaipur)
2. a set on the Paraśurāmeśvara temple at Bhuvaneśvara, ca. 7th c. CE (Pannikar
1997, plates 104–105)
3. a set on the doorway of a Sūrya temple at Umri, Tikamgarh, in Madhya Pradesh,
ca. 825 CE (Meister 1986, fig. 7)
For a table recording different sets of Mātṛkās, see Meister 1997: 234–235 (Meister fails
to notice the non-standard order on the Paraśurāmeśvara temple). The standard set
of seven mothers derived from male counterparts is not attested in literature before
the seventh century. One of the earliest sources is the Skandapurāṇa, which lists them
along with many other Mothers in its Koṭīvarṣa Māhātmya (SPBh 171). One of the earliest
iconographical descriptions, along with the present passage, may be MtP 261.24–39.
The set of eight rather than seven goddesses is a distinctive Tantric feature (Hatley 2012:
107–108), but note that it also appears in Elephanta in the Mātṛkā shrine in the east wing
(Schastok 1985: 62, fig. 117).

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The Chapter on Appeasement 155

hand fixed on a rosary, bearing a water-jar, auspicious — may Brahmāṇī,

with a pleasant face, devoted to worship of Śiva, pleased, always bestow
peace on me with the Vedic word (brahmaśabda)!35 (33–34)

[2. Rudrāṇī]

Resembling the mountain of snow [in whiteness], the goddess riding on

a great bull, a trident in her hand, granter of boons, adorned with orna-
ments of snakes, four-armed, four-faced, three-eyed, remover of evils —
may Rudrāṇī, pleased, blazing constantly, remove pain for me! (35–36)

[3. Kaumārī]

Riding on a peacock, the goddess with a body red like vermillion, a lance
in her hand, of majestic appearance, adorned with all decorations, de-
voted to Rudra, of great strength, always delighting in worship of Rudra
— may Kaumārī, granter of boons, the goddess, quickly bestow peace on
me! (37–38)

[4. Vaiṣṇavī]

With a conch, discus and mace in her hand, dark, fond of the yellow gar-
ment, four-armed, riding on Garuḍa (Tārkṣya), Vaiṣṇavī, worshipped by
the gods, always delighting in the worship of Śiva, her mind solely di-
rected to Śiva — may she constantly bestow peace on me, destroying all
demons! (39–40)

[5. Aindrī]36

Mounted on the elephant Airāvata, a thunderbolt in her hand, very pow-

erful, adorned with a thousand eyes, with a golden lustre, venerated by
Siddhas and Gandharvas, adorned with all ornaments — may the god-
dess Aindrī at all times quickly bestow peace on me! (41–42)
35
The invocation is very similar in style to that of Brahmā at 28–29 above. The same
is the case for the other Mātṛs, with many adjectives taken over from their male coun-
terparts. The invocations of the mothers in this section are clearly inspired by the ear-
lier invocations of the male deities and as such do not necessarily provide independent
evidence for sculptural representations.
36
These two pādas are placed after Vārāhī (44) in N58K , P32T and P72T , thus making the
sequence of the Mātṛkās conform to the regular standard.

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156 The Chapter on Appeasement

[6. Vārāhī]

With the snout of a boar, dreadful, riding a supreme boar, dark, pure
and massive, with the conch, discus and mace as her weapons,37 always
threatening obstacles, always worshipping Śiva — may Vārāhī, granter
of boons, the goddess, grant peace and health to me! (43–44)

[7. Cāmuṇḍā]

With upraised hair, hollow-eyed, without flesh, bound by sinews, with

a gaping mouth, terrible, ready with a sword and a dagger, with a gar-
land of skulls, angry, wearing a magnificent skull-staff, with eyes all red
and yellow, covered with an elephant hide, her body encircled by vari-
ous snakes, dwelling at the cremation ground, with a form of Śiva that is
dreadful,38 creating fear with the cries of jackals (śivā) — may Cāmuṇḍā,
with a terrible form (caṇḍarūpa), grant great protection to me!39 (45–47)

[8. Lamboṣṭhī]

With a fat body, adorned with various ornaments, threatening obstacles,

bearing a sword with a blazing tip, seated on a crow, great heroine, de-
37
These Vaiṣṇava attributes are found on several surviving Vārāhī sculptures. For
Vārāhī riding a boar, see Rangarajan 2004: 97–100.
38
In other words, she has a Bhairava appearance.
39 K
N58 adds two more pādas on Cāmuṇḍā after 47c, while P32T and P72T add two similar
pādas after 47c and two more pādas after 47f. No vehicle is mentioned for Cāmuṇḍā,
but the reference to the cries of jackals may point to the presence of a jackal (see Schas-
tok 1985, fig. 3 and 9). The name Cāmuṇḍā appears in texts from about the sixth to
the seventh century CE. The earliest textual evidence may be a passage in Bhāviveka’s
Tarkajvālā, which condemns the coarse ritual knowledge of Cāmuṇḍā (Kapstein 2003:
243, 249). See also Harṣacarita p. 304, l. 3, referring to Cāmuṇḍā shrines. The name
may have been standardized because of the popularity of the Devīmāhātmya, in which
she is the killer of Caṇḍa and Muṇḍa. The Skandapurāṇa does not mention the name
Cāmuṇḍā, but in its Koṭīvarṣa Māhātmya (SPBh 171), about the birth of the Mothers,
it includes the standard seven Mothers, among which a goddess named Bahumāṃsā
takes the position of Cāmuṇḍā. See Bakker (2014: 255–256), who considers the passage
to be ‘the earliest textual reference to the standard Seven Mothers, notwithstanding
the fact that images testifying to this iconography have made their appearance since
the fifth century’.

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The Chapter on Appeasement 157

stroying all evils — may Lamboṣṭhī (she who has full lips),40 granter of
boons, the goddess, bestow peace on me! (48–49)

[All Mātṛs]

The divine Mothers of the sky, and other Mothers of the world, all Moth-
ers of spirits, and the other Mothers of the demons, all the Mothers who
are great goddesses, their hands occupied with their own weapons, who
stay around, pervading the world, eager for bali offerings, highly fortu-
nate, devoted to Rudra, great heroines, their minds dedicated to the wor-
ship of Rudra — may the Mothers, worshipped by the gods, constantly
bestow peace on me! (50–52)

[Rudras, Mātṛs and Gaṇādhipas]

The Rudras of fearsome deeds who dwell at the abodes of Rudra, and
those special ones who are gentle, dwelling at the abodes of Sthāṇu, and
the Mothers with a fearsome appearance, and they who are Lords of the
Gaṇas, and others who may be obstacles, dwelling in the main and inter-
mediate directions — may they all, with satisfied minds, accept my bali
offering. May they quickly grant success! May they always protect me
from dangers!41 (53–55)
40
The invocation of Lamboṣṭhī occurs only in the Nepalese manuscripts, with the
exception of N45C (N77Ko is not available because of loss of a folio), and it is also missing in
the Bhaviṣyapurāṇa parallel. While this may suggest an early addition in the Nepalese
transmission of the text, it is also conceivable that the two verses were omitted later,
when the group of Saptamātṛkā had been well established, which did not include a
goddess Lamboṣṭhī. Groups of eight are a common feature of the invocations in the
Śāntyadhyāya. On the addition of an eighth goddess to the standard set of seven, see
Hatley 2012: 107–108, but in the texts he cites, the eighth goddess is named Mahālakṣmī,
Bhairavī or Yogeśvarī. Lamboṣṭhī’s appearance is the reverse of Cāmuṇḍā. SP 68.2 asso-
ciates the goddess Lambauṣṭhī (along with Vṛṣadaṃśā and Kiṃnarī) with the country of
Siṃhala. In form and appearance she strongly resembles the goddess Jyeṣṭhā, who was
particularly popular in South India and who is also fat, has drooping lips (lamboṣṭhī),
and is accompanied by a crow (Leslie 1991). No images of a Jyeṣṭhā-like goddess from
the North are known.
41
Verses 53–55 appear almost verbatim in Mṛgendra, Kriyāpāda 7.33–35, in a section
on the offering of bali. Also Īśānaśivagurudevapaddhati, Sāmānyapāda 14.178–180ab =
Mantrapāda 28.96cd–98 = Kriyāpāda 15.4–16ab. Variants of these verses are also found
in several later Tantric sources, including the works of Aghoraśiva and Bhoja (TAK 4

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158 The Chapter on Appeasement

[Gaṇas: E]

The Gaṇas who are in the eastern (Indra’s) direction, thunderbolts in

their hands,42 very powerful, very white-eyed, white in appearance,
white coppery,43 in heaven, in the sky and on earth, and dwelling in the
bottom of the Pātāla, thrilled, delighting in the worship of Rudra — may
they always bestow peace on me! (56–57)

[Gaṇas: SE]

All the Gaṇas in the southeastern (Agni’s) direction, ladles in their

hands, bearing quivers, very red-eyed, red in appearance, red coppery,
in heaven, in the sky and on earth, and dwelling in the bottom of the
Pātāla, their minds bent to Rudra — may they always bestow peace on
me! (58–59)

[Gaṇas: S]

The Gaṇas in the southern (Yama’s) direction, always with sticks in their
hands, black, black in appearance, angry, black coppery, in heaven, in the
sky and on earth, and dwelling in the bottom of the Pātāla, their minds
solely devoted to Rudra — may they always bestow peace on me! (60–61)
forthc., s.v. balimantra). The reference to bali provides a hint to the ritual activity ac-
companying the invocation. Early epigraphical attestations for the offering of bali are
found in the Bagh copper plates of the fourth-century Valkhā king Bhuluṇḍa (Ramesh &
Tiwari 1990). See Willis 2009, 102–104 (with references and an image of a fifth-century
balipīṭha from Rāmgarh, near the Gupta site Badoh).
42
The appearance of the Gaṇas in the different directions is modelled after the
iconography of the deity who is the guardian of each direction. Īśānaśiva prescribes
the use of the invocation of the Gaṇas of the ten directions (56–75) on several occasions
in the Kriyāpāda of his Īśānaśivagurudevapaddhati (Siddhāntasāra), abbreviating it by
citing only the first two pādas, dedicated to the Gaṇas in the east. He gives the full ver-
sion of the mantra in Mantrapāda 30.84, but in a modified prose form. See the register
of testimonia in the edition.
43
The qualification lohita is applied to each group of Gaṇas of the different direc-
tions but in combination with different colours. I take lohita to mean ‘coppery’ or ‘of
copper appearance’ here. See also the comment in the Śivadharmavivaraṇa: ‘Even
though there is a distinction of colours, extension of [the designation] “coppery” (lo-
hita) should be understood for each of the [Gaṇas] addressed after the statement “in
the eastern direction” (56e).’

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The Chapter on Appeasement 159

[Gaṇas: SW]
The Gaṇas in the southwestern (Nirṛti’s) direction, angry, demonic, with
swords in their hands,44 very dark-eyed, with a dark appearance, dark
coppery, in heaven, in the sky and on earth, and dwelling in the bottom of
the Pātāla, delighting in meditation on Rudra — may they always bestow
peace on me! (62–63)
[Gaṇas: W]
The Gaṇas who are in the western (Varuṇa’s) direction, always with
nooses in their hands, very dark-eyed, with a dark appearance, dark
coppery, in heaven, in the sky and on earth, and dwelling in the bottom
of the Pātāla, delighting in worship of the supreme lord — may they
always bestow peace on me! (64–65)
[Gaṇas: NW]
The Gaṇas in the northwestern (Vāyu’s) direction,45 always with banners
in their hands, very yellow-eyed, with a yellow appearance, yellow cop-
pery, in heaven, in the sky and on earth, and dwelling in the bottom of the
Pātāla, dedicated to devotion of Śiva — may they always bestow safety
upon me! (66–67)
[Gaṇas: N]
The Gaṇas in the northern direction, always with treasures in their
hands,46 with flecked eyes, with flecked appearance,47 flecked coppery,
in heaven, in the sky and on earth, and dwelling in the bottom of the
Pātāla, engaged in the worship of Śiva — may they always bestow safety
on me! (68–69)
44
I follow the reading khaḍgapāṇayaḥ of N58K , Ś67S and P32T . The parallel expression
in the Īśānaśivagurudevapaddhati also supports it. As in the invocations of the other
Gaṇas we expect a reference to the weapons they hold in their hands. Nirṛti’s weapon
is a sword (Wessels-Mevissen 2001: 99–100).
45
The adopted reading (N82K , N12K , B99C ) is hypermetrical. It is possible that vāyavyāṃ
was pronounced as vāyvyāṃ and that the different variants have arisen as different at-
tempts to remove it.
46
The northern direction is associated with Kubera, lord of treasure.
47
The support for the hypermetrical reading śavalākṣāḥ śavalanibhās is quite strong.
As in the case of 66a above, the different variants may represent different attempts to
remove it.

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160 The Chapter on Appeasement

[Gaṇas: NE]

The Gaṇas in the northeastern (Īśāna’s) direction, calm, with tridents

(śūla) in their hands, fine, with a very fine appearance, fine coppery, in
heaven, in the sky and on earth, and dwelling in the bottom of the Pātāla,
engaged in the worship of Śiva — may they always bestow safety on me!
(70–71)

[Gaṇas: Below]

The Gaṇas who are in the lower part, always with tridents in their hands,
smoky, with a smoke-coloured appearance, smoke-coppery, in heaven,
in the sky and on earth,48 and dwelling in the bottom of the Pātāla —
may they constantly bestow peace on me, destroying the taint of misfor-
tune.49 (72–73)

[Gaṇas: Above]

The Gaṇas who are in the upper part, of great power and heroism, very
fine-eyed, with a fine appearance, fine coppery, in heaven, in the sky and
on earth, and dwelling in the bottom of the Pātāla, engaged in the wor-
ship of Śiva — may they destroy misfortune for me! (74–75)

48
This stereotypical phrase, which is appropriate in the previous descriptions of
Gaṇas in the eight different horizontal directions, does not fit well with the present
description of the Gaṇas in the lower and upper regions of the cosmos, which already
involves a vertical division. The Śivadharmavivaraṇa explains: ‘Even though they are
stationed in the regions of “the lower part” (72a) etc., pervasion of all worlds should be
understood because of their sovereign power.’
49
In contrast to the previous invocations, the descriptions of the Gaṇas in the lower
and upper part of the cosmos show no association with a particular deity. The tridents
said to be in the hands of the Gaṇas in the lower part may be due to the influence of
the description of the Gaṇas the northeastern direction, mentioned just before. In later
Tantric Śaiva sources Brahmā is associated with the upper part and Viṣṇu with the lower
part (TAK III, s.v. dikpatayaḥ). The Southern transmission of the text appears to have
updated the text accordingly, with the Gaṇas in the lower part bearing discuses in their
hands (cakrapāṇayaḥ) and the ones in the upper part bearing lotuses (padmapāṇayaḥ,
P72T ). The same also applies to the mantra in the Īśānaśivagurudevapaddhati.

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The Chapter on Appeasement 161

[Gaṇas: Conclusion]

Having worshipped Śiva with effort, one should scatter a bali offering for
these Gaṇas,50 great souls, of great power and heroism. Thereupon, with
satisfied minds, may they always bestow peace on me!51 (76)

[Dikpālas]52

[Indra in Amarāvatī]

The city called Amarāvatī is established in the eastern part, crowded with
Vidyādharas, visited by Siddhas and Gandharvas, brilliant with a bejew-
elled wall, decorated with all jewels. There reigns the Lord of the gods
(Indra), eminent, thunderbolt in hand, very powerful, with a thousand
beautiful eyes, mounted on the elephant Airāvata, golden-coloured,53 of
great splendour, chief of the gods, constantly pleased, delighting in the
worship of the Supreme lord, possessed of meditation on Śiva, endowed
with devotion to Śiva, dedicated to bowing to Śiva — may he bestow
peace on me! (77–80)

50
Note again the reference to the ritual act of scattering a bali offering.
51
N58K adds two more pādas to create two four-pāda verses.
52
The following list of eight Dikpālas and their abodes corresponds to the canoni-
cal list given in Kirfel 1967: 95 (with either Virūpākṣa or Nirṛti in the southwest). For
other textual descriptions of the towns, which are located on Mt Meru, see Bhuvana-
vinyāsa 2.43.8–17 (Kirfel 1954: 98–99). In the epics, only four Dikpālas are mentioned
(Wessels-Mevissen 2001: 12–13). It is only from the time of the Purāṇas that we find the
tradition of eight Dikpālas attested, but with quite a lot of variation (see table X [p.15]
in Wessels-Mevissen 2001). The earliest dated literary evidence for the eight Dikpālas
is to be found in Varāhamihira’s Yogayātrā (Wessels-Mevissen 2001: 15 and table XI).
Another possibly early reference is Amarakośa 1.3.178–179. The present passage, not
drawn upon by Wessels-Mevissen, may be one of the earliest detailed descriptions of
the eight Dikpālas. Varied sets of the eight Dikpālas start to appear for the first time in
the Deccan towards the end of the sixth century, while the complete canonical set is
only attested from the middle of the seventh century onwards (Wessels-Mevissen 2001:
23 ff.).
53
For Indra’s golden appearance, cf. VDhP 3.50.3a and 3.50.8ab.

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162 The Chapter on Appeasement

[Agni in Tejovatī]

In the direction of Agni (southeast) is the beautiful city Tejovatī,54

crowded with various deities, blazing with the light of jewels. There, his
body surrounded by flames, with a splendour equal to blazing charcoal,
causing the welfare of embodied souls, may the god who is flaming
(Jvalana), destroying evils, engaged in the muttering and worship of Śiva,
devoted to recollection of Śiva, bestow peace on me and destruction of
evils! (81–83)

[Yama in Vaivasvatī]

The city called Vaivasvatī is established in the south, the abode of Pitṛs,
Rakṣas and Uragas, and an array of hundreds of Suras and Asuras. There,
with the appearance of sapphire, with elongated eyes that are red at
the ends, mounted on a great buffalo, adorned with a black garland and
cloth, may Yama, of great splendour, devoted to the Law of Śiva, engaged
in the worship of Śiva, grant me peace and health! (84–86)

[Nirṛti in Kṛṣṇā]

In the direction of Nirṛti (southwest) is the famous town called Kṛṣṇā,55

crowded with great Rakṣases and Gaṇas, filled with Piśācas and Pretas.
There, with the appearance of a dark cloud, adorned with a red garland
and cloth, sword in hand, of great splendour, ablaze with wide open
mouth, may the lord of Rakṣas, Nirṛti,56 always delighting in the worship
of Śiva, continuously bestow great peace on me, eager for devotion to
Śiva! (87–89)

[Varuṇa in Śuddhavatī]

In the western direction is the splendid city Śuddhavatī, crowded with

various Gaṇas, filled with many Kiṃnaras. There, with the appearance
54
Bhuvanavinyāsa 2.43.14ab has the variant Tejasvinī as the name of Agni’s city: te-
jasvinī nāma purī āgneyyāṃ pāvakasya tu.
55
Bhuvanavinyāsa 2.43.16ab refers to this city as Śuddhavatī: nairṛte kṛṣṇavarṇā ca
tathā śuddhavatī śubhā.
56
The manuscripts are divided between the spelling Nirṛti and Nairṛti.

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The Chapter on Appeasement 163

of pearl,57 with eyes all tawny, with a bright cloth and garment,58 a noose
in his hand, very powerful, may Varuṇa, with supreme devotion, his mind
solely dedicated to Śiva, constantly destroy disease, grief, injury and pain
for me!59 (90–92)

[Vāyu in Gandhavatī]

In the northwestern (Vāyu’s) direction is the splendid city Gandhavatī,

inhabited60 by Ṛṣis, Siddhas and Gaṇas, with a golden wall and doorway.
There, with a copper-coloured body,61 his eyes dark and tawny, holding
onto an inflated cloth, furnished with the flagstaff as his weapon,62 may
the Wind (Pavana), the supreme god, devoted to Parameśvara, bestow
safety, health, power [and] peace on me always! (93–95)

[Kubera in Mahodayā]

In the north is the city called Mahodayā, very luminous, crowded with
many Yakṣas, embellished with various jewels. There, may the god, with
57
Varuṇa should have the colour of lapislazuli (snigdhavaiḍūryasaṅkāśaḥ) accord-
ing to VDhP 3.52.1c.
58
Cf. VDhP 3.52.1d śvetāmbaradharas tathā.
59
The adopted reading receives only limited support. Several manuscripts point to
a plural nirnāśayantu, but the plural is not fitting here.
60
I take adhyuṣṭa as metri causa for adhyuṣita. The variant readings may represent
different attempts to correct it.
61
According to VDhP 3.58.1a, Vāyu has the colour of the sky: vāyur ambaravarṇas tu.
62
The interpretation of the compound paṭavyāptāntarālīna is uncertain, but one of
Vāyu’s iconographic attributes is an inflated cloth. Cf. VDhP 3.58.1c: vāyvāpūritavastra.
See Wessels-Mevissen 2001: 102–103, for examples from sculpture. I take the first three
members of the compound as an inverted bahuvrīhi: ‘holding onto a cloth whose inside
is pervaded [by wind]’. The Śivadharmavivaraṇa rather takes it to mean ‘dwelling in
the space that is enveloped in a cloth’. Wessels-Mevissen distinguishes between a ‘cloth
type’ of Vāyu that is North Indian and a ‘flag type’ that is South Indian, but she also draws
attention to a sculpture on the Bāla Brahmā and Svarga Brahmā temples at Ālampur,
dated to the second half of the seventh century CE, which includes a ‘rare combination
of the cloth and the flag’ (figures 68 and 75). The same combination is also suggested
by the present invocation. The various sets of Dikpālas from Ālampur in general show
great correspondences in form with the descriptions in the present invocations. For
example, the text only mentions the vāhanas of Indra and Yama, while the sculptures
from Ālampur only depict the vāhanas of Indra, Yama and Nirṛti and not those of any
of the other Dikpālas (Wessels-Mevissen 2001: 39–44). The Navabrahmā temple group
as a whole shows a strong interaction of both North and South Indian artistic idioms.

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164 The Chapter on Appeasement

a mace in his hand, adorned with a colourful garland and cloth, short-
armed, of great splendour, eyes all tawny, Kubera, granter of boons, pros-
perous, delighting in the worship of the feet of Hara, bestow peace on me,
being pleased, peaceful, with a delighted mind! (96–98)

[Īśāna in Yaśovatī]

The beautiful city Yaśovatī is established in the northeastern (Īśāna’s)

direction, crowded with various Gaṇas, inhabited by many gods,
surrounded by a luminous wall, unequalled, very eminent. There,
may he too, with the appearance of pearl, decorated by the moon,
three-eyed, with a peaceful form and self, bearing a rosary,63 Hara, Īśāna,
the supreme god, supreme among all gods, bestow peace on me quickly,
with his entire self! (99–101)

[Devas in the Seven Worlds]64

The gods who dwell in the Bhūloka, the Bhuvarloka, the Svarloka, pro-
vided with divine splendour — may they always bestow peace on me!
The gods who are present in the Maharloka, the Janarloka and the Tapo-
loka — may they too, delighted, always bestow peace on me! And the
gods in the Satyaloka, their bodies self-luminous, devoted to Śiva, well-
disposed — may they destroy danger for me!65 (102–104)
63
Surprisingly, no mention is made of the triśūla, Īśāna’s major attribute.
64
On the seven worlds, see Kirfel 1967: 128.
65
After this, N58K and Ś67S add some more verses on the appearance of the gods in
these seven worlds (in reverse order) and their devotion to Śiva. In the version of Ś67S :

The gods in Tapoloka, their bodies blazing like crystal, devoted to Rudra,
great souls — may they always bestow peace on me! And the gods in
Janaloka, shining like purified gold, bowing down to Īśāna — may they
always bestow peace on me! And the gods in Mahalloka, resembling re-
fined gold, delighting in the worship of Śiva — may they provide security
for me, always! And the gods that are in Svarloka, of shining colour, very
powerful, bent towards Śaṃkara — may they provide victory for me!
And the gods in Bhūrloka, illuminating the ten directions, their minds
dedicated only to Śiva — may they extinguish danger for me!
These verses are clearly secondary. Similar passages occur in P32T after 102d (originally
placed after 109b) and in P72T after 103d.

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The Chapter on Appeasement 165

[Devas in Caves, Forests etc.]

The gods who dwell on mountains, in caves, strongholds and in forests,

devoted to the worship of Rudra — may they always grant protection to
me!66 (105)

[Sarasvatī]

With a body white like the rays of the moon in autumn, with spotless
splendour — may Sarasvatī, devoted to Śiva, quickly bestow peace on
me! (106)

[Śrī]

With a beautiful golden complexion and a bud in her lotus hand — may
the goddess Śrī, devoted to Śiva, grant prosperous fortune to me! (107)

[Jayā]

With a beautiful moon-like face, blazing like brilliant gold — may the
goddess Jayā, devoted to Śiva, grant all desires to me!67 (108)

[Aparājitā]

With a wonderful pearlnecklace, wearing a bright golden girdle68 — may

Aparājitā, delighting in Rudra, grant victory to me!69 (109)
66
After this, EN adds four verses about the seven subterranean regions (Talas): Mahā-
tala, Rasātala, Talātala, Sutala, Nitala, Vitala and Tala.
67
After this, Ś67S adds six more pādas, invoking Vijayā and Jayantī, thus completing
the group of the four sisters of Tumburu: Jayā, Vijayā, Jayantī and Aparājitā. See Goudri-
aan 1973.
68
The manuscripts are divided between bhāsvatkanakamekhalā, which receives
support from the Bhaviṣyapurāṇa parallel, and bhāskarojjvalatejasā.
69
Aparājitā is an epithet of Kauśikī/Vindhyavāsinī in the Skandapurāṇa and
Vindhyavāsinī is presented like a daughter of Śiva and Pārvatī in that text. This myth
may have been transmitted in a small Śaiva circle only because, as far as we can tell,
it is only told in the Skandapurāṇa (SP III). Note in this connection the variant—but
unmetrical—reading rudrasutāparājitā. The reading adopted in the edition is hyper-
metrical, but this may be allowed if we take apa- as a single syllable, thus yielding a
bha-vipulā.

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166 The Chapter on Appeasement

[Navagrahas]70

[Sūrya: Sun]

With a complexion coloured red like vermillion,71 with elongated eyes,

furnished with two rays,72 riding on seven horses — may he [Sūrya], with
a garland of rays, the blessed one, delighting in the worship and praise
of Śiva, bestow great peace on me, warding off injury from the planets!
(110–111)

[Soma: Moon]

Bringing about the prosperity of the world,73 cooling with the vessel of
70
The invocation of the planets follows the temporal order of the seven days of the
week, which was established in India by the fourth century. See Pingree 1965 and Yano
2004. Material representations of the planets as a group start to appear from the second
half of the fifth century, with Ketu being absent until ca. 600 CE. They become signifi-
cantly more numerous from the second half of the seventh century (Markel 1995: 94–95,
100). The first lintel depicting all nine planets comes from Uttar Pradesh (Markel 1995:
figure 21). Markel (1995: 164) argues that the astrological verses in MtP 94.1–9 (included
in his appendix, pp. 189–190) would be the first source that gives ‘anthropomorphic
descriptions of the planetary deities in the group known as the navagraha’, dating the
passage, on debatable grounds, to the sixth century. He finds the first evidence for the
addition of Rāhu and Ketu to the sun, the moon and the five conventional planets, to
form the navagraha, in the mid-sixth century Bṛhatsaṃhitā. Varāhamihira, following
Garga, is the first Jyotiṣa author to devote considerable portions of text to Rāhu and
Ketu. See p. 16. The nine planets are also mentioned several times in his earlier work,
the Yogayātrā, for example in Yogayātrā 3.19–21 (on these two verses, see Pingree 1959).
For a study of the navagrahaśānti, see Bühnemann 1989.
71
Cf. VDhP 3.67.2b sindūrāruṇasaprabhaḥ ‘with a lustre red like vermillion’. Note
that -aruṇa- is also found as a variant reading in several manuscripts.
72
I follow the reading of N82K , N12K , EN and Ś67S . The variant reading ‘thousand-rayed’
(sahasrakiraṇaḥ) appears to be the lectio facilior, although it receives support from the
parallel in the Bhaviṣyapurāṇa. In sculptures from the Gupta period onwards, Sūrya
is portrayed with two lotus buds or two full-blown lotuses in his hands. See Markel
1995: 30. This iconographic feature is also described in most of the textual sources (e.g.
Bṛhatsaṃhitā 58.47ab), but VDhP 3.67.4 states that he should be depicted with the reins
(raśmayaḥ) held in both of his hands. Could it be that kiraṇa should be understood here
to denote the reins? N58K adds two pādas after 110d, referring to the two lotuses held in
Sūrya’s hands.
73
This is one of the rare cases where N82K is not supported by B99C . The ending -dhāro
(instead of -kara) may have been caused by the presence of -dhāra- in pāda b. In addi-
tion the hi was probably introduced as a hiatus breaker.

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The Chapter on Appeasement 167

nectar74 — may Soma, with a gentle disposition, drive away injury from
the planets! (112)

[Aṅgāraka: Mars]

With a body whose limbs are like ruby, tawny-eyed — may Aṅgāraka al-
ways drive away injury from the planets for me!75 (113)

[Budha: Mercury]

With a saffron-skinned body, his hand raised with a bow76 — may the il-
lustrious Budha, devoted to Śiva, always drive away injury from the plan-
ets! (114)

[Bṛhaspati: Jupiter]

With a metallic golden complexion,77 abiding in all knowledge,78 Bṛhas-

pati, at all times devoted to the praise of Īśāna — may he too, furnished
with a supreme peaceful mind, having defeated injury from the planets,
bestow victory always! (115–116)

[Śukra: Venus]

With a [white] splendour equal to snow, jasmine and the moon, wor-
shipped by the Suras and the Daitya lords79 — may Śukra, delighting in
the praise of Śiva, drive away injury from the planets. (117)
74
See Markel 1995: 36–37 on this attribute of the Moon.
75
After this, P32T and P72T add a verse about Aṅgāraka’s devotion to Rudra. Some of
the other invocations of the planets add an adjective referring to their devotion to Śiva
and it is thus easily explained why someone would have felt the need to add this verse
here.
76
The readings in 114ab show much variation and the adopted reading is by no means
certain. The reference to Budha’s bow only occurs in N82K , N58K , EN and B99C . See Markel
1995: 41–44 for the depiction of Budha as an archer in Bihari and Bengali representa-
tions, observing that ‘references to the archer’s iconography of Budha are absent in early
Brahmanical textual descriptions, except for the Agnipurāṇa (51.11), which prescribes a
bow and a rosary’ (p. 42).
77
Cf. VDhP 3.69.3a taptajāmbūnadākāro ‘with the appearance of molten gold’.
78
Bṛhaspati is the guru of the gods.
79
This is slightly problematic. Śukra is the guru of the demons and not of the gods.
One might consider a conjecture -tulyābho ’suradaityendrapūjitaḥ. In the Bhaviṣya-
purāṇa parallel the reference to the gods has been removed: daityadānavapūjitaḥ.

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168 The Chapter on Appeasement

[Śanaiścara: Saturn]

With a [dark] complexion like a heap of collyrium, with the splendour of

deep-red eyes — may Śanaiścara, devoted to Śiva, drive away injury from
the planets. (118)

[Rāhu: Eclipser]

Like black collyrium, eminent, son of Siṃhikā,80 very powerful — may

Rāhu, devoted to the worship of Śiva, drive away injury from the planets.
(119)

[Ketu: Dragon’s Tail]

Shaped like smoke, the planet Ketu, stationed in the northeastern direc-
tion,81 highly frightening with eyes that are round and very extensive —
may he, having the colour of straw smoke, removing injury from the plan-
ets, with terrible fangs and gaping mouth, bring about victory for me!82
(120–121)

[Grahas: Conclusion]

May these planets, great souls, devoted to the praise of Maheśa, bestow
peace on me, full of delight, wishing [me] well at all times!83 (122)
80
Rāhu is the son of Kaśyapa and Siṃhikā. N45C changes saiṃhikeyo to ardhakāyaḥ,
a reference to Rāhu’s being only a head.
81
Ketu is the only one of the Navagrahas for which a location in the sky is given.
82
These two verses are missing in N77Ko , which may have important consequences
for how we understand the transmission of the text as well as its original time of com-
position. As discussed earlier (p. 17), it seems plausible that Ketu was added as a ninth
Graha at different stages in the transmission of the text. This is suggested not only by the
relatively late appearance of Ketu in textual sources in general, but also by the strong
variation in readings, which have either two verses or a single verse. The Bhaviṣya-
purāṇa parallel again has an entirely different reading. EN adds one more verse after
121, invoking Janman, the name of the first lunar mansion, who is described as bearing
a crystal sword (khaḍgasphaṭika) in his hand.
83 K
N58 adds a list of ten Karaṇas after this, which provides the transition to the follow-
ing invocation of the Karaṇa Viṣṭi. The start of the list is damaged, but it can be easily
reconstructed. Traditionally there are held to be 11 Karaṇas, which each form half of
a lunar day (Tithi). Since there are two times 15 Tithis in a lunar month, there are 60

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The Chapter on Appeasement 169

[Viṣṭi]84

[The Karaṇa] at whose commencement (mukhe) death is present, she

who is named Viṣṭi, very powerful, [the subsequent Viṣṭi] with six forms
(ṣaṇmukhā), creating obstacles, and [the one] bringing victory at the end
(pucche)85 — the Third, Seventh, Tenth, Fourteenth, Fourth and Eighth,
Eleventh and the Night of the Full Moon — on these [Tithis] abounding
in obstacles, in the bright and dark fortnight [of the moon’s cycle], she is
active. May they, having obtained a blessing, bestow peace on me, much
longed for! (123–125)

[Tithis]86

May Amāvāsī (the Night of the New Moon), very auspicious, connected
with Pitṛs and Devas, furnished with the splendour of Śiva, bestow peace
on me, the supreme and auspicious peace of Śiva, the supreme soul! And
the very calm First (Pratipad), and the beautiful Second, and the emi-

Karaṇas. They are divided into two groups: four immovable (sthira) Karaṇas (Śakuni,
Catuṣpāda, Nāga and Kiṃstughna), which have a fixed position and appear only once in
a cycle, and seven moveable (cara) Karaṇas (Bava, Bālava, Kaulava, Taitila, Gara, Vaṇij,
Viṣṭi), which each reappear eight times in a lunar cycle. See Bṛhatsaṃhitā 100. Only
Catuṣpāda is missing in the list of N58K .
84
Verses 123–136 are missing in N77Ko , which may again point to an earlier stage of
composition of the text (cf. Ketu above). This is further supported by their absence in
the parallel of the Bhaviṣyapurāṇa. I follow the common spelling Viṣṭi, instead of the
otherwise unattested Vṛṣṭi. Viṣṭi is the seventh of the movable Karaṇas and traditionally
regarded as very dangerous. Cf. Bṛhatsaṃhitā 100.4cd: na hi viṣṭikṛtaṃ vidadhāti śu-
bhaṃ paraghātaviṣādiṣu siddhikaram ‘Nothing done during Viṣṭi leads to benefit, [but
it] causes success in slaying enemies, poisoning, etc.’ It is remarkable that only this
Karaṇa should be mentioned here and none of the other ones.
85
The interpretation of the verses addressing Viṣṭi is doubtful. I am grateful to Bill
Mak for his help in interpreting the text. As he pointed out to me, mukha is used in the
sense of ‘form’ in Jyotiṣa literature. The verse identifies the eight manifestations of Viṣṭi
in a lunar month: the first one is associated with death in our text, the following six with
obstacles, and the eighth with victory. P32T adds an extra two pādas, including a request
for śānti, thereby separating the invocation in this verse from the one that follows.
86 T
P32 and P72T have a number of significant variants, which systematically includes
the name of the deity presiding over each lunar day:

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170 The Chapter on Appeasement

nent87 Third Tithi, and the very glorious Fourth! The peaceful Fifth and
the supreme Sixth Tithi, the auspicious Seventh Tithi, and the very pow-
erful Eighth, this Tithi of the Trident-holder (Śiva), known as the de-
stroyer of evil, the very terrifying Ninth Tithi, which is proclaimed to be-
long to Durgā! And the splendid Tenth and Eleventh Tithi, and the peace-
ful Twelfth and the Thirteenth Tithi! The very heroic Fourteenth, the
Tithi who is the daughter born from Śaṅkara! And Pūrṇamā (the Night
of the Full Moon), of complete self, the constantly blazing Tithi! May the
Tithis, constantly auspicious-minded, and in due order, they who are al-
ways following the course of the moon during the two halves, constantly
bestow peace on me, conforming to Śiva’s command! (126–132)

[Yogas]88

Viṣkambha, Prīti, Āyuṣmant, Saubhāgya, Śobhana, Atigaṇḍa, Sukarman,

Dhṛti and Śūla, Gaṇḍa, Vṛddhi, Dhruva, Vyāghāta, Harṣaṇa, Vajra, Siddhi,
Vyatīpāta, Variyas, Parigha, Śiva, Siddhi, Sādhya, Śubha, Śukla, Brahman,
Aindra, Vaidhṛti, these Yogas, very powerful, arisen from the moon and
the sun, all devoted to Śiva, following the command of Śiva — may they

Amāvāsī Pitṛs and Devas

Pratipad Vahni
Second Arka (P32T )
Third Dhanada
Fourth Gajavaktra
Fifth Śrī
Sixth Skanda
Seventh Ravi
Eighth Rudra
Ninth Durgā
Tenth Yama
Eleventh Indra
Twelfth Viṣṇu
Thirteenth Madana
Fourteenth Maheśa (P72T )
Paurṇamāsī Himāṃśu
A comparison of this table with the list provided by Einoo (2005: 105–106) shows
that, despite variation with respect to individual Tithis, there was a general consensus
regarding most of the deities presiding over the Tithis.
87
The form śrīmān is used, where grammatically śrīmatī would be required.
88
This list of 27 Yogas is standard.

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The Chapter on Appeasement 171

continuously bestow peace on me and the destruction of sins!89 (133–

136)

[Nakṣatramātṛs: E]90

The supreme goddess Kṛttikā, sweet-faced Rohiṇī, eminent, blessed Mṛ-

gaśirā, and highly luminous Ārdrā, Punarvasu, Puṣyā, and the very pow-
erful Aśleṣā, these Nakṣatramātṛs, adorned with a garland of light, de-
voted to the praise of Mahādeva, inclined to Mahādeva, they who are
stationed in the eastern part — may they always bestow peace on me!
(137–139)

[Nakṣatramātṛs: S]

Maghā, abiding in all qualities, and Pūrvaphālguṇī, the superior Uttara-

phālguṇī, Hastā and the excellent Citrā, Svātī, Viśākhā, granter of boons,
occupying the southern abode, they worship Deva, the Lord of the three
worlds (Tribhuvaneśvara), all the time, these Nakṣatramātṛs, adorned
with splendour — may they continuously bestow peace on me, impelled
by Śiva. (140–142)

[Nakṣatramātṛs: W]

Anurādhā, Jyeṣṭhā, Mūlā, endowed with wealth and power, the very
heroic Pūrvāṣāḍhā, and the splendid Uttarāṣāḍhā, the Nakṣatra named
Abhijit, highly luminous Śravaṇā, these of kingly form reign, blazing
in the west, they worship Īśāna all the time, well-disposed — may
89
After this, N45C adds eight more pādas on the 27 Yogas and also includes a request
to Bava, Bālava, Kaulava, Tautila (= Taitila), Gara and Vaṇija for peace. These are the six
other moveable Karaṇas, thus to be added to the already mentioned Viṣṭi (123–125).
90
The designation Nakṣatramātṛs, in reference to the Nakṣatras (lunar mansions),
appears not to be attested elsewhere. They are invoked as goddesses (devī). Hazra
(1954: 16) uses the order of the Nakṣatras mentioned here as an argument for dating
the Śivadharmaśāstra to a time before 550 CE. The arrangement from Kṛttikā to Bharaṇī
represents the old order, whereas Varāhamihira used the order from Aśvinī to Revatī,
which henceforth became the model. On this change of order, see also Yano 2003: 378.
The lists in Kirfel 1967: 36 and 138, however, both display the order Kṛttikā to Bharaṇī.
Both orders can be found in post-Varāhamihira texts and as such this order does not
allow us to date the text before Varāhamihira as Hazra has done.

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172 The Chapter on Appeasement

they bestow peace on me, they who are endowed with great powers!91
(143–145)

[Nakṣatramātṛs: N]

Dhaniṣṭhā, Śatabhiṣā,92 Pūrvabhādrapadā, Uttarabhadrā, Revatī, the

very prosperous Aśvinī, and the very heroic Bharaṇī, they who are
always stationed in the north, continously devoted to the praise of Śiva,
their minds fixed on meditation on Śiva — may they constantly bestow
peace on me, at all times, with an auspicious rise. (146–147)

[Rāśis: E]93

Meṣa (Aries), Siṃha (Leo), the king of animals,94 and Dhanu (Sagittar-
ius), best of the lights, they shine in the east, intent upon worship of Śiva
— may they bestow peace on me, bright, intent on union with Śiva!95
(148)

91
The lengthening of the vowel in vibhūtībhiḥ (N12K ) is metri causa. Pāda 145d shows
a lot of variation; a reading starting with vibhūtiṃ ca may also be considered.
92
The adopted reading is metrically bad, but it receives the best support and is even
found in the parallel in the Bhaviṣyapurāṇa. The metrically correct readings of Ś67S and
P72T , on the other hand, are quite likely secondary.
93
This section on the zodiac signs (Rāśi) does not follow the regular order, which
would rather be: 1) Aries, 2) Taurus, 3) Gemini, 4) Cancer, 5) Leo, 6) Virgo, 7) Libra,
8) Scorpio, 9) Sagittarius, 10) Capricorn, 11) Aquarius, 12) Pisces. Instead we have here
the Hellenistic trigon (Sanskrit trikoṇa) system, arranged according to four triangles,
groups of three zodiac signs: East (1, 5, 9), South (2, 6, 10), West (3, 7, 11), North (4, 8, 12).
This system was not recognized everywhere, which has led to a number of ambiguities
in the transmission of the first two groups in the different manuscript traditions. The
trigon system is found in some of the Jātakas, but it is not common elsewhere. See
Pingree’s note on Yavanajātaka 1.66–67 (Pingree 1978: 223–228). I am grateful to Bill
Mak for pointing this out to me.
94
I adopt mṛgādhipaḥ, instead of vṛṣādhipaḥ, the reading of the majority of the
Nepalese manuscripts. Reading vṛṣādhipaḥ, i.e. Taurus, is problematic because the in-
clusion of Taurus would interfere with the trigon system underlying this section. It
seems likely that the source text originally read mṛgādhipaḥ, which was changed to
vṛṣāḍhipaḥ early in the transmission because a scribe expected the second zodiac sign
to be Taurus. Note that mṛgādhipaḥ is also the reading of the Bhaviṣyapurāṇa parallel.
95
The combined reading of N77Ko , N12K , Ś67S is supported by the Bhaviṣyapurāṇa paral-
lel.

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The Chapter on Appeasement 173

[Rāśis: S]
Vṛṣa (Taurus),96 Kanyā (Virgo), the supreme goddess, and Makara
(Capricorn), the prosperous, always worship Śiva in the southern part,
constantly, with highest devotion — may they always bestow peace on
me! (149)
[Rāśis: W]
Mithuna (Gemini), Tulā (Libra) and Kumbha (Aquarius), established in
the west — may they, delighting in honouring the feet of Śiva, always
bestow peace on me! (150)
[Rāśis: N]
Karkaṭa (Cancer), Vṛścika (Scorpio) and Mīna (Pisces), they who are
present in the north, at all times worship Rudra, Lord of the worlds —
may they, following the command of Śiva, constantly bestow peace on
me!97 (151)
96
The reading adopted in pāda a (vṛṣaḥ kanyā ca paramā), yielding a na-vipulā,
is found only in N58K , but receives some support from Ś67S and P32T . Moreover, it is
also the reading of the parallel in the Bhaviṣyapurāṇa. It includes Taurus among the
group of three Rāśis located in the south. The reading of the majority of the Nepalese
manuscripts (kanyā ca paramā devī), although well supported, is problematic, because
only two zodiac signs would be mentioned in the south, which would again interfere
with the trigon system. The change may have occurred at the same time that Taurus
was introduced in the previous verse. The amount of variation in this part of the text is
quite striking. N45C , P32T and P72T have two additional pādas after 149b, mentioning Vṛṣa
(N45C ) and Ṛṣabha (P32T , P72T ), but in very different wording, suggesting that these two
pādas were added independently of each other (see also the additional two pādas in
N58K ).
97
After this, N58K adds six pādas referring to the Tārakagaṇas, nine classes of aster-
isms. There are some problems in the readings of this passage, but the list corresponds
largely with the classification found in Varāhamihira’s Ṭikanikayātrā 1.20 (Janma, Sam-
pat, Vipat, Kṣema, Apāya, Śubha, Kaṣṭa, Maitra, Atimaitra): tārās tu janmasam-
padvipatkarā kṣemāpāyaśubhakaṣṭā | maitrātimaitrasaṃjñāś caitāḥ saṃjñānurūpa-
phalāḥ ∥. Ś67S adds 16 pādas referring to the Saṃkrāntis, the sun’s transitions to another
house, in accordance with the seven days of the week: Ghorā (Sunday), Dhvāṅkṣī (Mon-
day), Mahodarī (Tuesday), Mandākinī (Wednesday), Nandanā (Thursday), Miśrikarā
(Friday), Rākṣasī (Saturday). I have only found these Saṃkrāntis in the Bṛhatpārāśara-
horāśāstra: sūryādau sūryasaṃkrāntir ghorā dhvāṅkṣī mahodarī | nandā mandākinī
miśrā rākṣasasyeti saptadhā ∥ (Bṛhatpārāśarahorāśāstra 91.1). The passage may well
have been added at a very late moment in the transmission of the text in Kashmir, as is
also suggested by the fact that it does not occur in any of the other manuscripts.

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174 The Chapter on Appeasement

[Seven Sages: Ursa Major]

The renowned Seven Sages, ending in Dhruva (the polar star), highly lu-
minous — may they, possessed with the favour of Śiva, bestow peace on
me, always! (152)

[Sages of Great Vows]

Kāśyapa, Gālava, Gārgya, the great sage Viśvāmitra, Manu, Dakṣa,

Vasiṣṭha, Mārkaṇḍa, Pulaha, Kratu,98 Nārada, Bhṛgu, Ātreya, Bhara-
dvāja, the sage Aṅgiras, Vālmīka, Kauśika, Kaṇva, Śākalya, Punarvasu,
Śālaṅkāyana — may these and other sages of great vows, engaged in
meditation and praise of Śiva, always bestow peace on me! (153–155)

[Wives, Daughters and Sons of the Sages]

The wives of the sages, very pure, the sages’ daughters and sons,99 may
they, constantly intent upon praise of Śiva, bestow peace on me, always!
(156)

[Siddhas, Gandharvas, Apsarases, Vidyādharas, Garuḍas]

The Siddhas, who have perfected their asceticism, the flocks of Gandhar-
vas and Apsarases, the Vidyādharas,100 great souls, and the Garuḍas, very
prosperous — may they, intent upon Maheśvara, worshipping the foot
of Maheśvara, quickly bestow success, being intent upon benediction!
(157–158)

98
N45C inserts more sages, not all of whose names have been transmitted correctly.
99
I take ṛṣikumārikāḥ to refer to the sons as well as the daughters of the sages, in
accordance with the format followed in the Daitya section below. The variant reading
ṛṣikanyākumārikāḥ may also be considered.
100
The reading of N77Ko , N82K and B99C looks defective in 157bc and may have arisen due
to an early eye-skip. With some hesitation I follow the reading suggested by most of the
other manuscripts.

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The Chapter on Appeasement 175

[Daityas: 1]

Namuci, the king of the Daitya lords, the very powerful Śaṅkukarṇa,101
the Daitya called Mahānāda, of great heroism — may they, constantly
intent upon the worship of god Hāṭakeśvara,102 very prosperous, quickly
bestow power and heroism on me! (159–160)

[Daityas: 2]

Mahājambha, Hayagrīva, Prahlāda, Anuhlādaka, Tāraka, the Daitya

Agnimukha, Kālanemi, Mahotkaṭa — may these Daityas, great souls,
devoted to the reality of Śiva, grant prosperity, power and heroism,
resulting in joy! (161–162)

[Daityas: 3]

Virocana, Hiraṇyākṣa, Suparva, and Sulomaka, Mucukunda, Sukunda,

and the Daitya Revataka, they constantly worship Śiva, instantly, with
supreme intent — may they, constantly benevolent, grant prosperity to
me, always! (163–164)

[Wives, Daughters and Sons of the Daityas]

The illustrious wives of the Daityas, the splendid daughters of the Daityas
and the sons of the Daityas — may they always bestow peace on me!
(165)

101
P72T adds three more Daityas: Jambha, Nikumbha and Śakaṭa.
102
Hāṭakeśvara: Śiva as lord of Pātāla. Many of the Daityas mentioned here feature
in Purāṇic descriptions of the Pātāla. See, for example, Kirfel 1967: 145, based on the
descriptions in the Vāyu- and Brahmāṇḍapurāṇa: in the first Tala are e.g. the abodes of
Namuci, Mahānāda and Śaṅkukarna, in the second those of Mahājambha, Hayagrīva
and others, in the third those of Prahlāda, Anuhlāda, Tāraka and others, etc. Although
not all of the Daityas mentioned in the Purāṇic descriptions are listed here, the order
of the Daityas listed corresponds with those of the Daityas dwelling in ever lower Talas.

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176 The Chapter on Appeasement

[Eight Nāgarājas]103

[1. Ananta]

With a red body, elongated eyes that are red at the edges, swelling
with pride with his great hood, marked by a conch and a lotus104 —
may Ananta, king of the Nāga lords, delighting in the praise of Śiva’s
feet, destroy the poison of great evil and quickly bestow peace on me!
(166–167)

[2. Vāsuki]

With a very white body, with a crown of very white lotuses, swelling with
pride with a handsome hood, adorned with a charming necklace — may
Vāsuki, king of the Nāga lords, the great one, intent upon the worship of
Rudra, destroy the poison of great evil and quickly bestow peace on me!
(168–169)

103
On the Nāgarājas, see Vogel 1926: 189–219. As for the colours associated with the
Nāgarājas, there are different traditions (Wayman 1987: 68–69). Rao 1914–16, II: 556–
557, referring to the Mayaśilpa, gives the following details for the seven serpent lords:
Vāsuki (pearlwhite); Takṣaka (glistening red, with a svastika on the hood); Karkoṭaka
(black, with three white stripes on the hood); Padma (rosy, with a white streak and
adorned with coral ornaments); Mahāpadma (white, with the mark of the triśūla on the
hood); Kulika (red, with the mark of the crescent moon on the head). Many of these
features are shared in remarkable detail with the descriptions in the present passage.
The Mayaśilpa passage quoted by Rao in Appendix B, p. 274, runs as follows:
śvetadehaś ca kartavyas sphuranmauktikasannibhaḥ |
raktāṅgas svastikopetas sutejās takṣako mahān ∥
kṛṣṇaḥ kārkoṭakaḥ kaṇṭhe śuklarekhātrayānvitaḥ |
raktapadmanibhaḥ padmaḥ śiraś śuklas savidrumaḥ ∥
śaṅkhavarṇo mahāpadmo mastake kṛṣṇaśūladhṛk |
hemābhaś śaṅkhapālas syāt sitarekhādharo gale ∥
kuliko raktadehas tu candrārdhakṛtamastakaḥ |
dvijihvā bāhuvat saptaphaṇāmaṇisamanvitāḥ ∥
akṣasūtradharās sarve kuṇḍikāpucchasaṃyutāḥ |
ekabhogās tribhogā vā hy etajjātās sutādayaḥ ∥

104
The attributes of conch and lotus connect Ananta with Viṣṇu.

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The Chapter on Appeasement 177

[3. Takṣaka]105

With a very yellow body, rich in quivering coils, and with a very luminous
splendour, marked by the Svastika — may Takṣaka, the illustrious Nāga
lord, accompanied by a crore of Nāgas, bestow peace on me, destroying
the poison of all crimes! (170–171)

[4. Karkoṭaka]

With a very black colour, an expanding hood over his head, provided with
three lines on his neck,106 furnished with terrible fangs as weapons —
may the great Nāga Karkoṭaka, possessed of poisonous pride and power,
destroy the pain of poison, weapon and fire, and bestow peace on me!
(172–173)

[5. Padma]

With a lotus-coloured body, his elongated eyes like handsome lotus

[petals], illuminated with five spots — may the great Nāga called
Padma, delighting in the praise of Hara’s feet, bestow peace on me,
destroying the poison of great evil! (174–175)

[6. Mahāpadma]

And with a body like a white lotus, of immeasurable splendour, always

adorned on his head with [the marks of] a brilliant conch, trident and
lotus — may the great Nāga Mahāpadma, constantly bowing to Paśupati,
destroy the terrible poison and quickly bestow peace on me! (176–177)

[7. Śaṅkhapāla]

With a dark body-mass, his eyes like beautiful lotuses, intoxicated with
poisonous pride and power, with a single line on his neck — may Śaṅkha-
pāla, bright with lustre, worshipping the lotus-feet of Śiva, destroy great
evil, the great poison, and bestow peace on me! (178–179)
105
For an identified Takṣaka sculpture, see Sircar (1971: 138–140), who refers to a Nāga
sculpture in the State Museum Lucknow, whose pedestal is inscribed in eighth-century
Siddhamātṛkā script with the words śrītakhakanāga, i.e. śrītakṣakanāga.
106
Cf. Niśvāsamukha 3.168, where Karkoṭaka is called Trirekhin.

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178 The Chapter on Appeasement

[8. Kulika]

With a very terrifying body, his head furnished with the sickle of the
moon, swelling with pride with a shining hood, marked with an auspi-
cious mark — may Kulika, the best of the Nāga kings, always intent upon
Hara, remove the terrible poison and bestow peace on me! (180–181)

[Other Nāgas]

The Nāgas in the sky, the Nāgas abiding in heaven, the Nāgas abiding on
earth, at mountains, in caves and forts, the Nāgas present in the nether
region — may all of them, assembled here, dedicated to the praise of
Rudra’s feet, bestow peace on me! (182–183)

[Wives, Daughters and Sons of Nāgas]

The Nāgas’ wives, the Nāgas’ daughters and the Nāgas’ sons — may they,
devoted to Śiva, benevolent, always bestow peace on me! (184)

[Śrutiphala of Nāga section]

Snakes do not harm the one who will recite or hear this totality of Nāgas,
nor does poison ever reach him. (185)107

[Rivers: 1]

The holy great goddess Gaṅgā, Yamunā, the river Narmadā, Gomatī,
Kāverī, Varuṇā,108 as well as Devikā;109 [these] rivers always worship
Deva, the lord of all creatures, the supreme lord, Maheśvara, devoted
to the reality of Śiva — may they constantly bestow peace on me and
destroy evil; let them quickly grant success, being free from all obstacles!
(188)
107
This is the only case in which the text inserts a statement about the śrutiphala. P32T
and P72T add four more pādas about the results to be obtained from the recitation.
108
The Varuṇā is a tributary of the Ganges, joining the great river at Vārāṇasī (SP IIA,
222).
109
Hazra (1954: 16–17) takes the mention of Devikā here and Candrabhāgā below
as evidence for a northwestern origin of the text. P32T adds four more rivers after this:
Kauśikā, Sarasvatī, Tāmraparṇī and Sarayū.

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The Chapter on Appeasement 179

[Rivers: 2]

The very holy Candrabhāgā, the splendid river Godāvarī, Sarayū, the
superior Gaṇḍakī, Kauśikī and Sarasvatī — may these highly fortunate
rivers, pleased, delighting in praising Śiva’s feet, bestow peace on me,
single-minded in their meditation on Śiva! (190)

[Rivers: 3]

The river called Nairañjanā,110 and the great river Śoṇa, the supreme
Mandākinī, and the splendid Saṃnihitā111 — may these and many other
rivers, flowing on earth, in heaven and in the sky, intent upon Rudra’s
praise, bestow peace on me! (192)112

[Yakṣas]

[1. Mahāvaiśravaṇa]113

The god Mahāvaiśravaṇa, the prosperous lord of the Yakṣas, with a ret-
inue of crores of Yakṣas, joined by a host of Yakṣas, endowed with great
majesty, delighting in the praise of Hara’s feet, single-minded in med-
itation on Hara, best of those who bow down to Hara’s feet114 — may
he, delighted, bestow peace on me, his elongated eyes like lotus-petals!
(193–194)
110
The presence of the Nairañjanā in this list is noteworthy. The name of this river,
identified with the present-day Phalgu, flowing near Bodhgayā (Dey 1971: 135), features
in Buddhist sources (e.g. Buddhacarita 12.91a), but appears not to be attested elsewhere
outside of Buddhist literature.
111
This may be the Saṃnihitī or Saṃnihityā, a tīrtha in Kurukṣetra (MBh 3.81.167–
169). See SP IIA: 232, and Kane IV: 801. N58K and Ś67S add a few more rivers in the north-
west with some variations in naming and spelling.
112 K
N58 adds eight more pādas, invoking the earth with her continents and all tīrthas
and lakes on earth, inhabited by Śrīkaṇṭha. The last four pādas of this addition are
shared with Ś67S , P32T and P72T .
113
Vaiśravaṇa is another name for Kubera, who is mentioned in his function as
Dikpāla above (96–98). Here he appears in a different identity, as the lord of the Yakṣas.
114 K
N58 adds two pādas on worship by the Yakṣiṇīs and Yakṣas’ daughters for pleasure
and liberation.

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180 The Chapter on Appeasement

[2. Maṇibhadra]115

The great Yakṣa Maṇibhadra, decorated with gems and jewels, shines
with a captivating necklace attached to his neck, his body surrounded
by Yakṣiṇīs and Yakṣa daughters — may he, fully engaged in the praise
of Rudra, bestow peace on me! (195–196)

[3. Suviroma]116

And the Yakṣa lord Suviroma, decorated with gems and earrings, shines
with a beautiful golden turban on his forehead, surrounded by many
Yakṣas, his body venerated by Yakṣas — may he, devoted and intent upon
worshipping Śiva, bestow peace on me! (197–198)

[4. Pāñcika]117

The Yakṣa lord named Pāñcika, blazing with a necklace and armlets,
shines with a brilliant tiara and two bracelets, joined by hosts of Yakṣas,
accompanied by crores of Yakṣas — may the illustrious one, intent upon
praising Hara, bestow peace on me! (199–200)

115
Maṇibhadra is one of the better known Yakṣas, second only to Kubera/Vaiśravaṇa.
See Misra 1981: 81–85. Stadtner 2002 discusses a Gupta sculpture of Maṇibhadra, dated
to 431 CE. For an earlier inscribed Maṇibhadra sculpture found at Pawaya, now at the
Gwalior Archaeological Museum, see Huntington: 0013806. A recently published cop-
perplate inscription of Vainyagupta attests to the worship of Maṇibhadra in eastern
India in the sixth century (Furui 2016). See also Quintanilla 2007: 27–30, for epigraphic
and other references to Maṇibhadra.
116
The name Suviroma, while different in meaning, recalls the Yakṣa Suciloma
(‘needle-haired’), who, according to Pāli sources, converted to Buddhism (Misra 1981:
117–118). Note the reference to the turban, which, like that of other Yakṣas, is a promi-
nent feature of his sculpture at Bharhut: AIIS 34309. The Bharhut sculpture bears the
label suchilomo yakho (CII II/II: 79 [B9]). The variant reading suvīro nāma in a number
of manuscripts looks secondary.
117
Pāñcika is the consort of Hārītī and is well represented in Gandhāran and post-
Gandhāran art. See Misra 1981: 73–80.

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The Chapter on Appeasement 181

[5. Vibhāṇḍaka]118

The illustrious Yakṣa Vibhāṇḍaka, decorated with various jewels, con-

stantly shines with a beautiful supreme earring on his ear, the lord of
Yakṣas, master of Yakṣas, staunch general of the Yakṣas — may the illus-
trious one, honouring the feet of Hara, bestow peace on me! (201–202)

[6. Dhṛtarāṣṭra]119

The very lustrous Yakṣa Dhṛtarāṣṭra, powerful lord of Yakṣas, covered

with a divine turban and garment, decorated with jewels and gold —
may he, devoted to Śiva, meditating on Śiva, intent upon worshipping
Śiva, endowed with the favour of Śiva, bestow peace on me! (203–204)

[7. Pūrṇabhadra]120

The great Yakṣa Pūrṇabhadra, decorated with all kinds of adornments,

shines incredibly with a golden turban bright with jewels — may he, fur-
nished with an entourage of a thousand crores of Yakṣas,121 engaged in
praising Rudra, bestow peace on me! (205–206)
118
Vibhāṇḍaka was a sage of the line of Kaśyapa. When he chanced on the Apsaras
Urvaśī he shed his seed. The seed was swallowed by an antelope, who gave birth to
Ṛṣyaśṛṅga. The birth story is told in MBh 3.110. Could this be related to the Yakṣa
Virūḍhaka, who is the Dikpāla guarding the southern direction in Buddhist sources (see
note below)?
119
Dhṛtarāṣṭra is another well-known character from the Mahābhārata. However,
in Buddhist mythology Dhṛtarāṣṭra is one of the four great kings (caturmahārājika),
guardians of the directions: Dhṛtarāṣṭra/Dhataraṭṭha (E), king of the Gandharvas;
Virūḍhaka/Virūḷha (S), king of the Kumbhāṇḍas; Virūpākṣa/Virūpakkha (W), king of
the Nāgas; Vaiśravaṇa/Vessavaṇa (N), king of the Yakṣas. See Kirfel 1967: 195–196; Hal-
dar 1977: 80–81; Wessels-Mevissen 2001: 18–19. For sculptures of two of them, with la-
bels referring to them as Yakṣas (kupiro yakho [B1], viruḍako yakho [B4]), on the pillars
of the great stūpa at Bharhut, see Cunningham 1879: 19–20.
120
Pūrṇabhadra is a prominent Yakṣa. See Misra 1981: 85–87.
121
After this, all manuscripts except B99C and N82K add two more pādas on Pūrṇa-
bhadra’s devotion to Rudra. While this may suggest a case of eye-skip on the part of
B99C and N82K (rudra- → rudra-), it is quite conceivable that the two pādas were added
accidentally in an early archetype. This is suggested by the wide distribution of variants
in the second pāda of the addition. The scenario may have been as follows: somebody
accidentally started a pāda rudrapraṇāmaparamo (an easy slip of the pen), which was
subsequently completed by different scribes with an additional pāda in different ways.
The content of these two pādas is redundant.

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182 The Chapter on Appeasement

[8. Virūpākṣa]122

And the best of Yakṣas, Virūpākṣa, who has a white garment, very lu-
minous, adorned with beautiful golden garlands furnished with tinkling
bells,123 at all times solely intent upon granting boons — may he, intent
upon worshipping Rudra, devoted, bestow peace on me! (207–208)

[Other Yakṣas]

The Yakṣas in the sky, the Yakṣas dwelling in heaven, the Yakṣas dwelling
on earth, on mountains, in caves and forts, the Yakṣas in the sky,
those dwelling in the bottom of the nether region, the Yakṣas with
various kinds of weapons, wearing various dresses, devoted to Śiva,
good-minded, eager for worship of Śiva— may they, delighted, bestow
peace on me, peaceful, intent upon peace! (209–211)

[Wives, Sons and Daughters of the Yakṣas]

The Yakṣas’ wives, of various appearances, and the Yakṣas’ sons, the illus-
trious Yakṣas’ daughters, delighting in the worship and praise of Śiva —
may they quickly grant peace, blessing, safety, power, the highest happi-
ness, constantly, all together! (212–213)

122
Virūpākṣa is one of the four guardians of the directions in Buddhist literature. See
the note on Dhṛtarāṣṭra above.
123
I follow the readings of the majority of the manuscripts, which is grammatically
irregular but quite probably original. The variant reading in N82K , B99C and EN has ‘en-
dowed and decorated with bells that have a beautiful golden colour’ instead.

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The Chapter on Appeasement 183

[Mountains]124

And may all mountains always, the very prosperous mountains, devoted
to Śiva all the time, all the time bestow peace on me! (214)

[Oceans]125

May all the oceans everywhere, the oceans present everywhere, always
intent upon worshipping Rudra, bestow peace on me! (215)

[Rākṣasas]126

All the Rākṣasas everywhere, the Rākṣasas of terrifying form, the very
heroic Rākṣasas, the very powerful Rākṣasas, the Rākṣasas present on
earth, the Rākṣasas in the sky, those in the nether region and on the sur-
face of the earth, constantly intent upon Rudra127 — may they always
124
There are many different additions related to this section. Before this, N45C adds
14 pādas, referring to the islands Jambudvīpa, Śākadvīpa, Kuśadvīpa, Krauñca, Śālma-
lika, Plakṣadvīpa, Gomedha and Puṣkara, and the mountains Meru, Mandara, Kailāsa,
Malaya, Gandhamādana, Śrīparvata, Hemakūṭa and Mālyavat. A later hand in B99C has
added 22 pādas with many mistakes, which are of similar content but different in word-
ing. The passage first lists the mountains Meru, Mandara, Kailāsa, Malaya, Gandha-
mādana, Śrīparvata, Mahendra and Himakūṭa, followed by the islands Jambudvīpa,
Plakṣadvīpa, Kuśadvīpa, Krauñcadvīpa, Śākadvīpa, Gomedhadvīpa and Puṣkaradvīpa,
and the seven oceans Kṣāroda, Kṣīroda, Dadhna, Ghṛtoda, Suroda, Dahvadambha(?)
and Ikṣusvāda. N58K adds 18 pādas, listing roughly the same islands, oceans and moun-
tains, but in slightly different terms. EN adds four pādas, which only list the mountains
in the same form as we find them in the additional passage in B99C , while it has the
names of the continents and the seven oceans after 214. Ś67S presents yet a different
case, listing the islands as Jambudvīpa, Śākalya, Kuśa, Krauñca, Śālmali, Gomedha and
Puṣkara, the oceans as Kṣārodadhi, Kṣīrodadhi, Dadhna, Ghṛtodaka, Ikṣupūrṇa, Suroda
and Svāduda, and the mountains as Meru, Mandara, Kailāsa, Malaya, Gandhamādana,
Mahendra, Śrīgiri and Hemakūṭa. It looks like different transmitters were responsible
for the additions of these passages, all dealing with similar content but with differences
in wording and phrasing. For clarity’s sake I have silently normalized the various names,
which show variations in the different manuscripts.
125
Before this, EN adds four pādas, referring to the islands (see note above) and the
seven oceans Kṣāroda, Kṣīroda, Dadhna, Ghṛtoda, Suroda, Svāduka and Ikṣusvāda.
126
At this point in the text, the structure of the invocation changes, with invocations
dedicated to deities that show a close connection to Śiva’s Bhairava form. Cf. also the
comment in the Śivadharmavivaraṇa.
127
After this, N77Ko , EN , P32T and P72T share two additional pādas: ‘may they always be-
stow peace on me, being constantly intent upon Śiva’. This addition is superfluous.

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184 The Chapter on Appeasement

bestow peace on me, through the splendour of that god who has a terri-
fying form and who is covered with the ashes of the dead! (216–218)

[Yoginīs and Ḍākiṇīs]

The very powerful Yoginīs, with a dress that is constantly blazing, beau-
tiful, of various appearances, and the very prosperous Ḍākiṇīs128 — may
they, delighting in bowing to Rudra, delighting in the worship and praise
of Rudra, their minds dedicated only to Rudra, bestow peace on me! The
Ḍākiṇīs in the sky, those abiding in heaven, the Ḍākiṇīs in the nether
region, those present on mountains and forts129 — may they always be-
stow peace on me, through the splendour of that god who has a third eye,
a trident and shining ashes! (219–222)

[Bhūtas]

All the spirits (Bhūtas) of great form, all the spirits of great splendour, all
the spirits present, all the auspicious spirits, swift as thought, the spirits
in the sky, the spirits abiding in heaven, the spirits in the nether region
and on the surface of the earth, granting riches — may they always be-
stow peace on me, through the splendour of that god who has a spotless
skull-staff, a trident and shining ashes!130 (223–225)

[Pretas]

All the ghosts (Pretas), the groups of ghosts, the ghosts facing all direc-
tions, the very brilliant ghosts, the ghosts feeding on blood, the ghosts
in the sky, the ghosts dwelling in heaven, the ghosts in the nether region
and on the surface of the earth, the ghosts taking form at will — may they
always bestow peace on me, through the splendour of that god who has
his abode on the cremation ground, whose vehicle is a bull! (226–228)
128
Ḍākiṇīs are attested for the first time in the Gaṅgdhār stone inscription of
Viśvavarman, dated Mālava–Vikrama era 480 (ca. 423–424 CE), referring to a tem-
ple dedicated to the Mothers (mātṛṇāṃ veśman) that is filled with Ḍākiṇīs (ḍāk-
iṇīsaṃprakīrṇam). For the text of the inscription, see Sircar 1965: 399–405. The same
inscription mentions the establishment of a Viṣṇu temple and a well, all by Mayūrākṣa,
the minister of Viśvavarman.
129
Or alternatively: ‘on hillforts’.
130
Instead of bhasma bhāsuram quite a few manuscripts have karapallave ‘[a trident]
in his fingers’.

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The Chapter on Appeasement 185

[Piśācas]

The very heroic Piśācas, prosperous, very powerful, all bearing various
forms, all most excellent, the Piśācas in the sky, the Piśācas in heaven,
the Piśācas on earth and in the nether region, of many forms, swift as
thought — may they always bestow peace on me, through the splendour
of that god who has the digit of the moon on his head and who bears the
Gaṅgā in his twisted hair! (229–231)

[Grahas]

All the epilepsy-seizers, and all the fever-seizers, the foetus-seizers, and
those seizers of various diseases, the seizers in the sky, the best of seizers
in heaven, the seizers on earth and in the nether region, the seizers in all
directions — may they always bestow peace on me, through the splen-
dour of that god who has a dark-blue neck and who has a snake for an
ornament! (232–234)

[All Deities]

May all these deities and others, who are following the command of Śiva,
bestow peace on earth to the devotees of Śiva!131 (235)

[Jaya]

Victory to [You] residing in your own yoga, victory to [You] of pure

consiousness, victory to the Single Hero of Boons, victory to the Lord,
homage be to You!
Victory to the Supreme God, victory to the Maker of Happiness, victory
to [You] with a manifest body, victory to [You] who are the object of the
muttering of prayers, homage to You!
131
After this, P32T and P72T add a transitional verse introducing the following Stotra. Ś67S
has two different verses, the first of which starts with four pādas quoted by Jayaratha in
his commentary on Tantrāloka 1.159: itthaṃ nānāvidhair rūpaiḥ sthāvaraiḥ jaṅgamair
api | krīḍayā prasṛto nityam eka eva śivaḥ prabhuḥ ∥ ‘Thus Śiva, the Lord, the one and
only, issues forth through play, with manifold forms, both moving and unmoving’. The
verse is connected in Ś67S with the refrain ‘may he always bestow peace on me, long life
and happiness!’ The second verse states that one who desires success, enjoyment and
release should hear and recite it.

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186 The Chapter on Appeasement

Victory to the Receptacle of Fortune, victory to the Bestower of Splen-

dour, victory to [You] of pure speech, to the Unconquered, homage,
homage!132
Victory to [You] with the trident in his hand, victory to [You] bearing
the skull-staff, victory to [You] who have conquered the world, victory to
Form, homage to You!
Victory to [You] half of whose body is your beloved, victory to [You] who
wear the digit of the moon, victory to the Supergod of Gods, victory to
Rudra, homage to You!
Victory to the Lord of the Three Worlds, victory to [You] of celebrated
fame, victory to the Entire Support, victory to the Creator, homage,
homage!133
Victory to the Bestower of Liberation, to the Effecter of Creation and De-
struction, to [You] worshipped by Brahmā, Viṣṇu and Indra!
Śiva, homage be to You, the Gentle! (236–242)134

[Śrutiphala]

He who recites or hears this chapter on appeasement will rejoice in Śi-

valoka, having quickly shaken off evils.
One aiming for a girl obtains a girl, one aiming for victory obtains victory,
one aiming for wealth obtains wealth, one aiming for sons obtains many
sons, one aiming for knowledge obtains knowledge, one aiming for union
obtains union.
Whatever desires one may aim for, a man obtains all of that here quickly
by listening, and he becomes dear to the gods.
A man who should enter battle after hearing this auspicious chapter135
will conquer his enemies in battle and be honoured with fortunes.
132
N45C and Ś67S insert four pādas, invoking Śiva as the one of pure knowledge, the one
who contemplates all, the one who is completely pure and who has eight embodiments
(aṣṭamūrti).
133 S
Ś67 , P32T and P72T insert four pādas (with variants) invoking Śiva as the one who
has a nonmaterial (Ś67S ; em. niṣkala-) or spotless (P72T ) body, who accomplishes all goals,
destroyer of Kāma.
134 T
P32 adds two more pādas invoking Śiva as being free from birth and all-pervading.
135
Variant in N82K : ‘A man who should enter battle, while reciting the chapter on ap-
peasement …’

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The Chapter on Appeasement 187

He will enjoy [his kingdom] for an endlessly long time, with his orders
not rejected. He will not be overpowered by diseases and thrive with sons
and grandsons.
Diseases arising from wind and bile do not bind the one for whose sake
this auspicious recitation is recited.
He will not encounter death at an inappropriate time, and he will not
be bitten by snakes. Poison will not enter his body and there will be no
paralysis, blindness or dumbness [for him].
For him there will be no danger from misfortunes, there will be no fear
of calamity, he will never be polluted by vices created by black magic.
The merit of all Tīrthas, in particular of such as the river Gaṅgā, that
merit, multiplied by crores, one obtains in this world by hearing it.
By hearing it, one will obtain the fruit of ten Rājasūya sacrifices and of a
hundred Agniṣṭomas, multiplied by crores and crores.
He cannot be slain by all the gods and other beings in particular; he will
live the full hundred years free from all diseases.
A cow-killer and an ungrateful person, a brahmin-slayer and one who vi-
olates his teacher’s bed, one who murders someone who comes for pro-
tection and one who betrays the trust of friends, one engaging in wicked
evil, a mother’s killer and a father’s killer — by hearing it intently, such
a person will be released from all sins.
This auspicious chapter on appeasement should not be given to just any-
one. It should be given to the devotee of Śiva. It was told earlier by Śiva.136
(243–256)

Thus in the Śivadharmaśāstra, the Sixth, the Chapter on Appeasement.

136
The first and the last verse of the Śāntyadhyāya both specify that it was Rudra/Śiva
who first taught this invocation in the past. P32T and P72T add four more pādas about the
results of daily recitation, while Ś67S only has the last two of them.

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Appendix

Single-Text and Composite Manuscripts

Aside from manuscripts belonging to the Śivadharma proper, there exist
several single-text manuscripts of the Śāntyadhyāya, as well as compos-
ite manuscripts in which the Śāntyadhyāya has been included in a bun-
dle with other texts.1 These provide further testimony for the use of the
mantra. Brief descriptions of several of these manuscripts are presented
here, mainly drawing on their colophons and post-colophon statements.
Furthermore, for each manuscript I have added a note on three passages
that are important from a text-critical point of view:
• the addition of Vṛṣa after 27d in some manuscripts
• the omission of 32bc in some manuscripts
• the addition of Arhat, Buddha, etc. after 32d in some manuscripts
One of the manuscripts listed here (NGMPP A 1158/8) has been used for
the constitution of the text in the edition, and is referenced throughout
the critical apparatus (N58K ) because of its relevance for the study of the
further transmission of the text in Nepal.

Śāntyadhyāya Single-Text Manuscripts

1. University of Pennsylvania Libraries, Ms. Coll. 390 item 715, 28 fo-
lios. Paper, dated Śaka 1732 (1810 CE).2
1
Florinda De Simini kindly provided me with images of several of the manuscripts
in Kathmandu discussed in this appendix.
2
Digital images of this manuscripts are available online: http://openn.library.
upenn.edu/Data/0002/html/mscoll390_item715.html

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190 Appendix

Attributed to the Śivadharmaśāstra: iti śrīśivadharmmaśāstre

+nandikaśvasaṃvāde+ śāṃtikādhyāyaḥ sampūrṇaḥ śubham ∥
likhitaṃ śrībhavāniśaṃkareṇa śrīśāke 1732 mārgaśuklāṣṭami
śubham ∥ viṣṇudattasyedaṃ pustakaṃ ∥ (fol. 28r).
The addition after 27d is included and overall corresponds to the
readings of EN ; 32bc is included; the addition after 32d is included
and overall corresponds to the readings of Ś67S .

2. National Archives, Kathmandu, 6/2301, 24 folios. Microfilmed by

the NGMPP, A 1120/12. Paper.
Attributed to the Nandikeśvarasaṃhitā of the Śivadharma of the
Skandapurāṇa: iti skandapurāṇe śivadharmme nandikeśvara-
proktāyāṃ saṃhitāyāṃ śāntyadhyāya samāptaḥ (fol. 24v).
The manuscript has many small corrections. A second hand has
added a final line on the last folio: samvat 1902.3
The addition after 27d is included and overall corresponds to the
readings of EN ; 32bc is included; the addition after 32d is lacking.

3. Private collection, Rājopadhyāya, 13 folios (incomplete). Micro-

filmed by the NGMPP, G 19/16. Paper, no colophon.
The addition after 27d is included and overall corresponds to the
readings of EN ; 32bc is included; the addition after 32d is lacking.

4. the Asha Archives, Kathmandu, 4390, 16 folios (incomplete;

first folio missing). Paper, dated [Nepāla] Saṃvat 975 (1854/55
CE).4 Attributed to the Śivadharmaśāstra: iti śivadharmme śāstre
nandikeśvarapraṇīte ṣaṣṭho dhyāya samāptam ∥ saṃvat 975
adhika ākhāḍa kṛṣṇadvādasi budhavāra siddha yāṅā julo śubham
astu sarvvakālaṃ ∥
The addition after 27d is included and overall corresponds to the
readings of EN ; 32bc is included; the addition after 32d is included
and overall corresponds to the readings of EN .

3
‘2’ corrected to ‘3’? Taking this to be the Vikrama era, this date would correspond
to 1959/60 CE.
4
I thank Timothy Lubin for bringing this manuscript to my attention.

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Appendix 191

Śāntyadhyāya Composite Manuscripts

1. Private collection, Achutananda Rājopadhyāya, 63 folios. Micro-
filmed by the NGMPP, E 321/26. Palmleaf, dated [Nepāla] Saṃvat
316 (1196 CE).
Contains: Triśaktimāhātmya of the Varāhapurāṇa (folios 1v–5v;
images 3–7), Śāntyadhyāya of the Śivadharmaśāstra (folios 1r–12v;
images 7–25), Devīmāhātmya of the Mārkaṇḍeyapurāṇa (folios 1v–
40v; images 26–64).
The colophon of the Śāntyadhyāya runs: iti śivadharmaśāstre
śāntyadhyāyaḥ ṣaṣṭhaḥ samāptaḥ ∥* ∥ samvat 316 māgha[śu]kla-
trayodaśyāṃ somavāsare ∥ mahārājādhirājaśrīvijayakāma-
devasya vijayarājye śrītrikamanaṃdanajīvasya pustakaṃ
li[khi]tam iti ∥cha ∥ lekhaka kestavedunāmaḥ ∥ maṃgalaṃ
mahāśrī ∥ śrīcaṃpāgulmamadhyamaṭolake ∥cha ∥cha (12v).
The colophon of the Devīmāhātmya runs: iti mārkaṇḍeyapurāṇe
sāvarṇṇike manvantare devīmāhātmyaṃ samāptam ∥* ∥ samvat
316 māghakṛṣṇanavamyāṃ bṛhaspatidine śrīvijayakāmadevasya
vijayarājye śrīcaṃpagulpamadhyamaṭole śrītrikanaṃdanajīvasya
pustakaṃ likhitam iti ∥* ∥ śrīvedupaṃḍita likhita svahastenam
iti ∥. A later hand has added after this: nepālī 1047 sālaṃ5
jīrṇoddhārayānā śṛī amarakāṃṭa upādhyāṃ āṣāḍḥaśu trayodaśī
60 deco nīhmaṃ (40v).
The addition after 27d is lacking; 32bc is lacking; the addition after
32d is lacking.

2. National Archives, Kathmandu, 1/1376, 28 folios. Microfilmed by

the NGMPP, A 1158/8. Palmleaf, dated Bhādrapada [Nepāla] Saṃ-
vat 522 (August–September, 1402 CE). This is ‘the latest palm-leaf
manuscript transmitting a portion of the texts of the collection’
(De Simini 2016a: 214, n. 20). This manuscript has been used in
the present edition and is referred to by the siglum N58K .
Contains: Śāntyadhyāya (fols. 1v–20v); Sattvabādhāpraśamana
(fols. 1r–5v in letter numerals). The Śāntyadhyāya and the
Sattvabādhāpraśamana are preceded in the microfilm by another
5
Nepālī year 1047 equals 1927 CE.

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192 Appendix

untitled text on Chandas in a different hand on four unnumbered

folios.
The colophon of the Śāntyadhyāya runs: iti śivadharmmaśāstre
nandikeśvaraproktaśāntyādhyāyaḥ ṣaṣṭha6 samāptaḥ ∥* ∥
samvat 522 bhāddrapadaśukladviyāyāṃ7 ∥ śubhaḥ ∥ dvi-
jarāja ivābhāta8 divarāja dvijottamaḥ | siddharājasuta9 śrīmān
guṇasaṃśaktacetanaḥ10 ∥ brahmopendrasundra11 vahnivaruṇo
mārttaṇḍajevātṛka,12 sādhyākāśavasuṃdharānilayamaḥ śaile-
ndrapīthotpalaḥ |13 sarvva[ṃ] vyāptam anekarūpabhagavān
kaṣṭā14 kalā nemiṣaḥ15 , sarvvā yaḥ praṇato hi me [’]pi śirasā
sarvvātma gaurīdharaḥ ∥16 śubham astu sarvvajagatāṃ ∥ (fol.
20v).
The colophon of the Sattvabādhāpraśamana runs: iti viṣṇu-
dharmmeṣu sattvabādhāpraśamanaḥ samāptaḥ | nāke khe bhuvi
nāgarājabhuvane viśvarājya śiva,17 kālāle18 ca śilocaye ca mudire
abje pataṇainale19 | janyusvāntaḥ20 supuṇḍarīkasadane puṣpe
[’]nile pallave, sarvvavyāpaka bhaktivatsalahare tubhyaṃ namā
6
Read śāntyadhyāyaḥ ṣaṣṭhaḥ.
7
Read ◦ dvitīyāyāṃ.
8
Read ivābhāti.
9
Read ◦ sutaḥ.
10
Read ◦ saṃsakta◦ . Metre: Śloka. ‘The venerable son of Siddharāja, whose mind is
attached to good qualities, the best of the twice-born, shines like the lord of the birds
(Garuḍa), [like] the lord of heaven (Sun).’
11
Read ◦ surendra◦ .
12
Read ◦ jaivātṛkaḥ.
13
Read ◦ pīṭhotpalaḥ.
14
Read kāṣṭhā.
15
Metri causa for nimiṣaḥ.
16
Metre: Śārdūlavikrīḍita. ‘He who is Brahmā, Viṣṇu, Indra, Agni and Varuṇa, who
is Sun and Moon, who is Sādhya, ether, earth, wind and death, whose lotus seat is the
lord of mountains (Kailāsa), the blessed one with many forms [by whom] everything
is pervaded — the kāṣṭhās, the kalās and the nimiṣas — I bow to Him with [my] head,
the Soul of All, Husband of Gaurī.’
17
The end of pāda a is hypometrical. It may be corrected to viśve+ndra+rājye śive or
something similar.
18
‘Relating to the embryo (kalala)’, or short for kālālaye?
19
These are names of hells. Read patac cānale ‘when falling in fire’ for pataṇainale
(unmetr.)?
20
Read ◦ svānta◦ .

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Appendix 193

sāpratam ∥21 śubham astu sarvvajagatāṃ ∥ (fol. 5v).

The text of the Sattvabādhāpraśamana corresponds to chapter 28
of the Viṣṇudharma edited by Grünendahl (1983). It is a prayer
against afflictions and thus ties in well with the subject matter of
the Śāntyadhyāya. Note that both colophons end with the same
line śubham astu sarvajagatām. The text of the Śāntyadhyāya in
this manuscript is in a good state and written by a careful hand.
The addition after 27d is lacking; 32bc is included; the addition
after 32d is included, but with different readings containing parts
of the addition about Vṛṣa found after 27d in other manuscripts.

3. National Archives, Kathmandu, 5/7344, 39 folios (no foliation).

Microfilmed by the NGMPP, A 1174/14. Paper thyāsapu, dated
[Nepāla] Saṃvat 799 (1678–79 CE).
The bundle contains: Vārāṇasyaṣṭaka (images 6972–6973);
Mahādevadvādaśanāmastotra (6973–6974); Hariharastava
(6974–6975); Durgāstotra (6975, 7976); Śāntyadhyāya of the
Śivadharmaśāstra (6977–6985); unidentified (6986); Durgāstotra
(6987–6991); unidentified (6992); Devyaṣṭaka (6993–6994);
unidentified (6995); unidentified (6996–6997); Śāntyadhyāya
of the Śivadharmaśāstra (6997–7011); unidentified (7012);
unidentified (7013).
The photographs are in disarray. Images 6977–6985 cover the text
of 170b to the end. Images 6997–7011 cover the text of 1a–158c.
Image 6985 has the following post-colophon statement: śubha22 ∥
samvat 799 āṣādhakṛṣṇaśaptamyāṃ tithau śaniñcalavāsare
rikhīta saṃpūrṇṇa śubha23 ∥ jadī śurddham24 aśuddhaṃ vā
mama dvakhva na vijate śvadhaniyaṃ25 |. This is contin-
21
Read namaḥ sāmpratam. Metre: Śārdūlavikrīḍita. ‘In the firmament, in the sky, on
the earth, in the world of the Nāga kings (Pātala) … and in the abode (ālaya?) of death,
on the mountain, and in the cloud, in the lotus … in the beautiful lotus seat in whose
heart is Brahmā(?), in the flower, in the wind, in the bud, homage to you properly, who
pervade all, Hari, fond of devotion.’
22
Read śubham.
23
Read śanaiścaravāsare likhitam saṃpūrṇaṃ śubham.
24
Read yadi śuddham.
25
Read mama doṣo na dhīyate śodhanīyaṃ.

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194 Appendix

ued in what appears to be the same hand, but in thinner

characters: yad atra pāṭhe jagadambike mayā visargga-
bindūkṣarahīnam26 īritam ∥ tad astu saṃpūrṇṇatamaṃ
prasādataḥ saṃkalpasiddhiś ca sadaiva jāyatāṃ27 ∥ māhā-
tmyaṃ tvadvicitraṃ danujavinihataṃ saptaśatyās tavedaṃ,28
bhaktyāhaṃ paṭhyamāne yajanabalijapamūdrāvihīnaṃ ∥
vaisarggobindumātrākṣarahīnavākyaśuddhādidoṣaṃ, trailokya-
trāṇaśīle paramakaruṇayā devi māta+ḥ+ kṣamasva ∥29 svastī30 ∥
(image 6985).
The addition after 27d is included and overall corresponds to
the readings of EN , but it adds an additional four pādas (nandā
sukhanasā sūraji suśīlā sumanā tathā | gāvaḥ śivapara paṃñca
sthitāḥ kurvvantu śāntikaṃ |); 32bc is included; the addition after
32d is lacking.

4. Private collection, Acyuta Adhikārī, 19 folios (folios 4 and 9 miss-

ing). Microfilmed by the NGMPP, I 54/4. Paper, dated 1697.
Starts with a nyāsa on the first folio, attesting to the ritual use of the
text. The Śāntyadhyāya itself is introduced with the words atha
pāṭhāntaramaṃtraḥ ‘now the mantra to say next’.
The text is attributed to the Śivadharmottara: kathitā purā 338631 iti
śivadharmmotare naṃdike [...] kādhyāyasamāptam sampūrṇam
śubham [...] rikte bhṛguvā+ra+śukle likhet sāṃ+ti+kādhyāya
(sidhyurmamāse) harirāmātmajaḥ śrīpradyumnena likhyaṃ 1697
sāla32 (21r).
The addition after 27d is included and overall corresponds to the
readings of EN ; nothing can be said about the presence of 32bc or
26
Read ◦ bindvakṣara◦ .
27
Metre: Vaṃśastha.
28
The reference is to the recitation of the 700-verse Devīmāhātmya, also known as
Saptaśatī. The first post-colophon statement refers to the copying (likhitam) of the
Śāntyadhyāya, the second to the recitation (pāṭhe ... īritam) of the Śāntyadhyāya com-
bined with the recitation of the Devīmāhātmya?
29
Metre: defective Sragdharā.
30
Read svasti.
31
This probably refers to the number of syllables copied.
32
Śaka or Vikrama Saṃvat?

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Appendix 195

the addition after 32d because of the loss of a folio.

5. National Archives, Kathmandu, 1/1108, 109 folios. Microfilmed by

the NGMPP, A 1299/9. Paper, no date.
According to the online NGMCP catalogue, the bundle con-
tains: Jvaropakaraṇa, Budhaśāntistotra of the Viṣṇudharma,
Bhīmasenapūjāvidhi, Śukrastuti, Sarvakāmārthadabhīmasenasto-
tra, Śāntyadhyāya.
The Śāntyadhyāya covers folios 37r–69r (images 65–97).
Colophon: iti śivadharmmaśāstre śāntyadhyāyaḥ samāptaṃ33 ∥
(69r).
The addition after 27d is lacking; 32bc is included; the addition
after 32d is lacking.

6. Institut Français de Pondichéry, RE25374. Palmleaf, Grantha

script, dated 1821 CE.34
Contains: a Tamil commentary on the Śivadharmottara (208 fo-
lios); Śivadharmottara (11 folios, incomplete); Śāntyadhyāya (2 fo-
lios, no foliation, incomplete).
The surviving fragment of the Śāntyadhyāya only covers the first
30 verses of the text. The addition after 27d is found not after 27d
but after 19d. The surviving text shows most correspondences with
the readings of P32T and P72T .

A Commentary on the Śāntyadhyāya

The Oriental Research Institute and Manuscripts Library in Trivandrum
holds a palm-leaf manuscript of the Śivadharma (No. 12763), written
in Malayalam script, consisting of two parts.35 The first part contains
the text of the Śivadharmaśāstra, the second part a pratīka-style
33
Read samāptaḥ.
34
The description and transcription of this manuscript has been kindly provided to
me by Marco Franceschini.
35
I am grateful to S.A.S. Sarma (Pondicherry) for providing me with photographs of
the three folios of the manuscript that contain the Śāntyadhyāya.

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196 Appendix

commentary on the Śivadharmaśāstra and the Śivadharmottara.

In this appendix I give a transcription of the commentary on the
Śivadharmaśāstra’s Śāntyadhyāya, with the pratīkas printed in italics.
The English translation that follows includes references to the relevant
verse numbers of the mūla text. In translating the commentary I
have followed the commentator’s interpretation, which means that
quotes from the mūla text may at times differ from the text of the main
translation. The text of the pratīkas largely conforms to the readings of
the Southern transmission of the text.

Transcription
oṃ atha pūjakasyāntarāyaśaṅka[ḥ] sarvvaśāntyadhikārākhyan dharm-
mam āha ataḥ param ityādi rudrodgītaṃ rudreṇotkṛṣṭatvena kathitaṃ
mahodayaṃ mahojvalaṃ rājñaḥ paracakrapramathanaṃ sadā vi-
jayavarddhanaṃ sarvadevagrahānīkaṃ sarvvadevagrahāñ jetum
pūjakasya balabhūtam evambhūtan dharmmam vakṣyāmi śāsvatam
īśvaroktim anatikramyety arthaḥ śaśāṃkārddhadharaḥ ityādi śāntiṃ
karotu ma iti brūteti śivapūjakānāṃ bhāṣaṇaprakāram upadiśati sarvvā-
vayavamukhyena gātreṇopalakṣitā kṛṣṇāṃgaḥ ata evendranīlanibhaḥ
gaṇamātā nāma kācī devī prasādaparamā prasādabahulā nirmmāṃsena
śarīreṇopalakṣitaḥ akṣamālāśirograḥ akṣamālālaṅkṛtaśirograḥ kṣiteḥ
patiḥ kṣitinivāsagatyoḥ kṣiteḥ prāṇinivāsasya lokasamūhasya pātā dhar-
mmeṇa hi lokā rakṣyante dharmmottamottamaḥ dharmmeṇottamā de-
vāḥ śivaddhyānaikaparamaḥ śivaddhyānenaikotkṛṣṭaḥ brahmaśabdena
vedaśabdenopalakṣitaḥ avadātā śuddhā kṣemārogyam kṣemārogyañ
cetyartthaḥ śivarūpeṇa śivā – – ṇa rūpeṇābhāvabhayaṅkarīti samband-
haḥ citrayantrāsanena vicitrayantrāsanavatā caṇḍarūpeṇopalakṣitā
rakṣāṃ karotīti sambandhaḥ vakṣyamāṇābhyo devatābhyo bhū-
mau balin datvā japyam āha ye rudrā ityādi etac ca pūjābhājanayor
mmadhye pyayasva japyate liṃgam aindryāṃ diśi vacanoktānāṃ
pratyekaṃ rūpabhede [’]pi lohitasya vyāpitvam mantavyam adhobhāga
ityādiṣu pradeśasthānām api vibhūtitas sarvvalokavyāptir mmantavyā
paṭavyāptāntarālīnaḥ paṭasamvṛte [’]vakāśa āsīna ityartthaḥ bhūrlloka
ityādinā bhūlokam ārabhyorddhveṣṭalokeṣu varttamānānāṃ vibhūtaya
ucyante satyaloka ityādinā tv āvṛtteṣu varttamānānāṃ vibhūtayah
mahābhogakṛtāṭopaḥ mahāśarīrakṛtodyogaḥ bhairavaṃ yasya rū-

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Appendix 197

pan tv ityādinā rākṣasādīnām ārāddhyam śivarūpam abhidhīyate

upasaṃharati iti devādaya iti ātmayogasaṃsthāya yogaśabdaś śaktiva-
canaḥ svarūpabhūtaśaktisaṃsthāya te tubhyan nama iti saṃbandhaḥ
te iti ca padam prathamāntatvena vipariṇamyatvañ jayeti sarvvatra
sambandhanīyam naikaśūrāya naikasmin kuśalāya prakaṭadehāya
prakaṭaśabdo jñānavacanaḥ jñānam eva deho yasya tasmai japyāya
japenārāddhyāya vākyaviśuddhāya vākyaviṣaye viśuddhāya vaktradoṣo
hi śabde doṣam āvahati vaktraśuddhau vākyaṃ śuddham evety ataś
śuddhavākyāyety arthaḥ jayarūpāya jayaśabdena sarvvottaratvaṃ lakṣy-
ate sarvvottīrṇasvarūpāya ādhārāya sarvvadhārakāya paṭhyamānam
ityādi yaṃ rogiṇam uddiśyedam paṭhyate tasya rogās tan na bādhante
nopasargganimittabhayam na bhavet śāntyaddhyāyam idaṃ puṇyam iti
prayogāt sādhutvam mantavyaṃ katicaśaktiḥ baddhaśaktir ity artthaḥ |
oṃ iti ṣaṣṭho [’]ddhyāyaḥ | oṃ samāptā nityapūjā |

Translation
Oṃ.
Now, apprehensive of obstacles to the worshipper, he discloses ‘the law
called the mastery of the appeasement of all’ (3cd), beginning with the
words ‘after this’ (1a).
‘Extolled by Rudra’ (1b), taught as being supreme by Rudra; ‘of great for-
tune’ (1b), very glorious; ‘destroying the enemies’ armies, always increas-
ing victory’ (2cd) for the king; ‘an army against all deities and seizers’
(3b), forming a force of the worshipper to conquer all gods and seizers;
it being thus, ‘I shall explain the eternal law’ (3d), that is to say, without
transgressing the word of the Lord.
Starting with ‘he who bears the half moon’ (4a) and instructing one to
say ‘may he bestow peace on me’ (5d), he teaches the manner of address
of the worshippers of Śiva.
[Umā] is distinguished ‘with a body that is supreme in all limbs’ (6a).36
[Mahākāla] has a ‘black body’ (18d), therefore he ‘resembles sapphire’
(18a).
She who is named ‘Mother of the Gaṇas’ (20c),37 the special ‘goddess,
36
The commentary reads the variant reading -mukhyena instead of -pūrṇena. This
is also the reading of N77Ko , Ś67S and PΣ .
37
The commentary does not take Ambikā as the name of the goddesss.

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198 Appendix

intent upon favour’ (21ab), full of favour.

[Bhṛṅgiriṭi] is distinguished ‘with a body without flesh’ (24a).
[Vṛṣa] has ‘a rosary on top of his head’, the top of his head is decorated
with a rosary; ‘lord of the earth’, protector of the earth, which is an abode
and a destination, [viz. protector] of the earth, which is the abode of
living beings [as well as] the collection of worlds,38 for the worlds are
protected by dharma; ‘the supreme of those who are supreme through
dharma’, [for] those who are supreme through dharma are gods.39
[Brahmā] is ‘only the highest by meditation on Śiva’ (29a), only supe-
rior by meditation on Śiva;40 ‘with the word Brahman’ (29c), viz. distin-
guished with the word Veda.41
[Vārāhī] is ‘pure’ (43c), clean; ‘peace, health’ (44d), that is to say, peace
and health.
The auspicious [Cāmuṇḍā] ‘inspires fear’ (47d) in Death ‘with an aus-
picious form’ (47c), with a […] form42 — this is the syntactic structure;
distinguished with ‘a terrible form’ (47e), ‘having the seat of a bright di-
agram’,43 which has a seat in the form of a brilliant diagram, ‘she grants
protection’ (47f) — this is the syntactic structure.
After offering bali on the ground to the deities who will be proclaimed,
he states the prayer to be muttered: ‘the Rudras’ (53a) etc.
And this is muttered to the liṅga, after having [placed it?] in between the
two vessels for worship.44
38
The commentary appears to want to extend the meaning of kṣiti (earth) to include
the entire universe. In the sense of dwelling (nivāsa) it is connected to the earth and in
the sense of destination (gati) to the universe.
39
This passage on Vṛṣa comments on several verses missing in the main text, but
found in an additional passage after 27d in EN and PΣ .
40
The analysis of śivadhyānaikaparamaḥ seems forced. Its more obvious meaning
is ‘solely intent upon meditation on Śiva’.
41
Instead of taking brahmaśabdena with śāntiṃ karotu me (‘may he bestow peace
on me, with the Vedic word’), the commentary identifies Brahmā as the one who is
distinguished by the word Brahman which means Veda.
42
The manuscript reports a gap in between śivā and ṇa. Perhaps the original read
śivā [ghore]ṇa. Furthermore, the commentary appears to comment upon a reading
śivābhāvabhayaṅkarī in the mūla.
43 T
P72 has the reading citrayantrāsanena in an added passage after 47e. The com-
mentary takes citrayantrāsanena as a qualification of caṇḍarūpeṇa.
44
The reading pyayasva does not make much sense. Perhaps it hides an original
absolutive ’dhyasya?

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Appendix 199

Even though there is a distinction of colours, extension of [the designa-

tion] ‘coppery’ (lohita) should be understood for each of the [Gaṇas] ad-
dressed after the statement ‘in the eastern direction’ (56e).
Even though they are stationed in the regions of ‘the lower part’ (72a) etc.,
pervasion of all worlds should be understood because of their sovereign
power.
[Vāyu is] ‘dwelling in the space that is enveloped in a cloth’ (94c), inhab-
iting the space that is enclosed in a cloth — this is the meaning.
With ‘in the Bhūrloka’ (102a) etc., the sovereign powers of those living
in the worlds from Bhūloka on in ascending order are mentioned,45 but
with ‘in the Satyaloka’ (104a) etc. the sovereign powers of those living [in
the worlds are mentioned] in reverse order.46
Ananta is ‘swelling with pride with his great hood’ (166c), exerting him-
self with his great body.
With ‘of that god who has a terrifying form’ (218a) etc., the form of Śiva
that is the object of propitiation of the Rākṣasas etc. is addressed.
He sums up: ‘deities and others’ (235a).
‘To [You] residing in your own yoga’ (236a): the word ‘yoga’ designates
power, [i.e.] to [You] standing in the power that is your very own nature,
‘to You’ (236d), to You ‘homage’ — this is the connection. And in as much
as it is first and last, the word ‘to You’ [indicates] variability [of his many
forms].
‘Victory’ (236a) should be connected to all [the following invocations].
‘To the Multiple Hero’ (236c),47 to [You] who are multiply skilful.
‘To [You] whose body is the manifest’ (237c): the word ‘manifest’ desig-
nates knowledge, [i.e.] to [You] whose body is nothing but knowledge.
‘To [You] who are the object of muttering of prayers’ (237d), to [You] who
are to be propitiated by muttering prayers.
‘To [You] of pure speech’ (238c), to [You] who are pure with respect to
speech; for a fault in the mouth leads towards a fault in the word, [but]
when the mouth is pure speech is pure, hence ‘To [You] of pure speech’
45
Correct ārabhyorddhveṣṭalokeṣu to ārabhyorddhveṣu lokeṣu.
46
The commentary here refers to an additional passage found after 104 in N58K and
S
Ś67 , listing the appearance of the gods in the seven worlds in reverse order (i.e. from
Satyaloka down). Cf. also Chāndogya Upaniṣad 2.2.2–2.2.3.
47
Instead of dānaikaśūrāya ‘Single Hero of Boons’, the commentary analyzes
naikaśūrāya separately.

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200 Appendix

— this is the meaning.

‘To [You] whose form is victory’ (239d): with the word ‘victory’, the
supremacy over all is designated;48 to Him whose own nature transcends
all.
‘To the Support’ (241c), to the Supporter of all.
‘Recited’ etc.: ‘diseases do not bind’ the sick person ‘to whom this recita-
tion is recited’ (248ac).
‘No danger’ caused by ‘misfortunes’ (250a); ‘it will not be’ (250b).
Because of the stipulation ‘this auspicious chapter on appeasement’
(256a), [its] goodness should be understood.
‘His power fastened’,49 his power tied — this is the meaning.
Oṃ. Thus [reads] the sixth chapter.
Oṃ. The daily worship is completed.

48
The commentary seems to take jayarūpāya as a compound.
49
The form katicaśaktiḥ is metathesis for khacitaśaktiḥ, the reading of P72T after 256d.

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Bibliography

Abbreviations

AgnP Agnipurāṇa
AIIS American Institute of Indian Studies, Varanasi
BhavP Bhaviṣyapurāṇa
GarP Garuḍapurāṇa
EC Epigraphia Carnatica
EI Epigraphia Indica
HV Harivaṃśa
ĪśgP Īśānaśivagurudevapaddhati
MBh Mahābhārata
MtP Matsyapurāṇa
ŚiDhŚ Śivadharmaśāstra, see Naraharinath 1998; Jugnu & Sharma 2014
ŚiDhU Śivadharmottara, see Naraharinath 1998; De Simini 2013
SkP Skandapurāṇa Revākhaṇḍa
SkP ‘Vāyu’ Skandapurāṇa ‘Vāyu’ Revākhaṇḍa
SP Skandapurāṇa
TAK Tāntrikābhidhānakośa
ViDhP Viṣṇudharmottarapurāṇa
ViP Viṣṇupurāṇa

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Index

Abhijit, 31, 171 Atimaitra, 173

Agni, 17, 29, 35, 40, 148, 158, 162 Atimārga, 11, 17
Agnimukha, 31, 37, 175 Ātreya, 31, 37, 174
Agnipurāṇa, 152, 167 Avalokiteśvara, 14
Aindra, 30, 170 avatāra, 34
Aindrī, 28, 34, 41, 154, 155 Āyuṣmant, 30, 170
Airāvata, 155, 161
Ālampur, 163
Bahumāṃsā, 156
Amarakośa, 161
Bālava, 169
Amarāvatī, 17, 29, 35, 161
bali, 21, 34, 35, 157, 158, 161
Amāvāsī, 30, 36, 169
Bāṇa, 11
Ambikā, 28, 33, 34, 150
Bava, 169
Ananta, 32, 37, 176, 199
Bhairava, 33, 39, 156
Aṅgāraka, 30, 36, 167
Aṅgiras, 31, 37, 174 Bhānu, 22
Aniruddha, 45 Bharadvāja, 31, 37, 174
Anuhlāda, 175 Bharaṇī, 10, 17, 31, 36, 171, 172
Anuhlādaka, 31, 175 Bhaviṣyapurāṇa, 21, 23, 24, 36, 43, 55,
Anurādhā, 31, 171 150, 151, 157, 165–169, 172, 173
Aparājitā, 30, 35, 165 Bhṛgu, 31, 37, 174
Apāya, 173 Bhṛṅgin, 15, 151
Apsaras, 31, 37, 174 Bhṛṅgiriṭi, 28, 33, 34, 151, 198
Ārdrā, 31, 171 Bhūloka, 35, 164, 199
Arhant, 34, 153, 154 Bhūrloka, 164
Arka, 170 Bhūtas, 24, 33, 39, 184
Aruṇa, 22–24 Bhuvanavinyāsa, 161, 162
Aśleṣā, 31, 171 Bhuvarloka, 35, 164
aṣṭamūrti, 186 Brahmā, 6, 9, 28, 34, 41, 44, 45, 152, 155,
Asuras, 162 160, 186, 198
Aśvinī, 10, 31, 171, 172 Brahman, 30, 170
Atharvaveda, 44 Brahmāṇī, 28, 34, 41, 154, 155
Atharvavedapariśiṣṭa, 44 Bṛhaspati, 30, 36, 167
Atigaṇḍa, 30, 170 Bṛhatpārāśarahorāśāstra, 173

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Bṛhatsaṃhitā, 10, 11, 21, 44–46, 153, 154, Gaṇas, 21, 24, 29, 34, 35, 40, 147,
166, 169 149–152, 157–164, 197, 199
Buddha, 34, 153, 154 Gaṇda, 30, 170
Buddhacarita, 179 Gaṇḍakī, 32, 38, 179
Budha, 30, 36, 167 Gandhamādana, 183
Gandharvas, 31, 37, 152, 155, 161, 174
Cāmuṇḍā, 29, 34, 41, 156, 157, 198 Gandhavatī, 17, 29, 35, 163
Caṇḍeśvara, 28, 33, 34, 151, 152 Gaṇeśa, 15, 149
Caṇḍeśvara, 33 Gaṅgā, 32, 38, 178, 185, 187
Candrabhāgā, 26, 32, 38, 178, 179 Gara, 169
Catuṣpāda, 169 Garga, 16, 166
Citrā, 31, 171 Gārgīyajyotiṣa, 16
Gārgya, 31, 37, 174
Dadhna, 183 Garuḍa, 22–24, 153, 155
Dahvadambha, 183 Garuḍapurāṇa, 10
Daitya, 167, 174, 175 Garuḍas, 31, 37, 174
Daityas, 31, 37, 38, 175 Gaurī, 150
Ḍākiṇīs, 24, 184 Ghaṇṭākarṇa, 33, 152
Dakṣa, 31, 37, 174 Ghorā, 173
Deva, 171, 178 Ghṛtoda, 183
Devas, 152, 164, 165, 170 Ghṛtodaka, 183
Devī, 6, 7, 148, 149 Godāvarī, 32, 38, 179
Devikā, 26, 32, 38, 178 Gomatī, 32, 38, 178
Devīmāhātmya, 49, 150, 156 Gomedha, 183
Dhanada, 170 Gomedhadvīpa, 183
Dhaniṣṭhā, 31, 172 Grahas, 33, 39, 168, 185
Dhanu, 31, 172
Dhāraṇī, 45, 46 Hara, 164, 177–181
Dharitrī, 153, 154 Haribhadra, 13
dharma, 152, 198 Harṣacarita, 11, 156
Dharmaputrikā, 52, 53, 55, 56 Harṣaṇa, 30, 170
Dhṛtarāṣṭra, 32, 38, 181 Hastā, 31, 171
Dhṛtarāṣṭra, 181 Hāṭakeśvara, 175
Dhṛti, 30, 170 Hayagrīva, 31, 37, 175
Dhruva, 30, 37, 170, 174 Hemakūṭa, 183
Dhvāṅkṣī, 173 Himakūṭa, 183
Dikpāla, 40, 179, 181 Himāṃśu, 170
Dikpālas, 17, 24, 29, 34, 35, 40, 161, 163 Hiraṇyākṣa, 31, 37, 175
Durgā, 170
Ikṣupūrṇa, 183
Gajavaktra, 170 Ikṣusvāda, 183
Gālava, 31, 37, 174 Indra, 17, 29, 35, 40, 158, 161, 163, 170,
Gaṇa, 6, 33, 152 186
Gaṇādhipas, 21, 29, 34, 157 Īśāna, 17, 29, 35, 40, 160, 164, 167, 171
Gaṇapati, 33 Īśānaśiva, 21, 158

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Īśānaśivagurudevapaddhati, 21, Kṣāroda, 183

157–160 Kṣārodadhi, 183
Kṣema, 173
Jambudvīpa, 183 Kṣīroda, 153, 154, 183
Janaloka, 164 Kṣīrodadhi, 183
Janarloka, 35, 164 Kubera, 17, 24, 29, 35, 40, 163, 164, 179,
Janma, 173 180
Janman, 168 Kulika, 32, 37, 176, 178
Jayā, 30, 34, 35, 153, 154, 165 Kumbha, 31, 173
Jayantī, 35, 165 Kuśa, 183
Jayaratha, 185 Kuśadvīpa, 183
Jvalana, 162
Jyeṣṭhā, 31, 41, 171 Lakulīśvara, 17
Lalitavistara, 52, 55
Kailāsa, 183 Lamboṣṭhī, 29, 34, 41, 154, 156, 157
Kālanemi, 31, 37, 175 liṅga, 1, 2, 9, 15, 22, 34, 198
Kāma, 151, 186
Kaṇva, 31, 37, 174 Madana, 170
Kanyā, 31, 173 Mādhava, 153
Kāpālika, 154 Madhu, 153
Karaṇa, 36, 41, 168, 169 Maghā, 31, 171
Karaṇas, 36, 168, 169 Mahābhārata, 6, 149, 181
Kāraṇḍavyūhasūtra, 14, 15, 17, 20 Mahādeva, 171
Karkaṭa, 31, 173 Mahājambha, 31, 37, 175
Karkoṭaka, 32, 37, 177 Mahākāla, 28, 33, 34, 150, 197
Kārttikeya, 28, 33, 148, 149 Mahalloka, 164
Kaṣṭa, 173 Mahāmahiṣamardanī, 28, 33, 150
Kaśyapa, 168, 181 Mahāmāyūrīvidyārājñī, 45
Kāśyapa, 31, 37, 174 Mahānāda, 31, 37, 175
Kaulava, 169 Mahāpadma, 32, 37, 177
Kaumārī, 28, 34, 41, 155 Maharloka, 35, 164
Kauśika, 31, 37, 174 Mahārudra, 18
Kauśikā, 178 Mahātala, 165
Kauśikī, 32, 38, 150, 165, 179 Mahāvaiśravaṇa, 32, 38, 179
Kāverī, 26, 32, 38, 178 Mahendra, 183
Ketu, 16, 30, 36, 55, 166, 168, 169 Maheśa, 168
Kiṃnaras, 162 Maheśvara, 14, 28, 33, 39, 147, 174, 178
Kiṃstughna, 169 Mahiṣāsuramardinī, 150
Kratu, 31, 37, 174 Mahodarī, 173
Krauñca, 183 Mahodayā, 17, 29, 35, 163
Krauñcadvīpa, 183 Mahotkaṭa, 31, 37, 175
Kṛṣṇa, 33, 148, 152 Maitra, 173
Kṛṣṇā, 17, 29, 35, 38, 162 Makara, 31, 173
Kṛttikā, 10, 11, 17, 31, 36, 171 Malaya, 183
Kṛttikās, 148 Mālyavat, 183

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Mandākinī, 32, 38, 173, 179 Nārada, 31, 37, 174

Mandara, 183 Narmadā, 32, 38, 178
Maṇibhadra, 32, 38, 180 Navagrahas, 16, 17, 24, 30, 35, 36, 41,
Manu, 31, 37, 174 166, 168
Manusmṛti, 21 Nirṛti, 17, 29, 35, 40, 159, 161–163
Mārkaṇḍa, 31, 37, 174 Niśvāsamukha, 6, 7
Maruts, 45 Niśvāsatattvasaṃhitā, 6, 7
Mātṛ, 40 Nitala, 165
Mātṛkā, 154, 155
Mātṛs, 21, 28, 29, 34, 40, 41, 154, 155, 157 Padma, 32, 37, 176, 177
Matsyapurāṇa, 11 Pañcārthabhāṣya, 20
Mayaśilpa, 176 Pāñcika, 32, 38, 180
Meru, 161, 183 Parameśvara, 163
Meṣa, 31, 172 Parigha, 30, 170
Mīna, 31, 173 Pārvatī, 7, 147, 149–151, 165
Miśrikarā, 173 Pāśupatasūtra, 20
Mithuna, 31, 173 Paśupati, 177
Mṛgaśirā, 31, 171 Pātāla, 37, 158–160, 175
Mṛgendra, 21, 157 Pavana, 163
Mucukunda, 31, 37, 175 Piśācas, 33, 39, 162, 185
Muhūrtas, 45 Pitṛs, 162, 170
Mūlā, 31, 171 Plakṣadvīpa, 183
Pradyumna, 45
Nāga, 37, 38, 169, 176–178 Prahlāda, 31, 37, 175
Nāgarāja, 37 Pratipad, 169, 170
Nāgarājas, 32, 34, 176 Pretas, 33, 39, 162, 184
Nāgarājas, 176 Prīti, 30, 170
Nāgas, 24, 32, 177, 178 Pṛthivī, 34, 153
Nairañjanā, 26, 32, 38, 179 Pulaha, 31, 37, 174
Nairañjanā, 179 Punarvasu, 31, 37, 171, 174
Nairṛti, 162 Pūrṇabhadra, 24, 32, 38, 181
Nakṣatrakalpa, 10 Pūrṇamā, 30, 36, 170
Nakṣatramātṛs, 30, 36, 41, 46, 171, 172 Puruṣa, 153
Nakṣatras, 10, 17, 36, 45, 46, 171 Pūrvabhādrapadā, 31, 172
Nakṣatra, 36, 171 Pūrvaphālguṇī, 31, 171
Namuci, 31, 37, 175 Pūrvāṣāḍhā, 31, 171
Nandā, 153 Puṣkara, 183
Nandanā, 173 Puṣkaradvīpa, 183
Nandikeśvara, 6, 7, 147 Puṣyā, 31, 171
Nandin, 6, 13, 149
Nandinagara, 12 Rāhu, 16, 24, 30, 36, 166, 168
Nandināgara, 11–13 Rakṣas, 162
Nandīśa, 28, 33, 149 Rākṣasas, 33, 39, 183, 199
Nandīśvara, 13 Rākṣasī, 173
Nandīśvara, 149 Rāmāyaṇa, 149

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Rasātala, 165 Śatabhiṣā, 31, 172

Rāśi, 31, 37, 172 Śatānīka, 22
Rāśis, 36, 41, 172, 173 Satyaloka, 35, 164, 199
Ravi, 170 Satyaloka, 199
Revākhaṇḍa, 147 Saubhāgya, 30, 170
Revataka, 31, 37, 175 Śeṣa, 35
Revatī, 10, 11, 31, 171, 172 Siddhāntasāra, 21, 158
Rohiṇī, 31, 171 Siddhas, 31, 37, 155, 161, 163, 174
Ṛṣabha, 173 Siddhi, 30, 170
Ṛṣis, 37, 163 Siṃha, 31, 172
Ṛṣyaśṛṅga, 181 Siṃhikā, 168
Rudra, 7, 8, 15, 22, 42, 147, 149, 151, 155, Sindhu, 38
157–159, 164, 165, 170, 173, Śiva, 1, 2, 6, 7, 14, 15, 17, 18, 22, 24, 27, 30,
176, 178–184, 186, 187, 197 33, 34, 39–45, 147–149,
Rudraloka, 8, 22 152–156, 159–183, 185–187,
Rudrāṇī, 28, 34, 40, 41, 155 197–199
Rudras, 7, 8, 21, 22, 29, 34, 157, 198 Śivadharmasaṃgraha, 6, 52, 53
Śivadharmaśāstra, 1–12, 14, 15, 17–22,
Sadāśiva, 147 25–27, 34, 40, 47, 50–55,
Sādhya, 30, 45, 170 59–61, 63, 147, 152, 154, 171,
Śākadvīpa, 183 195, 196
Śākalya, 31, 37, 174, 183 Śivadharmavivaraṇa, 4, 49, 62, 147, 152,
Śakuni, 169 158, 160, 163, 183
Śālaṅkāyana, 31, 37, 174 Śivadharmottara, 1, 4–6, 10–14, 17–20,
Śālmali, 183 25, 26, 47, 49, 50, 52–54,
Śālmalika, 183 59–61, 195, 196
Śambhu, 151 Śivaloka, 186
Śaṃkara, 164 Śivapura, 153
Saṃkarṣana, 45 Śivapurāṇa, 10
Saṃkrānti, 36, 173 Śivopaniṣad, 6, 52, 53
Saṃnihitā, 32, 38, 179 Skanda, 7, 147, 149, 170
Sampat, 173 Skandapurāṇa, 2, 6, 14, 15, 25, 149–151,
Śanaiścara, 24, 30, 36, 168 154, 156, 165
Sanatkumāra, 6, 147 Śobhana, 30, 170
Śaṅkara, 170 Soma, 30, 36, 166, 167
Śaṅkhapāla, 32, 37, 177 Śoṇa, 32, 38, 179
Śaṅkukarṇa, 31, 37, 175 Śravaṇā, 31, 171
Ṣaṇmukha, 7 Śrī, 30, 35, 165, 170
śānti, 1, 23, 27, 41, 43, 44, 46 Śrīgiri, 183
Śāntikalpa, 44 Śrīkaṇṭha, 179
Śāntyadhyāya, 1–4, 10, 15, 16, 21–27, 33, Śrīparvata, 183
34, 36, 44–49, 51–55, 57, 59, Sthāṇu, 157
63, 152, 157, 189, 192, 195 Śubha, 30, 170, 173
Sarasvatī, 30, 32, 35, 38, 165, 178, 179 Subhadrā, 153
Sarayū, 32, 38, 178, 179 Suciloma, 180

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Śuddhavatī, 17, 29, 35, 162 Umā, 28, 33, 39, 40, 148, 197
Sukarman, 30, 170 Umāmaheśvarasaṃvāda, 52, 53
Śukla, 30, 170 Umottara, 52
Śukra, 30, 36, 167 Uragas, 162
Sukunda, 31, 37, 175 Urvaśī, 181
Śūla, 30, 170 Uttarabhadrā, 31, 172
Sulomaka, 31, 37, 175 Uttaraphālguṇī, 31, 171
Sumanā, 153 Uttarāṣāḍhā, 31, 171
Sumantu, 22 Uttarottaramahāsaṃvāda, 52, 53
Suparva, 31, 37, 175 Uttarottaratantra, 52
Surabhī, 153
Suras, 162, 167 Vahni, 170
Suroda, 183 Vaidhṛti, 30, 170
Sūrya, 22–24, 30, 36, 43, 166 Vaiṣṇavī, 28, 34, 41, 155
Suśīlā, 153 Vaiśravaṇa, 179, 181
Sutala, 165 Vaivasvatī, 17, 29, 35, 162
Suviroma, 32, 38, 180 Vajra, 30, 170
Svāduda, 183 Vālmīka, 31, 37, 174
Svāduka, 183 Vaṇij, 169
Varāhamihira, 10, 16, 161, 166, 171, 173
Svargaloka, 22
Vārāhī, 29, 34, 41, 154–156, 198
Svarloka, 35, 164
Vārāṇasī, 38
Svātī, 31, 171
Variyas, 30, 170
Varuṇa, 17, 29, 35, 40, 159, 162, 163
Taitila, 169 Varuṇā, 27, 32, 38, 178
Takṣaka, 32, 37, 176, 177 Vasiṣṭha, 31, 37, 174
Tala, 165 Vāsudeva, 44
Talas, 175 Vāsuki, 24, 32, 37, 176
Talātala, 165 Vāyavīyasaṃhitā, 10
Tāmraparṇī, 178 Vāyu, 17, 24, 29, 35, 40, 159, 163, 199
Tapoloka, 35, 164 Vāyupurāṇa, 149
Tāraka, 31, 37, 175 Vibhāṇḍaka, 24, 32, 38, 181
Tārakagaṇas, 173 Vidyādharas, 31, 161, 174
Tarkajvālā, 156 Vijayā, 34, 35, 153, 165
Tārkṣya, 153, 155 Vināyaka, 15, 28, 33, 149
Tejasvinī, 162 Vindhyavāsinī, 165
Tejovatī, 17, 29, 35, 162 Vipat, 173
Ṭikanikayātrā, 173 Virocana, 31, 37, 175
tīrtha, 38 Virūḍhaka, 181
Tithi, 25, 30, 36, 55, 168, 170 Virūpākṣa, 32, 38, 161, 181, 182
Tithis, 41, 169, 170 Viśākhā, 31, 171
Tribhuvaneśvara, 171 Viṣkambha, 30, 170
Trirekhin, 177 Viṣṇu, 9, 28, 34, 44, 45, 153, 170, 176, 184,
Tulā, 31, 173 186
Tumburu, 35, 165 Viṣṇudharma, 49

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Viṣṇudharmottarapurāṇa, 35, 44, 45 Yājñavalkyasmṛti, 11

Viṣṭi, 25, 30, 36, 41, 55, 168, 169 Yakṣa, 38, 180, 181
Viśvāmitra, 31, 37, 174 Yakṣas, 24, 32–34, 38, 45, 163, 179–182
Vitala, 165 Yakṣiṇīs, 179, 180
Vṛddhi, 30, 170 Yama, 17, 29, 35, 40, 158, 162, 163, 170
Yamunā, 32, 38, 178
Vṛṣa, 31, 33, 152, 173, 198
Yaśovatī, 17, 29, 35, 164
Vṛṣabha, 153
Yavanajātaka, 172
Vṛṣasārasaṃgraha, 52, 53 Yoga, 25, 36, 55
Vṛścika, 31, 173 Yogas, 30, 41, 170
Vyāghāta, 30, 170 Yogayātrā, 161, 166
Vyāsa, 6, 23 Yogin, 149, 152
Vyatīpāta, 30, 170 Yoginīs, 24, 33, 39, 184

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